Internal audit and healthcare: A ‘strategic partnership’

Internal audit and healthcare: A ‘strategic partnership’

Life and death...

The ideas in the recent blog post (Dealing with Terminal Illness) by Om Swami are quite in line with Tagore's Gitanjali Verse '...because I love this life, I know I shall love death as well...':


'I was not aware of the moment when I first crossed the threshold of this life. 
What was the power that made me open out into this vast mystery 
like a bud in the forest at midnight? 
When in the morning I looked upon the light 
I felt in a moment that I was no stranger in this world, 
that the inscrutable without name and form had taken me 
in its arms in the form of my own mother. 
Even so, in death the same unknown will appear 
as ever known to me. 
And because I love this life, I know I shall love death as well. 
The child cries out when from the right breast the mother takes it away 
to find in the very next moment its consolation in the left one.'

Coincidence...

There is a cliched statement from the movies which goes something like this: "जब दो इंसानो  को मिलना होता है तो पूरी कायनात उनको मिलाने के लिए काम करने लगती है" (loosely translated as 'when two people have to get together, the whole universe works towards that').  The power of coincidence, that is...

One take on this thought is that whatever you believe in strongly (and send out 'signals' for) happens - see Making your dreams come true.  This is also the tack taken by Rhonda Byrne in her books 'The Secret' and 'The Power' which, however, are too materialistically inclined to be of taste to everybody.

I've felt this 'coincidence' sometimes while reading multiple books during a day (a quirk of mine).  I may come across the same, ummm..., 'theme' across (a) Bhagwadgita (Hindi interpretation by Swami Ramsukhdas), and (b) Bhagwadgita (different chapter/verse - English interpretation by Paramhansa Yogananda), and (c) Rubaiyat of Omar Khaiyam (interpretation by Paramhansa Yogananda).

Today again I felt the same thing happen.  I was sitting with a colleague (and a good friend) and listening, for the umpteenth time, to his grumblings about the workplace, bosses, et al.  (To give him credit, he also sometimes acknowledges that it's no good to grumble, and one should 'either shape up or ship out' - but then he reverts to the same mode of grumbling.)  Well, I've been thinking for quite some time to share some feedback with this colleague on his negative mode of thinking (not the least because some of the negativity seems to rub off on me too sometimes!).  It so happened that today, on the verge of starting to provide such feedback, I refrained from doing so, remembering an old adage that feedback (even if constructive) is best given when sought, in most situations.  And this is regardless of how much one thinks it'd benefit the receiver of such feedback, since the very act of sharing feedback may arouse certain negative feelings/resistance in the receiver if s/he is not receptive in the first place.

Well, after the colleague went off, I started reading my emails.  One of the regular emails I receive is a series of 'suggestions', based on thoughts of well-known thinkers of their time.  And what do I see, as the thought for the day, but this: 'Absence of criticism' - "...resist the urge to speculate about... neighbours unless with a view to their benefit" (see If I can).  (This was shown to be based on Jain Tirthankara Mahavira's thought "May no one speak harsh, bitter or unpleasant words.")

Regardless of what alternative interpretation/s I (or anyone else) can put on the above thought, the fact remains that it was relevant to my prevailing thought process of sharing feedback.  For me, incidents like these seem to indicate that (a) the teachings of thinkers and epics, Bhagwadgita among them, are not based on dry philosophizing or 'speaking from the pulpit' but are based on, and meant to guide, the living of life itself, and (b) we're all perhaps part of the same 'macrocosm' (for want of a better word), while existing as (within?) our own 'microcosm'...

Thoughts across language and much else...

What a coincidence!  I was going through verse 57 of the 2nd chapter of Srimadbhagwadgita (the 'Gita') last night - the Hindi interpretation with detailed notes by swami Ramsukhdas ji.  The shloka talks about the characteristics of a 'sthitapragya' (a person of equanimity), saying such a person should withdraw his indriyas (senses) within himself like a turtle.

Right after that, I started reading the Gita interpretation (in English) by Paramhansa Yogananda - verse 26 of chapter 6.  Eerily, this verse also turned out to be saying almost the same thing - how an aspirant Yogi should strive to keep his indriyas under control!

