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Harm By Design: Psychosocial Risk Management at Work

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Jamie Mallinder

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“The two board games that best approximate the strategies of war are chess and the Asian game of go. In chess, the board is small. In comparison to go, the attack comes relatively quickly, forcing a decisive battle.... Go is much less formal. It is played on a large grid, with 361 intersections — nearly six times as many positions as in chess.... [A game of go] can last up to three hundred moves. The strategy is more subtle and fluid than chess, developing slowly; the more complex the pattern your stones initially create on the board, the harder it is for your opponent to understand your strategy. Fighting to control a particular area is not worth the trouble: You have to think in larger terms, to be prepared to sacrifice an area in order eventually to dominate the board. What you are after is not an entrenched position but mobility. With mobility you can isolate your opponent in small areas and then encircle them... Chess is linear, position oriented, and aggressive; go is nonlinear and fluid. Aggression is indirect until the end of the game, when the winner can surround the opponents' stones at an accelerated pace.”

PowerStrategyChessFlexibilityMobilityGoFluidity
Book:The 48 Laws Of Power
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“In addition to the transience of their members, churches themselves face a crisis of hypermobility. Many churches have put down only shallow roots in their neighborhood, or no roots at all. We’ve all heard the question, “If our church suddenly moved to a new location fifteen miles away, would anyone in our neighborhood notice we were gone?” But what if we asked ourselves this question: “If our church was magically lifted off the ground and moved to a location fifteen miles away, would we notice the difference?” Western churches have become so disentangled from their own places that this question could be a cold, hard look in the mirror for many faith communities.”

ChurchIndividualismMobility
Book:Slow Church: Cultivating Community in the Patient Way of Jesus
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“Our faith is often embodied in the relationships and neighborhoods where we live. In our world of globalization, technology, and mobility, we've misplaced the sacredness of place. The act of staying and living in our place has an impact on us practically, of course, but also on us theologically. It's not always sexy to stay put, is it? In most of my church tradition, no one ever mentioned the holy work of staying.”

ModernStayingPlaceMobility
Book:Out of Sorts: Making Peace with an Evolving Faith
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“Avec un vélo, l'homme peut partager les bienfaits d'une conquête technique sans prétendre régenter les horaires, l'espace ou l'énergie d'autrui. Un cycliste est maître de sa propre mobilité sans empiéter sur celle des autres. Ce nouvel outil ne crée que des besoins qu'il peut satisfaire, au lieu que chaque accroissement de l'accélération produit par des véhicules à moteur crée de nouvelles exigences de temps et d'espace.”

EnergySustainabilityEquityBicycleCyclingMobility
Book:Energy and Equity
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“Over the years, I have grown to love airports, despite all the travel inconveniences which are getting worse every year. I don’t know why I have this strong desire to depart; to always be somewhere else. Maybe getting displaced and being forced out of my home as a result of war has turned me into a permanent nomad? Since I left Iraq for the first time in 2005, I almost always have a plane, bus, or train ticket to go somewhere. Sometimes I think of the mothers who abandon their unwanted babies at the doors of churches and mosques. I imagine that my mother, too, had left me at the door of an airport with a plane ticket instead of a pacifier in my mouth! And since then, I have been moving everywhere and arriving nowhere. Could it be that disillusion takes place precisely at the moment we arrive at a certain destination?”

TravelBordersExploringAirportsTravel WritingGypsyMobilityDisplacementNomadic Life
Author:Louis Yako
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“If men and women need freedom and mobility, they also need a sense of tradition and belonging. There is nothing retrograde about roots. The postmodern cult of the migrant, which sometimes succeeds in making migrants sound even more enviable than rock stars, is a good deal too supercilious in this respect. It is a hangover from the modernist cult of the exile, the Satanic artist who scorns the suburban masses and plucks an elitist virtue out of his enforced dispossession. The problem at the moment is that the rich have mobility while the poor have locality. Or rather, the poor have locality until the rich get their hands on it. The rich are global and the poor are local - though just as poverty is a global fact, so the rich are coming to appreciate the benefits of locality.”

TraditionMigrationMobilityGlobalismLocalityTransnationalism
Book:After Theory
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