The NYU Reynolds Program Blog

       Dissent, divergence, dissonance. All common words used to describe something that does not align with the current wisdom, the so called status quo. As we all know, looking back at history, the major changemakers that we revere so much were in a way or other peculiarly extravagant compared to their contemporary establishment. But even with this historical recognition, convergence is still portrayed as the modern ideal of life in all sectors of society, from academia to the military. Free and collateral thought is suppressed and accused of a myriad of epithets, ranging from insanity, immorality, to plain bad taste.

       This can be understood as well as expected in conservative niches of society, but it is harmful and dangerous - considering the perspective of change - when it represents the major force of high-level academic institutions or even political leadership. Change is what we desire in order to shatter the diverse forms of oppression so to pursue the achievement of the ideals immortalized in the Universal Declaration of Human Rights. What we see today - and throughout history, one might say - is a witch hunt for the agents of change, the intellectuals and activists that possess divergent behavior and thoughts.

       If we are not ready to embrace the dissident and acknowledge this rather unorthodox person as the voice, hands and spirit of change, we are dooming humanity to sameness. So the challenge is, as always, a question: are we prepared to leave our comfort zone as well as our preconceptions in order to think outside of the box - or at least accept those who do it - for the sake of changing our inner and outer world?   

The NYU Reynolds Program in Social Entrepreneurship (www.nyu.edu/reynolds) is pleased to continue the 2009-10 "Social Entrepreneurship in the 21st Century" Speaker Series with Slow Money President and Investor's Circle Founder Woody Tasch. As president of Slow Money, a 501 c 3 formed in 2008, Woody is working to catalyze the flow of investment capital to small food enterprises and to promote new principles of fiduciary responsibility to support sustainable agriculture and the emergence of a restorative economy.

The event will take place on November 5 at 5:30pm at the Rudin Family Forum on the 2nd floor of the Puck Building, 295 Lafayette Street.  All are welcome, but space is limited and an RSVP is required at: http://www.zoomerang.com/Survey/?p=WEB229L2SDHJJ8. 

Now in its forth year, The Social Entrepreneurship in the 21st Century Speaker Series features a remarkable selection of social entrepreneurs and related leaders who have launched extraordinary programs, companies and movements addressing the most pressing challenges of the 21st century.  Reflecting the NYU Reynolds belief that social entrepreneurship is a meta-profession drawing on cross-disciplinary knowledge and practice, the series presents prominent social entrepreneurs and leaders from across the spectrum of public and professional sectors who will share their insights as cutting-edge, far reaching change makers.

Other speakers this year include Honest Tea Founder and TeaEO Seth Goldman, Former U.S. Ambassador and President and CEO of Population Services International Karl Hofmann, and George Foundation Founder Dr. Abraham George. Additional speakers to be scheduled throughout the year.

To learn more about the NYU Reynolds Speaker Series, and to access our audio and video library of previous speakers, click here or cut and paste http://www.nyu.edu/reynolds/speaker_series/ into your browser. The audio and video library is also available from the podcast section of iTunes. Search NYU Reynolds Program.

To learn more about the NYU Reynolds Program in Social Entrepreneurship, please visit us at http://www.nyu.edu/reynolds.  

Applications are available now for the New York University Reynolds Graduate Fellowship in Social Entrepreneurship (www.nyu.edu/reynolds).   Our goal is to attract, train, and encourage the next generation of social entrepreneurs. Each year we offer up to twenty graduate fellowships to a highly selective group of individuals from across all fields of study who posses the vision and passion to implement pattern breaking change to intractable social problems in sustainable and scalable ways.

