The response to the new Louis Armstrong Jazz Camp for Adults has been substantial. I am delighted so many of you want to incorporate a jazz sensibility into their way of engaging with students, clients, and customers. Be sure to follow us on Twitter @SatchmoSwings Together we’ll surely get the world to swing.
Albert Murray was 97 when he passed away in his Harlem apartment on Sunday, August 18, 2013, at 7:30PM. It was a moment those of us closest to him had been expecting and when the moment finally came, the foot soldiers in his command knew just what to do. A series of calls, emails, and text alerts signaled to all — the time had come. Some of us convened in his home to offer comfort to the family; hear his long-time caretaker’s stories of his final moments, watch a VHS of his 50th wedding anniversary, toast the magnitude of the man, and contact the media.
In the days that followed, there have been many tributes to Murray. I have remained silent; the articles written – when combined – offer a fair assessment of Murray and his work. Fellow Murrayite Paul Devlin shared an article written by Daniel Matlin that motivated me to join the discussion. Matlin gets off to a good start, quoting Henry Louis Gates Jr. in describing Murray as a “militant integrationist” Ahhh yes; that line of thinking will move us in a direction we’ve not yet ventured in re-membering Murray. In his seminal text, The Omni Americans, Murray famously defined American culture as “incontestably mulatto.” (22) Matlin’s historical timeline — his delineation of the riots, their impact, and the shifting discourse from the civil rights issues of the South to the urban blight in the North — is insightful. His deft positioning of the intellectual and philosophical divide between those who laid bare the urban blight of Northern cities and those who celebrated the “creativity and agency of the black poor” is instructive. As Matlin asserts, Murray’s writings often countered “pathologism by adopting a diametrically opposed position that was no less partial and exaggerated, and that tended toward a troubling romanticization of the lives of the black urban poor.”
Indeed. So, let’s begin THAT discussion….
The integrationist ideology advanced in Murray’s nonfiction and depicted fictionally in his Scooter series lacked the overt edginess and violence of the Jim Crow era, the tumultuous Civil Rights era, and subsequent racial strife. As Matlin suggests, Murray’s writing seemed out of touch. This criticism is not without merit. However, there are two aspects about Murray you should know: Albert Murray was an Air Force officer and a man who believed, unwaveringly, in the power of educational excellence. As such, Murray saw a world beyond localized conflict. Instead of harnessing the energy of legitimate resentment or anger towards social and economic injustice and transforming these emotions into more of the same in a “boots-on-the-ground” effort to effect change; Murray employed a strategy that had the potential to change the governing structure of society.
In the culture of so-called black Americans, Murray found the arsenal for revolutionary change — the creative transformation of the blues and the harmonious collaboration of jazz in the form of swing. In the trenches of civil unrest words, ideas, and bodies could become casualties of sectarian fighting. So from his Spyglass tree – the eighth floor of his Harlem apartment – Murray looked down on the rooftops and streets, considered the vast expanse of human endeavor and possibility, and developed a strategy – a cultural coping mechanism – for combating injustice, long term and worldwide.
The Necessity of heroes
The Scooter Murray created was a storybook hero, an archetype, whose exploits were meant to instruct the masses. If Scooter’s do-good nature seemed to belie the very real dangers of Jim Crow, it was because he saw a world of possibility in spite of the perpetual threats to his mind, body and spirit. Indeed, Scooter was Murray’s “(local) personification of the hope… of mankind.” (Hero and the Blues, 92) Armed with a rich culture, solid education, an inquisitive nature, and steel-rugged determination, Scooter was a “prediction and even a promise” a “warning as well as an inspiration” of the meaningful change to come. (Hero, 92) Those, who like Scooter, wielded razor-sharp intellect and demonstrated intellectual and emotional agility could be central players in societal transformation – not in the streets – but on the level of policy; an effort that required deep integration into new and more complicated environments and the “high grade point average” Murray wrote about so often. (Briarpatch, 20)
Education & revolutionary change
Murray noted, “Many confuse revolution with rebellion.” (Briarpatch, 18) Murray reminded his readers that the “rebellion part, as rugged as it may get to be from time to time, is only incidental. It is the revolutionary change that counts” and in Murray’s estimation, education would be the key. So, at the 1978 Honors Convocation at Howard University, Murray advised his audience to be “outstanding students.” “What” he asked “could be more subversive in the United States!” (18) Indeed, in light of the privatization of education, the frenzied high-stakes testing, the rising cost of higher education, etc. – Murray’s insights are as timely as ever.
