On Monday I attended the wonderful Compass Annual Lecture, delivered by Richard Sennett (author of The Craftsman, The Culture of the New Capitalism, The Fall of Public Man, The Hidden Injuries of Class, The Corrosion of Character and Respect in an Age of Inequality) and entitled ‘The Craft of Cooperation’. The lecture drew from his wonderful new book ‘Together: The Rituals, Pleasures, and Politics of Cooperation’ (which he was kind enough to sign my copy of) in which Sennett argues that cooperation in itself is a craft which is developed through listening and discussion rather than debate (‘Craft’, as you can see from his previous work, is usually central to Sennett’s investigations) and it is something we need to work on developing within ourselves.
The book and the talk focused on what Sennett describes as the most urgent challenge in contemporary society; living with those who are different from us, that is - different in terms of race, religion, ethical values, social status or wealth. As human beings we tend to avoid engaging with people who differ from us and our political systems are divisive, creating tribal separatism. In his book, Sennett tries to uncover why this is the case and what we can do about it.
He investigates how people can co-operate in cyber-space just as they do at work, in local politics or on street corners, and by tracing the history of cooperation back through to medieval times (via the communes of Paris), successfully argues that the capacity for co-operation is an elemental part of human nature. Sennett skillfully traces the history of cooperation in a fragmented journey that sees how capitalism drew on, but failed to capitalise on such interaction and tried to condense this fantastic read into an hour-long lecture.
He was joined by a panel consisting of Ed Mayo, Secretary General of Co-operatives UK (who sponsored the event); Lisa Nandy, MP for my hometown, Wigan; the Guardian’s Deborah Orr; Hannah Worth, Director of Chamberlain Forum and the evening’s Chair, Neal Lawson, Chair of Compass.
To begin with, Sennett separated the social left from the political left by explaining that the political left emphasise solidarity, whereas the social left aim for co-operation and value human interaction as an end in itself.
He spoke of how in children’s development we learn about the relationship between co-operation and competition, i.e. defining the rules of the game.
In this he gets to explain his theories of dialectic and dialogic and that the listening skills we commonly fail to develop are those required to ascertain the intention behind somebody’s words (i.e. not what a person says, but what they mean). Sennett explains that it is because we listen to people’s words and not meanings that we come away from a conversation with a fractured understanding.
He speaks of declarital speech (I believe x, y and z) and ‘the fetish of assertion’ verses subjunctive expression in which, as Sennett nicely put it, ‘people learn to take ‘perhaps’ seriously’ and open up a space to explore and co-operate. These ideas around language are beautifully explained in the books in analogies around musicians playing together.
Sennett distinguishes between sympathy and empathy and argues that sympathy is the moral base of co-operation, whereas empathy us a cooler emotion, a curiosity about the other person rather than assuming an identification with them. Empathy, Sennett argues, serves us better as we don’t presume we understand what others are going through. The well-meaning, middle class community organiser telling the poor and disenfranchised ‘nothing you experience is foreign to me’ is damaging and it is far better to respect our differences, rather than try to feel that we are all the same. Sennett teaches that when you practice empathy with people, they learn to be empathic too.
(All of these points are greatly expanded upon in the wonderful book, which I heartily recommend, not only to those who are committed to the co-operative movement, but also to anyone interested in how evolution, sociology and anthropology all lead us to understand that it is co-operation, not competition, that is the implicit human characteristic which has shaped how we function as societies across the world.)
Ed Mayo came in to explain the need to un-learn competition, which is taught to us at a very early age at school and worsened by the fact that schools themselves are in such harsh competition with each other. He spoke of the beauty of the language of the early co-operators such as our forefathers, the Rochdale Pioneers. Terms such as ‘friendly lending societies’, Mayo argues, thoroughly sum up the ambitions of the co-operative economy. Bringing this to the current day he spoke of his recent visit to the Tamworth Co-operative Society and the member of it’s board that he saw at work in the boardroom and also on the street as a lollypop lady. He reflected on how, in mainstream business, this woman’s gender, class and lack of vocality would surely have provided barriers which combined would prevent her from ever reaching a position on the board of such a large organisation. It was a wonderful example of the beauty and benefits of co-operation and I think that story helped a lot of people to, well, get it.

.png)

.png)

Working with such large organisations as a new supplier is often not straight forward. For example, though 



