An erstwhile associate kinesiology professor at California State University at San Bernardino remains on the lam after police raided his home last week and found a pound of methamphetamine and a cache of guns. Police are charging that Stephen Kinzey, who had been on the San Bernardino faculty for a decade, was leading a double life: teaching and researching by day; directing the local chapter of an outlaw biker gang, and its drug business, by night.
Has public higher education outlived its usefulness -- like cassette tapes and typewriters? Are our students "academically adrift," our institutions shams? Who benefits from this tale? Policy-makers and government officials are regarding public higher education as an industry that needs to operate on cheap labor in order to manufacture products. William Deresiewicz, Peter Brooks and Martha Nussbaum make clear the consequences: the dismantling of public higher education eviscerates the creation and perpetuation of knowledge, access to education, and the principle that an educated citizenry is the keystone of democracy.
The crisis in higher education must be redefined by those of us in public institutions who are living it daily. For us, there are two crises: the bowdlerizing of what learning means, and the critical need for a counter-discourse that will lead to material change in public attitudes and allocation of resources.
Numbers reveal a certain kind of information and conceal other kinds, such as what it means to be a human being. How do we quantify students’ experiencing the wonder of intellectual discovery, those moments when, as Rita Dove conveys so beautifully in her poem "Geometry," the ordinary is transformed into transcendent possibility? How is this learning accounted for when it occurs outside a public college course or institution, but is a direct result of both?
I prove a theorem and the house expands: the windows jerk free to hover near the ceiling, the ceiling floats away with a sigh.
As the walls clear themselves of everything but transparency, the scent of carnations leaves with them. I am out in the open
And above the windows have hinged into butterflies, sunlight glinting where they've intersected. They are going to some point true and unproven.
To those of us who teach working-class students that using their minds expands and transforms their lives, the data on spreadsheets is akin to thinking of students as if they were part numbers. In our classes, we propel students to grapple with the paradoxes of the "true and unproven" gleaned from different disciplinary perspectives. At semester’s end, we judge how well they’ve achieved this and other objectives and assign a grade. We can never assess, however, if, when, or how students integrate what they’ve learned into their psyches and experiences. Counting, quantifying, and measuring are not the only ways to make sense of what and how students learn. These methods do not illuminate the value of a college education to working-class students for whom privilege is not a birthright.
Stories and story-telling are other options, potent sources of information. Stories provide entrée to the inner life, "ourself behind ourself concealed," access to knowledge about what it means to experience learning. Stories humanize numbers on spreadsheets. They are a different kind of currency in an economy in which the exchange of ideas is the basis of community. Stories perform a multiplicity of functions as Robert Coles reminds us: they "point us in new directions, or give us the courage to stay a given course. They can offer us kinsmen, kinswomen, comrades, advisers — offer us other eyes through which we might see, other ears with which we might make soundings." Stories, the ones we and our students tell, make possible an alternate way of thinking about learning, success, and achievement in publicly funded academic institutions.
Here is such a story. I was on a New York City subway deeply absorbed in reading Tim O’Brien’s book The Things They Carried when a young man sitting across from me noticed the book’s title and started talking to me: “I remember that story. That’s the story that begins with the description of what the soldiers are carrying. Oh, I remember that story. We read it in my freshman English class.”
O’Brien’s book is indeed memorable. A searing account of soldiering in Vietnam, the collection of interwoven stories probes the anguish of war while meditating on the porous boundaries among reality, truth, and fiction. Most spectacularly, O’Brien employs the metaphor of carrying to convey the gravity of heartbreak, senseless loss, and war’s breach of moral ethics. "First Lieutenant Jimmy Cross carried letters from a girl named Martha, a junior at Mount Sebastian College in New Jersey," the first story begins. "They were not love letters, but Lieutenant Cross was hoping, so he kept them folded in plastic at the bottom of his rucksack." Within the first two pages, O’Brien develops the metaphor further by listing the literal objects the soldiers wore on their bodies, hauled on their backs, and stashed in their pockets.
