The Theory of the Coordinated Management of Meaning

Trent R. Green

Indiana Wesleyan University

Format: APA
 The Theory of CMM 1

W. Barnett Pearce and Vernon Cronen: Biography

W. Barnett Pearce was a communication theorist, practitioner, and scholar as well as

one of the central theorists to develop the theory on the Coordinated Management of Meaning

(CMM). Pearce was a graduate professor at Fielding Graduate University in Santa Barbara,

California.

Pearce received his Bachelors Degree at Carson-Newman College in 1965, his Masters

Degree at Ohio University in 1968, as well as his Doctoral Degree at Ohio University in 1969.

Communication and the art of continually working at enhancing communication was one

of Pearces great passions and ambitions. I believe that if we get the process of communication

right, this is the single best guarantee that good things will happen in our personal lives, at work,

and in government, said Pearce in his introductory autobiography on Russian Communication

Association (www.russcomm.ru).

Pearces biggest hope while developing the theory of Coordinated Management of

Meaning with Vernon Cronen was that CMM would be seen as a scholarly response to these

unsettled times and a valuable resource for understanding, describing, and facilitating the

development of the new forms of communication called for by the challenges of contemporary

society (Pearce, The Coordinated Management of Meaning).

Vernon Cronen partnered with Pearce in developing the theory of Coordinated

Management of Meaning. He is the visiting professor at the University of Illinois and Professor

Emeritus of the University of Massachusetts. He has continued to co-author books with Pearce,

until Pearces death in 2012. Its goal is to create and teach ways of joining with others to

promote new possibilities for coherent, creative communication (uncw.edu).

Research Conducted to Develop the Theory

 The Theory of CMM 2

Pearce and Cronen started to develop CMM after an event in 1975. While both speaking

at a seminar they came across a disagreement amongst themselves. However, neither one could

figure out why they disagreed with the other. As they discussed it some more they decided to turn

this incident into the development of a communication theory The Coordinated Management of

Meaning.

When we began working on CMM in the mid-1970's, the social sciences in the United

States were still struggling with the tension between those who wanted only to focus on

observable behaviors and those believed that, since human social behavior is meaningful,

meanings must be a part of our most fundamental units of analysis. We clearly identified with the

latter, asserting that there can be no meaning without action and no action without meaning,

said Pearce (www.russcomm.ru).

To begin their study of meaning, Pearce and Cronen began to observe different events.

While Pearce was on the department chair at Loyola University Chicago in 1992, he was asked

to go to El Salvador to discuss a charge against commanding officers, which of whom ordered

their soldiers to go into the University of Central America to kill a few Jesuit resident rebels.

Loyola was sent there to discuss how the other Jesuit universities could recover after their civil

war with the government. While in El Salvador, they had to be aware of the difference of time

management. Where in America, time is quick and always moving; El Salvador is quite the

opposite. Time is not looked at as such a high priority and the thought of, I will get there when I

get there is fully practiced. As Pearce and his team were getting ready for their meeting with

board UCA, they took time into full effect and respect. They even planned the first meeting

around building the relationships amongst themselves, so they had no agenda planned out for

business. However, the Salvadorians spent little time on relationships and started to go straight
 The Theory of CMM 3

into the matter of business. The second event happened on February 2nd in 1993. At the World

Trade Centers a bomb was set off, injuring and killing multiple individuals. Ramzi Ahmed

Yousef was guilty of placing and igniting the bomb. As he was tried in court, he was asked to

make a statement. He replied with describing what he did as being honorable to his culture.

In both events Pearce and Cronen found one commonality: the people involved acted

according to the communication patterns of their culture (Pearce, Coordinated Management of

Meaning). Individuals usually carry over the meaning of their actions from their culture.

The CMM theory can be used to look at stories through different models. For instance,

this is Yousefs story looked at from the Serpentine Model with regards to CMM:

Pearce observed the story in his book concerning Coordinated Management of Meaning

and looked at it through this Serpentine Model (Pearce, Coordinated Management of Meaning).

Explanation of Theory
 The Theory of CMM 4

As we can see from Pearce and Cronens study, the Coordinated Management of Meaning

has a lot to do with story and meaning. CMM tells us that people co-construct their stories and

meanings within or behind their stories based on their social realities and other worlds they

create. It is not a solo process; an individual story is co-authored by those whom he or she

interacts with on a day-to-day basis.

Through CMM, Pearce and Cronen show us four different claims: Our communication

creates our social worlds, the stories we tell differ from the stories we live, we get what we make,

and get the pattern right, create better outcomes. Each of these four claims form together to assist

CMM in explaining the stories we tell and the meanings we attribute to, and about, our lives.

Our Communication Creates our Social Worlds

We are in constant creation of our own worlds through our words and actions. Our

individual selves, the people we build relationships with, and the culture we spend time in are all

attributes of our world. We can see an example of the power of our words in James. Likewise,

the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is

set on fire by a small spark (James 3:5). If we were to take it Biblically once more, we can see

this claim brought to life in the Creation Story (Genesis 1).

