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Legacy Admits: More Money, Lower Scores

August 4, 2008

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Every year or so, someone takes on the idea of legacy admissions preferences -- the advantages some colleges give to applicants who are the children of alumni. John Edwards talked about it when he was a senator. The Price of Admission, a scathing book published in 2006, included legacy admissions among a series of practices used at elite colleges to favor the wealthy. When these attacks come, colleges defend legacy admissions in part by arguing that the significantly higher than average admit rates for alumni children don't suggest unfairness. The argument goes like this: Children of alumni are more likely to have gone to good high schools, to have been encouraged to study hard, and to have been taught at home the value of higher education -- so they are likely winning admission largely on their own merits, with maybe just a little tip among relatively equal applicants.

Research released Sunday at the annual meeting of the American Sociological Association casts doubt on some of those claims, while drawing attention to the wealth advantages and lack of diversity among legacy admits at one elite institution, Duke University. The claim that alumni children compare favorably to the applicant pool as a whole and thus are admitted largely on their merits isn't challenged directly. Rather the study compares legacy admits to groups to which they are more similar: other applicants whose parents have gone to college. Among this group, alumni children don't fare as well, and those in the study entered Duke with lower academic qualifications and didn't do as well their freshman year (although they recover well from their slightly lower first year grades).

The study was prepared by Nathan D. Martin, a graduate student at Duke, and Kenneth I. Spenner, a professor of sociology there. They obtained information on two recent cohorts of Duke students, with data on various demographic characteristics and academic performance. While the data come from only one institution, the authors note that Duke shares characteristics with other elite colleges in the competitiveness of undergraduate admissions, the loyalty of alumni, and the use of legacy admissions preferences.

Several of the findings back the contention of critics of legacy admissions that the preferences act against diversity and in favor of wealth. Compared to other students who enroll at Duke, legacies are more likely to be white, Protestant and U.S. citizens, as well as having attended private schools. In terms of wealth, legacies are "considerably more affluent" than students whose parents don't have college degrees and also wealthier than those with parents who went to colleges other than Duke. Specifically, the pre-college household income of legacy students is about $240,000 a year -- which the study finds is triple that of students whose parents didn't earn a college degree and 44 percent higher than the average student whose parents attended college. Being black is associated with an 80 percent decrease in the odds of being a legacy student, the study finds, while being Roman Catholic or Jewish is associated with a 72 percent decrease.

While the study finds that legacy students and others with college parents come from advantaged backgrounds, in which cultural and educational activities were common, legacy averages on measures of academic performance suggest that they are less well prepared than other students whose parents went to college. For example, the average SAT score for legacies is 40 points lower than that of students with parents who have professional degrees and 12 points lower than that of students whose parents have college degrees. About 44 percent of legacy students -- compared to 32 percent of students whose parents have professional degrees -- are below SAT averages for the class in which they were admitted.

In their first semester, legacies perform on average two-tenths of a letter grade lower than students with professional degree parents and one-tenth lower than other students whose parents have college degrees. After the first year, however, the legacies close this gap. Beyond performance, legacies also differ from other students in what they study. Compared to other students, alumni children are less likely to study the natural sciences or engineering and are more likely to major in humanities.

In terms of post-graduation plans, the study finds that legacies aren't that different from other students, although they are slightly less likely to report plans to go to graduate school full time. One difference, perhaps not surprising, is that legacy students are more likely to plan on using personal connections in planning their futures. While 45 percent of students with professional degree parents say that they plan to use personal contacts in seeking post-graduation opportunities, two thirds of legacies plan on making use of such connections.

The study closes by noting that the legacy students do as well as other students -- once making up for their first semesters. But the study also notes that the socioeconomic data about legacy students shows how "an admissions preference for legacies clearly 'advantages the advantaged.'"