From the particular to the universal
The dichotomy Matlin creates – castigating or celebrating black American life – is not sufficient for studying Murray. Murray’s writing on the hybrid nature of the blues and jazz and their rightful place in discussions of US identity are key to understanding the vast influence of his thinking. The blues and swing represent the relationship between the particular and universal. For Murray, “the intellectual’s very first step should represent an effort to approach life in universal terms…. To become as cosmopolitan as possible.” Further, he advised, “you reach the universal or the cosmopolitan through the particular.” (Briarpatch, 18)
So what does this mean?
It means by recognizing the individuality expressed through the blues we gain insight into larger group dynamics. The blues with its deep emotion, inherent call-and-response pattern, and ultimate catharsis, acknowledges and affirms humanity. The human desire to connect is revealed through the blues as is the potential to transform, endure and perhaps thrive amidst even the most inhumane circumstances or conditions. Jazz with its polyrhythms, multi instrumentation, and varied configurations represents the complexity of group dynamics. The blues is the common denominator, connecting individuals emotionally. When individuals recognize their shared emotion — when they listen to one another – they can develop empathy for each other. When jazz musicians bend their instrumental sounds to the fragility of the human voice, the wailing, moaning, and longing so often associated with the blues; they acknowledge, integrate, and emulate human emotion and make it part of the group’s consciousness and forward movement. When this is part of swing, it is the ultimate form of cooperation or collaboration because it indicates we’re listening to one another and moving in the same direction.
Writ large, the relationship between the blues and jazz offers insight into community formation, organizational structure, and the possibilities of large-scale collaboration. Championing the blues as a necessary component of jazz acknowledges the myriad contributions of Americans of African descent in the creation of the broader US national identity. It is also a mechanism by which to acknowledge and integrate the historically marginalized and disenfranchised into the broader fabric of American life. By transference, this is a template that can be applied across geopolitical borders because every region, every country has its own blues. Swing represents a coordinated effort. Make no mistake, spreading jazz – especially in the form of swing – whether by musical tours, educational programming, online streaming, etc., is an inherently radical act because it makes people aware of their individual voices and their collective power. This is the connection between jazz and democracy. One need look no further than to the Arab Spring to understand the transformative power of people acknowledging individual suffering, collaborating, and effecting meaningful change. Historian Penny M. Von Eschen insightfully noted, “jazz consistently represented a stealth weapon” during the Cold War – the same is true today. (Satchmo, 28)
Beyond the Blues…
And there’s more… When multinational corporations enter into established or emerging market areas, their activities are not unlike that of the musician playing blues-based jazz. The corporate behemoth must bend its “ear” to the streets in order to better know the desires of potential consumers. To better understand the dynamics of crowds? Look no further than a Second Line parade or a jam session. To integrate innovation into business models or company culture? Look to the jazz musician soloing, improvising collectively, or in a small group. Hierarchical organizations in general – corporations, governments, and higher education institutions – pose particular challenges to progress and innovation, the blues and jazz studied as related processes offer insight into how and where to make necessary improvements. Through his writing, Murray projected an “image of man (and of human possibility) that is intrinsically revolutionary. Such an image… is automatically at radical odds with the status quo.” (Hero, 81)
Do Murray’s methods of combat belie the grittiness of the struggle for socio-economic justice? Hardly. Like the military man he was, Murray formulated strategy above the fray (an Air Force officer would) that would take care of us individually but that could serve the cause of socio-economic injustice globally.
