Great Expectations For Middle of the Road Food

by:

Joe Patti

It is probably no surprise to learn that food brings communities together. CityLab recently had a piece about a group in Tallahassee, FL that received a grant from the Knight Foundation to support a project called “The Longest Table,” intended to bring 400 strangers from all parts of the city,

“…to use the dinner table as a medium for generating meaningful conversation among people of diverse ethnic, religious, and political backgrounds.”

I was thinking this sounded a lot like a project I wrote about last fall that occurred in Akron, OH that also set up tables down the middle of the road in order to bring 500 people together for a meal and discussion about how a highway that was being closed down might be re-purposed.

It turns out on closer investigation, not only was that also sponsored by the Knight Foundation, there was an earlier iteration of the Tallahassee meal that occurred last October within a week of the one in Akron.

I think this is secretly a plot by the Knight Foundation to identify the best cooks around the country for some nefarious end!

Actually, an element of that was central to the Akron 500 Plates project. (the identifying good cooks part, not nefarious plotting)

The artists and collaborators collected recipes from each of the 22 neighborhoods in the city and printed them on each of the plates so that everyone went home with a recipe from someone in the community. Then they built tables and distributed them to each of the neighborhoods to provide a gathering point at which conversations and community meals could continue.

500 Plates has made the recipes and toolkit for replicating this in the neighborhoods and other cities available on their website.

The participants in both projects talk about how the format lends itself to discussing somewhat sensitive topics because the environment sets people a little more at ease. This type of event may help arts organizations come in contact and start a conversation with the elusive demographic of people we never meet in order to learn what their barriers to involvement are.

Contemplating The Claw Back

by:

Joe Patti

I frequently write about the need to have a donation acceptance policy. In addition to not having the resources to handle non-cash donations, some donations come with conditions that do not correspond well to organizational missions. Recently many donors have required institutions and buildings be renamed as a condition of their giving.

Sometimes there are problematic issues surrounding the way in which donations are handled or evaluated as well as with the people making the donations.

An article on Non-Profit Quarterly today falls into this latter category and should serve as a cautionary tale for non-profits.

Long story short, two company executives made large donations to Oregon State University and University of Oregon. After an investigation, the Securities and Exchange Commission characterized their business model as a classic Ponzi scheme.

As a result,

…a receiver has been appointed by the federal court to rescue as much of investors’ funds as possible by closing dozens of Aequitas-created subsidiaries and investment funds. And when that happens, there is every possibility that the court will also try to “claw back” some of those donated dollars.

My first reaction upon reading about the claw back was, “they can do that?” Obviously, given a second to think, if you were one of those bilked investors you would certainly respond, “Hell yeah they can!”

Unfortunately in this case, in order for someone to be made whole, someone else has to lose. NPQ reports that University of Oregon has already spent the money. How things might proceed in trying to recover the funds, I am not sure.

There was also a little lesson in the NPQ article about crisis management communications. Author Ruth McCambridge had a little criticism for an Oregon State spokesperson who was trying to downplay the impact of one of the donor’s involvement on the many advisory committees his largess garnered an appointment to. (my emphasis)

He was on the college’s Entrepreneurial Education Advisory Board, the Austin Entrepreneurship Program Advisory Board, and the “Dean’s Circle of Excellence,” which is made up of large donors.

In short, the relationship is pretty intimate, but OSU spokesman Steve Clark says that is essentially no big loss. “A businessperson or business representative on a board like that is one of many voices,” Clark said. “They don’t actually establish a course, a direction or a philosophy for the college—in this case the College of Business—but they provide advice, guidance and support to the dean. Their involvement, or their lack of involvement in the future, would not affect the direction of the college.”

Way to go on making the surviving donors feel special, Steve.

Now if I am being honest, I probably would have said something even worse. Assuaging the concerns of one group of people without insulting another is a tough line to walk.

And lest you think financial malfeasance like this doesn’t occur often, this is the second time this particular bolt of lightning has struck the University of Oregon. Back in the 1990s they ended up returning $850,000 to the court appointed receiver and removed the name of the donor from their law school.

I have to think these people weren’t only donating to large universities. The only consolation a smaller organization might have is that the amount donated to them may not be worth trying to recover. On the other hand, in aggregate even relatively small donations can add up to a significant amount.

While it is probably close to impossible for most non-profit arts organizations to identify donations that may potentially boomerang, it can be useful to consider how you might respond in that situation. Even the question of the timing and effort you might put into returning or retaining the funds one year after vs 5 years after it has been spent can be important to contemplate.

Music To Repel, Redeem and Raze By

by:

Joe Patti

You have probably heard stories about how people blast classical music to scare drug dealers out of their neighborhoods, homeless out of train stations and teens away from convenience stores.

There was recently a story in the Wall Street Journal about a town in India that is using drummers to shame people into paying taxes.

Among my first thoughts were that it is pretty awful for a guy who has been playing drums since he was two to have his performance used to punish people. Thinking of my post yesterday, it occurred to me that this may be another manifestation of the disconnect between people who value the arts and those who see little value at all. Assumptions are made about the utility of the arts as well as about how undesirable elements of society will react when exposed to them.

