Are we missing out on an opportunity to enhance the supply of people in the United States who are prepared for careers that require higher education? Should we encourage the presence of undocumented immigrants in that pool?
Discussion about who has the right to come to the United States and what they are entitled to after arrival has been ongoing since our country’s founding. Often, including recently, this discussion has concerned the rights of immigrants to higher education, and to monetary support for that education. Such discussions have become particularly heated regarding immigrants whose presence in the U.S. has not been officially sanctioned
For over 10 years, various legislators have proposed different versions of what is known as the DREAM Act. If made law, the DREAM Act would make some undocumented higher education students eligible for the financial supports available to American citizens and permanent residents, for example in-state tuition and federal work-study programs, and provide a path to full legal status in the U.S. Although no version of the DREAM Act has as yet become federal law, some states have allowed undocumented college students to be eligible for in-state tuition at the state’s public colleges. New York is one such state. However, the in-state tuition is limited to undocumented students who have graduated from a New York State high school after several years of attendance, and who are making satisfactory progress in college. In addition, undocumented college students in New York State remain ineligible for New York State’s Tuition Assistance Program (TAP) and for federal Pell Grants, among other financial supports. Florida has recently enacted a policy similar to New York’s.
At the City University of New York (CUNY) the situation of undocumented students, who compose approximately 3 percent of undergraduates, is complex. In two recentpapers, Dylan Conger and Colin C. Chellman demonstrated that, in a large CUNY sample, undocumented students were as well-prepared for college as were U.S. citizens. Further, undocumented students performed better than U.S. citizens, and as well as or better than permanent residents, in terms of grades and completion of associate degrees. Nevertheless, undocumented students were less likely to complete their bachelor’s degrees, a finding that the authors suggested might be due to these students’ lack of state and federal financial aid.
The purpose of the present piece is not to tell colleges and universities, or state and federal agencies, what they should do concerning financial aid for undocumented students. The purpose of the present piece is simply to provide evidence, including some additional, new evidence, regarding the potential benefits of immigrant students — whether documented or undocumented — to our economy.
We already know that:
The United States has more jobs that require a college education than there are American citizens and permanent residents with those qualifications, and that gap is growing.
College graduates benefit our society in a great many ways. For example, Professor Henry Levin’s analysis of (CUNY’s) highly successful ASAP program showed that this program, one that more than doubles associate-degree completion rates, will result in lower public assistance, public health, and criminal justice system expenditures, and greater tax revenue.
Financial support of college students increases the probability of their graduation, as well as decreases the amount of time to their graduation.
Together, these findings suggest that were we to do more to financially support academically qualified students in college, our society would benefit in multiple ways. The additional information that we present here concerns which students tend to major in the fields that lead to relatively more remunerative positions, and thus which students’ financial support might particularly contribute to a sufficient supply of people qualified for positions that promote our society’s economic growth.
For many years, research has reported that students who come from less economically privileged backgrounds are more likely to choose majors, such as business and engineering, that tend to lead to relatively more highly compensated careers. An early example of this research is Raymond Boudon’s 1974 book Education, Opportunity and Social Inequality.
However, our recent research has found that, in a diverse CUNY cohort of over 9,000 baccalaureate students, other student characteristics — whether a student is a member of an ethnic or racial minority or, what is most relevant to the present piece, was born outside the U.S. (a characteristic of 38 percent of CUNY’s 240,000 undergraduates) — are variables more closely associated with choice of major. Students with these characteristics are significantly more likely to choose to major in business and engineering than are other students. Due to the fact that students with these characteristics also tend to come from families that have lower incomes, descriptive statistics considered alone suggest a correlation between family income and major choice, at least in the CUNY sample. However, as demonstrated in regression analyses, the strongest relationship with major choice is immigrant status. Immigrant students may therefore contribute disproportionately to the popularity of certain relatively more remunerative majors and thus to the pool of candidates qualified to fill jobs that most benefit the economy. Supporting these findings, in on of their papers, Conger and Chellman have shown that undocumented students are more likely to major in business and engineering than are American citizens.
For all of these reasons, it seems that it could be helpful to our economy to assist immigrant students in finishing college by providing them with financial aid, for example. This conclusion leads, then, to the question of whether, and how, to aid the college education of the subset of immigrant students who are undocumented. As mentioned earlier, different states have different approaches to this.
