CORPORATE SOCIAL RESPONSIBILITY (CSR): CORPORATE DEODORANT OF ‘LATE’ CAPITALISM

CORPORATE SOCIAL RESPONSIBILITY (CSR): CORPORATE DEODORANT OF ‘LATE’ CAPITALISM
Erle Frayne D. Argonza

Good afternoon from Manila!

The late dictator Ferdinand Marcos, the Philippines’ most brilliant and deviously cunning chief executive, was so elated one day during his tyrannical incumbency. The reason for the unusual elation was this: his soldiers captured Bernabe Buscayno, the first national head of the Maoist insurgent group New People’s Army or NPA, who was a prized catch for the strong man. After some military interrogation, Buscayno was directed to be brought to the presidential palace to face Marcos, who at one point in the encounter, asked Buscayno for a remark. Obliging like a school boy, Buscayno replied that “no matter how evil a person can be, s/he can still be transformed into a good person.”

The enormously witty man Marcos was dumbfounded by the witty remark from the Maoist rebel, for that comment made its mark so clear: Marcos is evil, yet he can still be reformed. Probably pissed off by the stubborn rebel, who never the least conceded to defeat so as to bow in obeisance in recognition of the chief executive, Marcos made sure that Buscayno will suffer miserably inside the prison cell.

You see, I cited that story of Buscayno, as a matter of reflecting on the rationale behind Corporate Social Responsibility or CSR. Buscayno, who has been active in the cooperative movement in the Philippines after his release from prison in 1986 (the year Marcos was overthrown), could very well repeat his witty line when asked about CSR, with a curt reply that “CSR, no matter what evil may be behind it, can be reformed.”

Asians put greater stress on ‘becoming’ as a category more than ‘being’ (Westerner’s granite category), that is why we Asians are inclined to see positive reformations of things or beings whose evils may be irredeemable. And this I can say of CSR: it is an ideological deodorant for Big Business greed, but somehow it can be reformed. To use Organization Development language, it can be ‘re-engineered’.

CSR is already a re-engineering of philanthropy in fact, and belongs squarely to ‘late’ capitalism. Old fogey philanthropy operated with a Victorian underpinning: I possess the money, and you recipient are a Beggar who came to me. You are lucky enough because I am giving you part of my purse, for I have none reserved for you folks save for the theatres, performers and socialite circles thay may the better be served by my extra monies for posterity’s sake. …

Well, Big Business was able to re-engineer its image precisely by reformatting old-fogey philanthropy (which was a reformatted version of medieval charity of the pretentious church Orders or ‘corporations’). CSR appropriated the ‘social development’ practices (social technologies) of NGOs and peoples’ organizations or POs, stressed the supposedly core element of ‘compassion’, and voila! CSR was born! How effable, how sweet, how infinitely Angelic and Godly is this ‘new way’ of helping people by the Gods of Corporate World! Hail capitalism! Hail beneficent Gods!

Deodorant, pure deodorant! Take a look at Lucio Tan, who at one time was the top landlord-capitalist oligarch in the Philippines. A one-time Marcos crony, Tan made enormous fortunes from Marcos’ time to the present, probably with start-up capital coming from the dictator’s purse (but which Tan refuses to admit in public). Tan’s fortunes made him land in the Fortune 500 (world’s richest), yet he was also found wanting in the manner of paying taxes. His unpaid taxes may be worth P80 Billion (almost $2 Billion) today, and is still growing, yet not a single cent was paid to the state by this notorious oligarch for those ‘tax evasion’ cases…Yet Tan has captured the eyes of fund recipients from his CSR give-away items, even as he is fondly regarded as an angelic patron by the same armies of beggar recipients. (Beggar here means not the literal beggar, but the condescending image of oligarchs on recipients: filthy Eaters, ‘useless eaters’).

Capitalism is a system that is founded on greed and hoarding, and no sagely or wise personage, or the most evolved beings could ever rationalize capitalism as a system that will sustain the drive towards Nirvana or represents the final liberation of humans from their subhumanizing hovels of dense life. Besides, this current phase of capitalism—‘late’ capitalism—is now DEAD, and the dead system is rapidly crashing down. Only those materialistic ‘eaters’ whose perceptions are as delimited as their own astigmatic perceptions of reality principles can ever justify that capitalism is still working, for the reality we have today is that of ‘virtual economy’ of the most perverted, evil greed of all.

If CSR would have to survive the times, as ‘late’ capitalism is now DEAD, then now is the time to refurbish its image. Because its life is deeply embedded in the corporate purses, this image-change is hard to imagine at all. But being of the Asian-yogic way of life, being a mystic and development expert at the same time (though now in the twilight of social development engagements), I wish to give CSR a chance and see it grow along the trajectory of the hereafter that was declared by Buscayno: transformed from ‘evil’ to ‘good’.