Successful applicants will receive $50,000 in tuition aid and participate in an intensive two-year curricular and co-curricular component to compliment the students' particular courses of study including:   

• Incubator for social venture and non-profit development and launch
• The NYU Reynolds "Social Entrepreneurship in the 21^st Century" Speaker Series
• Specially designed course in social entrepreneurship
• One on one and small group social entrepreneurial coaching sessions with leaders in the field
• Seminars and workshops led by the Reynolds Expert Advisors and alumni
• Peer review sessions
• Intensive business plan coaching
• Summer internships and project-related work
• Mentorship
• Networking opportunities with visionary leaders from the public, private and citizen sectors
• Membership in a community of diverse and extraordinary changemakers

This opportunity is open to individuals applying to any full-time two year master's degree program at NYU seeking September 2010 enrollment, or students that are currently enrolled in the schools of Law, Medicine or Dentistry and will have  two years remaining beginning September 2010.  Application deadlines vary by school and run January through February. For more information or to apply, please visit the NYU Reynolds website at http://www.nyu.edu/reynolds.

Hey everyone:

I'm interested personally and professionally in health promotion and disease prevention, as I said during the retreat and all. My latest thoughts on the issue were spent in trying to figure out how can we effectively generate behavioral changes in a given individual/population, without coercion of any source. 

This post is by Yul-san Liem (am posting Alexandre's email re witnessing police harassment and my response to it together since he said he was having trouble posting to the blog.  His original email is below.)

This is my response, which I feel compelled to write, because I have been doing anti-police violence work for a little while now (really since 07), though folks I work with are far more knowledgeable ...  

That said, the first thing I will post are a few websites in case folks want more info about police accountability and anti-pv work that's going on in the city these days:

Peoplesjustice.org

Thejusticecommittee.org

http://mxgm.org/web/ (particularly see the know your rights info and the peoples self-defense campaign under Programs and Initiatives.)

http://ccrjustice.org/issues (see the Criminal Justice and Mass Incarceration section, esp the Stop and Frisk report.)

This list is by no means exhaustive, and doesn't deal with the incarceration side of the coin (with the exception of CCR).  It's just what comes quickly out of by head based on who I work with.

Secondly, as those of us who live in NYC know, what Alexandre witnesses is an upsetting, but not unusual scene.  Young, low-income folks of color are often targeted by the NYPD for very minor crimes (jumping turnstiles, riding bikes on the side walk, even spitting.)  More and more, cops are making arrests rather than giving young folks violations (tickets.)  While its is my understanding that there is no official quota system, cops are assessed for promotion based on the number of arrests they make, among other factors.  As a side note, young folks get handcuffed all the time (recently a 6 year-old was cuffed in a public school for throwing a tantrum.)  Additionally, partially in response of racial profiling, the recent years, the NYPD has made a concerted effort to recruit young people of color into their ranks.  You'll notice very few of the higher-ups are people of color (surprise surprise.)  Cops and anti-pv organizers alike often say that, first and foremost, the race of officers is blue - referring to the training and loyalty that makes cops ally with each other rather than their community members, and often cover up each other's abusive actions.

Third:  Some basic things you can do if you witness an instance of police violence:

1.   Stop and observe.  It's legal.  It may not deter an unlawful or unjust arrest, but it's possible that it will deter an escalated level of verbal, physical or sexual abuse.  (Of course, it also may not, thinking about Oscar Grant, where there were tons of folks watching.)

2.   If you have a camera on your phone or with you, document.  Police don't like this, but it's legal.  If the police tell you you're obstructing, tell them you will step back, but continue filming. Tell them you are observing your legal right to document police activity.

3.   If the person being targeted appears hurt or distraught, ask them about their condition.  If they feel comfortable talking to you, ask them if they want you to make a phone call for them and get the number.

4.   Write down the badge/car number of the cops involved and any other iding info.

5.   File a CCRB complaint (as Alexandre did.)  The more info you have about the event, the more likely it is that it will stick.  But it's still pretty unlikely (I think I have stats somewhere, if folks want.)

6.   If you actually want to do something more organized, get involved with a local Cop Watch team.  Some orgs. which do Cop Watch include the Justice Committee, Malcolm X Grassroots Movement and Make the Road New York, but there are more. (You can get in touch with me for more info.)