However, merely providing undocumented students with financial aid will not necessarily allow these students to maximize their potential societal contributions. For example, CUNY’s undocumented students are unable to participate in the clinical training portion of the nursing major because they cannot obtain the malpractice insurance and/or the permission to work in hospitals required for that training. So, even if undocumented CUNY students obtain sufficient funds for college and earn a perfect 4.0 grade point average in all of their courses, they cannot become nurses. This is unfortunate because, as Conger and Chellman’s research has indicated, CUNY’s undocumented students include many potentially outstanding nurses, and New York City consistently needs highly qualified nurses.
The lack of financial aid and other supports for undocumented students eliminates economic and other benefits that could accrue to our society from a greater number of college graduates. The City of New York has a long history, dating from centuries before the founding of CUNY, of welcoming immigrants and of prospering as a result. In his book The Island at the Center of the World, Russell Shorto describes how the original Dutch colony of New Amsterdam encouraged immigrants and entrepreneurship of all sorts, policies whose positive influence is felt to this day. Shorto details how diversity and tolerance resulted in positive economic consequences for the colony and established a long-lasting, economically advantageous pattern of behavior for New York City. Encouraging immigration and encouraging higher education are conceptually linked in that both have to do with increasing access to opportunity and with increasing the presence in society of certain talents and skills. Both involve maximizing our society’s natural human resources.
We recognize, however, that providing financial aid to undocumented students might encourage more individuals and families to come to or stay in the United States illegally in order to obtain reduced-cost education. Various versions of the DREAM Act have been designed to take such possible consequences into account by providing financial aid only for a select portion of undocumented students. One example is the federal version of the DREAM Act currently being proposed by New York’s Senator Chuck Schumer. In this version, undocumented people may become United States permanent residents (and thus be eligible for federal financial aid) only if (1) they have been registered as provisional immigrants for at least five years; (2) initially entered the U.S. when younger than 16; (3) have a U.S. high school diploma or GED; (4) have a college degree, or have completed at least two years in good standing in a bachelor’s program, or have served honorably in the U.S. Uniformed Services for at least four years; and (5) have passed various security and law enforcement background checks. Under this proposal, the people who would benefit from the DREAM Act would be long-term U.S. residents who are very likely to be positive contributors to the national economy and society, people who frequently were brought here as young children at someone else’s initiative, and who know no home other than the U.S.
Campaigns for access to education have long been seen as fights for individual rights. In 1949 W.E.B. Du Bois stated: “Of all the civil rights for which the world has struggled and fought for 5,000 years, the right to learn is undoubtedly the most fundamental.” There are also practical benefits for an entire society of maximizing the number of people who attend, and complete, college. Higher education can yield positive consequences, not only for the individuals who partake of it, but also for our economy as a whole. Undocumented students as a group constitute a significant pool from which to reap these benefits.
Alexandra W. Logue has served as the City University of New York's executive vice chancellor and provost since 2008 and will become a CUNY Research Professor on September 1. Samuel L. Shrank is a senior associate at Sanford C. Bernstein & Company.
Lawyers for Abigail Fisher on Tuesday filed an appeal in her suit challenging the way the University of Texas at Austin considers race in admissions. A panel of the U.S. Court of Appeals for the Fifth Circuit, in a 2-1 ruling, this month rejected Fisher's challenge. Her lawyers could have appealed directly to the U.S. Supreme Court, which has already considered her claims once, sending the case back to the lower court for review.
But her lawyers instead have asked the full U.S. Court of Appeals for the Fifth Circuit to consider the appeal. Regardless of what happens there, most legal observers expect that the case will before too long return to the Supreme Court.
A documentary on prison gangs from a few years ago included an interview with a member of the Aryan Brotherhood about his beliefs, though one could easily guess at them at first sight. It is true that the swastika is an ancient symbol, appearing in a number of cultures, having various meanings. As a tattoo, however, it very rarely functions as a good-luck sign or evidence of Buddhist piety. (Well, not for the last 70 years anyway.)
But this Aryan Brotherhood spokesman wanted to make one thing clear: He was not a racist. He didn’t hate anybody! (Nobody who hadn’t earned his hate, anyway.) He simply believed in white separatism as a form of multicultural identity politics. I paraphrase somewhat, but that was the gist of it, and he seemed genuinely aggrieved that anyone could think otherwise. He was, to his own way of thinking, the victim of a hurtful stereotype. People hear “Aryan Brotherhood” and get all hung up on the first word, completely overlooking the “brotherhood” part.