What a transmission of thoughts, across language, target audience (an ordinary devotee vs. an aspiring Yogi) and author (someone who spent his whole life in India vs. someone who spent the major part of his life in US).  But the underlying thought remains the same!

Were they both trying to say something (the same thing), communicating from beyond the boundaries of time and space?...

Indian habit of jugaad helps reduce healthcare costs considerably

Indian habit of jugaad helps reduce healthcare costs considerably

This 15 Year Old Quit School In 9th Grade And You Won't Believe What He Did Next.

This 15 Year Old Quit School In 9th Grade And You Won't Believe What He Did Next.

Subsidies and all that...

The Arvind Kejriwal-led Aam Aadmi Party (AAP) recenlty gained power in Delhi and announced certain sops for 'aam aadmi' (common man) forthwith, without even waiting to prove their majority on the floor of Delhi Assembly with the support of Congress (or perhaps wanting to 'do it quick' before someone could pull the rug from under their feet!).  Commenting on the subsidies announced by the AAP Govt., esp. the one relating to power charges, a couple of respected former colleagues expressed themselves as not wholly in favour of such subsidies, broadly on the ground that it was a wastage of precious public resources.

I've a bit of a contrarian view on this (though perhaps still to consider all aspects). Why are direct subsidies necessarily seen to be bad when they're granted to the common man or disadvantaged sections. What about the very many indirect subsidies afforded to the privileged few? For starters, does anybody talk about the huge subsidies by way of Govt. houses given to public servants (just compare the market rents in surrounding areas to the pittance they've to pay the Govt.)? What about the almost 'everything free' life of our so called elected representatives (someone once came up with a calculation for an average MP - it came to millions!)? And we're not even talking of the disparity in opportunities afforded at the two ends of the scale of affluence, an indirect subsidy in itself - remember that someone born with a silver spoon in his mouth has infinitely greater opportunities to progress, against someone born in more humble circumstances.

The going wisdom, honed by the traditional wisdom and conditioning poured into all our minds since eternity, seems to be that metrics like fiscal deficits are affected only by the direct subsidies granted to the economically disadvantaged, while the indirect subsidies are manna from heaven! But just consider: where does the effect of the largesse afforded to the privileged few land up - perhaps on the same plate, just as direct subsidies do? Eventually, it'd seem that the same 'common man' ends up bearing the burden of fiscal deficit from his pocket, either by way of increased taxes (which he can't evade like a smart businessman, being subject to witholding taxes from salary - another subsidy asymmetry!) or erosion of savings due to inflation (while the solution for businesses is simply to jack up the prices of goods and services, protecting their marging).

One argument could be that the advantages accruing to the entrepreneurial class is ostensibly due to the operation of risk-reward equation: more the risk taken, greater the reward.  But at whose cost do such supposed 'entrepreneurs' (many of whom may be the old landed class, rent-seekers rather than true innovators) take such increased risk.  We only have to look at the subprime crisis for the answers!  Closer home, how many industrialists have really been made to pay with a reduction in their lifestyle after their businesses failed - word is that most of the risk is actually borne by the banks and financial institutions, while the super profits/rewards go to the 'promoters'.  And ultimately the tab for the inefficient (and sometimes downright corrupt) lending practices of public banks has to be picked up by the same common man!

So what's really the harm in the poor common wo/man being compensated at least a little bit by being granted some direct subsidies. And make no mistake - the common wo/man is yearning for it!  With the information asymmetry slowly withering away, mainly due to electronic media and especially internet, aspirations are rising all around.  And we the middle class have started to feel the pinch lately, much later (in terms of social development) than many other developed societies - labour wages from farms in Punjab to construction sector in Mumbai have been rising due to the 'NREGA' effect (supply of labour stemmed due to rural employment scheme in their villages), as have the salaries of domestic helps, many of whom used to come from such rural areas.  One pernicious effect brought on by the rising aspirations has been the unsavoury social incidents like honour killings and worse, epitomising the 'clash of two worlds' (mainly rural and urban), where economic conditions and mobility change but social mores do not keep pace.