There is a little more nuance to the story than that. The drummers play the same music they are hired to play at weddings and birthday parties. So as the article suggests, the drumming may indeed be more about calling attention to scofflaws than torturing them. (Though the classical music being blared in train stations to scare kids away is the same music chamber groups are hired to perform at weddings, so that isn’t proof in itself.)

Also the inclusion of the musicians is accompanied by an effort to create a safer environment. Often tax collectors are beaten up. The musicians and the collectors are accompanied by security guards bearing a banner with the city coat of arms.

On the other hand, since 1/3 of the population doesn’t pay their taxes, they assume the effectiveness of the drummers will wear off soon. They next plan to send transgender women, who are believed to be able to impose hexes on people, to perform mocking dances in front of houses. Again, using a group to shame others solely on the basis of their identity or practices makes me a little uneasy.

It is difficult to begrudge those who need money for their participation in efforts aimed to force social compliance.

It really does say something about the way the arts are perceived that people think it can be used in a prescriptive way to separate the desirable from the undesirable; improve cognition and behavior and a host of other things.

Would Walter White suddenly find stores and other places he frequented that played classical music repulsive after he started cooking meth and dealing drugs?

Of course not. If we have learned anything, its that every James Bond villain or psychopathic killer is attractive, cultured, loves classical music and wants to watch the world burn.

Clearly then, while classical music keeps riff-raff away from train stations and 7-11s, it attracts megalomaniacs to concert halls in droves.

Gives you second thoughts about Drew McManus looking so suave and sophisticated in the pictures on his orchestra consulting website, doesn’t it?

(Yeah, he only wishes he was filthy rich enough to have sharks with freakin’ laser beams attached to their heads.)

Do You Love Opera For It’s Economic Impact?

by:

Joe Patti

In addition to responding to comments he makes on the blog, I have had some email exchanges with artist Carter Gillies. Many times in the course of our correspondence, he will say “I think we are talking about the same thing, just in different words.” I am not always sure that we are, but I often get the impression he is operating a few steps ahead of me.

That feeling of disconnect is actually a central feature of a guest post he wrote nearly a month ago for Diane Ragsdale’s Jumper blog.

Since it was a long piece, I bookmarked it for later reading. I am somewhat embarrassed it has taken me close to a month to read it, but I encourage everyone to do so, even if it means coming back to your bookmark a couple months hence. Having read it, a lot of what he was trying to get at in our correspondence became clearer to me.

What Carter does is take a really deep look into the way we define the value of the arts. In doing so, he bolsters the argument that we should avoid talking about the value of the arts in relation to economic, social, educational, developmental etc., benefits.

To heavily summarize what he says, he notes that people in the arts have a clear sense of the value of the arts. People who are not aware of this value and even perceive the arts as valueless, do not share the same language and metrics for evaluating the arts. Communicating the value is therefore as difficult as the challenge of describing a color to a person who in unable to perceive that color. (my emphasis)

The way we mostly talk to these people is we have found that our ends, the things we value in themselves, can be the means to their own ends. They value the economy? Well, the arts are good for the economy! They think that cognitive development is important? Well, the arts are good for cognitive development! We make our own ends the means to their ends.

But this never teaches them why we value the arts. It is not a conversation that discusses the arts the way we feel about them. Its not a picture of the intrinsic value of the arts, because in talking about instrumentality we always make the arts subservient. That’s never only what they are to us. Sometimes we just have to make the case for a lesser value as the expedient means to secure funding or policy decisions. It’s better than not making any sense at all.

I don’t wake up excited to go to work to stimulate the economy. I am not eager to go to a museum opening so I can have my cognitive abilities developed. In this context, it almost sounds ridiculous.

This illustrates the disconnect between shared metrics and terminology. As an arts person, I can understand the argument that I need to pay taxes to help stimulate the economy and contribute to the cognitive development of others, but I can’t convince the government to provide funding for the arts based on why I value the arts. I get them, but they don’t get me. I need to talk about economy and cognitive development to be able to receive that tax money.

Of course, this doesn’t just apply to the arts. When we talk about why we love our parents and siblings, we may talk about how well they treat us but that doesn’t truly explain why we love them. The reasons are just external metrics we know others can understand and identify. The real reasons are ineffable. There will be people with whom you become romantically involved who may treat you much better by those same standards than your family ever did, but you will never love them the way you love your bratty sibling.

Citing Archimedes famous quote, “Give me a lever long enough and a fulcrum on which to place it and I shall move the world,” Carter notes:

In the arts we have thrown facts together, constructing the longest possible lever, but have seemingly forgotten we also need somewhere to place it. Those facts need to rest on values that can act as a fulcrum. The facts without value, or the wrong value, will simply have no leverage. They will fail to motivate.

He suggests what is needed is a change of perspective rather than trying to change minds. While this might be accomplished via the proposal to create public will for the arts that I often cite, Carter also notes that the arts community needs to change its perspective as well.

The confusion we are mired in is thinking that our difficulty is practical when in fact the impediment is structural. We need to better understand this to make appreciable headway. We can celebrate both the good art does and the good art is, a structural difference, the lever and the fulcrum. That is the value of intrinsic value for the arts.

I should note, whether you agree with the practice or not, use of taxes for economic development and education weren’t foregone conclusions. It required a change in perspective to implement both.