The International Journal Of Engineering And Science (IJES)

|| Volume || 4 || Issue || 6 || Pages || PP.51-57 || June – 2015 ||

ISSN (e): 2319 – 1813 ISSN (p): 2319 – 1805

www.theijes.com The IJES Page 51

 

Why a Community Tolerates Dust Pollution and Noise Disturbance? A Study on Corporate Social Responsibility in Nickel Mining

Herianto Mustafa1

1School of Social Development, The Philippine Women’s University, Manila, Philippines

Andi Ilham Samanlangi2, Muhammad Idrus3, Emiliano T. Hudtohan4, and Sanihu Munir5

2Dean, College of Engineering, University of Pejuang, Makassar, Indonesia 3Director, Mandala Waluya, Institute of Health Sciences, Kendari, Indonesia 4Graduate School, De La Salle Araneta University, Metro Manila, Philippines 5Graduate Study, Tri Mandiri Sakti, Institute of Health Sciences, Bengkulu, Indonesia.

—————–ABSTRACT—————-

The purpose of this paper is to present the findings of a research on Why a Community Tolerate Dust Pollution and Noise Disturbance? A Study of Corporate Social Responsibility in Nickel Mining

The study was conducted in the village of Motui, Sub-District of Motui, District of North Konawe, Indonesia. Eighty samples were randomly selected using Slovin’s formula from 352 population affected by the mining operation. The research methodology applied a descriptive analysis. The measurement of study variables used Likert scale (Riduwan, 2003), namely: strongly agree (score 5), agree (score 4), neutral (score 3), disagree (score 2), and strongly disagree (score 1). In valuing empirically the research variables, this study adopted the valuing principle of Arikunto (1998). An in-depth analysis was conducted using interviews, discussions and observations to validate the response of respondents.

The findings showed that 1) based on the total average of the perception of the members of the community, mining operation is categorized as average or neutral (2.75). It means the presence of the mining company and its operation did not significantly disturb the surrounding community. In addition, based on personal communication through interviews, monetary compensation mitigated their intolerance to the noise disturbance and dust pollution. 2) With regard to the CSR of the mining companies,

the survey indicated community members are strongly dependent on the on decisions of mining companies and the local government. It means they are passive recipients and beneficiaries. These two items showed the weak bargaining position of community towards their fate. It is evident that their need for cash money is more much preferred in exchange for expressing and demanding for their rights. In summary, the perception and attitude of the respondents showed a high average score of 3.99 in terms of community participation in CSR of the mining companies.

KEYWORDS: Corporate social responsibility, environmental pollution, nickel mining, community participation

——- Date of Submission: 18 June 2015 Date of Publication: 5 July 2015 ——–

 I. INTRODUCTION

Based on the observation of the researcher on the mining company in their exploitation process, there are various problems between the community and the mining activities of companies. Rallies and protests of the communities and NGO’s happen nearly in every mining site. Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 52

Makati and Rahim, (2013), a representative of the community of the Sub-District of Motui, accused the mining company in Motui of polluting and degrading natural environment with their mining activities. Susyanti Kamil (2013), mentioned that a number of mining companies have violated the mining permit issued by Chief District of North Konawe by expanding their operation into protected forest. Kamil suspected that the local government of North Konawe played an important role in the deterioration of the forest by issuing the mining permit within the protected forest. It seemed that instead of improving the welfare of the community, the people in North Konawe are haunted by the tremendous damage done by the mining companies to their environment. What then is the meaning of corporate social responsibility (CSR) of the mining companies if it merely a piece of candy given as a dole out in exchange of the huge economic loss to present and future generation.

Southeast Sulawesi Wahana of Environment (WALHI) and North Konawe People Coalition for Justice (KRAKEN) on December 14, 2013 accused Aswad Sulaiman, Chief District of North Konawe as a master mind of the deterioration of the district forest. Hence, the NGOs conducted a rally at the District Office of Forestry and Natural Resources Conservation Board (BKSDA). Their accusation was based on the number of mining permits included the area of protected forest. BKSDA in its dialogue with the demonstrators admitted that 28 nickel mining companies in Southeast Sulawesi have mining operations in these protected forests (Media Sultra, 2013).

When the researcher visited Motui, he found out that the environment was polluted by dust and sludge from the excavation and transportation of nickel ore from mining site to stockpile areas and from the shipment activities. Nickel ore transportation also disturbed people the peace and quiet of community with the noise from heavy trucks along the road and during the shipment activities.

However, based on researcher’s observation in Motui, the community were passive and they did not pay attention their discomfort and they did not participate in any rally against the mining companies or the local government when, in fact, the rapid environmental degradation directly affected the community welfare.

Indonesian Act Number 32, issued 2004 on local government autonomy explains that the implementation of regional autonomy aims to improve the quality of public services and the welfare of the community, creating efficient and effective of human resource management, as well as empowering and creating a space for people to participate actively in the process economic development.

Those who conducted rally against the mining companies and the local government of North Konawe were not from the community from around the mining site, but they were NGOs from the district and provincial level who aired their concern on the deterioration of environment in North Konawe, particularly in Motui. However, in another study, Harun (2012) mentioned that the people in the Sub-District of Routa, District of Konawe, adjacent to the District of North Konawe, showed their satisfaction towards the presence of PT Bintang Delapan Wahana Nickel Mining Company (PT BDW NMC) in their exploration process for nickel mining operation in Routa.

This phenomenon drove the researcher to conduct a study to answer, why the affected community tolerates dust pollution and noise disturbance from nickel mining activities in the context of corporate social responsibility of the mining company.

The mining company did not pay much attention to address the environmental pollution problem in Motui since community was satisfied with the agreement with the mining company. Malen Baker (2008) explains the tendency that business leaders don’t waste time with this “stuff”, because the mining company is focused on the core of its business which is profitability. Therefore, the implementation of corporate social responsibility is passed on as responsibility of the politicians and local government.

Garvey and Newell (2005), who observed the weaknesses of CSR, proposed a new approach to improve CSR through a concept of corporate accountability (CA) or corporate social accountability (CSA). They pointed out the limitation of the CSR where the policy directed form above rather than aspired from below. It also overlooked the strategies that can be employed by the powerful to control the agenda and frame the issues in ways that deny spaces for opposition.

Porter and Kramer (2011) argue that innovating to meet society’s need and building a profitable enterprise are the twin goals of the next generation of competitive companies doing corporate social responsibility. Pfitzer, Bockstette and Stamp (2013) following Porter and Kramer’s idea of creating shared value with and for their external stakeholders worked on a model that encompasses the creation of a social and business value which includes: social purpose, a defined need, measurement, the right innovation structure, and a co-creation.

Hess, Rogovsky, and Dunfee (2002) envisioned the next wave of corporate community involvement as corporate social Initiatives (CSI), where corporations are performing CSR from the perspective of the community where there is active participation in sustainable social enterprise. Habaradas (2012) reported that there is empirical evidence that a company’s philanthropic CSR activities would later legitimize its presence in communities through sustainable programs. Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 53

Hudtohan (2014) pushed the CSR concept from the perspective of community development, proposing the models of Cura (1886) organization development in community, Buenviaje (2005) community organization, and Netario Cruz (2014) social optimum development quadrant of sustainability.

 II. LITERATURE REVIEW

The term “community participation”, according to Nick Wates (2000) refers community, as a group of people sharing common interests and living within a geographically defined area. Another author explained the community as a group of people who come together to achieve a common objective, even if they have certain differences (Hamdi, 1997). Furthermore, Wates defined participation as “the act of being involved in something”.

Involvement of community according to Samuel Paul (1999) is community participation which refers to an active process whereby beneficiaries influence the direction and execution of development projects rather than merely receive a share of project benefits.

The tolerance of the community towards dust pollution and noise disturbance in this study shows their powerlessness in bargaining their position and interest to influence the direction and execution of development projects like CSR; the take a passive stance and become mere recipients of project benefits that are often unsustainable philanthropic gestures.

From a wider perspective, Nicanor Perlas (2000) proposed a tri-partite partnership consisting of three sectors namely civil society, business and the government in his book, Shaping Globalization, to work together for a common purpose and achieve greater human goals for all parties concerned. The defeat of the WTO in Seattle shows that a third global force has emerged with elemental strength to contest the monopoly of world economic and political leaders over the fate of the earth. This third force is what we now know as global civil society.

The tri-partite partnership members in this study consist of civil society in the Sub-District of Motui as a first sector, Bumi Konawe Abadi Nickel Mining Company as a second sector and Local Government of North Konawe as a third sector. The civil society in the Sub-District of Motui needs to be empowered as a community vis-à-vis the mining companies and the local government. However, this community spirit is not yet felt by those who live in Motui. They are poorly educated; the community is not organized and they need to assert their rights and be empowered to make a choice to protect their interest as citizens and members of civil society. Because of their lack of self-initiative and much more community initiative, most of the time, they are directed and dictated by the local government and the mining company to receive whatever the philanthropic dole out that falls on their lap.