When some people talk about wastage of public resources in subsidies, the underlying thought seems to be that since the resources are collected from the middle classes (not counting the really rich who have ways of either 'passing on the burden' or evading it!), they should be spent on the same classes.  However, taxation theory also says that the objectives of taxation are not only public/common welfare, but equalization of wealth to an extent by transfer of resources.  We wouldn't want forcible and sudden transfer of wealth (like Dr. Zhivago's house in 1920's USSR being marshalled for housing the poor!), would we?  So taxation and grant of subsidies seem to be the other way in which this is done!

I say subsidies "granted' and not "availed", consciously, because as anyone with an iota of exposure to real life knows, here the lion's share of even those direct subsidies is cornered by many of the same privileged classes who also get a plethora of indirect subsidies, by way of rampant corruption and administrative overheads.  The public distribution system (PDS) of India, which provides 'ration' food for the common man, is a prime example of leakage, as is the MGNREGS (the rural employment guarantee scheme).  The real debate should perhaps center around such inefficiencies and corruption around the subsidy schemes.

I believe AAP's recent electoral success is due to the fact that the other political formations have lost touch with these realities at ground level. And this applies especially to Congress, full of lawyers and economists whose only occupation seems to be to fulminate over esoteric things like balance of payments, monetary & fiscal deficits, market/& FII sentiments, 'confidence of the international community' (whatever that means!) and the like. Issues which don't make sense and not an iota of difference to the life of the common wo/man, who's more concerned on a day to day basis about balancing his/her household budget and keeping his/her head over water.

I fervently hope the common wo/man relegates all such political parties/formations to the dustbin of history and brings in more AAP-like people who're in regular touch with ground realities. But that's only a hope - I'm realistic (or cynical!) enough to realize that there are a host of factors like caste, religion, musclemanship, corruption etc. at play to thwart such a grant vision and perpetuate the status quo. My remaining hope is that perhaps AAP's victory would spur some in the current bunch to see the writing on the wall and take up common people's issues.  Perhaps a small start has been made in this direction by Sanjay Nirupam, the Congress MP, who's now demanded that Maharashtra Govt. should also look at ways and means to reduce power charges the same way that AAP has done in Delhi. Amen!

Books, books, books...

A friend recently asked me about my reads.  Going through my past reads mentally, I realized they are a ‘peculiar’ list of fiction & non-fiction.

• I seem to be big on Coelho - have read up at least half his, including the latest ‘Manuscript Found in Accra’ (which I found a bit ‘light’ compared to his other/earlier ones).  I find Coelho's unique combination of storytelling+philosophy+hint of theology an enticing mix.  
• I finished about half of ‘Dharma – The Difficulty of Being Good’ by Gurcharan Das.  His drawing of lessons from Mahabharata episodes is interesting.  
• I also adore the ‘Fish’ series.
• And ‘Who Moved My Cheese’.
• And books by Malcolm Gladwell, who seems to come up with surprising and unique perspectives on social phenomena – ‘Outliers’, ‘Tipping Point’, ‘Blink’, ‘What the Dog Saw’.
• Some of Edward de Bono (I heard about ‘Six Thinking Hats’, but read up ‘Six Action Shoes’) are inspiring and thought-provoking.
• ‘Jonathan Livingston Seagull’ gave me something to think about.

On economic/financial topics 

• I’m a fan of Nassim Nicholas Taleb, one of the most cerebral writers in my opinion (I devoured ‘Black Swan’, read up part of ‘Fooled by Randomness’).  Surprising to know he was a ‘quant’ i.e. a financial market trader!
• I also read up ‘The Big Short – Inside the Doomsday Machine’ by Michael Lewis on the 2008 US banking crisis, which reads like a thriller! (I also started on 'Freefall' by noted economis Joseph Stiglitz on the same subject but found it too dry!).
• ‘The World is Flat’ by NYT columnist Thomas L. Friedman, about interpreting the global economic liberalization and ‘connectedness’.
• Some others like ‘Economic Naturalist’, and ‘Freakonomics’, giving an everyday twist to seemingly complex economic phenomena.  
• My readings on business topics include books like ‘Execution’, ‘Good to Great’, ‘Rich Dad Poor Dad’, ‘24 Carrot Manager’,etc.
• Books on general interest topics like 'Eats Shoots & Leaves' (a hillarious take on incorrect language & punctuation) and by the same author 'Talk to the Hand' (on the prevailing general misbehaviour patterns), 'The Monk Who Sold His Ferrari', etc.

