By P.K. CHHONKAR, B.S. DWIVEDI DHYAN SINGH
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3: Democratic entrepreneurialism the quest for innovative change: framed in... a fundamental view of people as capable of freedom, equality and substantive democratic architectonic principles) tapping... the energy, creative visualisation and mobilising capacity of entrepreneurialism in service of... innovation to advance: participation (power sharing and transforming dialogue), which includes - challenging power and authority structures to enhance spaces and scope for participation, advance social justice and enable people s freedom of exploration and risk-taking (mindful of costs to others and the environment) openness and transparency (multiple communication flows) as opposed to a behind closed doors approach - transforming awareness through dialogue - moving beyond masculine images of creative destruction , saying yes to life-enhancing change expressive democracy (holistic meaning and well-being), which includes by encouraging holistic knowledge goals, embodied learning and co-creation across boundaries - living ethically and learning and growing as full human beings, giving expression to spiritual, artistic and creative impulses and rescuing the social and personal from being appendages to the market - nurturing mindful practice (the capacity to be guided by aesthetic, affective and spiritual sensibilities, as well as cognitive knowledge), creating harmony and balance and a culture of care for the natural environment (connectedness) - enjoying the intrinsic value of relationships and the warmth of human bonds (organic belonging) 41 Transforming education policy principles underpinning holistic democracy.
Principles which ‘relate to the fundamental structuring elements of a person’s overall view of life’ (McLaughlin, 1996, p 12), which may be economistic, religious, democratic, spiritual or secular (or a mix of elements from more than one of these). The detailed content of these principles is crucial to how entrepreneurialism is operationalised. In light of the strands that 39 Transforming education policy emerged, it was proposed that constructions of entrepreneurialism are the product of different layers of meaning and of the weight and interpretations that people and organisations give to those layers: the significance placed on a broad concept of generic entrepreneurialism; the predominant motivational perspective (the emphasis given to individualistic or relational perspectives); the associations made between enterprise and values and practices connected with business, social, cultural or public approaches; and the nature of the architectonic principles underlying identity and practice.
These include faith beliefs, but the area of organisational leadership and activity that spiritual capital points to is not only or necessarily about religious faith and belief. I destne spiritual capital, broadening the approach of Theodore Malloch (2008, pp 11–1216), as the fund of belief, examples and commitments expressed through a philosophy or tradition, and people’s capacity for spiritual awareness, which orientate people to the transcendental source of human happiness and meaning. It is both a resource for organisations and something which is capable of being generated within the organisation.
