Cultural studies

Why I Am Not Radical Enough

As a teacher of rhetorical studies, I've been trained to think about the differences between audiences and how to adapt one's messages to address those differences. Of course, having earned one's credentials in "the art of persuasion" and (presumably) possessing the intellectual tools of audience adaptation doesn't necessarily mean one can do it well, and last fall I really stepped in it. What have I learned? Sometimes it is permissible to retreat from a more straightforward -- if not radical -- introduction to queer theory to a classic, liberal politics of toleration or humanism when teaching undergraduates because we no longer live in an environment that protects academic freedom. Although Kurt Cobain did once sing, "what else should I say/everyone is gay," sometimes students are not ready to interrogate what that means, and they'll make their parents call deans and chairs attempting to get you fired if you try to teach them.

Here's the set-up: For three years I worked as an assistant professor at  Louisiana State University in Baton Rouge. Having moved there from the University of Minnesota (where I did my graduate work), adapting to Louisiana students took some time, and the culture shock I experienced was intense. Gradually I acclimated to the sight of public, drunken nudity and that charming, Southern hostility toward my so-called Midwestern political correctness. My experiences in Louisiana taught me that although the students claimed a conservative, religious politics, they were quite familiar and accepting of "alternative lifestyles," and I often had to resort to pretty wild examples in the classroom to keep their attention and to get them to engage queer theory beyond the level of "whatever!" and "so what?"

Friends and colleagues were often surprised when I told them that my students took to "controversial" theoretical perspectives, such as the critical work of Judith Butler on gender and sexual identity, quite well. One semester -- as I was teaching the Kinsey scale to supplement Laura Mulvey's theory of cinematic pleasure - -I just asked my students: "Y'all don't seem too bothered by this material; why is that?" One of my repeat-students said in a sardonic tone, "Dude: Mardi Gras?" My Louisiana students had "seen it all," and probably from a very young age many of them learned how to hang up their hetero-hang-ups, at least for a week or two before Ash Wednesday and Lent so that they could properly enjoy all the parades and street parties.

Obviously, I had a lot of adapting to do when I took my second job, at the University of Texas at Austin. I still do not have a good "feel" for the students at my new university, but I think in general it is fair to describe the students here as more right-leaning politically and more conservative in their thinking about lifestyle. Regardless, to my delight and horror, as I began teaching the queer theory unit of my Rhetoric and Popular Music course I heard the same wild examples exiting my mouth in seemingly automatic fits of charismatic teach-o-mania. I still assigned readings like Cynthia Fuchs' fabulous essay on queercore, "If I Had a Dick: Queers, Punks, and Alternative Acts." But I quickly learned that when one combines reading material that attempts to unravel binaries and my own ambiguously (and strategically) queer teaching persona in a "Bush Country" classroom, one should expect a little hostility. I expected it, really I did. I simply did not expect to catch hell from a parent.

The day after I lectured on heterosexist norms in heavy metal music videos, I was summoned to the principal's office to get a talking to. Apparently a student's mother was among the sea of faces in my large lecture class that day, and was expressly appalled at my queer "agenda." In an email that my chair shared with me, the mom said that it was obvious I was attracted to both men and women and therefore "no one is safe." For the class I developed a field trip ethnography project at a well-known, Austin 18-and-up punk club. This parent said that I forced my students to go to a "gay bar." Ultimately, I was characterized as unprofessional, as teaching filth, and as trying to recruit students for the "gay cause."

Needless to say, my meeting with the chair was painful and I was fearful, although one couldn't blame him. He did the best "you have academic freedom, but" talk I've yet to hear. Even so, I was told the story about "that professor" who was fired from such and such a department for "creating a hostile classroom environment." I was told to de-personalize my teaching and reminded that I did not have tenure yet and that teaching evaluations were very important to the tenure review process.

Since that meeting I have changed my teaching a bit and am more mindful of the power of students and parents have to take out an assistant professor whom they do not like, especially under the aegis of sexual harassment. Us juniors should also remember that many of our deans are (necessarily) insulated from the classroom and by force of situation are often more sympathetic to students and parents in our age of the "cultural wars" and "zero tolerance."

Immediately after the incident, I was worried about protecting my teaching assistants. One of them was slated to deliver a lecture on the interchangeability of sex organs in the music and art of Peaches, a controversial and polyamorous figure who had an underground dance hit with "Shake Yer Dix (Shake Yer Tits)." Although I knew I was a bit oversensitive after the talking-to with my chair, I decided to send a preemptive e-mail message to the 130-student class in an effort to spare us more grief. Here is the text of that message, edited to protect the innocent and please the legal eagles:

Greetings Class,

Your resident instructor here with some background commentary on your readings for Tuesday, as they directly challenge cultural assumptions of “normalcy.” We will be discussing the field of “queer theory,” which grew out of the heated discussions of feminism in the 1980s and 1990s regarding sexual desire and the relationship between social identity and biology. We’ll spend some time discussing the term “queer” itself -- which is confusing--but for the moment let us simplify a lot of the concern of queer theory to a series of questions: to what extent does biology and genetics form a materialist basis for gender and sexual identity? In other words, are we born gay, straight, or somewhere between those two poles? Where do the chemicals and biological predispositions end and where does culture begin? Why is sexual identity such an obsession in the United States (e.g., what’s the big deal about the proposed Texas amendment to ban gay marriage)? Finally, why are we so interested as a culture in these questions?

The latter question may resonate somewhat. To put it like my own granny does, “who gives a d*&! what you do in the privacy of your own home?” Or to reduce it to a question I received some years ago from a student, “who cares?”The answer to the last question is this: if you identify as traditionally masculine or feminine or “straight,” for whatever the reason, you have a much easier time in our society that if you do not. Sometimes having someone broadcast their sexual identity in your face gets tiresome. My point, though, is this: If you were deemed socially “abnormal,” it hurts, and it can be empowering to say, unabashedly and unashamedly, “this is me!”

Indeed, not being “normal” in any respect first leads to torment (think back to your own experiences in middle school, hey?), and then ridicule and rejection. The big problem is that being different can get you killed (e.g., Matthew Sheppard, Tina Brandon, hundreds of thousands of folks without white skin, Jews ... Jesus, alas, we are not wont for examples in history). So the answer to the question “who cares?” is “those folks who are more likely to suffer," as well as the people who love them. Although you might think you are pained reading this stuff, feminism and queer theory are really about ending human suffering. That’s really what it comes down to folks: people suffer and die because they are “different.” If there is a tacit ethical teaching to this literature, it is the lesson of tolerance.

Feminism and queer theory concern thinking about ways to keep people from getting hurt because they are not what society deems “normal” in regard to their gender and their sexual desire. Millions of folks live realities that are fraught with pain and hardship, and only because they harbor a preference for someone of the same gender or sex (or of a different race, and so on). As we saw with heavy metal, popular music practices are a central way in which these issues are expressed and negotiated in our culture. For reasons we discussed with Attali and Adorno (the irreducible humanness of music, that “noise” factor), as a powerful form of human expression, music can be used to create a kind of force field for expressing, deconstructing, constructing, and establishing a gamut of identities. Music, in other words, can unsettle our gendered and sexual identities (e.g., glam rock; queercore) as much as it cam reestablish or reinforce them (e.g., Enya; Nas).