On fiction, during my college/early career days, I used to read authors like

• Mark Twain  - 'Tom Sawyer' & 'Huckleberry Finn' of course, but also ‘A Connecticut Yankee in King Arthur’s Court’.
• And collections of O Henry short stories, with their 'twist in the tail' - so many of them have been made into movies including some Hindi movies (the recent 'Lootera' had allusions to 'The Last Leaf') which I watched later.

Then, after a longish hiatus, I again took up some classics 

• ‘War and Peace’, which somehow I hadn't been able to finish during college days (but this time some parallels with Indian thought processes got me hooked - I finished it during my travels over a period of two years!).  Other Tolstoy works also attacted me a lot, including some of his short stories.
• 'My Experiments with Truth' by Gandhi.
• I still haven’t finished ‘Freedom at Midnight’ (though I've read other Collins/Lapierre books like the nuclear thriller 'The Fifth Horseman' and -started on - 'City of Joy'...)
• Big fan of Thomas Hardy (‘Far From the Madding Crowd’, ‘The Mayor of Casterbridge’)
• And lately the Jazz era novel ‘The Great Gatsby’ (saw the movie too, but after having read the book)
• Started on Gorky (‘Mother’).  

But I also read up

• ‘Lord of the Rings’ trilogy (after having watched the movies) - (a) found the books contained far more content than the movies, and (b) the allusions to human nature and behaviour were timeless.
• Almost all of Sherlock Holmes, the cerebral detective of early 20th century London.
• Quite a few Agatha Christie detective stories, including a large collection of 'Hercule Poirot' and some of 'Miss Marple'.
• The 2nd and last three of Harry Potters series (have watched the full series of course).
• Quite a few of Dan Brown’s - ‘Da Vinci Code’ of course, ‘Angels & Demons’, ‘The Lost Symbol’, ‘Digital Fortress’, ‘Deception Point’ - before I lost interest in the genre.
• Siva trilogy by Amish - I think the last one ‘Oath of the Vayuputras’ was somewhat of an anti-climax, though perhaps in line with the created mythology.
• A few of the 'Ramayana' (e.g. 'The Vengeance of Ravana') and 'Mahabharata' (e.g. 'The Forest of Stories') series of Ashok Banker
• Sci-fi series by Isaac Asimov - reading one of the ‘Foundation’ series these days.
• And Arthur C. Clarke - a couple of the ‘Odyssey’ series, and his ‘Rama’ series which starts with pure science fiction but by ‘Rama Revealed’ metamorphoses almost into theology (the same can perhaps be said of '3001: The Final Odyssey')
• Amitav Ghosh’s ‘Sea of Poppies’ (which alludes to the Opium Wars around China in 19th century); also started on the sequel ‘River of Smoke’ but couldn’t finish, before I had to return it to my online library)
• A few of Jhumpa Lahiri's books ('Namesake' - also watched the movie, 'Unaccustomed Earth'), including the Man Booker longlisted 'Lowland'
• Also Booker winner 'Life of Pi' (recently made into a movie).
• A few thrillers like 'The Fourth Protocol', the first two of 'The Girl...' millennium series (got put off later) and the first of the Japanese 'Ring' trilogy.
• Some Indian 'chiklit' novels, including a few by Chetan Bhagat - 'Five Point Someome', 'One Night at the Call Centre', 'Three Mistakes of My Life' (the three made into Hindi movies, with 'Three Idiots' partially based on the first one a huge hit, and 'Kai Po Chhe' based on the last one also a moderate hit); 'The Incredible Banker'.