Up until 1961, Milton Friedman insisted that a corporation is “an artificial person and in this sense may have artificial responsibilities, but business as a whole cannot be said to have responsibilities.” He concluded that businessmen who subscribe to corporate social responsibility (CSR) are practicing “pure and unadulterated socialism” and that they are “undermining the basis of a free society.” (Friedman, 1970).

Since the time of Joel Bakan (2004), corporate responsibility has becomes a new creed for a self-conscious corrective measure to the profit-oriented visions of the corporation. Bakan as a corporate activist speaks with impunity about the sins of the corporation in his book, The Corporation. Mineral extraction corporations, in particular, have the power and resources in alleviating poverty in the area where they operate. Their commanding presence has the potential to grab the new opportunity to serve the impoverished through corporate social responsibility initiatives. Present conditions as felt by the people in Motui such as poverty, poor standard of living, lack of education and oppressive living conditions are social circumstances which have been predicted by Coleman (2011).

Caroll’s (1999) CSR is expressed in the now classical pyramid of corporate social responsibility. In this Pyramid a corporation has four types of responsibilities. At the bottom of the pyramid is most obvious of the economic responsibility of the company to be profitable. The second layer of the pyramid is legal responsibility to obey the law. Business must obey the laws and follow industry norms. It means to put social codes before any other social responsibilities are pursued. The third layer in corporate social responsibility is ethical responsibility to do what is good, just and fair in addressing business’s ethical responsibility, and at the top of the pyramid is the philanthropic responsibility to contribute resources to community to improve quality of life, how businesses can positively contribute to the overall quality of life (Hennigfeld et al 2006). Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 54

Basically, the CSR of the mining company must have two sacred missions: first, the welfare of the society and second. the preservation of the environment. Therefore, it is a duty of every corporate body to protect the interest of the society at large, and it should take initiative to perform its activities within the framework of environmental norms specified by the government and mandated by cultural and religious prescriptions

Holme and Watts (2000) view CSR as “the continuing commitment by business to behave ethically and contribute to economic development while improving the quality of life of the workforce and their families as well as of the local community and society at large”

The review of related literature on CSR cited in this study points to a most critical perspective that every mining company Motui has the social responsibility to address the community needs that are directly affected by their operations. Subsequently, by invoking the tripartite principle, the mining company, the local government and the community of Motui have to come together and work for a common good that benefits all.

III. OPERATIONAL MODEL

The operational model of the study in Figure 1 shows the system flow of input, process and output of tripartite sectors: the people of Motui, the Nickel Mining Company and the Local Government of North Konawe.. The integrated tri-partite relationship of the community with the mining company and the local government is intended to build community empowerment so that there is active participation in creating a CSR Model and policy recommendation for sustainable community development coming from the community.

 

 IV. METHODOLOGY

The respondent population in this study was the community in the Village of Motui, affected by nickel mining operations and activities. They were 352 community members affected by mining operations out of 585 total population of the Village of Motui. The sampling technique used in this study was simple random sampling.. To determine the sample size in this study, Slovin formula was applied. From a population of 352 a sample size of 78 was arrived at. Researcher made it 80 in anticipation of drop-out or incomplete data. All eighty respondents were actively participated in filling-up questionnaires. Interview and group discussions were conducted to triangulate survey data.

Data was analyzed using descriptive statistics to illustrate and provide an empirical description to answer the research questions (Ferdinand, 2006). The measurement of variables was conducted using Likert scale (Riduwan, 2003), namely: strongly agree: 5 points, agree 4 points, neutral: 3 points, disagree: 2 poits, and strongly disagree: 1 point (Allen 2007). The mean values were classified in the score category scale. The mean scale range was divided into five interpretations/categories: very low, low, average, high and very high (Arikunto, 1998). In-depth analysis was conducted using interview, group discussion and observation to explore the meaning of their choices and ideas. Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 55

V. ANALYSIS AND RESULT

There were two analyses in this study: first, group analysis and second, item analysis. The group analysis falls under the heading of People Perception in Nickel Mining Operation in Motui. This group consists of item no. 1). general disturbance with the existence of the mining activities, 2) noise disturbance from the trucks transporting nickel ore from mining site to stockyards or shipments, 3) dust pollution from the same activities, 4) noise disturbance with money compensation and 5) dust pollution with money compensation

In-depth interviews were conducted among the respondents who supported money compensation. Their reasons for tolerating dust pollution and noise disturbance was that 1) the compensation amount as much as Rp. 250.000 or equal to USD 20 was meaningful as additional fund for their daily expenses. 2) They were afraid, if they protest, the money compensation might be cut off. 3) They also were afraid that the mining company might transfer to other place and there will be no more money compensation. These weaknesses are well demonstrated in Table 2 where a;; the responses are high.

Second group analysis shown in Table 3 falls under the heading of Community Participation in CSR of the Mining Company. This group consists of item no. 1) The mining company determines the kind and amount of their CSR, 2) Mining company and the local government are in the position to determine the kind and the amount of CSR based on their significant educational background, and 3) The payment of CSR in cash to the community is proper because people need money.

Table 3: Community Participation in CSR of the Mining Company

 

Community Participation in CSR, particularly item no 1 and 2 showed a strong indication of people dependency on mining company and local government decisions. These two items showed the weak bargaining position of community towards their own fate. It is also shows their need for cash money over their right to express themselves regarding the mining activities. The total average score of 1.1 is interpreted as very low. It means the community does not desire participation and they are willing to be passive receivers of cash money and forego their personal rights to express themselves.

VI.  CONCLUSION

Based on the findings and analysis of the result, the following conclusions were derived. The mining trucks transporting nickel laterites from excavation sites to stockyards and shipment location did not significantly disturb the community who live along the road. In this study, the researchers found out two groups of peoples, 1) those who were disturbed with the trucks activities because they stay along the road-side, and 2) those who tolerate the disturbance from the trucks activities because they stay far from the road-side. However, when money compensation was mentioned in the questionnaires, those who stay along the road-side changed their choice from not tolerate to tolerate.

From this pictures, it can be concluded that the poverty problem exists in Motui, where money compensation of Rp 250,000 or equal to USD 20 per household had forced them to sacrifice their tranquility and health. It can be concluded that people are highly dependent for monetary benefits and are at the mercy from mining company and local government. It means, people in Motui have a weak bargaining power against mining company regarding the kind of CSR activity intended for their community. This powerless and weak bargaining position of the community showed that the local government ignored their duty and failed in their initiative to empower the community through community organizing and poverty alleviation program.

VII. RESEARCH LIMITATION AND FUTURE STUDY

The major limitations of this study revolve around the limited variables that influenced community tolerance towards environmental pollution and noise disturbance, to reveal the broader understanding in the interaction among variables. The limited population and sample was limited to Motoui. Some research assistants were not able to avoid the temptation to influence the respondents because they were not fully literate and familiar with role of local government as well as nickel mining company’s policies regarding the concept of social responsibility.

For the future study, the researchers should focus on community organizing and empowerment as a further step in the involvement and fully participation of the community in corporate social initiative rather than merely corporate social responsibility. In addition, the further research should also intensify in-depth interview, discussion and observation to reveal broader understanding and variety of ideas in enriching the results. Instead of quantitative method, other methods like action research and ethnographic study may be conducted for experiential approach to understanding the mining issues regarding corporate social responsibility and corporate social initiatives.

 

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Spiritually-driven management in the 21st century: a literature review
Dr. Emiliano T. Hudtohan, EdD
For publication in San Beda College Graduate School
Research and Development Journal
May-December 2015
July 27, 2015 version

Abstract

Based on the review of related literature on spirituality and religiosity at the workplace, three spiritualities emerged: Maharlikhan spirituality, devotional spirituality, and global spirituality.  The author conceptualized a spirituality framework based on Browning and Kagan’s formula on the combination of two elements, which produces a third phenomenon. The convergence of the three spiritualities resulted to: folk spirituality, social-activist spirituality, and personalist non-denominational spirituality.  The study made use of heuristic research in presenting his personal spiritual insights culled from his experience with Lasallian educational management for almost six decades as student, administrator and faculty.  Historiography was used to review in retrospect the development of Lasallian education in relation to its business-liberal arts program. Consequently, the historical events helped create a prospect for a spiritually-driven management framework. Thus, De La Salle University Management Organization Department, where the writer spent his last 9 years of academic engagement, was chosen as a test case in reviewing the spiritual dimensions of its vision, mission, core values and expected Lasallian graduate attributes (ELGA).