As we tread into this territory I need to underscore a few things about the ultimate purpose for assigning this material. Although it may appear at times your goodly instructor is endorsing or promoting this or that approach, requiring readings and lecturing on queer theory is not to be taken as an ENDORSEMENT or propaganda for joining the some sort of Gay Borg or ominous Lesbo Deathstar (nor does lecturing on materialism entreat you become a socialist). Exposing you to this material, or any discussion of non-straight sexual identity, is not designed to “convert” you; it’s not, in other words, sermonic. Rather, it’s functionally informative AND designed to challenge settled, “normal” beliefs about what is and isn’t appropriate in our society (indeed, what is or is not appropriate to discuss in the classroom!). You can think about it this way: the classroom should be the opposite of the church, synagogue, or mosque. In class, we challenge our settled ideas about normalcy and look beyond deity or the physical sciences for alternative explanations for social practices. In the house of God, we reaffirm and reestablish our settled ideas and beliefs. And in some ways, you cannot have the latter without the former.

Finally, I recognize this message is crafted for a “straight” audience, so let me give a shout-out to those among you who are forced to switch codes in the classroom (which, as you well know, is also almost always oriented to the “hetero” world): if you do not identify as “normal,” welcome. I hope the readings and lectures on identity -- sex, gender, and sexual orientation -- are affirming and that classroom is a safe space in which you see your reality represented.

Now, mindful of the audience of Inside Higher Ed, I needn't detail at any length why this e-mail makes me cringe. It represents my frame of mind, worried about student hostility toward my assistants and (however unrealistically) worried about losing my job. I shared my e-mail message with colleagues, and my friend Ken Rufo  detailed the teaching pickle it created better than I can:

Here’s a philosophy-of-pedagogy question, one that I confront quite a bit, and am always unsure about negotiating. The letter . . . indicates the problems with difference from a fairly conventional, liberal perspective. But this conceptualization of difference isn’t exactly simpatico with a lot of [the theory you teach and publish].... you’ve invested a lot of time and effort making a case for [the value of psychoanalytic theory] to rhetorical studies, and so I wonder how you negotiate the complexities of a certain worldview with the necessities of teaching, or if you feel any tension there at all?

What my e-mail does, in other words, is reestablish the same liberal-humanist politics of toleration that a lot of queer theory tries to challenge and dismantle: What if there is no common humanness to us?  What if this binary logic of same and different is a causal factor in homophobic violence? Aren't these sorts of questions the kind posed by the thinkers we are reading for class?

After I posted the email to the class and talked to my friends about it, I decided I would simply address the issue directly in class, turning the e-mail into a teaching exemplar. Before I could lecture about the e-mail, however, my teaching assistant lectured on Peaches, and she received a standing ovation when she finished. That reaction told me that perhaps the e-mail had a positive effect. On the following teaching day, I asked the students to bring a copy of my e-mail message to class, and we went through it together and we discussed why it was a problematic message, locating binaries and troublesome assumptions. In my mind, this was the best way to "recover" an important teaching of queer theory while, at the same time, eating my cake too.

I cannot say that going over the e-mail helped most of my students understand the problem with liberal humanist approaches to identity. Some of them understood what I meant when I confessed that I "retreated to humanism," while others clung tightly to their notions of a universal equality rooted in phallogocentrism. Nevertheless, I'm coming to the position that I should send variations of this e-mail to my class every time I teach queer theory. I feel slightly dirty doing it because the move represents a bait-and-switch pedagogy, but it may be the best way for me to adapt to my Texan classroom while retaining my tendency to personalize theory. I guess, then, I'm not radical enough. But I want to keep my job.

I'll admit as well that deep down there is a part of me that cannot let go of the notion that liberal humanism keeps some people alive -- a faith I'd like to think has some affinity to Spivak's notion of momentary solidarity in "strategic essentialism" for social and political action. I say I'd like to think it has an affinity, but perhaps I'm more sheepish and cowardly than I'd like to admit? Nevertheless, institutional pressures, the increasing erosion of academic freedom and the decay of tenure protections, the general, cultural hostility toward the professoriate, parental and alumni demands and the PTA-ification of the college and university, and the consumerist drive-thru window attitude about teaching that some students harbor, these trends collectively suggest that the teach-it-and-then-deconstruct-it approach may be the baby bear's porridge pedagogy of our time.

Joshua Gunn
Author's email:

Joshua Gunn is assistant professor of communication studies at the University of Texas at Austin.

Multiculturalism, Universalism, and the 21st Century Academy

The following essay was adapted from the author's keynote address at for the Future of Minority Studies Summer Institute Colloquium, at Stanford University last month. Last week, Scott McLemee explored the colloquium in Intellectual Affairs.

Preamble: What Keeps Chancellors Up at Night?

Two years ago I attended a conference of presidents in which among the many panel discussions on American Competitiveness (“The World is Flat” ), Federal Science Funding, The Future of the Humanities, and the like, was one panel entitled: “What Keeps Presidents and Chancellors Up at Night?” Expecting to hear a great deal about the arms race in intercollegiate athletics -- absolutely a genuine concern -- I was rather surprised to hear instead about multiculturalism and what might be called its associated “culture wars.”

Of course, I shouldn’t have been surprised, as there had been so many high profile examples, from the public’s reaction to the University of North Carolina at Chapel Hill assigning the Qur’an as its first year shared reading to the media coverage of strife in Middle East studies at Columbia University. Moreover, I had just spent six years defending affirmative action at Michigan and three years in the midst of debates at Illinois on the campus mascot, Chief Illiniwek. Anyone in these positions long enough knows well that universities are like sponges for society’s tensions and that one way or another something will erupt on every campus that reflects the fraying of multicultural community and the state of “civil” society.

Whether it is in athletics or the student media, in the classroom or in campus organizations, tensions over religion, race, ethnicity, and sexuality, are powder kegs on our multicultural campuses -- as they are of course in our cities and towns. As one of my colleagues noted, conflicts, such as occurred at Duke recently, can happen on any one of our campuses in one form or another. At Syracuse, for example, we are overcoming the impact on our campus of the production of an entertainment television show, by a student-run station, that used caricatures of various groups as “humor.” As at Duke, when we go beyond finger pointing, these incidents alert us to our communal responsibilities, and to the work still to be done on our campuses and in our connected communities.

For not being surprised doesn’t mean we can stop talking about it. There is a crying need to take these kinds of incidents -- and they are indeed widespread -- seriously as symptoms of a society that is not comfortable with pluralism. I suggest that we address this state of affairs with the same deep thinking that we give to understanding how to respond to our increasingly “flat world,” for it is as much in our national interest. In fact, I suggest that thoughtful analyses of group dynamics and communal responsibility in a diverse society may actually help us better face the “flat world.” Instead of competitively fighting between ourselves for a shrinking piece of the pie -- whether in higher education or in our connected communities -- shouldn’t we learn to live and work together and find innovations that enlarge the pie? Wouldn’t that get us closer to fulfilling the agenda of universal human rights that lies at the foundation of a just and effective society?

Taking Groups Seriously

Many people’s reaction to these “culture wars” is to suggest that we all just turn our backs on groups altogether -- as when people call for a color-blind or culture-blind or gender-blind society. Not only do I see this as naïve (in the face of pervasive group dynamics and tensions), but also as missing the constructive role that groups must play in promoting a social justice agenda and building an effective multicultural community. Taking groups seriously can be constructive both for those who are on the “outside” trying to get in to a particular community and for those who are more securely established as insiders. This is especially true in a world full of insiders and outsiders -- and we all occupy both positions -- in which as outsiders we could benefit from seeing more personal possibilities (on the inside) and as insiders we could contribute by taking more social responsibility (for those outside). And, like it or not, we need to build effective multicultural communities to be competitive and just, so we better start taking groups seriously.

