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This paper seeks to suggest that effective leadership can be achieved by, and can drive, an integral spiritual connectedness between governments, organisations and society as a whole.

A literature search to map the history and the underlying philosophies that have led to the current popular concept of leadership, and to suggest a different worldview to bring about a change to these underlying philosophies in order to enhance leadership effectiveness.

Effective leadership is multi‐disciplinary, involving not only those disciplines of sociology, psychology and technology, but that of spirituality as well. This new approach is effective because of the different ways it offers of gaining deeper insights into a leader's own spiritual self, but also beyond this to others with whom the leader interacts, and others who are affected by the results of their leadership.

The paper is not an exhaustive literature search and is primarily limited to selected authors of futures studies, psychology, psychotherapy, economics and business.

The paper proposes steps to guide how organizational leadership can lead to more effective workplaces as well as benefiting the global society as a whole.

The paper is current in today's environment and offers a practical epistemological explorative approach into what effective spiritual leadership could mean and to consider the impact of leadership decisions and actions as a result.

This paper presents the results of a participative psycho‐biographical study that investigated the effect of spirituality on career behavior. This study shows that spirituality influences career purpose, sense‐making and coherence. Spirituality was found to inspire four purposes of “developing and becoming self”, “unity with others”, “expressing self”, and “serving others”. Spirituality was also found to influence an ongoing process of sense‐making through discovering, prioritizing and balancing the four purposes over a lifespan, in response to ongoing tensions between “being” and “doing” as well as “self‐ versus other‐orientation”. Spirituality furthermore influences perceived career‐coherence as individuals align their careers with perceived spiritual orderings outside of themselves. The paper concludes with suggestions for practice and future research.

The purpose of this paper is to invite managers and practitioners to reflect on the meaning and implications of the concept of zero for individual and organizational spiritual growth.

Building on spirituality and complexity literatures, this paper stimulates non‐traditional thinking in organizational change and leadership. The paper uses the concept of zero as a creative metaphor for organizational development.

The paper introduces a systemic, unified, multidimensional, holistic, complex, chaotic and dynamic paradigm for organizations based on spirituality: paradigm zero. Zero represents paradox, transcendence, interconnectedness, balance, modesty, creativity, inspiration, and the essence and mystery of human existence.

This paper invites managers to consider a futurist perspective called zero‐centered thinking that enables creativity and reflection in the middle of complexity.

This paper builds on cutting edge spirituality and complexity concepts to enable new thinking for twenty‐first century managers and professionals. Zero philosophy provides organizations a new trans‐disciplinary paradigm based on spirituality, complexity, chaos, systems sciences, quantum physics, emergence, and Sufism.

To consider aspects of a theory of systemic construction by discussing two concepts which will assist in our understanding of the surrounding world which it is considered is made of both systemic and non‐systemic entities.

Considers how these entities (metasystem, network, transitron etc.) can be conceived and defined. Systemic frames notions are presented and examples of systems given. Discusses the historic use of the word “system” and systemic thinking and its varieties.

Discovered that on the basis of these concepts, an understanding of the surrounding world can be achieved which is not homogeneous but made of both systemic and non‐systemic entities. These can change when certain systemic properties are reached as well as in their specific degrees in their limitations and paradoxes.

Introduces an original approach to the life support system by proposing concepts that are discussed and defined and that will provide cyberneticians and systemists with a revised view of systemic thinking.

The increased and varying presence of spirituality within mental health services has assisted practitioners to consider how individual beliefs might shape behaviors, relationships, and communication patterns. Constraints arise when assumptions about the meaning and nature of the spiritual beliefs is associated with an organized religion such as Christianity, which can hinder open inclusion within clinical and supervisory practice. When there is a dominant discourse about how Christianity (and other religions) has inherent and current instances of historical abuse at the foreground, policy-makers have used this as reason to be cautious about open inclusion in practice. This chapter seeks to open a more integrated conversational space between spirituality, reflexivity, and black mental health.

Given there is a great deal of scope for transforming mental health services for Black service users there remains a plethora of possibility for joining systemic reflexivity with spirituality (Cook, Powell, & Sims, 2010). There is less discourse around the applicability of spirituality expressed within leadership and supervisory practice; however, it can play a significant role for leaders, managers, and supervisors who practice from positions of spiritual awareness, orientation, and competence. There is particular relevance for Black African-Caribbean practitioners that consider they have a history of strength-based spiritual approaches and support systems inherent within their cultural identity (Boyd-Franklin, 1989). Consideration needs to be given as to how the associated concepts of collaboration, community cohesion, and support systems might assist professionals within leadership and organizational development roles as part of addressing Black mental health service provision.

There are many challenges to be addressed in today's world. Futurists have a process, methods and skills to submit to a positive advancement of these challenges, which is the purpose of this paper.

