Joe Patti

I have been writing Butts in the Seats (BitS) on topics of arts and cultural administration since 2004 (yikes!). Given the ever evolving concerns facing the sector, I have yet to exhaust the available subject matter. In addition to BitS, I am a founding contributor to the ArtsHacker (artshacker.com) website where I focus on topics related to boards, law, governance, policy and practice. I am also an evangelist for the effort to Build Public Will For Arts and Culture being helmed by Arts Midwest and the Metropolitan Group. (http://www.creatingconnection.org/about/) My most recent role was as Executive Director of the Grand Opera House in Macon, GA. Among the things I am most proud are having produced an opera in the Hawaiian language and a dance drama about Hawaii's snow goddess Poli'ahu while working as a Theater Manager in Hawaii. Though there are many more highlights than there is space here to list.

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Volunteer….Or Else

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Would you volunteer for a non-profit if there was a better chance of becoming employed? Would you do it if you were forced to?

If you were a non-profit, would you welcome either set of volunteers?

This summer the NEA pointed to a report that showed the value of volunteering in the search for employment.

“The link between volunteering and finding employment appeared strongest among lower-educated people and those living in rural areas. As the authors write, “volunteering may assist in ‘leveling the playing field’ for these individuals, who typically have a more difficult time finding employment, especially during a recession.”

[…]

CNCS suggests that as a result of this knowledge, nonprofits may want to “target those who have the most to gain by volunteering—out-of-work individuals, particularly people without a high school degree or people living in rural areas. Volunteer recruitment may then have two purposeful outcomes: improvements to communities and better employment outcomes for community members.”

[…]

On the whole, volunteers for arts and cultural organizations were found to be better educated than volunteers for all other kinds of organizations, and they generally were more giving of their time than other volunteers.

However, the Non-Profit Quarterly recently noted that “the Michigan Senate passed legislation to require community service for people receiving government assistance such as food stamps and other welfare benefits.”

Non Profit Quarterly quotes The National Council of Non-Profits as supporting

“…programs that promote volunteering activities that mutually benefit individuals and the people served through nonprofits. However, the Council of Nonprofits’ Public Policy Agenda expressly opposes proposals to condition receipt of government-provided benefits on requirements that individuals volunteer at nonprofit organizations.

Such a policy, sometimes called ‘mandatory volunteerism,’ unfairly imposes increased costs, burdens, and liabilities on nonprofits by an influx of coerced individuals.” While the Council’s arguments emphasize “unfunded mandates on charitable nonprofits to accommodate the hundreds of thousand suddenly showing up on their doorsteps seeking unscheduled and unsolicited service opportunities” and the prospect of “name-brand nonprofits and foundations in particular…overwhelmed by sheer volumes of people if such a bill were passed…”

One of the commenters angrily observes that public aid recipients aren’t directed to work at large corporations, but rather to organizations with fewer means to support their presence. At one time it might be claimed that working for free at a large corporation runs into all sorts of labor laws that don’t apply to non-profits. However, with all the lawsuits that came to light this summer about unpaid internships, people have started to suspect the perceived non-profit exception to such laws may not be as clear cut as once thought.

But as the statement by the National Council of Non-profits notes, there is a significant cost to managing volunteers. How much more a burden will there be when the volunteers are compelled to serve?

I suspect that difference in context will engender a resentment that will make those providing community service less valuable as volunteers and less likely to result in the positive outcomes cited by the NEA. Non-profits might ultimately plead that they operate more effectively when these people are kept away from their organizations.

Some commenters cite the value of the WPA programs during the Depression. I am not sure how those programs were viewed in the 1930s, but the program in Michigan seems more punitive than designed as a “Let’s Put People To Work” effort.

And those comments overlook the fact that the government played a large role in the management of the assignment and training of those put to work. If there was a similar program in Michigan that provided preparation, placement and supervision of those doing community service, the experience might be productive.

It is encouraging to know that volunteering can be a constructive experience that can lead to employment. But I imagine the greatest value is derived when volunteering is performed willingly. I would be wary a situation where non-profits became a significant part of a government’s social welfare program without some degree of additional training and support.