The subway encounter between the young man and me is as symbolic as the literal weight of the items the soldiers carried: the interaction encapsulates the very best a liberal arts general education can achieve. Something in the O’Brien text, the reading, the discussion, and the college classroom experience entered into the student, changed the way he constructed meaning, and became part of his world. Like the soldiers who carry the material and psychological weight of war, the student carries the book and the experience of reading it with him, and that is what inspired him to initiate connection with a stranger on a New York City subway.
The experience in the general education classroom provided the model for the interaction. The young man wanted to create connection about being moved emotionally, his discovery of the meaning of metaphor, and his memory of that experience. The interaction between the young man and me sparked by the O’Brien text suggests that the general education classroom fosters community building. Unknown to each other, the young man and I are part of a community premised on the idea that learning, and communing about learning, are fundamental, unifying values. Not limited by class or status, the community is the Jeffersonian ideal of an enlightened democratic citizenry. All involved, including the English professor who taught the class, the public institution in which the student took the class, and the faculty who designed the curriculum and deemed it a requirement, are academically on course, guided by a compass that keeps the true meaning of learning in view. Best explained by Ken Bain, true learning occurs when students embrace “new mental models of reality” spurred by teaching that cultivates their abilities to question, judge, evaluate, and construct meaning out of facts and information. True learning is personal and intellectual transformation.
In the story I just told, what proves the student’s learning? The student may not have done well in his freshman English class. He might have failed the class, transferred to another college, or dropped out for a year or two. He could be a statistic on a retention or graduation rate chart. Outcomes, measures, deliverables: inadequate. What this student learned is ineffable, as difficult to wrap our minds around as Emily Dickinson’s claim that the Brain is wider than the sky.
The Brain -- is wider than the Sky –
For – put them side by side –
The one the other will contain
With ease – and You – beside
Dickinson’s dictum about the sanctity of the human imagination must guide us as we create a counter-discourse about the crisis in public higher education. Colleges and universities are not factories in which we produce widgets on an assembly line. Academics work with people, human beings whose height and weight can be measured, yes, but whose brains are wider than the sky, “For — put them side by side — /The one the other will contain/ with ease — and You — beside--.”
We need to create a competing conversation that honors the idea that brains are wider than the sky and deeper than the sea, “For — hold them — Blue to Blue — /The one the other will absorb — / As sponges — Buckets — do.” And we need to tell a collective story about what is right and on course about public higher education: the ways in which it defies an intellectual caste system and is currently one of the few places that comes close to realizing the American value of equality — in the diversity of faculty and students, and the pursuit of unregulated intellectual freedom.
Linda M. Grasso
Linda M. Grasso is professor and chair of English at York College of the City University of New York.
When students took to the streets in Rome last November to demonstrate against proposed budget cuts to the university system, they introduced something new to the vocabulary of protest. To defend themselves from police truncheons they carried improvised shields made of polystyrene, painted, on the front, with the names of classic works of literature and philosophy: Moby Dick, The Republic, Don Quixote, A Thousand Plateaus…. The practice caught on. A couple of weeks later, another “Book Bloc” appeared in London as students and public-sector workers demonstrated against rising tuition.
By the time an enormous anti-Berlusconi protest took place in Rome on December 14, a group of Italian faculty members had decided on a syllabus of 20 titles worth carrying into battle. It’s all over the place: The Odyssey and Fahrenheit 451, Spinoza’s Ethics and Donna Haraway’s Cyborg Manifesto, Foucault and Fight Club. And so when the forces of law and order descended on the protesters, swinging, it was a visual allegory of culture in the age of austerity -- budget-cutting raining blows on the life of the mind, though also, perhaps, the canon as defensive weapon.
The full list of works suggested by the wonderfully named Network of Rebel Faculty appears in Springtime: The New Student Rebellions, a collection of articles and images edited by Clare Solomon and Tania Palmieri; it was published by Verso in England earlier this year, and is appearing in the U.S. just now. Solomon was president of the student union at the University of London during the protests last year; the introduction, dated from January, has the feel of something written with the adrenaline and endorphins still flowing. Some of the pieces at the end of the book narrate and analyze the then-breaking developments in Tunisia, Egypt, and Algeria. In addition to sections on France and Greece, there are documents and analyses from the student protests in California during the 2009-1010 academic year.
