Running Head: Connecting Multicultural Communities

Music as a Catalyst for Connecting Multicultural Communities

Caitlin A. Leffingwell
Eastern University

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Thesis Literature Review

Abstract
As Social Capital Theory propounds in great detail, one of the most important elements to
living a meaningful, productive life can be found in our relationships with others. Much like all
other forms of capital, these social connections open up opportunities that enrich our lives with
not only material necessities but also hope for a better future. Yet research shows that such social
capital began declining in America during the latter half of the 21st century, such that even in
urban areas, where such human interaction should be a defining feature, our lack of meaningful
social interaction is downright stunning. This disconnect is particularly detrimental for
communities who struggle to find sufficient resources for survival and do not have access to the
resources available to other communities, such that a lack of bridging capital leaves underserved
communities at higher risk for negative life outcomes and a correlated decrease in many
attributes of hope. However, research also has started to acknowledge music education and
performance as a uniquely powerful tool for linking even the most diverse communities in a way
that increases social capital and hope for everyone involved. As such, this thesis seeks to explore
the ways that connecting violin students from two communities of very different cultural and
socioeconomic backgrounds can increase hope through increased social capital.

Keywords: social capital, bridging capital, protective factors, risk factors, hope, education,
music, performance, waypower, willpower, interconnectedness,transcendence

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Introduction
While waiting for the opportunity to expand an after-school violin program into a full day
program with private lessons, the violin instructor at a public school in Hartford, Connecticut
began recruiting her students for supplementary private lessons at a local cultural center that
offered quality arts training. However, even the highly subsidized rate at this organization proved
daunting at best and insurmountable at worst for even the most interested students due to the
high rates of poverty at this school, such that the instructor turned toward social media to inquire
if anyone would like to sponsor a violinist. Though posted on something of a desperate whim,
the response was stunningwithin a week, contributions more than covered family need and
even expanded the opportunity to additional students as well.
Although the story could end there and leave us baskingand rightfully soin a
moment that testifies to many positive elements in this world, reality nonetheless exudes its usual
complexity as the story continues. When shown some of these scholarship donations, one of the
violin students gaped with stunned confusion and asked, Are these rich people? They give so
muchlook, a $50 scholarship! That is so much! Such a poignant exclamation found even
deeper meaning at his first lesson just days later, when his mom handed in the amount that she
could offera $50 billwith a face etched with expressions of sacrifice and determination.
Such responses speak powerfully to the disconnect that plagues humanitya relational gap that
prevents communities from knowing the reality of others. This chasm is not merely grounded in
the materials that people have or have not, or in the differing value of $50, but in the alienation
by which some cannot understand the pain of choosing between violin lessons and food while
others cannot know that such pain is not the norm. Even in the same country, the same state, or

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even adjacent neighborhoods, we can be from different and disconnected worldsa divide that
ultimately lessens the quality of life for everyone involved.
Looking beyond this display of disconnection, however, stories such as this also give us a
glimpse into the benefits to be shared by everyone involved when different worlds do collide.
Such moments form a foundation for expanded opportunities, shared resources, andperhaps
most importantlyincreased hope. With research increasingly pointing to relationships as the
keystone of our human existence, the fact that important benefits accompany such increased
connection in moments like this is quite unsurprising. Moreover, such stories also reveal how
music can be an incredibly effective connector between such worldsa source of commonality
that acts as a catalyst for relationships to form between even the most different of people. In fact,
music may even be one of the only tools that can form these initial bonds in contexts where very
little interaction exists or even seems possibleparticularly when forming connections between
different cultures and different socioeconomic backgrounds. In doing so, music may be an
important key to opening up resources particularly for communities with the most to gain.
Need for Study
As expounded upon in the full literature review section below, this idea that healthy
relationships are a resource that leads to other resources has been well established by research
through Social Capital Theory (Putnam, 2000; Lin, 2001; Corbett & Fikkert, 2009). Similarly,
research has also long established the connections between social capital and hope, which Hope
Theory (Webb, 2007; Snyder, 2002; McGreer, 2004; Abrams & Keren, 2007; Lueck, 2007) and
the Manifestations of Hope chart (Tan, 2008) speak to in great detail. All of this research relates
strongly to the urban issues facing particularly at-risk communities, where social capital and
hope can be in high demand but short supply (Ratcliffe & McKernan, 2010; Childrens Bureau,