My mentor Albert Murray will be memorialized tomorrow, September 10, 2013, at 1PM in the Allen Room at Jazz at Lincoln Center, an organization built in large part on his intellectual framework. We do ourselves a great disservice if we think of Murray as a man who presented simple dichotomies such as – black v. white or “misery and social breakdown” v. “joyful and carefree.” Not only do we miss the breadth and depth of Murray’s thinking and reveal ourselves as poor students of culture with only a tangential understanding of his voluminous writings; we simplify the struggle for socio-economic justice and so become consumed with distractions at the margins of the debates. Honoring Albert Murray requires intellectual integration, moving our thinking from margin to center; being “incontestably mulatto.” After all, we are Omni-Americans.
This is a tumultuous time in the US. The Sanford, Florida, trial that let a murderer walk free reinforced various laws designed to protect assailants and insure the silence of targets of violence. In blatant opposition to public discourse, the judge in the case did not allow racial discussion to enter meaningfully into the proceedings. The outcome of the case has been contested in the media and public discontent stands in stark opposition to the court’s ruling indicating a most troubling disconnect between the public and the laws that govern our lives.
Part of a Larger Trend
This disconnect is part of a larger trend. Our human capital is our most valuable asset. We do ourselves a great disservice when we fail to recognize the potential of our diverse US population in bridging obvious gaps in the cultural capital we need to broker multinational deals in emerging market areas. The world is round, brown, young, rural and poor (by Western economic standards). Global access to the market economy is conduced largely via mobile transactions. This is why Facebook, Apple and Google have been in a push to open Internet access and sell cheaper versions of their devices in emerging market areas. It’s no surprise that multinationals see and appreciate this value; potential for new customers is an ocean that is vast and blue. Blue oceans represent continued growth for multinationals, longevity. However, so many of us don’t see similarly; we are not swimmers, we are afraid of the water and of the enormous gorilla sitting at the shore but more on that in a bit…
Population & Income
Neil Ungerleider notes, “tens of millions of American [US] Android and iPhone owners are struggling to make ends meet – and there are even more who are senior citizens, who live in rural areas, lack college or high school degrees…”
These people most closely resemble the billions of people in emerging market areas. Yet, the startup technology sector tends to preach to the choir – creating apps and opportunities for the “suburban/urban, and middle-to-upper class.” Neil insightfully notes, the “technology world is missing out on a lot of innovation” and tech companies are “missing out on potential profits.” Tech companies simply and unimaginatively create for each other and seem content investing in each other’s ideas; splashing around rather merrily in the backyard pool, they are oblivious to the big blue ocean.
The 800lb Gorilla
Diversity is a term that has become cliché and that’s unfortunate because we miss its nuances and so its value. The history of racial heritage bias in the US is so long and deep that it obliterates more complex discussions, such as the conflation of racial heritage and economics. We are left with relatively simplistic discussions of race that not only lack intellectual nuance but also that leave the structures of division unchallenged and so firmly in place, reinforcing socio-economic stagnation. These days and certainly with the re-election of the nation’s first President of African descent, discussions of race and racially realized power are considered outdated or irrelevant.
The 800lb gorilla blocking our access to sustained progress is race and its myriad combinations (gender, sexuality, power, etc.). Our efforts to ignore the gorilla are directly proportional to our delusions of grandeur. We simply cannot be effective players on the global stage if we refuse to engage matters of race in a brown world. So when an adult, whose father was a judge and served 10 years at the Pentagon, carries a concealed weapon and murders an unarmed teenager, the presiding judge’s decision to prohibit discussions of race from courtroom proceedings makes good sense – if you don’t think about it.
In “Killing our Competitive Edge” I lamented the killing of our human capital. That our youth is our future is not simply a cliché; it’s a matter of fact; and, as the population expands, so does the growth of the nonwhite US sector. Likewise, the world’s population is growing steadily, particularly in emerging market regions. Internationally, growth is projected to be most robust in high-fertility countries such as India, Pakistan, Indonesia, and the Philippines. Additionally, the populations of several African nations are expected to increase by at least five fold between 2013 and 2100. Young brown people, those under 25, comprise approximately 40 percent of today’s overall population and the number of people older than 60 is projected to triple by 2100. Despite this, technology companies create for the relatively few moneyed and well educated, seemingly blind to the existence and so the demands of the 800lb gorilla.
So What Gives?