The effect is less that of an anthology than of a scrapbook -- with articles, photographs, and street posters taped in alongside printouts of Twitter exchanges and (every so often) excerpts from accounts of student protests from the late 1960s that tend to be jarringly inapposite. “The tradition of all dead generations weighs like a nightmare on the brains of the living,” as somebody once pointed out. “And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language.” The relevance of the slogans of 1968 (with their assumptions about alienation amid growing affluence and free time) is now just about nil. Maybe we should forget them for a while. The student protests of the past two years have resembled wildcat strikes or factory occupations more than reenactments of the Free Speech Movement or Vietnam-era teach-ins.
That’s no accident. The role of the economic crisis in precipitating university unrest -- whether through rising postsecondary fees, shrinking job markets, or the inability of sudden fragility of neoliberalized states (unable to preserve social order through coercion alone but unwilling to shore up social services by raising taxes) -- seems clear enough.
In an e-mail exchange with Solomon, I asked if the world situation since the financial heart attack of 2008 were creating a shared ideology or a set of demands among student protesters.
“The general demands of the youth and student movements, are not necessarily codified,” she responded, “but they are quite clear. Firstly, there’s a cry of anger. Society has prospered, but now asks them to pay for the crisis and so often ignores their voices. The increasing marketization and cost of education, lack of post-education jobs and opportunities, ever-increasing living and housing costs, are forcing young people onto the unemployment lines, keeping them living with their parents longer and with little disposable income to enjoy life. Parts of society and government continue to demonize and vilify young people as dangerous and 'other,' as almost outside of accepted society.”
Part of the dissatisfaction -- at least as reflected in the sections of the book on European protests -- comes from the rise of “the enterprise university” as credentialing agency for a labor market that is constantly in flux. One chapter of Springtime, “The Factory of Precarious Workers” by Giulio Calella, says that recent reforms in Italy “would transform the university into a location for so-called permanent training” while “promoting competition among universities in order to put pressure on lecturers to increase productivity” and assessing every element of academic life as a “relationship between input and output” geared to maximum “customer satisfaction.”
Here an American idiom occurs to the American reader: “Yeah, tell me about it.” But Calella is anything but resigned to the situation he describes, and ardent in his protest at the narrowing of the pedagogical horizon:
“The slogan of the old university's professor, according to which anyone who entered the university was a ‘scholar, not a student,’ has been buried under the super-professional labels of the new laurea degree courses; the frantic pace imposed on full-time students; continuous assessments; bibliographies made of textbooks; and a de facto trimester system which impedes any attempt by the student to familiarize himself or herself with the subject, and therefore to develop any kind of critical approach to it. This is a deskilled and devalued pedagogy, the engine of a factory that produces precarious workers and fragments knowledge production by amplifying its specialized and partial character.”
Clare Solomon registered much the same complaint in our exchange. “We want a new type of education,” she wrote, “not just faceless, corporate entities pandering to the 'employability agenda' at the expense of real co-produced education. So this is more than just protest against rising fees.”
It’s tempting to quote a good deal more from Springtime, which will probably be a popular book among some layers of the student body over the next year. And the particular combination of issues it raises should earn it some attention from faculty as well. Despite the occasional nod to Boomer nostalgia (the lyrics to "Street Fighting Man" in Mick Jagger's handwriting, for example), the collection is really defined by a very contemporary overlap of problems: the economic pressures on all levels of education, on the one hand; and the difficulty of defining education's social value when the labor market can’t absorb many new graduates, on the other. (“A university diploma is now worth no more than a share in General Motors,” in the words of an acerbic pamphlet from the California protests.)
But as much as anything else, I hope that readers will focus on the pages devoted to the Book Bloc, which include photographs of its various incarnations at a number of protests. “Books are our tools,” reads a statement from Art Against Cuts, a British group; “we teach with them, we learn with them, we play with them, we create with them, we make love with them and, sometimes, we must fight with them.” There is a vitality to this formulation that is anything but bookish. It involves a sense of culture as an active process -- a verb you practice, rather than a noun you accumulate. And respect for one’s tools is, after all, the prerequisite for any education worthy of the name.