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2013; Powell, 2012; Putnam, 2000). Yet the growing literature that propounds overall benefits of
music education and performance (Shuler, 1991; Jensen, 2001; Levitin, 2006; Gardner, 2011) has
yet to prompt significant research regarding how effectively music can connect even the most
diverse communities and thereby increase social capital and the hope that comesparticularly
for communities starting with less (Bates, 2012; Anderson, 2002; Jones, 2010; Corbitt and NixEarly, 2003; Guetzkow, 2002).
Research Question
In light of this existing research and persisting need, this thesis attempts to answer the
following research question: When used as a catalyst for connecting diverse communities, how
effectively does music increase both bridging capital and related attributes of hope?
Literature Review
Social Capital: Although fairly new to the official world of academia, the concept of
social capital has nonetheless established significance rightfully on par with the various other
forms of capital so widely discussed by the fields of economics and social justice alike. As Lin
(2001) wrote, capital of any kind is simply an investment of resources with expected returns in
the marketplace (p.1), while social capital specifically refers to the expected returns from an
investment in social relations (p.19). Lin (2001) also wrote that social capital revolves around
three central componentsstructure (embeddedness), opportunity (accessibility through social
networks), and action (use) (p.41)and is therefore comprised of resources embedded in a
social structure that are accessed and/or mobilized in purposive actions (p.29). In other words,
social capital refers to the healthy relationships and connections that we can access in order to
live a better life.

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As research from a variety of fields has shown in the past few decades alone, such
betterment comes in many forms. Lin (2001) argued that returns on investment could include
benefits ranging from information and influence to social credentials and identity reinforcement
(p.20), while Putnam (2000) spoke extensively to the fact that social capital is incredibly
important for our well-being as both individuals and a global societyimproving quality of life,
facilitating problem solving, assisting with conflict resolution, advancing growth, increasing
justice, and much more. Social capital, or resources accessed through such connections and
relations, is critical (along with human capital, or what a person or an organization actually
possesses) to individuals, social groups, organizations, and communities in achieving objectives
(Lin, 2001, p.1). From a still more meaningful and even spiritual level, Corbett and Fikkert
(2009) argued that relationships form the very core of our human existence:
[Bryant] Myers explains that before the fall, God established four foundational
relationships for each person: a relationship with God, with self, with others, and with the
rest of creation These relationships are the building blocks of all of life. When they are
functioning properly, humans experience the fullness of life that God intended because
we are being what God created us to be. (p.57)
Attributing such gravity to relationships stirs in us an urgency to understand how our social
connections impact and are impacted by all of our societal systems, as well as to heed the
evidence that social capital makes us smarter, healthier, safer, richer, and better able to govern a
just and stable democracy (Putnam, 2000, p.290).
Despite abundant affirmations that social capital is a good thing, the current state of it in
the United States is rather discouraging. Putnams (2000) extensive research on current trends
revealed that after a steady increase throughout the first six decades of the 21st century, social