Key words: spirituality, humanistic education, management, social formation, social teachings, theology, vortex and babaylans.

Introduction
The rise of spirituality as context in the workplace is a signal that humanistic management, which is a reaction against a materialistic business worldview, has progressed towards a value-based and faith-based management. Spiritually-driven management has been practiced as purpose driven leadership and meaningfulness of work. It is extensively discussed in empirical studies as spirituality in the workplace (SW) and spirituality and religiosity in the workplace (SRW). This paper is a sequel to an earlier article, Spirituality in the Workplace: Quo Vadis? (Hudtohan, 2014),

Historically, humanistic management came about as a reaction to an extreme pursuit of management for wealth through bottom line profit, characterized by business in the industrial revolution period.  It was the Marxist-socialist movement that mirrored the ‘inhumanity’ of business.  It was the social doctrine of the Catholic Church that declared and continues to uphold ‘human’ dignity of the workforce, operationally responsible for business products and services and bottom line profit.

But Marxist-socialists and capitalists continue to play ping-pong on a materialistic business management platform. On the other hand, the Catholic Church continues to espouse the dignity of the human person in business. The idea that key players in business are spiritual beings seems to be anathema for many.  On the contrary I believe that the problem of business management is spiritual. And from a macro perspective, I join Walsch’s (2014, p.220) observation that “The problem of humanity today is a spiritual problem.”

Objectives
The first objective of this paper is to trace the movement of humanistic management to a spirituality-based management.  To accomplish this, a retrospective approach to management and spirituality in the workplace provides a historical appreciation on the convergence of three spirituality concepts as lens in viewing business management: Maharlikan spirituality, Catholic devotional spirituality and 21st century global spirituality.
Second, I wish to engage are the faculty, students and administrators of Catholic business schools in the Philippines who are attached to the spirituality of their respective founders. I believe spirituality in business is not a popular topic to write about and yet great concern has been raised in terms of ethical conduct and the moral implications of such behavior.

Third, the purpose of this review is to articulate my academic experience with De La Salle University, Manila from 1961 as a liberal arts and education student up to my retirement as faculty member of DLSU management organization department in 2014.

Fourth, it is an attempt, after almost 6 decades of Lasallian experience, to integrate pre-Spanish Filipino values with Western management concepts and principles in MOD classroom teaching and COSCA service learning. I did not relate the spiritual and religious program of the De La Salle University Campus Ministry, since I never had any significant engagement with that sector since 1961 as undergraduate student and more recently as MOD faculty.

Methods
The methods used in the paper are inter-disciplinary.  The paper makes use of heuristic research, historical research and storytelling by qualitatively narrating and exploring the concept related to spiritually-driven management.

Heuristic research attempted to discover the nature and meaning of phenomenon through internal self-search, exploration, and discovery (Moustakas & Douglass, 1985). I explored and pursued a creative journey that began with my personal experience as an axiologist and ultimately uncovered the direction of spiritually in the workplace (Hudtohan, 2014) as driver of management practice. It involved a self-search, self-dialogue and self-discovery until I arrived at my own inner awareness, meaning and inspiration regarding spirituality.  I attempted to discover the nature and meaning of spirituality as a phenomenon through self-reflection, exploration, and elucidation of my experiences.

The historical method (Bloch, 1962) provided a retrospect-prospect perspective (Gonzales & Tirol, 1984; Hudtohan, 2005) on spirituality in the workplace.  A historical review of related literature on SR and SRW (Geigel, 2012; Karakas, 2010) provided empirical support in conceptualizing a spiritually-driven management framework.  While retrogression in statistics predicts a future result, qualitative historical retrospection creates a direction for future prospect for change and innovation, which ultimately calls for creative fidelity (Johnston, 2000; Marcel, 1964).

Heuristic and historical methods were used as tracers to my life-long research on religious and values formation (Hudtohan, 2014, 2005, 1973). My self-search began with my Lasallian education in 1957, deepened by my formation as a Christian Brother (1961-78), and culminated with an academic doctoral degree in 2005. My corporate engagement (1982-2005) as training director of Malayan Insurance and human development consultant of Metrobank grounded me to the rabid corporate pursuit of Smithsonian profitability. Over the past decade, my engagement at the De La Salle school of business tunneled my vision from humanistic management towards a spiritually-driven management. I was challenged to explore 21st century spirituality in a business environment.

Storytelling (Pillans, 2014, pp.10-11; Brown, 2012, p.252) gets our personal message across which message can help the reader’s “internal perspective and in cases where choices are unconscious, it can provide a new viewpoint that is more conscious” (Simons, 2001). Samuels and Lane (2003) assert that “Restorying reality is…changing a person’s belief system and instilling hope and spirit.”  In restorying a spiritually-driven management, I experienced catharsis and healing.

This story is based on my experience in the De La Salle educational network as grade school guidance counselor (1967), high school teacher, principal and director (1967-78), college professor (1988-91), and collegiate, masteral and doctoral lecturer (2005-2014). Corporately, I was training and development consultant of Metrobank (1991-2003) and training director of Malayan Insurance (1982-1988).

In summary, this paper is a qualitative research, which narrates my story that integrates my experience as an axiologist immersed in business ethics and social responsibility in the graduate school of business.  A heuristic-historical approach allowed me to articulate my spiritual viewpoint as experienced in corporate and academic practice for over a period of almost 5 decades.

The Road to Social Activism

Christian education
I traced the humanistic education at DLSU through my experience as grade school guidance counselor 1976 until 1978 when it was transferred to De La Salle Zobel, Ayala, Alabang. Had the university retained the grade school and high school departments at its Taft campus and had there been a vertical integration in the 70s, the implementation of K-12 would have been less cumbersome.  Significantly, the evolution of devotional-activism to humanistic social-activism could have been also vertically integrated.  Spiritual-activism (1941-1983) at De La Salle was driven by evangelization patterned after the Baltimore catechism propagated by the Confraternity of Christian Doctrine.  By 1983, De La Salle University entered into a phase of social activism. It was driven by a Lasallian concern for the poor, a calling of the Philippine Church to give preferential option for the poor and the Roman Catholic Church’s call for social justice.

In transition, the social concern of De La Salle University may have soft-pedaled the need for devotional spiritual practices that anchor the social activist to be of service society. For me, personal spiritual development remains the foundational core of social responsibility and corporate social responsibility in the 21st century.

Historically, the school of business of De La Salle University came almost a decade after it was founded in 1911.  Maison du De La Salle became De La Salle College when it was incorporated in 1912 and it served as residencia of the Brothers’ Community and student boarders and escuela for Filipino boys. Administratively, the director of the Brothers Community was primarily responsible for both the spiritual life of the Brothers, the students and the faculty. Fundamentally, the spiritual leadership was in the hands of the director who managed both the Brothers and the school.

In 1920, it offered a two-year commercial course, five years ahead of the courses in humanities.  For this reason, De La Salle has been identified as primarily a business school. In 1925 it offered courses for an Associate in Art, Bachelor of Arts and Master of Arts. In 1930, the college was authorized to confer the degrees of Bachelor of Science in Education and Master of Science in Education. These non-business courses attest to the fact that it was balancing the business interest of the middle class with classical education in liberal arts.  By 1961, it was offering a five-year double degree: Liberal Arts-Commerce and Liberal Arts-Education.  The humanistic education was then enshrined. St. Irenaeus (185 AD) said, “Man fully alive is the glory of God.”  And St. John Baptist De La Salle on the feast of St. Andrew, the apostle, said, “It is in the company of Jesus that you work for the glory of God” (Meditations, 78, 2).

When the nine pioneering Christian Brothers arrived in the Philippines in 1911, they had “a clear understanding of their primary mission in establishing a new foundation: To give a Christian education to boys.” (Baldwin, 1982)  The mission “to give Christian education to boys” cited in the Bull of Approbation of Pope Benedict XIII in 1724  specified that the Brothers “should make it their chief care to teach…those things that pertain to a good and Christian life… they chiefly imbue their minds with the precepts of Christianity and the Gospel” (Common Rules and Constitution).

Humanistic religious education
Banayad and Carillo of the Institute of Catechetics in Manila developed the HEA in the 70’s.  The approach was learner-centered and experiential, significantly veering away from the kerygmatic, Gospel-centered catechism.  The approach was gleaned from conferences in Bangkok (1962), Katigondo (1964), Manila (1967) and Medellin (1968) which advocated an experiential learning anchored to an anthropocentric theology (Clarke, 1970; Ordoñez, 1970; Erdozain, 1970; Moran, 1967).