Christoph Guttentag, dean of undergraduate admissions, could not be reached for comment on the new study. But in a 2006 interview about the book The Price of Admission, he was asked about the allegation that Duke had (prior to Guttentag's arrival) encouraged "development admits" -- or those students whose academic credentials wouldn't get them in but who were attractive because of the potential of family members to donate. While he said Duke considered the development potential of "a small number of students," he stressed that he regularly turned down such requests for admission, and that he would never admit anyone not capable of succeeding in Duke's classrooms.

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Comments on Legacy Admits: More Money, Lower Scores

  • Agreed.
  • Posted by Keenan on August 4, 2008 at 5:00am EDT
  • The statement of “Legacy applicants deserve to be at Duke (or wherever) as much as non-legacy applicants” directly conflicts with the statement “Legacy applicants ought to be given preference”. You cannot say, perhaps as a legacy yourself, “I deserve to be here as much as a non-legacy applicant,” when you were clearly given preference. It is one or the other; either you concede that legacies are inherently less deserving of admission or you advocate eliminating legacy preference altogether.

  • Answer To An Unasked Question
  • Posted by RWH on August 4, 2008 at 8:10am EDT
  • The answer is 230 out of 1,710 in 2007 ... or about 13.4%

    http://news.duke.edu/2007/06/admissions.html

  • Where's the Ire?
  • Posted by SJW on August 4, 2008 at 9:15am EDT
  • Where is the righteous indignation about this ancient preference program? Where are the expressions of unfairness and discrimination? Where are the victims whose places were taken by these undeserving students who are using their parent's connections to gain them an unfair advantage at selective colleges and universities? Where are the words "quotas"? Where is the bile? If the words racial or gender preferences had been used instead, there would be a long run of comments about how discriminatory these preferences were. The silence is deafening....It is clear that affirmative action that benefits the wealthy and advantaged is acceptable; affirmative action to benefit the victims of this nation's race-based history and economy are not.

  • Affirmative Action for the (underperforming) Rich
  • Posted by dundermifflin on August 4, 2008 at 9:40am EDT
  • After all, these kids might have to go to community colleges and take some remediation courses otherwise.

  • Posted by Dukem on August 4, 2008 at 10:00am EDT
  • Duke has been an "elite" university for only a relatively short time. The alumni whose children are now entering Duke graduated in the 1980s, when Duke was still shedding its image of a "safety school." So today's Duke legacies did not necessarily grow up in households that place a high value on higher education or send their children to excellent high schools.

  • The Ire Has Been Spread Too Thin
  • Posted by RWH on August 4, 2008 at 10:15am EDT
  • The righteous indignation, dear SJW, is precisely where you will find it for athletes, diversity balancing admits, women in physics departments, men in nursing programs, etc. Most of those students fill spots that could have been filled by students whose SATs and GPAs are “much higher.” Forgive me for not feeling sorry for those displaced by the 230 legacies at Duke and then had to settle for UNC-Chapel Hill ... or Davidson ... or Vanderbilt ... or even UVa (God forbid).

    Close your eyes, SJW (no peeking) and tell me where your family doctor, your orthopedic surgeon, your attorney, and your accountant got their undergraduate degrees. Hmmm ...

    P.S. Did you know (that when Max(SAT) = 1600), Stanford could have filled its entire freshman class with students whose SATs were 1600. Of applicants with SATs of 1600, Stanford rejected 40% of them.

    http://talk.collegeconfidential.com/university-california-berkeley/17445-rejected-stanford-ea.html

  • Perfect SAT scores
  • Posted by Jonathan Cohen , Professor of mathematics at DePaul University on August 4, 2008 at 4:35pm EDT
  • A response to RWH.

    The high number of perfect SAT scores of 1600 was essentially a fiction. The colleges adopted a practice of counting the highest score that a student got on either exam no matter how many times he or she took the SAT.

    In other words, if you took the SATs five times and one time got an 800 on the math and one time got an 800 on the verbal, the student's score would be recorded as a perfect 1600.

    This method had the effect of homogenizing the scores at the top and so the student who takes the SAT only one time and gets 800 on both tests is considered identitical in this regard with the person who takes the SAT five times to record 1600 in the manner described above.

