I recently had the pleasure of running into a Gulf region colleague when I attended the International Leadership Association Conference in Prague. Her name is Katie O'Neil and she gave me permission to post her statement, offered to her Provost, about how she sees her work. As I continue to examine my own motivations and as I seek to understand the motivations of expatriate colleagues, I found Katie's reflections particularly compelling. Her post follows.
I see my role as a faculty member in the College of Business, as a member of the Zayed University community, as a guest of the United Arab Emirates, and as a researcher in Leadership and Change Management (focusing on the leadership development of pre-professional and newly professional Emiratis) as a midwife of change.
The UAE is undergoing a period of phenomenal change, one that may be seen as akin to a (re-)birth. My role, like a midwife, is to provide support during this process of systemic change (culturally, socially, economically, politically) and emotional transition. However, ultimately, the decisions, the pain, and the rewards of this process belong to our students, to their families, and to their communities.
They are the ones who must do the work; it is their change, their process, and although I may want to do the work myself (either out of kindness or ego), I cannot. My job as a mid-wife of change is to assist the Emirati community to attain its goals and to support them through this labor with my best advice and intentions, especially when it proves difficult and exhausting. My role is not to impose my beliefs but to share my understanding, experience, and empathy; to give advice; to support; to respect the competence, traditions, and decisions of the Emirati people as they determine their own future; and to trust that the choices they make are the right ones for them. And every day, I must remember that as an expatriate, researcher, consultant, and classroom teacher I have been given the privilege and honor of being a guest at this event.
Sunday, November 22, 2009
Tuesday, November 03, 2009
Opportunity of the Obama Era
The controversy over President Obama's Nobel Peace Prize seems to finally be calming down. The flurry made over it in the U.S.A. really looked quite odd from the other side of the world. It was fairly obvious - the Nobel committee saw a dramatic shift in the American Presidency, one that signaled an opening of diplomatic relations and a reduction in the rhetoric of retribution and isolation. Any other questions?
Of course, the actual impact of Obama's Presidency has yet to be realized. A very interesting analysis of the Opportunity of the Obama era (http://www.brookings.edu/~/media/Files/rc/papers/2009/11_civil_society_amr/11_civil_society_amr.pdf) looks specifically at the Muslim World. I highly recommend it if you seek to understand what works and doesn't work in diplomatic initiatives. This Brookings Institute report reviewed the many diplomatic efforts undertaken after 9/11/01 and what impact they had on the perceptions Americans had of Muslims and vice versa. Unfortunately, the findings were that perceptions from 2001 to 2008 changed very little.
The good thing is that the Brookings Institute report found a number of variables that can increase the likelihood of diplomatic success including conditions such as; building partnerships, targeting youth, and harnessing American Muslims in the U.S.A. and Americans living in the Muslim world. An exciting thing is that we are actually observing many of the principles of good diplomatic practice in a Study Tour and Young Professionals Institute we are hosting in Qatar in January, 2010. This educational diplomacy initiative will involved 23 masters and doctoral students from the University of Maryland and University of San Diego who will be paired with 35 staff in student affairs roles at Education City, Qatar University, and CNA-Q. These 58 young professionals will get acquainted and will then go to work on six inquiry topics that are central to the future success of higher education in the Arabian Gulf. We anticipate achieving the outcomes of increased understanding and respect, deeper learning that demonstrates the importance of cultural and organization context, and new educational models that will be unique and more effective for the emerging higher education initiatives of the Gulf.
The Opportunity of the Obama Era isn't only about President Obama. It's about every one of us exploiting opportunities to activate our own diplomacy during a time of renewed hope.
Of course, the actual impact of Obama's Presidency has yet to be realized. A very interesting analysis of the Opportunity of the Obama era (http://www.brookings.edu/~/media/Files/rc/papers/2009/11_civil_society_amr/11_civil_society_amr.pdf) looks specifically at the Muslim World. I highly recommend it if you seek to understand what works and doesn't work in diplomatic initiatives. This Brookings Institute report reviewed the many diplomatic efforts undertaken after 9/11/01 and what impact they had on the perceptions Americans had of Muslims and vice versa. Unfortunately, the findings were that perceptions from 2001 to 2008 changed very little.
The good thing is that the Brookings Institute report found a number of variables that can increase the likelihood of diplomatic success including conditions such as; building partnerships, targeting youth, and harnessing American Muslims in the U.S.A. and Americans living in the Muslim world. An exciting thing is that we are actually observing many of the principles of good diplomatic practice in a Study Tour and Young Professionals Institute we are hosting in Qatar in January, 2010. This educational diplomacy initiative will involved 23 masters and doctoral students from the University of Maryland and University of San Diego who will be paired with 35 staff in student affairs roles at Education City, Qatar University, and CNA-Q. These 58 young professionals will get acquainted and will then go to work on six inquiry topics that are central to the future success of higher education in the Arabian Gulf. We anticipate achieving the outcomes of increased understanding and respect, deeper learning that demonstrates the importance of cultural and organization context, and new educational models that will be unique and more effective for the emerging higher education initiatives of the Gulf.
The Opportunity of the Obama Era isn't only about President Obama. It's about every one of us exploiting opportunities to activate our own diplomacy during a time of renewed hope.
Sunday, October 25, 2009
If you love something, give it away...
Conductors of orchestras are some of the best possible examples of leadership we can find. In the TEDx episode, Leading Like the Great Conductors (http://www.ted.com/talks/itay_talgam_lead_like_the_great_conductors.html), Itay Talgam demonstrates the dramatic differences among conductors' styles by showing clips of them in performance. Some are jovial and animated. Others are stoic and mysterious. Others are energetic and explosive. Talgam explains that none of these styles is better than the other; they're just the unique styles through which these conductors give life to the music they conduct. In the example of the stoic, Herbert von Karajan reports of himself that he never wants the orchestra members to be able to anticipate what he wants; he expects them to know and to create among the ensemble the true and authentic interpretation of the music. In von Karajan's own words, "The worst damage I can do to my orchestra is to give them clear instructions." When one player complained to von Karajan that he couldn't figure out when to play, he replied, "You start when you can't stand it anymore."
The lessons we can learn from music that help us with leadership... First of all, individual styles of leadership can be legitimate and effective. Second, leadership is sometimes most effective when reserved for the moment when collaborators can't stand waiting any more. And third, leadership is most effective when it draws the ensemble together, forcing them to rely on each other to fulfill their creative potential.
My favorite conducting example and leadership lesson is demonstrated by Leonard Bernstein as he conducts a composition entirely by use of facial expressions. It's priceles to see how effective he is without moving one finger or limb. By not really doing anything, he gives the music to the orchestra and demonstrates the most important artistic and leadership lesson of all, “If you love something, give it away.” And all great artists and transformational leaders have found a way to do this, no matter how difficult, how joyous, or how much it hurts.
The lessons we can learn from music that help us with leadership... First of all, individual styles of leadership can be legitimate and effective. Second, leadership is sometimes most effective when reserved for the moment when collaborators can't stand waiting any more. And third, leadership is most effective when it draws the ensemble together, forcing them to rely on each other to fulfill their creative potential.
My favorite conducting example and leadership lesson is demonstrated by Leonard Bernstein as he conducts a composition entirely by use of facial expressions. It's priceles to see how effective he is without moving one finger or limb. By not really doing anything, he gives the music to the orchestra and demonstrates the most important artistic and leadership lesson of all, “If you love something, give it away.” And all great artists and transformational leaders have found a way to do this, no matter how difficult, how joyous, or how much it hurts.
Saturday, October 24, 2009
Guides to expatriate work
I've read a lot over the last two years that relates to the history, culture, religion, and politics of the Arabian Gulf and Middle East. My motivation for this reading has been out of curiosity and wanting to know more about where I live and the places I've explored in my travels. Two recent books have been more for those who are working, or doing regular business, abroad.
Don't they know it's Friday (Williams, 1998) is a great little book about the Arabian Gulf. The advice offered in it duplicates much of what I've read elsewhere but the advantage of this book is its great practicality. Someone who wishes to be well-informed when visiting the Gulf will pick up many helpful hints and those preparing for expatriate assignments will find even deeper value to the respectful descriptions of culture, religion, custom, and successfully negotiating the transition to life in the Gulf. There's even a section on hosting Gulf guests in western countries which conveys many tips that educators will find helpful as they seek to understand Arabian Gulf, Muslim, and other Arab students on their campuses.
The adventure of working abroad: Hero tales from the global frontier (Osland, 1995) is directed at western (primarily U.S.A.) expatriates who are considering and/or making sense of work abroad. I picked this book up because I thought it might be helpful for educators on expatriate assignments but found that the content is quite narrowly focused on business, and not even on business in general but just foreign assignments from western companies. The book approached the topic through the metaphor of hero journeys. The hero metaphor may reflect the experience of some expatriates but I found it a little trite and oddly demeaning of how I've experienced working abroad. I've corresponded with the author and know that she is conducting research to update the book and I assume the subsequent issue will have much to offer. There are some very important points in the 1995 release including the importance of finding a cultural informant, welcoming paradox, being enriched by the expatriate experience, and dealing with repatriation once the assignment abroad is over. The enrichment that is possible through expatriate work is summarized in a wonderful table (Table 6.1, p. 141) that describes letting go (death to the old and limited perspective before work abroad) to taking on (being transformed into a more cultural aware and engaged global citizen).
Letting go --- Taking on
1. Cultural certainty --- Internalized perceptions of the other culture; increased patriotism
2. Unquestioned acceptance of basic assumptions --- Internalized values of the other
3. Personal frames of reference --- New or broader schemas so that differences are accepted without a need to compare
4. Unexamined life --- Constructed life
5. Accustomed role or status --- Role assigned by the other culture or one’s job
6. Social reinforcement knowledge --- Accepting and learning the other culture’s social norms and behavior
7. Accustomed habits and activities --- Substituting functional equivalents
8. Known routines --- Addiction to novelty and learning
The point made by Osland time and time again is the critical importance of fully engaging with the local culture and being patient and responsive to what the expatriate experiences. Realistically, not all expatriates are right for such an assignment, thus the selection, placement, and transition experience are key to increasing the chances of success.