We discuss diversity in terms that eliminate mention of race and so leave race and its related discussions void of complexity and nuance. We dance around the gorilla. In her well-meaning, thoughtful and even insightful article “Innovation Needs a Lingua Franca” (and by the way, that lingua franca? it’s called jazz) Whitney Johnson discusses the benefits of foreign language (Spanish in this case) and travel (to Uruguay) and describes how being on the “margin of culture” and “reaching out into unknown territory” were invaluable personal and professional experiences. Innovation, Johnson “discovers” happens when we put ourselves in “unpleasant” situations because it “opens a space for truly new ideas.”
Indeed, people of color no matter their socio-economic status live at the margins of culture everyday; and at least since W.E.B. DuBois articulated the notion of two-ness in his seminal work, The Souls of Black Folk (1903), we’ve had a language to describe and critique this allegedly newfound condition of being. When, like Whitney, we acknowledge and then disrupt our largely self-imposed segregated communities by daring to venture into realms unknown – like so many native-born, forced and willful immigrants who courageously integrate into “majority” societies the world over – we encourage creativity and position ourselves to “discover” all things anew. Through “two-ness” (three-ness, four-ness…), we discover the complexity that brings with it the benefit of helping us see more of the spectrum of human endeavor, behavior and desire. Through complexity, we build the confidence and the capacity to face the beast (otherwise known as the blues) and move beyond it into the vast blue oceans that await (knowing all the while there will be other predators to face).
Where Do We Go From Here?
When foreign travel and in-country language training become the recommended solutions for experiencing so-called diversity; when technology companies create apps, products and services for those within their own elite communities; when justices silence racial commentary from entering into legal discourse, we feed the gorilla while continuing to deny its existence and so reveal the breadth and depth of our delusions and essentially admit to the world our inability to partner effectively on matters of global consequence. We also perpetuate “otherness” and relegate diversity to a trendy “add-on” experience for the moneyed and well-educated and distance ourselves from the global reality of a growing youthful, brown and non-moneyed population. So when, as Mary Driscoll notes, we discover “major supply-chain disruption” in multinational corporations due to “unforeseen events” the problem is indeed blindness, cultural blindness to “many crucial strategic risks.” Ralph Ellison wrote eloquently on the dangers of these so-called “sleepwalkers” in his 1952 classic, The Invisible Man. Sleepwalkers are ill-prepared to contribute effectively to matters of global significance. I know it’s scary but it’s time to acknowledge the gorilla and call it by name — these are the first steps of change.
The outrage over the acquittal of George Zimmerman in the death of Trayvon Martin is a reminder of the continued racial hostilities in the United States.
Inequality and racism are toxins in the US that undermine every effort to build stronger communities, better schools, and prepare our populace to contribute effectively to the global economy. If we cannot right the wrongs in our midst, we lack the legitimacy to combat various humanitarian and political crises beyond our shores. We are ill-equipped partners in the global battles of women’s rights, human rights and justice in general if we cannot acknowledge the deep injustices in our own systems.
The World is Brown
The world is not only round it is brown. Globalization is real. The next billion customers whose business is coveted by multinational corporations inhabit vast regions of the globe where the people are brown. The ethnic, religious, and national diversity inherent in the US populace and the – albeit, imperfect – framework we have in place to integrate all people into the functioning of the nation gives the US a unique advantage in having the skills necessary to effectively engage with the global community. Our diversity is our strength, it’s our competitive edge in all matters international. However domestic rising economic inequality and deeply imbedded racism undermine our progress in ways sure to leave us the outliers in global conversations of significance. Decisions of consequence – such as governance, education, and women’s rights – will be decided for us by a small faction, the globally proficient moneyed elite.
Education: the Miner’s Canary
The changes in education are instructive: the cost of tuition far outpacing median incomes; student loan debt surpassing credit card debt; students, teachers and schools “failing” to meet the standards necessary to ensure operations and funding; and the murder of pedagogy (and so creativity) in favor of an autocratic system designed to constrict learning to test taking.
