Sunday, 25 July 2010
western Massachusetts

Did you see the full moon?

Future stories of our first gathering could invoke the mythology of creation. We met on the front porch. Katie warmed us up with crazy tales of personal adventure while Nancy kept everyone’s beverage refreshed. Oliver chose to stay with us. Casual conversation carried us through the initial moves of acquaintanceship until Katie deemed the moment for introductions had arrived. Her seamless facilitation would soon be complemented by a perfectly grilled summer supper. Nancy and Bruce’s hospitality was gracious without pretension. We were at home with each other – relaxed.

Collaboration?” Vanessa’s critique rang out. “In grants they write about it, they have the script beautifully. But when it comes to working together? They don’t know how to do it.” Tim chimed in about how easy it is to become focused on “the Other” and how “they” are struggling, forgetting that “we are just muddling along, too.”  As outsiders, Raz and I spent most of the night listening and learning.

James spoke about creating “a safe space where learning can take place” and the need for “a strategy that is sustaining.” His work on fear and dominance in relation to masculinity linked him instantly with Tim, who wondered about the sense of power achieved from acts of violence. If you take that away from men who are otherwise rendered powerless by the way society is structured, what do you replace it with?

Following in her activist mother’s footsteps, Vanessa argues passionately that “people are just waiting for the moment….They’re asking the questions,” she continued, “but not to the right people.” She’s fighting what James described as his experience growing up in the Bronx: “the expectation that people who grew up where I did would not be instrumental in our communities.”  I recall Katie telling me about disenfranchised youth asking her, “How do we get to where you are?”

“I think of myself as an artist.”  Julie named one of the challenges of her work as avoiding preaching to the choir.  The Performance Project has successfully reached beyond immediate friends and family of prisoners to social workers and law enforcement officials. But did it effect change in policy?  I suppose that there must be an economic rationale to support any change. Tim told us about the “surprising conversation” he recently had with an economist working for the Connecticut Business and Industry Association. He told Tim that business has realized it can’t afford prisons anymore, and is also facing waves of retiring employees. This makes me curious about post-jail employment possibilities.

Meanwhile, in Springfield, there are signs of gentrification in the North End. Formal high school education is emphasizing four broad areas (financial, health/medical, math & science, and media), while the alternative vocational education for those “disconnected, adult learners who didn’t make it” in regular school focuses on culinary arts and machining, with an emphasis on automotive maintenance and repair. There are concerns with literacy, too. In this town boasting thirty different languages, it is a shame that signs in four languages about some specific public health hazards remain unposted. And what is (not) going on that leaves a school moldering in “mold, mildew and water issues” for twenty years?

Power and Transformative Development

In an email exchange about his book, Tim wrote, “the bottom line is always power.” Throughout the evening, questions to me from potential faculty for a resiliency learning lab were ringing in my ears: Who needs what we want to deliver? What are we doing to learn about their needs? How can we meet those needs and still satisfy ours? I don’t have the answers yet, but I was encouraged by similar patterns in each group’s ways of talking. Although, as ‘insiders’ and ‘outsiders’ (among other possible distinctions), we are coming at the issues from different perspectives, we do share commitments such as those expressed by Vanessa and Julie about the importance of people “telling their stories in their words” and “mak[ing] the connection to larger systems.”

When James told about us leaving formal education because he refused to participate in a system that required him to be threatening and punitive, he and a colleague established “programming in a different way.” That’s what we’re trying to do, establish a different kind of structure for multiple, diverse stakeholders to learn together, practice formulating comprehensive images of the problems they face, and – ideally – facilitate a process in which community members develop specific solutions for targeted priorities.

In short, we would provide an infrastructure for “that whole organizing piece” discussed by Vanessa and James (and possibly between Julie and Vanessa in their extended huddle). With the right design, the lab for learning resiliency could be coordinated to cultivate the changing of the guard at the political level, so that people currently living in Springfield (in whichever neighborhood) can be responsible for solidifying the economic bedrock that can meet the new needs of a growing economy. There are so many global trends as well as demographic dynamics that visionary Springfielders could seize! I see Mary’s work on tensions between recent and long-established immigrant Poles as a specific resource in this regard.