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capital has drastically decreased since the 1960s and 70s. Thin, single-stranded, surf-by
interactions are gradually replacing dense, multistranded, well-exercised bonds. More of our
social connectedness is one shot, special purpose, and self oriented (Putnam, 2000, pp.183-184).
While a few exceptions to this theme do exist, such as increases in small groups, social
movements, and telecommunications, the general trend is one marked by disconnection and the
social ills that come with it (Putnam, 2000).
Urban Issues: When considered specifically in terms of its role in urban areas, the story
of social capital develops even further. In many ways, the city first emerged because of its unique
ability to gather multitudes of diverse people so that labor could be divided and the benefits
thereof could be maximized; rather than individual families and communities holding
responsibility for every element of their survival, diversifying labor allowed for surplus that
could be shared (Palen, 2014). Despite the fact that this is still a defining hallmark of all urban
areas, diversifications also has led to inequality and disconnecta large and growing gap
between not only individuals, but also communities. Social Capital Theory research distinguishes
between these forms of capital with the terms bonding and bridging, with the first referring
to exclusive, intragroup connections and the latter referring to inclusive, intergroup connections.
Putnam (2000) noted that both are needed in balanced measure for different benefits (p.362),
because Some forms of social capital are, by choice or necessity, inward looking and tend to
reinforce exclusive identities and homogeneous groups[while] Other networks are outward
looking and encompass people across diverse social cleavages (p.22).
Due largely to the principle of homophily, which states that social interactions tend to
take place among individuals with similar lifestyles and socioeconomic characteristics (Lin,
2001, p.39), bonding capital tends to be more prevalent and widely used to preserve existing

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resources (Putnam, 2000). Yet particularly in disadvantaged communities, where existing

resources can be barely sufficient for survival, members often lack the bridging capital that
would allow access to increased resources. Similarly, Lin (2001) postulates that social
interactions usually occur among actors with similar or contiguous characteristics of resources
and lifestyles, such that heterophilous interactions (between actors with dissimilar resources)
are generally more difficult and less common due to the myriad of social issues that accompany
them. As such, greater gapsboth in terms of relationships and resourcesexist between
communities of different cultural and socioeconomic backgrounds, even when such communities
occupy the same urban area.
At-risk Communities: Within the overarching saga of declining social capital in
America, this specific absence of bridging capital in lower socioeconomic urban communities is
particularly poignant because of its contribution to the many other factors that prevent these
members of society from living the most meaningful and abundant lives possible. As Ratcliffe
and McKernan (2010) found, Children who are born into poverty and spend multiple years
living in poor families have worse adult outcomes than their counterparts in higher-income
families (p.1). These negative outcomes can include teen nonmarital births, dropping out of
high school, long-lasting poverty in adulthood, and lack of consistent employment (Ratcliffe &
McKernan, 2010), in addition to a host of psychological, physical, and social maladies
(Childrens Bureau, 2013, pp.2-3).
Furthermore, Powell (2012) made it very clear that In a wealthy and mature democracy,
poverty is largely about social exclusion and the lack of belonging, not material inequalityOne
is poor if one does not have the things needed to be a respected member of society (p.3). From
this perspective, poverty in the United States is intrinsically related to the lack of social capital

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that many poor communities face. As Putnam (2000) wrote, Precisely because poor people (by
definition) have little economic capital and face formidable obstacles in acquiring human capital
(that is, education), social capital is disproportionately important to their welfare[, and] the
impact of that development [the erosion of social capital] has so far been greater in the inner city,
which lacks the cushioning of other forms of capital (p.318). As such, certain impoverished and
excluded communities have fewer resources and less access to external resources than their
wealthier, more connected counterparts and are therefore at greater risk of the many negative
outcomes that correlate to these conditions.
Hope: On a much more positive note, research shows that such risk factors can be
counterbalanced by Protective Factors, which encompass family, social, psychological, and
behavioral characteristics that can provide a buffer for the children and youth (Risk and
Protective Factors Framework, n.d.; Hawkins, Catalano, & Miller, 1992). One of the most
foundational elements of these factors is that of hope, which, despite having a complex history in
literature, is always considered a key element to living a meaningful, productive life. Webb
(2007) described the turbulent process of understanding hope with the following summary:
Hope is variously designated an emotion, a cognitive process, an existential stance, a
state of being, a disposition, a state of mind, an emotion which resembles a state of mind,
an instinct, impulse or intuition, a subliminal sense, a formed habit, a sociohormone,
some complex, multifaceted affective-cognitive-behavioural phenomenon, or, quite
simply, a mystery (p.67).
In fact, most attempts to solve this mystery have only revealed its relentless complexity in
greater detail. For the purpose of this work, we will follow the definition that Snyder (2002)
utilized for Hope Theory, which states that Hope is a positive motivational state that is based on

