Neil Manel Frau-Cortes' blog on music, Judaism and new technologies

Posts tagged ‘networking’

Nice work if you can get it: on placement offices.

If this crisis has taught us something, I think is has been that Jewish organizations in general are in an urgent need of reinventing themselves. I have already written here about what I perceive to be a disconnect between Jewish institutions and the real Jewish community and its needs. Federations and JCC’s, for instance, seem to be programming activities that obeyed to the needs of the Jews of previous generations, who were not allowed to join gyms and social clubs, for instance. Today, instead of changing or eliminating those outdated activities, they go crazy trying to raise money to keep the machine running. In this new post I would want to reflect on the future denominational placement offices.

For those of you not acquainted with them, I’ll tell you that every Jewish movement –including some trans-denominational clergy associations– have placement offices of their own so that they can connect their rabbis or cantors seeking a job with the congregations that belong to that movement or with those shuls that –after paying a fee– decide to list with that office. Placement offices have rules for the congregations, particularly regarding the contract details. They also have rules for the clergy: rabbis or cantors that belong to that association are not allowed to contact synagogues directly but through the office; they cannot apply for congregational jobs outside of the office’s list; they can only be officially looking for jobs after telling their current synagogue that they want to leave, etc.

Of course these rules were formulated for a particular “echo-system” where there was a balance between clergy persons looking for jobs and congregations that were hiring. However, new factors have changed this landscape. As the Jewish population is getting older and smaller, fewer synagogues can afford to hire full-time rabbis. Some of these shuls struggle to keep their doors open, and many cannot afford membership in the denomination, so they become non-affiliated. Other shuls are mere lay-led chavurot and will not hire a religious leader. Bigger synagogues that in the past had a rabbi and a cantor now need to reduce staff and they just hire a rabbi. Finally, who needs to pay a fee to placement office when any shul can advertise a rabbinical job online for free or at a very low cost? On the clergy’s side things are changing too: today there are a number of non-denominational rabbinical and cantorial schools whose graduates are not subject to any of these rules and restrictions. In the case of cantors, there is a proliferation of the so-called cantorial soloists: anybody who can play some guitar and lead a service can fill cantorial positions, and they often do it for a lower salary or even as volunteers. The rabbinical and cantorial schools of all movements are graduating more people that needed. Some schools try to derive new graduates to non-congregational positions such as chaplancy, teaching or social activism, even if the salaries in these positions are so low that make very difficult to pay-off the student loans.

Although some placement offices may be aware and concerned for these changing circumstances, many others seem to prefer to dwell in the golden past. Their job –they tell you– is not to recruit new synagogues looking for rabbis and cantors, but to put both parties in touch and to oversee the process. We may be failing to see that in the current market situation, the hiring process often happens out of circuit and with no supervision. And yet, what are placement offices doing to enlarge their listings? In a world where congregations can list whenever they please, with so many independent seminaries and private ordinations, and even with non-denominational label becoming an added value, how are we going to maintain denominational placement offices?

Again, I don’t have an easy solution but I think that if we do not talk about the elephant in the room then the necessary brain-storming to solve the situation just can’t happen. If there will still be denominational placement offices in the future, they will have to learn to reinvent themselves. For one, we may have to acknowledge that monopolistic practices are a thing of the past. On the other hand, offices have to invest on staff that will bring about a more aggressive and effective marketing to increase the number of participating synagogues. One of the keys for “selling their product” would be rethinking what makes the denomination, movement or association unique. What can they offer their “clients” that they will not get elsewhere? Yes, there are many rabbis and cantors, but are they all from accredited schools? All rabbis have some sort of smicha, all cantors know some nusach, but have they received a solid pastoral training? What is the added value of having a Reconstructionist cantor or rabbi? What makes us unique?

Jews and the Internets

Any keyboard player of a certain age –and I risk dating myself here– will agree that the advent of commercial music synthesizers introduced revolutionary changes in the music scene. While for older or less adventurous musicians they mostly meant a tool for cheap emulation of acoustic instruments (why hire a string orchestra if you can use one of these new synth patches?), for artists who were ready to think outside the box the invention offered a dramatically enlarged sound palette. It just doesn’t make sense to poorly imitate violins when we can create amazing sounds that never existed before. Changing parameters is quite ineffective without a change of mindset.