The interviewer did not press the matter, which seemed wise, even with prison guards around. Arguing semantics in such cases accomplishes very little -- and as Stephen Eric Bronner argues in his new book, The Bigot: Why Prejudice Persists (Yale University Press), the bigot is even more driven by self-pity and the need for self-exculpation than by hatred or fear.
“To elude his real condition,” writes Bronner, a professor of political science at Rutgers University, “to put his prejudices beyond criticism and change, is the purpose behind his presentation of self…. But he is always anxious. The bigot has the nagging intuition that he is not making sense, or, at least, that he cannot convince his critics that he is. And this leaves him prone to violence.”
Reminiscent of earlier studies of “the authoritarian personality” or “the true believer,” Bronner combines psychological and social perspectives on the bigot’s predicament: rage and contempt toward the “other” (those of a different ethnicity, religion, sexuality, etc.) is the response of a rigid yet fragile ego to a world characterized not only by frenetic change but by the demands of the “other” for equality. Bronner is the author of a number of other books I've admired, including Of Critical Theory and Its Theorists (originally published in 1994 and reissued by Routledge in 2002) and Blood in the Sand: Imperial Ambitions, Right-Wing Fantasies, and the Erosion of American Democracy (University Press of Kentucky, 2005), so I was glad to be able to pose a few questions to him about his new book by email. A transcript of the exchange follows.
Q: You've taught a course on bigotry for many years, and your book seems to be closely connected -- for example, the list of books and films you recommend in an appendix seem like something developed over many a syllabus. Was it? Is the book itself taken from your lectures?
A:The Bigot was inspired by the interests of my students and my courses on prejudice. Though it isn’t based on the lectures, I tried to organize it in a rigorous way. As Marx once put the matter; the argument rises “from the abstract to the concrete.”
The book starts with a phenomenological depiction of the bigot that highlights his fear of modernity and the rebellion of the Other against the traditional society in which his identity was affirmed and his material privileges were secured. I then discuss the (unconscious) psychological temptations offered by mythological thinking, conspiracy fetishism and fanaticism that secure his prejudices from criticism. Next I investigate the bigot’s presentation of self in everyday life as a true believer, an elitist, and a chauvinist.
All of these social roles fit into my political analysis of the bigot today who (even as a European neo-fascist or a member of the Tea Party) uses the language of liberty to pursue policies that disadvantage the targets of his hatred. The suggested readings in the appendix help frame the new forms of solidarity and resistance that I try to sketch.
Q: On the one hand there are various forms of bigotry, focused on hostility around race, gender, sexuality, religion, etc. But you stress how they tend to overlap and combine. How important a difference is there between "targeted" prejudice and "superbigotry," so to speak.
A: Prejudice comes in what I call “clusters.” The bigot is usually not simply a racist but an anti-Semite and a sexist (unless he is a Jew or a woman) and generally he has much to say about immigrants, gays, and various ethnicities. But each prejudice identifies the Other with fixed and immutable traits.
Myths, stereotypes, and pre-reflective assumptions serve to justify the bigot’s assertions. Gays are sexually rapacious; Latinos are lazy; and women are hysterical – they are just like that and nothing can change them. But the intensity of the bigot’s prejudice can vary – with fanaticism always a real possibility. His fears and hatreds tend to worsen in worsening economic circumstances, his stereotypes can prove contradictory, and his targets are usually chosen depending upon the context.
Simmering anti-immigrant sentiments exploded in the United States after the financial collapse of 2007-8; Anti-Semites condemned Jews as both capitalists and revolutionaries, super-intelligent yet culturally inferior; cultish yet cosmopolitan; and now Arabs have supplanted Jews as targets for contemporary neo-fascists in Europe. The point ultimately is that bigotry is about the bigot, not the target of his hatred
Q: You've written a lot about the Frankfurt School, whose analyses of authoritarianism in Germany and the U.S. have clearly influenced your thinking. You also draw on Jean-Paul Sartre's writings on anti-Semitism and, in his book on Jean Genet, homophobia. Most of that work was published at least 60 years ago. Is there anything significantly different about more recent manifestations of prejudice that earlier approaches didn't address? Or does continuity prevail?
A: Aside from their extraordinary erudition, what I prize in the Frankfurt School and figures like Sartre or Foucault is their intellectual rigor and their unrelenting critical reflexivity. I developed my framework through blending the insights of idealism, existentialism, Marxism, and the Frankfurt School. Other thinkers came into play for me as well. In general, however, I like to think that I too proceeded in relatively rigorous and critical fashion.
