Fes Forum, Day Three: Bhutan's "Gross National Happiness" as a Development Paradigm?
June 10, 2013
Katherine Marshall reports on the Festival of World Sacred Music at the third day of the 2013 Fes Forum in Morocco.
>>Version française
Speakers: Namkha Llamo, music; Faouzi Skali, introduction; Katherine Marshall, summary of June 9; Faouzi Skali, moderator; panelists: André Azoulay, Jigme Drukpa, Frédéric Lenoir, Françoise Pommaret
Monday’s forum began with a prayer from Bhutan. The singer’s name means “Goddess of the Sky” and her song lifted our spirits to the heights of the mountain kingdom.
Faouzi Skali set the context for the discussion about happiness. He participated last year in a United Nations meeting that explored the global potential of Bhutan’s experience in setting its primary strategic goal as national happiness rather than economic wealth. The meeting, he said, echoed wide interest in redefining development goals in a more human, even spiritual fashion, and he highlighted the convergence between this approach and the forum’s quest for “a soul for globalization”.
Gross national happiness (GNH) began as the spontaneous inspiration of Bhutan’s young king. Buddhist beliefs about compassion, love, and the connections among all things lie at the heart of Bhutan’s effort to set a development path that is unique, fitting its history, culture, and circumstances. This is not a romantic vision of Shangri-La (that would be simply idiotic, Françoise Pommaret reminded us). We were also cautioned against the danger of romanticizing either Bhutan or its development approach. The approach is rigorous and broad, building on four pillars: good governance (and the least corruption possible, an unusual and sensible framing of that goal), economic growth, development that protects the environment, and social development that honors and advances Bhutan’s culture. A core belief is that all efforts will be prejudiced if Bhutan’s culture and identity are lost. These pillars are translated into elaborate indices, and nine “domains” that include psychological well-being, standard of living and happiness, the vitality of the community, health, education, cultural life, environment, and good governance. The criteria are applied in selection of projects so that there are practical effects.
Communication is a vital part of Bhutan’s strategy and life, and Facebook, Twitter, and other social media resources are used actively, including by government officials. As an example, a golf course project was cancelled when an explosion of Facebook commentary highlighted potential problems and clashes with community interests. Thus democratic values are part of the framework.
The fascination with Bhutan’s gross national happiness reflects a long-standing effort that comes from many directions to broaden the very understanding of the meaning and purpose of development, far beyond crude measures of economic growth and wealth. We were reminded of the paradox around growth: it has a vital role in creating jobs and resources that support people’s lives, yet it brings risks and downsides, both for equality and for the environment. More narrowly, the way we measure progress reflects what we treasure, and value. Thus, indexes like GNH and social competitiveness matter because they define goals and progress and have real consequences, like resource allocation.
The discussion then turned to a far-ranging, meandering reflection on happiness. It began with Buddhism, where happiness is not really the central concept. Rather, it is about contentment, and balance. Psychology enters the picture, as some people seem to be born happy while others are perpetually dissatisfied and grumpy. Fate may enter the picture: the alignment of the stars at birth. But, Frédéric Lenoir emphasized, spiritual exercises can help any individual to attain at least some level of contentment or serenity. The insight of Buddhism is that happiness is related to suffering: suffering cannot be eliminated, but with mastery of the tyrannical ego, the goal of serenity is something that each individual can achieve.
Lenoir reminded us of the story of two strangers who sought counsel from a wise man as they entered a new community. “What is it like?”, each asked. The sage’s answer reflected their own response to what they expected and thus differed markedly according to the attitude each brought with him. He predicted that the pessimist would find a flawed society while the optimist would find positive features. Thus the discussion about happiness returned often to a continuing (and very spiritual) forum theme: happiness, a sense of meaning, and the capacity to bring about change must start with the individual, the self.
But another theme that emerged was the jarring realization that we, humankind, face not just an economic or financial crisis, but crises across all sectors, a truly systemic crisis. Ecological systems are destabilized, and our hopes and expectations for our children are being called into question. Lenoir, a philosopher, suggested that the essence of the crises lies in an imbalance in the quest for quantity over quality. This has destabilized all domains: economic, spiritual, and material. Happiness is too often equated with consuming, and consuming more and more. This applies even to human relations, where the quantity of Facebook friends is a measure of success for some, rather than the quality of friendship which, of course, is what truly matters.
Then, the merits of happiness as a goal were called into question. The challenge was posed that surely there are more important goals than personal or even national happiness. Service to others, sacrifice, and fighting for justice are also honorable, even essential, and they also have deep spiritual roots and meaning. And is it possible to be happy when others suffer? Compassion and the happiness of others are part of the broader goal which is about love.
