Five Years and a National Award

In late March 2023 Rick Guzman, executive director of The Neighbor Project, received the Emerging Leader Award from the National NeighborWorks Association in a ceremony in Washington D.C.  The 6:30 video below shows the announcing of this award, Rick’s acceptance, and Brian Schrader’s nomination video.  Schrader is The Neighbor Project’s board chair.

It’s been five years since The Neighbor Project was formed on April 1, 2018 through the merger of Joseph Corporation and Emmanuel House (read the founding story here). In that timespan, it’s gone from 7 employees to 20, partnered with the City of Aurora to co-launch Illinois’ first Financial Empowerment Center, and is equipping record numbers of neighbors to achieve financial well-being, build wealth, and become the primary drivers of growth in their neighborhoods.

On top of that NeighborWorks America* has issued two successive “Exemplary” ratings to The Neighbor Project—making the organization one of the few to ever move from the lowest national rating (its pre-merger rating was “Vulnerable”) to the highest possible rating in just over three years.

In his acceptance speech Guzman thanked his board of directors at The Neighbor Project, his family, and his “amazing, talented, diverse” staff. “No one person moves an organization from ‘vulnerable’ to ‘exemplary,’” he said.  In the nomination video that followed his speech, board chair Bryan Schrader noted that Rick would be the first to give credit to his staff, but it’s his great leadership and guidance that also deserves praise.  Schrader noted Rick’s leadership in creating the Financial Empowerment Center and his commitment to diversity, equity, and inclusion.  In the beginning the board was super-majority white male. Now it’s nearly 50/50, the staff is 80% minority, 60% bilingual, and 50% female.  The Neighbor Project now also has a chief equity officer at the COO level to which all programs report.

Rick ended his acceptance speech by returning to the ideas he first articulated at the 2021 Neighbor Project gala.  There he urged us to “Flip the Hero Script,” positioning the people The Neighbor Project helps as the real heroes and the real drivers of community regeneration.

* The Neighbor Project (TNP) is a chartered member of NeighborWorks America, which is a Congressionally chartered Intermediary that provides critical training, funding AND organizational audits/assessments for TNP and nearly 250 similar organizations in all 50 states, plus D.C. and Puerto Rico.  Go Here for news and history of The Neighbor Project and its relationship to Emmanuel House and Bryan House. The latter is where it all began: a living memorial to Bryan Emmanuel Guzman started by Rick and Desiree Guzman.

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Healing Racial Trauma

Below is a 6:30 video showing a segment from Lenard McKelvey’s Comedy Central show Tha God’s Honest Truth.  He’s taken the performance name Charlamagne Tha God, which explains the name of his comedy show, which sometimes takes on topics not all that funny, as in the video below. He’s shown with three guests, but the clip I’ve edited down focuses on Resmaa Menakem, author most recently of My Grandmother’s Hands: Racialized Trauma and the Pathway to Mending Our Hearts and Bodies.  Earlier in the show McKelvey had interviewed two friends, Chico Bean and Ice Wave, about processing their racial trauma, and during the process had become triggered himself. “I thought I was past all that,” he says, and the video below begins just as Menakem says, “I saw it happen,” to which McKelvey just says, “Lord, have mercy.”  “That’s why when we came out I said to you, ‘We’re holding you, brother,’” Menakem says, and then we go on to watch Menakem lead everyone through a practice to help alleviate one aspect of racial trauma.

It’s been only 43 years since the American Psychiatric Association added, in 1980, Post Traumatic Stress Disorder, PTSD, to its central diagnostic guide, the Diagnostic and Statistical Manual of Mental Disorders, or DSM for short. This was the third edition, DSM-III, and the addition was controversial.  Today PTSD is accepted virtually throughout society, though it’s also misused, as its central component, trauma, is often attributed—sometimes jokingly, but many times not—to incidents that aren’t really that severe, intense, or injurious physically or emotionally. But who can deny that soldiers in combat or victims of rape haven’t been truly traumatized?

The same goes for victims of racism, though we’re just beginning to admit this to ourselves as a society. It’s taken so long because…well, because our racism blocks our full realization of how traumatic racism has been and continues to be.  Just over a year ago I posted on this site a five-minute video distilling the main ideas behind a 2008 lecture by Joy DeGruy.  As with many things, you have to go back to W.E.B. Dubois for someone who started a discussion pertinent to race, and it’s the same with the recognition of the trauma of racism.  But Joy DeGruy has been a key figure in bringing a growing recognition of race trauma to us today.  She calls it Post Traumatic Slave Syndrome.  You see your children sold off, your sister raped, your husband lynched.  You endure the absolute traumas of this with no mental health intervention whatever.  This goes on for centuries.

“Trauma in a person can appear like personality over time.  Trauma in a family can appear like family traits over time. Trauma in a people can appear like culture over time.”  This is one of Menakem’s key insights, as is the idea of “bracing.”  We walk around waiting for the next shoe to drop.  We brace for it, and this continual “bracedness” turns up the adrenaline, turns up the cortisol, and our bodies suffer because of it.  Menakem’s focus is on the bodily damage racism causes—the body which houses our instincts, our fight-flee-or-freeze reactions.  Racism not only attacks our minds, our emotions, but the very fiber of the bodies we inhabit.  And we all suffer from it, even whites, who are also profoundly damaged by the white supremacy that damages and traumatizes Blacks and other people of color all the time.  The police suffer, too, and much of the brutality they commit—no matter what color they are—comes from the culture of racial trauma that surrounds them.  It surrounds all of us.