The grade schools of De La Salle-Manila and La Salle Green Hills became the breeding ground for the human evocative approach (HEA) in teaching religion (Caluag, 1972; Carillo, 1976; Hudtohan, 1972, 1976; Surratos, 1988 Fallarme’s (1983) noted that the HEA in teaching religion shared similar techniques in nurturing children’s potentials, giving importance to their own experience and helping them relate with respect to others at PWU-JASMS).

As the HEA gained academic acceptability, Hudtohan (1972) suggested using it as basis of integration of religion class and guidance at De La Salle Grade School. Erik Erikson’s (1968) epigenetic principle of personality development and spirituality indicate that each stage of human development is part and parcel of spiritual development. Fowler’s (1981) stages of faith show how the spiritual life of an individual grows over a period of time until a universal faith is attained upon maturity,  Caluag (1980) did a study on the Humanization and Christianization in  five La Salle schools in the Philippines, addressing the spiritual needs of the youth undergoing Catholic religious education.

Tomacita Endaya, Br. Andelino Manual Castillo FSC Education Foundation (BAMCREF) director (1983-1996), introduced the catechists to HEA teaching catechism in the public schools.   In 1997, new catechism, Modyul sa Katisismo at Kagandahang Asal series aligned with HEA published under guidance of Br. Andrew Gonzalez, FSC and Director Louie Lacson. A humanistic religious education has found its way into the public school classrooms.

Social Formation
In 1983, the Center for Social Concern and Action (COSCA) was established by Br. Andrew Gonzalez, FSC and Juan Miquel Luz to make Lasallian education relevant and responsive to the needs of Philippine society and prepare its students to become socially responsible. This started a new era of institutionalized social-activism, a development that eventually eroded the spiritual-activism that earlier focused on catechetical evangelization through the Sodality of Mary, student catechists, and professional catechists.  But by 2014, the professional catechists of Br. Manuel Castillo, FSC established in 1952, was terminated.

The shift from evangelization to community involvement is fundamentally based upon a realization that the existential need of the poor is not spiritual.  This movement is theologically supported by liberation theology (Gutierrez, 1973) that influenced many Catholic institutions to focus on social action and social justice among the oppressed. Most significantly, after Vatican Council II, a shift from theocentric to anthropocentric theology expressed humanistic maxims like: Christianity peaks in the fullness of being truly human (Schleck, 1968, p.103).

The Catholic Action (CA) was primarily an apostolate of the laity who were considered ministerial extension of the clergy for: 1. religious conquest of the people, 2. perfect and methodical formation of Christians, 3. spiritual regeneration of Christian society through piety and action, 4. expansion and defense of the Catholic faith and Christian morality, and 5. spreading of Christ’s kingdom on earth and the common good of human society (PCM II: 1997).

The CA stampita prescribed a devotional spirituality, requiring every member to make a pledge that “It is my primary duty to strive for personal holiness.  To accomplish this: I shall hear Mass daily if possible; pray the rosary daily; receive the sacraments at least once a week; make frequent visits to the Blessed Sacrament; spend at least 15 minutes a day for spiritual reading and meditation; and every year attend spiritual retreat and periodic recollection” (Hernandez, c1960).At the onset of Vatican Council II in 1965, spirituality for personal sanctification was upgraded to a spiritual social activitism.

In 1994, De La Salle University mission statement declared that it considered itself a dynamic resource of the Church and Nation in the process of national transformation.  The social activism of the university was aligned with its “solidarity with the poor.” Further, in 2001 its vision-mission emphasized the creation “new knowledge for human development and social transformation” and “building a just, peaceful, stable and progressive Filipino nation.” (DLSU, 2003).

By this time, the university enunciated the ‘human and social’ dimensions of development.  While it updated the original religio, mores, and cultura values within the framework of human development, the emphasis on the social dimension became detrimental to the religious, and more so the spiritual, aspect of human-social development of the students and faculty.

Service learning exuberance under DLSU Center for Social Concern dates may consider its roots from two Lasalian organizations: The Sodality of the Blessed Virgin Mary and the Student Catholic Action. Both of whom have a history that goes back to pre-war days of De La Salle College. On June 28, 1941 De La Salle College Br. Flannan Paul, FSC met with the members of Sodality of the Blessed Virgin Mary to prepare them to teach catechism in a public school in Fort McKinley (Hudtohan, 2005).

By 2011, DLSU Community Engagement (CE) conceptualized by COSCA advocated (a) active collaboration (b) that builds on the resources, skills, and expertise, and knowledge of the campus and community (c) to improve the quality of life in communities (d) in a manner that is consistent with the campus mission. (AUN, 2011)

The DLSU CE Framework became a guide for all Lasallians to anchor themselves to the DLSU vision and mission with the current social realities using a preferential option for the poor lens. The CE framework follows a progression cycle from awareness and partnership building to actual community engagement leading towards personal and societal change: socially aware and active Lasallians; empowered, sustainable, and disaster resilient communities (Primer on the DLSU CE Framework, 2011).

Tupas (2012) building on COSCA’s social engagement framework, he proposed Vickers, McCarthy and Harris (2004) service learning framework and Brown and Keast (2003) citizen-government engagement and Stevenson and Choung (2010) TQM for DLSU Ramon V. del Rosario College of Business . He precisely enumerated the various curricular subjects in business as content for service learning. His study formally framed the social engagement of DLSU, especially its college of business in terms of sharing academic business content with the community. From classroom learning regarding Catholic social teachings, corporate social responsibility, Lasallian leadership and business ethics, the faculty and students are now being moved to social activism through community engagement.

The corporate social responsibility and governance, Lasallian leadership and business ethics classes were engaged in service learning (Hudtohan, 2013; 2014) provided the undergraduate and MBA students a sense of community service and social engagement. The service learning co-curricular program in coordination with COSCA is a major shift from the spiritual activism of the 60s at the De La Salle Taft grade school, high school and collegiate levels.

The social focus of service learning has somehow lessened the personal relationship between the faculty and students in terms of coaching and mentoring them as they journey not only in social service engagements but more importantly in their spiritual formation. Lost in transition amidst the whirlwind of activities is time for personal reflection after community engagement. By sheer number of 40 plus students under one faculty member, the reflection paper is not enough and the one-time community engagement is not enough either.  I am proposing a spiritually-driven management to address a sustainable spiritual development.

The Road to a Spirituality-driven Management

Challenge to Catholic Business Institutions
The challenge to the De La Salle University Management and Organization Department is to move forward its humanistic management advocacy to that of a spiritually-driven management.  Its inclusion of faith-based management and Integral human development in the curriculum and extracurricular fora is an excellent springboard to pursue a spiritually-driven management as a business perspective.  It is in line with MOD’s tagline: Bridging faith and management practice.

In Philippine context, DLSU like all other Catholic business schools must renew its understanding of faith and spirituality beyond the bounds of its religious tradition to specifically create a management spirituality that is inclusive of all other spirituality and religiosity (Rahner, 1968; Ebner, 1977; Hudtohan, 2014).  It may be driven internally by the Maharlikan kalooban (Reyes, 2013; Mercado, 1994; de Mesa, 1987; Enriquez, 1992) an inner consciousness based on a personal reading of the signs of the time and a belief that God still speaks (Moran, 1967). In the context of revelation and discerning God’s message, this spirituality need not be dictated and compliant to hierarchical and clerical authority (Helmick, 2014). Teaching globalization without addressing the corporate “heart and soul” of the individual limits and therefore deprives the business students an in-depth perspective on how to deal with the realities of the business world (Kilmann, 2001; Livermore, 2010).

What is spiritual?
According to Rentschler (2006, p.29), spiritual has at least four major usages; it refers 1. To the highest of any developmental lines transrational cognition, transpersonal self-identity (Wilber, 1980); 2. A separate developmental line itself like that of Fowler’s (1981) faith development; 3. A state or peak experience (Maslow, 1964) like nature mysticism (Chopra, 1997; Cowley, 2009; York, 2003),  mysticism (Johnston, 1970), mystagogy (Rahner, 1972) and mystery present (Ebner, 1977); and 4. A particular attitude or orientation like openness, wisdom or compassion, which can be present at virtually any state or stage (Wilber, 2000).

A spiritually-driven management makes use of any or all of the four usages of Rentschler in addition to the socio-cultural and theological dimensions as foundational concepts of this study.  A management that is spiritually-driven means that the manager and corporate leader is powered by a highest level of personal development which is spiritual in fulfilling the management functions of planning, leading, organizing and controlling for relational and productive excellence in the workplace.