 

New technology applied to Jewish institutions goes much farther than approaching email as a cheaper form of mass-mailing. Too many people still look at computers as sophisticated typewriters of sorts that will save us a fortune in printing and edition. Although there is a real danger of implementing new technology for the sake of itself, as an end and not as a means, most Jewish groups are rather conservative when investing in technology. Timidly, some denominations and groups are approaching the Internet with a more open mind and consider new possibilities such as podcasting their Shabbat service, using social networks to announce their programs, uploading their benei mitzvah materials online, etc. (I will not extend this post by enumerating potential uses of the internet, their virtues and flaws, but I suggest you to check this interesting article from the Reform movement). These are all good steps, although sometimes I wonder if we are not keeping the old same idea and just switching physical supports, like when we substituted the haftarot recorded on tape for those shiny CD’s. Yes, now the audio files can be downloaded straight to the kid’s Ipod, but isn’t the idea the same?

 

Of course, as the article says, the application of technology is not exempted of dangers. We risk having a virtual community of people connected online, but not in touch with each other in the “real” world. The availability of information may lead some to think that teachers, rabbis, and cantors are no longer needed, since after all the answers are online. We’ll have to believe that ultimately Judaism will find ways to use new inventions like we did in the past. The Talmud, as R. Dan Moskovitz says, was probably the first blog ever. This compendium of vivid discussions is based on a central mishnah to which a number of rabbis through the generations added their commentaries, rebated each other and a few times even reached to conclusions! From our modern perspective, the results may look somehow chaotic but they help us understand the richness of our diversity of opinions. When extending the metaphor to Web 2.0 and Judaism, we see many parallels. The problem –if there’s such a thing– is that today everybody can chime in, both rabbis and amkha, while in the Talmud only an elite was involved in the discussion.

 

New technology is not inherently good or bad; it just changes the rules of the game and, if we are lucky and clever planners, may become the motor for a giant evolutionary leap. The invention of the printing press allowed an unprecedented diffusion of Jewish knowledge and a standardization of key textual sources. What made the Shulhan Arukh the preferred halakhic code for generations was the virtue of being written at the beginning of the printing revolution. It enjoyed momentum over the older Arba Turim, for instance, thus becoming the reference code. Our current configuration of the Talmud –Mishnah and Gemara in the center, surrounded by Tosafot, Rashi, etc.–, was an innovation we owe to the early printers. And yet, the same miracle technology favored the expansion of Sabbateanism through Europe and that almost destroyed Judaism.

 

One of the virtues of web 2.0 is what Emily Grotta calls democratization of Jewish life, although I am not so sure new technology introduces a real democratization but rather an equalization of voices. People and opinions who were in the fringes now can reach big audiences. I think this is ultimately good and is helping create grassroots movements that are making a difference. Just a small example: when in the early nineties the first group for LGBTQ Catalan Jews was created, its founders had to invest many hours, phone calls and snail mail. After a year of hard work, when the group was about to host the European convention for Queer Jewish organizations for the first time in the country, joined pressures of the mainstream Jewish community managed to stop the event dead. The local group disappeared after a couple of years. By contrast, nowadays the new local Jewish LGBTQ group is alive and well. It started as a grassroots movement on Facebook, out of the reach of political games, interdenominational, and virtually unstoppable.

 

In any case, the democratization brought by Web 2.0 is not always so welcome and often has unpredictable consequences. It is a know fact that big pharmaceutical companies are eliminating their social networking groups. They simply are not willing to implement the feedback they receive about their products. Some Jewish institutions may just not really want feedback from our constituents. In another very interesting article Charles Lechner refers his conversation with certain Jewish federation who solicited his advise on online development. His answer was clear: you’ll have to think different, to evolve from the top-down agenda to a listening agenda, to give voice to people other than the big donors. Their answer: this is just not going to happen. The key is fear of democratizing the communication power, fear that information is going to spill out of control. What happens when you don’t listen? That all those marginalized voices stop sending their donations and even using your services. Sometimes –Lechner explains– the interest of the donors can clash with that of the regular patrons, like in the case of New Voices, a magazine targeting Jewish students. After listening to its readers, the magazine opened its pages to voices that were very critical with Israel. The donors, however, were not pleased and pulled their money out.