We first need to recognize some “facts” of social life and the pervasive disparities in our pluralistic, insider-outsider world, and find an avenue to constructively confront them. Here is where it helps to know something about the psychology of multiculturalism (and of insiders and outsiders) and to work with it, rather than remain oblivious to its powerful impact. For, in the midst of this fraying of community, and widening of the gap between those who belong and those who don’t, it is easy to miss the fundamental interdependence of individuals and community. Easy to miss the truth in the oft repeated notion that if we don’t all hang together we will all hang separately.

So, in the hopes of starting this discussion, I turn now, as a social psychologist and educator, but also as a chancellor in charge of a multicultural campus community, to consider why and how we go wrong in our group dynamics, and what we might do differently to face our challenges head on.

The Social Embedding of Individuality

To see how the social embedding of individual human potential -- which I will abbreviate from now on as “individuality” -- works, it is important to start from the premise that self-construals -- who we think we are and what we see as possible for our selves -- matter. But, we do not think about our selves in a social vacuum, either.

Our self-construals are embedded within and shaped by critical cultural practices and social organizations that constitute a matrix of opportunities and constraints in our daily lives. Over the long course of history, for example, numerous different cultures and societies have expressed more concern about the educational and career paths of boys than girls.

These self-construals are also embedded in a matrix of critical interpersonal relations through which we garner diagnostic input from other people about our selves. Other people serve as sources of social comparison, including those whom we take on as models or idols. Importantly, other people play a fundamental role in legitimating our selves -- as we are now and might possibly become -- especially those with some power over us, but also sometimes those peers who provide consensus information about similar experiences.

Social group memberships, particularly those organized around gender, race/ethnicity, religion, sexuality, disability, and nationality, constitute critical influences in most cultures on both the matrix of opportunities and constraints and the input received from others. Of course, individuals personalize their social identities (contrary to an essentialist view of identity politics), by accepting or rejecting group-based constraints and feedback, but nevertheless, their impact is pervasive.

Claude Steele’s elegant demonstrations of stereotype vulnerability document the pervasiveness of these group-based dynamics. For example, as he has shown in laboratory experiments at Stanford, the performance of high achieving women students, including those who consider themselves as analytically smart, can be undermined by simply and subtly invoking gender stereotypes with an off-hand comment about the test measuring analytic ability. There is nothing overt or “in your face” about these experimental manipulations, and certainly nothing that should over-ride a student’s own acknowledged individual performance history. Yet, it is hard to act as an individual, when the “group” lurks in the background.

And beyond the laboratory, our groups often don’t just lurk quietly in the background. This is a media culture in which there is relatively constant attention to and (perhaps inadvertent) promotion of group-based stereotypes of all sorts, in the sports and entertainment arenas, in politics, and, yes, even in the academy. Consider, for example, the flood of media coverage after Larry Summers questioned the capacity of women and girls to be stars in science and mathematics. Even, as in his case, when the marketing of group-based stereotypes comes unintentionally, those who are “marked” by highly visible and/or contested identities find them hard to ignore. Few women scientists had a choice of whether to be scrutinized under those conditions -- their individuality was swept into a tidal pool of issues defined by their “group.”  

“Insiders” and “Outsiders” and the Social Embedding of Individuality

However, the social embedding of individuality varies importantly as a function of the “location” of one’s significant groups -- with respect to status, security, and power -- in a particular community. Those whose groups are less well-entrenched in a community -- “outsiders”  -- will be more marked by and connected to their group(s) than will “insiders.” By contrast “insiders” operate more easily as “individuals” and feel both less connection to and less identified by their groups.

In turn, this different psychology of insiders and outsiders is readily apparent in different attitudes toward communal responsibility in a diverse and multicultural community. That is, as insiders, we take a great deal, cognitively and socially, for granted in daily life. We engage in cognitive egocentrism, using, for example, our own experience and assumptions as a road-map for making judgments about others, rarely taking into account that they may be operating with a different matrix of opportunities and constraints, and with less of a sense of individuality.

Most specifically, we underplay the level of scrutiny and constraint that is felt by an outsider when his or her group is even subtly or minimally invoked, not to mention derided. The degree to which outsiders’ identities are wrapped up in their group(s) seems almost irrational to an insider, prompting them to question the authenticity of outsider reactions. Frequently, for example, an outsider will be described as “over-reacting,” or being too “pc.” It is extremely difficult for an insider to imagine their individuality so intertwined with their group(s). They simply don’t live a life of “guilt by group association,” and so they are skeptical of and not particularly empathetic to those who do. In turn, by failing to recognize these constraints on individuality and on the freedom to dissociate from the group, insiders miss a lot about the social life of outsiders, and this is a critical impediment to interpersonal trust.

By contrast, the psychology of the insider at least with respect to his or her “visible” groups -- such as race or ethnicity or gender -- is much less explicit or “marked.” For the insider, groups are more about voluntary association, such that they can be held at an “arms length,” especially if something goes wrong. Since, as insiders, we each view ourselves largely as individual actors, it is relatively easy, in good conscience, to distance from the group’s mistakes or the culture of an organization. There is little or no “guilt by group association.” Others may have made a mistake, but “if I didn’t touch it, I didn’t do anything.” Moreover, the insider remains ever on guard against any ill-informed accusations that would implicate him or her in some unfair guilt by association with the (mistakes of others in the) group.

This psychology is, of course, perfectly rational and  fair from an individualistic perspective, but not terribly good for building a community in which only some people feel disproportionately “marked” by their groups, unable to just walk away. Surely, we all want to avoid unfair individual blame, but at the same time we should feel some communal responsibility when an organization or group to which we belong ends up hurting others. This should be the case even when no harm was intended and you can’t imagine why they are hurt. This “arms length” relationship to group behavior is another critical impediment to facilitating a broad sense of fairness and interdependence in a diverse community.

“Epistemic Privilege” of the Outsider

While the insider’s gaze is generally away from the group, the outsider instead looks right at it with, what Satya Mohanty and others refer to as the “epistemic privilege of the oppressed.” Outsiders typically see how their group marks them, and how therefore social location matters for what they can do and how they can expect to be treated. Largely, this clarity of vision comes from being in a perpetual state of guardedness and uncertainty, examining the social landscape, always prepared for some group-based challenge.

By contrast, the challenges faced as an insider come less routinely, and relate more to individual comparisons or interactions, one on one, with peers, competitors, idols, and the like.  What insiders rarely face head on is some group-based challenge -- direct or subtle -- that they see as constraining who they are or what they (as individuals) can do.

In other words, the outsider lives with the discomfort of epistemic privilege and the insider lives with the comfort of cognitive egocentrism, often oblivious to the effects of social location on others. And, the epistemic privilege of the outsider does not raise the probability of being heard by the insider.

The outsider always has a “theory” about social location in need of some validation. Like any theory, there are multiple avenues for validation. The outsider can spend time with other group members, sharing experiences and insights that provide some validation by consensus. Many of us remember the “consciousness raising” groups of the women’s movement as just such experiences. And we see powerful examples of the importance of consensus information in group affirmation all the time, including, for example, the social support that junior faculty give each other, the importance of professional identity group organizations (such as black journalists or women engineers), and the theme houses on college campuses.