As words can create the world of which we choose to be a part of, so can the people we

hang out with. When we hang out with the wrong crowed we tend to participate in the wrong

things. For this reason, it is good to fill your life with diversity in all sorts of areas of life. In this

way, you allow your world the freedom and flexibility to be adaptable and respectable to all

worldviews, cultures, and lifestyles. We may even create different worlds with different people.

For instance, we may have one world with our church family. However, that world may contrast

with the world you have created amongst your friend group. Pearce sums it up by saying,
 The Theory of CMM 5

Persons-in-conversation co-construct their own social realities and are simultaneously shaped

by the worlds they create (Griffin, A First Look at Communication Theory).

The Stories we tell Differ from the Stories we Live

Now, when we are talking about story, we are not talking about something that happened

in our lives that we want to proclaim to those around us. A story in this context is they way we

communicate to others and build meaning into the world around us through what we say and do.

Stories told can be thought of as stories that we tell others to explain stories that we have actually

lived out. That is when the management of meaning comes in to play; we manage the meaning of

our story to explain the story that we have personally experienced. An acronym has been created

to label the seven types of Told Stories, LUUUUTT. Lived Stories, Unknown Stories, Untold

Stories, Unheard Stories, Untellable Stories, Story Telling, Stories Told.

Along with Stories Told, we have Stories Lived. These are the actions that we perform

with others - such as going to a movie with friends, playing a game, dancing, and even sex.

When we involve others into our stories lived we create what is called Coordination. This idea of

living out stories with others is what Pearce and Cronen paid close attention to and focused on it

particularly. In Pearces book Communication and the Human Condition, he says coordination

has three characteristics: conjoint, nonsummative, and asymmetrical. It is conjoint in that the

way the information or conversation goes, it will differ from story to story. Coordination is

nonsummative in that we cannot truly express the feelings we have towards a story after the story

has occurred. When something bad happens we tend to blame the circumstance, but we are quick

to take credit for the positive. It is asymmetrical in that the discourse within various groups in

society is usually richer than that between groups (Pearce, Communication and the Human

Condition). Simply put, dialogue within a group is articulate and personable while dialogue
 The Theory of CMM 6

between two separate groups is simple and impersonable. Coordination can be very powerful or

very detrimental. When we use coordination for its strengths relationships are built, quality time

is spent, and accountability is present. However, Pearce brings to the table Coordination without

Coherence, this is when individuals participate in stories lived with each other but have two

totally different intentions. Examples of this could be as innocent as seasoning chicken the wrong

way to being as sever as date rape.

We Get what We Make

This third claim is about as simple as it gets. What we choose to create is what we chose

to make. Have you ever heard the saying, You reap what you sow? This is precisely just that.

The stories we tell, the coordination we take part in, and the cultures we let develop us will leave

us with just as much as we put into it.

Once again, Pearce offers us with suggestions as to manage what we are making. He

gives us three questions to ask ourselves. First, how did that [world, story] get made? Did you

make it or was there coordination involved? If we take credit for someone elses doing, we add

deception into our created world. If we take full control of our words and actions and do them for

the best outcome, we will get the best outcome. Second question offered by Pearce is, what are

we making? Are you focused on making a name for yourself in the world or is there a deeper

belief that you are living for? As Christians, we should continue to come back to this question:

what are we making? Are we making a mess here on earth or are we making this a place to

glorify God? The third question is what can we do to make better social worlds? This question

allows us to reflect on ourselves, and those around us. We can start to look at the progress we

have made and make sure it is going where we want it to go. Millennials are passionate about

ending the pornographic industry and human trafficking, so there are student organizations
 The Theory of CMM 7

popping up to do what they can to create a better world for those stuck in those two worlds of a

misconstrued idea of love (Pearce, A First Look at Communication Theory).

Get the Pattern right, Create better Outcomes

Now this last claim brings some controversy to the table of communication theorists. As

Pearce admitted to not having the perfect pattern to creating better outcomes, he does give us

some ingredients to add to our pattern that should assist in making better outcomes for everyone

we come into contact with: Caring, Compassion, Love, and Grace. Simply, in order to create

better outcomes, be mindful of the individuals you interact with. Being mindful will allow you to

use compassion in the most trying of times. Being mindful allows you to be aware enough of the

other person, that you know when to bestow grace. Pearce defines Mindfulness as a presence or

awareness of what participants are making in the midst of a difficult conversation (Pearce, A

First Look at Communication Theory). Being mindful of others especially while participating

in coordination of lived stories is one of the best ways to have better outcomes and to manage

your meaning well. Other theorist have come together to add one more ingredient to how to

create a better world dialogue. Simply speaking with others. Now a dialogue includes more

than just a conversation with someone else, it means you are actively engaging and taking part in

the transactional model of communication.

Now as wise as Pearce and Cronen are, the theory of Coordinated Management of

Meaning is not without flaw. The biggest flaw that has been argued against CMM is that this

theory is too ambiguous. There is not much specificity to make this theory completely
 The Theory of CMM 8

knowledgeable and practical.