All around us there are burgeoning industries in energy, increasing need for practical trades such as demolition and salvage, service needs such as simultaneous interpretation… the ingredients for turning Springfield into a thriving city where recent graduates (young professionals who are highly-capitalized and have no job opportunities elsewhere) and returning vets (who will be back in droves, soon!) would want to live. Give them the right incentives and they will come. Once they come, they will find ways to enliven the city – through small businesses and entrepreneurship. Couple civic marketing with real options for employing the poor that gives them a desirable better alternative to the street and you’ve got a transformation underway.

On this scale, cooperation is vital but does not imply or require collaboration. To achieve collaboration, there has to be more than an alliance toward a particular shared goal. Working together toward the same thing is ultimately only self-serving. The process of identifying and defining that one, “same” thing consumes energy and deflects progress. For a project to be collaborative, there must be investment in each other’s different things. The best example I have from the evening’s interaction is from James’ conversation with Tim about his apprenticeship with a master craftsman in how to work with large groups. James told us about one of his earliest conversations, in which his mentor told him – at age 14! – to go out and “act like a father” to boys younger than himself.

James was incredulous – how could he do that if he, himself, had not been fathered? Use your imagination, his teacher told him. What would you have wished your father did for you?  When you act this way to others, it will be as if it is for you. James’ career as a symbolic parent now spans forty years and several countries. If we were to collaborate, I would have to care that James’ work satisfies his own need to be parented, just as he would have to care that my work satisfies deep needs in me. While that level of relating with each other may occur, collaboration is not necessary for us to become effective co-actors in growing Springfield.

What is necessary is that we achieve alignment with each other. As long as we agree that we are heading in roughly the same direction, then we can cooperate in modeling a learning and problem-solving culture that incubates young leaders and fosters the development of ideas that can transform the city from within. After two or three years and proceeding on for decades, on full moon nights, parents can tell their children stories about where and how it all began…

Popularity: 16% [?]

a triangulation of thoughts from two recent conferences

and one book:
Thinking Dangerously about Communication, Disaster and Risk
Integrating Research on Climate Change & Hazards
My Life as a Quant: Reflections on Physics and Finance

Risk Management and Risk Perception

It’s a classic chicken-and-egg problem: which comes first? The perception of risk, or attempts to manage it?  Don’t attempts to manage risk teach us how to perceive it? How can those who are tasked with managing risk (in whatever flavor) incorporate the range of human variability in perception to inform quality decision-making and effective system design? The dynamic of perception and management plays out in nested fashion from individual emotion & cognition to social interaction to the institutional mechanisms intended to regulate social relations which, in turn, shapes the boundaries of how a person is or isn’t supposed to behave in terms of expressing their emotions. If you’re a researcher, detachment is de rigueur.  I’m wondering how much of this subjectification comes from professionalizing the scientific method, and how much comes psychologically – as a protective buffer against the ramifications of what we know?

Emanual Derman published his autobiography in 2004, well before the mortgage-banking crash, and long before the BP-Gulf disaster. Derman’s work in financial engineering for Goldman-Sachs put him in league with the top echelon of traders and financial managers for nearly twenty years. When he writes, “The development of new options structures resembled an arms race” (p. 223), one understands that he is reflecting the violent realities at the core of economic risk. Indeed, he opens the book with a comparison and contrast between the culture of quantitative engineers (trained in theoretical physics & focused on current value) and financial risk managers & traders (thinking about the future). “The guts to lose a lot of money,” Derman asserts, “carries its own aura,” and “the capacity to wreak havoc with your models provides the ultimate respectability” (p. 12-13)

