The Association of American Medical Colleges on Monday released a report outlining steps taken and ideas for future strategies to increase the number of black male applicants to medical schools. The report comes amid concerns among medical educators about the inability of medical schools to attract more black male applicants -- a first step in enrolling more of such students. From 1978 to 2014, the number of black male college graduates increased, but the number of black male applicants to medical school dropped to 1,337 from 1,410.
Hillary Clinton, the Democratic presidential candidate, on Friday used a speech at the annual meeting of the National Urban League to criticize Governor Jeb Bush, a candidate for the Republican nomination who was to speak later that day. Clinton said she was pleased that other candidates would be attending, but said that she was concerned about a "mismatch" between what candidates tell groups like the Urban League and what they actually do. She didn't name Bush by name, but several times referenced "Right to Rise," the name of Bush's political action committee. People "can't rise if their governor makes it harder to get a college education," she said.
Clinton's apparent reference was to the impact of Bush, which governor of Florida, ending the consideration of race and ethnicity by Florida's public universities. Black enrollment dropped significantly at the University of Florida as a result. The same is true for Florida State University. And while Latino higher education enrollments have increased, many credit the state's population boom for that, and suggest that Bush's policies did not -- as he has boasted -- encourage those gains.
In his remarks at the National Urban League, Bush did not respond to what Clinton said. But he did say that, while he was governor, "we expanded our community college system and made it more affordable for low-income families. Florida in those years helped thousands more first-generation college students make it all the way to graduation."
Ohio State University's marching band, widely considered one of the best in the country, had a parody song in its songbook that mocked Holocaust victims, The Wall Street Journalreported. The song, to the tune of Journey's "Don't Stop Believin'," featured lyrics about Nazi soldiers “searching for people livin’ in their neighbor’s attic,” and a “small town Jew … who took the cattle train to you know where.” The songbook urges band members to keep the song secret. The songbook also features a song mocking the University of Nebraska at Lincoln, added after the institution joined the Big Ten, that featured lyrics suggesting Nebraska students are gay and have sex with animals.
Ohio State has been pushing to change a band culture that the university has criticized as creating a hostile environment for students from many groups -- but many band alumni have been pushing back against change. In a statement to the Journal, the university said that the songbook lyrics viewed by the newspaper were an example of the “shocking behavior” that the university “committed to eradicating from its marching band program.”
A federal appeals court on Thursday partially overturned a lower court's dismissal of an adjunct professor's lawsuit accusing Moraine Valley Community College of discriminating against him on the basis of disability. The decision by the U.S. Court of Appeals for the Seventh Circuit found that the lower court incorrectly dismissed William Silk's claim that Moraine Valley officials had limited his course assignments in fall 2010 because they did not think he was physically recovered from heart surgery. The appeals panel upheld the dismissal of Silk's other claims under the Americans With Disabilities Act, but ordered the lower court to consider the merits of the course assignment claim.
Many observers of Christian higher education have been wondering how the Council of Christian Colleges and Universities would respond to the move last week by two of its members -- Eastern Mennonite University and Goshen College -- to change their employment policies to permit the hiring of faculty members in same-sex marriages. While CCCU does not have a specific policy on members with regard to hiring gay faculty members, some member institutions have reportedly voiced discomfort with Eastern Mennonite and Goshen maintaining their current role after adopting the new policies, the first of their kind at CCCU institutions.
A board meeting (previously scheduled) of CCCU just ended and the council issued a statement about a process to consider the latest developments. The statement says in part: “The CCCU has received inquiries regarding the recent change by member institutions Eastern Mennonite University and Goshen College in employment policies regarding faculty and staff in same-sex marriages. At the recent meeting of the CCCU Board of Directors, which includes the president of EMU, the board engaged in thorough deliberations regarding this policy change. The president of EMU recused himself as appropriate. As a result of their discussions, the board has reaffirmed its commitment to a deliberative and consultative process. Therefore, in the coming weeks and months, the board will be calling all member presidents to discuss this issue. This plan is consistent with feedback from CCCU members, the vast majority of whom are supportive of the board following a good and respectful process before making any decision.”
I have a picture saved in a folder on my laptop. It is a picture of me, and it was provided to me somewhat reluctantly. It’s a photograph of my face, taken from my faculty profile page at the religious college where I used to work, placed onto the body of a scantily clad lingerie model. This Photoshopped image was part of an annual tradition, one that used such manufactured images of many of the faculty and staff members at the institution as part of a presentation designed to “skewer” faculty and staff for humorous effect. Sometimes it was a suggestion that a religion professor who was also a Baptist minister actually wanted to be the pope. Sometimes it was a joke that one of our very tall business professors was secretly an Olympic beach volleyball player. The year that I was on the docket, I was a Vegas showgirl, and thus my head was superimposed upon the body of a midriff-baring, garter stockings-clad lingerie model in a semitransparent bra.
This performance was done during a convocation for students, but it was popular among faculty members and administrators, who made a tradition of attending the annual “roast.” Aside from the general fact that mocking faculty members in front of a group of students already skeptical of us is pedagogically questionable, the sexually suggestive Photoshopped picture of me -- and similar photos of some of my female colleagues -- was a clear case of sexual harassment.
