Urban Hub 23 : Integral Africa

Integral Africa

23

Urban Hub

IntegralUrbanHub

e2

a meta-pragmatic approach

Thriveable Worlds

integralMENTORS

“[Urban Hub 23] Integral Africa is a superb book.

It combines the novel insights of Integral Theory with the deep wisdom from the African continent to provide a profound and far-reaching view for our present-day world.

Enormously readable and deeply insightful, it is highly recommended for readers looking for a new approach to the many problems of today’s world, from urban renewal to political systems to population arrangements.

I strongly urge you to pick up a copy and read it right away!”

Ken Wilber—The Integral Vision

Urban Hub

Integral Africa Thriveable Cities Integral UrbanHub

23 Paddy Pampallis Guest Curator

We desire to bequeath two things to our children: The first one is roots, the other one is wings

‘the patterns that connect’ A graphic series of integralMENTORS integral UrbanHub work on Thriveable Cities.

Founder & Managing Editor Paul van Schaik

Copyright ©©integralMENTORS– December 2020 ISBN: 9798571369381

The future must still be spoken for, and so in our time which we now call the Anthropocene — where human beings have an impact on the geological record of deep time with our fossil fuels—we are undoing civilization and in our dissolution becoming something else.

We are what eco-philosopher Tim Morton describes as a “hyper-object,” entangled in a web of interrelations between the sum total of human activities and the climate of planet Earth.

The human is becoming non-human; cities becoming one with the storms that bear down upon them. Distinctions melt down in the dawning of Teilhard’s planetization.

This is the aperspectival world Gebser warned us about.

The new mutation —tomorrow— is already here.

Jeremy Johnson

Seeing Through the World (Nuralogicals) Revelore Press. Kindle Edition.

Integral Africa Walking in the world not talking of the world

How to use this book

No one vision is sufficient in and of itself – visions can guide but only by collaborative action in a creative generative process can visions grow and become part of an ongoing positive sociocultural reality.

Visions both positive - utopian, and negative - dystopian. Each claiming to be true and enfolding all the others

Without taking into account the many worldviews that currently co-exist and crafting ways of including them in a positive and healthy form we will continue to alienate vast sections of all communities and humankind.

It is through the cultivation of healthy versions of all the different worldviews that we can attempt to move towards an equitable, regenerative and caring world living within the planetary boundaries.

Through action we will move forward – through only ongoing talk we will stagnate and fail.

These curation are to be dipped into – explored and used to generate ideas and discussion.

A catalyst for collaboration and action.

And most importantly generative form.

grown, modified in a

For more detail of integral theory and Framework see earlier books in this series.

This is a living series - any suggestions for inclusion in the next volume send to: info@integralmentors.org

A taste of many visions in our world.

But in reality, they are ‘true’ but partial – and some more ‘true’ than others. Each ‘shallower’ truth transcended - but the best is included in the next ‘deeper’ or broader truth. However also creating new and more complex problems.

It’s how we use them together and in collaboration that will define how successful we are. It is the morphogenetic pull of caring that will determine how we succeed as a human race. It is the ability to generate an equitable, fair, resilient and regenerative ‘system’ that must drive us forward.

The means will be a combination of many of the ideas showcased here but many more still to be discovered on our exciting journey into the future. Held together through a syngeneic Integral Mythological Pluralism Too little courage and we will fail – too much certainty and we will fail. But with care and collaboration we have a chance of success. Bringing forth emergent impact through innovation, syngeneic enfoldment & collaborative effort.

And a deeper understanding of a broader framework will be required – that is, a more integral vision.

Explore and enjoy – use as many of the ideas as possible, enfolding each into an emergent whole that grows generatively.

At each step testing – reformulating – regrouping – recreating.

Moving beyond, participating, thro’ stake-holding, thro’ share-holding, to becoming a thrive-holder. www.integralmentors.org

“You can out distance that which is running after you, but you cannot out distance that which is running inside you:�

African proverb

Forward

Paul van Schaik

Introduction

Paddy Pampallis D.Prof.

Contributions Ubuntu Inclusion Towards Integration If Women Rose Rooted Integral Pathways to Social Justice Towards a Humanising Pedagogy Integral Health: Contributions From The South The Baobab Tree and the Boardroom Integral Business: Lessons from the African Village Our W.E.I.R.D, English-mediated View of Reality

Dumisani Magadlela PhD Emmanuel Haruperi Nobantu Mpotulo Alice D Kanengoni Prof. Denise Zinn Delphine Oliver Joy-Marie Lawrence Frans van der Colff Susan Cook-Greuter PhD

Annex Integral Africa Conference 2019 Integral Africa – Liberating Holism

Paddy Pampallis D.Prof.

Books Urban Hub series & Guides

integralMENTORS

Extract from Urban Hub 21 – Dare to Dream

Content

If you are filled with “You can out distance pride, then you will have no room forthat which is running wisdom. after you, but you African proverb

cannot out distance that which is running inside you:�

African proverb

Foreword

Integral Africa

Township workshop: The Coaching Centre People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Paddy Pampallis has been working with the integral framework with an African eye and heart for over two decades in both work and life, helping people to grow and evolve a deeper consciousness.

As guest curator and contributor to the 23 volume of The Urban Hub series on Thriveable Cities, she has assembled a group of contributors with deep roots in African, body, mind and soul. As such the dream is to expand this African vision to a more universal acknowledgment of what has been lost or missed in the West’s past mad rush to colonise, subjugate, convert and extract much from this rich once dark continent.

Many of the contributors are former students of Paddy’s organisation The Coaching Centre: Integral Africa. TCC develops leaders, coaches, and cultures. Over 600 students have qualified trough them over the last 17 years and Paddy has worked with hundreds of leaders within listed companies, internationally and across many industries, government, health and higher education.

An integral Africa is a dream, as is an integral world: and integral Africans are alive and living their work. Our hope is to gather share their work so others may find more resourceful and regenerative ways to live together on this planet.

We hope that people can learn from African traditions and visions and, instead of parachuting in ideas and imposing truths, policies, processes etc., can pay attention differently and be open to the different ways of doing, being and seeing. For Africans, experiencing and knowing comes through an equal yet importantly different expression: one that can contribute to balancing and shifting us as a world, towards more wholesome integration with each other and our planet.

Paul van Schaik Founder integralMENTORS & Integral Urban Hub

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

RE-DISCOVERING our Connectivity to our humanity

© khanyisela.org

Introduction

Integral Africa Africa has wisdom and practice that a conscious world can learn from and through which she can heal herself.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Africa is alive with possibility and filled with a richness and complexity that reflects the passage of humankind from its very origins across the full spectrum of all we are, have been, and will become. Africa is also a place in which great healing needs to take place, within itself and from others as its perennial wisdom needs to be shared, free from its distortions. The richness of so many of the ‘ordinary’ citizens of these lands bring laughter, kindness, dance, a sense of community and a deep connection to the ancestral teachings that reside in that ongoing circle of life. There is also within the African people a perspective on what it is to be fully human that its people need to connect to once again, and which can enliven aspects of the collective self as a human species.

The crises of Western Euro-centric hegemony over a civilization has been demoralizing to say the least, and annihilating of its soul at worst, while bringing to the fore limited mindsets and actions by many of its leaders. Margaret Wheatley once said, ‘I have experienced the very best and worst of human behaviour in Africa’. It is within this paradoxical context that we live and need to find a way to make sense of the imposition of mind and power onto many societies in Africa: some called to war, and some so connected to kindness and love. It represents the vast spectrum of dense matter of unconsciousness and that of the dance of the ultimate energies of the human soul.

A worldwide trend of disconnection and alienation leads to the dire consequences of losing our connection to source, to nature, to spirit, to each other’s humanity and creates the ultimate split: the split of complete separation in which an egoic-self can madly engage in the most psychotic acts of inner and outer violence and degradation.

Conversely, when under the wide African skies and breathing into the pulse of our planet, we can touch that creative energy that seeks to give birth to a more expansive life force in the midst of so much that is harmful and deadening.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa The philosophical discourses of what has become the ‘mainstream’ of thought in the modern world to denote what it is to be fully human, has created a radical bias in the European/Western mind.

These structures of thinking became the dominant narrative for describing the humanizing principle for all, and in turn, has colonized the minds of the African people while geographically carving out tracts of land to enforce the separation of cultures and peoples from the Sahara deserts to the Cape of Good Hope.

A growing alienation from its own soul, its ancestry, its communities, and from the land itself, became the pervasive sense of existence over centuries and is only finding ways towards its liberation in the last two decades or so.

South Africa became subject to the most dehumanizing expression of this reality in 1948 with the ultimate act of structurally establishing apartheid (though still alive in many across the world) as a legal system of control and power over others.

This was constituted to enforce the separation of people across colour, class, culture, and even claims to rationality and consciousness into the very being of self and the collective.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa In tracing a way back to our origins, Africans have tried to navigate a path of which the ‘natural course’ was so interrupted over the last 300 years or so.

However there is a multiplicity, and multi-layering in both the inner and outer realities, all of which are relevant and diverse, and part of a dream to call together people working across sectors, across personal and transpersonal realms, horizontally and vertically, to gather under the African skies close to nature, to interrogate their relationship with Africa, and for Africans to bring to others a reworked, yet essential part of our universal understanding of what it takes to be fully human.

In travelling back to a past both beautiful and destructive, it is our work to engage the paradoxical existence of a non-fixed existence that is both mutable and shifting, as can be seen in the post-modern expression of art, music, science and simply being.

A continent that spans the developmental spectrum, is explored through its rich and multiple perspectives inherent to the African nature where identity starts with the ‘we’. Dan Seigel proposed the idea of mwe (me and we) which sees the need of holding these two constructs as a unifying principle.

An Integral African (IAI) approach, (Wilber’s quadrant formulation), holds that the ‘I’ and ‘We’ domains are held as a vital and complimentary polarity: a tension that needs integration and transformative being. We explore ways in which we can work and live together with more efficacy and connection: ways in which the entity of selfhood asks the question: “who am I, and how can We live together without destroying that which is good, true and beautiful”.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa To understand the whole, it is necessary to understand the parts. To understand the parts, it is necessary to understand the whole. Such is the circle of understanding! (Wilber).

Through the chains and networks of interlocking systems, Wilber developed a system of orientating generalizations (some open to criticism) to include the greatest number of ‘truths’ about our views of human consciousness. He sees that each is ‘right’ but on its own, partial.

Only by seeing the whole and recognizing the parts, can we truly engage with our full range of consciousness in critical manner. A part that needs to be included is that of an African perspective and perhaps even more, one of a Pan-African view, or something else that is waiting to be born.

The reader is encouraged to view the beautiful animated version of The Lion King with its heart-opening lyrics for The Circle of Life.

From the day we arrive on the planet And blinking, step into the sun There's more to see than can ever be seen More to do than can ever be done There's far too much to take in here More to find than can ever be found But the sun rolling high Through the sapphire sky Keeps great and small on the endless round It's the circle of life And it moves us all Through despair and hope Through faith and love Till we find our place On the path unwinding In the circle of life.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa People say when they come to these lands, that it feels like that have a deep and soulful connection: this is true of this magnificent continent and certainly true of South Africa which seems to hold in it a microcosm of the whole of Africa even with the diversity within the peoples of the north and south, east and west and in central Africa.

Africa is a continent where the best and worst of the human condition can be experienced and South Africa has its dark shadow of legalized apartheid. The political end of this era was something to be rejoiced in, yet its underbelly of repression and dehumanization still erupts in the boiler of anger from the pervasive systems and structures that still govern the world are not made for human flourishing. Here, the hope of Mandela’s vision, is struggling to hold its beam of light as the battle for the soul of our people lies in the hands of leaders who are so out of integrity. And the following questions have to be asked of ourselves continuously: Who are we! Why are we here! What is our work! And how do we cohabitate with each other? Why is it that we constantly destroy the very essence of ourselves, our planet and our known universe? These questions have been taken up in many expression of art, science, religion, economies, politics, psychology and philosophies.

African perspectives and their many distinctions and expressions, are often collapsed into a single idea of what is is to be African. Ideologies get lost in the idea of skin and miss the heart. The diversity of the natural world and its flora, fauna, minerals and people have been used as object. There has been an unhealthy co-dependency on the west and to free our minds we need to know our own mind through integral dialogue and exploration of our intersubjectivity.

As I (like many others) first came to Wilber's Spectrum of Consciousness with an out-breath of relief, for his navigational map of human experience gave me words and meaning with which I could better see myself and others; so too, it is our hope that others can come to the African mind and its whole experiencing of itself, in some small way, through the following pages to see your own reflection.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa This re-orientation of the Quadrants has been grounded by the actual practice in the field over many decades.

Integral U Africa Process for Transformation

V E R T H O R I ZI O N T A L C A L

I am

C O L L E C T I V E

We are INTERIOR

1. Work of Otto Scharmer which found its way to a small group of 8 in South Africa in 2002 and personal meeting. Integral Theory was not yet part of Scharmer’s discourse, but this author saw the potential. The U journey was first described in 1968 by Fritz Glasl and Dirk Lemson, though their work is never acknowledged.

2. The U has been a process used by shamans and healers as part of a hero’s journey (Campbell) and there was a glaring need for a dynamic process to accompany the rational and masculine stasis of the AQAL map through exploration of experience that engages a fluid and feminine nature to take one through the unique territories of story.