We hear these days of the "crisis of the humanities." The number of majors, jobs, and student interest in these subjects is dropping. The Boston Globe offered one report on the worries of the humanities in an article last year about the new Mandell Center at Brandeis University. The Globe asserted, "At college campuses around the world, the humanities are hurting. Students are flocking to majors more closely linked to their career ambitions. Grant money and philanthropy are flowing to the sciences. And university presidents are worried about the future of subjects once at the heart of a liberal arts education."
Such gloom must be placed in context. Doubts about the humanities have been around at least since Aristophanes wrote The Clouds. The playwright claimed that if a man engaged in the "new" Socratic form of teaching and questioning, he could wind up with big genitals (apparently seen as a negative side effect) due to a loss of self-control. But the Socratic humanities survived, in spite of the execution of their founder, through the schools of his intellectual son and grandson -- the Academy of Plato and the Lyceum of Aristotle.
I don't think that the humanities are really in a crisis, though perhaps they have a chronic illness. Bachelor's degrees in the humanities have held relatively steady since 1994 at roughly 12-13 percent of all majors. Such figures demonstrate that the health of the humanities is not robust, as measured in terms of student preferences. In contrast, the number of undergraduate business majors is steadily and constantly increasing.
So what has been the response of university and college leaders to the ill health of the humanities?
It has been to declare to applicants, students, faculty, and the public that these subjects are important. It has included more investments in humanities, from new buildings like the Mandel Center at Brandeis, to, in some cases, hiring more faculty and publicizing the humanities energetically. Dartmouth College's president, Jim Yong Kim, recently offered the hortatory remark that "Literature and the arts should not only be for kids who go to cotillion balls to make polite conversation at parties."
I couldn't agree more with the idea that the humanities are important. But this type of approach is what I call the "eat it, it's good for you" response to the curricular doldrums of humanities. That never worked with my children when it came to eating broccoli and it is even less likely to help increase humanities enrollments nationally today.
The dual-horned dilemma of higher education is the erosion of the number of majors in the humanities on the one hand and the long-feared "closing of the American mind" on the other, produced in part by the growing number of students taking what some regard as easy business majors. Yet these problems can only be solved by harnessing the power of culture, by understanding the ethno-axiological soup from which curriculums evolve and find their sustenance. Jerome Bruner has long urged educators to connect with culture, to recognize that the environment in which we operate is a value-laden behemoth whose course changes usually consume decades, a creature that won't be ignored.
It is also vital that we of the humanities not overplay our hands and claim for ourselves a uniqueness that we do not have. For example, it has become nearly a truism to say that the humanities teach "critical thinking skills." This is often correct of humanities instruction (though certainly not universally so). But critical thinking is unique neither to the humanities nor to the arts and sciences more generally. A good business education, for example, teaches critical thinking in management, marketing, accounting, finance, and other courses. More realistically and humbly, what we can say is that the humanities and sciences provide complementary contexts for reasoning and cultural knowledge that are crucial to functioning at a high level in the enveloping society.
Thus, admitting that critical thinking can also be developed in professional schools, we realize that it is enhanced and further developed when the thinker learns to develop analytical skills in history, different languages, philosophy, mathematics, and other contexts. The humanities offer a distinct set of problems that hone thinking skills, even if they are not the only critical thinking game in town. At my institution, Bentley University, and other institutions where most students major in professional fields, for example, English develops vocabulary and clarity of expression while, say, marketing builds on and contributes to these. Science requires empirical verification and consideration of alternatives. Accountancy builds on and contributes to these. Science and English make better business students as business courses improve thinking in the humanities and sciences.
If, like me, you believe that the humanities do have problems to solve, I hope you agree that they are not going to be solved by lamenting the change in culture and exhorting folks to get back on course. That's like holding your finger up to stop a tidal wave. Thinking like this could mean that new buildings dedicated to the humanities will wind up as mausoleums for the mighty dead rather than as centers of engagement with modern culture and the building of futures in contemporary society.