    In reality, a small percentage of the 1600's claimed at Stanford actually achieved that score.

    It is not clear why admissions departments have created this fantasy but there is something dishonest and misleading about it.

  • Posted by WAL on August 4, 2008 at 8:05pm EDT
  • "Where is the righteous indignation about this ancient preference program? Where are the expressions of unfairness and discrimination? Where are the victims whose places were taken by these undeserving students who are using their parent’s connections to gain them an unfair advantage at selective colleges and universities? Where are the words “quotas"? Where is the bile? If the words racial or gender preferences had been used instead, there would be a long run of comments about how discriminatory these preferences were. The silence is deafening....It is clear that affirmative action that benefits the wealthy and advantaged is acceptable; affirmative action to benefit the victims of this nation’s race-based history and economy are not."

    ----

    Since when is being a victim "of this nation’s race-based history and economy" the requirement for receiving affirmative action? You'd find a lot more support for it if that were case.

    "Race" is the criteria, not victimhood and not being disadvantaged. The fact of the matter is at the more elite schools, the beneficiaries of affirmative action are not commonly people who grew up in the ghetto. For that matter, as recently turned out to be the case at Harvard, a decent portion of them don't even have to be people whose ancestors were in this country 100 years ago, much less suffered from past discrimination here.

    As far as legacy admits, you're right there's not as much outrage, though what I'd offer is that 1.) there's little support for it among those who don't benefit and a considerable amount of contempt for its beneficiaries; 2.) the difference between the regular stats of legacy admits is generally not as wide as affirmative action admits; 3.) there's the constitutional "don't discriminate based on race" thing and as much as legacies are a problem there aren't any constitutional rights involved so there's not really anyone you can sue over it.

  • Posted by E. Moran on August 5, 2008 at 5:00am EDT
  • If I had to choose a demographic for a hypothetical freshman class, and, to make it interesting, if I were promised a substantial bonus for each student graduating in five years, my demographic of choice would be “children of rich, college-educated parents.” They’re smarter in useful ways and have an appropriate skill set.

    Rich people also have better hair and teeth, better health, drive better cars, meet more interesting and better-looking people socially, are much better connected politically and socially, are exposed to more and better culturally uplifting experiences and have more time for travel and good books, and get laid more frequently. I know some rich bores, but lots more poor ones. It’s possible you might become a rich person. I bet you wouldn’t mind if your kid went to an Ivy or wore better clothes.

    Some people on this thread who take exception to legacy admits are really just pissed off with the idea of privilege, period. People will sort into hierarchies because we are so different. Nietzsche thought that a man who can’t recognize difference, who can’t bring himself to declare anything or anyone better or worse than anything/anyone else (people, art, culture; doesn’t matter) was a decadent. The term I am promoting is ‘weenie’.

  • Social Hierarchy
  • Posted by Man Singing at Inquirer Party on August 5, 2008 at 4:05pm EDT
  • Yeah. I'm partial to the man who was born on third base and thinks he hit a triple.

  • Posted by E. Moran on August 5, 2008 at 5:25pm EDT
  • Yeah, I get it now. Rich guy bad, poor guy noble.

  • Nietzsche to Russell
  • Posted by Man Singing at Inquirer Party on August 5, 2008 at 10:10pm EDT
  • "Nietzsche thought that a man who can’t recognize difference, who can’t bring himself to declare anything or anyone better or worse than anything/anyone else (people, art, culture; doesn’t matter) was a decadent."

    First, I think you're kidding.

    Agreed. I recognize better pianists, mathematicians, runners, singers, artists, writers than myself. Likewise there are things I'm much better at than others. It's called diversity and that's good.

    It does not follow, however, that societies should grant social privilege, larger amounts of money, etc. for talent. People should remunerate themselves based on effort and sacrifice. Jobs requiring the greatest talent, ability and training, or that are creative and empowering, should be paid a bit less than menial, dirty, dangerous work. Moreover, we all should have balanced job complexes where we share the bad work as well as the good.