EXTERIOR

I N D I V I D U A L

The Integral U process includes the:

Integral+ U Practice of Leadership & Coaching™ P. Pampallis 2004-20

3. The deep wisdom of process that expresses the dynamics and natural flow of life can take one through descendent and ascendant processes to integrate. Freud’s Iceberg theory of ego development is included here as it refers to the unconscious, sub- and pre-conscious functions of the id, ego and super-ego. The ego development work has continued through developmental theories and is expanding.

4. Topographically, mother Africa’s positioning on the current maps of the world needs deconstruction at many levels. By embracing a more collective way of being, and the wisdom of the feminine aspects of our consciousness back into the ‘whole’ story and as distinct from a single story. (Chimamanda Adichie) 5. A possible antidote for the patriarchal discourse is to keep ‘sight’ of the womb – the U of the uterus – as the base for cradling the necessary connection to creativity, to source, to generativity, in relationship and communion as part of co-sensing, co-creating, co-being. In this way – the individual and collective shifts are interwoven, and we can learn better to connect. The I and We as enfoldment. The great womb of humanity as essential to rebirth: Big Womb concept! Cook-Grueter 2014 6. The image of the calabash with the spear brings in both feminine and masculine qualities as an inclusive whole. The U mapping of lifelong journey’s provide the activation of various acupuncture points for intervention while accessing the many individual parts of that whole.

Integral+ Africa Institute™ // The Coaching Centre // UBUNTU Coaching Foundation™ // Integral+ Practice of Leadership & Coaching™

Integral Africa

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Every closed eyeyou is not sleeping; Once carry your and everyown open water, eye is not seeing you will African proverb

learn the value of every drop.

African proverb

Ubuntu is best understood experientially Dumisani Magadlela PhD

Integral Africa “Ubuntu is best understood experientially” In his keynote address to the 2020 Integral European Conference on 27 May 2020, the modern-day father of integral theory, Ken Wilber, said something that resonated with some of my long-held views about the current framing of human knowledge, or the so-called the scientific method. Indirectly, his remarks challenged and questioned the preeminence and unbalanced or skewed dominance of the what he called ‘scientific materialism’.

In my view, this is the global narrative about what has been called the Anglo-Saxon worldview. But hold on a minute, what exactly did Wilber say?

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Ubuntu means: “I am because we are” *From isiZulu, one of the most widely spoken language in southern Africa) We start with “Sawubona” It means: “I see you…” …as you are, as you show up, and with all that you are; plus all that you represent; and I know that you have it within you to be the best version of you. I have a responsibility to support you to express your greatness…

“Urbanization has brought many people from diverse backgrounds closer together and in regular interactions. This has challenged long-held existing social and cultural ‘organizing’ principles and values, pushing survival and pragmatism ahead of genuine humane connection… We need Ubuntu principles more now than ever before”.

In many African communities, being human(e) and/or being #connected to and with fellow beings, …and to everything around us, is the norm.

We seek to connect to the greater good that is expressed through our natural gifts that are placed uniquely through every individual.

These individual human gifts are best expressed in the service of the greater good. Part of our journey now is to help “(re)humanize humanity”.

We must work harder to remind ourselves and each other of who we really are:

…interconnected HUMANE beings.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Well, at the risk of misrepresenting Wilber, I understood him to be challenging the dominance of ‘scientific materialism’ (looking at - or analysing - all phenomena from a material point of view).

He suggested that ‘scientific materialism’ is limiting in the way it inadvertently diminishes other ‘ways of knowing’ and other worldviews and knowledge systems.

More specifically, Wilber argued that the emphasis and pre-occupation with the measurable material or phenomena, with a singular focus on measurability and materialism (tangible, vis visible/seen, etc.) had taken away from a fuller understanding of the human experience or reality.

Wilber contended that scientific materialism had neglected the first person (the person speaking, and the second person (the person being spoken with or to), and instead placed greater emphasis on the third person (the person being spoken about). This had made third person reality more dominant to the detriment of other ‘ways of being’. While the other two persons are still alive and well, they seem to have been – to use virtual world speak – muted in the ongoing conversation.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa An analysis of detailed nuances of Ubuntu ways of being can easily give behavioural and practical expression to all integral quadrants (internal and external, individual and collective) by enabling every human being – at both individual and collective levels - to showcase their inherent natural gifts and talents. Ubuntu not only creates, but shields ad protects, the establishment and nurturing of shared spaces where all diverse positive talents and gifts of every human being can dance in the most inclusive and non-judgmental of ways. In its simplest forms, experiencing the natural Ubuntu way of showing up both includes and transcends integral quadrants in their raw form. In Ubuntu practice, the individual human being is a ‘contradiction in terms’. The greater good of the collective is the performance arena of the individual talents and gifts. The Ubuntu way is a life of serving the greater good with the gifts and talents that are embodied in each human being. This is the recognition of Wilber’s First, Second and Third Persons all together. It is practically inclusive. This is normal daily behaviour in some indigenous communities. Yet it remains jarring and strange for some so-called advanced societies (no labelling or judgment intended there!).

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Or is it because we know that we – especially our forebearers – have systematically and consistently denied other peoples a place at the table of self-determination (and selfdescription) by continuously either white-washing their histories, strongly devaluing and reducing their contributions to humanity’s evolution over time, and creating and spreading dominant narratives about them that we share and perpetuate until we remove the relativity of ‘truth’ and make our version of everything the most valid of them all? What is it exactly?

for a collective

Is it because we know how much damage our current heritage, so-called civilization, and accompanying dominant narratives and their privileges, were founded on the very attempted and often successful destruction of a lot of these s-called indigenous communities?

for an individual

What is it in the phrase ‘indigenous communities’ that is cringeworthy, or makes some of us feel somewhat uncomfortable?

First person perspective

second person perspective

third person perspective

1st person singular

2nd person singular

3rd person singular

discloses autobiographical information about me

discloses dialogical information about the other (singular)

discloses objective information about him/her/it

1st person Plural

2nd person Plural

3rd person plural

discloses cultural information about us

discloses inter-group information about the other (plural)

discloses objective information about them (its)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa What humanity needs now more than ever before, is the recognition of our inherent interconnectedness beyond the constructed and carefully transmitted and often infectious differences. It has taken a microbe (COVID-19) to remind humanity how vulnerable and fragile humanity really is. Yet within that vulnerability lies the seed for great innovation and invention that transcends our superficial differences by externalities of race, geography and culture.

As diverse human beings, we are all far more than we define each other to be. With Ubuntu frames ands lenses, we are able to transcend our separating narratives and build a more humane world.

Ubuntu means: “I am because we are”.

It starts with “Sawubona”

‘Sawubona’ It means: “I see you…”

This means that ‘I see you as you are, as you show up, and with all that you are”. Seeing someone as they are AND with all that you represent, means that I either jettison, reject, pack-away, and abandon my pre-judgements, my stereotypes and other learned perceptions of them that help blind me from seeing the other person as they show up and present themselves.

It means that I know that you are more than what I associate your external ‘presence’ with. Seeing you as you are means that I know you have it within you to be the best version of you without me, or without my labelling, judging or ‘positioning’ of your ways as per my own maps and lenses. It means that I know that my narrative about you is limited and limiting.

We have a responsibility to support each other to express our respective greatness. This is one of the true meanings of Ubuntu, and it speaks to the emergence of the coaching profession as both a map and a powerful instrument for navigating our shared and severely fractured ways of interpreting our world.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Africa is the youngest continent on earth, and reports suggest that by 2040 or 2050, African will have the largest active working population globally. If that is not a game-changer, then I am not sure what really is. With fast-paced technological innovation and urbanization, Africa can leapfrog many industrialization projections of the past and achieve greater and cleaner development. At this point, this is mere conjecture and a dream.

Achieving real growth and development will require more than concerted educational and leadership transformation. This will require new mindsets and heartsets that put the greater good at the centre of all development. We need both integral and Ubuntu in the centre of our desired new ways of being, especially among leaders. African urbanization has brought many people from diverse backgrounds closer together and in regular interactions. This has challenged long-held existing social and cultural ‘organizing’ principles and values, pushing survival and pragmatism ahead of genuine humane connection.

Governments, business, health, education - in fact all sectors of people engagement have in their strategy this move towards humanising the workplace and bringing Ubuntu into a lived experience.

Yes, humanity needs Ubuntu principles and integral practice more now than ever before. It is time for Integral Africa to step onto the arena and wake up, grow up, clean up, and show up. And part of that waking up – is for Africa to re-awaken to herself and in so doing support the growing up of all people, through our interconnectivity with all sentient beings, the planet and beyond. The work we are doing through an Integral Africa, and in building the Integral Institute (Founder P. Pampallis) and the work we do as faculty with leadership and development through IAI™, The Coaching Centre®, and Ubuntu Coaching Foundation™, is to help leaders, professionals, communities, find their voices and the soul that lives inside to reclaim that humaneness from our roots.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Once you carry your own water, you will learn the value of every drop.

African proverb

Do not set sail Africa is less a wilderness using someone else’s star than a repository of primary

and fundamental values, and less a barbaric land than an unfamiliar voice.

African proverb

Beryl Markham

Inclusion Towards Integration

Emmanuel Haruperi

Integral Africa

Integral and Padare: Inclusion Towards Integration

Ubuntu, now recognized as a global phenomenon, is what Africa is offering to the world, supporting a necessary shift to being and #doinghumanbetter Its philosophical approach and the associated phenomena is responsible for traditional Africans taking charge of their lives through the collective ability to manage and define their own destiny. Embedded within the approach is a generic love for children, the land, and all sentient being as part of an interdependent and spiritual system. Humanity is seen as rising through being and becoming: essentially being fully human through Munchu which is the Shona’s tribes way of acknowledging their responsibility for a symbiotic and sustainable engagement within a complex system- life and its environment.

But Ubuntu did not just happen… …it emerged from from an African way of life practice called Padare (Shona), an indigenous institution common among many African tribes: Idale (Ndebele); Imbizo (Esiswati); Pabwalo(Chewa); Kgotla (Tswana), to mention a few. Padare is the gathering of family or community where they examine and resolve issues of mutual interest and sets outs rules of engagement which are binding to all. It is all encompassing: it is a process for counseling and development of persons, families and communities, and importantly, it acts as a vehicle through which cultural norms and values are transmitted from one generation to the next, through the use of the oral tradition. The various forms of Matare (plural) form institutions for leadership development, platforms for dialogue and provide opportunities for effective communication. Padare takes place at all levels, from family gatherings to Chiefs and Kings managing national affairs, through to African spirit mediums – the highest level of appeal. It has the capacity to turn into a space of a meeting of minds, lobbying and advocacy and effective planning and decision making. With an individuality of exchange, each Dare gives its participants and opportunity to encounter newness of ideas and a sharing that impacts on each one’s mental models. It is here that traditional Africans institutionalized most of their development concepts and practices. In essence, Padare is the practice of Ubuntu

True dialogue – assumes recognition of the other in terms of both his/her identity and of his/her difference.

Alassane Ndaw Gender and the role of woman with men is now firmly on the table with woman sought after in government and leadership positions.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa As Padare permeates all aspects of African lives its value has been changing but we can borrow intelligently by putting its principles forward, which include:

§

§

The Principle of Belonging - from the definition of Ubuntu; the individual’s actions are always viewed from a community perspective in line with the analogy of “I am, because we are”. In the context of Ubuntu, it is not about the individual but the extended family, the clan and their community. Identity is collective. This is demonstrated in the way Africans address each other and live together.

When one is addressed by name, all reference is at personal level, but when addressed by their totem, the addressee becomes representative of their clan. Africans are not introduced as individuals, but by their family name, totem, village, and probably by chieftainship. A transmuting element is that of this shared sense of a collective self…and its translation into the latter stages of consciousness as an expression of our humanity whether in the family, the schools, business and government – the work is now about re-claiming.

Africa has been emptied of her substance and what has been imported is empty too.

Joseph Ki- Zerbo

Principle of Inclusivity – During the Dare sessions, the widest ownership and legitimacy of the process is guaranteed by ensuring access to participants representing the widest community spectrum. Contributions come from everyone present, even newcomers, with a different perspective, are welcome to join in the discussions. Those directly affected by the issue have to be present; otherwise, the issues will not be discussed during their absence.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa §

The Democratic Principle – Africans have a system of guaranteeing the rights of all. There is an assumed fairness in the operations of the Dare. According to the former Tanzanian president, Mwalimu Julius Nyerere, “The very origins of African democracy lay in ordinary oral discussion – the elders sat under a tree and talked until they agreed.”.

§

Communication Principle – traditional African communications are oral in nature; the messenger did not bear the brunt or risk of potential victimization by the recipients for their role. Rather, the recipients accepted the message/judgement, and responded to it within the parameters of Ubuntu.

§

Principle of continuous Leaning – African leaders are generally groomed through effective participation in dares. Everyone is developed to be a potential leader, but it is one’s astuteness that makes them outstanding. This development program in an African setting is a lifelong process that enables all, young and old to continue learning, thus ensuring that the former gain knowledge whilst the later acquire currency and relevance.