What is spirituality?
An open definition of spirituality is “people’s multiform search for meaning interconnecting them with all living beings and to God or Ultimate Reality. Within this definition there is room for differing views, for spiritualities with and without God and for an ethics of dialogue” (European SPES Institute, n.d.).

In their management textbook, Dyck and Neubert (2011, p.490) define spirituality as “a state or quality of a heightened sensitivity to one’s human or transcendental spirit.”  Western authors use the word ‘meaning’ to imply a transcendent value which directly or indirectly implies spirituality (Tolle, 2005; Ulrich, 2012; Kilmann, 2001; Hicks & Hicks, 2010; Pape, 2014; Craig & Snook, 2014). Rick Warren (2002) is more direct in weaving purpose as meaningful experience of God. Fifty years ago, Van Kaam (1964, p.42) had noted that “Ultimate meaning…is grounded in himself, others, and the ultimate Other.”

In 2015, Unilever in London commissioned Authentic Leadership Institute (2014) to design their Purpose Drives Leadership Program 2020, a workshop intended to “make sustainable living commonplace in the UK and Ireland” (Radjou & Prabhu, 2015). Unilever’s 2020 workshop considers purpose as very crucial at the workplace and the spirituality of leaders finds meaning in accomplishing corporate purpose (JHudtohan, personal communication, 2015). Julian (2014) in his book, God is my CEO, cites the faith-work experience of 20 executive leaders.  He used the Bible as point of reference in grounding the principles and values of the chief executive officers in America.

According to Aumunn (1985, p.3) Christian spirituality in the Catholic tradition is about “the lives and teachings of men and women who have reached a high degree of sanctity throughout the ages…[showing that] the perfection of charity can be attained by any Christian in any state of life.”   Downey (1997) opines that “Christian spirituality…is the Christian Life itself lived in and through the presence and power of the Holy Spirit. It concerns absolutely every dimension of life, mind and body, intimacy and sexuality, work and leisure, economic accountability and political responsibility, domestic life and civic duty, the rising costs of health care and the plight of the poor and wounded both at home and abroad. Absolutely every dimension of life is to be integrated and transformed by the presence and power of the Holy Spirit.”

From a psycho-spiritual point of view, spirituality considered as wholeness and wholeness is equated to holiness because human and spiritual development are intertwined (Erickson, 1968; Shea, 2004; Caluag, 1980).  Friel (n.d.) says, spirituality can be defined as a “fully human phenomenon, and it is a phenomenon of the fully human.”

Geigle’s (2012, pp.18-23) review of related literature on workplace spirituality listed 70 studies from Europe, America, Middle East, Africa and Asia.  In Asia, studies from China, India, Taiwan, Thailand, Malaysia, and Sri Langka were mentioned but none from the Philippines. He also reported that Oswick (2009) who compared “the two 10 year periods ending in 1998 and 2008…found the number of books on workplace spirituality increased from 17 to 55 and the journal articles increased from 40 to 192” (Geigle, p.14.)

Karakas’ (2010, p.2) reviewed 140 related studies and listed 70 definitions of spirituality at work.  He argued that spirituality provides: 1. A human resource perspective, 2. As philosophical perspective, and 3. An interpersonal perspective that drives organization performance.  Spirituality becomes a driver for employee well-being, sense of meaning and purpose of work, and sense of community and interconnectedness (Karakas, 2010, p.11-24). The impact of spirituality on human resource is that it “enhances the general well-being of the employee by increasing their morale, commitment and productivity and by reducing stress, burnt-out and workaholism” (Karakas, p.12).  Spirituality as a philosophical perspective “provides employees and managers a deeper sense of meaning and purpose at work” (Karakas, p.16). Spirituality provides employees a sense of community and connectedness; increasing their attachment, loyalty, and belonging to the organization.

Kouzes and Posner (2003, p.25) argue that emotionally, spiritually, and socially barren workplaces can turn around to become abundant workplaces by providing solutions that incorporate spirituality.  The ultimate result is spirited workplaces of the 21st century that are engaged with passion, alive with meaning and connected with compassion.

Benefiel, Fry and Geigle (2012, p.184) assert that “Spirituality and religiosity in the workplace (SWR) is an emerging area of scholarly inquiry that has an atypical history in that it has its roots in philosophy and psychology of religion and spirituality.” They likewise cited Mitroff and Denton’s (1999) landmark study where “SRW has begun to experience some convergence, both theoretically and empirically, on the importance of an inner life or spiritual practice in fostering a vision and a set of altruistic values that satisfy fundamental spiritual needs for calling and community, which in turn positively influence important individuals and organizational outcomes.”

A plethora of studies on spirituality in the workplace (SW) and religiosity in the workplace (RW) led me to combined studies on spirituality and religiosity in the workplace (SRW). But Geigle (2012, p.17) observed that “There is little empirical literature concerning mystical/religious constructs many use in their definitions, such as transcendence and interconnection with non-physical entities.”  He also cites the following research gap questions: 1. Is it possible to develop spirituality in employees? 2. What is the relationship between secular spirituality and religious spirituality? 3. How can work spirituality constructs differ from related constructs in organization behavior, organization development, and positive psychology?

Employees are spiritual beings
Studies in management have concluded that the employee is spiritual and that spiritually-driven leaders  (Pruzan & Miller, 2003;  Miller & Miller, 2002) make a difference in the workplace. Empirical evidence based on studies on spirituality in the workplace and spirituality-religiosity in the workplace has established that the corporation is manned by spiritual beings, no longer machines of the industrial age, no longer labor for production, no longer human beings with rights but spiritual beings with human corporate activities.

Maschke, Preziosi and Harrington (2008, p.11) concluded that “spirituality exists in corporations, simply because all employees are spiritual beings.” They affirm Teilhard de Chardin (1957) who much earlier said that we are not human beings with spiritual activities but spiritual beings with human activities. The human spiritual development in Chardin’s view is powered by the same universal laws that are operative in the material world. He wrote, “[E]verything is the sum of the past [and] nothing is comprehensible except through its history. Nature is the equivalent of ‘becoming’, self-creation: this is the view which experience irresistibly leads us. … There is nothing, not even the human soul, the highest spiritual manifestation we know of, that does not come within this universal law” (De Chardin, 1920).

That employees are spiritual is a giant leap from a medieval paradigm which declared that kings have divine rights. Walsch’s 21st century paradigm considers every human being as divine. The acceptance of employees as spiritual beings forms a basis for a spiritually-driven management.

Further, before Teilhard de Chardin died in 1955, he announced that we are spiritual beings with human activities. Neale Donald Walsch (2014, p.160) courageously announced that “human beings are divine, each having the all the divine qualities within them.” After more than four decades, he echoes Rahner (1966, p.116) and Ebner’s (1977, p.98) pronouncement that “All people are divine.”

Scope and Influence of Three Spiritualities

Based on my review of related literature on spirituality, I classified three spiritual tenets that influenced contemporary Catholic believers in the Philippines.  These are A. Maharlikhan spirituality, B. Devotional spirituality and C. global spirituality as shown in a linear, historical development in Figure 1.

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The International Journal Of Engineering And Science (IJES)

|| Volume || 4 || Issue || 6 || Pages || PP.51-57 || June – 2015 ||

ISSN (e): 2319 – 1813 ISSN (p): 2319 – 1805

www.theijes.com The IJES Page 51

Why a Community Tolerates Dust Pollution and Noise Disturbance? A Study on Corporate Social Responsibility in Nickel Mining

Herianto Mustafa1

1School of Social Development, The Philippine Women’s University, Manila, Philippines

Andi Ilham Samanlangi2, Muhammad Idrus3, Emiliano T. Hudtohan4, and Sanihu Munir5

2Dean, College of Engineering, University of Pejuang, Makassar, Indonesia 3Director, Mandala Waluya, Institute of Health Sciences, Kendari, Indonesia 4Graduate School, De La Salle Araneta University, Metro Manila, Philippines 5Graduate Study, Tri Mandiri Sakti, Institute of Health Sciences, Bengkulu, Indonesia.

—————–ABSTRACT—————-

The purpose of this paper is to present the findings of a research on Why a Community Tolerate Dust Pollution and Noise Disturbance? A Study of Corporate Social Responsibility in Nickel Mining

The study was conducted in the village of Motui, Sub-District of Motui, District of North Konawe, Indonesia. Eighty samples were randomly selected using Slovin’s formula from 352 population affected by the mining operation. The research methodology applied a descriptive analysis. The measurement of study variables used Likert scale (Riduwan, 2003), namely: strongly agree (score 5), agree (score 4), neutral (score 3), disagree (score 2), and strongly disagree (score 1). In valuing empirically the research variables, this study adopted the valuing principle of Arikunto (1998). An in-depth analysis was conducted using interviews, discussions and observations to validate the response of respondents.