These consensus-building experiences are very important and should never be under-estimated as part of the constructive role that groups can play when we take them seriously. However, precisely because the insiders in the community will likely remain blind to or skeptical of the conclusions of such discussions, other avenues of validation are needed. The outsider needs to be heard beyond the group, and the insider needs to listen to other groups.

How do we create a context for such inter-group dialogue in which the guardedness of the outsider can lessen and the insider can go beyond the egocentrism of individuality. As insiders, we each can listen -- and move toward communal responsibility -- when we get past an individualized framework to see the powerful role of groups in social life. When insiders begin to acknowledge that outsiders have little or no choice but to be seen through their groups then suspicion often evaporates, and the potential for collaboration and community grows. This is when multicultural education is at its best, and when colleges and universities can play a very constructive role in turning the tables of epistemic privilege.

In this regard, it is worth repeating that contrary to an essentialist version of identity-politics, we are all both insiders and outsiders in our lives. That is, the experiences of group-based vulnerability, on one hand, and individuality, on the other, are shared, even if they are distributed differently for different groups or individuals. This is not to say that some dimensions of social organization, such as race/ethnicity or gender in our society, don’t powerfully tip the scale toward constraint over opportunity, group over individual. It is simply to say that the ground is ripe, even for those frequently on the inside, to engage attention to social inequality, in part by turning the tables on whose insights matter and who is listening.

Giving Voice to Outsiders and Asking Insiders to Listen

But, how do we do this in the midst of inter-group competition and suspicion? How do we do it when our campuses and our communities more broadly are quite divided, with many insiders and outsiders, and two strikingly different psychologies about group life?

I would point to two types of multicultural “projects” that can help bridge these two psychologies, while also creating more educational opportunity and more scholarly innovations that matter to the world. One project is internally-focused on constructing opportunities for intra- and inter-group dialogue that capitalize on the relevance of group-based vulnerabilities for virtually everyone. The other project is outwardly focused on connecting the campus -- and its diverse group of scholars and students -- to our broader communities, capitalizing in that case on faculty interest in public scholarship and students’ interests in volunteerism. In each project, however, the central ingredient to success will be to take multicultural groups seriously, unpacking rather than covering up disparities in voice and opportunity and building communal responsibility.

As to the “internal” project of facilitating intra- and inter-group dialogue that address social inequalities head on, this work is, of course, at the core of the expertise of those gathered here and central to the agenda of the Future of Minorities Studies. In this work, and I would point to the curriculum developed at the University of Michigan by Patricia Gurin and her colleagues as a prototype -- there is a commitment to exposing inter-group inequality through group-based experiences that individuals can share. So, for example, women in a dialogue on gender might find consensus support for their experience of not always being listened to by men. At the same time, the men in the group might begin to listen to these observations and take them seriously, even if they believe there was no “intent” to discriminate. Sometimes, the tables turn in a dialogue, so that the experience of being “marked” by one’s group can be felt even by those who more often than not operate with more individuality in their lives. These moments of “epistemic privilege” for the insider -- when our own group-based vulnerability intersects with the consensually expressed views of the outsiders -- can make us more receptive to seeing the situation of outsiders in a new and more empathic light. When the tables turn, common ground, respect and shared responsibility emerge.

At that point, it is also critical to relate these personal experiences to the pervasive social inequalities that attach to some groups -- and therefore to their members -- in particularly powerful ways in our society, and therefore also on our campuses. Through this mixture of the personal and the general, in narratives and in empirical work, it is possible to begin to unpack how for some people, there is often “guilt by group association,” whereas for others, communal responsibility is easy to keep at “arm’s length.”

To make a real difference, however, these dialogues on the power of groups and the effects of social location -- the different psychologies of outsiders and insiders -- must reach far across a campus. While there is little doubt that some group-based vulnerabilities are more pernicious and pervasive than others -- and certainly race and ethnicity, gender, sexuality, and disability fall in this category -- the framework here can be applied broadly and in helpful ways. Many campuses, for example, worry about the kinds of mentoring given to their junior faculty -- in whom they have a substantial investment for the future. I would suggest that this same analysis can be applied constructively to the experiences of untenured versus tenured faculty, and especially if at the same time one considers the issues confronting women and junior faculty of color. Taking this approach one step further, I believe that academic leaders -- including chancellors, deans and department chairs -- can profit from a better understanding of the outsider experiences of particular groups of faculty, staff, and students, and particular disciplines, such as minority studies, for example. It is not at all uncommon on campuses to see the tell-tale signs of insiders and outsiders, each with “good intentions,” talking past each other -- operating with different expectations from different psychologies. We can do something about this if we take on this multicultural campus project.

Connecting to Communities and Turning the Epistemic Table

The complementary project that I see for universities is an external one, in which we forge outward-looking connections to diverse communities, working on the pressing issues of our times -- from failing schools to environmental degradation to inter-religious conflict.

When universities start collaborating with their connected communities (at home and abroad) on the most pressing issues of the day, I have seen the tables turn in ways that  benefit both our innovations and the quality of our multicultural community. Why does this happen? I believe the answer lies first in the nature of the problems to be solved now and the connected question of who becomes the expert. It is hard, for example, to make progress on environmental sustainability in an urban ecosystem without addressing questions of environmental justice, and whose voice do we need to listen to in that case? How do we tackle the urban epidemic of diabetes, even if we develop a better understanding through genomics of the disease itself, without contextualizing its spread within the broader questions of race disparities in health? Wouldn’t we understand the genesis of inter-religious conflict better if we engaged with refugee communities in our own cities and towns? It is virtually impossible to find a problem of major importance to our society in which the insights of a diverse, multicultural community would not be very valuable to the solutions.

Additionally, there is a growing cadre of faculty -- including many women and faculty of color -- extending well beyond the social sciences into the arts, humanities, sciences and professions, who are increasingly doing scholarly work that matters to communities. This engagement can also capitalize on the robust presence of service-learning curriculum and volunteerism on campuses. For oddly, interest in service-learning and volunteerism is very high, despite the individualism and detachment, even communal “irresponsibility,” that I described earlier. This engagement of students and faculty in community-based work, and work around the world, can provide a launching pad for sustained attention to questions of social inequality and multicultural community.

It also does something else dramatic. It turns the tables on who has voice, and who can benefit by listening. It reverses roles and the epistemic privilege -- perhaps even its enlightening discomfort -- spreads to a different set of actors. As George Sanchez has suggested, those who often feel relegated to the outside of our campus communities, such as faculty and students of color, emerge with more expertise and authentic voice in this agenda, as they often begin with more “standing” in the surrounding community and on the issues at hand. The social/academic landscape begins to change when the insights of outsiders -- either from the community outside or on the academic margins -- begin to be heard.

This reversal of perspective (or social location) not only prepares everyone for doing the work of the nation, but as importantly it shines some light on inequality. It shows both the strength of diverse groups and cultures and constraints on them. In turn, this is a lesson with powerful ramifications back on campus. As we engage with our communities, we also recognize the stresses of the broader world as they are “brought to” the campus, and then feel some fundamental responsibility to address them as part of building a productive campus community.

Rewarding Scholarship in Action

And when we take that responsibility seriously, then new scholarly and educational vistas open too. At Syracuse, for example, our academic vision is based on the notion of "Scholarship in Action," where interdisciplinary teams of faculty and students engage with communities of experts on issues that matter, such as disabilities, shrinking cities, failing schools, neighborhood entrepreneurship, religious pluralism, or environmental sustainability and the urban ecosystem.