Wisdom

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Transmutation

Integral Africa Understanding that Padare permeates all areas of our life and that it is in fact the practice of Ubuntu means that everywhere you go, whatever your conversation, you are applying the above principles. If you do it with Ubuntu (the value systems), you therefore must practice Padare. Simply, put you will continue to carry the Africaness forward. As a people, Africans acquire the ability to act collectively towards developing their institutions. It is a reason for the disconnect in Western institutions .

It serves to have evolutionary capacity to expand the saying of‌In Africa when one is sick, everybody is sick. (Sobonfu Some) What this mean for us in a post-modern era – is lived in the many forms of leadership and engagement of people into the principles and possibilities of wider and deeper forms of communion, consensus and cooperation. Africa has to draw from her roots and pull these through to enlightened practices of humanity into a new way of being for us to thrive in the 21st Century.

Woman would need to be included in this way of being as integral partners is key.

This in fact is anchoring themselves in what they understand and know, making it much easier for them to borrow intelligently and develop a leadership that works for Africa and can be consumed by the rest of the world.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Borrowing Intelligently & Integration

Emmanuel Harauperi Fiinal submission for Integral U Coaching Programme @ TCC

An Integral African community value system has its roots and path from the collective to recognise the individual while simultaneously connecting the interior and exterior realities. These domains are bound together by seeing each other as spiritual humans in the process of life and any progress is considered progress for all. This resonance enables the notion of giving and receiving, knowing that I am held in my many ‘families’. I can shine, and there are those that are shining with me and as I observe them, I will become aware of my strengths and weaknesses and learn in safety. This allows me to move into the individual interior to harness unique intelligence/s that can support Me and all of Us – I am because we are I and the WE.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa A way to include African values in the Regeneration & Reimagining of our lands, cultures, and spiritual connectedness.

Acknowledgement to the YMCA in Harare.

Padare is a process that has allowed Africans to evolve in their value system as expressed in their way of life – through culture and personality. Writers speak to that which emerges, that for Africans, everything around them affects their well-being. They know that there is no separation from the land and the sky and all who cross the mountains and the plains. All are central to sustainability of the environment and those who live in it.

The African people and their culture is part of complex whole, and due to the fast-moving globalization, it is hard to find a ‘pure’ Shona culture. While it has been, and in many areas is still, traditionally patriarchal as to what defines it, there is dualism of the feminine and masculine and its journey through colonialism and the consequent independence has seen gross violations of the inalienable human dignity and rights. It has given rise to post-feminism in the quest for a mature, holistic and responsible path towards an intersectionality and a move from ‘either/or’ ideological and exclusive vision to a ‘both/and’ conjunctive and inclusive thinking. (Fowler) and towards the reclaiming of that mutual connectedness as an evolutionary leap of consciousness, care and humanity. Also, ancestral belief, Unhu, (Ubuntu) values, totemism and symbols of life are key to understanding the mutual interconnectedness of the Godhumanity-cosmos relationship.

Land is treated as a precious heritage to be preserved for future generations and although some African lineage are patriarchal, language is gender–neutral and woman are accorded the role of ancestors. The portrayal of land as mother is a powerful tool in combating environmental degradation, for it is a sin to act against the mother.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Significance of Collective Value System into Organizations Today How does this play out in real life?

In Zimbabwe, as late as the 1970s, most of us were born and brought up in rural Zimbabwe only to migrate to town when there was need to go there. Mostly, to work or continue to higher education which was not readily available in our rural communities. It was normal practice then, that from the community where you were coming from your parents would announce, to close relatives and friends, your intended relocation to town to pursue your new endeavors. In most instances, your plans had difficult in securing a place to stay in town, your new place of residence. Without secure accommodation to arrive at, elders would sit around and offer names of people who were already in town before you. All you needed was an address and you would depart for the city. Of course, you would also be laden with gifts from the family of your to host. On arrival you would introduce yourself and without much question you would be accepted based on the wares you would have carried for the host from his people. Even, better the person would remember you as a young person before they left the community themselves.

As you joined this new family you were expected to participate as a full member of the family. In instances where you had a skill that could enhance the family’s well-being you made sure you make the difference here in your new family. The praise and acknowledgement that came from your making the difference never came to you but to your family, totem and community from where you come, which included your new family here. Most notably the host would be proud showing off to his/their friends what people form their community were made of.

The interpretation is multiple: - For the visitor, which you are, but to the host you are family. Therefore, you re expected to lighten the load of survival in this foreign land where you all find yourselves in.

- You are unique (we all are) and are expected to shine, consequently making this family shine, which in fact is your community relocated in this new geographical place.

- In your shining in this new a social space, you are expected to bring your talents skills to all the other members of your new family.

Applying this community value system to organizational development today offers significant benefit: if we join

an organization with the attitude that, this is my family, one of carrying with us the responsibility of our ancestors, current members and those who are still to come, the word ‘accountability’ begins to shift the conversations of being and intent because I am going to make better because we are greater together – I am because we are.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Principle of Belonging – Padare for Development

As a new employee you are taken on board for your qualifications, experience and probably having done a thorough culture-fit. Beyond that the organization HR does not know what else you have. Let alone you, as a new employee, know all about why and how things are done in this new organization (family) you joining. It will only be as you are working that you will get to know your new family. Things will start unfolding before you.

And you might have a skill that they may enhance the organization environment and or operations which you were not interviewed for. If, for a moment we freeze all issues of organizational politics and work from greater trust, the environment becomes conducive to sharing and enhancing, including and transcending, it is most likely going to make the ‘family’ of that organisation better, and thus impact the whole of nation – humanity…

But unfortunately, when you join an organization you are handed your KPAs and it becomes about you shining and sometimes not including family or community life in the process. This splitting creates a massive disconnect and takes us back to the place of modernity and industrialisation – it takes the humanity out of the very thing that could benefit from it.

It would seem that where we started, in our African rootedness, the capacity to work from a more green, perhaps even teal level was innately there: perhaps we have had to cultivate more of the red (not that there was not red available to some ways of being) but the collective rules guided the course of action towards a natural hierarchy and consciousness. The shadow lurks in the shifts over years to patriarchy as dominant and in that we lost much of our sensitivities.

The dominant orange of the western capitalistic systems eroded the gold of the more ancient ways. We have had to forget our early tribal longings to belong to the ‘modern way’ of the world – but it has raised a dark shadow from colonial control. It is now hard to see what was us and what is not us – but we must find ourselves again.

Without the soaring spirit, we are nothing.

And the quest that raises mankind above man is the only one that honors humanity.

- Irenee Guilane Dioh People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

The richness of Africa, culturally, is vast. That's the challenge that we have to face, because most of the time, people in the western world, their attention span is really narrow.

Angelique Kidjo

If Women Rose Rooted

Nobantu Mpotulo

Integral Africa “Wathinta Abafazi Wathinta Imbokodo�

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Wathinta Abafazi Wathinta Imbokodo : You strike a woman, you strike a rock In this abstract I have used the title of Sharon Blackie’s book entitled “If Women Rose Rooted”. In her book Blackie cites an excerpt from Linda Hogan and it goes like this And the Russian women in blue towns are speaking the flower-dressed women of India, women in orange tents, dark women of the Americans who sit beside fires, have studied the palms of their hands and walk toward one another It’s time to bless this ground Their hair is on fire from the sun and they walk narrow roads toward one another.

Their pulses beat, against the neck’s thin skin.

They grow closer….

Daughters, the women are speaking.

They arrive Over the wise distances On perfect feet.

Daughters , I love you.

BIG WOMB What lies within

And I dare to add the women of Africa who toil the earth bare footed with a child on the back, on the way home they balance a bucket of water on their heads and a bundle of wood Strong women who ensure that their families will never go hungry.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa In looking deeper into the pivotal role played by women in society I would like to highlight the qualities of Carl Jung’s Mother Archetype.

The archetype is often associated with things and places standing for fertility and fruitfulness, a rock, a cave, a tree, a garden. This is an Archetype that is associated with protection, nurturing and compassion (UBUNTU). This Archetype not only resembles these positive qualities but there is also a shadow regarded as the Terrible Mother. The perception of the Terrible Mother has led to acts of ‘ neopatriarchy as coined by Sharon Blake resulting in the gross abuse against women, children and the vulnerable at large. We look at the rising statistics in the world of rape, sex trafficking, women abuse (physical and otherwise)

I am a product of the powerful women of Africa I had the privilege of being raised by the most loving, kind and compassionate two women. My biological mother on the right, who was a teacher and could not raise me herself, because she was divorced and had to continue working because she had to provide financial security for her children. I was raised by her sister my other mother in the middle, who took care of me since I was one month old, whilst also caring for her own biological children and other members of our extended family. I truly tasted the juices and the milk that flowed from the breast of Ubuntu.

Truly dare I say “Wathinta Abafazi Wathinta Imobokodo” People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Finally I would like to bring into the awareness to the greatness of the numerous matriarchs, the Queen Modjadjis. The main focus will be on the late Queen Modjadji VI, Queen Makobo Modjadji. A folk story holds that the Balobedu settled in the area of Baloubedu about 400 years ago, after migrating south from present-day Zimbabwe. Men ruled the tribe then, and competition for succession was fierce. Claiming prophetic guidance, the last Balobedu king, impregnated his daughter to start a line of female leaders.

Queen Modjadji VI simply swam against the stream, she had her two children fathered out of wedlock by a commoner. Although this brought disrepute to the monarchy, she rose her head high and continued her love relationship with the commoner. Her daughter the queen to be crowned in 2023 when she is 18 years of age, Queen Modjadji VII, (Queen Masalanabo), was born out of this love relationship.

The Modjadji monarchy is said to be the only monarchy that is ruled by matriarchs in Africa. Lessons to be learnt from Queen Modjadji VI are • It’s high time that women should rise rooted and not to be dictated to by the patriarchal society • Change and transformation comes from uncertainties and adversity • The South African government now recognizes the Modjadji monarchy as a monarchy that also has to be subsidized by the state • The father of the coming Queen VII does not come from the monarchy • Other changes worth noting are the new and transformed ways of being in the world as a result of the COVID pandemic.

Journey of Feminine Awareness

So many partial truths have been laid at the feet of the story of woman & her legitimacy through the corridors of patriarchy. From ideas of woman as object, maintained through dependency, to woman as equal and independent…the path to still travel is that of seeing the masculine and feminine as interdependent. Gender conversations have progressed beyond a single narrative, perhaps towards a more pluralistic, dynamic & inclusive one which includes individual & collective expressions that are freed of a generalised meta-narrative.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Sharon Blackie maintains that before there was the word , there was the land and it was made and watched over by women. Women : the creators of life, the bearers of the life of knowledge and wisdom, personifying the moral and spiritual authority of the fertile green and blue Earth. This saying above is evidenced by the 560 ha Modjadji Cycad Reserve .

This is a unique forest that is unspoilt and very much like how it was during prehistoric times. This boasts the largest and the oldest Cycad species in the word.

The cycad is a gymnosperm, laying its seed open to fertilisation by pollination through air. It is with the same openness that woman come to share their ideas and creativity and open their fronds of care to provide the space for life to continue. It is no surprise that the actual seed bears greater resemblance to the male sex object and they sit in complimentary co-existence as they show of their beauty and strength. A roach to greater integration of our human species is through the lessons to be learnt through bio-mimicry. The conditions to our existence in which we can thrive, require that each one as a type, enables its intelligence to inhabit fully its state of being, and grow through the ages into a maturity that can honour the richness of pure essence, transformed into co-habitation, co-creation, and co-sustaining intergrative beingness.

Product

&

Environment

Individual

&

Collective

Source

&

Relationship

Graphic – based on Pampallis : integral U

"Life can be like a dream; if so, one wonders whether it is by living that we dream or by dreaming that we live."

West African proverb

Integral Pathways to Social Justice Alice D Kanengoni

Integral Africa Exposure to Integral has opened up interesting pathways and resources for coaching and supporting colleagues in the social justice sector. Most activists and practitioners in this sector are seeking to transform or change one social reality or another. All change efforts are trying to create different realities to the one that obtains in a given context. In most cases the efforts are towards societal change through influencing policy, practice, norms and attitudes.

(Source: silamesa.org)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Shifting power is at the heart of any transformative process.

In doing this work, I have learnt to appreciate the centrality of power in transformation at any level.

Shifting power is at the heart of any transformative process.

Transformation (or change) in any form is essentially about shifting one form of power or another.

This can be at a personal, group, community, national and global levels.

In general terms, power is the capacity of an individual to influence what others think, believe and do.

(Source: thegeekybiblioohile.wordpress.com)

(Source: stockinvestor.com)

Closely linked and sometimes synonymous with power is the concept of agency: which I simplistically defined as one’s capacity to exercise their choice and will to make decisions, take action and influence the course of their own life and how they want to be in the world (Wikipedia)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa The complexity and centrality of power in human transformation power of agency There are a number of frameworks that provide useful lenses into understanding the complexity of power: offering insights into its various forms; its visible and multiple faces; often hidden and overt sources; the various levels at which it plays out; platforms and spaces on which it takes root, feeds and is nurtured; and the many ways in which it manifests.

My experience of supporting transformative processes in the social justice sector is that traction often comes when we pay more attention to the power dynamics at play in the given situations.

For instance, when coaching individual activists seeking personal transformation and growth in one area or another or coaching a group or a team, individual and collective agency are most manifest when we pay attention to the power dynamics.