One of the most salient points made by Osland is that expatriates need to be careful to whom they listen. There are almost invariably a few expatriates who stand in judgment of the host culture, perpetuate negative stereotypes, and never really give the locals a chance. This is a very sad reality that, at least in my experience, tends to occur in settings where there a large numbers of expatriates, especially those who take expatriate assignments primarily for the economic benefit of the assignment. A book I've just begun, Power (Greene, 1998) captures the impact of negativity as it undermines power in a chapter titled, "Infection: avoid the unhappy and unlucky." It advises that negative people are to be avoided as "a virus. Unseen, it enters your pores without warning, spreading silently and slowly. Before you are aware of the infection, it is deep inside you." (p. 80) I can't think of a more apt description of the dynamic that I see sometimes spoiling and unraveling the effectiveness of a positive expatriate experience.
Don't they know it's Friday (Williams, 1998) is a great little book about the Arabian Gulf. The advice offered in it duplicates much of what I've read elsewhere but the advantage of this book is its great practicality. Someone who wishes to be well-informed when visiting the Gulf will pick up many helpful hints and those preparing for expatriate assignments will find even deeper value to the respectful descriptions of culture, religion, custom, and successfully negotiating the transition to life in the Gulf. There's even a section on hosting Gulf guests in western countries which conveys many tips that educators will find helpful as they seek to understand Arabian Gulf, Muslim, and other Arab students on their campuses.
The adventure of working abroad: Hero tales from the global frontier (Osland, 1995) is directed at western (primarily U.S.A.) expatriates who are considering and/or making sense of work abroad. I picked this book up because I thought it might be helpful for educators on expatriate assignments but found that the content is quite narrowly focused on business, and not even on business in general but just foreign assignments from western companies. The book approached the topic through the metaphor of hero journeys. The hero metaphor may reflect the experience of some expatriates but I found it a little trite and oddly demeaning of how I've experienced working abroad. I've corresponded with the author and know that she is conducting research to update the book and I assume the subsequent issue will have much to offer. There are some very important points in the 1995 release including the importance of finding a cultural informant, welcoming paradox, being enriched by the expatriate experience, and dealing with repatriation once the assignment abroad is over. The enrichment that is possible through expatriate work is summarized in a wonderful table (Table 6.1, p. 141) that describes letting go (death to the old and limited perspective before work abroad) to taking on (being transformed into a more cultural aware and engaged global citizen).
Letting go --- Taking on
1. Cultural certainty --- Internalized perceptions of the other culture; increased patriotism
2. Unquestioned acceptance of basic assumptions --- Internalized values of the other
3. Personal frames of reference --- New or broader schemas so that differences are accepted without a need to compare
4. Unexamined life --- Constructed life
5. Accustomed role or status --- Role assigned by the other culture or one’s job
6. Social reinforcement knowledge --- Accepting and learning the other culture’s social norms and behavior
7. Accustomed habits and activities --- Substituting functional equivalents
8. Known routines --- Addiction to novelty and learning
The point made by Osland time and time again is the critical importance of fully engaging with the local culture and being patient and responsive to what the expatriate experiences. Realistically, not all expatriates are right for such an assignment, thus the selection, placement, and transition experience are key to increasing the chances of success.
One of the most salient points made by Osland is that expatriates need to be careful to whom they listen. There are almost invariably a few expatriates who stand in judgment of the host culture, perpetuate negative stereotypes, and never really give the locals a chance. This is a very sad reality that, at least in my experience, tends to occur in settings where there a large numbers of expatriates, especially those who take expatriate assignments primarily for the economic benefit of the assignment. A book I've just begun, Power (Greene, 1998) captures the impact of negativity as it undermines power in a chapter titled, "Infection: avoid the unhappy and unlucky." It advises that negative people are to be avoided as "a virus. Unseen, it enters your pores without warning, spreading silently and slowly. Before you are aware of the infection, it is deep inside you." (p. 80) I can't think of a more apt description of the dynamic that I see sometimes spoiling and unraveling the effectiveness of a positive expatriate experience.
Wednesday, October 21, 2009
Practice of Adaptive Leadership
Ron Heifetz' new book (with co-authors Linsky and Grashow) applies the concept of adaptive leadership to the real world in which 21st century leaders will have to engage. In the case of Education City, we are dealing with western educational models, adapted in an Arab cultural context, engaging students from 75 countries throughout the world, and tackling the capacity building challenges of a growing knowledge-based society. Bottom line - there are no easy answers and perhaps no answers at all about how to do this. Under these conditions, the challenge of leadership becomes one of connecting to the values, beliefs, and anxieties of all of those involved in the experiment of higher education in the Arabian Gulf. And the greater challenge in connecting our values is that it frequently requires sacrificing some of our own values, beliefs, or self-interests.
An example - Western education presumes that students are able and need to make their own choices about career (an idea borne of the individualistic belief that, if young people are to be successful, they will have to take charge of their own destinies) yet in the Arab world, Asia, and many other places, the choice of one's career is frequently dictated by family, by business sponsors who fund educational opportunity, or out of beliefs that specific careers are more lucrative or carry greater prestige. The paradox for educators becomes one of responding to family/student demand or preference, all the time knowing that the "choices" students make may not be the best fit for their talents or convictions. Managing the individualism involved in free choice in contrast with the collectivist idea of obligation to family and community has no predictable answer. For some students taking the risk to contradict family expectations may be the best path while for others maintaining the commitment to the family and community is best. Educators cannot be effective in working with students unless the potential legitimacy of both choices (originating from different values systems) is embraced.
Some of us in the Gulf are here as managers or as experts in processes of technical change. However, those who make the greatest difference are the ones who recognize that the most exciting work in higher education in this area of the world is adaptive and that maintaining a focus on the bigger picture of change and the possibilities it poses is worth the negotiations, hard work, and risk. As Ron and his colleagues say, "Adaptive leadership is not about meeting or exceeding your authorizers' expectations; it is about challenging some of the expectations, finding a way to disappoint people without pushing them completely over the edge. And it requires managing the resistance you will inevitably trigger." (p.26)
The "authorizers" are sometimes our bosses. Sometimes they are our colleagues or followers/collaborators. But we all have authorizers who grant us the authority to act. Naturally, authorizers want the easiest and quickest way to a solution. But if there is no known solution, who will provide the holding environment for shared work to be undertaken and who will be responsible for the outcome? One response to who will create the holding environment is that it will be the organization itself, of course fostered by insightful leaders. In Chapter 7, Ron and his colleagues identify five characteristics of an adaptive organization which include: 1. Elephants in the room are named, 2. Responsibility for the organization's future is shared, 3. Independent judgment is expected, 4. Leadership capacity is developed, and 5. Reflection and continuous learning are institutionalized. (pp. 101-108) By fostering these attributes, leadership then joins with various authorizers to establish and sustain a holding environment that is capable of negotiating the adaptive challenges of its environment.
Through reading Ron's new book and observing the dynamics of many of the questions I face each day, I have a much greater appreciation and dedication to the work I am privileged to pursue with my colleagues here. And, the work is clearly adaptive and shared.
An example - Western education presumes that students are able and need to make their own choices about career (an idea borne of the individualistic belief that, if young people are to be successful, they will have to take charge of their own destinies) yet in the Arab world, Asia, and many other places, the choice of one's career is frequently dictated by family, by business sponsors who fund educational opportunity, or out of beliefs that specific careers are more lucrative or carry greater prestige. The paradox for educators becomes one of responding to family/student demand or preference, all the time knowing that the "choices" students make may not be the best fit for their talents or convictions. Managing the individualism involved in free choice in contrast with the collectivist idea of obligation to family and community has no predictable answer. For some students taking the risk to contradict family expectations may be the best path while for others maintaining the commitment to the family and community is best. Educators cannot be effective in working with students unless the potential legitimacy of both choices (originating from different values systems) is embraced.
Some of us in the Gulf are here as managers or as experts in processes of technical change. However, those who make the greatest difference are the ones who recognize that the most exciting work in higher education in this area of the world is adaptive and that maintaining a focus on the bigger picture of change and the possibilities it poses is worth the negotiations, hard work, and risk. As Ron and his colleagues say, "Adaptive leadership is not about meeting or exceeding your authorizers' expectations; it is about challenging some of the expectations, finding a way to disappoint people without pushing them completely over the edge. And it requires managing the resistance you will inevitably trigger." (p.26)
The "authorizers" are sometimes our bosses. Sometimes they are our colleagues or followers/collaborators. But we all have authorizers who grant us the authority to act. Naturally, authorizers want the easiest and quickest way to a solution. But if there is no known solution, who will provide the holding environment for shared work to be undertaken and who will be responsible for the outcome? One response to who will create the holding environment is that it will be the organization itself, of course fostered by insightful leaders. In Chapter 7, Ron and his colleagues identify five characteristics of an adaptive organization which include: 1. Elephants in the room are named, 2. Responsibility for the organization's future is shared, 3. Independent judgment is expected, 4. Leadership capacity is developed, and 5. Reflection and continuous learning are institutionalized. (pp. 101-108) By fostering these attributes, leadership then joins with various authorizers to establish and sustain a holding environment that is capable of negotiating the adaptive challenges of its environment.
Through reading Ron's new book and observing the dynamics of many of the questions I face each day, I have a much greater appreciation and dedication to the work I am privileged to pursue with my colleagues here. And, the work is clearly adaptive and shared.
Monday, September 28, 2009
Thailand - Eid Break '09
During the Eid break in Muslim countries, many of the ex-patriots take the time to travel in the region or beyond. Darbi wanted to go to Thailand for an adventure vacation that included sea kayaking, climbing, and other exploration in the Phang Nga national park. I joined in, but only for the preparatory portion of the trip which included Bangkok and Chiang Mai. Then we flew to Phuket and parted ways for five days. My journey took me to Phi Phi Koh (island inside an open water area southeast of Phuket) and Karon Beach (west coast of the lower Thai peninsula).
Where to start? One place is to pose the question – what did I expect? I had heard many positive things about Thailand from friends who had traveled here – mainly about the friendliness of the people and the natural beauty of different regions. I also had numerous jokes and warnings about a culture that attempts to sell you everything from worthless objects, old CDs, funky clothing, massage, and more. The other thing I heard, and one of the reasons for choosing this as a vacation destination, is that almost everything in Thailand is ridiculously cheap. I experienced all of these things during my travels from central to north to the south of Thailand – varying by degree but similar in general principle.
“Ridiculously cheap” makes travel in Thailand easier than many other areas of the world. I can’t tell you how many times I bargained, sometimes getting good prices and sometimes not. However, when I did the arithmetic of Thai bhat to USD, even expensive meals ended up being no more than $25 and hotels were anywhere from $15 to $40. This was the “off-season” for tourism so everything was about ½ of what it would usually be. Even if I doubled what I spent, buying things and purchasing services never failed to feel like a bargain. The bargains can take the sting out of some of the bad experiences – for instance in Bangkok.