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an inter- actively derived sense of successful (a) agency (goal-directed energy), and (b) pathways
(planning to meet goals)" (p.250). To simplify this even further, we will consider hope to be a
combination of pathways and agency, or the waypower and willpower, needed to design and
accomplish ways of improving life (Snyder, 2002; Tan, 2008).
Furthermore, in the midst of all this seemingly discordant chaos regarding the nature of
hope, two common themes provide some sanity during our quest for understanding hope in a
practical way. First, all literature agreed that hope is an important part of the human existence
both crucial for enhancing the quality of our lives (Snyder, 2002, p.268) and an essential and
distinctive feature of human agency (McGreer, 2004, p.102). Moreover, it not only bears
importance for individuals, but for humanity as a whole (Braithwaite, 2004) through phenomena
such as institutional hope (Abrams & Keren, 2007), collective hope (McGreer, 2004), and the
social change that results from cyclical community hope (Lueck, 2007).
Second, research consistently revealed that not everyone experiences hope to the same
degree. Regardless of the exact form it takes or whether it arises intrinsically or socially, hope of
any kind seemingly appears to stronger and healthier degrees in some people rather than others
(Webb, 2007; Abrams & Keren, 2007). According to Snyder (2002), such High-hope persons
consistently fare better than their low-hope counterparts in the arenas of academics, athletics,
physical health, psychological adjustment, and psychotherapy, while experiencing less hope
tends to create a downward spiral of negativity that leads to helplessness, lethargy, stress, and
frequent failure at creating or achieving life goals (p.258).
While the exact reasons for this disparity are as uncertain as the commodity itself, the
Hope Theory scales expressed by Snyder (2002) determined that common correlations include
many of the elements related to poverty and low social capital. In fact, he noted that both the loss

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and learning of hope always involves other people, and that hope is inherently a way of thinking
that occurs in social commerce. To not connect with others, in many ways, is not to hope
(pp.263-264). In other words, less hope correlates to both fewer resources and diminished quality
of life. As such, we can also assume that greater hope correlates to both more resources and an
increased quality of life.
Music Education and Performance: Considering this complex situation, in which
certain urban communities lack the bridging capital necessary to increase resources and lower
their risk for negative life outcomes, perhaps one of the most underutilized, yet promising
remedies may come in the form of music. Interestingly, just as Braithwaite (2004) calls the use of
hope interventions a preventative medicine for societal ills, so Shuler (1991) uses the same
exact term for music educationspecifically as it applies to at-risk youth. Certainly the universal
benefits of learning music have begun entering general knowledge, with books like Eric Jensens
Arts with the Brain in Mind (2001) or Daniel Levitins This is Your Brain on Music (2006)
discussing the stunning plethora of ways that music can lead to emotional, mental, physical, and
even spiritual improvements. When Howard Gardner (2011) proposed the revolutionary Theory
of Multiple Intelligences, he even included music as one of the ways that students naturally learn
an affirmation for music programs that have long avowed the whole language nature of
music and its ability to match many different learning styles (Shuler, 1991).
Unfortunately, access to music education and its many inherent benefits has long been
limited to students in social classes that provide the right financial resources, cultural practices,
and social networksoften those who are not nearly as at-risk for the many factors that lower
quality of life (Bates, 2012). Because students from low socioeconomic backgrounds often do
not have such access, very little research has been done specifically on the benefits of music