Finally:  I have lot's of resourses/analysis about the who, what, why, when and where of police violence.  So if folks are interested, let me know.

Sorry about the long post. 

P.S. Peoples' Justice (a city-wide coalition) recently commissioned Know Your Rights murals in Bushwick and Washington Heights and posted anti-pv billboards in those neighborhoods and Bed-Stuy.  If you're in those neighborhoods, look out for them. 

On a Thursday Night... I Failed a 13 Year Old Boy 

By Alexandre Carvalho  

"First of all, I'd like to say to everyone that I am sorry. Sorry for me being so infuriated and to some extent radical today. Usually I have strong positions, but normally express them in a kind and calm way; always looking to ground them on good arguments and evidence. But my heart was inflamed for something that I saw at the subway, while rushing to be on time for class. Me and two other colleagues were coming back from Peter Singer's lecture about the "Moral Obligation to End Poverty". We escaped in the middle of it so to arrive precisely at the right time for our first class. We were 5 minutes late. When the train stopped at W 4th st., we stormed out of the train and saw this rather strange scene.

A thirteen year old African-American was being arrested by this rough Latino policeman' the cause we couldn't figure out why  and everyone just kept starring. I looked around and some were indifferent, some were angry (don't know if towards the police officer or the kid) and many, the majority, didn't hesitate for a second and just went on minding their business. I wanted to stop and do something, but I was simply paralyzed. Not literally, because I kept going towards the exit, but in terms of will and ethical reasoning. To make matters worse, the kid looked 9 and the officer said the following words: "You think that only because you are 13, you won't be handcuffed?" and handcuffs him then in front of everybody, while the kid bursts into tears. "You should be ashamed of yourself!". And by this time, we reach the stairs and lose sight of the story. 

But something was terribly wrong in all that, couldn't stop thinking about it. I wanted to go back and stand for the kid, to say to the policeman 'What did he do that is so serious that you need to harass him and humiliate him ' and worse, cause an irreversible damage on his psyche, by handcuffing him? You should be ashamed of yourself. I don't know what he did, but I certainly know that this is unnecessary. He might have failed to abide by the law, but we as a society have failed HIM too.' 

And by this time, I arrived to class. But even though John's a great professor (could notice it already!), GHPM a great subject to study, and even though I read all the articles and was ready to contribute a lot, I simply couldn't stop thinking on how wrong was I in not standing out for him against the police officer. 

And then I had to leave class to think this through. And so I did. The first thoughts that crossed my mind were an attempt to identify the reasons that made me such an indifferent person. Ha. I was afraid. Afraid to get into trouble with the NYPD and lose my F-1 Status, and thus my dream to acquire a MPH in NYC/NYU. Were I willing to risk my skin in order to do what is right? Apparently not. And this realization stung me. I felt terrible. So, all this education that I have, all the Foucault's, all the Pedagogy of the Oppressed, means nothing, because I can't make the connection of all that towards a clearly absurd situation. Of course the law would be on my side. But I was weak and not fast enough. 

I had to redeem myself somehow. I ran back to the subway station. When I reached the platform where the incident happened, the police and the kid weren't there. They took him. The subway surveillance office, where I went to ask for help, didn't know anything about it. So I went up the stairs and started to go back to Bobst' and got completely lost in the way. Know the region well enough by now, but for 20 minutes I kept going back and fourth in the streets without knowing the right way. Maybe me losing myself completely was an expression of how I was inside. Lost. With no directions." 

P.S.: I placed a complaint in 311 and they will investigate, and try to set up a personal appointment; will it work? Don't know. Have to hope for the best. 