I deliberately employ this approach in coaching in this sector because it resonates with the clients as power analysis is an approach most use in their advocacy work.

See the works of VeneKlasen and Miller (2002); Chambers (2006); Vermuelin (2006) Gaventa. (2006) (Source: reddit.com)

www.commisceo-global.com/blog/categories/cultural-diversity

Integral Africa Power analysis framework Batliwali’s (2012) and the Power Cube power analysis net offer a framework which identifies forms of power including power to do, to be and to influence as well as cause things to happen, offers a useful tool.

The framework also includes power within; the power to exercise one’s agency often reflecting as self-confidence, self-esteem and self-belief.

The model recognizes a third form of power power over which speaks to the ability of an individual, group of people or a system to subject and cause others to think, act and behave in certain ways.

The other form of power included in this framework is power with, which is collective agency exercised together with others in pursuit of shared goals and interests.

Also useful in unpacking the change process is power through; typically exercised through vehicles and instruments such as laws, institutions, policies, rules and regulations, often exercised through various agents. https://www.powercube.net

Batliwali (2012); www.powercube.net

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Building awareness to one’s power and agency

Power is contested

(Source: Dr Timothy Gammons @DrTim Gammons)

(Source: the dailybeast.com)

It is useful to explore what relationship one has with these various forms of power in given contexts. This is useful in bringing awareness to the untapped sources and forms of power that one has access to, in order to realize agency.

This could also be in building one’s awareness to systematizing use of some forms of power. For example, this may be in cases where one has not developed practices to build habits and the muscle to maximize use of a given form of power that they occasionally and randomly utilize. In other cases, this might bring awareness to the need to build, protect and nurture certain forms of power to prevent power erosion.

This is because power is always contested, can be captured, made impotent and eroded. This can happen internally - where one’s individual’s beliefs, mental frames and other intrinsic drivers can erode and chip away at some forms of power. If unchecked, this can stall and kill one’s agency.

The exploration can also bring awareness to the need to reclaim some forms of power in cases where one had given these away willingly, unwittingly or through being structurally coerced by other individuals, groups or systems.

The work is about holding and supporting individuals to maximize use of their power to emerge and become their best selves and in the process also impact their worlds and environments.

It is also about supporting the discernment of when to speak, act, push, stand still and stop; when to go it alone, when to coalesce and pool agency together with others; and when to step out, replenish your emotional, spiritual and mental tanks; and when to hand the baton to others and cheer them on on some issues. http://osisa.org/product/towards-democratic-developmental-states-in-southern-africa/

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Honing and nurturing specific forms of power What is not nurtured inevitably erodes and dies, and this has anchored some of the most successful coaching conversations I have had with clients on honing and nurturing specific forms of power in different situations and contexts.

This has been particularly the case when working with social justice activists whose work is often framed through power and privilege lenses.

For instance, activists who deeply understand the power of dialogue in negotiating social change, can relate to an invitation to notice this same dialogue and power dynamic internally with their inner critique at the intra-personal level.

Bringing such invisible power into the foreground can be a powerful pathway towards reclaiming the power that one might be giving to the inner critique to exercise power over one’s thoughts, feelings and actions.

Source: taylaondidigital.wordpress.com)

Relatedly, our intra-dialogues influence the nature of the external dialogues one has and in turn how they exercise their power with others.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The Power and Integral approach

I have had the privilege of working in the social justice sector for over 20 years.

Most of my work has been exploring ways of effectively supporting marginalized, disenfranchised and disempowered groups and communities shift various forms of power in order to ignite or reclaim their agency.

I also have been privileged to practice as an Integral coach for 8 years. At the individual level, conversations about the power that the false self, the ideal self and the real self holds in one’s transformation journey are also powerful and liberating.

I am increasingly applying the AQAL Map not just in the personal coaching work, but in the social change work seeking to shift power in social systems as well.

For example, this approach enables deep conversations to establish what form of power and agency an individual or group wields (or can potentially access) in a given Quadrant and what power they have released to others, as well as clarifying what power they are seeking to shift and reclaim in order to achieve the change they are seeking.

Source: ruralwomenassembly.wordpress.com)

http://osisa.org/product/youth-in-africa-dominant-and-counternarratives/

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Power Matrix

Integral Africa

Visible power

Invisible power

There are always power dynamics that underpin individual thoughts, values, beliefs in the (LL) quadrant.

Similarly, power frames and defines cultural beliefs, group identities and collective identity markers (LR). In these two quadrants, the power tends to be invisible (the hidden iceberg) and can be insidious. Surfacing this hidden power and giving it a face is important in shifting other forms of power.

On the surface, individual behaviours, actions, proactive and reactive responses in the (UL) quadrant are all manifestations of certain forms of power the individual has and utilises.

This is equally true of the structural systems, practices and legal and environmental contexts that one finds themselves in at any given point in time (UR).

The Integral Framework is adapted from Dr. Paddy Pampallis-Paisely www.thecoachingcentre.co.za ) (All cartoons in this side sourced from https://www.powercube.net

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Unpacking power dynamics at various levels Unpacking these power dynamics at various levels is useful in helping clients and colleagues ignite and deepen their agency in a manner that enables traction more sustainably.

Little or inactivated agency often manifests in a sense of being stuck in undesired habits and uncomfortable situations as well as a sense that life controls you rather than you having a grip on what you say, feel and do.

Exercising one’s agency is therefore what brings traction in transformation processes.

This exploration also includes and inevitably leads to checking through which Lines of /INTELLIGENCE competence their power (and which form of power) manifests and gives them the most agency and which ones are least developed.

Typology and one’s stage of development and their capacity for reflexivity and level of consciousness are all also critical factors determining the nature and pace at which one exercises their agency in a given context.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Hout Bay Harbour

Africa is less a wilderness than a repository of primary and fundamental values, and less a barbaric land than an unfamiliar voice.

Beryl Markham

Towards a Humanising Pedagogy

Prof. Denise Zinn

Integral Africa

Learning to walk from learning to talk…

Towards a Humanising Pedagogy in Higher Education

In this piece, I describe our approach to the understanding and cultivation of a humanising pedagogy in educational settings, in response to the legacy of a dehumanising past in South Africa.

Our inquiry into a humanising pedagogy in this context involved mining stories of living and learning in South Africa. The meanings and praxis of a humanising pedagogy unfold as the stories unfold.

One result of the work has been an evolving collection of “Statements of awareness” that are both authentic and significant, based as they are on real life experiences of South African teachers and students.

These frame our ideas and understandings of ‘enlive-ning’ humanising pedagogy in our context and have informed our development of a humanizing curriculum framework.

This framework guides our development of transformative curricula, that can help to build conscious citizens and more whole human beings.

This is how we want to change the world of education, one step at a time…

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Background‌

South Africa’s societal legacy of disempowerment and dehumanisation, particularly within education contexts, is long and in critical need of repair. Despite years of struggle, and the transition to a more democratic political order in South Africa, the educational arena remains a battlefront. The struggle to build voice, agency and community continues. Beyond the rhetoric of describing and analysing that struggle, a powerful praxis related to citizenship and social justice within the contextual realities of South African education is required. We believe a humanising pedagogy is one such form of praxis.

This Photo by Unknown Author is licensed under CC BY-ND

Integral Africa

The power of story Carini (2001) writes in her book of essays, Starting strong: “I rely on the animating power of story to connect your story with mine, and both of ours to larger public stories, stories of the era, stories of the race, stories of loss and sorrow, stories of hope and fulfilment, stories of human degradation and destructiveness, stories of human strength in the overcoming of stunning blows of fate; in sum, stories of how humanness happens in the making, unmaking, and remaking of it “ People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The prompt… “ Think of a time when you as a learner felt supported, expanded, and made more fully yourself ... when you drew upon your capacities and stretched them in ways that took you to a new place where you felt more powerful and capable as a result. This can be a learning experience that happened either in or out of school.

Your recollection may or may not have a teacher or other learners in it. The most powerful recollections are those that are full of details…”

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The themes that emerged

It is fair to say that when the themes were pulled from their stories, they were not new themes, but familiar themes of vulnerability, appreciation, physical and emotional pain, interdependence, caring, humiliation, joy, worry, and love. Through the process of gathering themes we collectively named the essential and enduring elements present in their everyday experience. (Zinn & Rodgers, 2012) Such “naming”, according to Paulo Freire (1970/1993:88), is a powerful and humanising act: “To exist, humanly, is to name the world, to change it. Once named, the world in its turn reappears to the namer as a problem and requires of them a new naming. Human beings are not built in silence, but in word, in work, in action-reflection [praxis]. “ People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Agency, Voice and Community

Both the process of gathering stories and the contents of these stories are significant We return to notions of agency, voice, and community as well as the central role of awareness, mutual vulnerability, love, and the role that story played Voice, agency, and community all depend on a sense of belonging. Together, these elements comprise the task of citizenship, a citizenship that engages all of what it means to be human.

Only when these ideas and consequent practices are kept central, can there be social justice.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Students’ humanity – its existence and expansion – is at the heart of a humanising pedagogy.

Teaching is a political act.

Teaching requires awareness: listening closely, being present, communication, and paying attention.

• Learning requires teachers and learners to have respect for, a genuine interest in, and curiosity about themselves as learners and the act of learning.

• Learners need to be recognised, appreciated, acknowledged, and seen.

• Space and a safe space for student voice/student self, the teacher’s genuine voice/teacher self must be created.

Ubuntu, connectedness, relationship and • Teaching and learning are community – feeling a courageous acts of part of something larger discovery. than oneself – is central to the purposes of • Teaching and learning education. require health (physical, mental, emotional, spiritual, and freedom from fear.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Full-Spectrum Learning & Education Faculty Inter-dependency

To

Stages of Development from Ego towards Maturity & Wisdom

Student

as One

as One

… as Mirror

… as Mirror

Self as Instrument

Self as Instrument

… as Co-Learner

… as Co-Learner

…as Teacher/Doer …as Advisor

…as Doer

Independency

From

Dependency

Faculty as Helper

…as being Advised …

Student as being Helped

P. Pampallis 2020

Integral+ Africa Leadership & Coaching / All Rights Reserved / © LMF Adult Development People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

73

Integral Africa Developing a Curriculum Framework The growing understandings that arose from these new ‘awarenesses’ and the complexity of a humanising pedagogy, led to workshops to design a curriculum framework.

The framework included considering key questions about: WHY our central purposes in the learning endeavour; WHO we are and who our students are; WHAT and HOW we need to teach and learn, and WHERE we draw our knowledges from; The kind of learning environments we set up to be conducive to good thinking, good learning; And the SO WHAT ? Question – what do we want our students to own, to take away?

All of these have to include a consciousness of the society, the culture, the histories that have shaped us and what we do …

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

“Enabling a way of becoming for work and life” l ul

O? WH

Assessment

HOW DO WE KNOW? SO WHAT?

Thou

Conducive environment

WHERE?

en

In ci d

dd

?

HO W

HOW?

It

en ta l

WHO?

Methods & Pedagogies

Learning

Embodied

I

WHO?

Integrated

“Knowledges”

WHAT?

N

Enabling

Hi

A CURRIUCLUM FRAMEWORK THAT HAS SERVED US …..

Integral Africa

WHY? Bigger purposes People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Change the World We have learnt so much from these stories.

Through a Humanising Pedagogy, we strive to enable inspired new stories, to live Nelson Mandela’s motto.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa A Place of Possibility a poem by Malike Lueen Ndlovunge the World‌

A place of possibility We are not sitting in the darkness We are in the dark From which the light comes Peeling in from the periphery Can you see This is a place of great Possibility Not probability But a place of possibility Possibility People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

In the moment of crises, the wise You are not a build bridges and the foolish buildcountry, dams. Africa.

You are a concept. You are not a concept, Africa.

You are a glimpse of the infinite.

Nigerian proverb

Ali Mazrui

Contributions From The South

Integral Health Delphine Oliver

Integral Africa Integral Health

Contributions from the south

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Health is as complex as life itself. It marks the cycle of life from birth to death for each living being on this planet earth and beyond. The topic of health is vast and calls for a view that can hold multiple perspectives.

Many specialized sectors hold expertise that are both true AND partial. A holistic approach to health integrates the wisdom of all parts and they can be mapped through the quadrant lens as originally described by K. Wilber. The quadrant lens permits the observer to view a map of any whole and its four parts. Dr. P. Pampallis’s (2006/20) adaptations of the quadrants illustrates the inner individual and collective experience and its external expressions through the metaphor of the iceberg.

Each quadrant lens represents a unique and culturally influenced mindset regarding health and a subsequent quality of an impulse. These qualities can be characterized as impulses from the North, East, West and South.

Integral+ U Quadrant Map

Bio-medical health models Behavioral health models Psychological and meditation-based health models

Environmental health models Systems and policies Sociological health models

Integral U TCC © Graphic – based on Pampallis : integral U

Integral Africa Intellectual and scientific modeling and understanding of health.

Dominant lens: Individual Exterior

A pragmatic and solution focused approach brings forth policies, laws and systems to manage health.

Dominant lens: Collective Exterior

The practice of meditation brings a waking up of consciousness that unites mind, body and spirit.

Dominant lens: Individual Interior

A phenomenological approach to health focusing on the emerging wisdom through a collective experience.