In the absence of such support, the non-profit becomes part of the “or else…” stick the government is using, a situation which is counter to nearly every charitable organization’s purpose.

Instead of being viewed as a resource and asset in the community, the non-profit runs the risk of being viewed as an antagonist, or at least party to the antagonism.

Old School Community Engagement

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Apropos of my post yesterday about community engagement, the term has so recently been bandied about as something arts organizations should aspire to, it is easy to forget that it isn’t a new idea.

Bread and Puppet, for example, turns 50 this year. They started out in the streets, in the community giving people bread alongside the performances and involving members of the community in their performance.

They may be viewed as agitprop rabble rousers, but the philosophy founder Peter Shumann espouses about his work pretty much parallels the current thought about how the arts should be integral to a community:

“We give you a piece of bread with the puppet show because our bread and theater belong together. For a long time the theater arts have been separated from the stomach. Theater was entertainment. Entertainment was meant for the skin. Bread was meant for the stomach. The old rites of baking, eating and offering bread were forgotten. The bread became mush. We would like you to take your shoes off when you come to our puppet show or we would like to bless you with the fiddle bow. The bread shall remind you of the sacrament of eating.

We want you to understand that theater is not yet an established form, not the place of commerce you think it is, where you pay to get something. Theater is different. It is more like bread, more like a necessity. Theater is a form of religion. It preaches sermons and builds a self-sufficient ritual.

Bread and Puppet’s Cheap Art Manifesto, written 20 years ago, further echoes current sentiments about the value of art.

Cheap Art is not an easy life style though. While the group has endured for 50 years, they haven’t amassed a fortune in the process. From what I have read over the years, their work is fueled as much by passion and sweat today as it was 50 years ago.

The article I link to about the 50th anniversary, suggests Schumann doesn’t feel he has made the impact he had hoped.

While it probably isn’t in the direction Schumann had hoped, his work did have an impact on me. When I was an undergraduate in the late 80s, Bread and Puppet was invited to work with the students to create a performance. If I recall correctly, the piece was protesting the destruction brought about by damming a river to build a hydroelectric plant.

But what impressed me was Schumann’s ability to improvise his show according to the facilities and number of people he had available. My conception of plays to that point was based in the execution of concrete set of lines, stage directions and set pieces.

I recall that the school hadn’t been able to recruit the number of students he had asked for. I thought Schumann would be angry—again based on the idea that shows required a specific number of people. But he and his team just made do and we got an opportunity to work with those great larger than life puppets. The result was pretty visually interesting. (Yeah, I know he didn’t invent improvised performance and the revelation would have certainly come at some point.)

I didn’t go on to protest the construction of environmentally unfriendly projects, but I do still have a poster and the experience has informed programming decisions I have made.

I presented long time Bread and Puppet collaborator, Paul Zaloom at one point. And my college experience with Bread and Puppet was the basic inspiration for a site specific work I commissioned in conjunction with another performance group to provide a similar experience to another set of students. A fair bit of the work I have done in recent years has been about providing a venue for local artists to give voice to elements of their community.

I am sure the memory of that one weekend working with Bread and Puppets has contributed to my conviction about the value of the arts as practice and experience.

At some point in our lives, maybe we all need an encounter with a madman with wild hair who comes with challenging ideas in one hand and a loaf of bread offered in the other.

I was about to suggest that it would be good to sometimes be that madman for our communities, but I realized it takes experience to make the product in both hands palatable.

Info You Can Use: Resources For Developing Community Engagement

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I have been reading a fair bit lately accusing arts organizations of paying lip service to the concepts of connecting and building relationships with the community. The suggestion is this is something of a euphemism for “what is the least I have to do to convince people to see my show?”

While there may be some truth to this, there are a number of arts organizations who sincerely wish to forge stronger bonds with their communities.

The Association of Performing Arts Presenters recently released a resource for those wishing to develop community engagement activities.