    Social privilege in the name of competition or meritocracy paradoxically forecloses competition and merit. It effectively pinches off whole populations from realizing and maximizing talent, as is the case with women throughout world history.

    Think of it! We've wasted over half the talent by centuries of thinking men were superior. You may be using Nietzsche to commit a similar error. I close with a quote from Bertrand Russell:

    "All who are not lunatics are agreed about certain things. That it is better to be alive than dead, better to be adequately fed than starved, better to be free than a slave. Many people desire those things only for themselves and their friends; they are quite content that their enemies should suffer. These people can be refuted by science: Humankind has become so much one family that we cannot insure our own prosperity except by insuring that of everyone else. If you wish to be happy yourself, you must resign yourself to seeing others also happy."

  • Posted by E. Moran on August 6, 2008 at 5:05am EDT
  • I’m the one who likes to see privilege in this discussion, remember, and the Russell quote invites me to enjoy other people’s happiness. I enjoy Bert but I don’t see how you find him useful to you here.

    But he was sometimes as dangerously utopian as you seem to be.

    “It does not follow, however, that societies should grant social privilege, larger amounts of money, etc. for talent. People should remunerate themselves based on effort and sacrifice. Jobs requiring the greatest talent, ability and training, or that are creative and empowering, should be paid a bit less than menial, dirty, dangerous work. Moreover, we all should have balanced job complexes where we share the bad work as well as the good.”

    1. Free societies don’t grant anything, actually, and a man earns what he can. I will not be work-complexed except at gunpoint. There is nothing new about “…from each according to his abilities, to each according to his needs.” It’s Marx, and we tried that already at the cost of millions dead, incalculable heartbreak, and lost treasure. Russia may never recover from the experiment, which was full of people like you, and their dreams.

    2. Do you recognize that the paragraph you wrote, so full of ‘shoulds’ for everyone is merely your opinion? Do you recognize that the definition of a free society is one where you are defended from my opinion, and I yours? People may not like your brand of egalitarian justice; what will you do then?

    You are a scary guy who seems to have lost History altogether, cursed to discover everything anew. Bert was excited by the Great Socialist Experiment but he got over it quickly. This gray past/future vision you so chillingly describe is a nightmare with no real humans in it, just workers, workers, workers, and folks who like to do things in big sweaty groups. One more utopian hell on earth. I will be glad if you and your society stay away.

  • Didn't Mean to Scare You
  • Posted by Man Singing at Inquirer Party on August 6, 2008 at 7:05am EDT
  • I really thought you were kidding.

    The vision, however, is not Marxist-Leninist. It's called Participatory Economics, with no Coordinator Class--what both the Soviet, present Chinese and U.S. Capitalist systems all have in common.

    Only consider that where we are in history is also a nightmare for millions of people, and the ones who are more comfortable cannot maximize their happiness because they know at deep levels that their comfort is relational with so much global misery. As Alan Desland has written elsewhere in recent IHE discussions, the West has been responsible for comparable atrocities as the Soviet Union and Maoist China (The Cultural Revolution), only its populations have been sheltered from knowing much about it.

    Moreover, the Soviet crime was performed by so-called Marxists trying to compete with capitalists, trying to glorify not their vision but their mere "leadership abilities" (it was an ego thing) by catching up in a few decades with the industrialization that had taken capitalism 150 years to do. In other words they became super CEOs of a grand monopoly. In short, the evil was Greed. So capitalism as a world-historical phenomenon--with all its positive contributions (and we must recognize and celebrate technology, increased life-expectancy, etc.)--has also CAUSED the great UGLY Communist experiments.

    I believe it was Jameson who called history "one long nightmare" because most modes of production (say, feudal-to-capitalist) have been inherently exploitive, causing all kinds of unnecessary suffering (on which social privilege is based). But he insists we also think dialectically about it. We have to hold in our minds two seemingly contradictory things at once: capitalism is at one and the same time the best thing ever to happen to the human race--and the worst."