These collaborations, like our Partnership for Better Education with the Syracuse City Schools, create a shared mission that breaks down barriers, between campus and community, and embeds the traditional diversity agenda within the academic work of the institution, and in turn embeds that work in the public good.

To make the Scholarship in Action agenda work, however, we must change our reward structure for faculty who do this collaborative work. We must, for example, support faculty members who want to do public scholarship, with results that may be published in academic, peer-reviewed journals, but may also result in network news specials, digital modules for public libraries, or museum exhibitions. We must find the right incentives for a diverse faculty to engage with communities of experts on innovation that matters, and to that end, many institutions, including Syracuse, are re-evaluating their tenure and promotion criteria. A tenure-team initiative, organized by Imagining America: Artists and Scholars in Public Life, a 70-institution consortium, is gathering best practices on how to promote standards of excellence in public scholarship. Momentum is growing to take public scholarship seriously.

In my view, investing in excellence in public scholarship in our multicultural communities is a pathway toward bringing questions of diversity and diverse students and faculty from the margins of our institution to the center. As we work on innovation that matters -- from the science needed to remediate environmental pollution in our cities and waterways to the art that gives voice to refugees resettling in America -- we learn to value diversity and the insights of diverse others. We also learn to listen harder to each other, dropping a bit of the egocentric covering of our own positions. We see the observations of our peers and colleagues within the broader social landscape in which they are shaped, and we take more responsibility for changing that landscape. We come to see that multicultural progress will be shared, but only if we also take groups seriously.

Multiculturalism, Universalism, and the Lessons of Citizenship

At the end of the day, the hope of these two kinds of projects -- internal multicultural dialogue and external multicultural collaboration -- is that we all come to value diverse groups, not just diverse individuals. We will do this by expanding the lesson of citizenship from one purely about individual rights to one about connectivity and responsibility -- and the social embedding of individuality. We’ll learn that we are all in this together, and we can’t just make creating opportunity someone else’s project. If this works, then I believe that, at least in this regard, presidents will sleep at night, and, more importantly, universities will make a difference in promoting social justice and universal human rights. 

Nancy Cantor
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Nancy Cantor is chancellor of Syracuse University. Her keynote address in full is available online. A video of the address is available on the institute's Web site.

The Good, the Bad, and the Ugly

The last episode of the HBO series "Deadwood" ran on Sunday evening, bringing to an end one of the most unusual and absorbing experiments in historical storytelling ever attempted on the small screen. The network’s decision not to continue the program is understandable (it was very expensive to film) if by no means easy to forgive.

Set in a mining camp in the Dakota Territory during the late 1870s, "Deadwood" belongs to the sub-genre of the “revisionist Western” -- a skeptical retelling of how the frontier was settled, one grittier and less prone to melodrama than B-movie versions. Among the people finding their way into town are historical figures who have long since become part of the Western mythology: Wild Bill Hickok, Calamity Jane, the brothers Earp. Most of the other major characters can also be found in chronicles of the real-life town of Deadwood.

A few others were imagined into existence by David Milch, the show’s creator -- but not quite ex nihilo. I’m pretty sure that Alma Garrett, the genteel widow who sets up Deadwood’s bank, wandered into the show from one of Henry James’s notebooks. The refined sociopath Francis Wolcott -- the (fictional) geologist employed by the (very real) mining tycoon George Hearst -- might well have felt at home in William S. Burroughs’s transgressive Western novel The Place of Dead Roads.

And while the unctuous hotel proprietor and mayor E. B. Farnum is based on an actual person who lived in the South Dakota town, he also comes by way of Charles Dickens. E.B. is the American cousin of Uriah Heep, if ever there were one.

Such literary allusions might all exist solely in my imagination, of course. But probably not. Milch, the show’s executive producer and head writer, was a student of Robert Penn Warren and Cleanth Brooks at Yale University in the 1960s. Interviews reveal someone whose mind turns easily to questions of literary form and verbal texture.

The scripts Milch has written for television -- in the early years of "NYPD Blue," for example -- exhibit an interest in how a group of people who live and work together create an argot capable of infinite subtleties of inflection, depending on the circumstance. His years around Warren and Brooks (founding fathers of the old-fashioned New Criticism) must have drilled into Milch the idea that literary works are characterized by irony, tension, and paradox. He seems to have taken this insight to the next step -- listening for how those formal principles can shape the rhythms of ordinary conversation.  

With "Deadwood," the Milchian penchant for conveying the stylization of speech broke new ground -- thanks to HBO’s freedom from the conventional restraints of broadcast television. The characters delivered intricate arias of Victorian syntax and repetitive obscenity. It sounded like some hitherto unimaginable blend of Walter Pater and gangster rap. It was often exhilarating, if sometimes farfetched. You felt awe at the power of the actors to memorize their lines, let alone speak them. The combination lent itself to parody but it is difficult to imagine its like ever being heard on television again.

Milch’s tendency toward stylization bothered some people, who found it mannered and arch. I don’t agree, but will leave the show’s defense in more capable hands. Instead, let me use this chance to discuss another element of the language of "Deadwood" that has passed largely without comment, although it usually proves far more bracing than the familiar obscenities.

I mean the epithets. The women who work in the saloons of Deadwood are called “whores.” Nobody blinks at the word, least of all the women so addressed. The Sioux Indians are more often referred to as “dirt worshippers.” The town’s Chinese laborers live in “Chink Alley.” One of the owners of the hardware store is the entrepeneur Sol Star, better known simply as “the Jew.” (He teaches his girlfriend Trixie, a former whore, how to do bookkeeping. In moments of frustration she calls it a “Jew skill.”) A black drifter arrives in town wearing an old Civil War uniform. If he has a given name, it isn’t mentioned twice. Everyone refers to him as the Nigger General -- in part, because that is what he calls himself.

Often enough the words are used as weapons. But sometimes the insults flow so casually that the offense barely has time to register. And there are moments when they carry no more charge than a “damn” would. It is all a matter of context.

But it is a context in which racism, for example, is naked and unashamed. "Deadwood" takes this for granted as a fact about the world it is presenting -- a reality scarcely more worthy of comment than the mud in the streets.

One citizen of Deadwood in particular is prone to loud and resentment-fueled tirades about the honor that is due him as a white man. You see that most other characters find him disgusting. But that isn’t a matter of his attitudes, so much as his demeanor. After all, he is universally known as Steve the Drunk.

The language proves jarring -- for the television audience, anyway -- precisely because it is treated as ordinary. The  charge of symbolic violence can be taken for granted, just like the fistfight taking place out in the thoroughfare at two in the morning. Its cumulative effect is powerful and eye-opening. (Or maybe “ear-opening,” rather.)

While reading Eric Rauchway’s new bookBlessed Among Nations -- the subject of last week’s column – I found that the ambience of "Deadwood" was almost always at the back of my mind. But only after interviewing Rauchway did it occur to me to ask if he watched the program. Not surprisingly, he did. I asked if he had any thoughts on the show, now that it was winding down.        

“There's an overall story arc of the transition from wilderness to civilization,” he responded, “and the major plot lines have to do with the circumstances under which civic institutions evolve. But it's not Frederick Jackson Turner's frontier – or if it is, it's a decidedly modified Turner.”