Apart from ‘series’ books, I’ve read a whole lot of others, for instance

• The hillarious ‘Hitchhiker’s Guide to the Galaxy’ (also watched part of the movie).
• ‘The Palace of Illusions’ - on Mahabharata through Draupadi’s eyes.
• ‘Hullaballoo in the Guava Orchard’ - about so called social misfits

and so on,  which I’ve lost count!

That's for English. I also used to be an avid Hindi reader, though not necessarily established tomes, but in olden times I've read a few of Munshi Premchand.

And in Bangla, I've read up

• Satyajit Ray's series of 'Pheluda' detective stories - very evocative of the place where the stories are set (for instance, even 20 years later I found Kathmandu to be quite similar to the place described in 'Joto Kando Kathmandu-te'!).
• Ray's 'Professor Shonku' stories - about the eccentric scientist dealing with strange inventions and phenomena.
• A few by noted litterateur Bibhuti Bhushan Bandhopadhyay - 'Pather Panchali' (made into the famous trilogy of movies by Ray), 'Adarsha Hindu Hotel', 'Ichhamati' (started) - simple stories but incredibly evocative of early 20th century rural Bengal/Bangladesh.
• Nihar Ranjan Gupta's 'Kalo Bhromor' stories featuring the intrepid detective 'Kiriti'.
• And Sharadindu Bandhopadhyay's detective 'Byomkesh Bakshi' (made into a popular TV series and also a few movies recently).
• Stories of well-known Bangla novelist Sunil Gangopadhyaya (including the ones serialized in 'Desh' magazine).

These are the ones I can recall right now.  Doubtless, there are countless other books I'd have read over the years and lost track of.

When my interests 'bent' towards a certain direction, I started with 'Autobiography of a Yogi' (an international bestseller) and a host of other books by the same author (including interpretations of Bhagwadgita and 'Rubaiyat of Omar Khayyam' which come up with quite surprising insights).  But then that's a completely different journey...

Phases in the journey of life...

It seems that, while carrying on with our day-to-day life, we pass through at least three distinct phases of life (there could be more, but maybe these three are easier to perceive).  The first phase is mostly concerned with the physical reality.  This seems to correspond with the early stages of working and family life.  Here, one focuses mostly on the material aspects of life: one relishes good food to satisfy the palate, one exercises to keep the body fit, one gets a job to 'bring home the bacon' and satisfy the physical indulgences, one marries for physical intimacy (in most cases), and so on.

In the next phase of life, we move a bit beyond the physical reality and crave emotional satisfaction.  The role at the workplace has to result in 'job satisfaction' and challenging content.  The marital relationship has to mature more towards emotional support rather than purely physical.  One starts looking for 'mind satisfaction' beyond bodily fitness.  And in the next stage, many among us move into the spiritual domain (or at least try to).  Looking at a job 'making a difference' in the larger context.  Looking to satisfy our curiosity on 'meaning of life'.  Wanting our spouses to support, or even join, our spiritual quest.  And so on.  

Maslow's famed hierarchy of needs, though devised mostly from a workplace perspective, seems to have a resonance with these phases of life.  The 'physiological' and 'safety' needs seem to be in the physical domain, 'love and belonging' and 'esteem' on the emotional plane, and 'self-actualization' points towards spiritual portends. 

There is also something to be said for the 'aashram' system devised in ancient times in India.  Moving beyond the education stage with celebacy (brahmacharya'), the 'grihasth aashram' (householder) stage seemed to correspond to the 'physical' reality.  The 'vaanprasth aashram' (pre-renunciation) stage may be seen to roughly correspond to the 'emotional' phase, while the 'sanyaas aashram' (renunciation) stage probably helped the 'spiritual' quest.

Important thing to note is, there seems to be no hard and fast rule as to the bodily age when someone may progress form one phase to another.  It may depend on a multitude of factors - conditions of life (especially at early stages), education, social conditioning, peer pressure, family & other responsibilities, et al.  And there is no issue as long as the concerned person is fully aware of and reconciled to these factors and their effect on the journey of life.  The problem seems to arise when, while one's 'inner being' is yearning to break free and move on to the next phase, one is constrained to latch on to an earlier phase.