A college education is considered mandatory for being competitive in the global economy. Yet when only the wealthy can afford higher education and we saddle the masses with massive student loan debt when they “buy-in” to the American dream, we undermine democracy, the likelihood of social mobility and contribute to greater income and asset inequality. What’s more, we create the conditions that cultivate the continued rise of a global elite, an oligarchy, separated – segregated – from the very masses that dominate the global economy.
MOOCs and community colleges offer practical alternatives for our domestic population and the global masses. However, these options are not recognized as viable replacements for brick-and-mortar or traditional four-year institutions. Furthermore, in their current iteration MOOCs have the eery appearance of “push” education, using a cookie-cutter approach to educational delivery, oblivious to differences in culture, learning styles, exposure, and overall readiness to learn. The archaic system of educating lacks the agility necessary for educating broadly and is certainly incapable of educating billions around the world. Educational reform should concern itself with making education more egalitarian.
Youth: Leaders of Change
Our youth have always been the leaders of change, domestically and globally. When we allow an assailant’s bullet to kill our youth – such as in Chicago; Sanford, Florida; New York City or Oakland, California – we are killing our competitive edge, breeding hostility and distrust, and nourishing the status quo. Civil unrest in the Middle East, Africa, Asia, and Latin America are not unlike struggles in the United States. Indeed, these global movements serve not only as powerful reminders of the consequences of cultivating inequality they undermine the legitimacy of our democracy, preview the bloody struggle necessary for justice, and align our struggles with the global masses. Globalization has come home.
Cheating is a pervasive in our educational system; ok, yes, and in so many other areas of recent angst such as finance and banking/loans. But for now…
As the US tries to find new ways to emulate the Chinese system of educating, we’d do well to keep in mind the outcome of such efforts. When a sole test is the primary determinant for admission to college – which students are told is mandatory if they are to lead meaningful lives as middle-class citizens – then, we should expect a high incidence of cheating. Sal Bommarito’s suggestion that we teach ethics courses in school is just fine but is inadequate in combating the systemic problem of cheating. We have a cultural problem. Integrity is not learned in one class or even in a series of classes. It is cultivated over time and should be integrated into every aspect of learning, in the classroom and beyond its walls.
There is no way to “cheat” on a musical jury. There is no way to fake your way through an audition for acting, dance, or voice. There is simply no way to hide your inadequacies in sculpting, paining or design. Live performance requires authenticity. Our blind quest to mass produce education via standardized tests administered to swaths of students holed up in testing centers, leaves us ill prepared to identify the fakers in our midst. Artists practice integrity every day.
Matt Schiavenza notes that China’s educational system reflects “ancient Confucian principles” and “places an overwhelming emphasis on “memorization, recitation, and examination.” This makes sense because Confucius is so important in Chinese culture. Shouldn’t we value our own culture? The fierce independent spirit and innovation associated with being American should be at the core of our educational endeavors, impact pedagogy and guide policy decisions. Our obsessive and rather mindless obsession with testing illuminates the very worst parts of US culture; namely, our obsession with consumerism and this undermines our global legitimacy – it always has.
One reason jazz is so often associated with democracy is that the music is egalitarian. This means, anyone who desires to play jazz can participate. French horns, bassoons, saxophones, drums of any sort, Middle Eastern instruments, foot stomping, hand clapping, singing, humming and the like can all be used to perform jazz. The prerequisite for participation is a basic understanding of the instrument you choose to articulate your voice. It seems to me that our system of educating should also be egalitarian and reflect our democracy and culture of innovation.
So, here are some questions to consider: How do we honor our culture through education? Who is important in US culture and what aspects of their importance do we want to model? How might we transfer the best aspects of our culture into our pedagogy? How can we restructure, influence and so reshape our educational policies to be more in line with the richness of our culture? SeminArts and SeminArts LIVE!!! will explore these questions and more. Stay tuned…
“Identity is best defined in terms of culture… American culture, even in the most rigidly segregated precincts, is patently and irrevocably composite. It is, regardless of all the hysterical protestations of those who would have it otherwise, incontestably mulatto.”
— Albert Murray (The Omni Americans, 22)
Of all the lessons I leaned from Murray, this nugget of truth – first imparted to the masses in his 1970 seminal text The Omni Americans – continues to resonate with immediacy. Simply stated, we are what we do; and if we are doing it in the same country, certainly in the same region, state, city or municipality, we are more similar than dissimilar despite efforts to accentuate the contrary.