The findings showed that 1) based on the total average of the perception of the members of the community, mining operation is categorized as average or neutral (2.75). It means the presence of the mining company and its operation did not significantly disturb the surrounding community. In addition, based on personal communication through interviews, monetary compensation mitigated their intolerance to the noise disturbance and dust pollution. 2) With regard to the CSR of the mining companies,

the survey indicated community members are strongly dependent on the on decisions of mining companies and the local government. It means they are passive recipients and beneficiaries. These two items showed the weak bargaining position of community towards their fate. It is evident that their need for cash money is more much preferred in exchange for expressing and demanding for their rights. In summary, the perception and attitude of the respondents showed a high average score of 3.99 in terms of community participation in CSR of the mining companies.

KEYWORDS: Corporate social responsibility, environmental pollution, nickel mining, community participation

——- Date of Submission: 18 June 2015 Date of Publication: 5 July 2015 ——–

 I. INTRODUCTION

Based on the observation of the researcher on the mining company in their exploitation process, there are various problems between the community and the mining activities of companies. Rallies and protests of the communities and NGO’s happen nearly in every mining site. Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 52

Makati and Rahim, (2013), a representative of the community of the Sub-District of Motui, accused the mining company in Motui of polluting and degrading natural environment with their mining activities. Susyanti Kamil (2013), mentioned that a number of mining companies have violated the mining permit issued by Chief District of North Konawe by expanding their operation into protected forest. Kamil suspected that the local government of North Konawe played an important role in the deterioration of the forest by issuing the mining permit within the protected forest. It seemed that instead of improving the welfare of the community, the people in North Konawe are haunted by the tremendous damage done by the mining companies to their environment. What then is the meaning of corporate social responsibility (CSR) of the mining companies if it merely a piece of candy given as a dole out in exchange of the huge economic loss to present and future generation.

Southeast Sulawesi Wahana of Environment (WALHI) and North Konawe People Coalition for Justice (KRAKEN) on December 14, 2013 accused Aswad Sulaiman, Chief District of North Konawe as a master mind of the deterioration of the district forest. Hence, the NGOs conducted a rally at the District Office of Forestry and Natural Resources Conservation Board (BKSDA). Their accusation was based on the number of mining permits included the area of protected forest. BKSDA in its dialogue with the demonstrators admitted that 28 nickel mining companies in Southeast Sulawesi have mining operations in these protected forests (Media Sultra, 2013).

When the researcher visited Motui, he found out that the environment was polluted by dust and sludge from the excavation and transportation of nickel ore from mining site to stockpile areas and from the shipment activities. Nickel ore transportation also disturbed people the peace and quiet of community with the noise from heavy trucks along the road and during the shipment activities.

However, based on researcher’s observation in Motui, the community were passive and they did not pay attention their discomfort and they did not participate in any rally against the mining companies or the local government when, in fact, the rapid environmental degradation directly affected the community welfare.

Indonesian Act Number 32, issued 2004 on local government autonomy explains that the implementation of regional autonomy aims to improve the quality of public services and the welfare of the community, creating efficient and effective of human resource management, as well as empowering and creating a space for people to participate actively in the process economic development.

Those who conducted rally against the mining companies and the local government of North Konawe were not from the community from around the mining site, but they were NGOs from the district and provincial level who aired their concern on the deterioration of environment in North Konawe, particularly in Motui. However, in another study, Harun (2012) mentioned that the people in the Sub-District of Routa, District of Konawe, adjacent to the District of North Konawe, showed their satisfaction towards the presence of PT Bintang Delapan Wahana Nickel Mining Company (PT BDW NMC) in their exploration process for nickel mining operation in Routa.

This phenomenon drove the researcher to conduct a study to answer, why the affected community tolerates dust pollution and noise disturbance from nickel mining activities in the context of corporate social responsibility of the mining company.

The mining company did not pay much attention to address the environmental pollution problem in Motui since community was satisfied with the agreement with the mining company. Malen Baker (2008) explains the tendency that business leaders don’t waste time with this “stuff”, because the mining company is focused on the core of its business which is profitability. Therefore, the implementation of corporate social responsibility is passed on as responsibility of the politicians and local government.

Garvey and Newell (2005), who observed the weaknesses of CSR, proposed a new approach to improve CSR through a concept of corporate accountability (CA) or corporate social accountability (CSA). They pointed out the limitation of the CSR where the policy directed form above rather than aspired from below. It also overlooked the strategies that can be employed by the powerful to control the agenda and frame the issues in ways that deny spaces for opposition.

Porter and Kramer (2011) argue that innovating to meet society’s need and building a profitable enterprise are the twin goals of the next generation of competitive companies doing corporate social responsibility. Pfitzer, Bockstette and Stamp (2013) following Porter and Kramer’s idea of creating shared value with and for their external stakeholders worked on a model that encompasses the creation of a social and business value which includes: social purpose, a defined need, measurement, the right innovation structure, and a co-creation.

Hess, Rogovsky, and Dunfee (2002) envisioned the next wave of corporate community involvement as corporate social Initiatives (CSI), where corporations are performing CSR from the perspective of the community where there is active participation in sustainable social enterprise. Habaradas (2012) reported that there is empirical evidence that a company’s philanthropic CSR activities would later legitimize its presence in communities through sustainable programs. Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 53

Hudtohan (2014) pushed the CSR concept from the perspective of community development, proposing the models of Cura (1886) organization development in community, Buenviaje (2005) community organization, and Netario Cruz (2014) social optimum development quadrant of sustainability.

 II. LITERATURE REVIEW

The term “community participation”, according to Nick Wates (2000) refers community, as a group of people sharing common interests and living within a geographically defined area. Another author explained the community as a group of people who come together to achieve a common objective, even if they have certain differences (Hamdi, 1997). Furthermore, Wates defined participation as “the act of being involved in something”.

Involvement of community according to Samuel Paul (1999) is community participation which refers to an active process whereby beneficiaries influence the direction and execution of development projects rather than merely receive a share of project benefits.

The tolerance of the community towards dust pollution and noise disturbance in this study shows their powerlessness in bargaining their position and interest to influence the direction and execution of development projects like CSR; the take a passive stance and become mere recipients of project benefits that are often unsustainable philanthropic gestures.

From a wider perspective, Nicanor Perlas (2000) proposed a tri-partite partnership consisting of three sectors namely civil society, business and the government in his book, Shaping Globalization, to work together for a common purpose and achieve greater human goals for all parties concerned. The defeat of the WTO in Seattle shows that a third global force has emerged with elemental strength to contest the monopoly of world economic and political leaders over the fate of the earth. This third force is what we now know as global civil society.

The tri-partite partnership members in this study consist of civil society in the Sub-District of Motui as a first sector, Bumi Konawe Abadi Nickel Mining Company as a second sector and Local Government of North Konawe as a third sector. The civil society in the Sub-District of Motui needs to be empowered as a community vis-à-vis the mining companies and the local government. However, this community spirit is not yet felt by those who live in Motui. They are poorly educated; the community is not organized and they need to assert their rights and be empowered to make a choice to protect their interest as citizens and members of civil society. Because of their lack of self-initiative and much more community initiative, most of the time, they are directed and dictated by the local government and the mining company to receive whatever the philanthropic dole out that falls on their lap.

Up until 1961, Milton Friedman insisted that a corporation is “an artificial person and in this sense may have artificial responsibilities, but business as a whole cannot be said to have responsibilities.” He concluded that businessmen who subscribe to corporate social responsibility (CSR) are practicing “pure and unadulterated socialism” and that they are “undermining the basis of a free society.” (Friedman, 1970).

Since the time of Joel Bakan (2004), corporate responsibility has becomes a new creed for a self-conscious corrective measure to the profit-oriented visions of the corporation. Bakan as a corporate activist speaks with impunity about the sins of the corporation in his book, The Corporation. Mineral extraction corporations, in particular, have the power and resources in alleviating poverty in the area where they operate. Their commanding presence has the potential to grab the new opportunity to serve the impoverished through corporate social responsibility initiatives. Present conditions as felt by the people in Motui such as poverty, poor standard of living, lack of education and oppressive living conditions are social circumstances which have been predicted by Coleman (2011).