I’d end this piece by clarifying to you a reality we know among mystics: demons can also return to the Path of Light. Yes, Fellows, those Belzeebub abominations, those Asuras or Demonyos, those Diaboli, or whatever term you may use for the same species of evil demented beings, many of those abominations have already returned to the state-of-balance and are now taking the Path of Light back to the Almighty I Am Presence (God)! Yes! CSR can!

[Philippines, 28 August 2008]

FORESTRY SECTOR & SOCIAL RESPONSIBILITY: GHANA CASE

Erle Frayne Argonza

 

Magandang umaga! Good morning!

 

It is interesting to examine how state players can somehow enable the social responsibility field by enforcing rules on certain market players to recognize the social responsibility criterion in their areas of operations. One such appropriate case is the country of Ghana, where logging firms must follow the same criterion through an instrument called ‘Social Responsibility Agreement.’

 

A summary of the report about the country case is shown below.

 

[07 October 2008, Quezon City, MetroManila. Thanks to Eldis database reports.]

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Social responsibility agreements in Ghana’s forestry sector

Authors: Ayine,D.M.
Produced by: International Institute for Environment and Development (2008)

In Ghana, legislation requires logging firms to commit a portion of their financial resources towards the provision of social amenities to local forest communities. Logging firms must perform this legal obligation by signing and implementing “Social Responsibility Agreements” (SRAs) with forest communities. This report is about legal arrangements for enabling forest communities in Ghana to participate better in the benefits generated by timber activities.

The document considers whether SRAs serve as effective vehicles for the sharing of benefits between local forest communities and investors. It reviews experience with Social Responsibility Agreements, and looks at what difference they have made to forest communities. In addition the author assesses the design, implementation and outcomes of Social Responsibility Agreements in the forestry industry in Ghana, drawing on a number of SRAs concluded between timber firms and local communities. Conclusions include:

• Ghana’s experience may provide interesting lessons for other countries that are looking into developing arrangements to promote benefit sharing in forestry or in other sectors
• the positive features of SRAs include clearly laid out minimum standards, explicit legal backing, and consideration for the conditions laid out in SRAs in the selection process for competitive TUC bids
• wthe legal framework provides an enabling environment for the negotiation of SRAs, the actual practice of negotiating and implementing these agreements leaves much to be desired
• Social Responsibility Agreements may become a more effective tool if local groups are better equipped to negotiate them. This requires establishing mechanisms to broaden community representation, so as to minimise local elite capture of SRA benefits. 

REFLECTING COMMUNITY WILDLIFE MANAGEMENT

Erle Frayne Argonza

 

Gracious morning to you!

 

A country such as Tanzania that is known for possessing large swaths of wildlife can provide to us a wonderful database regarding the impact of political and economic changes on community wildlife management.

 

Such is precisely the purpose of a report prepared by the Drylands Programme, as summarized below.

 

[05 October 2008, Quezon City, MetroManila. Thanks to Eldis database reports.]

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Emergent or illusory? community wildlife management in Tanzania

Authors: Nelson,F.
Produced by: Drylands Programme, IIED (2007)

As the country known around the world as the home of the Serengeti and Ngorongoro Crater, few natural resources are more closely associated with Tanzania than its wildlife populations. By the 1980s, Tanzania’s wildlife management practices were under increasing pressure from a set of internal and external forces largely linked with the broad economic and political changes occurring in the country at that time. This led to support for greater local community involvement in wildlife management as a means of pursuing both conservation and rural development goals. This paper considers the outcomes and impacts of wildlife areas in Tanzania, and considers the emergence of community wildlife management (CWM) strategies.

The author highlights that the outcomes of over a decade of CWM in Tanzania reflect broader internal political struggles over land rights, resource governance, and participation in policy formulation, as well as challenges facing efforts to devolve natural resource management to local communities throughout the tropics. The paper concludes with some suggestions for how practitioners in Tanzania and elsewhere might foster more effective and adaptive CWM approaches in light of these outcomes and experiences:

• new institutional models are needed if CWM is to emerge in Tanzania in a more effective and robust manner
• efforts to support CWM need to take greater account of the institutional incentives that influence reform outcomes, and recognise that in most instances enabling CWM will require long-term negotiations between local and central interests over resource rights and uses
• long-term and adaptive strategies for moving the institutional balance of power towards the local level are fundamental to CWM
• development aid agencies and international conservation organisations need to find innovative ways of supporting institutional processes if they are to make more productive investments in CWM.

Available online at: http://www.eldis.org/cf/rdr/?doc=39350&em=240908&sub=enviro