But this had been done for years. It was simply “tradition” and we were supposed to be part of a family -- and what family doesn’t pick on one another just a little bit?
I like to think of myself as a strong woman, one who won’t put up with abusive comments or disrespect. I’ve learned to ignore street harassment; I’ve spent a lot of my life figuring out which battles are the ones to fight, and complaining about the minimal harassment I’ve experienced in the workplace really wasn’t worth the disruption to my life, though I would like to think that if it represented a pattern of behavior -- and others were being harassed as well -- that I would step forward and tell my own story.
But this I was afraid to complain about. I wasn’t present at this convocation, but all the same, it was humiliating -- so humiliating that some of my colleagues who were at the convocation wouldn’t tell me about it and refused to make eye contact when I asked them directly about what had happened. It was several days before someone involved with the program finally acquiesced when I said I wanted to see the image myself and sent me a copy of it. The experience undercut my authority in the classroom, as many of my students were already inclined to believe that women should not have positions of authority over men.
Nevertheless, I was afraid to complain.
I was afraid to complain about it, because the person who did the presentation every year was an administrator, one who, when we had our first mandatory sexual harassment training session for the campus employees, started with a joke: “If these rules had been around when I met my wife, I wouldn’t be happily married today.”
What was I going to do? This was a prominent member of our small-town community. I had seen administrators retaliate against faculty members for asking what I thought were reasonable questions or making reasonable complaints about their treatment, and I was untenured in a work-at-will state. Did I really have any choice? I had the evidence. It was a clear case. Quite likely, it would have simply resulted in administrators apologizing and being embarrassed, but it also like would have resulted in having to hear multiple times that “he’s a part of an earlier generation” for whom such things were different. More importantly, I feared I also risked losing my job, but without any proof that it was retaliation. I’d seen other people at that institution fired (or, more euphemistically, told that their tenure-track contracts were “not being renewed”) under mysterious circumstances. Because there was no record of any discussion -- and the fact that work-at-will means that employers don’t have to give you a reason to let you go -- those people could not prove any discrimination had taken place.
While this is certainly anecdotal and only my own experience, it does color the way that I think about claims of sexual harassment, both by faculty members and by students. When we think about harassment and our approach to it at universities and colleges, we need to remember that they are workplaces, despite all the talk about being members of a family or part of a community, with real disregard for equity. It’s difficult in many environments to come forward with complaints of harassment -- particularly when young scholars are being discouraged from doing so, either through well-meaning but ultimately wrongheaded advice like Alice Huang’s a few weeks ago, or through the outright attack on those who bring complaints about the harassment. It’s also difficult when so many of our institutions have steeped themselves in decades-long traditions that blur the boundary between work and personal lives, particularly when we forget that colleges and universities are not always the bastions of progressivism that the public sometimes thinks we are.
We need to think about these places and their traditions, and consider how an unexamined status quo can contribute to a larger environment that allows sexual harassment to go unchecked for years and that preserves and promotes a culture that thinks of women in positions of authority as merely objects to make fun of, not as leaders of institutions. Academe is part of a larger culture that promotes such objectification constantly, and I think it’s important to hear the voices of women who claim to have been marginalized or discriminated against, when those women are brave enough to come forward, and think about the legitimacy of those complaints. What seems like acceptable “good fun” to some people may seem unacceptable and hurtful to others, and their opinions and insights need to be considered.
Is there potential for abuse of Title IX or sexual harassment statutes as they currently exist? Of course. The potential for abuse of the system exists in any system. But even as we discuss the merits of Title IX complaints, we cannot forget the continuing problems that exist, those continuing problems that gave rise to the need for Title IX and sexual harassment laws in the first place.
These things are still happening, and we do ourselves and our students a grave disservice by cloaking them in the name of tradition and “good fun.”
The author, an assistant professor of English, no longer works at the institution described in this piece.
You don’t hear much about the United States being a “postracial society” these days, except when someone is dismissing bygone illusions of the late ’00s, or just being sarcastic. With the Obama era beginning to wind down (as of this week, the president has just under 18 months left in office) American life is well into its post-post-racial phase.
Two thoughts: (1) Maybe we should retire the prefix. All it really conveys is that succession does not necessarily mean progress. (2) It is easy to confuse an attitude of cold sobriety about the pace and direction of change with cynicism, but they are different things. For one, cynicism is much easier to come by. (Often it’s just laziness pretending to be sophisticated.) Lucid assessment, on the other hand, is hard work and not for the faint of spirit.
Naomi Zack’s White Privilege and Black Rights: The Injustice of U.S. Police Racial Profiling and Homicide (Rowman & Littlefield) is a case in point. It consists of three essays plus a preface and conclusion. Remarks by the author indicate it was prepared in the final weeks of last year, with the events in Ferguson, Mo., fresh in mind. But don’t let the title or the book’s relative brevity fool you. The author is a professor of philosophy at the University of Oregon -- and when she takes up terms such as “white privilege” or “black rights,” it is to scrutinize the concepts rather than to use them in slogans.