Darbi and I arrived in Bangkok at 7:30 a.m.; having a flight out the same evening, we had to hit it hard. We started with the restored Thai palace complex. Coming up to the gate, we were greeted by a very helpful guy who asked if we’d come to see the palace. After responding “yes,” he informed us that there was a special ceremony today and the palace wouldn’t be open until 1 p.m. Seeing the disappointment on our faces, he motioned a tuk-tuk (a scooter with passenger compartment behind) over to us who was eager to show us around Bangkok from now until 1 p.m. He named a couple of the historic temples and locations we wanted to see and we were off. We saw our first chedi and Buddha, climbing to the top for a breath-taking view of Bangkok. Then we were off to a couple of other temples which were equally impressive. Then our driver asked if we wanted to go to a jewel dealer and we reluctantly agreed, thinking what could it hurt and we had time. We resisted the urge to buy, came back to the tuk-tuk and our driver again said we should go to a tailor; again, we reluctantly agreed and resisted the pitch when we got there. Returning to the tuk-tuk, it wasn’t quite noon but we said we wanted to return to the palace area to have lunch before it opened at 1 p.m. That request threw us into a 20 minute argument in the streets of Bangkok during which it became very clear that the driver was paid for every shop to which he delivered us. He kept on insisting that we go to other places until I threatened to just walk away. Finally, he returned us to the palace area, I paid him 50 bhat (equivalent to $1.50 USD), and to our surprise looked across the street to see that the palace was already fully open and operating. It took a while for what happened to sink in but we had been completely taken from the beginning – the palace had not been closed but seeing our naïve tourist demeanor, the original guy who invited us to take a tuk-tuk ride while we waited had obviously had a scheme. First lesson of Thailand learned in earnest – don’t rely on what you’re told by the first person you encounter anywhere, and second lesson – relax and enjoy it when you get taken for it is part of the experience!
The Thai Palace was unbelievable – filled with many chedis, temples, and the palace where the Thai (and originally Siam) kings lived over the centuries. The architecture is a curious blend of ornate Asian flourishes, frequently abutted by European-inspired public buildings. To think of the wealth represented by the kings of Siam and what they were able to do in building monuments for the public to witness their power and privilege. While we probably missed a lot of things, we made the most of our Bangkok visit with a little help from our friends.
Chiang Mai is very different than Bangkok, honey-combed with Buddhist temples with active communities of monks who live in, maintain, and build them. I can’t even tell you how many temples we visited but I soon found myself liking the older buildings better. Some of the newer ones are so over-the-top in ornamentation that they seem odd. However, the point of the temples is that they were built in neighborhoods by the wealthier Thai who erected the buildings and established the communities of monks to provide the opportunity for others to worship. And in the same way the European cathedrals were built, the Buddhist temples frequently used beautiful pictures to tell stories to those who could not read. Darbi and I spent a lot of time on bikes that were provided as part of our hotel arrangement. We loved talking with Sam, our Thai host who opened Sawansdee Hotel just a year ago, and we promised to tell everyone we know to come see Sam for a great deal and a rewarding time.
When Darbi and I parted ways, I was off to Phi Phi Koh. Seeing the islands from a distance, I could feel the anticipation rising. I so wanted the island to be as beautiful as I had been told. I was not disappointed and have to say that I’ve never seen anyplace so stunning that it actually exceeded the postcards. The hotels on Phi Phi were a little more expensive but still quite reasonable and the view from my balcony was quite something to behold! While I enjoyed hiking to the top of the island, shopping through all the little alley stores, eating Thai food, and witnessing what Darbi tells me is the “back-packer” culture in full swing after 10 p.m. at night, the best experience of Phi Phi was a day of touring the surrounding islands by boat, snorkeling along the way in waters so clear and beautiful that I forced myself to learn how to trust my snorkling spout so I could enjoy it. During the cruising, I talked with my six mates, two young Irish lads on their way to New Zealand to work on a dairy farm, one Norwegian guy on summer vacation, a couple from Isreal, and an Irish retiree who sold his business to travel the world after he lost his wife to cancer. I don’t even know our boat drivers name but he was great – introducing us to a world that should only have been his to enjoy, if tourism wasn’t essential to offer him a living.
The last stop was Karon Beach where I arrived with clouds and rain. This was the first time that the weather was less than perfect during the entire trip. Karon is a strip city nestled among several towns on the western coast. It is actually much more developed in terms of high-end hotels, entertainment, and shopping. It felt much more western than anywhere else I visited on the trip and the tourists out for a cheap vacation were to be found at every turn. I did what I could by enjoying my cheap hotel room, shopping, and enjoying the music festival that was scheduled for the weekend but could only intermittently carry on between the rain showers. This incredible sunset picture was taken as the sun sunk into the Adaman Sea and the amplifiers cranked up with Thai and western music.
What didn’t I expect to see in Thailand? First and foremost, I didn’t expect the poverty that I saw everywhere. Behind every resort, up every alleyway, and in the humility of many of the service people I encountered, you know how difficult it must be to make a living. When I tipped, I was always graced with praying hands in front of the chest, a sign of respect and appreciation in Thai culture. The second surprise was seeing the influence of U.S.A. soldiers on leave from various wars in southeast Asia. I can’t say for sure, but I presume (and witnessed one night in Karon Beach), how some soldiers on leave act and how this must have had a strong influence in creating the “massage” culture which frequently goes farther. In Karon Beach, the approaches by women are so assertive that I think I encountered my first experience of being treated like a sex object – good empathy experience for men in a world where women usually have to tolerate this. Finally, the last surprise was how easy it has become for me to travel. I keep thinking of pre-Luxembourg days when I was terrified to be in a place where I didn’t know the language, didn’t know where I was, and feared being “taken” by someone taking advantage of a foreigner. I’ve gotten over most of that, even though there were a couple of moments I was uneasy during the Thailand trip. The prevailing reassurance that I have acquired over the last four years is that there are good, helpful, and decent people wherever we turn – a wonderful realization for someone who has developed an insatiable appetite for international travel.
Where to start? One place is to pose the question – what did I expect? I had heard many positive things about Thailand from friends who had traveled here – mainly about the friendliness of the people and the natural beauty of different regions. I also had numerous jokes and warnings about a culture that attempts to sell you everything from worthless objects, old CDs, funky clothing, massage, and more. The other thing I heard, and one of the reasons for choosing this as a vacation destination, is that almost everything in Thailand is ridiculously cheap. I experienced all of these things during my travels from central to north to the south of Thailand – varying by degree but similar in general principle.
“Ridiculously cheap” makes travel in Thailand easier than many other areas of the world. I can’t tell you how many times I bargained, sometimes getting good prices and sometimes not. However, when I did the arithmetic of Thai bhat to USD, even expensive meals ended up being no more than $25 and hotels were anywhere from $15 to $40. This was the “off-season” for tourism so everything was about ½ of what it would usually be. Even if I doubled what I spent, buying things and purchasing services never failed to feel like a bargain. The bargains can take the sting out of some of the bad experiences – for instance in Bangkok.
Darbi and I arrived in Bangkok at 7:30 a.m.; having a flight out the same evening, we had to hit it hard. We started with the restored Thai palace complex. Coming up to the gate, we were greeted by a very helpful guy who asked if we’d come to see the palace. After responding “yes,” he informed us that there was a special ceremony today and the palace wouldn’t be open until 1 p.m. Seeing the disappointment on our faces, he motioned a tuk-tuk (a scooter with passenger compartment behind) over to us who was eager to show us around Bangkok from now until 1 p.m. He named a couple of the historic temples and locations we wanted to see and we were off. We saw our first chedi and Buddha, climbing to the top for a breath-taking view of Bangkok. Then we were off to a couple of other temples which were equally impressive. Then our driver asked if we wanted to go to a jewel dealer and we reluctantly agreed, thinking what could it hurt and we had time. We resisted the urge to buy, came back to the tuk-tuk and our driver again said we should go to a tailor; again, we reluctantly agreed and resisted the pitch when we got there. Returning to the tuk-tuk, it wasn’t quite noon but we said we wanted to return to the palace area to have lunch before it opened at 1 p.m. That request threw us into a 20 minute argument in the streets of Bangkok during which it became very clear that the driver was paid for every shop to which he delivered us. He kept on insisting that we go to other places until I threatened to just walk away. Finally, he returned us to the palace area, I paid him 50 bhat (equivalent to $1.50 USD), and to our surprise looked across the street to see that the palace was already fully open and operating. It took a while for what happened to sink in but we had been completely taken from the beginning – the palace had not been closed but seeing our naïve tourist demeanor, the original guy who invited us to take a tuk-tuk ride while we waited had obviously had a scheme. First lesson of Thailand learned in earnest – don’t rely on what you’re told by the first person you encounter anywhere, and second lesson – relax and enjoy it when you get taken for it is part of the experience!
The Thai Palace was unbelievable – filled with many chedis, temples, and the palace where the Thai (and originally Siam) kings lived over the centuries. The architecture is a curious blend of ornate Asian flourishes, frequently abutted by European-inspired public buildings. To think of the wealth represented by the kings of Siam and what they were able to do in building monuments for the public to witness their power and privilege. While we probably missed a lot of things, we made the most of our Bangkok visit with a little help from our friends.
Chiang Mai is very different than Bangkok, honey-combed with Buddhist temples with active communities of monks who live in, maintain, and build them. I can’t even tell you how many temples we visited but I soon found myself liking the older buildings better. Some of the newer ones are so over-the-top in ornamentation that they seem odd. However, the point of the temples is that they were built in neighborhoods by the wealthier Thai who erected the buildings and established the communities of monks to provide the opportunity for others to worship. And in the same way the European cathedrals were built, the Buddhist temples frequently used beautiful pictures to tell stories to those who could not read. Darbi and I spent a lot of time on bikes that were provided as part of our hotel arrangement. We loved talking with Sam, our Thai host who opened Sawansdee Hotel just a year ago, and we promised to tell everyone we know to come see Sam for a great deal and a rewarding time.