So what is there to do? How do we harness the power of culture to revive and heal the influence of the humanities on future generations? Remember, Popeye didn't eat his spinach only because it was good for him. He ate his spinach because he believed that it was a vital part of his ability to defend himself from the dangers and vicissitudes of life, personified in Bluto. And because he believed that it would give him a good life, represented by Olive Oyl.
Recently, an alumnus of Bentley told me over dinner, "You need business skills to get a job at our firm. But you need the arts and sciences to advance." Now, that is the kind of skyhook that the friends of the humanities need in order to strengthen their numbers, perception, and impact.
While I was considering the offer to come to Bentley as its next dean of arts and sciences, Brown University and another institution were considering me for professorial positions. Although I felt honored, I did not want to polish my own lamp when I felt that much in the humanities and elsewhere in higher education risk becoming a Ponzi scheme, which Wikipedia defines accurately as an "...operation that pays returns to separate investors, not from any actual profit earned by the organization, but from their own money or money paid by subsequent investors."
I wanted to make my small contribution to solving this problem, so I withdrew from consideration for these appointments to become an administrator and face the issue on the front line. And Bentley sounded like exactly the place to be, based on pioneering efforts to integrate the humanities and sciences into professional education -- such as our innovative liberal studies major, in which business majors complete a series of courses, reflections, and a capstone project emerging from their individual integration of humanities, sciences, and business.
Programs that take in students without proper concern for their future or provision for post-graduate opportunities -- how they can usewhat they have learned in meaningful work-- need to think about the ethics of their situation. Students no longer come mainly from the leisured classes that were prominent at the founding of higher education. Today they need to find gainful employment in which to apply all the substantive things they learn in college. Majors that give no thought to that small detail seem to assume that since the humanities are good for you, the financial commitment and apprenticeship between student and teacher is fully justified. But in these cases, the numbers of students benefit the faculty and particular programs arguably more than they benefit the students themselves. This is a Ponzi scheme. Q.E.D.
The cultural zeitgeist requires of education that it be intellectually well-balanced and focused but also useful. Providing all of these and more is not the commercialization of higher education. Rather, the combination of professional education and the humanities and sciences is an opportunity to at once (re-)engage students in the humanities and to realize Dewey's pragmatic goal of transforming education by coupling concrete objectives with abstract ideas, general knowledge, and theory.
I have labeled this call for a closer connection between the humanities and professional education the "Crucial Educational Fusion." Others have recognized this need, as examples in the new Carnegie Foundation for the Advancement of Teaching bookRethinking Undergraduate Business Education: Liberal Learning for the Profession illustrate. This crucial educational fusion is one solution to the lethargy of the humanities -- breaking down academic silos, building the humanities into professional curriculums, and creating a need for the humanities. Enhancing their flavor like cheese on broccoli.
Daniel L. Everett
Daniel L. Everett is dean of arts and sciences at Bentley University.
"Whoever cannot give to himself an adequate account of the past three thousand years," said Goethe, "remains in darkness, without history, living from day to day." That is an expression of a bedrock principle of liberal humanism, European-style. It takes the existence of the educated individual as its basic unit of reference -- its gold standard. But it also judges the quality of that existence by how much the individual has spent in acquiring a sense of the past. That expenditure also means, in effect, going into debt: You’ll never repay everything you owe to previous generations.
That outlook is, when you get right down to it, pretty un-American. It goes against the ideal of unencumbered self-creation that Emerson taught us –- in which we are supposed to throw off the burdens of the past, living always in the vital present. Fortunately, this is not hard to do. The first step is not to learn much history to begin with. (We are good at this.)
Even so, there may be an audience for E. H. Gombrich’s A Little History of the World, now available from Yale University Press, 70 years after it was first written. Imagine Goethe giving up the role of sage long enough to become a children’s author and you will have a reasonably good idea of the book’s content. It goes from prehistory up to the end of the (then-recent) Great War, with particular attention to ancient Greece, the Roman Empire, and the emergence of Judaism, Buddhism, Christianity, and Islam.