In keeping with poststructuralist fashions, and preoccupations with ever more specific understandings of identity, there has been a tendency to highlight what is unique and about particular forms of prejudice predicated on race, religion, gender, ethnicity, and the like. The Bigot offers a different approach, but then, most writers are prisoners of their traditions — though, insofar as they maintain their critical intellect, they rattle the cages.
Q: Much of the public understands “bigot” or "racist" mainly as insults, so that the most improbable folks get offended at being so labeled. People hold up pictures of Obama as a witchdoctor with a bone through his nose, yet insist that he's the one who's a racist. Sometimes it's just hypocrisy, pure and simple, but could there be more to it than that? How do you understand all of this?
A: Using the language of liberty to justify policies that disadvantage woman, gays, and people of color cynically enables him to fit into a changed cultural and political climate. It is also not merely a matter of the bigot demeaning the target of his prejudice but in presenting himself as the aggrieved party. That purpose is helped by (often unconscious) psychological projection of the bigot’s desires, hatreds, and activities upon the Other.
The persecuted is thereby turned into the oppressor and the oppressor into the persecuted. The bigot’s self-image is mired in such projection. "Birth of a Nation" (1915) -- the classic film directed by D.W. Griffith that celebrates the rise of the KKK -- obsesses over visions of freed black slaves raping white women, even though it was actually white slave owners and their henchmen who were engaged in raping black slave women.
In Europe during the 1920s and 1930s, similarly, anti-Semitic fascists accused Jews of engaging in murder and conspiracy even while their own conspiratorial organizations like the Thule Society in Germany and the Cagoulards in France were, in fact, inciting violence and planning assassinations. Such projection alleviates whatever guilt the bigot might feel and justifies him in performing actions that he merely assumes are being performed by his avowed enemy. Perceiving the threat posed by the Other, and acting accordingly, the bigot thereby becomes the hero of his own drama.
Q: Is there any reason to think prejudice can be "cured" while still at the stage of a delimited and targeted sort of hostility, rather than a full-blown worldview?
A: Fighting the bigot is a labor of Sisyphus. No political or economic reform is secure and no cultural advance is safe from the bigot, who is always fighting on many fronts at once: the anthropological, the psychological, the social, and the political. The bigot appears in one arena only to disappear and then reappear in another.
He remains steadfast in defending the good old days that never were quite so good – especially for the victims of his prejudice. Old wounds continue to fester, old memories continue to haunt the present, and old rumors will be carried into the future. New forms of bigotry will also become evident as new victims currently without a voice make their presence felt.
Prejudice can be tempered (or intensified) through education coupled with policies that further public participation and socioeconomic equality. But it can’t be “cured.” The struggle against bigotry, no less than the struggle for freedom, has no fixed end; it is not identifiable with any institution, movement, or program. Resistance is an ongoing process built upon the guiding vision of a society in which the free development of each is the condition for the free development of all.
The board of Howard University has tapped the interim president, Wayne A.I. Frederick, to take on the position on a permanent basis. Frederick holds three degrees from Howard. He was 16 when he first enrolled, traveling from his native Trinidad, seeking a career as a physician. At Howard, Frederick taught in the medical school and was a surgeon at the hospital before rising through the ranks of academic administration. The historically black university has struggled financially in recent years. In an October interview with The Washington Post, Frederick expressed confidence that the university was working through its financial difficulties.
On June 25th a group of faith-based organizations wrote a letter to President Obama asking him to include “explicit religious freedom protections in any executive order providing nondiscrimination guarantees for LGBT employees of federal contractors.” One week later on July 1st another group wrote an almost identical letter. The first letter was largely ignored by media; the second letter has been criticized by many as calling for the president to tolerate bigotry. The presidents of Christian colleges were signatories and a number have drawn much criticism as a result.
Why were the June and July letters received so differently? After all, faith-based groups have had hiring exemptions embedded in legislation since the civil rights laws of the 1960s.
The key is Burwell v. Hobby Lobby, which was handed down five days after the first letter and one day before the second. The Supreme Court ruled that Hobby Lobby, a huge business, could have a faith-based exemption from part of the Affordable Care Act. This was the first time the Supreme Court had recognized a faith-based exemption for a business. While the case made a fairly narrow ruling based on a piece of legislation that can be amended, the implications of the case caused an uproar. The picture of a rich family-owned business getting exemptions at the expense of poorer female employees who struggled to afford IUDs irritated many. So, when the July letter to Obama was made public in the aftermath of Hobby Lobby, the image of religious institutions that want exemptions from anti-discrimination policy turned many Americans sour. Is allowing Christian institutions autonomy in hiring religious freedom or is it institutionalized discrimination? The answer is more difficult than many recognize.