Dominant lens: Collective Interior Graphic – based on Pampallis : integral U

Integral Africa The impulse of the North with its dominant lens orientation of the individual exterior quadrant, is characterized by the scientific study of the mind, body and behavior. It is a rational, observable and outcomes-based approach that has brought relief to many illnesses, like in the case of diabetes that is managed with insulin therapy and behavioral changes of eating habits. The impulse of the West is strategic with its orientation towards systems and policies. In the example of diabetes this pragmatic impulse can be observed by the establishment of hospitals and clinics with specially trained staff that provide information about the illness and implement strategies to manage it.

There is no question that the “North” and “West” impulse have great value. However, they are also characterized by a colonial/patriarchal notion were the experts have the knowledge and power and the patients are expected to comply. This dynamic of power results in dependency of patients on the provided health care which, in turn is overwhelmed to the point of collapse.

On the other hand, the “East” with its impulse of unity between the mind, body and spirit has been welcomed into mainstream consciousness through the practice of meditation and yoga with profound effects on health and wellbeing. This impulse ignites the self-agency of the individual as specific practices and habits support the restoring capacity of the body. Returning to the example of diabetes, the “Eastern” impulse enables the patient to actively participate in managing the condition by reducing the inner awareness of stress through various forms of meditation.

Does the “South”, Africa, have anything to contribute?

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa In terms of health, Africa is known for its starving and ill people in the context of poverty under resourced medical facilities. Does this mean that Africa has no contributions to make? Or could it mean that contributions that Africa could make to the global understanding of health have been systematically dismissed by colonial dominance?

At the center of the African way of being is Ubuntu, “I am because we all are, including the land we live on” and thus, its primary impulse is the honoring of the collective experience and its connection to the land. The way of the collective is a slow, creative process where the wisdom of interconnectedness is emergent on an ongoing basis as opposed to a quick short-term solution. It is a phenomenological discipline based on the “WE” with an open mind and heart. Relating this back to the example of diabetes the considerations may be along the lines of a disruption of energy uptake in people. How does this relate to the cycle of energy that is created by people tending the land, the land producing nutrients for people who then tend the land?

The colonial mindset is focused on the individual and any sense of the collective including the natural environment is regarded as tribal and undeveloped. This mindset needs to be challenged as looking through an integral lens, the act of disowning humanity from a sense of interconnected collective experience is dehumanizing at its core.

The integration of an interconnected, collective impulse is important for the healing of our planet earth with all its living beings. At the Integral Africa Institute we seek conversations that promote contributions from the “South” expressed in transformative integral activism and leadership in the field of health. Come and join the conversations!

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

https://baz-art.co.za/online-gallery/the-artists

You are not a country, Africa.

You are a concept. You are not a concept, Africa.

You are a glimpse of the infinite.

Ali Mazrui

Integral Business Lessons from the African Village Frans van der Colff

Integral Africa

We need sustainable real growth that will benefit the people of Africa, the biggest issue to be addressed is inequality. Businesses that concentrate solely on the welfare of shareholders are not the answer, and therefore a more inclusive integral approach is necessary, an approach that takes into consideration the great values of the continent and its people!

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The South: • Humanism, • Nature, and • Community

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa “Mainstream free market suffers from a conceptualisation failure, a failure to capture of what it is to be human.�

Muhammad Yunus

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

South: Self-sufficient Economy, founded in nature and community.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa The Economy of the African Village: • Subsistence and Reciprocity • Benefits to others • Social relations • Choices and behaviours not determined by material interest

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The African Village stands for • Integrity • Kindness • Moderation • Accountability • Balance

Integral Africa

Good character was the essence of the African value system. ‘One is not born with a bad head, but one takes it from the earth’.

African Proverb

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Hospitality of the African Village is the ultimate customer centricity.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The African Village existed in harmony with nature.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The African Village practiced the concept of shared value and all stakeholders were of equal importance!

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Communitalism of the African Village, the ultimate collaboration.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

In the African Village everyone takes responsibility for the children and the grandmother is consulted to learn from her wisdom.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The African Village is about: • • • • • •

Purpose rather than profit Network structures Empowerment Experimentation Transparency Sharing and Caring

Integral Africa

It is essential to create new leadership in African business, a leadership that moves society forward.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa ‘To understand African ways thinking it is necessary to suspend for a while linearity and to consider the entire world, universe or universes, as one large system where everything is connected and interconnected’ Prof. Molefi Asante

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Wisdom is like a baobab tree; no one individual can embrace it.

Ewe proverb (Togo)

The Baobab Tree and the Boardroom Joy-Marie Lawrence

Integral Africa

• By Joy-Marie Lawrence Founder of Boardvisory www.Boardvisory.com

by Joy-Marie Lawrence The Baobab and An IntegralPerspective Perspective by Joy-Marie Lawrence TheTree Baobab Treethe and the• An• Integral www.Boardvisory.com Boardroomwww.Boardvisory.com Boardroom

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective In Africa the Baobab tree is distinctly majestic with its unique shape – often referred to as the “upside down” tree (technically known as Adansonia Digitata).

There are many folk tales about how the tree was created, or that the tree’s spirits would guide kings and elders in decision making.

The distinctive nature of its large expansive foliage provides respite from the African heat and provides the shade for gatherings and people to connect, or for animals to shelter.

The Baobab is also a source of nutrition and sustenance, the bark is used for cloth and rope and fruits for food and fuel.

The local Venda people call the tree “Muri Kunguluwa or the tree that roars” after the sound the wind makes moving through the branches.

Scientists have been able to do radiocarbon dating (in 2013) and the Glencoe Baobab proved to be over 1835 years old, the second largest baobab in South Africa. In South Africa, one of the highest honors for distinguished services a human being can receive is the Order of the Baobab. https://www.tripsavvy.com/fun-facts-about-the-baobab-tree1454374 People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective It is unlikely that the Elephant and the Blue Whale would ever meet, but that does not mean that they do not exist. Similarly, because we have ways of being in Africa, and others are not aware of it, does not mean that African ways of being do not exist.

I find the Baobab a useful metaphor to illustrate adopting integral principles for the Boardroom. Whether we think of a boardroom, comprising a table with chairs around it, the boardroom is a place where people gather.

In the world since Covid 19, even those perceptions of a boardroom requiring a table and chairs is shifting as people use virtual technology to connect for the purposes of meeting.

But it is the symbolic nature of gathering, coming together with a purpose.

In Africa we have been doing that for decades under the shade of the tree. And ironically, in the world since Covid 19, when forced to work at home, it is the tree we find ourselves sitting under using technology to connect.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective Wilber’s AQAL theory, into the Integral U Practice of Leadership and Coaching™

Board – what is the Board Culture and how is that reflected in the boardroom and in the organisation?

Board – in what systemic environment is it operating in?

Board – what unconscious bias, limiting beliefs etc does the Board as a collective share?

Board – how inclusive is the board of its stakeholders (this is broader than only shareholders)?

Often the image of the iceberg is used to illustrate what is seen and unseen. Similarly the baobab tree is useful illustration of what is seen and unseen.

Mapping Wilber’s AQAL theory into the Integral U Practice of Leadership and Coaching developed by Dr Paddy Pampallis for the boardroom we can reference the quadrants as follows for BOARDS:

Graphic – based on Pampallis : integral U

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective Wilber’s AQAL theory, into the Integral U Practice of Leadership and Coaching™

Board Member – what is the nature of the Board Members behaviour in the Boardroom?

Board Member – in what systemic environment are they operating in?

Board Member– what internal dynamics, beliefs, values influences the directors thinking in the boardroom?

Board Member – what is the nature of the boardroom relationship with other board members?

Often the image of the iceberg is used to illustrate what is seen and unseen. Similarly the baobab tree is useful illustration of what is seen and unseen.

Mapping Wilber’s AQAL theory into the Integral U Practice of Leadership and Coaching developed by Dr Paddy Pampallis for the boardroom we can reference the quadrants as follows for BOARD MEMBERS:

Graphic – based on Pampallis : integral U

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective Then we add Levels, Stages, States, Lines, Types and….

Board – what is the Board Culture and how is that reflected in the boardroom and in the organisation?

Director Competency Framework™ IODSA

Board Member – what is the nature of the Board Members behaviour in the Boardroom?

Board – in what systemic environment is it operating in?

Fundamental Values

Board – what unconscious bias, limiting beliefs etc does the Board as a collective share?

Board – how inclusive is the board of its stakeholders (this is broader than only shareholders)?

Board Member – in what systemic environment are they operating in?

Code of professional conduct

Board Member– what internal dynamics, beliefs, values influences the directors thinking in the boardroom?

Board Member – what is the nature of the boardroom relationship with other board members?

Graphic – based on Pampallis : integral U

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective The Directors Competency FrameworkTM developed by the Institute of Directors of South Africa. “ The competency profile for Directors is made up of the values, knowledge, skills and experience that a director draws on when fulfilling their roles and responsibilities as part of a board, performing their duties as direction giver and applying their knowledge of the legislative, business and ethical environment when making decisions. The effective combination of knowledge, skills and experience underpinned by values is what defines the behaviour of a director as competent.” https://cdn.ymaws.com/www.iodsa.co.za/resource/collection/56E77A6D-56E7-46EF-86EFB425DD00EA9B/Director_Competency_Framework_29.09.20.pdf Directors need to demonstrate 16 Functional competencies 2 Personal competencies 2 Social competencies Underpinned by the following 5 fundamental values:

www.Boardvisory.com

Integral Africa

The Baobab Tree and the Boardroom – an Integral perspective Boardroom conversations, which discuss environmental impact, ethical profits, conscious governance

What would be the impact ?

Boardroom conversations, that reflect congruence in actions and words.

Knowledge

Experience Fundamental Values

Boardroom conversations, which courageously hold each other accountable and able to hold multiple perspectives.

Skills Code of professional conduct

Boardroom conversations, which engage meaningfully with all stakeholders

Graphic – based on Pampallis : integral U

African proverb

Our W.E.I.R.D, English-mediated View of Reality Susanne Cook-Greuter PhD

A summary of how the world is being colonized and influenced by Western ideas of what it means to be a developing human being.

W.E.I.R.D Western, Educated, Industrialized, Rich, Democratic White, Educated, Integrally-informed, (post) Rational, Developmental

Integral Africa Our Internal Maps of Reality Is based on multiple filters from our senses to inner representations and memory, which stores our experience in the neuro-biological organismic system

Mind and Language as Filters ยง We are all conditioned by the beliefs, values and behavioral norms of our upbringing, education as well as the current zeitgeist. ยง Language plays a crucial role in programming us to see experience according to the specific lenses each language provides.

ยง For most people, this conditioning is

automatic and outside their awareness.

ยง These mental filters dictate how we

Adapted from Charles Eduardos, 11/2020

parse experience and what we can see as objects because we can name them with words. ยง However, what remains hidden is powerfully influencing us in who we think we are, what we believe is real, what we aspire to and how we choose to act in various situations. www.cook-greuter.com.

Integral Africa From experience to abstractions Humans cannot experience the world directly, but only through our senses and learned "abstractions.”

Language does not mirror the multisensory experience of every moment but simplifies it into recognizable units of sound + symbols.

Words must be brought forth in a linear sequence whether the specific language is spoken or written.

With Words we can heal and hurt, praise and shame, uplift the soul and belittle those we don’t like. We can pray and create poetry and fiction. We can also play with words and create imaginative futures.

German Palindrome: Ein Neger mit Gazelle zagt im Regen nie

“The map is not the Territory” (Alfred Korzybski)

Our languages zero in on a specific, human-created view of the world. We only see a partial view, never the whole picture.

“Although it is rarely visible to us, we carry around in our heads a conceptual map of the world, a guidebook to rightness and wrongness, ugliness and beauty, value and worthlessness” (Rheingold, 1988).

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Cultural Conditioning Every culture and language transmits is basic assumptions about reality and the relationship between humans and their environment through language, symbols, role assignments and behavioral scripts.

Cultural conditioning starts the moment a child is born, the way he is christened, fed, educated and raised

The child does not internalize the world of his significant others as one of many possible worlds. He internalizes it as the world, the only existent and only conceivable world. (Berger & Luckman 1966, p. 135) Knowledge of everyday experience becomes self-evident, automatic, objective, & immutable.

“

Language is “constitutive of experience.” (Kluckhohn, 1949)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Language Acquisition Children learn the language of the people around them. By about age 5, their everyday language becomes the means by which they communicate, learn, and grow.

From then on, individuals’ first language with its sounds, grammar, values, ideas and behavior scripts becomes the unconscious lens through which they see the world and filter all experience.

By living in a specific language environment, we constantly, u consciously and mutually reinforce each other’s map of the reality.

When the narrative context changes, the view of what is “normal” can also change and evolve (COVID).

Mono- and Multilingualism: Benefits and Dangers §

If English is your first and only language, you see the world through its lens, and only through its lens.

§

If you are multi-lingual, you have an advantage.

You may realize that the different languages you inhabit emphasize different aspects of reality and offer a different vision of what it means to be a valued member of a speech community.

§

Your sense of identity may differ in different languages as well as your sense of power and worthiness.

§

Ruling languages have often tried and still try to destroy the languages and self-identity of Indigenous peoples and minorities.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa English: The new Lingua Franca

Language loss Ă an irreparable loss of human experience, wisdom and ingenuity

In 2019, 400 million people spoke English as a first language, and 900 million more as a second one. In addition, over 50 non-English speaking countries use English as their official language.