It might be worth mentioning here that, of all the historians of the Progressive era, Turner has probably had the most contradictory posthumous career. It’s been a while since any scholar wholeheartedly endorsed his thesis about the closing of the American frontier. But it remains a landmark -- if only the kind used by later generations for target practice -- and I doubt a non-historian can watch "Deadwood" for very long without reinventing some approximation of Turner’s notion that the national character was shaped down to its cells by the Western edge of expansion.

Anyway, as Rauchway was saying, before I so digressively interrupted....     

“There's some evidence that [the show’s characters] are safety-valve types. They're people who say, as Ellsworth does, that they might have "fucked up their lives flatter than hammered shit, but they're beholden to no human cocksucker".... But they're not, Turner-style, out there to get an opportunity to civilize themselves. Which is to say, they don't go West because only there can they get a patch of land and settle, Jeffersonian-like, into civilization.”

Rather, people finding their way to the mining town are looking for a new start -- often because the economy has destroyed their other options.

“In several conversations on 'Deadwood',” notes Rauchway, “we've been told that these people have bumped into each other in other boom towns, before those booms went bust, and now their predilections have brought them here. And we can infer that soon they'll move on again. If they're the advance agents of civilization, they're doing that work unwillingly.”

And the civilization they create reflects that restlessness. The first two of "Deadwood"’s three seasons told a story about people slowly -- almost unwittingly -- establishing a social contract. A swarm of disconnected and sometimes violent individuals created a rough semblance of order (with the emphasis in “rough”). It was not so much a matter of coming to trust one another, as learning the limited utility of constant suspicion and fear.

This past season led up to the town’s first election -- an initial step toward the eventual incorporation of the territory into the United States, proper. But that bit of progress only comes at the cost of sacrifice: the destruction of that order we have watched grow over time. A new regime emerges, now under the control of a consolidated mining operation.

The final image of the series really did sum it up perfectly. It shows a man on his knees, scrubbing a pool of blood off the wooden floor.

Another character, Johnny, has just asked for some reassuring words about the event that led to the giant stain. Johnny leaves, and the man with the brush gets back to work. "Wants me to tell him something pretty," he says.

It's not a rebuke, exactly -- just a reminder that, as someone once put it, every document of civilization is also a document of barbarism.

Scott McLemee
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YouTube and the Cultural Studies Classroom

"I saw a small iridescent sphere of almost unbearable brightness. At first I thought it was spinning; then I realized that the movement was an illusion produced by the dizzying spectacles inside it."
                  --Jorge Luis Borges, "The Aleph"

On December 17, 2005, “Saturday Night Live” ran a skit by Chris Parnell and Andy Samberg called "Lazy Sunday," a rap video about going out on a "lazy Sunday" to see The Chronicles of Narnia and procuring some cupcakes with "bomb frostings" from the Magnolia Bakery in New York City. The rap touches on the logistics of getting to the theater on the Upper West Side: "Let's hit up Yahoo Maps to find the dopest route./ I prefer Mapquest!/ That's a good one too./ Google Maps is the best!/ True that! Double true!/ 68th and Broadway./ Step on it, sucka!"

Parnell and Samberg make it to the Magnolia for their cupcakes, go to a deli for more treats, and hide their junk food in a backpack for smuggling past movie security. They complain about the high movie prices at the box office ("You can call us Aaron Burr from the way we're dropping Hamiltons") and brag about participating in the pre-movie trivia quiz. Doesn't seem like much if you've never seen it, but for pure joie de vivre, and white suburban dorkiness, "Lazy Sunday" just can't be beat. What makes "Lazy Sunday" special, however, is how its original airing coincided with the birth of Internet video-sharing, enabling the two minute clip to be viewed millions of times on YouTube, a free service that hosts videos posted by users. In fact, the popularity of the clip on YouTube was so great that NBC forced the site to remove it several months later, citing copyright infringement. The prospect of its programming being net-jacked by Internet geeks and magnified through YouTube's powerful interface was just too much for NBC.

I bring up "Lazy Sunday" to foreground my discussion of the pedagogical uses of YouTube because it sums up its spirit and helps us define the genre of video with which YouTube is most associated. Although YouTube is awash in clips from television and film, the sui generis YouTube video is the product of collaborative "lazy Sunday" moments when pals film each other or perform for the camera doing inane things like dancing, lip synching or making bottles of Diet Coke become volcanic after dropping Mentos candies in them.

Parnell and Samberg's references to Internet tools and movie trivia, as well as their parody of rap, perfectly capture a zeitgeist in which all pleasures can be recreated, reinvented and repeated ad nauseam through the magic of the Web. As Sam Anderson describes it in Slate, YouTube is "an incoherent, totally chaotic accretion of amateurism -- pure webcam footage of the collective unconscious." Whatever you're looking for (except porn) can be found in this Borgesian hall of mirrors: videos of puppies, UFO footage, ghosts on film, musical memento mori about recently deceased celebrities, movie and documentary clips, real and faux video diaries, virtuoso guitar picking performances and all kinds of amateur films. In my case, the video that sold me on YouTube was "Where the Hell is Matt Harding Dancing Now?" -- a strangely uplifting video of a guy called Matt Harding who traveled around the world and danced in front of landmarks such as Macchu Picchu in Peru, Area 51 in the U.S., the head-shaped monoliths of Easter Island, and the Great Wall of China, among many others.

OK, that's all nice, but what can YouTube do for professors, apart from giving them something to look at during their lunch breaks? Inside Higher Ed has reported on the ways in which YouTube is causing consternation among academics because it is being used by students to stage moments of guerilla theater in the classroom, record lectures without permission and ridicule their professors. Indeed, a search on YouTube for videos of professors can bring up disquieting clips of faculty behaving strangely in front of their students, like the professor who coolly walks over to a student who answers a ringing cell phone in class, politely asks for the device, and then violently smashes it on the floor before continuing on with his lecture as if nothing had happened. It could be staged (authenticity is more often than not a fiction on YouTube) but it is still disturbing.

But I would like to argue for an altogether different take on YouTube, one centered on the ways in which this medium can enrich the learning experience of college students by providing video realia to accompany their textbooks, in-class documentaries and course lectures. Although I can't speak to the applicability of YouTube to every discipline, in what follows I make a case for how the service can be harnessed by professors in the humanities and social sciences.

As a professor Latin American literature and culture, I often teach an introductory, third year course called Latin American Culture and Civilization in which students study history, literature and any other media that the instructor wishes to include in the course, such as music, film, comics and the visual arts. My version of the course emphasizes student engagement with foundational documents and writings that span all periods of Latin American history and that I have annotated for student use. One of the figures we study is President Hugo Chávez of Venezuela, whose outsized political persona has made him a YouTube star. Apart from having my students watch an excerpt of his "Bush as sulfurous devil" speech at the United Nations, I assigned a series of animated cartoons prepared by the Venezuelan state to educate children about the Bolivarian constitution championed by Chávez. These cartoons allow students see the ways in which the legacy of the 19th-century Venezuelan Liberator, Simon Bolívar, remains alive today.

The textual richness of these cartoons invites students to visually experience Bolivarian nationalism in a way that cannot be otherwise recreated in the classroom. It invites them to think critically about the ways in which icons such as Bolívar are creatively utilized to instill patriotism in children. In a similar vein, a Cuban cartoon about Cuba's founding father, José Martí, depicts how a child is transformed into the future champion of independence and social justice when he witnesses the horrors of slavery (this video has now been removed from YouTube). With regard to the Mexican Revolution, one of the most important units of the class, YouTube offers some fascinating period film of the revolutionary icons Emiliano Zapata and Pancho Villa, and especially their deaths. Although I cannot say that these are visual texts that lend themselves to the kind of rich dialogue provoked by the aforementioned cartoons, they are nonetheless an engaging visual complement to readings, discussions and lectures.