When Darbi and I parted ways, I was off to Phi Phi Koh. Seeing the islands from a distance, I could feel the anticipation rising. I so wanted the island to be as beautiful as I had been told. I was not disappointed and have to say that I’ve never seen anyplace so stunning that it actually exceeded the postcards. The hotels on Phi Phi were a little more expensive but still quite reasonable and the view from my balcony was quite something to behold! While I enjoyed hiking to the top of the island, shopping through all the little alley stores, eating Thai food, and witnessing what Darbi tells me is the “back-packer” culture in full swing after 10 p.m. at night, the best experience of Phi Phi was a day of touring the surrounding islands by boat, snorkeling along the way in waters so clear and beautiful that I forced myself to learn how to trust my snorkling spout so I could enjoy it. During the cruising, I talked with my six mates, two young Irish lads on their way to New Zealand to work on a dairy farm, one Norwegian guy on summer vacation, a couple from Isreal, and an Irish retiree who sold his business to travel the world after he lost his wife to cancer. I don’t even know our boat drivers name but he was great – introducing us to a world that should only have been his to enjoy, if tourism wasn’t essential to offer him a living.
The last stop was Karon Beach where I arrived with clouds and rain. This was the first time that the weather was less than perfect during the entire trip. Karon is a strip city nestled among several towns on the western coast. It is actually much more developed in terms of high-end hotels, entertainment, and shopping. It felt much more western than anywhere else I visited on the trip and the tourists out for a cheap vacation were to be found at every turn. I did what I could by enjoying my cheap hotel room, shopping, and enjoying the music festival that was scheduled for the weekend but could only intermittently carry on between the rain showers. This incredible sunset picture was taken as the sun sunk into the Adaman Sea and the amplifiers cranked up with Thai and western music.
What didn’t I expect to see in Thailand? First and foremost, I didn’t expect the poverty that I saw everywhere. Behind every resort, up every alleyway, and in the humility of many of the service people I encountered, you know how difficult it must be to make a living. When I tipped, I was always graced with praying hands in front of the chest, a sign of respect and appreciation in Thai culture. The second surprise was seeing the influence of U.S.A. soldiers on leave from various wars in southeast Asia. I can’t say for sure, but I presume (and witnessed one night in Karon Beach), how some soldiers on leave act and how this must have had a strong influence in creating the “massage” culture which frequently goes farther. In Karon Beach, the approaches by women are so assertive that I think I encountered my first experience of being treated like a sex object – good empathy experience for men in a world where women usually have to tolerate this. Finally, the last surprise was how easy it has become for me to travel. I keep thinking of pre-Luxembourg days when I was terrified to be in a place where I didn’t know the language, didn’t know where I was, and feared being “taken” by someone taking advantage of a foreigner. I’ve gotten over most of that, even though there were a couple of moments I was uneasy during the Thailand trip. The prevailing reassurance that I have acquired over the last four years is that there are good, helpful, and decent people wherever we turn – a wonderful realization for someone who has developed an insatiable appetite for international travel.
Zakaria's The Post American World
Fareed Zakaria’s The Post American World is an astonishing summary of the challenges that the U.S.A. presently faces. More importantly, it proposes new roles and opportunities that, if negotiated well, can secure a new, different, and even better role for the U.S.A. in the global community. The key is helping Americans understand that they are not under threat and that, by sheer numbers alone, they are no longer the center of global thinking. It is the emerging countries like Brazil, Russia, India, and China (and others) that will in the near future eclipse the U.S.A. in not only population but in consuming goods and services. If the U.S.A. accepts a leading role among other important players, there should be no suffering and a new, more peaceful and prosperous, day may dawn.
Zakaria’s book was written during the 2008 U.S.A. presidential campaign and was in press before the many issues that President Obama now has to face unfolded. The predictions are uncanny in their accuracy and Obama’s handling, thus far, reflects a complexity of thought, a nuance of cultural understanding, and courage in placing real issues on the table, that brings great hope. The only thing Zakaria doesn’t address (and I constantly worry about) is the ideologic and conservative back-lash that seeks to undermine one of the greatest opportunities the U.S.A. has ever faced. The smear campaign that has been launched against the health care proposal and the business bailout has unfortunately shaken some of the public into thinking that Obama is a radical liberal. Obama is nothing more or less than a straight-forward realist who knows that to allow the U.S.A. to be the only modern democracy not to have a health plan and to let the U.S.A. and global economy tank without intervention would have been a disaster.
The massive changes that we now see in the world economic picture began in 1979 when China launched the economic reforms that have sustained unprecedented levels of growth for the last two decades and now allow China to be one of the U.S.A.’s most important lenders as well as trading partners. The gloom and doom mongers fear the role China now plays, however, think of it logically – with the U.S.A. as such a critical trading partner, why on earth would China want anything but stability and growth in the U.S.A. economy? Add to the economic picture the fact that the U.S.A. is still the most powerful military force and has cultivated friends on every continent through support of democratic reform and we have a picture of a new bi-lateral and probably multi-lateral world that will bring balance and shared responsibility to citizens throughout the world.
In addition to the economic, military, and diplomatic presence of the U.S.A., Zakaria draws attention to what he identifies as America’s best and most trusted product – higher education. With five percent of the world’s population, the U.S.A. has 42 of the top 50 universities and these are among the universities that are now establishing a presence in Asia, the Middle East, and Africa – and Education City’s universities are all in the top 10 in their respective academic areas. Why is U.S.A. higher education perceived so positively? Because it is so different than education elsewhere – different in the way that it cultivates independence of thought, critical thinking, problem solving, and innovation. This distinctive difference is something to give away through every possible means, not to reserve only for young citizens of the U.S.A. As more students/citizens acquire critical thinking insights throughout the world, real democracies will be unstoppable in the countries where these graduates go to make a difference. The student leaders of today will be the leaders of innovation and government and they will be the transforming agents for the growing middle classes around the globe.
The U.S.A. has many challenges which Zakaria does not minimize. He documented his reflections from several of the sources I’ve been reading over the last year (Needham and Roberts prominent among them). Facing these changes with historical and contemporary understanding, and with a conviction that the lifestyle that Americans have achieved is one that all deserve, will take the U.S.A. a long way toward a new and more respected role in the 21st century global environment. In short, Zakaria’s proposal is that the U.S.A. can be the one to lead the way to “a new architecture that ensures peace, growth, and freedom for the world.” (p. xxx)
Zakaria’s book was written during the 2008 U.S.A. presidential campaign and was in press before the many issues that President Obama now has to face unfolded. The predictions are uncanny in their accuracy and Obama’s handling, thus far, reflects a complexity of thought, a nuance of cultural understanding, and courage in placing real issues on the table, that brings great hope. The only thing Zakaria doesn’t address (and I constantly worry about) is the ideologic and conservative back-lash that seeks to undermine one of the greatest opportunities the U.S.A. has ever faced. The smear campaign that has been launched against the health care proposal and the business bailout has unfortunately shaken some of the public into thinking that Obama is a radical liberal. Obama is nothing more or less than a straight-forward realist who knows that to allow the U.S.A. to be the only modern democracy not to have a health plan and to let the U.S.A. and global economy tank without intervention would have been a disaster.
The massive changes that we now see in the world economic picture began in 1979 when China launched the economic reforms that have sustained unprecedented levels of growth for the last two decades and now allow China to be one of the U.S.A.’s most important lenders as well as trading partners. The gloom and doom mongers fear the role China now plays, however, think of it logically – with the U.S.A. as such a critical trading partner, why on earth would China want anything but stability and growth in the U.S.A. economy? Add to the economic picture the fact that the U.S.A. is still the most powerful military force and has cultivated friends on every continent through support of democratic reform and we have a picture of a new bi-lateral and probably multi-lateral world that will bring balance and shared responsibility to citizens throughout the world.
In addition to the economic, military, and diplomatic presence of the U.S.A., Zakaria draws attention to what he identifies as America’s best and most trusted product – higher education. With five percent of the world’s population, the U.S.A. has 42 of the top 50 universities and these are among the universities that are now establishing a presence in Asia, the Middle East, and Africa – and Education City’s universities are all in the top 10 in their respective academic areas. Why is U.S.A. higher education perceived so positively? Because it is so different than education elsewhere – different in the way that it cultivates independence of thought, critical thinking, problem solving, and innovation. This distinctive difference is something to give away through every possible means, not to reserve only for young citizens of the U.S.A. As more students/citizens acquire critical thinking insights throughout the world, real democracies will be unstoppable in the countries where these graduates go to make a difference. The student leaders of today will be the leaders of innovation and government and they will be the transforming agents for the growing middle classes around the globe.
The U.S.A. has many challenges which Zakaria does not minimize. He documented his reflections from several of the sources I’ve been reading over the last year (Needham and Roberts prominent among them). Facing these changes with historical and contemporary understanding, and with a conviction that the lifestyle that Americans have achieved is one that all deserve, will take the U.S.A. a long way toward a new and more respected role in the 21st century global environment. In short, Zakaria’s proposal is that the U.S.A. can be the one to lead the way to “a new architecture that ensures peace, growth, and freedom for the world.” (p. xxx)
Friday, September 04, 2009
Mahler - attraction, repulsion, and courted lovingly
Jonathan Carr's biography, Mahler, helped me understand why I've been so fascinated from college days to the present with Gustav Mahler (1860-1911). I'm not sure who introduced me to Mahler. I think it might have been my vocal instructor, Edward Anderson, who gave me a shot at "Songs of a Wayfarer," a collection of folk songs, when I was nearing my last days as a music major at Colorado State University. I remember subsequently buying a recording of one of the Mahler symphonies; it had to have been the 1st or 3rd because these are among the most artistically and emotional accessible. I've come back to Mahler at several times in my listening life but he seeped into my musical obsession about ten years ago.
You can always recognize one of Mahler's compositions; they are far too distinctive to miss. Aside from the musical coherence of his work (even though his experimentation developed, pushed, and brought 20th century music into being), his emotional focus is almost the same from beginning to end. He repeatedly searched to understand the purpose of life, the cause and inspiration of pain, and sought the transcendent assurance that his life was worthwhile. Although his life and music were profoundly influenced by tragedy, so many of his compositions reflect the striving and the occasional victory echoed in the last phrase of his 8th Symphony, "Was du geschlagen Zu Gott wird es dich tragen" (What thou hast fought for shall lead thee to God).
Although risking the ire of anti-Mahlerians or those who embrace Mahler but reject his 8th Symphony, I have to own that it is one of my favorites! It is the "Symphony of a Thousand," a name likely coined by the promoters who wanted its premiere to draw a crowd. The chilling and shimmering quiet at the beginning of the last movement never ceases to stand every hair on my body on end. It then goes on to declare hope in love and what it can teach us about living life to its fullest. Declared in his own handwriting on the score of the 8th, "To live for you! To die for you!" to Alma who almost simultaneously was betraying his love. The tragedy of this infidelity was momentarily silenced the evening of September 12, 1910, when the crowd of 3,200 at the Neue Musikfesthalle in Munich came to their feet, first in reverent silence and then in thundering applause, as Mahler strode to the podium. The ovation after the performance would last a full one-half hour, marking this as one of the last great European premieres to precede the darkness of WWI which would follow four years later.