With English now being the preferred language for international commerce and communication, other languages are dying out at an alarming rate.

And with them we lose millennia of the rich and varied expressions of the human spirit and the marvel of people’s adaptation to diverse environments and living conditions.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Ken Wilber’s Integral Theory

The 4 Quadrants

AQAL or integral theory is one of the most comprehensive models of the evolution of humanity that we have today.

In Integral Psychology, Wilber integrated around a hundred different models of development from Eastern to Western approaches into a vertical grid.

The impact of vertical development in the helping professions across most of the developed world is increasing rapidly.

Today many professionals believe that raising people’s consciousness is a panacea for our worldwide, and selfinduced malaise.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

The 4 Quadrants

Integral Theory and Vertical Adult Development

Individual

Wilber’s Integral Theory and adult development theory postulate alike that humans develop in a predictable and measurable sequence of stages.

Interior

Exterior

Collective

Each stage subsumes the earlier views of reality and expands the breadth and depth of what can be seen and explained.

Although is seems that compassion, wise discernment and profound awareness are indicators of mature adult development across cultures, most people make sense of life from regional, traditional or conventional cultural mindset and norms.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Two Views of Ego Development Theory Representing the UL in the AQ Model

The Spiral of Increasing Embrace

The Arc: From Knowledge to Wisdom

Increasing differentiation, clear selfother boundaries, and a separate self-identity

Loosening the boundaries between self and other.

Increasing Individuation and Integration

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa A small experiment regarding WEIRD What criteria do you use to tell who of these two characters is likely more advanced as a representative and knowledge holder of the human species?

Notice your reactions to the question and what may be your own -- even if subtle -- underlying WEIRD and adult development bias.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa WIntegral =WesternTheory and its Implicit W.E.I.R.D Bias Many adult development theorists (Wilber, Loevinger, Kohlberg, Kegan, Commons, Beck) appear to be mono-lingual English speakers.

Thus, their understanding and depiction of adulthood is conditioned by the structure of English and Western ideas of what shapes human growth.

While the theories are eminently useful to explain a great deal of cultural evolution and human behavior, they do not appreciate the richness and variety of human meaning making across time and geography.

Portrait of a South African Women People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Integral Theory and its Implicit W.E.I.R.D Bias

W =Western

The propagators of adult development theories often miss the insight that theirs are also partial maps of reality -- no matter how research-based, seemingly reasonable and inclusive.

They tend to delegate “other� ways of meaning making to early stages of human evolution and judge Indigenous tribal beliefs and practices as primitive, underdeveloped and/or preconventional.

They seem to disregard human ingenuity and wisdom that is not based on Western values and ideas of what it means to be a human being.

South African Sangoma

It is worth asking whether adult development theories and Integral are as universal and unbiased as they hope.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Summary: W =Western 1) Integral theory (AQAL) is a powerful means to investigate human experience through the millennia and across different domains and different epochs 2) With English as its most wide-spread vehicle, it has a specific lens through which to study its objects.

3) It’s view of adult development reflects the common W.E.I.R.D. bias inherent in most developmental theories.

4) II and most AD are thus perpetuating a remnant of colonialism in their assumption of Western superiority and know-it all.

“We don’t see things as they are, we see them as we are.” Anais Nin

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa W =Western

The human spirit has blossomed across time and the globe in its abundance of languages and beliefs of what it means to be a human being.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa International Public Art Festival: Salt River, Cape Town, South Africa INTERNATIONAL // Since 2016, the International Public Art Festival has produced over 100 murals and has placed Cape Town – 2018’s World Leading Travel Destination [World Travel Awards] – at the forefront of street art and culture on the African continent. The festival brings together the best mural artists from all over the world and South Africa, where they have a opportunity to meet, exchange and share their talents.

https://baz-art.co.za/online-gallery/the-artists

Integral Africa

https://baz-art.co.za/online-gallery/the-artists

Integral Africa "The one thing that you will have changed if you adopt an integral approach is your own awareness, your own consciousness, your own map of human possibilities, a map that has dramatically expanded from organic interventions to caring for a human being in all of his or her extraordinary richness across an entire spectrum that runs from dust to deity, dirt to divinity, even here and now." "..... the crucial ingredient in any integral practice is not the integral tools themselves— with all the conventional and unconventional methods— but the user of those tools, the integrally informed practitioner, who have opened themselves to an entire spectrum of consciousness— matter to body to mind to soul to spirit—and who have thereby acknowledged what seems to be happening in any event: body and mind and spirit are operating in self and culture and nature, and thus health and healing, sickness and wholeness, are all bound up in a multidimensional tapestry that cannot be cut into without fatal haemorrhaging."

Ken Wilber

https://baz-art.co.za/online-gallery/the-artists

Annex

Integral Africa Conference 2019

Integral Africa

The first Integral African Conference was held in June2019 to bring together integral thinkers & practitioners to connect Into our African spirituality and philosophies for being human with the purpose to cultivate ways to be & #dohumanbetter People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

Wilber’s framework, in which both the individual and the collective identity exists as a necessary and essential polarity and tension to be held with regards the understanding and ‘being-ness’ of the human condition, without falling into a fallacy of the one enfolding the other. In Africa we begin with the we space – through which we find identity and then move to the I space. As Ramose states we need to break “the myth that only one segment of humanity has a prior, superior and exclusive right to reason.”

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa An Integral African approach to understanding human experience, needs to sit alongside the learning and listening to the African voices as to what it is to be an African (Mbeki), before we can move through the quagmire of the past and by which we as a human race together, can make our way forward. Alongside this essential witnessing and emergent dialogue that must go beyond the rationale into the body and heart and soul of the African experience of consciousness, are the conversations around the concepts and practices of power, religion, politics and sex. Ultimately, and paradoxically, the questions of separateness needs a redefinition in the minds of all before there is a conceptualization of what ‘integration’ means. What is core to the African includes and also distinguishes a focus of reality and existence.

The space of the INTEGRAL AFRICAN CONFERENCE had as its purpose to create a place in which the deep act of listening as embodied in the gentle rocking of an attuned (universal) mother (earth), or as an analogy with the tracking skills of the San who leaves behind enough for those who follow, or in the dance of the community as it listens to the messages of the ancestors, or to the earth and to spirit intent in commune! Holding this, within the span of awareness which operates in the world across the spectrum of consciousness, this consciousnes to be whole – would include the body, the mind, and spirit alongside the massive presence of deep shadows. And it is in the light and greys, or the shadows of this beautiful land that we invited people from all disciplines to come together to find ways of honouring, hearing, and being together that recognizes all of who we are: different and the same.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa In travelling back to a past both beautiful and destructive, it is our work to engage the paradoxical existence of a non-fixed existence that is both mutuable and shifting, as can be seen in the post-modern expression of art, music, science and simply being. A continent that spans the whole of the developmental spectrum (see the conference stream on developmental approaches to individuals, and societies, spiral dynamics, ego development, and African philosophies of being), this conference sought to explore its richness within multiple perspectives of the African nature that starts within the ‘we’. This is the other half: the one that has been placed in a dominant ‘I’ – and which has imposed itself, rather than enabled a union of other important aspects of our humanity.

This gathering explored ways in which we to bring our work into the world to find more effective and connected ways in which to be this entity of selfhood that perennially asks the question: who am I and how can we live together without voluntary, psychotic destruction of all that is good, and true and beautiful.

It is this position (Pampallis, Cook-Greuter, Magadlela) that has been presented at IEC conferences. Integral theory (Wilberian) holds a structure and approach for including and transcending the viable integration of the ‘I’ and the “We’.

Essentially, “Ubuntu is the humanistic experience of treating all people with respect, with humane dignity. It encompasses values of sharing and universal brotherhood, and respect for other beings. It is a belief in the sacredness of all human beings and is a life-long process…” (Bhengu, 1996, in Ubuntu in Action).

It also includes a deep connection to the earth and to the sky through a line of ancestry in which spirit/god is found. It is not to be appropriated by others, but honoured as essentially African. (Pampallis 2019) iljoen, Dr Vusi ViliAC ™ Presenters: Ken Wilber; Susanne CookGreuter; Roger Walsh; Jay Naidoo; Nceba Ndswayiba; Hlumelo Biko; Mandla Mandela; Paddy Pampallis; Rica Viljoen; Bence Ganti; and many more.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Extract from

Urban Hub 21- Dare to Dream

Integral Africa - liberating holism

Intelligence by emerging the wisdom of an African oral tradition as a way towards transforming and integrating hearts and minds.

Bringing the oral tradition of Africa into the coaching space. The stories of humanity.

Paddy Pampallis D. Prof.

+

Dare to Dream Liberating Intelligence Leadership Practice

T R A N S F O R I N T E G RMA T I O N A T I O N

Transforming Mindsets

Organisational Sustainability

Skilled Behaviour Right Action Healthy Body Embodied Practice Clean Language Energy & Vitality

Grow with Others

Honour Communities Flourishing Organisations Systems/Communication Inclusive Policies Grounding Frameworks Regenerative Environments Artist: Gaia Orion

Know Yourself

Transforming Cultures

Integral U Africa

Show Yourself

All Rights Reserved ©

Wake-up awareness Grow-up: Maturity Clean-up: Shadow Open-up: Intelligences Access Motivation Develop Moralityl

Engage Others

Co-operation Co-creation Co-trust Purposeful Cultures Ethical Commitments Flourishing Relationships

Integral+ Africa Institute™ // The Coaching Centre // UBUNTU Coaching Foundation™ // Integral+ Practice of Leadership & Coaching™

Dare to Dream

What does it take to become fully human?

Sawubona (Sa-woo-bo-nah) ‘Hello’ “I see YOU. I also see ALL that you are, And All that you represent…

When I look closely, I can see myself in you…”

Sikhona

I am here! Through my lens I see you.

Embracing Deep Empathy

The necessary inclusion of approaches beyond the partial and limited view of the west are essential and critical. Dismantling a colonised, industrial and traditional education, which has a largely dominant view of consciousness as a property of the mind that is aware of itself, further limits us as in connection and as contributing to an evolving earth (Kosmos) and our humanity. Consciousness is better served when viewed as a living aspect of our interconnectedness with all parts of the self, our environment and with others in physical, non-physical, and transpersonal ways. The ruptures in connection to the earth, to universal mother, to goddess, to spirit leaves us still grappling with ways to live together as a species given our human condition.

Our dissociated ways have created deep perversions of the good, the beautiful and the true (Plato). Healing the paradoxical nature of unity- in-diversity with its grave splits and separations that arise in bio/psycho/socio/politico/eco streams of expression - individually and collectively -have consequences that rip into manufactured expressions of life creating the current conditions of stress and disease. Connection needs to happen for collaboration to take form. From a stage perspective, excluding the wisdom of each takes us further away from integration while the more disconnected impulses continue to surface in a predominantly red (Spiral Dynamics) expression of self-centricity with a burden on the implicate order of things. The laws and groupings of blue stage theory, has served a limited frame of the over-achieving orange strategies. These have collapsed into narcissistic ways of being and the fall back to cluster in factionalism, first tier tribalism and concrete materialism where opportunism is lauded for the wrong reasons. In the earlier stages and concrete states of mind, responsibility is lifted from a positive agency and the feminine grounding in each stage is subsumed by power in the halls of stage underbellies. At the same time, the more complex demands of making sense of our current world envisioning a future, continue to feed a disconnect fueled by distraction and mindless desensitisation. www.thecoachingcentre.co.za/

Dare to Dream Challenges to the call to’ include and transcend’ has meant that we have not yet become that which we could be. Our indigenous wisdom has been relegated to the non-rational in a pejorative way rather than as an essence of being.

Dissociation has created massive cracks in our social fabric and connectivity within this cloth of life. There is a call to grace and gratitude, to humility and holism with our earth and all beings that go beyond the illusions we have created and the conversations for truth need to become core to our educational foundations for growing up.

The western male and shadow masculine dominated exclusions need to be engaged more in a massive journey of cleaning up go and letting go. It needs the philosophical, psychological and spiritual inclusion of all cultures as an embodied experience and an African wisdom contribution is necessary without collapsing the distinctions into narrow categories. To describe things as African it is important to hold that there are many different peoples within the meta-collective view of this continent, and each of these groupings has its own particular nature. Currently the world is awash with headlines of the many fractures based on false distinctions of race, creed, colour and geography. We are currently brought to an edge: one that could be evolutionary or one that could be that of extinction. Is there a middle way…?

An over-reliance on linearity, cause and effect, and rationalisation has privileged competition, difference, and polarisation, through colonialising mindsets, as a pervasive enslavement of holding knowledge in the realms of the current, but failing, enclaves of power. Conversely, the process and powers of the non-material realm are recognised in most of the non-Western world where people ‘think, not only with their minds but with their hearts” (Setiloane, 1985). In South Africa, a ngaka or Inyanga – (diviner) is aware of and uses the life-force radiated by each living person or thing which affects others it comes in contact with. Through this, one is able to make contact with one’s ancestors and access a wisdom beyond a physical knowing of the living. Divining material is from Mother Earth, and includes shaking and blowing on them with the breath. The breath remains critical in the current narrative of our day, where the ultimate statement of #I can’t breathe (George Floyd) has torn into our psyche as an agonising shockwave to that which we are disconnected from. Covid-19 virus may well be restructuring our DNA but it has been labelled as an enemy there to attack our lungs; the world’s pollution levels strangle the air from the lungs of all and deforestation attacks the lungs this earth; we are out of breath from our relentless pursuit of the ‘dream’. The ultimate polarity of the in-breathe and the out-breathe as a life force for driving attention to the realisation that, as in the East, to be in flow and union with – not rebellion against – is the fundamental law of the universe (Tao).