As for the style ... well, that is something even more remarkable. The tone is wry, at times, without ever being jokey -- a kind of light seriousness that is very respectful of its young audience. Each chapter is perfectly calibrated to suit the attention span and cognitive powers of a 10 year-old, without ever giving off a trace of condescension.
The effect, even for an adult reader, is incredibly charming –- and, indeed, instructive, at least for anyone with the occasional gap in that interior timeline. (Quick now: Who were the Hohenzollerns? And no, a vague sense that they were German doesn’t count.)
In his later and better-known role as art historian, Gombrich commanded a really humbling degree of erudition, but always with a certain generosity towards his audience. That combination is very much in evidence throughout his first book – one written in what must have been very trying circumstances.
It was Vienna in 1935. Gombrich was 26 and had recently finished his dissertation. (Writing one "was considered very important," he told a presumably incredulous audience at Rutgers University in 1987, "yet it didn’t take more than a little over a year to write.") His immediate job prospects ranged from the nonexistent to the merely terrible. Besides, he was Jewish, and the writing was on the wall, usually in the form of a swastika.
He managed to find part-time employment with a publishing company. He was asked to evaluate a book on world history for children in English, to see if it might be worth translating. He recommended against it, but offered instead to write one directly into German. It took him about six week, writing a chapter a day. The volume did quite well when it appeared in 1936, though the Nazis eventually stopped publication on the grounds of its "pacifism."
By then, he was in London, working at the Warburg Institute (a major art-history collection, where Gombrich in time became director) and aiding the war effort by translating German radio broadcasts into English. Before leaving Vienna, he had agreed to write another book, this one for adolescents, on the history of art. That project that grew into a rather more ambitious work, The Story of Art (1950) – long the standard overview of European art history, from which generations of museum tour-guides have cribbed.
He wrote it – along with his more monographic works on iconography and on the psychology of perception –- in English. When his Little History was reprinted in Germany in the mid-1980s, he wrote an afterward for it; but he turned down offers to have it translated into English, preferring to do that himself, and to make some necessary revisions. It is not clear from the edition now available from Yale just how far Gombrich got with that effort at the time of his death in 2001. (The title page gives the translator as Caroline Mustill.) But he did add a postscript called "The Small Part of the History of the World Which I Have Lived Through" – summing up the 20th century from World War I through the end of the Cold War, and trying to put as optimistic a spin on that record as possible.
The preface by Leonie Gombrich, his granddaughter, quotes some introductory remarks he prepared for the Turkish edition. His Little History, he wrote, "is not, and never was, intended to replace any textbooks of history that may serve a very different purpose at school. I would like my readers to relax, and to follow the story without having to take any notes or to memorize names and dates. In fact, I promise that I shall not examine them on what they have read."
But the book has a strong and serious pedagogical intent, even so. And it comes very directly from Goethe, whose work Gombrich read incessantly as a boy. Upon receiving the Goethe Prize in 1994, Gombrich said that it was the author’s life and writing that taught him "the consoling message ... of a universal citizenship that transcends the confines of nationhood." That seems very much the point of the Little History, which tries to squeeze all of global history into just under three hundred easily read pages –- and I strongly suspect it was just that cosmopolitanism that the Nazi censors really loathed.
Of course, there are gaps and oversights. One that is really troublesome is how the entire history of the Atlantic slave trade is reduced to the dimensions of a brief reference to the Civil War in the United States. This has the effect of making it seem like a distant and cruel episode in the New World, rather than what it really was: A vast and centuries-long process that enriched parts of Europe, depopulated parts of Africa, and anticipated every aspect of totalitarianism possible before the rise of industrialization and mass communications.
Not that Gombrich leaves the history of colonial atrocity entirely out of the picture, especially in recounting the conquest of the Americas: "This chapter in the history of mankind is so appalling and shameful to us Europeans that I would rather not say anything more about it."
In many ways, then, the book is at least as interesting as the specimen of a lost sensibility as it is in its own right, as a first introduction to history. Gombrich later spoke of how much he had been the product of that almost religious veneration of culture that prevailed among the European middle class of the 19th and early 20th centuries.