    I didn't mean to scare you with the vision of a mode of production that seeks to get entirely BEYOND the usual capitalist-communist (or even social democratic) debate.

    But the last phrase in Jameson's statement above rings true for a great many people (if not for you) and your philosophy represents something equally scary for them too. I hope you can humbly acknowledge that. I've often thought that the present system induces much free-floating anxiety, among the privileged, especially, and what at first struck me as your panic-stricken reaction for a moment confirmed that very attitude in me. But I also believe it's possible for reasonable people to reason together. I do understand, though, that certain lines of thought can trigger the nightmare of a Soviet experiment (itself run by elitist elites), and I respect that. I think the entire human race was abused by that experiment, not just the victims within the Soviet Union itself.

    If, on the other hand, Participatory Economics were up and running, and you were born into it, free to develop your talents and abilities, to know creative, empowering work, to share other no less necessary work with your neighbors, that you could make decisions in proportion to the degree you were affected, that you could be productive, could express your individuality, that no coordinator class was imposing orders on you from above in a chain of oppressive command, and you knew that everyone else was enjoying the same humanizing control, and you knew the conditions under which all commodities were produced and that there was no underground economy because there was no need for one, would it still be scary? If this is hard to imagine, it could well mean the system we were actually born into has already destroyed our imagination, has already brainwashed us into believing such could only be coordinated by a van guard elite turning us into mindless worker ants.

    Still, you may be right: such a thing would either have to evolve so gradually as not to be noticed, or, contrary to its own expressed value system would have to impose itself by force, in which case I'd be squarely on your side! But of course if that were the case it wouldn't be Participatory Economics as such. It would be just another moment in the evolution of exploitive modes of production with a misnomer like "The People's Republic of Whatever."

    The relevant point is that the vision itself casts more light on the underside of our present system. It's not pretty. (I hope THAT'S not the thing that's really scaring you.) So I say it's okay for humans to envision and discuss with each other ways that things could be otherwise.

    Tell you the truth, I doubt such a vision can ever be realized because history has already too much traumatized the human race. Most people are too frightened to imagine or cooperate in collectively forming true democracy. A shame. But even imagining it (and doing the math of it!) may have a few healing properties. No need to get bent out of shape.

  • All Very Exciting
  • Posted by cts on August 6, 2008 at 5:05pm EDT
  • However, utopian economics aside, I think two considerations are missing from all this discussion:
    1) Not every 'legacy' kid is from a wealthy family. That is the norm, I'm sure, but as more people go to college, more of their children become 'legacy' applicants.
    2) The main rationale for legacy admissions IS money. College administrators assume - with some amount of evidence - that alums whose kids attend the same school will give more money and that, when whole families have a connection to a particular institution, they will all give money. So, if most leagacy admits are from wealthy families [old or new money], this serves the purposes of the institutions. There really is little or no pretense to merit in this system.
    Does this tend to entrench the privileged classes? Sure [with #1 as a caveat].
    Is it fair? No. I suppose we can console ourselves with the idea that it is not meant to be fair; it's meant to support the institutions.

  • To Man Singing
  • Posted by E. Moran on August 6, 2008 at 6:05pm EDT
  • Nope, not kidding. And not bent. Your vision is very social, collective; it represents, I think, a fundamental misunderstanding (or perhaps, a lack of understanding) of human nature, and you know that, and you don’t care, because you intend to change human nature to suit your plan.

    How do I know you know? You gave us a Tell. “…if you were born into it”

    “If, on the other hand, Participatory Economics were up and running, and you were born into it, free to develop your talents and abilities, to know creative, empowering work, to share other no less necessary work with your neighbors,…”

    If you were born in prison I suppose you would adapt. This paragraph goes on and gets worse, describing an existence suitable for a social insect, the whole being the important unit, and then ends by comparing modern life to an anthill, I suppose in an effort to preempt the metaphor you know your reader will come to automatically.

    Yeah, if you were born into it. Yours wouldn’t be the first revolution to have to find a way to deal with all those pesky selfish reactionaries who weren’t born into it: the Guillotine, the Gulag, Cultural Reeducation (like Transformational Education in Res Life circles), a mass grave.