But wait, aren’t Americans known for individuality? Don’t efforts to describe our culture as homogenous not only defy our national identity as historically articulated but also undermine today’s push to articulate our onlyness and to differentiate our unique qualities amidst global competition? Well, yes, and no…
An Air Force officer trained along with the famous Tuskegee Airmen, Murray was well-traveled and lived overseas during various stints of military service. His hunger for exploration, however, was cultivated as a child living in a port city just outside of Mobile, Alabama. Ships from various parts of the world arrived in Mobile, sailors would disembark, and cultural integration and discovery began anew with each docking. This curiosity, inherent in childhood, was cultivated daily. Murray describes the wanderlust inspired by geography and topography through the voice of his protagonist, Scooter:
“You couldn’t see the L&N Bridge from the skiff boat landing where we were standing then, but we knew where it was because it was also the gateway through which the Chickasabogue, which was really a tributary, flowed out into the Mobile River which led down into Mobile Bay which spread out into the Gulf of Mexico which was a part of the old Spanish Main which was the beginning of the Seven Seas” which of course, could take you anywhere in the world.
– Albert Murray, Train Whistle Guitar, 40 (1974)
Murray also credits his English teachers for making him cognizant of the personal and social responsibility to travel. Morteza Drexel Sprague at Tuskegee and Mr. Baker at the Mobile County Training School considered racial progress (remember, this is the 1920s – 30s Jim Crow US Deep South) synonymous with “epical exploits” such as “penetrating frontiers and thereby expanding [a] people’s horizons of aspirations.” In other words, Murray owed it to his people to penetrate borders and to integrate himself into as wide an array of possibilities as possible because in so doing, he led others to push past borders of every type, both real and imagined. (Albert Murray, South to a Very Old Place, 132: 1970) Certainly this has particular resonance in domestic communities of color and the historically marginalized the world over. Yet when considered broadly, this notion moves us into enlightened discussions of immigration, global population shifts, and the associated political and legal requirements of facilitating such mobility. Cultivating citizen diplomats who know their place in the world — literally and figuratively — is a matter of education and is necessary for both the kindergartener who learns “A” is for Afghanistan and the executive in a multinational corporation.
One of my favorite quotes is Murray’s definition of the break. He writes, “Nor is the break just another mechanical structural device. It is of its very nature, as dancers never forget, what the basic message comes down to: grace under pressure, creativity in an emergency, continuity in the face of disjuncture. It is on the break that you are required to improvise, to do your thing, to establish your identity, to write your signature on the epidermis of actuality which is to say entropy.”
— Albert Murray, The Blue Devils of Nada, 95: 1996
As we wonder how to “come back” after the devastating financial crisis and how to position ourselves given the pending crisis in education, we’d do well to learn resilience from the creative arts where asserting individuality and making a comeback are routine. “For what is ultimately at stake is morale, which is to say the will to persevere, the disposition to persist and perhaps prevail; and what must be avoided by all means is a failure of nerve.” (Albert Murray, Stomping the Blues, 10: 1976)
In 2001, as if reminding us to stay focused on collective progress, Murray offered a few words on protest. He wrote, “Protest is something that you must always be extremely careful about, because it can degenerate so easily into the self-righteousness of those who regard themselves as victims rather than people of potential and thus become more emotional than insightful and corrective.” Murray wanted “smart” conversation about our shared direction and he was clear, “Military rhetoric is not enough. And besides, it doesn’t require the high grade point average that the truly qualified leader must earn.”
— Albert Murray, From the Briarpatch File, 20: 2001
I think about our political discourse and Frank Bruni’s recent article lamenting our uninformed citizenry and know the continued relevance of Murray’s wisdom.