Another course in which YouTube has played a part in is my senior-level literature course on the Chilean Nobel Laureate Pablo Neruda. It may seem farfetched to use Internet video in a poetry class, but in this case, YouTube offers several useful media clips. I have utilized film clips in which Neruda's poetry appears (such as Patch Adams and Truly, Madly, Deeply), as well as music videos of Latin American singers who use lyrics by Neruda. More than anything that I could say in class, these videos illustrate the reach and enduring quality of Neruda's poetry in Latin American and North American culture. This said, there are a surprising number of student-produced videos about Neruda on YouTube that are cringe-worthy, the "Lazy Sunday" versions of the poet and his poetry. These are quite fascinating in of themselves as instances in which young people use video to interpret and stage Neruda, in ways that might be set into dialogue with more literary and canonical constructions of his legacy, but I confess that I am not yet convinced of their pedagogical value.

In this regard, the case of Neruda is not so different from that of other literary figures, such as Emily Dickinson, Nathaniel Hawthorne and Robert Frost, who are also the subject of interesting home-made YouTube videos. What do we do, for example, with a Claymation film that recreates Frost's "The Road Not Taken"? I would argue that this film is interesting because it captures the banality of a certain canonical image or version of Robert Frost that is associated with self-congratulatory, folksy Hallmark Card moments.

There are all kinds of video with classroom potential on YouTube. Consider, for example, one of YouTube's greatest stars, Geriatric1927, a 79 year-old Englishman whose video diaries document his memories of World War II, as well as of other periods of English history. Then there are the Michel Foucault-Noam Chomsky debates, in which Foucault sketches out, in animated, subtitled conversation, the key arguments of seminal works such as Discipline and Punish. There's an excellent short slide show of period caricatures of Leon Trotsky, news reels and lectures about the Spanish Civil War, rare footage of Woody Guthrie performing, Malcolm X at the University of Oxford, clips of Chicana activist Dolores Huerta discussing immigration reform and a peculiar musical montage, in reverse, about Che Guevara, beginning with images and reels of his death and ending with footage of him as a child.

Don't let me tell you what you can find; seek and ye shall receive.

YouTube is not necessary for good teaching, in the same way that wheeling a VCR into the classroom is not necessary, or bringing in PowerPoint slide shows with images, or audio recordings. YouTube simply makes more resources available to teachers than ever before, and allows for better classroom management. Rather than use up valuable time in class watching a film or video clips, such media can be assigned to students as homework in the same way that reading is assigned. However, to make it work, faculty should keep in mind that the best way to deliver this content is through a course blog. YouTube provides some simple code that bloggers can use to stream the videos on a blog, rather than having to watch them within the YouTube interface. This can be important because we may not want students to have to deal with advertisements or the obnoxious comments that many YouTube users leave on the more controversial video pages. On my free course blog, I can frame YouTube videos in a way that makes them look more professional and attractive ( sample page here). At this point, courseblogging is so easy that even the least technologically-minded can learn how to use services like blogger or wordpress to post syllabi, course notes and internet media.

There are problems however, the most glaring of which is the legality of streaming a clip that may infringe on copyright. If I am not responsible for illegally uploading a video of Malcolm X onto the web, and yet I stream it from my course blog, am I complicit in infringing on someone's copyright? Now that Google has bought YouTube, and a more aggressive purging of copyright protected works on the service has begun, will content useful for education dwindle over time? I don't have the answers to these urgent questions yet, but even in the worst of cases, we can assume that good, educational material will be made available, legally, on YouTube and other such services in the future, either for free or for a modest fee.

For example, I am confident that soon I will be able to tell my students that, in addition to buying One Hundred Years of Solitude for a class, they will have to purchase a $5 video interview with García Márquez off of the World Wide Web and watch it at home. And, even as I write this, podcasting technologies are already in place that will allow faculty members to tell their students that most of their lectures will be available for free downloading on Itunes so that class time can be used more productively for interactive learning activities, such as group work and presentations. Unlike more static and limited media, like PowerPoint and the decorative course Web page, video and audio-sharing help professors be more creative and ambitious in the classroom.

In sum, my friends, YouTube is not just for memorializing lazy Sundays when you want to "mack on some cupcakes." It can help your students "mack" on knowledge.

Christopher Conway
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Christopher Conway is associate professor of modern languages  and coordinator of the Spanish program at the University of Texas at Arlington, where he teaches Latin American literature and culture.

Beyond the Context of No Context

Well, so much for the instantaneous availability of information: I've only just learned about the death of George Trow, whose passing, almost two weeks ago, was noted among some of the blog entries ( this one, for example) regularly channeled through my RSS feed. There is a bitter irony in this situation, and most if it is at my own expense.

Nobody was smarter than George Trow about the bad faith that comes with being "plugged in" to streams of randomized data. He once defined a TV program as "a little span of time made friendly by repetition." (Friendly, the way a con man is friendly.) That was long before most of us started spending ever more of our lives in front of another kind of screen.

Perhaps the name does not ring a bell.... George W.S. Trow, who was 63 when he died, can best be described as a minor American author (no insult intended, it's a better title than most of us will ever merit) who wrote fiction, essays, and the occasional screenplay. Two years ago, the University of Iowa published The Harvard Black Rock Forest, which first appeared in The New Yorker in 1984.

It was the kind of piece that people once had in mind (maybe with admiration and maybe not) when they thought of "a New Yorker article" -- stately in pacing, full of deep-background references, heedless of breaking-news type topicality. Iowa included the book in a series on literary nonfiction. That makes sense, but it's also been hailed by the journal Environmental History as something "every student of the history of conservation should read. Twice."

But it was another essay by Trow that really defined him as a writer to reckon with. "Within the Context of No Context" ran in The New Yorker in 1980 and was brought out the next year by Little, Brown as a book. It was reprinted by Atlantic Monthly Press in 1997 with a new introduction by Trow. He also published a kind of supplement to it, My PilgrimÂ’s Progress: Media Studies 1950-1998 (Vintage, 1999). I say "supplement" and not "sequel" because the two books cross-connect in all sorts of odd, nonlinear ways.

Odd and nonlinear "Within the Context of No Context" itself certainly is. It is short, consisting of a number of brief sections. They range from a single sentence to several paragraphs, and each section has a title. While brief, the text actually takes a while to read. The relationships among the parts are oblique, and some of the prose has the strange feel that you would probably get from a translation of Schopenhauer done by Gertrude Stein.

"Within the Context of No Context" is about television, among other things -- about the history of the mass media, with television as its culminating moment, but also about what TV does to the very possibility of understanding the world as having a history. It is an essay in cultural criticism. But it can just as well be called a work of prose poetry. Trow's thoughts unfold, then draw back into themselves. This is very strange to watch.

After a quarter of a century, it may be difficult to appreciate the originality and insight of  Trow's essay. He seems to be making points about the media that are now familiar to almost everyone. In 1980, though, they were not so obvious. It's not that he was venturing into futurology. Nor was Trow a sociologist or historian, except in the most ad hoc way. He did not offer theories or arguments, exactly, but took notes on the texture of American life following three decades of television.