    Now, when I talk politics I get the same feeling I get when I step in dog shit and have to scrape it off with a stick. All the same is not good. Once we were tribal and could not conceive of self outside the family or tribe; once we could not exist out of sight of our village steeple and banishment was death. Slowly the individual emerged, our greatest advance. This is the direction that offers hope. There is misery of course and we all die. Some will find joy. But you want to make sure everyone has enough to eat and drink and happiness will come to those born into it. It’s not that simple. Do you know Karl Popper’s “The Open Society and its Enemies”?

    Some people are inferior, inadequate, as are some cultures, and some ideas. Some art is excrement (literally, and otherwise) and some people are superior and will always have more no matter what the system. I hope my students are puzzled and skeptical when they leave the university, inoculated against isms and ideologies, but demanding to be responsible for themselves. We need more selfish loners.

    Thanks, Man Singing.

  • "The More Social I Am the More Individual I Am"
  • Posted by Man Singing at Inquirer Party on August 6, 2008 at 10:20pm EDT
  • Not true for you, Lone Wolf; that's fine. Parecon is only for those who want to play. That is, its vision provides a perspective by which to do cultural critique of what IS (for those who wish, of course). It cannot share your egoism, elitism, classism, whatever you want to call it.

    Curious, do you identify with the old feudal nobility, or are you capitalist-meritocratic through and through?

    Also, you might enjoy two films treating the theme of elitism versus democracy: "The Flight of the Phoenix" (the 1966 one, not the recent silly remake) and Hitchcock's "Rope" (1947) which has a Nietzschean Superman motif as well. Have you seen either film? I'd like to hear your take. Both highly recommended.

  • To E. Moran: On Human Nature
  • Posted by A.D. on August 8, 2008 at 8:50pm EDT
  • To Mike, L.L. E. Moran: On Human Nature

    “Thus capitalism drives the employers to do their worst to the employed, and the employed to do the least for them. And it boasts all the time of the incentive it provides to both to do their best! You may ask why this does not end in a deadlock. The answer is it is producing deadlocks twice a day or thereabouts. The reason the capitalist system has worked so far without jamming for more than a few months at a time, and then only in places, is that it has not yet succeeded in making a conquest of human nature so complete that everybody acts on strictly business principles.” —George Bernard Shaw

  • Posted by E. Moran on August 8, 2008 at 9:00pm EDT
  • Sorry, Man S., I've actually been working to get ready for fall semester. I don't admire feudal nobility though some of my neighbors do seem to. And I don't have any capital to tempt me to fiscal adventure. Like Thoreau I tend to spook when someone approaches to do good to me and I would prefer to sit on my pumpkin. I fear my fellow man in the collective, that is, I fear the State. That is the sum of my political philosophy. I'm ashamed to have even this much of it.

    I regret I haven't seen the movies you mention. It's as likely I will see them as it is that you will read the Karl Popper book I mentioned. But I might. And you might, who knows.

    Thanks

  • Popper
  • Posted by Alan Desland on August 9, 2008 at 3:15pm EDT
  • Actually, I have read Popper. He's quite correct in how he traces what would happen (indeed has actually happened) when a CENTRALIZED "Utopia" is proposed.

    The films, of course, are fictional representations of the age-old literary theme: tension between society and the individual. I hope you'll also read _The Political Economy of Participatory Economics_ by Albert and Hahnel, or _Parecon_ by Albert.

    The more I think about the book, the less convinced I am that such a model could work on a grand national or global scale. What it does do is try to "solve" the problems endemic to both systems in a way that sheds light on what both systems do. It's not flattering to either one.

    This from another admirer of Thoreau, the Thoreau who refused to support the war with Mexico, spoke out against slavery, etc. Ironically, he could be accused of some do-gooding himself, I suppose. What Thoreau wanted was not to be told, but to be consulted. Afraid I came across as telling rather than asking.