I know most of the people who signed the June and July letters; I grew up in their communities and they are my colleagues, mentors and friends. They are faithful citizens who do not hate the LGBT community. They take seriously Jesus’ summary of the law and prophets when he said, “Love the Lord your God with all of your heart, soul and mind; love your neighbor as yourself.” Their institutions have done much good in the world, and these leaders are sincere in their belief that they must live and work in accordance with their deeply held religious beliefs.
In addition, most are from Christian traditions that have historically held that homosexuality is a sin. Times are changing, though, and people in these traditions today are struggling to think through two things. First, what does it mean to love someone who lives in ways they believe are wrong? Second, what do we really know about what God intends for gay people? Churches and theologians are demonstrating that there are different ways to think about these things and changes are starting to occur in these institutions. The Christian culture is in transition and these leaders are trying to do good work in the world in the midst of great change. I admire them for this.
I also think it is important to understand exactly what they are asking for. For 200 years our First Amendment jurisprudence has held some form of this principle: Religious belief is to be protected, and sometimes religious belief is not private but is made manifest through policies of institutions like churches, schools and nonprofits.
There are limits to this protection, of course, because some religious beliefs harm others. When courts have tried to balance religious freedom against possible harm caused to others they have used the compelling interest test. They find for religious freedom unless limiting this freedom is the least restrictive alternative to protect others.
So, since the civil rights legislation of the 1960s, we have seen legislators pick up on this protection, particularly in the area of employment. For almost 50 years, faith-based institutions have had a statutory and Constitutional right to make employment decisions according to their religious belief. There has always been some lack of clarity about whether the law protects only the right to hire co-religionists or whether it allows complete freedom from nondiscrimination laws related to race, gender and disability. There has also been ongoing debate about whether faith-based institutions should receive government funding.
It helps to understand the framework that underlies the exemption request. Most of the authors of the letters to President Obama are driven by an appreciation for what is often referred to as structural or principled pluralism. They argue that as far back as the framing of the Constitution, Americans have valued the right to live according to deeply held beliefs. But, they say, it is a mistake to bifurcate belief and behavior. Belief always directs behavior so protections of belief have to be extended to institutions as well as to individuals.
This kind of pluralism has its roots in European democracy, mostly clearly seen in a policy about schools advocated by theologian and statesman Abraham Kuyper in the Netherlands. Kuyper found himself in a conflict between Roman Catholic, Protestant and secular groups with respect to the funding of schools. In an effort to protect pluralism of institutions and pluralism of worldviews, he devised a solution that gave public funds to all schools, saying that all schools contributed to the common good and educated students. Thus, all worldviews that supported the schools should have access to public funding. To limit funding to only one kind of school would elevate one worldview over another. That is not government’s role. Government, to the extent possible, should treat worldviews similarly.
It’s this kind of pluralism that drives the authors of the letters to argue that their institutions should receive the same public funding that other schools and nonprofits receive. They are doing the same work: they educate students; they feed the poor; they heal the sick. Government should not treat them differently because of their worldview. Their request for exemption from employment law isn’t really related to LGBT people. It is a broad request that asks for room to define themselves by their deeply held beliefs, and also to be treated the same as other similarly situated groups contributing to society in the same way.
This, of course, is the irony. The LGBT community, and in particular the Christian LGBT community, is asking for the very same thing: treat us the same as others with similar qualifications.
I have spent my life studying First Amendment jurisprudence and the kind of pluralism that these faith-based groups are asking for. I, too, am a pluralist. I believe that government should try to protect a diversity of worldviews and should also fund a pluralism of institutions that are shaped by different worldviews. I think this leads to a healthy society where minority voices have room to grow and to try and influence their communities. If we do not have pluralism we have only majoritarian processes. Majorities often tread on the toes of smaller groups. Allowing for pluralism does not mean that we give up on a fight against discrimination; rather it means that government is not the tool by which a good life is defined. Government protects the rights of institutions to exist according to their beliefs (subject to the compelling interest test), but within the institutions the fight for justice and nondiscrimination can flourish.