Albert Murray outlived his two closest friends, Ralph Ellison and Romare Bearden or “Romy” as Murray called him. Murray turned 97 on May 12th and he doesn’t always recognize me these days. We’ve passed the point where he can carry on the intellectually rigorous conversations of the past but Murray is as feisty as ever and though his speech is compromised, he still enunciates some very “choice” phrases that mark the privilege of the aged and wise. He comes to life when he hears music; his momentary lucidity makes for some truly wondrous moments. Albert Murray is a man of ideas and his landmark contributions to cultural history and to the blues and jazz in particular, form the foundation for much of the debate on these subjects today. Yet because the blues and jazz are inextricable parts of US identity, the study of these fields offers insight beyond the stage. Indeed, Murray’s writing provides us with gems of wisdom that can help us build institutions and systems that more closely align with our national identity and steady us as we push ever onward towards being a more perfect union.
In one of my favorite Foreign Affairs articles, Secretary of State (former) Hilary Rodham Clinton sounds very much like the head of a multinational corporation with an ear bent towards listening to diverse constituents and reaching the geopolitical frontline. Acknowledging the changing global terrain, Clinton emphasizes interconnectedness and the changes necessary in diplomatic skills sets. She notes, “increasing global interconnectedness now necessitates reaching beyond governments to citizens directly…”. She continues, today’s ambassadors are, “responsible not only for managing civilians from the State Department and USAID but also for operating as the CEO of a multiagency mission.”
How do we cultivate the skill of knowing how to communicate with civilians directly when prior experience required expertise in dealing only in elite circles and spheres of influence?
In a really insightful TED talk, Paddy Ashdown identifies three major shifts in power. Watch Paddy’s talk below:
One thing that most intrigued me was the way Paddy correlated the growth of multinational corporations with international criminality, globalization means they share the same space. We get both the “good” and the “bad” at once. This mandates the rule of law but one that goes beyond our traditional nation-state thinking into the realm of global governance (not government). He notes “treaty based agreements” such as the G-20 and Kyoto as efforts in this direction. Paddy goes onto talk about our “multipolar world,” or a “European concert of balance, a five-sided balance” and “counter balance” and of course that got me to thinking about music….
I’ve written here about Global Swing and also about coordinating information from disparate sources in such a way that we not only hear the distinct “voices” but create a synthesis of meaning — harmony — in our heads (see “Six-Part Harmony.”) I’ve also written an article on the ways in which the cultural footprint of the blues and swing can be discerned in sectors as different as education, healthcare, business and governance. So, this stuff is heavy on my mind.
Today, I’m thinking about the relationship between diplomacy, multinational corporations, and swing as a model of governance. It seems to me that the skill set Clinton identifies as being necessary in our cadre of diplomats is the same skill set that leaders in multinational corporations need – the ability to communicate effectively, and even confidently, across and through sectors, with particular emphasis on those that seem unfamiliar.
In moving towards a system of global governance, we’ll need to listen to not only the most vociferous, those that have traditionally held the reigns of power, but those that have been historically and geopolitically marginalized. Paddy says, “We must reach beyond the cozy circle of our Western friends.” Clinton advocates for “civilian power” and says we must reach “beyond governments to citizens directly.” New players on the global stage, MOOCs and US universities with an international bricks-and-mortar presence face similar challenges as they negotiate the realm of diplomacy and global governance through the entry-point of education. Employees at every level of the university – along with diplomats and multinational corporate leaders – must acquire new skills to be effective. There’s a lot of work in retraining to do!
Paddy informs us that the cultural model of a “European concert of balance” worked in an earlier historical period. Learning how to integrate globally is a central challenge for today’s players on the global stage and so I am convinced that cultural models hold the most promise. I’m placing my bet on swing. Let’s consider the two forms…
Fugues articulate distinct scripted voices that come together in a pleasing blend of sounds creating a unity that is both complex and simplistic. There is a beauty in fugues that soothes the soul. A fugue’s parts are transcribed and are to be performed in strict accordance with notations with very little room, if any, for improvisation. Fugues can be emotionally rich but deviations from the score are not encouraged, anticipated or desired.
Jazz is the music of active participation and it is jarring – or, at least, it can be. Collective improvisation – a la Jelly Roll Morton – comes first to mind. Jelly Roll’s music brings together a cacophony of instrumental voices in a highly textured, tightly woven musical statement where everyone’s voice is prominent, recognizably audible. Somehow, the “mess” of the music has synthesis. Part of this mess is in the unstructured articulation of voices at unexpected times. Everyone is gathered to play the same song but there’s really no way to predict how an individual musician will decide to play along. Uncertainty is inherent in jazz.