Application

As I look into my professional career future, I see much of a cross-cultural experience

stirring within my midst. God has called me into missions, and so that is where I intend to go.

Being a missionary will allow me to go into other cultures and spread the message of the gospel.

However, how can I spread the story of the gospel if I do not make myself aware of the

individuals within the culture? When we are unaware of the true identity of a culture, we often

assign individual personality traits to entire cultures; or we fail to distinguish what is common to

all humanity and what is unique to a particular culture (Livermore, Cultural Intelligence). The
 The Theory of CMM 9

Coordinate Management of Meaning cannot be properly executed without awareness. I hope to

apply this theory through relationships, dialogue, and story telling.

In claim number one of CMM, we are told that our communication creates our social

worlds. It mentions a few parts that are involved in the world aspect, but I want to focus on one.

The relationships. My mom has always told me, You are who you hang out with. Being here at

IWU I have not chosen the best friend group to hang out with and it has taken me places I never

thought I would go. Now, I know that God has worked through all of it, but I do believe I chose

my path based on the people I associated myself with. I have been accepted to YWAM in Salem,

Oregon. I know no one in Oregon, and I have the opportunity to reinvent myself. They will not

know me from my past, but they will know where I have been through my testimony. I get to

start over and find the right relationships to build, rather than the wrong ones that will lead me

down the wrong path. These individuals will help coordinate my stories and my meaning, and I

will be able to be ever so watchful to make sure no coordination without coherence is present in

our relationship.

The second application that I wish to make is through my dialogue. I am a talkative

person, and when I talk I usually bring up myself a lot. Working on my dialogue through the lime

light of CMM will allow me to engage in dialectic conversation in a transactional rather than

informational approach. As I take part in my career as a missionary, I will be engaging in a lot of

cross-cultural dialogue. I will be completely ignorant to the culture of these individuals for a

while, until I start to participate in coordination with them. Engaging in healthy dialogue trying

to figure out who they are, what they value, and how they see themselves in the grand scheme of

life. In Craig Stortis book, Cross-Cultural Dialogues, he offers up seven lessons that he has

learned through engaging in cross-cultural dialogue. First, dont assume sameness. Second, what
 The Theory of CMM 10

you think of, as normal or human behavior may only be cultural. Third, familiar behaviors may

have different meanings. Fourth, dont assume that what you meant was what was understood.

Fifth, dont assume that what you understood was what was meant. Sixth, you dont have to like

or accept different behavior, but you should try to understand where it comes from. And lastly

seventh, most people do behave rationally; you just have to discover the rationale (Storti, Cross-

Cultural Dialogue).

The third application of CMM I would like to apply to my future professional life as a

missionary is story telling. CMM brings a definition to story telling that I was not familiar with

until I started to take communication classes. Story is not talked about in CMM as a narrative;

story is your life, your world, all that you are and plan to be. Applying story telling to my role as

a missionary goes further than testimony. I am going to be continually writing my story as I

move to Salem, Oregon, as I take part in YWAM, and as I travel around telling the gospel to all

who hear. So I guess I will be participating in coordination with God, the Father. He is sending

me out to tell His story. I hope and pray that I will continue to have the same intentions as He

does about His story, and telling it to those around the world.
 The Theory of CMM 11

Works Cited

1. "Russian Communication Association [SCHOOLS & SCHOLARS] - Barnett

PEARCE."Russian Communication Association [SCHOOLS & SCHOLARS] - Barnett

PEARCE. N.p., n.d. Web. 01 Apr. 2017.

2. Fielding Graduate University. Fielding Graduate University. N.p., n.d. Web. 01 Apr.

2017.
3. Pearce, W. Barnett. The Coordinated Management of Meaning (CMM) (n.d.): n. pag.
4. "Communication Studies." University of North Carolina Wilmington. N.p., n.d. Web. 01

Apr. 2017.
5. "Something Old, Something New, Something Borrowed, Something Blue." European

Employment Law Cases 1.1 (2016): 3. Web.

6. Griffin, Emory A., Andrew Ledbetter, and Glenn Grayson Sparks. A First Look at

Communication Theory. New York: McGraw-Hill Education, 2015. Print.

7. The Holy Bible. Cambridge: Cambridge UP, 1992. Print.
8. Carmelo Ibarreta Follow. "Introduction to Speech Communication." LinkedIn SlideShare.

N.p., 17 Nov. 2015. Web. 01 Apr. 2017.

9. Pearce, W. Barnett. Communication and the Human Condition. Carbondale: Southern

Illinois UP, 1989. Print.

10. Gudykunst, William B. Theorizing about Intercultural Communication. Thousand Oaks,

Calif.: Sage, 2007. Print.

11. Livermore, David A. Cultural Intelligence: Improving Your CQ to Engage Our

Multicultural World. Grand Rapids, MI: Baker Academic, 2009. Print.

12. Storti, Craig. Cross-Cultural Dialogues. N.p.: Nicholas Brealey, 2017. Print.
 The Theory of CMM 12

13.