The approach is the author's synthesis and reflection of the more positive aspects of addressing the problems facing contemporary society.

The author concludes the visioning operation needs to be near the beginning of the future's practice with the focus on presencing “what does the future want from us in this matter?” How can people serve “it” instead of their ego? This will take maturity, being conscious, and having an attitude of gratitude and service to something bigger than ourselves.

When futurist practitioners practice the approach of foresight planning, the viewpoint examined here is that the vision exercise should be placed at the beginning of the process. The priority of the visioning activity should include an inquiry of what wants to emerge from the “evolutionary integral future.” This consideration widens the perspective to include the well‐being of the whole ecosystem, with the possible benefits of resilience, waking up, growing up, and showing up.

Latin American liberation theology has become one of the more dynamic and controversial intellectual forces of contemporary Latin American politics. Although identified with a minority left‐wing perspective, liberation theology constitutes an important component within the larger context of progressive change in the political orientation of the Church in recent years. The chief inspiration for liberation theology stems from the Conference of Latin American Bishops at Medellin in 1968. The central theme of the Medellin conference was that Latin America lives beneath a tragic sign of under‐development: hunger, misery, illness, infant mortality, inequalities of income; tension between classes and outbreaks of violence; the lack of participation of people in decisions affecting the common good; an external position of neo‐colonial dependency. The privileged classes, it alleges, are insensitive to the miseries of the marginal sectors and frequently resort to force to repress opposition with “anti‐communism” or “keeping order” as the justification for their actions.

The purpose of this study is to empirically investigate the influence of shared goals and hope on knowledge sharing and knowledge creation in organizations. Furthermore, it examines the mediating role of hope in the relationship between shared goals and knowledge sharing and between shared goals and knowledge creation.

This study has used quantitative research methodology wherein the data have been collected from 221 employees of information technology (IT) companies in India using survey questionnaire. Structural equation modelling has been applied to test the hypotheses of the study.

The findings of the study reveal that shared goals and hope positively influence knowledge sharing and knowledge creation. Shared goals also affects hope positively. Further, hope acts as a mediator between shared goals and knowledge sharing and between shared goals and knowledge creation.

This study is a cross-sectional study conducted in IT companies in India. It can be supplemented by future studies through qualitative approaches and longitudinal data collection.

The study makes a significant contribution to literature by considering shared goals and hope as antecedents of knowledge sharing and knowledge creation. It provides directions to managers to focus on various interventions to strengthen shared goals and hope amongst employees to motivate them to share and create knowledge that can help the organization to get sustainable competitive advantage.

To the best of authors’ knowledge, this study is an early study conducted to examine the influence of shared goals and hope on knowledge sharing and knowledge creation. Further, hardly any study has examined the mediating role of hope in the relationship between shared goals and knowledge sharing and between shared goals and knowledge creation.

The purpose of this paper is to argue for the incorporation of ethics into the coursework of culinary schools, utilizing the value chain analysis as a theoretical framework to explore and confront food ethics concerns.

Based on a review of the pertinent literature, this conceptual paper offers a theoretical framework whereby ethical issues relevant to the food industry can be tackled and then incorporated into the training of culinary professionals.

To illustrate the usefulness of the suggested framework, the paper provides a systematic analysis of ethical concerns related to the production, distribution and consumption of food.

Food ethics education is likely to have a positive impact on the credibility of the culinary arts' profession, at a time when there is a shift toward sustainability and ethical awareness; it is also likely to impact favorably on the opportunity of recruiting culinary professionals as agents of change regarding pressing moral challenges.

Including ethics in the curricula of culinary schools has various positive social implications, including the development of future professionals with acknowledged ethical responsibilities toward society.

Despite the upsurge of ethical concerns and the controversies associated with the food industry, hitherto culinary schools have paid little attention to ethics within their curricula. In view of that, the article introduced a value‐chain perspective for integrating food ethics into culinary arts curricula.

Although restructuring may represent an appropriate managerial response to global competitive pressures of the 1990s, initial research indicates that reorganizing efforts such as downsizing and re‐engineering are not improving organizational performance. The thesis is that structural approaches to change represent only part of the solution to a complex dilemma. Management also needs to address the role of emotion, and spirituality in particular, in the change process. Develops the concept of spirituality as a kind of positive emotion that serves as a thread connecting the non‐rational dimensions of human behaviour that are so integral to implementing change. The Porras and Silvers (1991) model, which distinguishes organizational transformation from organizational development as intervention strategies, is extended by incorporating the emotional aspects of critical variables into the organizational transformation approach. Variables include vision, transformational leadership, intrinsic motivation depicting work as play, and organizational alignment. Discusses implications for managing spirituality.