But, as a pluralist I am troubled by those letters. President Obama has signed the executive order without the exemption and already a number of lawsuits are planned to challenge his action. I understand that the lawsuits are designed to protect religious freedom, but I hope most who signed the letter will not join the litigation. I think those of us who advocate for religious pluralism have more thinking to do, and along this line, I offer those faith-based institutions a two-part challenge. My challenge comes from a place of understanding because they are my people. But it is a serious challenge because I think that my people have neglected an important responsibility.
First, are these people of faith arguing for pluralism for others? Political pluralism is supposed to protect a variety of worldviews that shape institutions. This means that even in family policy, pluralism rather than majority perspective must prevail. It is no surprise that the Netherlands, home to Kuyper, was the first country to recognize same-sex marriage. But the groups that have been advocating for pluralism to protect their own views did not lead the discussion for legal recognition of different sorts of marriage and family structures. In fact, some led the opposition. People who favor pluralism should have been the first in line to support public, legal recognition of different sorts of families.
Second, what obligations do faith-based institutions have? Many of the same groups that ask for this employment exemption heralded Hobby Lobby as a clear victory for justice. There was no caution; they expressed no worry about poor women’s access to contraception and no concern for the religious freedom of employees. Instead, they expressed triumph in the Supreme Court’s movement toward the autonomy of faith-based institutions.
The problem is that the pluralism they advocate for is not based in autonomy. Structural and worldview pluralism has its political roots in the sphere sovereignty of the Reformed tradition and the subsidiarity of the Roman Catholic tradition. The emphasis is on responsibility of institutions and on connectedness in communities. Autonomy has little place in the discussion. Faith-based institutions must focus on the responsibility they have in the public sphere and they have an obligation to explain what sorts of government regulation would be legitimate. Would they argue that faith-based businesses should be allowed to discriminate against customers? If so, on what basis? Sexual identity? Race? Gender?
I think the key here is to consider what it means to have an institution that reflects religious belief. Consider two different organizations: the first says we will employ anyone other than gay people because of our belief; the second says we will employ only the kind of Christian that believes along with us that homosexuality is a sin. Are these two organizations the same? I’d say the first is not articulating a worldview but the second is. The Supreme Court says it will not get into deciding what is and is not legitimate religious belief but I think that faith-based institutions that want exemptions from law should at a minimum be required to spell out who they say they are. And they should be required to be consistent. I do not care for behavior covenants at schools, colleges or nonprofits, but I think a democracy can make room for them. However, if an employee is fired for violating a behavioral covenant that excludes homosexuality, employees that violate other parts of the covenant should likewise be fired. Transparency and consistency of treatment are very important.
I am committed to fighting for just treatment of the LGBT community. For Christians like me who believe the historical context of a few verses in the Bible has been misunderstood, sexual identity justice at this point in history seems as critical as suffrage for women centuries ago or civil rights for African Americans during emancipation.
But in the final analysis I wish President Obama had put an employment exemption into his executive order, bringing it in line with other civil rights laws. Now, a renewed “government war on religious institutions” will be declared by leaders, and we do not need this going into the next two election cycles. I am worried that the litigation is going to further damage LGBT people in these faith-based institutions and I think that change would have been better and more permanent had it come from within. I know that some of the organizations represented by these letters have members who are actively pursuing policy changes that would result in nondiscrimination of the LGBT community. For many of us, treating gay brothers and sisters in Christ as full members of our institutions is required by our goal of following Jesus.
Julia K. Stronks has practiced law and is the Edward B. Lindaman Chair at Whitworth University, in Spokane, Washington. She is the author of Christian Teachers in Public Schools and Law, Religion and Public Policy. She also wrote OneJesus: A Response to the World Vision LGBT Policy.
Some gay M.B.A. students are frustrated that straight students are attending job fairs set up to recruit gay talent, Bloomberg Businessweek reported. At a recent Reaching Out M.B.A. event, only 1 of the 15 students who attended from Rice University was openly gay. The job fairs are theoretically designed to help gay students navigate the corporate world, and feature programs in addition to the chance to meet with recruiters. Gay students report being offended when they hear straight students at the event say things like “Dude, I’m not gay” or “There needs to be less focus on gay stuff at this event.”
President Obama is expected to sign an executive order today that bars federal contractors from discriminating on the basis of sexual orientation or gender identity. The executive order is not expected to exempt religious organizations, as some Christian colleges and other Christian organizations have sought, The New York Times reported. Other religious organizations have said that no exemption is needed -- and many gay rights groups encouraged the president to proceed without an exemption. Within higher education, much of the impact may be symbolic as the largest federal contractors tend to be research universities that, public or private, are secular institutions.