Respecting Collaboration regarding Slow Onset Hazards

The pressure to live fast-forward has contributed to deep, infrastructural level risks that require a new style of collaboration. I think incisive insiders like Derman, geographers exploring how (and why) to

  1. facilitate adaptation to slow-onset hazards,
  2. build local resilience,
  3. map local knowledge into policy and practice, and
  4. understand the relationship between land use, climate change, and hazards.

along with crisis communication researchers who are asking, “How do we develop communities who can talk with each other about:

  • local and federal tensions in crisis planning, emergency management, and disaster recovery?
  • normative questions concerning the role of experts, particularly in relation with regular people?
  • distributive justice questions of who shoulders what kinds and amounts of societal-level risk?”

Shared references more effective than “a common language”

My primary career of the last fifteen years has been as a sign language interpreter.  I’ve witnessed (one could even say “participated”) in interactions where people misunderstand each other using the same words  (to mean different things), as well as using different words (to mean the same thing). No doubt there are many instances in which the same words do mean the same things (or similar enough), as well as those moments when people become aware that they are using different words to mean different things (usually called a communication breakdown).  Granted, there is tremendous comfort in being able to take words at face value and move ahead on the assumption that you are being understood as you desire and understanding others as they intend. In fact, this is part of the emotional experience of belonging, of feeling home, of being with one’s own kind.

The thing is, we’re rarely lucky enough to be only with our own kind, and there are paltry few problems facing us today that can be solved by sticking exclusively to our own kind. What we need is the perception to recognize when we’re missing each other and the perseverance to figure out the meaningfulness of these gaps. We need a few targets: conceptual reference points that we hash out and define together to use as guideposts and landmarks for collaboration that not only presumes difference, but actually values and wants to preserve it.

Popularity: 10% [?]

professional development workshop
certification maintenance, RID
Lebanon, NH (31 October 2009)

Real World Ethics

One thing I love about the sign language interpreting community is how seriously we take the matter of professional ethics. We have no choice, actually, because the Deaf community holds our feet to the fire on a regular basis. It is an extraordinary dynamic. The effects of participating in simultaneously-interpreted communication may appear to be concentrated in the interaction between the interpreter and the signer, but the significance of using interpreters extends as well to the entire group and among all languages. Patty Azzarello writes of a team-building activity without an interpreter, detailing the embarrassing lessons learned by the team that discounted the member who was not fluent in English.

He was the smartest guy in the room.

He tried to share his good ideas with us – over and over again.

We basically threw him overboard.

I cannot speculate as to how the dynamics in Patty’s team would have been changed if there had been an interpreter included, but I can say that interpreters witness Deaf people being “thrown overboard” on a far too regular basis.  Michael Harvey has researched and written about vicarious trauma  and interpreters. Notice the disturbing chain effect: Deaf empowerment is (largely) directed at interpreters, who are (often) traumatized by the effort to balance Deaf claims for accessibility to goods, resources, and other forms of participation in democratic society against the (too typical) non-Deaf person’s disregard not only of the claim, but even of the person asserting the claim.

What Can Be Done?

Two dozen interpreters gathered last fall to explore “The Intersection of Ethics and Interpreting” with Robert Nash (author of Real World Ethics: Frameworks for Educators and Human Service Professionals) and Patricia Chau Nguyen (Assistant Dean of Students and Director of  The Asian & Asian American Center at Cornell University). We spent the day exploring the “three moral languages” framework to our experiences as professional interpreters.  “Each of us,” Nash explains, “lives our lives in at least three overlapping moral worlds, and each world features its own special moral language” (Real World Ethics: A Holistic, Problem-Solving Framework, p. 3).

First we explored what Nash calls “zero-level first moral language.” His investigatory questions inspired a range of passionate identifications with deeply-felt personal beliefs:

  • “giving back” as a volunteer because without that “we don’t survive as a community”
  • “treating people equally,” “not making judgments on them”
  • the absolute significance of children: “children have the right to claim my full attention without any preconceptions”
  • the ultimate prioritization of right here, right now, “All that I’m sure of is being right here right now right away.”
  • “I believe relationships are primary in this short life that we live.”