Despite its topicality, Zack’s book is less a commentary on recent events than part of her continuing effort to think, as a philosopher, about questions of race and justice that are long-standing, but also prone to flashing up, on occasion, with great urgency -- demanding a response, whether or not philosophers (or anyone else) is prepared to answer them.
Zack distinguishes between two ways of philosophizing about justice. One treats justice as an ideal that can be defined and reasoned about, even if no real society in human history ever “fully instantiates or realizes an ideal of justice for all members of that society.” Efforts to develop a theory of justice span the history of Western philosophy.
The other approach begins with injustice and seeks to understand and correct it. Of course, that implies that the philosopher already has some conception of what justice is -- which would seem to beg the question. But Zack contends that theories of justice also necessarily start out from pre-existing beliefs about what it is, which are then strengthened or revised as arguments unfold.
“However it may be done and whatever its subject,” Zack writes, “beginning with concrete injustice and ending with proposals for its correction is a very open-ended and indeterminate task. But it might be the main subject of justice about which people who focus on real life and history genuinely care.”
The philosopher Zack describes may not start out with a theory of what justice is. But that’s OK -- she can recognize justice, paradoxically enough, when it's gone missing.
I wish the author had clarified the approach in the book’s opening pages, rather than two-thirds of the way through, because it proves fundamental to almost everything else she says. She points out how police killings of young, unarmed African-American males over the past couple of years are often explained with references to “white privilege” and “the white supremacist system” -- examples of a sort of ad hoc philosophizing about racial injustice in the United States, but inadequate ones in Zack’s analysis.
Take the ability to walk around talking on the phone carrying a box of Skittles. It is not a “privilege” that white people enjoy, as should be obvious from the sheer absurdity of putting it that way. It is one of countless activities that a white person can pursue without even having to think about it. “That is,” Zack writes, “a ‘privilege’ whites are said to have is sometimes a right belonging to both whites and nonwhites that is violated when nonwhites are the ones who [exercise] it.”
In the words of an online comment the author quotes, “Not fearing the police will kill your child for no reason isn’t a privilege, it’s a right.” The distinction is more than semantic. What Zack calls “the discourse of white privilege” not only describes reality badly but fosters a kind of moral masochism, inducing “self-paralysis in the face of its stated goals of equality.” (She implies that white academics are particularly susceptible to "hold[ing] … progressive belief structures in intellectual parts of their life that are insulated from how they act politically and privately …")
Likewise, “the white supremacist power structure” is a way of describing and explaining oppression that is ultimately incapacitating: “After the civil rights movement, overt and deliberate discrimination in education, housing and employment were made illegal and explicitly racially discriminatory laws were prohibited.” While “de facto racial discrimination is highly prevalent in desirable forms of education, housing and employment,” it does no one any good to assume that “an officially approved ideology of white supremacy” remains embodied in the existing legal order.
None of which should be taken to imply that Zack denies the existence of deep, persisting and tenacious racial inequality, expressed and reinforced through routine practices of violence and humiliation by police seldom held accountable for their actions. But, she says, "What many critics may correctly perceive as societywide and historically deep antiblack racism in the United States does not have to be thoroughly corrected before the immediate issue of police killings of unarmed young black men can be addressed."
She is not a political strategist; her analyses of the bogus logic by which racial profiling and police killings are rationalized are interesting but how to translate them into action is not exactly clear. But in the end, justice and injustice are not problems for philosophers alone.
The White House on Sunday announced the death of George Cooper, executive director of the White House Initiative on Historically Black Colleges and Universities. In his career, Cooper was on the faculty of several historically black colleges, and was president of one, South Carolina State University. He was named to the post in 2013, amid concerns that the White House had moved too slowly to fill the position after John Silvanus Wilson Jr. departed to become president of Morehouse College. "George’s passing is a great loss for my administration, the HBCU and higher education communities, and for everyone that knew him," said the statement from President Obama.
Clemson University's board on Friday issued its second statement this year on Benjamin Tillman (right), a racist 19th-century politician for whom a prominent campus building is named. Students and faculty members have been pushing for years to change the name of Tillman Hall. In February, the board rejected the idea, saying, "Every great institution is built by imperfect craftsmen. Stone by stone they add to the foundation so that over many, many generations, we get a variety of stones. And so it is with Clemson. Some of our historical stones are rough and even unpleasant to look at. But they are ours and denying them as part of our history does not make them any less so."
Friday's statement -- in the form of a board resolution -- did not make any promises about the building name. But it used much stronger language to describe Tillman. "Benjamin Tillman played a key role in the founding and early success of Clemson," the resolution said. "Benjamin Tillman was also known to be by his own admission an ardent racist and led a campaign of terror against African-Americans in South Carolina that included intimidation and violence of which he boasted about publicly; and for some members of our university family Benjamin Tillman’s legacy included not only contributions to Clemson University but also oppression, terror and hate."
The board also announced that it would create a task force "charged with creating a comprehensive plan to include, but not limited to, any recommendations regarding curating our historic buildings and memorials, developing better ways to acknowledge and teach the history of Clemson University, and exploring appropriate recognition of historical figures."