Mahler has increasingly grown in popularity, although there are those who still have not heard or do not embrace his compositional style. Even those devoted to him have individual symphonies with which they struggle. For some the 1st is too Romantic, for others the 2nd is over the top, the 3rd too short, the 6th too tragic, the 7th too confusing, the 8th a departure from his push toward 20th century angst. Leonard Bernstein, who was partially responsible for returning Mahler to wide popularity in the late 1960s, explained the ambivalence that contemporaries felt in the late 19th and early 20th century - Mahler's music reflected the growing disillusionment of those years and thus could not be embraced until the middle of the 20th century when the "age of anxiety" took its full grip on the globe.
Mahler endured being Jewish during the rise of anti-Judaism, sought acceptance and opportunity by converting to Christianity, suffered the loss of a beloved daughter, accepted the infidelity of his wife, and bore the intolerance of those who could not understand this complex and mysterious genius. Yet his music can stir us to consider our purposes in life and challenge us to consider carefully how we might be able to make our days on earth count.
I made the commitment to court Mahler lovingly and it has brought me incredible pleasure. And I'm searching for the best place in the world to hear Mahler's 8th Symphony on the 100th anniversary of its premiere on September 12, 2010.
You can always recognize one of Mahler's compositions; they are far too distinctive to miss. Aside from the musical coherence of his work (even though his experimentation developed, pushed, and brought 20th century music into being), his emotional focus is almost the same from beginning to end. He repeatedly searched to understand the purpose of life, the cause and inspiration of pain, and sought the transcendent assurance that his life was worthwhile. Although his life and music were profoundly influenced by tragedy, so many of his compositions reflect the striving and the occasional victory echoed in the last phrase of his 8th Symphony, "Was du geschlagen Zu Gott wird es dich tragen" (What thou hast fought for shall lead thee to God).
Although risking the ire of anti-Mahlerians or those who embrace Mahler but reject his 8th Symphony, I have to own that it is one of my favorites! It is the "Symphony of a Thousand," a name likely coined by the promoters who wanted its premiere to draw a crowd. The chilling and shimmering quiet at the beginning of the last movement never ceases to stand every hair on my body on end. It then goes on to declare hope in love and what it can teach us about living life to its fullest. Declared in his own handwriting on the score of the 8th, "To live for you! To die for you!" to Alma who almost simultaneously was betraying his love. The tragedy of this infidelity was momentarily silenced the evening of September 12, 1910, when the crowd of 3,200 at the Neue Musikfesthalle in Munich came to their feet, first in reverent silence and then in thundering applause, as Mahler strode to the podium. The ovation after the performance would last a full one-half hour, marking this as one of the last great European premieres to precede the darkness of WWI which would follow four years later.
Mahler has increasingly grown in popularity, although there are those who still have not heard or do not embrace his compositional style. Even those devoted to him have individual symphonies with which they struggle. For some the 1st is too Romantic, for others the 2nd is over the top, the 3rd too short, the 6th too tragic, the 7th too confusing, the 8th a departure from his push toward 20th century angst. Leonard Bernstein, who was partially responsible for returning Mahler to wide popularity in the late 1960s, explained the ambivalence that contemporaries felt in the late 19th and early 20th century - Mahler's music reflected the growing disillusionment of those years and thus could not be embraced until the middle of the 20th century when the "age of anxiety" took its full grip on the globe.
Mahler endured being Jewish during the rise of anti-Judaism, sought acceptance and opportunity by converting to Christianity, suffered the loss of a beloved daughter, accepted the infidelity of his wife, and bore the intolerance of those who could not understand this complex and mysterious genius. Yet his music can stir us to consider our purposes in life and challenge us to consider carefully how we might be able to make our days on earth count.
I made the commitment to court Mahler lovingly and it has brought me incredible pleasure. And I'm searching for the best place in the world to hear Mahler's 8th Symphony on the 100th anniversary of its premiere on September 12, 2010.
Friday, August 21, 2009
Speaking with conviction
One of the most entertaining, and relevant, portrayals of the ineffectiveness of modern-day communication is Taylor Mali's "Speaking with conviction." Taylor makes fun of, but directly critiques, the pervasive equivocation, avoidance of commitment, and vagueness of our language. Sometimes I struggle with this in my own communication because I seek to reach others with my ideas while doing it in a way that does not impose my ideas on them. I really believe that Taylor is on to something here. How to understand our own convictions, to share them with others in convincing ways, yet without presuming to force others into submission is key to leadership effectiveness.
Saturday, August 15, 2009
Reza Aslan's 2nd book - How to Win a Cosmic War
Reza Aslan's answer to How to Win a Cosmic War is not to fight it in the first place. Aslan's book is a great follow-up to his first, No God but God, particularly because it is likely to have greater popular appeal. How to Win a Cosmic War: God, Globalization, and the End of the War on Terror is also more directly related to the political, economic, and cultural times in which we live and is, therefore, very useful reading as we attempt to sort out what to do about Israel, Palestine, Iraq, Iran, Afghanistan, Pakistan, and other conflicted governments around the world.
The sad reality of the Bush administration was that it unwittingly (or manipulatively) was sucked into Osama Bin Laden's snare when it declared war on terrorism following the 9-11-01 attacks on New York, Washington, and Pennsylvania. The war on terror was also peppered with derogatory reference to Islamic jihad. Unfortunately, the term "jihad" is one that for the majority of Muslims worldwide is a sacred struggle, or striving, to fulfill the way of God in one's life. Jihad is a struggle against our own passions, instincts and selfish narcissism that, left unchecked, has the potential to oppress our own souls as much as oppressing others (p.xvii). Letting the war on terrorism be perceived as a reaction to jihad reflects not only a fundamental misunderstanding of the idea but allows terrorism to claim a spiritual dimension that it clearly does not deserve.
As my blog commentary has gradually revealed, understanding the struggle against Bin Laden, against Al Quaeda, and the Taliban, requires understanding the historical evolution of the question and it requires a broader, and balanced perspective, of current political realities. Bin Laden's argument is based on the belief that the western world has been unjust in its treatment of the Arab and Islamic worlds. The origins of the injustice can be traced back centuries to the conflicts between the Hebrews and Phillistines in the ancient world. More recently (Paris, 1894), the emergence of anti-Semitism (more appropriately termed anti-Judaism) can be traced to the Dreyfus affair, one of the first moments in history when an innocent Jew was blamed for crimes against the state that exploited public opinion against Jews as a cultural group. The Dreyfus affair, coupled with marginalization and fear of Jews throughout Europe eventually gave rise to Hitler's diabolic scheme to elinate Jews and other minority groups as he marked them as the other, against which the Arians were to fight.
The persecution of Jews, and the complicity that Europeans and Americans felt after WWII, resulted in the Balfour Declaration and 1947 U.N. establishment of the State of Israel. Out of remorse, guilt, and frustration, Israel's borders were carved out of lands that had been shared by Christian, Muslim, and Jewish people for generations. In desparation for a solution and solitude, the new State of Israel committed atrocities against Arabs that the rest of the world had just seen imposed on European Jews and the rest of the "civilized" world stood by without comment. Under these circumstances, is it any surprise that the Arab and Islamic worlds would not accept, and would be deeply angered, by what had happened to them?
Overlay the injustice of external forces dictating national boundaries and the inhumanity heeped upon inhumanity and it is easy to understand why Bush's "war on terrorism" would be gasoline thrown on the fire of discontent. The war on terrorism immediately became an ignornant rallying cry for Americans in pursuit of retribution for 9-11-01 at the same time that it gave honor, recognition, and power to Bin Laden who had successfully picked a fight with the unequivocal leader of the western world. Could the scenario have been more advantageous to divisive, fanatical, and exploitive demagogues who wanted to discredit America?
The only way to counter the damage of the Iraq war that has now been proven to have nothing to do with 9-11-01, and the only way to diminish the impact of extremism on both sides, is to give voice to those who are reasonable. There are reasonable Americans, reasonable Arabs, and a growing number of educated people who can understand the complex environment in which we live. There are moderate Christians, Jews, and Muslims, who know that the search for spiritual meaning is one that we can all share rather than one that drives wedges among us.
Thank goodness that the "war on terror" is no longer part of American political rhetoric and thank God that we have the potential to reason with each other to explore past wrongs and find solutions that can bring us to peace. How to Win a Cosmic War provides a great, gripping, and relatively succinct description of how to move forward without it being about waging war.
The sad reality of the Bush administration was that it unwittingly (or manipulatively) was sucked into Osama Bin Laden's snare when it declared war on terrorism following the 9-11-01 attacks on New York, Washington, and Pennsylvania. The war on terror was also peppered with derogatory reference to Islamic jihad. Unfortunately, the term "jihad" is one that for the majority of Muslims worldwide is a sacred struggle, or striving, to fulfill the way of God in one's life. Jihad is a struggle against our own passions, instincts and selfish narcissism that, left unchecked, has the potential to oppress our own souls as much as oppressing others (p.xvii). Letting the war on terrorism be perceived as a reaction to jihad reflects not only a fundamental misunderstanding of the idea but allows terrorism to claim a spiritual dimension that it clearly does not deserve.
As my blog commentary has gradually revealed, understanding the struggle against Bin Laden, against Al Quaeda, and the Taliban, requires understanding the historical evolution of the question and it requires a broader, and balanced perspective, of current political realities. Bin Laden's argument is based on the belief that the western world has been unjust in its treatment of the Arab and Islamic worlds. The origins of the injustice can be traced back centuries to the conflicts between the Hebrews and Phillistines in the ancient world. More recently (Paris, 1894), the emergence of anti-Semitism (more appropriately termed anti-Judaism) can be traced to the Dreyfus affair, one of the first moments in history when an innocent Jew was blamed for crimes against the state that exploited public opinion against Jews as a cultural group. The Dreyfus affair, coupled with marginalization and fear of Jews throughout Europe eventually gave rise to Hitler's diabolic scheme to elinate Jews and other minority groups as he marked them as the other, against which the Arians were to fight.
The persecution of Jews, and the complicity that Europeans and Americans felt after WWII, resulted in the Balfour Declaration and 1947 U.N. establishment of the State of Israel. Out of remorse, guilt, and frustration, Israel's borders were carved out of lands that had been shared by Christian, Muslim, and Jewish people for generations. In desparation for a solution and solitude, the new State of Israel committed atrocities against Arabs that the rest of the world had just seen imposed on European Jews and the rest of the "civilized" world stood by without comment. Under these circumstances, is it any surprise that the Arab and Islamic worlds would not accept, and would be deeply angered, by what had happened to them?