 

Jewish institutions are often controlled exclusively by big donors. As I wrote in several occasions, it is not clear what will synagogues and Jewish organizations look like in the future, but something tells me they will have to introduce many changes to survive. Take a look at the average age of these organizations boards. It is no secret that younger boards would probably be more open to technology changes, or to any kind of changes for that matter. And yet, an obsolete Jewish organization will probably not revive just because of a great Internet campaign. We have to face the future with realism, evaluating the actual needs of people and not expecting them to finance programs based on the needs other people had in the past.

 

5 Reasons Why Jewish Musicians Should Network: the Shalshelet Experience

Today my good friend Cantor Jill Pakman sent me a link to a video presentation of last Shalshelet festival in New York city. I’ve been honored to participate in the last two Shalshelet festivals, and lucky to have two of my compositions awarded and published there. (At the bottom of this post I’ll insert the presentation video as well as that of my piece for this year).

In any case, this presentation reminded me of the Shalshelet experience and made me reflect on Jewish musicians and composers, and how much we need to network. Shalshelet is an international festival that happens every other year. Composers and musicians from everywhere present their work at a main concert, as well as at a number of workshops. Other than the performances themselves, it is a great opportunity to connect with other people involved in Jewish music across borders and denominations. But why should we, as Jewish composers and musicians, care so much about networking and participate in events like Shalshelet. Here is my take, reduced to 5 main reasons:

1. Creating tradition: To me, this is the first and foremost reason. Unlike what most people believe, a good part of the “traditional” melodies we use at shul are not traditional at all. Our grand-parents would not recognize the eclectic mosaic of liturgical melodies we call “traditional” today. That includes hassidic music from the 1970s, Naomi Shemer, or Debbie Friedman, z”l. How can your music become the new tradition? Only by being shared and used by other cantors, song leaders, etc.

2. Diffusion of your work: Admittedly, unlike Christian rock, Jewish liturgical music doesn’t have many forums and doesn’t get much exposition in mainstream media. Major media are oblivious to our music and, if they ever touch the subject, it is only to offer a very partial, biased view of a couple of styles and standards, not of the whole panoply and richness of the Jewish musical universe.

3. Learning from others: We shouldn’t even have to mention that. Unfortunately, the smaller our entourage, the more we find artists that choose to measure up to the wrong models. Or maybe they just do not look up to other models but to themselves, secure as they are of their own artistic ways. I think this is particularly true in certain small and endogamic Jewish circles. There’s nothing as pernicious to art as misplaced artistic self-efficacy. (No, that’s not you, so stop worrying now 🙂 )

4. Collaboration. Let’s face it, generally Jewish music doesn’t make money. Most of us simply have no budget to hire session musicians for our recordings and for our performances.  However, cultivating your network is the key for having the collaboration of great Jewish musicians in your projects. I’ve been blessed with such opportunity in my last recording, and certainly look forward to repeat the experience with more and more projects, mine and other people’s.

5. Finding new venues for what you do. My immediate community is well aware that I perform Sephardic music and lecture (in more than one sense) about its history. Of course, I don’t feel the same ease and “authority” to play Yiddish ballads, for instance. Only by networking I can bring my music to another venue and get to know what you do, so I can invite you to talk and perform in my area.

So go ahead, network, network, network. We have amazing technologies at our fingertips. Let’s put them to good use. And let’s support great networking experiences such as Shalshelet.

Closing this  rather long post, here you have the videos. First, the Shalshelet presentation, with yours truly briefly talking at 2:39.

And here’s my piece, awarded in last Shalshelet. Sorry for the quality of the recording.