This may happen due to both internal and external factors.  Internally, one may struggle to hold on to a set of beliefs or way of being which is contrary to one's deeper tendencies towards a next phase.  One may be so hooked to the physical indulgences as to refuse to let go of them even while the mind says otherwise.  One's ego may be so big as to preclude forming emotionally satisfying relationships, whether at work or at home.  Externally, to earn a livelihood and make ends meet, one may be forced to do mundane jobs, while the mind yearns for more job satisfaction.  Or the predominant behavioral patterns (for instance aggression, or unscrupulousness) in certain job roles or in certain industries may be contrary to the inner needs of contributing to a 'bigger picture'.  One may wish to foster more emotional relationships, but lack of maturity of the partner may be a constraining factor.  One may even want to renounce certain ways of living and move on to the spiritual plane (akin to 'vaanprasth' or 'sanyaas' stages of yore), but family and other economic responsibilities may not provide the leeway.  Could it be that many of the ills, of society as well as in individuals, are a result of this 'inner conflict' between what one yearns to do and what one is forced to do?  The essential selfishness, the sense of rootlessness, the cynicism and loss of moral values...

But then how is it that our fathers and grandfathers (mother and grandmothers as well) seemed to manage to transit more smoothly between the various phases of life?  One answer may lie in the level of 'connectedness'.  In earlier times, the adage 'no man is an island' was perhaps more true.  Everyone seemed to be part of a large family (even if not living together), of a community (with shared value systems), of a nation (bound by patriotism).  Even if a person was madly busy at the workplace, for instance, s/he would usually find some time and space to connect with the community, either on the religious plane (by visits to temples or 'satsang', for instance) or social (as harmless as 'gossip groups').  But it seems that in our relentless quest to make the 'best use of our time', we've just exiled any space to connect with others, on any plane.  So while we have the means to instantly connect to anyone across the globe, we don't feel it necessary to connect to the next person (at best we just 'do our duty' by sending him/her a text/instant message!).

One possible solution (and there may be countless others) to this conundrum, the resolution of this inner conflict, may lie in two concepts: 'vasudhaiv kutumbakam' (the world is one family) and 'solitary journey'.  These two may seem contradictory at first, since one concerns the self while the other concerns the world.  But with some thinking, one may realize that one could be at peace with the world only when one is at peace with himself/herself!  The path to self realization is essentially a solitary journey.  If one is lucky, one may find co-passengers on the path, or even a guide, but all the effort required to 'know oneself' has to be exerted by the individual oneself.  

And when one is reasonably 'at peace' with himself/herself, one may realize that 'we're all on the same boat' - self realization by its very nature expands the consciousness to include all within its fold...

Do business executives in general stand for more gender equality?

I recently attended a seminar organized by an industry body.  One of the topics of discussion included Ethics, and this was sought to be illustrated through dilemmas we frequently face in life.  In an innovative effort, the medium chosen was a 'live' case study, with a theatre group helping focused groups of participants consider different aspects of a supposed question of ethics, including by enacting 'freeze frames' of different aspects related to the issue.  

The case study distributed was:

Rashid is an entrepreneur with a social conscience who sets greate value in being morally upright.  He and Anurag met while they were at college and have been friends ever since, having had a common passion for many things: wildlife, conservation, the environment.  Over a period of time, Anurag got married and started his own NGO.  Rashid was an integral part of the process.  Not only was he one of the largest funders - a position he retains - but due to his own goodwill and connections, he brought many more funders to Anurag's project.

Anurag's NGO works with the Bahelia-Pardhi tribe, historically stigmatised as a 'criminal tribe' in the colonial listing of 1871.  They are traditionally hunters and, more recently, poachers.  The NGO works towards rehabilitating them by creating alternate employement for both the men and women of the tribe - a significant challenge as hunting is what they primarily know.  It also runs a school for their children.  Rashid was proud and happy to be a part of this.

Vandana is Anurag's wife.  One day, Rashid received a call fromher; she sounded upset and explained that she was making this call because she wanted him to know that Anurag had been violent with her and had hit her.  He learnt that this wasn't the first time.  Needless to say, Rashid was upset and shaken by this.  He connected with Anurag who was indignantat the accusation.  When Rashid tried to speak to Vandana again, she was non-committal and vague.  After much debate and angst within himself, Rashid pulled funding from the NGO.