By Keren G. Raz, 2008 Fellow, NYU Law

There's a discussion taking place on the following website about how to define social entrepreneurship: http://whiteafrican.com/2009/09/01/social-entrepreneurs-and-socap-09/comment-page-1/#comment-154490

Yul-San Liem, a 2009 fellow, found a very interesting article that also included a definition of social entrepreneurship that I like...and it's also concrete enough to make sense to those who do not like buzz words or abstract vocabulary.

The definition is: Social entrepreneurship is the use of business to achieve social gain, as well as financial gain.

Here's the link to the article: http://www.acupuncturetoday.com/mpacms/at/article.php?id=31448

by Alexandre Carvalho

Kate! Reynolds!

It was great to hear from you, to know a little more about your story, and observe that you too are a passionate one. It's through passion that one can measure the size of the human spirit, not through grades or Gross Domestic Product. But this is another discussion! I wish you good luck in Indonesia, a place where HIV is hitting hard. Please send me info about what you're doing. I'd like to follow.

Attached in this, is the Pew report. The Kaiser family and the Pew foundation made this report on the views of people worldwide concerning health issues. HIV, TB, Malaria, Healthcare costs and difficulties to afford them, it's all there. Also, they make some interesting comparisons and draw some curious conclusions that maybe worth to take a peep. Some back that interesting historical perspective Joshua pointed out; some show that we still have a lot to do until avoidable deaths (tragedies, in my view) could be completely stopped from happening. A huge report, I know, but if you read the first pages, it sums it all! The rest is just methodology and the actual responses people in each country gave.

Free Health care in a profit-oriented economy is a great challenge. Some countries that have experience on this - Brazil, yeah! - still have miles and miles to go. The public health system in Rio de Janeiro, for instance, has an "endemic" infra-structure problem. We lack meds, we lack exams, we even lack doctors and nurses. But is it because it's free? Is it because we have no market forces to drive it forward? No competition? Or is it corruption, bad political decisions, a passive culture that yelds too much? Etc etc etc...?

The Scandinavian countries, that have free health care systems, have a MUCH BETTER AND WORKING SYSTEM. It's not perfect, but no system is. Looking at their example, we observe that it goes beyond mere economics.

By Nathan Maton 

I recently interviewed Nathaniel Loewentheil (NL, pictured left) about the Roosevelt Institute, a student run policy organization he founded that now has over 7,000 students on 70 campuses. I think it represents a unique kind of social entrepreneurship, a type of which we have not heard much about in the NYU Reynolds Program-policy entrepreneurship. The Roosevelt Institute started as a national student-run think tank to inject young people's voices into the national policy debate and brought it to DC, where they have earned a place at the table on many progressive issues. I hope you enjoy the interview.

by Jane Lowicki-Zucca, 2007 Reynolds Fellow 

After reading Tracy Kidder's Mountains Beyond Mountains and sections of Paul Farmer's Pathologies of Power this semester, it was a privilege to hear Dr. Farmer speak in person at the NYU Medical School on April 30, 2009. He was the final speaker of the NYU Reynolds Program in Social Entrepreneurship 2008-2009 Speaker Series. In addition to his general affability and wit, several things he said have stayed with me as particularly meaningful.

He recapped comments he made at last year's Reynolds Speaker Series event, outlining three paradigms for involvement in international development work, or work with and for the world's poor more generally: rights-based; public health needs; and economic development. He called these paradigms complementary, noting their promise and limitations for prompting and informing appropriate, equitable and entrepreneurial action for social change. He repeated that there are no silver bullets, and stated that, "There is nothing to save us from hard work."

I took this to mean that whatever path you follow, recognize that it is not the only one that matters or that will provide answers, and that it will always involve an enormous effort, which will require new learning along the way.

He also noted that coordination is the biggest challenge to entrepreneurial approaches to social change. He quoted a Haitian proverb, "The rocks in the water do not know the pain of the rocks in the sun" and said that there are many important entrepreneurial projects being undertaken by do-gooders that are poorly coordinated. An important entrepreneurial activity then involves figuring out how to coordinate this work so that it adds up to more than the sum of its parts. He explained that the ongoing, devastating effects of recent hurricanes in Haiti are not simply the result of natural disaster, but result from a combined environmental, social and political disaster, requiring a much more coordinated approach to prevention and response.