Among the challenges of making good moral decisions – and of being a good interpreter – is not getting stuck at the zero-level – because there is no “resolution” to be found there. The zero-level involves an individual’s intrapsychic being, which is usually not amenable to alteration. The second language refers to moral character and the role of a person in relation with others. Someone characterized the narratives of the second moral language as a “responsiveness” that is “more than duty.”  I jotted down two examples that captured the gist of this language in relation to sign language interpreters (who tend mainly to be female):

“I think I should be a big girl and stay.”

“I got my big girl pants on today.”

Interpreters are on the boundary not just between languages (and the cultural norms, values, pains, and pride of the people who use them) but also between the second and third moral languages. Naming and excavating our second moral language elicited as much – and in some cases even more – passion than we discovered at the zero-level!

“Brimming over with Beliefs”

  • “people should be there for each other when there’s a need”
  • “meaning is in deep connection”
  • “there is a duty to love”
  • “everybody should get what they  need”
  • the need for balance: “If you push a virtue to an extreme, it becomes a vice.”  I think this was illustrated by someone’s tease: “You never had a feeling you didn’t express!”
  • the skill of empathy, defined as “feeling for” (which raised questions about “the authenticity of generosity” and the risk of vice through “overgiving” and/or “becoming a doormat”)

While the second moral language occurs at the level of the community, Nash and Nguyen showed us how the third moral language is the one imposed by the professional working world. This third level of moral language eschews both the first (personal) and second (communal, cultural) moral languages, emphasizing codified rules and principles rooted in respect and tolerance of moral differences.  Rather than promoting one moral  language over another, Nash and Nguyen both shared examples of ways in which all three languages are always interwoven in any professional discussion of ethical behavior and decision-making.

Interrupting Moral Silence

“Whoa!” Patricia was excited. “That brought out the signing!”

Damage from a spring thunderstorm in New England

A Spring Thunderstorm in New England

One of the interpreters shared a horrific situation that she’d just been through with a medical doctor who had aggressively refused to negotiate how to make the communication with a Deaf patient work. Her story hit us where we live; we’ve all been there.  Stuck.  Because there is a Code of Conduct that governs the boundaries of the professional delivery of services, and because you can’t reason with people who aren’t willing to listen. Implicit throughout the institutional-level moral language in the professional code is that we won’t disrupt the proceedings by making issues out of dynamics that are problematic. Debate over when and how we should and why we should or should not has raged over decades between the Deaf community and interpreters. Meanwhile non-Deaf users of interpretation services remain generally oblivious, content to assert the supposed role supremacy of their status and their normal ways of doing business.

Our colleague was still fuming over the blatant disrespect that the physician had shown for the client (not to mention herself). We took the situation as a case, and applied the nine questions Nash has developed for analyzing and deciding upon an ethical course of action. The involved interpreter reflected on the range of perceptions she had about the doctor being unaware that the (new) patient was Deaf, not knowing an interpreter had been hired for which his practice was financially responsible, and otherwise being completely unfamiliar with interpreted communication. In general, we agreed that all these factors combined still did not justify his reaction, however the involved interpreter was able to perceive that if he was already having a bad day and then “all this” happened….well, even doctors are human. After the initial exchange, he had made an effort to work with the situation and the patient did receive treatment.

Knowledge for Action

A few weeks later that same interpreter happened to be driving by the offending physician’s office with some time on her hands.  She decided to stop in. As it happened, the doctor was available, and they spoke about the incident, de-briefing it together.  I’d like to report that the doctor made a 180-degree shift, but that would be exaggerating. However he did apologize, and it seems possible that he won’t put another Deaf person through the trauma of watching non-Deaf people argue over whether or not communication access is going to be provided to them while they seek health care.

Popularity: 6% [?]

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