Integral+ Africa Institute™ // The Coaching Centre // UBUNTU Coaching Foundation™ // Integral+ Practice of Leadership & Coaching™

Dare to Dream

The time is now …

The stories of transformative development, growth and consciousness have been documented over an 18-year-old journey with students of Integral U Practiceâ. A deep dive through a 15 month process allows a deep unfolding. Experiential learning, research, assessments and application into a cross-section of industry, including international corporates & NGO’s, government, higher education, health, and communities across southern Africa lay testament to a gradual releasing of narrow worldviews. The essential question of how to be more fully human-in-the-world, when so much creates massive division between an ‘us’ and ’them’ within a backdrop of absolutism and dogmatism, is one of the greatest challenges facing us more now than ever and that new consciousness needs many technologies to penetrate (positive masculine) through to the sacred womb.

An African inclusivity approach to transformative learning and development has been incorporated in the skillful conversations of ‘transformative coaching’ that traverse a range of topics and purpose. The author suggests that coaching per se has taken traction in the world as a response of the human soul to find connection in a flat world of dehumanization and objectification in the service of profit for a few. A large desire to find a different way in the work and world space by bringing healing and consciousness to leaders and people. Research in 2003 led to a re-orientation of the quadrant dynamics of Wilber’s Integral Theory through what has become the Integral+ U Practice of Leadership and CoachingÒ (Pampallis 2003-20).

www.thecoachingcentre.co.za/

Dare to Dream

Integral U Africa Process for Transformation EXTERIOR

I N D I V I D U A L

V E R T I NTAL HORIZO C A L

I am

We are INTERIOR

Integral+ U Practice of Leadership & Coaching™ P. Pampallis 2004-20

C O L L E C T I V E

This re-orientation has been grounded by the actual practice in the field over many decades. The Integral U process includes the: 1. Work of Otto Scharmer which found its way to a small group of 8 in South Africa in 2002 and personal meeting. Integral Theory was not yet part of Scharmer’s discourse, but this author saw the potential. The U journey was first described in 1968 by Fritz Glasl and Dirk Lemson, though their work is never acknowledged.

2. The U has been a process used by shamans and healers as part of a hero’s journey (Campbell) and there was a glaring need for a dynamic process to accompany the rational and masculine stasis of the AQAL map through exploration of experience that engages a fluid and feminine nature to take one through the unique territories of story.

3. The deep wisdom of process that expresses the dynamics and natural flow of life can take one through descendent and ascendant processes to integrate. Freud’s Iceberg theory of ego development is included here as it refers to the unconscious, sub- and pre-conscious functions of the id, ego and super-ego. The ego development work has continued through developmental theories and is expanding.

4. Topographically, mother Africa’s positioning on the current maps of the world needs deconstruction at many levels. By embracing a more collective way of being, and the wisdom of the feminine aspects of our consciousness back into the ‘whole’ story and as distinct from a single story. (Chimamanda Adichie) 5. A possible antidote for the patriarchal discourse is to keep ‘sight’ of the womb – the U of the uterus – as the base for cradling the necessary connection to creativity, to source, to generativity, in relationship and communion as part of co-sensing, co-creating, co-being. In this way – the individual and collective shifts are interwoven, and we can learn better to connect. The I and We as enfoldment. The great womb of humanity as essential to rebirth: Big Womb concept!

6. The image of the calabash with the spear brings in both feminine and masculine qualities as an inclusive whole. The U mapping of lifelong journey’s provide the activation of various acupuncture points for intervention while accessing the many individual parts of that whole.

Integral+ Africa Institute™ // The Coaching Centre // UBUNTU Coaching Foundation™ // Integral+ Practice of Leadership & Coaching™

Dare to Dream

What have/are ‘we’ giving birth to…

TCC Student Artist’s expression of the coach training journey.

John Neave

The 1st Integral African Conference (2019) was held at the Cradle of Humankind (it used to be called mankind) with a vision of rebirthing a multi-dimensional and sensory consciousness amongst many that included the feminine. Mother Africa’s voice has much to offer and it was Jung who mentioned that ‘if mother Africa and father Europe could birth a divine child’. One of our great wisdom teaches, Mandaza Kandemwa, and before him, Credo Mutwa, stated: ‘ as long as the womb of the earth and her creative offerings are not respected – so will children, and woman, and our living nature, the earth, continue to be raped’.

There is a collective trauma amongst us and by truly seeing each other in communion with other and one’s ancestry in the present moment, that our ways of being will shift to a more awakened state. Deep in a large group constellation, blessed by sangomo’s, the soul of Africa gave voice to spirit and a process of healing unfolded during the IAC. There is a tension regarding an ‘African’ philosophy: is it something unique; ethnic: spatial; phenomenological; all of which may lead it to be dismissed under certain definitions. It needs Africans to speak it and it goes beyond Africa, to all humanity. It lies in the roots of its langauge ‘muntu’ = a human being and Ntu=human and to becoming as an ongoing inter-relationship with past, present, future, material and spiritual and the conversation of encounter.

The deeply feminine and relational aspects of creative and regenerative phenomena in our (inclusive of the physical and non-physical realms) individual and collective experiences can be captured by Jung (1961): In consequence of the autonomy of the physical phenomena there cannot be only one approach to the mystery of being – they must include both the physical happening and psychic reflection, yet it hardly possible to decide what is reflecting what. Raising awareness to the contribution of Africa is necessary. www.thecoachingcentre.co.za/

Dare to Dream Change, as a constant, requires either a shockwave or an intentional and conscious transformative process for individual and collective growth along both horizontal and vertical lines of development, for the nature of how things form to trans-form. The use of skilled conversation as a window into the soul of a human being in relationship with their storied self, enables subtle realms of being-ness to emerge. Through the dialogic nature of questioning what it is to be, a sharing of concerns towards deeper and wider meaning and purpose lie at the feet of deep listening. This goes beyond reason and the barriers of language to facilitating the drop in constructed boundaries of relating to self, other, community, the earth and all that is. In this place: connection happens.

Oral traditions pass on wisdom and the shared stories across the landscapes of place, time and people. The conversational nature of our reality assesses the relationship between oppositions and the interconnectedness of networks with reality. From the Egyptian concept of 'ma‘at’ – truth, justice – or that which is right – through to the cosmologies and philosophies of the Akan, Dogan and Sere, to the horn of Africa and to the Khoi San of the Southern Africa, the deep sense of ‘personhood’ is bound with humanistic ethics aimed at improving social functioning and human flourishing .

The age of reason and multiple regressions into massive –isms, that have been so dominant and have not served the idea of a dynamic principle behind the being- ness of an us. Too much in the we can also collapse the I which has its life. “To be, is the ontological basis for the ensuing tension between -ness and -ism. This tension arises as soon as we attempt to construct social reality on the preposition that there is radical difference between –ness and – ism.” (M. Ramose).

Ubuntu is ontologically viewed as ‘–ness’ and is an essential organising principle for the African people. Imperative to this is that to be human is to recognise the humanity of another. Up to now, parts of our wholeness have been privileged over others (reason over heart) and a massive evolutionary process that can go beyond differentiation to a space of re-differentiation across multiple intelligences at later stage capacity, is critical. We, as a human race, have not yet mastered this and our horizons are moving in. The conversation for been truly seen, supports this.

UMNTU NGUMNTU NGABANYE ABANTU – I am because we are

(Xhosa language)

Integral+ Africa Institute™ // The Coaching Centre // UBUNTU Coaching Foundation™ // Integral+ Practice of Leadership & Coaching™

Dare to Dream By cultivating an active network of connections in which to be human, is to practice humanness. An integral human being would include a constant flow between the ‘I’ and the ‘We’. We have seen how the stories of people in the conversation of coaching as a key transformative practice create shifts not only in the I but in the social mind of those who go through a process. AS a technology for fulfilling its potential of relationship, this conversation needs to engage in the multiplicity of the many stories that are enfolded in the personal version of such a story and in doing so, as it becomes a richer more inclusive story that enables insight and clear action.

TCC Student Coach’s Learning Journey Presentation.

JB.

Through multiple acts of intent, from deep listening, suspension of ego, connection and compassion, to direct action that is clear and clean, a ‘simple’ form of being-ness through the becoming more fully human, appears. Within the alchemical journey towards integration and transformation, the I/We can dance into the embrace and embodiment of its potential. While a coaching conversation can include transactional and transitional goals across the horizontal domains of learning, the transformative integral conversation that is layered into finely attuned incremental and developmental layers of deepening, bring about profound shifts in vertical realization, not only for individuals but for teams, groups, communities and, when integrated into whole, organisations. This too, is possible for larger conversation. Where two or more are recognized in relationship as equal, the ground of consciousness shifts leading to courageous impact.

The coaching process becomes much more than an individual conversation because it is part of the collective – the ancestors and all of the community walks into a room and none of it can be excluded in the conversation. www.thecoachingcentre.co.za/

Dare to Dream

Integral+ U Quadrant Map Ubuntu-Integral Behaviours • Deep connection to body/heart • Skills and Performances that serve the greater good and demonstrate grounded-ness in Ubuntu…

Lets dance…

I am being… (because we are…)

Ubuntu-Integral Systems and Laws

Deep connection to mother earth/Africa Regulations, policies and rules governing Ubuntu behaviours and shaping Ubuntu ways of being.

Codes of our dance… know it.

We are being… (because this is what makes us, us).

• •

I am because We are Ubuntu-Integral Conscious Personal Intentions (Motives) & Values & Beliefs • •

…Awareness: Its about the sacredness of self in the Ubuntu context.

My individual drive and will-power is already infused with the inherent interconnectedness of everything around me. I am the embodiment, and the personal expression and manifestation, of what is essentially collective…I am (because we are…) the dance.

Ubuntu-Integral Conscious Culture and Collective Values and Beliefs. The source.

• • •

•

Ubuntu Values emerge from the Collective where it all starts.

Home Ground of Ubuntu Integral Values (UIV).

We have a common song/sound we all must dance to in order to live meaningful lives – TOGETHER. We are… (because this is who we are).

Integral+ U Map™ P Pampallis 2006-2020: D. Magadlela 2017-2020

Integral+ Africa Institute™ // The Coaching Centre // UBUNTU Coaching Foundation™ // Integral+ Practice of Leadership & Coaching™

Dare to Dream

INTEGRAL U-buntu AFRICA Through the journey of consciousness as an intentional practice of letting go while also including and transcending, we can break down the splits and schisms of separation to come closer to oneness.

Journey of Wholeness

Kosmos

Way of Being & Becoming

Ground artist: nic pampallis

Leadership & Coaching for Social Change

The individual conversations cannot be seen in isolation of the whole and as such are deeply transformative to the social constructs of a culture and collective way of being.

In liberating intelligence, the necessary availability and capacities work for positive change in self, through, and with, others. From the ground of our rootedness to differentiation and opportunity to see beyond the now, the human story is transformed and evolves with greater connection to mind, body, soul, the planet and Kosmos.

P. Pampallis 2002-2020 www.thecoachingcentre.co.za/

Don’t look where you fell, but where you slipped African proverb

Biographies

Guest Curator

Integral Africa

Paddy Pampallis D.Prof. Doctorate in Exec. Coaching explored (her) human growth and development over her life as an educationalist, psychologist/psychotherapist - having worked with young children, adolescents, adults, families, groups and organisations – and as an executive coach and business owner. She is an integral practitioner and teacher, executive coach and organizational innovator and leader. Deeply connected to her African roots, she was also inspired by Wilber’s approach to understanding human experience through a full spectrum view of consciousness during her transpersonal psychology training (1992) and is passionate about finding the African spirit within the Integral Framework.

Paddy did her doctorate research (5 of the 1st academic & professional qualifications) in executive coaching: towards an integral vision of super-vision (MDX. 2005) using her unique application of integral U theory; Learning at the Integral Institute in Denver 2006; co-teaching with Susanne Cooke Greuter on the LMF internationally. She is the Founder CEO of The (Integral) Coaching Centre (2003), established the more recent Integral+ Africa Institute (2015), and together with co-founder Dr Dumisani Magadlela and community, the Ubuntu Coaching Foundation.

She is founder/co-director of the Integral African Conference. Her unique application of Wilber’s AQAL theory, into the Integral U Practice of Leadership and Coaching™, has created 19 years of coach and leader training and development grounded in theory and practice towards both part, or whole immersion within this map of human experience, as a lived way of being and becoming. Hundreds of students have graduated through the ICF accredited coach training progammes with a pathway to a master’s degree in Wales. She is a global leader in the practice of coaching, developmental learning and leadership maturity, and is sought after as a teacher, invited university lecturer, research fellow, while working with her current students and clients - leaders and organisations -across multiple sectors.