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education for at-risk youth. Nevertheless, existing research does show a promising fit between
the benefits of music instruction and the specific needs of at-risk youth. Simply listening to
music allows us to experience a moment of utopialife envisioned and possibility tastedin a
way that begins to foster hope in the listener (Anderson, 2002); similarly, teaching it operates
from a strengths-basedrather than stigma-basedmentality that works from students strengths
rather than trying to fix their weaknesses (Braithwaite, 2004; Snyder, 2002). In particular,
composition offers students a level of self-expression that many at-risk youth crave, while the
unique and appealing nature of music in general helps to address academic risks by increasing
students ability and desire to learn. In ways like these, music can not only help students
develop important skills, but can also help them avoid the problems of frustration, alienation, and
self-doubt that often place students at risk of failure (Shuler, 1991, p.28). This strategy
ultimately helps students to develop various elements of hope and therefore reap the many
empowering benefits that accompany themrestoring their chances for a quality of life that had
previously been stolen by injustice.
Digging a bit further into this area of literature reveals that even beyond the individual
level, music may have still greater untapped potential through its ability to connect entire
communitieseven those with vastly different cultural and socioeconomic backgroundsand
thereby increase resources and quality of life for everyone involved. Jones (2010) wrote that
Music serves as a perfect mediating space for people of different groups and musicking not only
develops a sense of shared identity and intercultural understanding, but also can teach skills for
democratic action such as leading and following, teamwork, debate, compromise and so forth
(p.295). In this sense, music is like the first cable sent across a chasm to begin building a bridge
the catalyst, so to speak, for relationships to form and ultimately become increasingly stronger.

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As Corbitt and Nix-Early (2003) demonstrated in great detail, the arts foster participation across
class and ethnicity; thus, arts make a unique contribution to overcoming exclusion and fostering
community revitalization (p.174). Even entire models have been developed based on this unique
community-building role of the arts, such as Arts-Based Community Development (Cleveland,
2011), Community Cultural Development (Goldbard & Adams, 2006), and Arts in Redemptive
Transformation (Corbitt & Nix-Early, 2003). As Guetzkow (2002) wrote, community arts
programs are said to build social capital by boosting individuals ability and motivation to be
civically engaged, as well as building organizational capacity for effective action (p.6). In this
sense, by increasing bridging capital through healthy relationships between diverse communities,
music can increase the willpower and waypower attributes of hope for many different groups of
people.
Conclusion: Arguably the most pivotal part of the story that launched this literature
review was not the transfer of material capital that allowed the student to start violin lessons, but
in the revealingand reversingof a relational gap between two very different worlds. If
relationships are truly the foundational element of our human existence, then such connections
with others should garner our attention when determining both the social ills and social
transformation in our world. Along these lines, this story illustrates both our need for and the
possibilities inherent to increased social capital, especially when it comes in the form of bridging
diverse communities. Though the odds are against such capital because of the natural homophily
principle and a decline in social capital overall, both research and experience speak to the fact
that the rewards are more than worth it for everyone involved (Lin, 2001; Putnam, 2000; Bates,
2012).

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As Stolle et al. (2008) wrote, such capital has the power to join people of diverse
backgrounds, crossing ethnic, racial or religious boundaries. The resulting social interaction,
cooperation and familiarity lead to the development of knowledge-based trust among dissimilar
individuals, which in turn fosters the development of a broader, more generalizable trust (p.60).
Such trust, as well as the generalized reciprocity that accompanies it, is what Putnam (2000)
calls fundamental to civilized life, because they both lubricate the inevitable frictions of
social life and reduce social transaction costs for increased efficiency (p.135). Especially for
communities who are already more at-risk of negative life outcomes due to poverty and other
risk factors, the positive effects of increased bridging capital is particularly noticeable (Putnam,
2000, p.299). Such capital links these previously excluded communities to external resources,
which increases many attributes of hope and a myriad of other related protective factors.
In the effort to employ such a strategy for increasing social capital and hope, particularly
by building bridges between diverse communities, research suggests that one of the most
effective tools for this initial contact may be music education and performance. Though still
employed to a much smaller degree than its power merits, music not only richly equips
individuals with numerous benefits (improved focus, cognitive capacity, language and physical
development, and future opportunities to say the least), but also acts as an incredibly strong
connector between individuals and entire communities (Corbitt & Nix-Early, 2003). For this
reason, Jones (2010) argued that instead of social capital being a by-product of musicking,
music educators and community musicians should make it an implied goal (p.292). Urban areas
have the potential to make social capital and hope defining features, rather than declining ones,
by utilizing this unique tool to bridge diverse communities and thereby increase positive life
outcomes for everyone involved.