"I make no great claims for the universality of that tradition," he said during a lecture at Liverpool University in 1981. "Compared to the knowable, its map of knowledge was arbitrary and schematic in the extreme. As is true of all cultures, certain landmarks were supposed to be indispensable for orientation while whole stretches of land remained terra incognita, of relevance only to specialists..... But what I am trying to say is that at least there was a map."
Professor I. M. Sari, a senior sociologist at U of All People, has recently published a study of administrators in higher education, a somewhat baffling enterprise for a researcher who claimed in his two-year grant from the Farquhar Foundation that he’d be addressing the effects of group dynamics in urban crowds. The Dean of Humanities is currently looking into whether Professor Sari can be penalized for blatantly disregarding the terms of his four-paragraph grant proposal back in 2006.
Meanwhile, what Sari has produced, in his recent article in Sociology: Not So Hard Science, is a detailed taxonomy of types, from chancellor to assistant chair. Below are some of his categories.
The Pushover: Usually occupying a lower rank, Pushovers will grant almost anything anytime, from extra travel funds to sabbatical requests, whether or not they have the authority to do so. Pushovers have an intense desire to be liked, and are popular until the faculty figures out what little power they have, after which they are routinely ignored in favor of more efficacious administrators.
The Naysayer: Occupying any level, the Naysayer is the opposite of the Pushover, categorically denying all requests on the assumption that faculty beg only for frivolous items and are not to be trusted. Naysayers tend to relish their negative roles, for which most faculty see them as having almost unlimited power, another benefit of refusing that third request for an office chair to go with the desk.
The Underling: Also known as toadies, Underlings are always deferring to the person who got them into office, usually a provost or, in the case of an Underling Provost, a Chancellor or President. As deans or chairs, Underlings may even be people of high integrity -- except when it comes to voting on that referendum against the president’s pet building project, at which point they become oddly silent.
The Quid Pro Quo Type: Usually at the level of a chair or dean, the Quid Pro Quo Type embodies the Latin phrase “what for what.” In return for a new office allocation, for example, the Quid Pro Quo Type may stipulate that the faculty member teach a section of Bio 101, or trade a new computer for extra committee work. Also known as wheeler-dealers, Quid Pro Quo Types pride themselves on their so-called fairness.
The Academic Turned Administrator: These types publicly feel for the faculty, continually reminding everyone that they, too, were once academics. They claim to anyone who’ll listen that they long for a return to teaching and research, until someone calls their bluff, remembering what lousy teachers they were and how little they published.
The Mother of All Administrators: Usually a woman but not always, the Mother of All Administrators is not necessarily the mightiest dean but rather a maternal presence who nurtures the faculty, sometimes in embarrassing ways. How else to explain the matching pen and pencil sets for all faculty in the political science department?
The Business Model: Perpetually talking about the bottom line, Business Model types hew strictly to economics, whether the topic is class size or parking. “Cost efficient” is their mantra -- until it’s time to talk about their $200,000 salary.
The Paper Pusher: a charmingly antique term, dating from the days before e-mail and texting, when faculty mailboxes would be clogged with flyers about arcane lectures and insurance benefit reminders. Nowadays, the Paper Pusher has morphed into a large-scale electronic disseminator, issuing everything from listserv memos to giant PDF’s that require five minutes to download.
The Philosopher King: originally a term from Plato’s Republic, the Philosopher King is an intelligent person who does not wish to serve but does so anyway out of a misguided sense of duty. Disliking responsibility, Philosophers rule with a light hand, unless they find that they start to like the job, at which point they become tyrants.
The Resourceful Type: This species, able to propose a workable agenda, cohere a divided department, or run a smooth meeting, operates both upfront and behind the scenes for the betterment of almost everyone, yet manages to preserve integrity and respect. Unfortunately, the last sighting of the Resourceful Type was spotted at U of All People in 1955 and is now thought to be extinct.
David Galef is happily employed as an English professor at Montclair State University, not, thankfully, at U of All People.