The first part consisted of play acting/'freeze frames' by groups of participants on different aspects of the situation.  The views and prejudices of many of the participants seemed to be visible even at this stage.  Some were seen to be in a contemplative mood (in a 'freeze frame') since, as they explained when prompted, the situation involved 'larger questions'.  Some others were seen to be advising the 'wife' either to "take a step back" and coolly analyze the situation, or (more directly) to look at a compromise.

The last part of the feature had two actors on stage fielding questions from the audience - a male actor playing Anurag (let's call him 'husband') and a woman actor playing Rashid (the 'friend').  The moderator asked the audience the opening question: Was the 'friend' right in pulling funding from the NGO?  'No' was the overwhelming majority response on a hand count.  And this was also reflected in the questions (more like thinly veiled accusations and imputations) put to the 'friend' and to the 'husband' by the group of business executives in the audience, which seemed overwhelmingly one-sided (about 4:1 majority) across age and gender divide.  Most of the 'questions' were directed at the 'friend'.  Some of the 'questions' were:

(a) Were you not acting in haste? (The 'friend' explained that he had worked for a month to establish the facts.)
(b) Were your conclusions not based on incomplete/unestablished facts? OR How could you believe only one side? (The 'friend' said that when he asked the 'husband', a long time buddy, point blank whether he had been violent with his wife, the 'husband' was non-committal and aggressive.)
(c) What right did you have to interfere in personal matters?
(d) [The 'rationalizing' thought] Were you not harming the larger purpose of the NGO by pulling funding on the basis of a personal issue of the NGO's CEO?

There were also suggestions, direct and oblique, for the two parties (the 'husband' and the 'friend') to sit together and resolve the issue (on the same lines as India and Pakistan were advised to do after 1947, as a member of the audience remarked!).  This suggestion the 'friend' was okay with (on a personal level, but standing by his decision to pull funding from the NGO), but which the 'husband' rejected outright (with a resolve to have no truck with the 'frined' in future), saying the 'friend' had ruined his life by harming his life's work.

Our much smaller group tried to argue that personal conduct could not be totally disjointed from the professional, especially when the NGO's work involved communities, and the 'husband' was also involved in 'counselling' community members sometimes.  One question we asked the 'husband' was, given that he had said that work was life and life was work for him (and turning this argument around), wouldn't his personal conduct and outlook on personal issues also affect his work with communities and his ability to deliver appropriate counselling and other services?  To this the hypocritical response from the 'husband' was that he had never held himself up as a role model.  Going on with the '1947 analogy' earlier, we also reminded the audience that in 1942, Gandhiji had suspended the Quit India Movement when a group of people at Chauri Chaura had indulged in violence against security forces - and, so, the ends do NOT justify the means.

Most amazing perhaps was the question from a woman colleague in the audience.  She asked the 'friend': Don't you think that your acting against the already frustrated 'husband' could lead to his indulging in more violence towards his wife?!

While the session ended with the moderator saying that questions of ethics were in general confusing, with no absolute rights and wrongs clearly demarcated, it made me somewhat sad about the social mores of a so-called 'distinguished' group of business-people.  This was especially so as the above session came after an earlier session where (a) an academic briefed the audience on a multi-disciplinary study on gender rights, one of the findings of which had been that the way women are treated in workplaces has an effect on how they are treated in society and households (and not only the other way round, as is conventionally believed); and (b) a briefing on the task force of the industry body on measures proposed to strengthen women's safety at the workplace.

To play the devil's advocate, I may've been acting as an 'armchair practitioner', while the larger group may've consisted of (at least some) people who've to take a stand on such issues on a day-to-day basis.  But does that condone the overall regressive mindset on display among such a group, who are supposed to be 'educated and enlightened' as compared to perhaps some other parts of society?

Such ambivalence may not bode well for women's safety, especially in the workplace, and as a wider portent, for gender equality whether in the work sphere or society in general.