I was recently in San Francisco.  I grew up in Hayward, California, just across the Bay.  And because our Pandemic had renewed and intensified anti-Asian hate, had caused the number of violent incidents against Asian Americans to soar across the country, but particularly in California, and particularly in San Francisco, I walked around “braced” all the time.  I felt my mind, my emotions, my body continually “braced,” continually clenched, every moment I was outside.  I was guarding against the possible blow, continually turning to watch reflections in the windows of stores I walked past so I could check who was behind me.  In that hyper-vigilant mode I realized how much of my life I’d spent being braced, though the racial trauma of my life is just barely on the scales of the traumatic.

Go to the Diversity Training and Teaching page and to the LEAD POST for the anti-racism workshop Becoming the Beloved Community, where this article and video are also listed.

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Cecil, Monk, and New Thing Jazz

The Video/Audio below is an excerpt from the 15th show of my radio series Voices and Freedoms: A History of Jazz, based on my 1976 book of the same name.  This show focuses on one of jazz’s most controversial figures: the pianist Cecil Taylor. The 16-part series played across the nation for five years in the late 70’s/early 80’ and holds its relevance—or is even more so—today than it was back then. The excerpts present about 6 to 10 minutes of the original 30-minute broadcasts. The link above takes you to information about the book and our plans to re-release it and provide access to the full-length original shows. Go HERE for a complete list of shows and links to all excerpts.

 

The 15th show of Voices and Freedoms focused on pianist Cecil Taylor, with a nod back to one of his great predecessors, Thelonius Monk, also a pianist and one of jazz’s greatest figures. This focus on Taylor, like perhaps my focus on Fats Waller earlier, might seem an odd choice to some, but I consider Taylor the third of the big three musicians of what became known as “New Thing Jazz.” The other two were John Coltrane (the focus of show #13) and Ornette Coleman (show #14).

New Thing Jazz sought to move jazz beyond what had become its standard form and sound, and for that reason it often produced music that was hard to understand and even harder to listen to.  In this 15th show of the series, I’m once again joined by the great jazz critic and scholar Martin Williams, who explains that the standard form for jazz was a theme and variations approach where a song’s main theme is presented, usually by the ensemble, and then, backed by a standard rhythm section of piano (or guitar, or both), bass and drums, the horn soloists take turns improvising on the melody and chord structure of that theme. The piano or guitar usually goes last, then there’s a bass and drum solo, then various standard ways of the horns interacting to bring the solos to a close before returning to a restatement of the opening theme.  I love that form, as do most musicians and listeners.  But practiced over and over again even I grow a little weary, and we look for something to break the mold, perhaps a particularly beautiful or energetic solo performance somewhere.

Each of the main proponents of New Thing Jazz explored deeper ways of breaking the mold. Coltrane explored alternatives to standard Western music and chordal structures, and often sought to break chords apart into “sheets of sound” and cadenzas of furious melodies.  Ornette Coleman questioned the business of soloists taking their turns playing while being backed by the rhythm section. In essence, he questioned why anybody had to play a subsidiary backup role. Couldn’t the group all be soloists playing together, with nobody subsidiary to anyone else.  This often produced a music where bass and drums and, if there was one, the pianist were pursuing solo lines at the same time all the horn soloists were playing their own solo lines.  Everything seemed to be happening at once:  the bass and drums and piano were going off on their own while the horn soloists were going their separate ways all at once themselves.  It often seemed a cacophony of sound. But Coleman’s notion could also produce a  wholeness and artistic convergence of purpose that was thrilling beyond belief. Cecil Taylor, a conservatory-trained musician, brought a deep understanding of modernist concert music by Bartok, Schoenberg, Stockhausen, and others to his concept of jazz playing and composition.

Bartok, for example, showed Taylor different ways of handling folk melodies, and many thought that in Cecil Taylor they had found that long-sought link between jazz and European concert music.  This was especially the case in so-called “aleatoric” music, where, as people like Werner Meyer-Eppler began to teach in the early 1950’s, a part of a composition is left to “chance” as the performer performs an otherwise composed piece of music.  Often, pianistically, this resulted in free and furious cascades of notes, a feature in a considerable amount of Taylor’s music.  The link between “aleatory” and “improvised” is easy to make, and takes us back even further into European music when Beethoven and many others improvised long variations on the pieces they had written.  But perhaps one of his major influences was the great jazz pianist Thelonius Monk (pictured above) who has made many appearances throughout this radio series.  This episode explores their relationship.

Still, it’s undeniable that some of Cecil Taylor’s music, especially one of his major works, Unit Structures, bears a striking resemblance to modern concert music using tone rows, seriality, and aleatory elements. But Cecil, like Monk, also adds to this a deep feeling for the blues and the vocal qualities of his playing are strong.  This episode on Taylor comes near the end of the Voices and Freedoms radio series, and here, more than ever, I was anxious to say that if people can see both that grasping after freer and freer forms of expression, plus that holding onto the importance of the human voice, they can understand the widest variety of jazz music and see how it emboldens us to resist dehumanization and uplift the freedom-seeking, voice-affirming humanity in us all.

Go to the Diversity Training and Teaching main page, and to a list of these radio show excerpts.

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