Caroll’s (1999) CSR is expressed in the now classical pyramid of corporate social responsibility. In this Pyramid a corporation has four types of responsibilities. At the bottom of the pyramid is most obvious of the economic responsibility of the company to be profitable. The second layer of the pyramid is legal responsibility to obey the law. Business must obey the laws and follow industry norms. It means to put social codes before any other social responsibilities are pursued. The third layer in corporate social responsibility is ethical responsibility to do what is good, just and fair in addressing business’s ethical responsibility, and at the top of the pyramid is the philanthropic responsibility to contribute resources to community to improve quality of life, how businesses can positively contribute to the overall quality of life (Hennigfeld et al 2006). Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 54

Basically, the CSR of the mining company must have two sacred missions: first, the welfare of the society and second. the preservation of the environment. Therefore, it is a duty of every corporate body to protect the interest of the society at large, and it should take initiative to perform its activities within the framework of environmental norms specified by the government and mandated by cultural and religious prescriptions

Holme and Watts (2000) view CSR as “the continuing commitment by business to behave ethically and contribute to economic development while improving the quality of life of the workforce and their families as well as of the local community and society at large”

The review of related literature on CSR cited in this study points to a most critical perspective that every mining company Motui has the social responsibility to address the community needs that are directly affected by their operations. Subsequently, by invoking the tripartite principle, the mining company, the local government and the community of Motui have to come together and work for a common good that benefits all.

III. OPERATIONAL MODEL

The operational model of the study in Figure 1 shows the system flow of input, process and output of tripartite sectors: the people of Motui, the Nickel Mining Company and the Local Government of North Konawe.. The integrated tri-partite relationship of the community with the mining company and the local government is intended to build community empowerment so that there is active participation in creating a CSR Model and policy recommendation for sustainable community development coming from the community.

 IV. METHODOLOGY

The respondent population in this study was the community in the Village of Motui, affected by nickel mining operations and activities. They were 352 community members affected by mining operations out of 585 total population of the Village of Motui. The sampling technique used in this study was simple random sampling.. To determine the sample size in this study, Slovin formula was applied. From a population of 352 a sample size of 78 was arrived at. Researcher made it 80 in anticipation of drop-out or incomplete data. All eighty respondents were actively participated in filling-up questionnaires. Interview and group discussions were conducted to triangulate survey data.

Data was analyzed using descriptive statistics to illustrate and provide an empirical description to answer the research questions (Ferdinand, 2006). The measurement of variables was conducted using Likert scale (Riduwan, 2003), namely: strongly agree: 5 points, agree 4 points, neutral: 3 points, disagree: 2 poits, and strongly disagree: 1 point (Allen 2007). The mean values were classified in the score category scale. The mean scale range was divided into five interpretations/categories: very low, low, average, high and very high (Arikunto, 1998). In-depth analysis was conducted using interview, group discussion and observation to explore the meaning of their choices and ideas. Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 55

V. ANALYSIS AND RESULT

There were two analyses in this study: first, group analysis and second, item analysis. The group analysis falls under the heading of People Perception in Nickel Mining Operation in Motui. This group consists of item no. 1). general disturbance with the existence of the mining activities, 2) noise disturbance from the trucks transporting nickel ore from mining site to stockyards or shipments, 3) dust pollution from the same activities, 4) noise disturbance with money compensation and 5) dust pollution with money compensation

In-depth interviews were conducted among the respondents who supported money compensation. Their reasons for tolerating dust pollution and noise disturbance was that 1) the compensation amount as much as Rp. 250.000 or equal to USD 20 was meaningful as additional fund for their daily expenses. 2) They were afraid, if they protest, the money compensation might be cut off. 3) They also were afraid that the mining company might transfer to other place and there will be no more money compensation. These weaknesses are well demonstrated in Table 2 where a;; the responses are high.

Second group analysis shown in Table 3 falls under the heading of Community Participation in CSR of the Mining Company. This group consists of item no. 1) The mining company determines the kind and amount of their CSR, 2) Mining company and the local government are in the position to determine the kind and the amount of CSR based on their significant educational background, and 3) The payment of CSR in cash to the community is proper because people need money.

Table 3: Community Participation in CSR of the Mining Company

Community Participation in CSR, particularly item no 1 and 2 showed a strong indication of people dependency on mining company and local government decisions. These two items showed the weak bargaining position of community towards their own fate. It is also shows their need for cash money over their right to express themselves regarding the mining activities. The total average score of 1.1 is interpreted as very low. It means the community does not desire participation and they are willing to be passive receivers of cash money and forego their personal rights to express themselves.

VI.  CONCLUSION

Based on the findings and analysis of the result, the following conclusions were derived. The mining trucks transporting nickel laterites from excavation sites to stockyards and shipment location did not significantly disturb the community who live along the road. In this study, the researchers found out two groups of peoples, 1) those who were disturbed with the trucks activities because they stay along the road-side, and 2) those who tolerate the disturbance from the trucks activities because they stay far from the road-side. However, when money compensation was mentioned in the questionnaires, those who stay along the road-side changed their choice from not tolerate to tolerate.

From this pictures, it can be concluded that the poverty problem exists in Motui, where money compensation of Rp 250,000 or equal to USD 20 per household had forced them to sacrifice their tranquility and health. It can be concluded that people are highly dependent for monetary benefits and are at the mercy from mining company and local government. It means, people in Motui have a weak bargaining power against mining company regarding the kind of CSR activity intended for their community. This powerless and weak bargaining position of the community showed that the local government ignored their duty and failed in their initiative to empower the community through community organizing and poverty alleviation program.

VII. RESEARCH LIMITATION AND FUTURE STUDY

The major limitations of this study revolve around the limited variables that influenced community tolerance towards environmental pollution and noise disturbance, to reveal the broader understanding in the interaction among variables. The limited population and sample was limited to Motoui. Some research assistants were not able to avoid the temptation to influence the respondents because they were not fully literate and familiar with role of local government as well as nickel mining company’s policies regarding the concept of social responsibility.

For the future study, the researchers should focus on community organizing and empowerment as a further step in the involvement and fully participation of the community in corporate social initiative rather than merely corporate social responsibility. In addition, the further research should also intensify in-depth interview, discussion and observation to reveal broader understanding and variety of ideas in enriching the results. Instead of quantitative method, other methods like action research and ethnographic study may be conducted for experiential approach to understanding the mining issues regarding corporate social responsibility and corporate social initiatives.

REFERENCES [1] Alfonso,F.. & Amacanin M, 2007. Strategic Implication for CSR: Framing the Corporate Strategy in Doing Good in Business Matters: CSR in the Philippines Framework, Manila: AIM and De La Salle, GSB, [2] Allen, Elain I. Christopher A. Seaman.. 2007. Likert Scales and Data Analyses, New York:

http://asq.org/quality- progress/2007/07/statistics/likert-scales-and-data-analyses.html. [3] Badan Pusat Statistik (BPS), 2012. Konawe Utara Dalam Angka Tahun Kabupaten Konawe Utara..

[4] Baker, Malen, 2004. Corporate Social Responsibility – What does it means? http://www.mallenbaker.net/csr/definition.php, June 2004. [5] Bleckley, David, 2008. Assessing Participatory Development Processes Through Knowledge Building, SPNA Review, Volume 4/Issue 1, Article 3, .2008 http://scholarworks.gvsu.edu/cgi/viewcontent.cgi?article=1001&context=spnareview [6] Brucksch, Susanne and Carolina Grünschloß, From Environmental Accountability to Corporate Social Responsibility? Reflections on the CSR Boom in Japan from the Perspective of Business Management and Civil Society Groups [7] Buenviaje, Orlando. (2005). The heart of community organizing. [8] Carroll, Archie B. (1999), Corporate Social Responsibility. Business and Society. 38, 3.

[9] Coleman, Emily A.. 2011. An Evaluation of Corporate Social Responsibility Initiatives Implemented by Alcoa,Votorantim, and Vale as a Means to Aid in Poverty Alleviation in the Brazilian Regions These Mining Companies Operate, CMC Senior Theses. Paper 198. http://scholarship.claremont.edu/cmc_theses/198, [10] Cura, Nenita. (1986). The Role of Organization Development Involving a Model of Social Liberation Amongst the Fishermen in Rizal. A doctoral dissertation, Asian Social Institute, Manila. [11] Garriga, E & Mele, D, 2004. Corporate Social Responsibility Theories: Mapping the Territory, Journal of Business Ethics, . [12] Garvey, Niamh and Peter Newell, 2005. Corporate accountability to the poor? Assessing the effectiveness of community-based strategies, Development in Practice, Volume 15, Numbers 3 & 4, June 2005. [13] Harun, A. Azis, 2012. The Tripartite Role Of Government, Business, And Civil Society In Promoting Good Mining Management In The Sub-District Of Routa, Konawe, Indonesia: A Dissertation, Manila: The Philippine Women’s University, [14] Hess, Davis, Nikolai Rogovsky, Thomas W. Dunfee. 2002. The Next Wave of Corporate Community Involvement:Corporate Social Initiatives, California Management Review Vol. 44,No. 2 Winter 2002 Why a Community Tolerates Dust Pollution and Noise… www.theijes.com The IJES Page 57