The 14 members of the Leadership Development Institute, comprised of presenters from across the country developed the content for “A Cooperative Inquiry: How Can Performing Arts Organizations Build and Sustain Meaningful Relationships with Their Communities?”

They organize the content into the following areas:

Making the Case – Why is it important to know and connect with community?

Building an Organizational Culture – Why is it important to integrate community engagement into a presenter’s mission/strategic plan?

Connecting with Your Community – How should geographic, socioeconomic and political realities of the community inform an organization’s approach?

Involving Artists – How should artists – who are key stakeholders in the arts ecology – be involved in connecting their work with communities?

Evaluating Impact – How can evaluation serve internal learning and enhanced community engagement?

The material gets the old Butts in the Seats seal of approval because it offers practical solutions. Being part of the Leadership Development Institute requires that you discuss the theories, go back and try to implement what you discussed within the context of your organization and then come back and report to the whole group.

As a result, most of the five areas listed above ends with a “How It Works In Practice” section discussing what did and didn’t work for some of the participants. Each area also has a worksheet associated with it to help guide discussions and planning.

The areas that I read with the greatest interest were the first two, making the case and building organizational culture. It seems to me that if you don’t have a clear understanding of your goals and investment by the staff, all your efforts are likely to come to naught.

I liked the five sample generic case statements they provided because they ran the gamut from invoking Aristotelian ideals to the short and practical,

“Unless our arts organizations continually evaluate our missions and evolve our programming to reflect the communities in which we serve, we run the risk of becoming irrelevant and impotent as a force for social and cultural change in our cities.”

I also appreciated that there was one specifically geared to university campus based art organizations.

When it came to making statements about who the community you served was and who you would like to connect to, I liked their suggestion that an arts organization work a little backwards and start by examining a performance or event that you deemed culturally successful and determine what made it important and relevant.

This appealed to me because so often statements about mission and who you serve are very aspirational. That is how it should be.

But often looking at these statements in the context of an event you feel was successful might contradict some of that self-image if the community you think you are serving well isn’t participating in your greatest successes.

On the other hand, you may discover that you have made greater strides in serving a community than you imagined when you recognize that what you identify as the culturally successful event, while not the best attended or financially rewarding, has had the deepest impact in the community. This may manifest in a hundred small ways that aren’t directly recorded on a balance sheet.

When it comes time to try to build organizational culture around the idea of community engagement, that culturally successful event can provide a great starting point.

Staff can be dubious when new initiatives are introduced so having an example of an event that everyone is proud of provides a set of shared values from which to start a conversation about other efforts in which everyone can feel some degree of investment.

Drama Is A Choice

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You may have heard the phrase, “He who yells first, loses.” This is a rule that is often used in beginning acting classes because anger is an easy emotion to go to when faced by the obstacles presented by the other people in your scene or exercise. In order to force the student to explore and exercise all the options available in human interactions, anger is often removed as a choice.

In many instances in real life, this is also the case. Exploding with anger often indicates that a person feels they have lost control of the situation and are trying to reassert control by overwhelming everyone with an exhibition of rage.

Sometimes, people use crying to achieve the same effect. In either case, there is some degree of drama involved.

Seth Godin reminded me of all these things in a recent post where he essentially says people can only process so much drama before a sense of equilibrium is established that allows them to continue to function in the face of it all. (And unfortunately, as we know, if it is a slow news day, people will create a high sense of drama to fill the vacuum.)

The last line is what really drove it home to me.

“But understand that drama is a choice.”

Arts organizations often operate in a sense of crisis and impending doom. It is easy to forget that some of it is of our own making and a result of the way we choose to perceive and process the world around us.

In fact, there was a recent segment on This American Life that dealt with the personal narrative a Bosnia refugee told himself about all the lucky breaks he had received which lead to his current success.

The high school teacher he credits with giving him the one critical break that allowed him to become a renowned economist says his perception of the entire situation and the seminal incident are almost wholly incorrect. However, it isn’t long before he starts to reweave his narrative to support his belief he has benefited from a long series of lucky breaks.