Her passion in the ongoing exploration of a de-colonised expression of Integral Theory and Practice within African philosophy by finding an African integral dialect, is in service of acting as a messenger of Africa’s contribution to Wilber’s theory and to working towards continued lessening of constructed boundaries of separation. https://www.linkedin.com/company/5020947 https://www.linkedin.com/in/dr-paddy-pampallis-0985b44/ www.thecoachingcentre.co.za/

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Susanne Cook-Greuter PHd is creator of the MAP instrument and its assessment methodology. An international authority on adult development, she is VeDA’s Strategic Advisor and Research Director, safeguarding the standards of excellence in our assessment service. She is known worldwide for her seminal work in adult development theory and a keynote speaker at conferences. She charted new territory in defining mature adult development. Her theoretical work is the foundation on which VeDA’s approach to enabling transformative leadership is built. Susanne is also a lead facilitator for VeDA certification programs. She co-teachers with Beena Sharma & Paddy Pampallis (TCC & IA) internationally.

Susanne is the author of the SCTi-MAP, a professional Sentence Completion Test based on Loevinger’s work and her own ongoing research since 1980. Her data base alone is now over 7700 SCT protocols. The SCTi-MAP is still the most sophisticated and statistically rigorous assessment tool available for measuring a person’s stage of meaning making. Unlike other development theories, the Leadership Maturity Framework is empirically based and therefore evolving as new evidence warrants. As a seasoned practitioner, Susanne consults to various projects in research design (integrated qualitative and quantitative analyses) and in using developmental assessment tools as part of transformational interventions.

She is Co-Founder and Chief Wisdom Officer of the Center for Leadership Maturity, a Consulting, Coaching, Testing and Research Enterprise dedicated to facilitating Vertical Development in individuals and systems. Susanne also coaches individuals in selfunderstanding, self-acceptance, and personal growth. www.verticaldevelopment.com Emmanuel Haruperi is an integral practitioner and development consultant who has built his credentials over a thirty-five-year period. In that time his activities have covered most of Sub-Saharan Africa - spanning both corporate and community-based practice across industry.

During his work he has acquired extensive experience in HR matters and has led an IT Training Centre. He was Projects Manager for a telecoms project that covered the (22 member) COMENSA bloc. Backed by that experience, between 2002-2008, he consulted for the WK Kellogg Foundation to support rural communities in their co-creating and managing knowledge for their development. This project covered 8 Sub-Saharan African countries.

From this work, he is unequivocal in his position that people are the common denominator to all development. As such, he now works to support his clients to effectively effect change, this way they are consistently in charge of it rather than being continually surprised by it!

He holds a Bachelor of Business Studies (BBS) Honours degree from the University of Zimbabwe; MBL from UNISA and a qualified Integral Practitioner.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Alice D Kanengoni is an activist with over 20 years initiating and supporting efforts to shift power towards social justice on the African continent. She works to support communities who have been disenfranchised by unequal power structures in systems and institutions in the social, economic, political and cultural spheres. Her work also includes supporting young women to unleash their agency for self actualization and leadership in the community, in church and in professional spaces.

Through her work, she has supported women living and working in rural areas across southern Africa to amplify their voices to influence public policies on issues that affect them. Alice has contributed to the body of knowledge on gender justice, women’s rights, and other public policy issues that adversely impact marginalized communities on the continent. She integrates coaching, strategy and programme design, research and writing, organizational development as well as mentoring in her approaches.

Joy-Marie Lawrence, Chartered Director (SA) Executive MBA (with distinction), Masters of Law, LLB, BA, Associate Certified Coach by the International Coaching Federation(ICF).

She considers herself an integral practitioner engaging her legal, governance and business experience in corporate South Africa for more than 20 years. She has more than 15 years board and governance experience, either as a Chair of the Board or as a Non-Executive Director in the boardroom.

Her coaching experiences include coaching of executives and board directors in the private, public and NGO sector using a systems thinking-integral coaching approach which embraces experiential action and reflective learning. Joy-Marie founded Boardvisory (www.Boardvisory.com) specifically to support executives and board directors in leading with conscious awareness in the boardroom.

She is also a faculty member, Developmentor and Assessor at the Coaching Centre. She is a council member of the African Executive Coaching Council and continues to sit on various boards in the private, NGO and public sector.

Dumi Magadlela PhD is a behavioral scientist, a certified international executive coach and leadership development facilitator based in Johannesburg, South Africa. He works for the Development Bank of Southern Africa (DBSA) where he designs and delivers leadership and coaching skills development courses for clients across the African continent. Dumi has recently been Acting Head of the DBSA’s Learning and Development Unit. He is a member of the International Coaching Federation (ICF), and of Coaches and Mentors of South Africa (COMENSA), and is one of the Founding Board Members of the Africa Board for Coaching, Consulting and Coaching Psychology (ABCCCP). Dumi is accredited as a Senior Practitioner Team Coach with the European Mentoring and Coaching Council (EMCC). He currently serves as a Trustee on the global Board of the ICF Foundation.

Dumi uses integral perspectives, gestalt and ubuntu principles (and practices) and Emotional Intelligence, to ignite human excellence within individuals, in teams, and across organisational systems. Dumi serves as Senior Faculty at The Integral Africa Coaching Centre, People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa where he teaches a Module on the African Coaching Context, with Ubuntu Intelligence. He is part-time faculty at the University of Stellenbosch Business School where he delivers a module on African Team Coaching Perspectives (USB MPhil in Management Coaching). Dumi is part of the WBECS-powered Global Team Coaching Institute (GTCI) faculty supporting the delivery and training on Team Coaching. He is co-founding Chairperson of the pioneering Ubuntu Coaching Foundation (UCF) with one of the leading coaches in the world, Dr Paddy Pampallis. The foundation promotes access to coaching in communities that cannot afford coaching services across South Africa. Dumi is married with three children and works globally. Email: DumisaniM@dbsa.org. OR Dumi@netactive.co.za.

Nobantu Mpotulo hails from South Africa and is amongst the first five Africans to be accredited at MCC by the International Coach Federation (ICF) in Africa. She is one of the inaugural international coaches for Ethical Coach. She was part of the Ethical Coach Summit Design Team; she was instrumental in the Summit being guided by Ubuntu. She possesses an MA(Guidance & Counselling) , Durham University ,UK. Nobantu has been coaching executives, senior managers, other managers, teams and staff at all levels for 20 years. She is a sought facilitator for Leadership Development Programs and coaches internationally, she has experience in varied sectors. In coaching Nobantu follows the agenda her clients, through probing questions and sharing just in time observations, she takes clients deep and helps them to identify their blind spots and embrace their shadows. Clients go deeper into the sub-conscious and unconscious levels and dance with what emerges. She moves on a continuum of being non-directive to directive depending on what is missing in the client’s system. She uses mindfulness practices in her facilitation. As a Buddhist practitioner and teacher she supports her clients in integrating the head, heart, instinctual and spiritual intelligence. She does amazing heart work with clients based on the principles of UBUNTU “I am because We Are”. Nobantu developed UBUNTU coaching which she has had live demonstration of at WBECS and Coacharya. Nobantu helps her clients to navigate uncertainties with dignity.

Nobantu’s work experience involves being a Student Counsellor and Director of Counselling Services at University of Transkei, Director of Counselling Services; University of Fort Hare, Director of Strategic Planning; Pretoria University of Technology, Divisional Manager: Study Schemes at Telkom. She was contracted as the Head of Governance at the Centre for Higher Education Transformation. Nobantu’s coaching experience is in the public and private sectors (Financial sector, ICT, Motor industry). She has also varied experience with NGOs and Government Agencies, International Organisations (UN, ILO, WHO, FAO)

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Delphine Oliver MPhil. sports physiotherapy (UCT), MSc. Med (ex.sci.), Dip.IPCP (Integral Coach) Delphine Oliver has 25 years of experience as a physiotherapist, working in the public and private healthcare sector. She also gained a qualification as an Integral Coaching Practitioner at The Coaching Centre (Bergvliet, Cape Town) and holds credentials with the International Coach Federation (ICF) at a PCC level.

Delphine is a faculty member at The Coaching Centre, facilitating modules on Integral Health Coaching and supporting aspiring coaches to embody coaching competencies aligned with ICF. Through her own coaching practice, Delphine partners with her clients in facilitating growth and learning in the field of health, wellness and optimal performance.

Frans van der Colff is faculty at Henley Business School and also assists people to establish businesses on the African continent. He has visited 40 countries on the continent and assisted in opening businesses in 11. He holds an MSc in Strategy and is currently a PhD candidate at the Da Vinci Institute.

He spent many years at Pick n Pay, started as trainee manager and was the Director of Africa and Emerging Markets when he left to head up the new African Division for Fruit & Veg City, Foodlovers Markets.

Prof. Denise Zinn Zinn is an educationist with an ‘activist orientation’, given her history and background, and has had a lifelong interest in learning and teaching. Her first professional work was as a high school teacher of English and Mathematics in Port Elizabeth South Africa, following the path of her role model activist teachers at Livingstone High School in Cape Town. Her post-graduate studies focused on learning and teaching. She obtained her master’s and doctoral degrees at Harvard Graduate School of Education, thanks to scholarships from Harvard University and other sponsors.

She has worked in the higher education sector since 1992, specialising in teacher education, diversity and gender issues, curriculum development and humanising pedagogies. She has held several positions in the higher education sector, including terms as Executive Dean of the Faculty of Education at Fort Hare and Mandela University. She was the Deputy Vice Chancellor Learning and teaching at Nelson Mandela University until the end of 2019. She recently completed qualified as an Integral Coach with The Coaching Centre (TCC), which is accredited with the IFC. She is married and has two sons, two daughters in law, and two amazing granddaughters.

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa Founder & Managing Editor - Urban series Paul van Schaik RIBA rtd.

Founder/Creator and Managing Curator of Urban Hub: Thriveable Cities Series; Founder integralMENTORS; Co Founder- Integral Without Borders; Founder/Principal Associate iSchaik Development Associates; Founding member of the Integral Institute.

40 years experience of working in international development – with extensive experience, as team leader, in the education, health, infrastructure sectors and program management. Worked with national governments, bilateral and multilateral development organisations and international NGOs to bring an integrally informed approach to programme development, implementation and evaluation, either directly or through the training of operational staff. A UK trained Architect with extensive global experience doing pioneering work with passive solar energy in the 1970/80s in Africa and Australia, and tutored at the Architectural Association School of Architecture, London As mentor he works with individuals and small groups to develop a deeper understanding of Integral praxis and to become more integrally informed practitioners. He has co-hosted Integral without Borders gatherings in Perpignan, France in 2006 and in Istanbul, Turkey in 2008 and 2010 and in South Africa 2012. www.integralmentors.org

www.facebook.com/integralMENTORS/

www.facebook.com/IntegralUrbanHub/

People do not perceive worlds but enact them. Different mindsets bring forth different worlds.

Integral Africa

https://baz-art.co.za/online-gallery/the-artists

Books

Guides for Integrally Informed Practitioners The Guides for Integrally Informed Practitioners (adjacent) cover much of the theory behind the Integral Meta-framework used in these volumes. For topics covered in other volumes in this series see the following page.

Urban Hub Series These books are a series of presentations for the use of Integral theory or an Integral Meta-framework in understanding cities and urban Thriveability.

Although each can stand alone, taken together they give a more rounded appreciation of how this broader framework can help in the analysis and design of thriveable urban environments.

Key to an Integral approach to urban design is the notion that although other aspects of urban life are important, people (sentient beings), as individuals and communities, are the primary ‘purpose’ for making cities thriveable. All other aspects (technology, transport & infra-structure, health, education, sustainability, economic development, etc.) although playing a major part, are secondary.

Pdf versions are gratis to view & download @: https://www.slideshare.net/PauljvsSS issuu.com/paulvanschaik

Urban Hub Series Hardcopies can be purchased from Amazon

Pub. Spring 2021

Pub. January 2020

Pub. late January 2020

Notes

Integral Africa Notes

www.integralmentors.org

Integral Africa Notes

www.integralmentors.org

A series of books from integralMENTORS Integral UrbanHub work on Thriving people & Thriveable Cities

Integral UrbanHub Thriveable Worlds

Urban Hub

Integral Africa

An integral Africa is a dream, as is an integral world: and integral Africans are alive and living their work , and our hope is to gather them to share their work so others may find more resourceful and regenerative ways to live together in this planet who keeps giving.

“Integral Africa is a superb book. It combines the novel insights of Integral Theory with the deep wisdom from the African continent to provide a profound and far-reaching view for our present-day world.

Enormously readable and deeply insightful, it is highly recommended for readers looking for a new approach to the many problems of today’s world, from urban renewal to political systems to population arrangements.

I strongly urge you to pick up a copy and read it right away!”

Ken Wilber—The Integral Vision

A series of books from integralMENTORS Integral UrbanHub work on Thriving people & Thriveable Cities

Integral UrbanHub Thriveable Worlds

Urban Hub

Integral Africa

An integral Africa is a dream, as is an integral world: and integral Africans are alive and living their work , and our hope is to gather them to share their work so others may find more resourceful and regenerative ways to live together in this planet who keeps giving.

No one vision is sufficient in and of itself – visions can guide but only by collaborative action in a creative generative process can visions grow and become part of an ongoing positive sociocultural reality.

Without taking into account the many worldviews that currently co-exist and crafting ways of including them in a positive and healthy form we will continue to alienate vast sections of all communities and humankind.