…and THIS is the world in which we live.
Swing is about coordinating the perceived cacophony and creating a musical flow – governance, if you will. Finding a way to integrate the seemingly disparate parts in such a way as to advance the score. A steady rhythm is important in swing because it drives the momentum. Henry Ford needed a reliable pace for his workers. Dancers need reliable beats to ensure well-articulated and well-placed steps. The work of cooperating with various global constituents – some of whom will seem unfamiliar and whose values systems will seem at odds with our own – will be messy. We must keep the “mess” and swing. We need people trained in coalescing eclectic parts and creating a cooperative flow.
Skills needed include: listening, collaboration, leadership, resilience, and the ability to exude grace under pressure
 Foreign Affairs, Volume 89, No. 6, “Leading through Civilian Power” 14 -15
“A blues riff is a brief musical phrase that is repeated, sometimes with very subtle variations…”
–Albert Murray, Stomping the Blues
Did you know Don Tapscott plays the Hammond B3 organ? Don’s commentary always makes good sense to me because I “hear” where he’s coming from. His ideas on collaboration are applied on the Hammond B3, that’s what music is – applied knowledge.
Watch this 5-minute video of Dan, Making Internal Collaboration Work, on McKinsey’s site. There are a couple of things I really like:
- Collaborative decision management: Don says we should think of social media tools – blogging, ideation tools, jams (more on that later), etc. – as the “new operating systems for the 21st century enterprise.” He says, “these are the platforms upon which talent – you can think of talent as the app – works, and performs, and creates capability.”
- Knowledge: rather than viewing knowledge as something we should contain once a valued employee (in Don’s example) leaves a firm; we should view knowledge as an “infinite resource.” We should not try to contain it but should use knowledge to collaborate.
- Collaborative suites: facilitate the movement of ideas within and across sectors.
Brilliant! But then, Don’s a musician and so he “gets” the notion of working collaboratively.
1. What I really like about this is that it is user-friendly; it invites participation in the decision-making process. At every point of integration — where ideas come into contact with one another — there is the opportunity to forge deeper meaning and more complete understanding. You can get to best practices doing this. From novice to expert, ideas are cultivated and expressed. This yields the ultimate “buy in” because everyone’s voice is validated; it’s democracy in action, it’s jazz. Think about jazz as an open platform and the saxophone as a tool. You can give the horn to a novice and the music created will sound a certain way and serve a certain purpose. Now, give the same horn to a virtuoso…
Sonny Rollins performing, “St.Thomas”
2. Containment conjures images of the Cold War and the ideological battle between the United States and Russia as we tried to “contain” the spread of communism. Here’s the thing, democracy “won” by spreading the idea of free and open societies. When knowledge is freed — when it is thought of as an “infinite resource” — it works the same way and for the same reason, collaboration has a multiplier effect. Ideas regenerate and penetrate barriers, both real and perceived.
3. Musical suites are collaborative extended works, divided into sections or themes that are connected by transitions. While each segment could stand alone, it does not; instead, each part is integrated into a unified whole via carefully considered, nuanced transitions. I can imagine Don’s collaborative suites working the same way, connecting related and/or seemingly disparate ideas drawn from different segments of an organization into a unified elaborate whole. The processes developed to do this work help businesses cultivate ideas and create a culture for so doing.
My all-time-favorite suite is Duke Ellington’s, The Queen’s Suite … Here’s the most popular segment, “Single Petal of a Rose”
…so, now I’m off to think about assessments. Why?
Because if social media is a “platform upon which talent works”; then, we learn can learn much about the nature of work, skills required to perform tasks and efficiencies, and the way in which these skills lead to or support desired outcomes. Lots of transference in the educational sector regarding testing and school, student, and teacher assessments. But for now, check out this video of Jimmy Smith, playing “Back at the Chicken Shack” … I’d love to know the back story on that… and Don, this one’s for you. Keep swingin!