Overlay the injustice of external forces dictating national boundaries and the inhumanity heeped upon inhumanity and it is easy to understand why Bush's "war on terrorism" would be gasoline thrown on the fire of discontent. The war on terrorism immediately became an ignornant rallying cry for Americans in pursuit of retribution for 9-11-01 at the same time that it gave honor, recognition, and power to Bin Laden who had successfully picked a fight with the unequivocal leader of the western world. Could the scenario have been more advantageous to divisive, fanatical, and exploitive demagogues who wanted to discredit America?
The only way to counter the damage of the Iraq war that has now been proven to have nothing to do with 9-11-01, and the only way to diminish the impact of extremism on both sides, is to give voice to those who are reasonable. There are reasonable Americans, reasonable Arabs, and a growing number of educated people who can understand the complex environment in which we live. There are moderate Christians, Jews, and Muslims, who know that the search for spiritual meaning is one that we can all share rather than one that drives wedges among us.
Thank goodness that the "war on terror" is no longer part of American political rhetoric and thank God that we have the potential to reason with each other to explore past wrongs and find solutions that can bring us to peace. How to Win a Cosmic War provides a great, gripping, and relatively succinct description of how to move forward without it being about waging war.
Friday, July 24, 2009
Interfaith movement
Going back to my September 13, 2008, blog post where I reference "Integral Spirituality," I am reminded of Ken Wilber's assertion that conventional religious groups may be holding humanity back from an interfaith movement because of an unwillingness to engage "the other" in a curious and respectful way. Eboo Patel's Acts of Faith (2007) is a compelling example of how young people are beginning to seek the interfaith dialogue that Wilber foresaw as the beginning of second-order consciousness - consciousness that transcends a specific perspective, embraces others as having legitimacy, and deepens individual faith.
Eboo Patel's book relates the story of his youth in Chicago (Rogers Park) as the child of an Indian family who sought to improve their life by first seeking education and then residence and citizenship in the U.S.A. Although his parents raised him to understand Islam (i.e. reciting prayers to Allah, demonstrating modesty, and caring for others), he either withheld, or was shunned by his peers, into avoiding the discovery of his own deep cultural and religious background. When he arrived at the University of Illinois as a university student, he began to feel the freedom to explore his cultural background and began to embrace his Indian heritage and his Muslim spiritual identity.
Patel's discovery of his own faith identity drew him to relate to others with different, but related, faith commitments. Not until he encountered the Dalai Lama did he fully understand how important it is for those who want to engage interfaith questions to first understand their own faith. Without the solid foundation of knowing what we stand for, it is very difficult to be able to truly encounter another person whose views may be very different than our own. There simply is not enough secure, deep conviction to allow us to risk inviting exposure to another's faith. This is a key point of why many conventional churches and evangelical groups are reluctant about the idea of interfaith engagement. The fear of interfaith groups may expose their own weakness in the face of others' faith.
Patel has given voice to a youth interfaith movement that includes Islam, Christianity, Judaism, Hindi, and more. This movement is intended to deepen the faith of each and every participant while demonstrating the transcending beliefs that these great religions, and their prophets, embrace. Mohammed, Prophet of Islam said:
O mankind, We have created you
male and female, and appointed you
races and tribes, that you may know
one another. Surely the noblest
among you in the sight of God is
the most righteous.
This statement acknowledges that God created races and tribes - "to know one another." Not to demean, to defeat, to kill - but to know. Patel and the interfaith movement are working to create the dialogue that allows young people to know one another; our global community needs them and their knowledge of each other so badly. This is the only way I can see that we will be able to deal with the current divisive tribes, some of which do not want to know, and therefore seek to destroy, others.
The rise of religious prominence in the 21st century is predicted to replace the rise of the nation-states of the 19th and 20th centuries. There are those who now believe that religion and how it connects across the nation-states will either be the divider that destroys or the connector that will help us relate and therefore aid each other in the pursuit of a better life. My vote is for faith that embraces and connects and it may just create a place for us all.
Eboo Patel's book relates the story of his youth in Chicago (Rogers Park) as the child of an Indian family who sought to improve their life by first seeking education and then residence and citizenship in the U.S.A. Although his parents raised him to understand Islam (i.e. reciting prayers to Allah, demonstrating modesty, and caring for others), he either withheld, or was shunned by his peers, into avoiding the discovery of his own deep cultural and religious background. When he arrived at the University of Illinois as a university student, he began to feel the freedom to explore his cultural background and began to embrace his Indian heritage and his Muslim spiritual identity.
Patel's discovery of his own faith identity drew him to relate to others with different, but related, faith commitments. Not until he encountered the Dalai Lama did he fully understand how important it is for those who want to engage interfaith questions to first understand their own faith. Without the solid foundation of knowing what we stand for, it is very difficult to be able to truly encounter another person whose views may be very different than our own. There simply is not enough secure, deep conviction to allow us to risk inviting exposure to another's faith. This is a key point of why many conventional churches and evangelical groups are reluctant about the idea of interfaith engagement. The fear of interfaith groups may expose their own weakness in the face of others' faith.
Patel has given voice to a youth interfaith movement that includes Islam, Christianity, Judaism, Hindi, and more. This movement is intended to deepen the faith of each and every participant while demonstrating the transcending beliefs that these great religions, and their prophets, embrace. Mohammed, Prophet of Islam said:
O mankind, We have created you
male and female, and appointed you
races and tribes, that you may know
one another. Surely the noblest
among you in the sight of God is
the most righteous.
This statement acknowledges that God created races and tribes - "to know one another." Not to demean, to defeat, to kill - but to know. Patel and the interfaith movement are working to create the dialogue that allows young people to know one another; our global community needs them and their knowledge of each other so badly. This is the only way I can see that we will be able to deal with the current divisive tribes, some of which do not want to know, and therefore seek to destroy, others.
The rise of religious prominence in the 21st century is predicted to replace the rise of the nation-states of the 19th and 20th centuries. There are those who now believe that religion and how it connects across the nation-states will either be the divider that destroys or the connector that will help us relate and therefore aid each other in the pursuit of a better life. My vote is for faith that embraces and connects and it may just create a place for us all.
Sunday, July 19, 2009
History of the World
I recently finished what seemed to be a never-ending, but only 1,188 page, book. I've not read anything of this length (other than text books) since I read Atlas Shrugged by Ayn Rand in the 1970s (that's another story - why I read it and how it influenced me). The book, History of the World (J.M. Roberts, 2007), is a massive collection of 4,000+ years of history across geographic borders, cultures and civilizations.
The thing I enjoyed most was that History of the World included a great deal on the Middle East, Asia, and Africa before turning to Europe and North America. My recall of the history classes I've taken is that not much beyond Europe and North America was covered in any depth. Maybe it was simply my ethnocentric and selective perceptions. History of the World gave me a sense of the flow of civilizations over history, how each influenced others, and the issues with which they struggled.
It's impossible to capture the essence of a book that is 1,188 pages in length so I'll not even try. Suffice it to say that the book is very authoritative and provides amazing detail about the contexts of history. When I realized that I was observing the march of humanity with its triumphs and struggles, I grew in my pride of what humans have been able to do with the resources and circumstances that we've been given. I also realized that humanity has faced many, many seemingly insurmountable threats over the millennia, including a number of times where it appeared that we were on the brink of destruction. The gift of humanity and God is that somehow the resources, the adaptability, and the creativity in our souls allowed us to survive. I believe this as much in contemporary times as it has been demonstrated throughout human history.
My critique of Roberts' work includes two broad issues. First, there is surprisingly little about the visual and creative arts and how they reflected or stimulated changes in our world. Second, the closing chapter claims that Europe and its influence on the world has had the most profound impact on human history and striving. Europe's Enlightenment, Reformation, Colonialism, and other periods have had broad and deep impact on the globe. However, it seems unnecessary to claim these human accomplishments as superior to the many others that have occurred across time and in so many different geographic pockets. In contrast to accepting Europe's domination of history, Roberts' history actually returns to one place more than any other across all time - the Fertile Crescent where Iraq and Iran now lie. Whether it was the first civilizations (Babylonia and ancient Persia), the first time that a seat of government portrayed peaceful allies (Persepolis), the by-land or by-sea crossroads of trade (the Silk Road), the first multi-cultural community governed by mutual agreement (Medina), or the spread of Arab-world architecture and culture throughout Asia, Africa, and Europe, I have trouble understanding why Roberts chose to say that Europe influenced the course of humanity more than any other. Especially as we look at much of the contemporary world's news, Iraq and Iran are most assuredly back in the news.
All in all, Roberts' history was extremely helpful and I now find myself contextualizing things I observe or hear in much deeper ways than ever before. It is well worth reading if you have several months to dedicate to it.
The thing I enjoyed most was that History of the World included a great deal on the Middle East, Asia, and Africa before turning to Europe and North America. My recall of the history classes I've taken is that not much beyond Europe and North America was covered in any depth. Maybe it was simply my ethnocentric and selective perceptions. History of the World gave me a sense of the flow of civilizations over history, how each influenced others, and the issues with which they struggled.
It's impossible to capture the essence of a book that is 1,188 pages in length so I'll not even try. Suffice it to say that the book is very authoritative and provides amazing detail about the contexts of history. When I realized that I was observing the march of humanity with its triumphs and struggles, I grew in my pride of what humans have been able to do with the resources and circumstances that we've been given. I also realized that humanity has faced many, many seemingly insurmountable threats over the millennia, including a number of times where it appeared that we were on the brink of destruction. The gift of humanity and God is that somehow the resources, the adaptability, and the creativity in our souls allowed us to survive. I believe this as much in contemporary times as it has been demonstrated throughout human history.
My critique of Roberts' work includes two broad issues. First, there is surprisingly little about the visual and creative arts and how they reflected or stimulated changes in our world. Second, the closing chapter claims that Europe and its influence on the world has had the most profound impact on human history and striving. Europe's Enlightenment, Reformation, Colonialism, and other periods have had broad and deep impact on the globe. However, it seems unnecessary to claim these human accomplishments as superior to the many others that have occurred across time and in so many different geographic pockets. In contrast to accepting Europe's domination of history, Roberts' history actually returns to one place more than any other across all time - the Fertile Crescent where Iraq and Iran now lie. Whether it was the first civilizations (Babylonia and ancient Persia), the first time that a seat of government portrayed peaceful allies (Persepolis), the by-land or by-sea crossroads of trade (the Silk Road), the first multi-cultural community governed by mutual agreement (Medina), or the spread of Arab-world architecture and culture throughout Asia, Africa, and Europe, I have trouble understanding why Roberts chose to say that Europe influenced the course of humanity more than any other. Especially as we look at much of the contemporary world's news, Iraq and Iran are most assuredly back in the news.