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Proposed Methodology
Stemming from this point in the literature, this thesis will take the form of a pilot project
aimed at fostering positive relationships between students of two very different communities
through learning and performing music together. One community includes students from Milner
Community School, which serves students from neighborhoods in the North End of Hartford
an area known for the highest rates of poverty and crime in the city. Most of these students are
considered at-risk youth for a variety of reasons and identify as ethnic minorities, with most
coming from West Indian or Puerto Rican backgrounds. Through a no-charge afterschool
program, these students have access to large-group violin lessons twice a week but do not have
access to their own instruments or any form of home practice. In contrast, the second community
includes students from St. Thomas the Apostle School in West Hartford, which is a private
catholic school that primarily serves a small but culturally diverse group of students from the
West Hartford area. This area is known for its affluence and low crime rates, and these violin
students pay tuition to receive private lessons and group lessons each week. Of those willing to
participate in this project, seven second grade students will be chosen from each school to take
part in six weeks of increasing interactions, rehearsals, and a culminating performance.
During the first three weeks, interactions will be entirely electronic or remote. Students
will write each other letters describing basic fun facts about themselves, such as their favorite
foods, their homes, their schools, their favorite music, etc. These messages will be shared during
group classes each week and discussed afterwards with the violin instructor. The students will
then begin exchange video recordingsfirst of themselves bowing to start the class, then
sharing a musical fact, then asking questions to be answered by the other class. As students start
to learn a shared repertoire (basic open-string songs that work well with simple accompaniment,

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such as the Batman Song and Song from Sweden) these recordings will also include clips of
them practicing. During the fourth week, the students will officially get to meet each other in
person for a field trip to a local performance, which they will enter after a short group game
(using information from the shared recordings) and leave following a short group discussion.
During the fifth week, students will again join together for a group rehearsal in a neutral location
(most likely at the Artists Collective, which is accessible and comfortable for both groups). They
will then perform together for friends and families during the sixth week at the same location,
followed by a short reception to allow families to interact as much as possible. This grand finale
will most likely be followed up with thank you recordings and possibly even an end-of-the year
reunion field trip of sorts, if students and families are interested.
These six weeks will take place after the winter break, from roughly January 25th to
March 4th. Initial remote interactions will take place during existing group classes twice a week
for both groups, while the combined group trip, rehearsal, and final performance will take place
during an evening that works best for most parents. Similarly, classes will take place at their
usual locations within each school, while the combined group trip, rehearsal, and performance
will take place at local areas that are easily accessible and neutral to both groups. Transportation
and costs will be provided through grants, school services, local donors, and families if
necessary.
As a pilot project, the aim of this thesis is to determine whether this form of musical
interaction is effective enough at increasing hope through social capital that it can be replicated
either between the same communities or even expanded to bridge other communities. As such,
three layers of assessment will take place. First, families will fill out brief assessments (possibly
through interviews, if necessary) before and after the project to determine changes in social

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capitalspecifically in the form of bridging capital. Second, students will complete similar
assessments (also written or completed orally, depending on student needs) before, halfway
through, and after the project to determine levels of hope related to social capitalspecifically
the attributes called interconnectedness and transcendence. The violin instructor will also record
detailed notes at the end of every class that can be coded to assess the same attributes as well.
Finally, the entire project will be evaluated at the end using data from these previous
assessments, as well as general observations regarding challenges and successes throughout the
six weeks. This final form of evaluation will be aimed at determining how effectively this project
increased social capital, what elements seemed to work well, and what elements would need to
be done differently if the project were to happen again. Through these forms of evaluation and
assessment, this project hopes to answer its core research question and test the following
hypothesis: by creating space for cross-cultural relationships to form within the context of
making music, social capital will increaseexpanding resources and hope for everyone
involved.

Students poem: Hope is the essence that keeps you looking forward to life. Some people hope
for money. Some hope for life's basic necessities. But hope no one can buy, sell or take away
from you. Hope makes the person what she is. With hope comes perseverance, then character,
then the joy of self esteem. Hope is your inner fire. It is the determination that keeps you going
and not give up. With one spark, the hope you share can give others. (Brady, 1995, p.48)

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