[15] Habaradas, Raymund. September 2012. Shifting Philanthropic Motives: Shell’s Corporate Social Initiatives in the Philippines. International Journal of Business and Social Science, 3, 17. [16] Hess. D., Rogovsky, N., and Dunfee, T.W. 2002. The Next Wave of Corporate Community Involvement: Corporate Social Initiatives. California Management ReviIew. 44, 2. [17] Hudtohan, Emiliano T. 2014. Threefolding and Corporate Social Initiative, Manila: De La Salle University,. [18] Jogiyanto. 2011. Pedoman Survei Kuesioner: Pengembangan Kuesioner, Mengtasi Bias dan Meningkatkan Respon, Yogyakarta: Universitas Gajah Mada,. [19] Kahn, Si., 2010. 20 Principles for Successful Community Organizing http://www.alternet.org/story/145924/20_principles_for_successful_community_organizing [20] Mencias, Christina F.. 1991. Designing Questionnaires, National Teacher Training Center for the Health Professions, Manila: University of the Philippines Manila. [21] Netario-Cruz, May Jean. n.d. Social optimum development: Quadrant of Sustainability. http://sodqos.weebly.com/contact-us.html [22] Pfitzer, M., Bockstette, V. and Stamp, M. September 2013. Innovating for Shared Value. Harvard Business Review. [23] Porter, M. E., & Kramer, M. R. 2011. Creating shared value. Harvard Business Review, 89. 1. [24] Riduwan, DR.M.B.A., 2003. Dasar-Dasar Statistika. Bandung: Penerbit Alfabeta, , [25] Pujiraharjo, Widodo I.. 2013. Qualitative Research Methods, Surabaya: Airlangga University..

[26] Roy, Syaita.. ,2013. Corporate Shared Value: The New Competitive Advantage, California: http://www.triplepundit.com/2013/01/corporate-shared-value-new-competitive-advantage/

[27] Spector, B, 2008. Business Responsibilities in a Divided World: The cold war roots of the Corporate Social Responsibility Movement. Enterprise and Society. [28] Saleng, Abrar. 2004. .Hukum Pertambangan.Yogyakarta : UI Press. [29] Tsoi J.), 2010. Stakeholders Perceptions and Future Scenarios to Improve Corporate Social Responsibility in Hong Kong and Mainland China, Journal of Business Ethics. [30] Republika Daily. 2014, CSR Fund in the Election Year, Jakarta, January 15, 2014. [31] Kendari Pos Daily. 2013, Nickel Mining Companies Destroy Protected Forest, Kendari, December 23, 2013 [32] Media Sultra Daily. 2013, Chief District Involves in the Deterioration of Protected Forest, Kendari, December 15, 2013.

The Journal of Business Research and Development

San Beda College Graduate School of Business

May-December 2014

 

Abstract

Modern management has emerged from an industrial revolution paradigm of productivity to an admission of spirituality as a relational dimension in the workplace. But Western management is extremely cautious in discussing spirituality at the workplace as an extension of religiosity. It is comfortable in mentioning the importance of superior human relations, work values and the ultimate meaning of work. Eastern management, in search for spirituality, asks the question if “the divine is operative” in the workplace and if “work is worship”. A human race church, modelled after Ken Wilbur’s AQAL superstructure, is presented as an integrative paradigm that serves as an encompassing framework which includes all religious beliefs and tenets of spirituality that are operative in a globalized workplace. Hence, the discussion on Spiritual at the Workplace includes: spirituality in the Philippines, Catholic mainstream spirituality. culture-based Catholic spirituality, avant-garde spirituality and upstream spirituality. With these spirituality variants, the corporate management practitioner may consider the question: Spirituality in the workplace, quo vadis?

 

Key words: Spirituality, transcendence, workplace, human race church, folk Christianity, integral spirituality,

newstream spirituality, and spiritual intelligence.

 

Introduction

On March 30, 2012 Cardinal Peter Turkson (2012), president of the Pontifical Council for Justice and Peace, at the 14^th International Christian Union of Business Executives World Congress in Lyon, France acknowledged that the common malady that afflicts many, particularly businesspeople, is the “tendency to separate one’s faith from one’s work,” resulting to a modern affliction of a divided life. But an incarnational worldview tells us that a redemptive process is going on in the world of business because God’s presence is operative. (Alford & Naughton, 2001; Naughton, 2006; Stabile, 2005)).

 

This presence is made manifest and recognized through one’s a spirituality in the workplace. In fact, Richard Watson (2011) in Future Files predicted that in the next 50 years man’s search for meaning will intensify and that there will be “an increase in spirituality (people searching for the answer to question of how to live their life) and a search for experiences that transcend everyday life.” Interestingly, Peter Singer (1993) has answered the ‘how’ in his book, How are we to live? and Viktor Frankl’s (1970) Will to Meaning proved that the human spirit transcends life threatening circumstances. At work, Dave Ulrich and Wendy Ulrich (2010) introduce the meaning in The Why of Work by posing a serious challenge to organization leaders to become meaning makers.

 

Spirituality has found its way into Western business management and Laura Nash (2011) of Harvard University announced that spirituality in the workplace is exploding. Likewise, Newstorm (2011) observed that “A new term has crept into the managerial vocabulary – spirituality. Management textbook authors Dyck and Neubert include ‘spirituality’ as legitimate management concern. David RJ Powell (2003) has introduced a spirit intelligence at the workplace, using physics and metaphysics as platforms. In effect, it provides a springboard for a theological discourse on spirituality in the workplace.

 

The inception of spirituality in the workplace will drive leaders and managers to answer the question: Quo vadis? In particular, what path are they taking or will take for their own spirituality? How can they encourage spiritual development across the organization? What kind of corporate spirituality will eventually emerge and thrive in the work place?

 

Objectives

This paper is structured around two questions: What is spirituality in the workplace and where is it headed in the third millennium? It provides an initial road map for spirituality in corporate setting and it attempts to situate Filipino spirituality in the workplace. And because Philippine business can not escape a globalized environment, it also attempts to present spirituality concepts gleaned from some Western and Eastern cultures. Western spirituality in this paper is represented largely by the Roman Catholic Church and Eastern spirituality is gleaned from some Indian Vedic writings. This east-west divide is patterned after Ian Morris’ (2011) geographical determinism whose social development index earmarked the United States of America as the West and China as the East. Here, the West is Anglo-American management and the East is Asian, primarily Indian, management. (more…)

Iloilo City is one of the Philippines’ oldest cities. Before the Spanish invaders arrived in Panay, Aeta tribes and Malayan settlers were already living in the island with their own ways of politics, religious beliefs, traditions and trade with the Chinese and other Southeast Asian Kingdoms.

Under the Spanish colonization, the weaving industry began to flourish making Iloilo the textile capital of the Philippines in the 1800’s. After half a century, the Port was opened and it started to export sugar to Europe, the United States, Australia and England. With so much developments in its Business district, Iloilo was the country’s most important city next to Manila during those times.

Many prominent families who were sugar barons have become influential in the city and in the entire country as well. They built grandiose mansions, houses and even commercial buildings all over Iloilo City. Here are some of the preserved heritage houses that are now considered as the City’s historical treasures.

Some whose doors are opened to the public for tours let the Ilonggos of the present generation and the tourists to have a glimpse of how it was to live in the past and know their stories.

1. Nelly Gardens

2. Camiña Balay nga Bato

3. Casa Mariquit

4. Lizares Mansion

5. Sinamay House

Source: localphilippines.com

6. Rosendo Mejica Museum
AGBoi Photos

7. Celso Ledesma House

Photos from Awanderersjourney.blogspot.com

8. Casa Rizaliana

Source: http://iloilo-travel-guide.blogspot.com/

9. Doane Baptist Bible Institute

10. Sanson y Montinola House

11. Eusebio Villanueva House

12. Joaquin Ledesma House

13. Lopez Boat House

http://myhomedesign.ph/

14. Loring House

15. Lopez-Vito House

16. Arroyo House

Source: Josefa Segovia Student Center Facebook Page

17. Consing Mansion

Source: Robert J. Hammerslag

18. Pison House

19. Lopez Mansion

Source: SSC-Iloilo

20. Juan Ledesma Mansion

Source: Biagkensiak.wordpress.com

21. Montinola-Jaen House

Source: SSC-Iloilo

22. Magdalena Jalandoni House

Source: SSC-Iloilo

23. Sanson Mansion 

Source: OldPhilippines.com

24. Locsin Ancestral House

25. Concepcion Chalet

Source: SSC-Iloilo

26. 1935 Pison Mansion in San Jose Molo