All in all, Roberts' history was extremely helpful and I now find myself contextualizing things I observe or hear in much deeper ways than ever before. It is well worth reading if you have several months to dedicate to it.
Saturday, July 11, 2009
The best lack all conviction, while the worst are full of passionate intensity...
Greg Mortenson and David Oliver Relin, quote William Butler Yeats' "The Second Coming" in Chapter 20 (p. 276), "Tea with the Taliban," in Three Cups of Tea:
Things fall apart; the centre cannot hold.
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack conviction, while the worst
Are full of passionate intensity.
As I came near the end of Three Cups of Tea I was troubled by this dismal quote and how there are many today who believe that this is the state of our world. Nevertheless, Mortenson's story of building schools to educate girls in the rugged mountains of Pakistan and Afghanistan where the Taliban are entrenched challenges any pessimist who might try to deny that one individual, working respectfully with and through others, can make a difference.
I found much to ponder as I read Three Cups of Tea and it renewed me as I returned to the work at Qatar Foundation. The work in Qatar isn't nearly so difficult as Mortenson's yet there are critical lessons to be taken from Mortenson's work. The first lesson (p. 150) that I found most helpful is in the title itself - a lesson about culture (accepting tea as a gesture of hospitality) and the importance of being patient and building relationships when we try to bring about change. The second lesson (pp. 299-300) is in the proof of Mortenson's work - exemplified when late in the book, the first of the girls to graduate from the mountain schools comes into a circle of men in a conservative Islamic village to ask for support in pursuing further education. This young woman, Jahan, demonstrated the power of education and its transforming impact when she saw more possibilities for herself and her village by continuing her education. This particular example was observed by a journalist who was so overwhelmed that he helped to place the story in the April 6, 2003, Parade magazine, which itself transformed Mortenson's fledgling enterprise into a major force for peace-making in this troubled area about which we all have concerns.
Patience, relationships, perseverance, and faith - lessons to sustain hope and to counter a pessimist's view that "The best lack all conviction, while the worst are full of passionate (and sometimes destructive - added comment) intensity."
Things fall apart; the centre cannot hold.
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack conviction, while the worst
Are full of passionate intensity.
As I came near the end of Three Cups of Tea I was troubled by this dismal quote and how there are many today who believe that this is the state of our world. Nevertheless, Mortenson's story of building schools to educate girls in the rugged mountains of Pakistan and Afghanistan where the Taliban are entrenched challenges any pessimist who might try to deny that one individual, working respectfully with and through others, can make a difference.
I found much to ponder as I read Three Cups of Tea and it renewed me as I returned to the work at Qatar Foundation. The work in Qatar isn't nearly so difficult as Mortenson's yet there are critical lessons to be taken from Mortenson's work. The first lesson (p. 150) that I found most helpful is in the title itself - a lesson about culture (accepting tea as a gesture of hospitality) and the importance of being patient and building relationships when we try to bring about change. The second lesson (pp. 299-300) is in the proof of Mortenson's work - exemplified when late in the book, the first of the girls to graduate from the mountain schools comes into a circle of men in a conservative Islamic village to ask for support in pursuing further education. This young woman, Jahan, demonstrated the power of education and its transforming impact when she saw more possibilities for herself and her village by continuing her education. This particular example was observed by a journalist who was so overwhelmed that he helped to place the story in the April 6, 2003, Parade magazine, which itself transformed Mortenson's fledgling enterprise into a major force for peace-making in this troubled area about which we all have concerns.
Patience, relationships, perseverance, and faith - lessons to sustain hope and to counter a pessimist's view that "The best lack all conviction, while the worst are full of passionate (and sometimes destructive - added comment) intensity."
Monday, June 29, 2009
Islam - political or spiritual perspective
As alarm about the Iranian election and the outrage around the world about what is presumed to be election fraud continues, I struggle to understand how Islam can be used to justify persecution, silencing, and violence. Iran is an Islamic country as are Saudi Arabia, Qatar, and others. Because they are Islamic, the familiar Western idea of separation of Church and State is not only unheeded, it cannot be understood by those who believe that one's spiritual life has to be acknowledged and expressed in family, relationships, work, and community.
The problem in Iran is that Islam has been high-jacked for political gain. Those who voice different perspectives are vilified as anti-Muslim rather than simply people with another voice. Ali Allawi's "Islamic Civilization in Peril" gets to some of the points that are most worth consideration. Most importantly, Allawi's commentary addresses the struggle between modernization and remaining true to the core beliefs of Islam - justice, moderation, respectful accommodation, and the rejection of oppression.
It is critical that Westerners understand what is at the center of Islam and that a dialogue that informs, rather than divides, underscores the public discourse.
The problem in Iran is that Islam has been high-jacked for political gain. Those who voice different perspectives are vilified as anti-Muslim rather than simply people with another voice. Ali Allawi's "Islamic Civilization in Peril" gets to some of the points that are most worth consideration. Most importantly, Allawi's commentary addresses the struggle between modernization and remaining true to the core beliefs of Islam - justice, moderation, respectful accommodation, and the rejection of oppression.
It is critical that Westerners understand what is at the center of Islam and that a dialogue that informs, rather than divides, underscores the public discourse.
Saturday, June 06, 2009
President Obama's Paradox Tour
President Obama's trip to the Middle East and Europe is making a difference. The speech to the Muslim world, although tempered with commentators' reservations regarding aspirations that will eventually have to be matched with actions, has been for the most part well received. If nothing else, President Obama has been acclaimed for truthfully expressing why things are so difficult in the Middle East and reaching out to change patterns that have been established over decades and centuries of conflict.
The overall diplomatic venture is a study in paradox. Beginning in Saudi Arabia, the birthplace of Islam, a faith that embraces other faiths and advocates peace, yet has spawned some sects of Islam that are more hostile to Western ideas than any other. Speaking from Egypt, a country in the Arab/Islamic world but not one whose leadership characterizes the type of democratic leadership that the West might advocate. Commenting about Isreal's violation of agreements on territorial boundaries and unwillingness to acknowledge the legitimacy of Palestine yet going to Buchenwald with the Chancellor of Germany and one of the most notable of all holocaust survivors (Eli Weisel) to visit the death camp that most represents the abuse and denigration of Jews. Going to Normandy to commemorate the landing of Allied forces that, while sacrificing so many American lives, marked the turning point of WWII. A series of dramatic and stunning contrasts.
Some may see in this trip the unfolding of contradictions that could not possibly contribute to coherent foreign policy. Yet for a "Third Culture Kid" whose life has been spent in different nations, cultures, and socioeconomic pockets, this trip reflects the reality of a world that is divided and broken but that has to let go of the suffering and pain if it is to move ahead into a new age.
It will be interesting to see what ultimately comes of the June 2009 Paradox Tour of President Obama. If nothing else, it will have to be remembered as one that faced multiple conflicting realities that must somehow come to peace with each other - the definition of paradox.
The overall diplomatic venture is a study in paradox. Beginning in Saudi Arabia, the birthplace of Islam, a faith that embraces other faiths and advocates peace, yet has spawned some sects of Islam that are more hostile to Western ideas than any other. Speaking from Egypt, a country in the Arab/Islamic world but not one whose leadership characterizes the type of democratic leadership that the West might advocate. Commenting about Isreal's violation of agreements on territorial boundaries and unwillingness to acknowledge the legitimacy of Palestine yet going to Buchenwald with the Chancellor of Germany and one of the most notable of all holocaust survivors (Eli Weisel) to visit the death camp that most represents the abuse and denigration of Jews. Going to Normandy to commemorate the landing of Allied forces that, while sacrificing so many American lives, marked the turning point of WWII. A series of dramatic and stunning contrasts.
Some may see in this trip the unfolding of contradictions that could not possibly contribute to coherent foreign policy. Yet for a "Third Culture Kid" whose life has been spent in different nations, cultures, and socioeconomic pockets, this trip reflects the reality of a world that is divided and broken but that has to let go of the suffering and pain if it is to move ahead into a new age.
It will be interesting to see what ultimately comes of the June 2009 Paradox Tour of President Obama. If nothing else, it will have to be remembered as one that faced multiple conflicting realities that must somehow come to peace with each other - the definition of paradox.
Thursday, June 04, 2009
Bism Illah Al-Rahman Al-Rahim
President of the U.S.A. Barrack Hussein Obama, is making final preparations for his much-anticipated statement to the Muslim world. The controversy is already swirling about whether or not Egypt is a fitting choice for this potentially momentous occasion. There will no doubt be many who will line up on opposing sides but, for me, the point is that it is happening at all.
While the political or cultural choice for the Muslim World speech and its contents are being debated, a colleague shared a powerful statement about something else that is underway - ecumenical dialogue among Christians, Jews, and Muslims. This dialogue is captured in the Muscat Manifesto by David Ford. Delivered at the Grand Mosque of Oman on 20 April, 2009, it is a statement about the work underway among religious leaders of the three Abrahamic faiths. The Common Word initiative is bringing religious leaders together to discuss the common wisdom of the Bible, Qur'an, and Torah, especially as it relates to the challenges of our times.
While President Obama prepares and as others prepare to assess his intent and impact, if only we could watch first for the wisdom of his reaching out to the Muslim world and hope that this wisdom will stimulate others to join the conversation. Bism Illah Al-Rahman Al-Rahim, "In the Name of God, the Compassionate, the Merciful."
While the political or cultural choice for the Muslim World speech and its contents are being debated, a colleague shared a powerful statement about something else that is underway - ecumenical dialogue among Christians, Jews, and Muslims. This dialogue is captured in the Muscat Manifesto by David Ford. Delivered at the Grand Mosque of Oman on 20 April, 2009, it is a statement about the work underway among religious leaders of the three Abrahamic faiths. The Common Word initiative is bringing religious leaders together to discuss the common wisdom of the Bible, Qur'an, and Torah, especially as it relates to the challenges of our times.
While President Obama prepares and as others prepare to assess his intent and impact, if only we could watch first for the wisdom of his reaching out to the Muslim world and hope that this wisdom will stimulate others to join the conversation. Bism Illah Al-Rahman Al-Rahim, "In the Name of God, the Compassionate, the Merciful."