André Azoulay entered midway through the discussion and his presence took it to a different plane, as he reflected on his life goals and their links to his religion and cultural heritage. In introducing Azoulay, Faouzi Skali paid him a special tribute that linked to the discussion: governing an empire is important, but so is the smallest action, like taking care in cooking a small fish. Azoulay combines both and his life work is a living testimony to his values and his faith.
Azoulay took us on a journey from the earliest history of Jews in Morocco (a 3000-year history) and his own deep roots in Moroccan society. His Jewish faith, he stressed, colors all his actions and it drives his long and frustrating struggle, which he called a “combat”, a battle, to achieve justice in the Middle East and especially a Palestinian state. He called it his life’s challenge. “My Judaism is threatened”, he said, “if Palestinians do not have their rights”. His tone and conclusions were rather pessimistic but he came back again and again to the deep common ground that links the three faiths: Judaism, Christianity and Islam. What is most important is the strong and shared commitment to justice. Conflict is utterly alien to what our faiths teach us, he stressed. He cited the Dalai Lama in looking for hope in this difficult situation: "I weep for my people but I keep peace in my heart".
He then turned, with optimism and hope, to the story of the revival of his native Essaouira. A small, rather dispirited, marginalized, and poor community has been transformed by building on its cultural heritage and its values of welcoming and openness. Like the Fes Festival, Essaouira’s festivals build on its heritage of cultural diversity. The values of openness and honoring both ancient and modern strands of the arts mark the effort. The effects are nothing short of transformational. There is nothing conventional in this approach to culture. It is not rigid, nor is it dogmatic. But through the shared emotion and the spiritual energy a new and fine wealth has been created. The music propels development and when culture is expressed, the values are invoked. Azoulay described Essaouira’s transformation as a small miracle: from six hotels to more than 200, and wide community participation that opens new horizons and hopes. The 20-year journey is a tribute to what can be achieved, to the art of the possible.
Once again a lively discussion followed, peppered with comments and questions. Bhutan’s experience (including the troubling history of tensions and exclusion of Nepalese Bhutanese) was of special interest, including its efforts to measure spiritual welfare (meditation is counted but not temple attendance). The topics of balance between honoring and sticking to cultural heritage and looking to new possibilities, personal, psychological well-being and the welfare of the community, the fate of Palestine, initiatives in Jerusalem, and the pitfalls of measurement were also evoked.
So, once again, as the music of the birds in the great Barbary oak above us harmonizes with the diverse voices in the Forum, we are left with much wisdom, a multitude of questions, and the continuing challenge of how to capture this wisdom and translate it into action.
Other Daily Reports from Fes
day one | Contemporary Challenges for Diverse and Plural Societies
day two | Are Solidarity and Harmony Possible Through the World of Finance?
day four | The Memory of Andalusia: Development through Culture
Faouzi Skali set the context for the discussion about happiness. He participated last year in a United Nations meeting that explored the global potential of Bhutan’s experience in setting its primary strategic goal as national happiness rather than economic wealth. The meeting, he said, echoed wide interest in redefining development goals in a more human, even spiritual fashion, and he highlighted the convergence between this approach and the forum’s quest for “a soul for globalization”.
Gross national happiness (GNH) began as the spontaneous inspiration of Bhutan’s young king. Buddhist beliefs about compassion, love, and the connections among all things lie at the heart of Bhutan’s effort to set a development path that is unique, fitting its history, culture, and circumstances. This is not a romantic vision of Shangri-La (that would be simply idiotic, Françoise Pommaret reminded us). We were also cautioned against the danger of romanticizing either Bhutan or its development approach. The approach is rigorous and broad, building on four pillars: good governance (and the least corruption possible, an unusual and sensible framing of that goal), economic growth, development that protects the environment, and social development that honors and advances Bhutan’s culture. A core belief is that all efforts will be prejudiced if Bhutan’s culture and identity are lost. These pillars are translated into elaborate indices, and nine “domains” that include psychological well-being, standard of living and happiness, the vitality of the community, health, education, cultural life, environment, and good governance. The criteria are applied in selection of projects so that there are practical effects.
Communication is a vital part of Bhutan’s strategy and life, and Facebook, Twitter, and other social media resources are used actively, including by government officials. As an example, a golf course project was cancelled when an explosion of Facebook commentary highlighted potential problems and clashes with community interests. Thus democratic values are part of the framework.
The fascination with Bhutan’s gross national happiness reflects a long-standing effort that comes from many directions to broaden the very understanding of the meaning and purpose of development, far beyond crude measures of economic growth and wealth. We were reminded of the paradox around growth: it has a vital role in creating jobs and resources that support people’s lives, yet it brings risks and downsides, both for equality and for the environment. More narrowly, the way we measure progress reflects what we treasure, and value. Thus, indexes like GNH and social competitiveness matter because they define goals and progress and have real consequences, like resource allocation.
