By Nqaba Mpofu
In our first blog of this diversity series titled Diversity: A Precious Enabler of System Resilience and Innovation, we touched on Christoph Maier’s fresh perspective on diversity and unpacked some of the benefits of diversity. More specifically, we introduced the ‘kaleidoscope perspective of the individual’ as a conceptual framework for exploring diversity. The kaleidoscope composition represents a structure of the numerous identities we display in everyday life.
Recognising diversity as a value leads us to uphold ethical considerations. Business decisions are based on individual, professional, organisational and societal values. At the core of valuing diversity is the notion of human dignity. Valuing diversity in the workplace means respecting all people. It also opens up the exploration of diversity across the rational, emotional and spiritual dimensions.
The focus of this blog post is to make evident the connection between valuing diversity and Ubuntu. Ubuntu, based on the African understanding of community, is the celebration of togetherness – a togetherness that does not promote homogeneity but rather celebrates the differences that humans exhibit. Ubuntu acknowledges that belonging is the root and essence of being, and therefore compels us to acknowledge and respect the human in another person.
Respect is an honest attempt to understand the other – from their perspective. This act of seeing and acknowledging the human in another humanises us in return. Consequently, when we acknowledge the human in another, we also, by default, honour and affirm the human dignity of another. Human dignity is accentuated in the notions of interconnectedness of humans and the whole of creation.
Affirming and honouring one’s dignity is impossible without being inclusive. Inclusiveness means that there are no outsiders, and there is no ‘them-and-us’ (Maier, 2005). In a typical work situation, inclusiveness requires that considerations be made and common understanding be reached among all those concerned. This refers to a shared humaneness. Humaneness, when practiced, brings to the fore care and support. These are the prerequisites for humans to connect regardless of language, culture, and ethnicity or other “differentiators”. A human being with a unique kaleidoscope is a spiritual being of dignity, worthy of honour and utmost respect (Maier, 2005).
This leads us to another African concept – isithunzi. Isithunzi is an isiZulu (one the eleven official languages in South Africa) word that refers to the aura that one carries, or one’s personality. It is an intangible energy that can be felt. Isithunzi sits on the spiritual dimension of diversity and corresponds to utilising the kaleidoscopes which is the third step in leading diversity. Accommodating all kaleidoscopes endows the community with an immense asset of perspectives, insights and experiences (Maier, 2005). The link between community and isithunzi expresses the energy in relation to other people and rests on and reinforcing their relatedness. This strengthens the community and thereby enhances the prospects of a supportive context for the individuals in it.
If the community is not inclusive, “the result will have the potential to undermine the community because those neglected or – worse – oppressed will have good reason to seek ways to defeat that which neglects or oppresses them” (Prozesky, 2016, p. 8).
The concept of isithunzi is also relevant for the work environment. Individuals should thrive for a greater isithunzi and the work environment should actively promote this. Isithunzi can be achieved when individuals can contribute to the workgroup. It asks the group members to make the best use of their unique and divine kaleidoscopes and to invest each kaleidoscope for the benefit of the workgroup and organisation (Maier, 2005).
We cannot reap the benefits of the rich resource that diversity is if we don’t accommodate all the kaleidoscopes. These benefits also include problem-solving and decision-making.
When diversity is valued and individuals utilise their diverse kaleidoscopes, they tap into tacit knowledge, rearrange it and combine what they know thereby creating new knowledge – a classical case of 1+1=3 (Maier, 2005).
This changes perspectives through letting individuals be themselves – through creating trust.
At IPK we take great effort in learning about and embodying new conceptual frameworks. These enhance our offering to our clients and allow us to tailor interventions of a transformative nature that will have lasting impact. We do this through a meticulous understanding of the human systems that individuals exist in and are a part of. This creates the basis for us to work in user-centred ways that appreciate diversity.
Our approach gives people confidence in the inherent value of their knowledge, skills and experience. We dig deep into experience and memory to surface collective wisdom and reveal that which best serves the ultimate sought after purpose. If you would like to find out more about how valuing diversity can enrich a system (rather than considering it a burden and shying away from it) then do reach out to us on info@i-p-k.com. We will be more than happy to share our experiences and expertise with you.
References
Maier, C. (2005) ‘A conceptual framework for leading diversity’, Int. J. Human Resources Development and Management.
Martin Prozesky (2016) Ethical leadership resources in southern Africa’s Sesotho-speaking culture and in King Moshoeshoe I, Journal of Global Ethics, 12:1, 6-16, DOI: 10.1080/17449626.2016.1146789
I really like the concept of isithunzi. Thanks for that Nqaba
Comment by Ian goldman on 13/03/2021 at 05:15