Monday, June 01, 2009
Pursuing the noble identity
Jose Antonio Abreu reveals in this TEDTalks release why music is so critical to our global community. Abreu has found a way to unleash children in the pursuit of their noble identity, moving from the feeling of being no one to having an artistic voice that others will want to hear. Another demonstration of the power of music that can transform lives and governments...
Sunday, May 24, 2009
Effective teaching to counter misinformation
We are beginning the planning to host a joint study tour of University of Maryland masters and doctoral students and University of San Diego masters students in January 2010. We've created a new model of mutual learning where the visiting tours will engage with us before, during, and after the visit to understand Arab/Islamic world dynamics, learn about Education City, and engage with us in addressing issues that are important to our future success. I like to contrast this to the "edu-tourism" that so frequently occurs when groups visit Europe, Asia, or the Middle East. North Americans want to visit these places but we haven't had models to really engage in mutual learning so that those touring and those at the site benefit.
As part of our planning, we've begun to exchange publications and ideas about how to make the most of our experience. Susan Komives shared an article by Jack Meacham, "Effective Teaching to Counter Misinformation and Negative Stereotypes: The Example of Islam," (AAC&U Peer Review, Spring 2009, pp. 13-16) which I found particularly helpful. The basic premise of the article was that faculty may be reluctant to include potentially controversial content in their courses because these topics may stimulate negative reactions among students that will be disruptive in class and/or that faculty do not know how to handle. Jack also said that many times faculty invite experts to discuss controversial topics but that singling out the topic and having an expert detracts from the responsibility that all faculty and students should take in relation to difficult and contenscious topics.
A couple of the lessons that Jack Meacham concluded from his efforts to include Islam and Islamic history in his course were: start small and without the assumption of great expertise or profound impact (learn as you go along); treat Islam in the same way as other topics rather than singling it out as a special and more difficult case; use original sources (i.e. the Qur'an) to expose students to foundational rather than derived or interpretted views; start with "cool" topics and grow toward those that are more controversial; and finally, don't attempt to tell students what they should think, but let them come to their own conclusions. These may seem commonplace but they are very important when approaching a topic, like the Arab/Islamic world, that has been portrayed so negatively by Western government officials and news coverage. And, Jack found that his strategy worked because students' views changed significantly, and were less negative and stereotypic, by the end of the term.
The approach here seems to be one of normalizing the portrayal of something that is quite unfamiliar to students. The core of the Arab/Islamic world is much more like Western values than it is different, although a significant amount of the focus is typically on what's different. I'm not minimizing the differences because there are many and they are important. What I am saying is that the Arab/Islamic world as I've experienced it values education, family, balance, prosperity, and justice just as much as the West. The West and Arab/Islamic worlds approach these topics and others in different ways but, in order to grow in our understanding and appreciation of each other, we need to find ways of discerning the commonality rather than accentuating the difference. It appears that Jack Meacham's "countering misinformation" pedagogy has promise even in courses where first-hand experience is not possible. Imagine what can happen when the 2010 study tour actually visits with us and learns through direct exposure.
As part of our planning, we've begun to exchange publications and ideas about how to make the most of our experience. Susan Komives shared an article by Jack Meacham, "Effective Teaching to Counter Misinformation and Negative Stereotypes: The Example of Islam," (AAC&U Peer Review, Spring 2009, pp. 13-16) which I found particularly helpful. The basic premise of the article was that faculty may be reluctant to include potentially controversial content in their courses because these topics may stimulate negative reactions among students that will be disruptive in class and/or that faculty do not know how to handle. Jack also said that many times faculty invite experts to discuss controversial topics but that singling out the topic and having an expert detracts from the responsibility that all faculty and students should take in relation to difficult and contenscious topics.
A couple of the lessons that Jack Meacham concluded from his efforts to include Islam and Islamic history in his course were: start small and without the assumption of great expertise or profound impact (learn as you go along); treat Islam in the same way as other topics rather than singling it out as a special and more difficult case; use original sources (i.e. the Qur'an) to expose students to foundational rather than derived or interpretted views; start with "cool" topics and grow toward those that are more controversial; and finally, don't attempt to tell students what they should think, but let them come to their own conclusions. These may seem commonplace but they are very important when approaching a topic, like the Arab/Islamic world, that has been portrayed so negatively by Western government officials and news coverage. And, Jack found that his strategy worked because students' views changed significantly, and were less negative and stereotypic, by the end of the term.
The approach here seems to be one of normalizing the portrayal of something that is quite unfamiliar to students. The core of the Arab/Islamic world is much more like Western values than it is different, although a significant amount of the focus is typically on what's different. I'm not minimizing the differences because there are many and they are important. What I am saying is that the Arab/Islamic world as I've experienced it values education, family, balance, prosperity, and justice just as much as the West. The West and Arab/Islamic worlds approach these topics and others in different ways but, in order to grow in our understanding and appreciation of each other, we need to find ways of discerning the commonality rather than accentuating the difference. It appears that Jack Meacham's "countering misinformation" pedagogy has promise even in courses where first-hand experience is not possible. Imagine what can happen when the 2010 study tour actually visits with us and learns through direct exposure.
Wednesday, May 20, 2009
Indelible mark
The May 29, 2009, Chronicle of Higher Education has a special insert, Senior Convocation '09, that continues to tell the story of what's happening through Qatar Foundation at Education City. While the summaries in the supplement are all interesting, one particularly reflects what we seek to accomplish in students' lives. Dana Hadan, recent CMU-Q graduate, reflects on her experience in "A Final Destination? No, 'Life-Long Learning'" by talking about the critical importance of pursuing a breadth of learning opportunities in and out of the classroom. In addition to the article about Dana in the Chronicle, there is an ongoing blog where she responds to questions raised by NYTimes readers about her experience.
The type of education offered at Education City doesn't fit or isn't even possible for all Gulf countries and it's important to understand why. The difference is essentially a matter of depth of engagement. Engagement is a broad term that reflects everything from the pedagogy used in the classroom (critical reflection, discussion, experimentation, team work, and other participative methods) to where learning opportunities are available (classroom, residence hall, student organizations, sports, service, travel abroad). While educators in the U.S.A. take these pedagogical and experiential opportunities for granted, it becomes very obvious when you're in a setting where this type of learning is so new for students and so different from the form of learning environment offered elsewhere.
The indelible mark being made in the lives of Education City graduates and on the country and region are significant. This is not comfortable or easy work and those who are dedicated to it know how important it is to strike a balance that makes the indelible impact acceptable at each step along the way.
The type of education offered at Education City doesn't fit or isn't even possible for all Gulf countries and it's important to understand why. The difference is essentially a matter of depth of engagement. Engagement is a broad term that reflects everything from the pedagogy used in the classroom (critical reflection, discussion, experimentation, team work, and other participative methods) to where learning opportunities are available (classroom, residence hall, student organizations, sports, service, travel abroad). While educators in the U.S.A. take these pedagogical and experiential opportunities for granted, it becomes very obvious when you're in a setting where this type of learning is so new for students and so different from the form of learning environment offered elsewhere.
The indelible mark being made in the lives of Education City graduates and on the country and region are significant. This is not comfortable or easy work and those who are dedicated to it know how important it is to strike a balance that makes the indelible impact acceptable at each step along the way.
Sunday, May 10, 2009
Conviction and action
I've had several e-mail exchanges with a former student over the last couple of weeks. He was a student I had in a first-year leadership seminar and saw only occasionally over the rest of his time at Miami. He completed law school and inquired if he could list me as a reference to pass the bar. Our e-mail exchanges caused me to ask at the end of one why he had come back to correspond with me after several years of no interaction. His explanation was what I've found repeated throughout the deeper relationships I've had with students - he described the "seed planting" that so often occurs which then germinates and takes root at a later time. The process goes something like this 1) solid foundation from prior family and educational experience, 2) leads to comfort and curiosity about others' experience, 3) resulting in discernment of core convictions, and 4) eventually leads to a willingness to act with courage.
This progression isn't earth-shattering but it does reflect the steps that we see in many young adult development theories and the progression is especially reflective of the stages of the "presence" model upon which Deeper Learning in Leadership is based. The progression also mirrors James Fowler's stages of spiritual formation where spiritual understanding begins with a solid base, strong enough to allow for questioning. Then the questioning and exploration of others' views allows for a deepening of one's own beliefs or convictions. Once the deepening occurs, it then becomes possible to act with greater courage because conviction has taken root inside of us, rather than imposed from the outside on us.
The challenge is that this progression comes in one's own time and it is influenced heavily by the cultural context. I've always understood that we experience the stages at the times when our heads and hearts were ready but I didn't realize how powerful the cultural context could be until I began to understand the Gulf, Asia, and other collectivist societies. In more collectivist cultures, the importance of family, kinship, and tribe are very powerful. In many ways the power of collectivism may look somewhat like the pattern of young women in North America coming to their understanding of values and core purposes through relational rather than differentiating (as is more characteristic of men) processes. Arab, Asian, and other groups have far greater reverance for their elders and deference for authority which may result in different dynamics during the curiosity and discernment stages.
My reencounter with a former student stimulated me to think of conviction in action and how it is in many ways the same across time and culture, but also how it might be different as well...
This progression isn't earth-shattering but it does reflect the steps that we see in many young adult development theories and the progression is especially reflective of the stages of the "presence" model upon which Deeper Learning in Leadership is based. The progression also mirrors James Fowler's stages of spiritual formation where spiritual understanding begins with a solid base, strong enough to allow for questioning. Then the questioning and exploration of others' views allows for a deepening of one's own beliefs or convictions. Once the deepening occurs, it then becomes possible to act with greater courage because conviction has taken root inside of us, rather than imposed from the outside on us.
The challenge is that this progression comes in one's own time and it is influenced heavily by the cultural context. I've always understood that we experience the stages at the times when our heads and hearts were ready but I didn't realize how powerful the cultural context could be until I began to understand the Gulf, Asia, and other collectivist societies. In more collectivist cultures, the importance of family, kinship, and tribe are very powerful. In many ways the power of collectivism may look somewhat like the pattern of young women in North America coming to their understanding of values and core purposes through relational rather than differentiating (as is more characteristic of men) processes. Arab, Asian, and other groups have far greater reverance for their elders and deference for authority which may result in different dynamics during the curiosity and discernment stages.
My reencounter with a former student stimulated me to think of conviction in action and how it is in many ways the same across time and culture, but also how it might be different as well...
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