Dr. Farmer further argued that entrepreneurial activity requires government, that is, public action to establish a basic "safety net" for people around the world. He called for a recommitment to, and investment in public health as an essential objective of, and basis for social entrepreneurship and social change. Dr. Farmer thus reminds us that important social innovation need not involve new ideas, but simply implementing them or implementing existing ideas in new ways.         

A reflection on Greg Mortenson, Three Cups of Tea, and CAI.

by Lizzie Hetzer

With a meek, modest, humble nature, Greg Mortenson radiates with a passion for education that bubbles just below the surface. Perhaps it's this mild and humble manner that allows Mortenson to so gently observe and respect the communities with which he has worked.

Mortenson's Central Asia Institute has the unique posture of working with communities to build ideal schools where much of the educational philosophy can be imagined, rather than fitted within an existing bureaucratic structure. While Mortenson could have taken any approach to education, CAI appears to have done the opposite of what is happening in the U.S. As hyper-standardization and rigid structure appear to be at the forefront of "education reform" in the States, Mortenson's organization builds community-owned schools in which communities have actual decision-making power, where spending is transparent. There is a contract with communities in which they decide how the schools will be governed.

Mortenson knows about the importance of listening. Asking: What are your community's priorities? Acknowledging the lived expertise of community members. While we privilege certain types of education and expression--for example written expression--these don't define education, knowledge, or intelligence. The ability to "read the world" can be just as powerful. Community members are experts in their lived experiences and can contribute to prioritizing and planning.

Educational theorist Paulo Freire pushes towards a theory of "dialogical action" when working with communities. He warns against falling prey to "cultural invasion" in which development workers and professionals come to solve all problems and develop solutions on their own. In Pedagogy of the Oppressed, he argues that often times, "professional" or "educated" individuals "do not listen to the people, but instead plan to teach them how to 'cast off the laziness which creates underdevelopment.' To these professionals, it seems absurd to consider the necessity of respecting the 'view of the world' held by the people." In order to be with communities rather than over or inside, we must recognize the importance of dialogue (sharing and listening) and appreciating the expertise of all participants in the process.

Mortenson made it clear that he believes communities are capability of running schools (tell this to the NYC Department of Ed!)

CAI schools are formed with community input that includes a focus on storytelling, culture, and languages. Storytelling can be a major stronghold within a community--in sharing and shaping history. In Local Acts, Jan Cohen Cruz, an Associate Professor at NYU's Tisch School of the Arts and community-based artist, comments, "storytelling as a traditional form of education passes on values, practices, experience, and knowledge that affirm the collective identity of the group." Education and schooling have the potential to distance students and participants from their communities or allow them to form connections with the community, explore the community's history, and recognize the beauty and struggle that lies within. Often, schooling drives students to leave the community if we place a negative focus on the community. The only desirable possibility is to escape. It's important to recognize education's potential to build up communities and preserve and share their important histories.

Mortenson describes education as an act of engagement and experience. He references the need to smell, taste, touch, and feel. Theater of the Oppressed author, practitioner and theorist Augusto Boal translated Freire's popular education theories into participatory and theatrical games and exercises. Through participatory techniques, Boal challenges us to truly listen to what we hear, feel what we touch, and see what we are looking at. With the development of these senses, we can pursue Freire's concept of literacy, not only learning to read words, but to read the world through sensory experience and emotion. And finally, by reading and recognizing the world, we are called to challenge, transform and re-name it.

When we hear Greg Mortenson's story, his quest to build schools to promote peace, we are touched. Why can't education be like this in the States? Do we think we are too advanced for an education that promotes community and peace? How can we re-imagine education?