The discussion then turned to a far-ranging, meandering reflection on happiness. It began with Buddhism, where happiness is not really the central concept. Rather, it is about contentment, and balance. Psychology enters the picture, as some people seem to be born happy while others are perpetually dissatisfied and grumpy. Fate may enter the picture: the alignment of the stars at birth. But, Frédéric Lenoir emphasized, spiritual exercises can help any individual to attain at least some level of contentment or serenity. The insight of Buddhism is that happiness is related to suffering: suffering cannot be eliminated, but with mastery of the tyrannical ego, the goal of serenity is something that each individual can achieve.
Lenoir reminded us of the story of two strangers who sought counsel from a wise man as they entered a new community. “What is it like?”, each asked. The sage’s answer reflected their own response to what they expected and thus differed markedly according to the attitude each brought with him. He predicted that the pessimist would find a flawed society while the optimist would find positive features. Thus the discussion about happiness returned often to a continuing (and very spiritual) forum theme: happiness, a sense of meaning, and the capacity to bring about change must start with the individual, the self.
But another theme that emerged was the jarring realization that we, humankind, face not just an economic or financial crisis, but crises across all sectors, a truly systemic crisis. Ecological systems are destabilized, and our hopes and expectations for our children are being called into question. Lenoir, a philosopher, suggested that the essence of the crises lies in an imbalance in the quest for quantity over quality. This has destabilized all domains: economic, spiritual, and material. Happiness is too often equated with consuming, and consuming more and more. This applies even to human relations, where the quantity of Facebook friends is a measure of success for some, rather than the quality of friendship which, of course, is what truly matters.
Then, the merits of happiness as a goal were called into question. The challenge was posed that surely there are more important goals than personal or even national happiness. Service to others, sacrifice, and fighting for justice are also honorable, even essential, and they also have deep spiritual roots and meaning. And is it possible to be happy when others suffer? Compassion and the happiness of others are part of the broader goal which is about love.
André Azoulay entered midway through the discussion and his presence took it to a different plane, as he reflected on his life goals and their links to his religion and cultural heritage. In introducing Azoulay, Faouzi Skali paid him a special tribute that linked to the discussion: governing an empire is important, but so is the smallest action, like taking care in cooking a small fish. Azoulay combines both and his life work is a living testimony to his values and his faith.
Azoulay took us on a journey from the earliest history of Jews in Morocco (a 3000-year history) and his own deep roots in Moroccan society. His Jewish faith, he stressed, colors all his actions and it drives his long and frustrating struggle, which he called a “combat”, a battle, to achieve justice in the Middle East and especially a Palestinian state. He called it his life’s challenge. “My Judaism is threatened”, he said, “if Palestinians do not have their rights”. His tone and conclusions were rather pessimistic but he came back again and again to the deep common ground that links the three faiths: Judaism, Christianity and Islam. What is most important is the strong and shared commitment to justice. Conflict is utterly alien to what our faiths teach us, he stressed. He cited the Dalai Lama in looking for hope in this difficult situation: "I weep for my people but I keep peace in my heart".
He then turned, with optimism and hope, to the story of the revival of his native Essaouira. A small, rather dispirited, marginalized, and poor community has been transformed by building on its cultural heritage and its values of welcoming and openness. Like the Fes Festival, Essaouira’s festivals build on its heritage of cultural diversity. The values of openness and honoring both ancient and modern strands of the arts mark the effort. The effects are nothing short of transformational. There is nothing conventional in this approach to culture. It is not rigid, nor is it dogmatic. But through the shared emotion and the spiritual energy a new and fine wealth has been created. The music propels development and when culture is expressed, the values are invoked. Azoulay described Essaouira’s transformation as a small miracle: from six hotels to more than 200, and wide community participation that opens new horizons and hopes. The 20-year journey is a tribute to what can be achieved, to the art of the possible.
Once again a lively discussion followed, peppered with comments and questions. Bhutan’s experience (including the troubling history of tensions and exclusion of Nepalese Bhutanese) was of special interest, including its efforts to measure spiritual welfare (meditation is counted but not temple attendance). The topics of balance between honoring and sticking to cultural heritage and looking to new possibilities, personal, psychological well-being and the welfare of the community, the fate of Palestine, initiatives in Jerusalem, and the pitfalls of measurement were also evoked.
So, once again, as the music of the birds in the great Barbary oak above us harmonizes with the diverse voices in the Forum, we are left with much wisdom, a multitude of questions, and the continuing challenge of how to capture this wisdom and translate it into action.
Other Daily Reports from Fes
day one | Contemporary Challenges for Diverse and Plural Societies
day two | Are Solidarity and Harmony Possible Through the World of Finance?
day four | The Memory of Andalusia: Development through Culture