He was describing long-emerging qualities of everyday experience that had been quietly taking over the entire culture. He assumed existing tendencies would continue and deepen. It was a smart bet, but a depressing one to win.

Trow's central intuition was that TV played a decisive role in shaping "the new scale of national life" in the United States following the second World War. As the scion of a New York publishing family, Trow has various points to make about the shift of power from established WASP elites to the new professional-managerial class. (That social subtext is fleshed out with abundant and eccentric detail in My Pilgrim's Progress.) But those structural changes were occurring behind the scenes. Meanwhile, the national consciousness was changing 

Having won the war, the country was starting to come to terms with its own place in the world as an incredibly affluent society holding hitherto unimaginably military power. At the same time, we were starting to watch TV. We were starting to see the world through its eye. These two developments (a new level of power, a new kind of passivity) coincided in ways it was easy to overlook, just because the process was so ubiquitous and inescapable.

More than print or even radio ever had, television could address an audience of millions simultaneously. "It has other properties," he wrote, "but what television has to a dominant degree is a certain scale and the power to enforce it." And the medium's sense of scale was defined by two grids: "The grid of two hundred million," as Trow put it, "and the grid of intimacy."

Trow does not spell out in any detail what he means by "the middle distance" -- the regions of the culture left out of the TV "grids." But by implication, it seems to include most of what's usually called civil society: the institutions, meeting places, and forums for discussion through which people voluntarily associate.

His point isn't that the media completely avoid representing them, of course. But TV does not really encourage participation in them, either. Watching it is an atomized experience of being exposed to programs crafted to appeal to tens of millions of other people having the same experience.  

"Everything else fell into disuse," wrote Trow. "There was national life -- a shimmer of national life -- and intimate life. The distance between these two grids was very great. The distance was very frightening.... It followed that people were comfortable only with the language of intimacy."

And it has a cumulative effect. Not so much in the sense that TV destroys the mediating institutions of civil society -- you know, how there used to be bowling leagues, but now everybody is bowling alone. Rather, it's that the yearning for "mirages of pseudo-intimacy" (as Trow puts it) becomes a routine part of public life.

Off the top of my head, I do not remember 1980 well enough to recall what Trow might have had in mind, at the time. Perhaps it was the interviewing style of Barbara Walters, or Jimmy Carter admitting that he had lusted in his heart. Today we are far downstream. The "grid of two hundred million"  has become the grid of three hundred million. And finesse at handling the routines of "pseudo-intimacy" now seems like a prerequisite for holding public office.

What you also find tucked away in Trow's gnomic sentences is the anticipation of countless thousands of broadcast hours in which people discuss personal problems before a vast audience of strangers. The media would create, he wrote, "space for mirages of pseuo-intimacy. It is in this space that celebrities dance. And since the dancing celebrities occupy no real space, there is room for other novel forms to take hold. Some of these are really very strange." No one had thought of "reality TV" when Trow wrote this. The idea of becoming famous by leaking videotapes of oneself having sex had not yet occurred to anybody.

What makes the essay powerful, still, is that the word "television" now tends to fade from view as you read. It serves as a synecdoche. It is a name for the whole culture.

"Television is dangerous," wrote Trow in one haunting passage, "because it operates according to an attention span that is childish but is cold. It simulates the warmth of a childish response but is cold. If it were completely successful in simulating the warmth of childish enthusiasm -- that is, if it were warm -- would that be better? It would be better only in a society that had agreed that childish warmth and spontaneity were equivalent to public virtue; that is, a society of children. What is a cold child? A sadist."
Over time, the media-nurtured attention span ceases to comprehend anything outside its own history. As Trow put it in a line giving his essays its title: "The work of television is to establish false contexts and to chronicle the unraveling of existing contexts; finally, to establish the context of no context and to chronicle it."

That seems much less like a Zen koan today than it did when first published. It now often feels as if the people making decisions in the media world were deliberately using Trow's work as a guidebook for what to do next: A program like "I Love the '90s" is a literal effort "to establish the context of no context and to chronicle it." (In another line already quoted, Trow anticipated a certain now-familiar tone of nostalgic hipster posturing: "It simulates the warmth of a childish response but is cold.")

My precis of here is selective. It traces one or two strands woven into a very complex pattern. The most it can do is to encourage a few more readers to read Trow himself.

"George W. S. Trow is a sort of tragic hero," as the novelist Curtis White wrote in the best commentary on him I've seen. "His essays offer us clues to how we might correct our national life. But his wisdom is likely to be lost on us, even on those who would agree with him. Like Cassandra, he can tell us things that are true and that would save us if we could understand them, but his working premise seems to be: You will not understand what I am going to say. In fact, why we won't understand is a large part of the truth Trow has to tell us."

Yes, but that's why you find yourself reading him over and over.

Scott McLemee
Author's email:

Eros Unbound

Valentine’s Day seems an appropriate occasion to honor the late Gershon Legman, who is said to have coined the slogan “Make love, not war.” Odd to think that saying had a particular author, rather than being spontaneously generated by the countercultural Zeitgeist in the 1960s. But I've seen the line attributed to Legman a few times over the years; and the new Yale Book of Quotations (discussed in an earlier column) is even more specific, indicates that he first said it during a speech at Ohio University in Athens, Ohio, sometime in November 1963.

Legman, who died in 1999 at the age of 81, was the rare instance of a scholar who had less of a career than a profound calling -- one that few academic institutions in his day could have accommodated. Legman was the consummate bibliographer and taxonomist of all things erotic: a tireless collector and analyst of all forms of discourse pertaining to human sexuality, including the orally transmitted literature known as folklore. He was an associate of Alfred Kinsey during the 1940s, but broke with him over questions of statistical methodology. If it hadn’t been that, it would have been something else; by all accounts, Legman was a rather prickly character.

But it is impossible to doubt his exacting standards of scholarship after reading The Horn Book: Studies in Erotic Folklore and Bibliography (University Books, 1964) -- a selection of Legman's papers reflecting years of exploration in the “restricted” collections of research libraries. (At the Library of Congress, for example, you will sometimes find a title listed as belonging to “the Delta Collection,” which was once available to a reader only after careful vetting by the authorities. The books themselves have long since been integrated into the rest of the library’s holdings, but not-yet-updated catalog listings still occasionally reveal that a volume formerly had that alluring status: forbidden yet protected.) Legman approached erotic literature and "blue" folklore with philological rigor, treating with care songs and books that only ever circulated on the sly.  

Some of Legman's work appeared from commercial publishers and reached a nonscholarly audience. He assembled two volumes of obscene limericks, organized thematically and in variorum. The title of another project, The Rationale of the Dirty Joke, only hints at its terrible sobriety and analytic earnestness. Sure, you can skim around in it for the jokes themselves. But Legman’s approach was strictly Freudian, his ear constantly turned to the frustration, anxiety, and confusion expressed in humor.

Not all of his work was quite that grim. Any scholar publishing a book called Oragentialism: Oral Techniques in Genital Excitation may be said to have contributed something to the sum total of human happiness. The first version, devoted exclusively to cunnilingus, appeared from a small publisher in the 1940s and can only have had very limited circulation. The commercial edition published in 1969 expanded its scope -- though Legman (who in some of his writings comes across, alas, as stridently hostile to the early gay rights movement) seemed very emphatic in insisting that his knowledge of fellatio was strictly as a recipient.

Defensiveness apart, what’s particularly striking about the book is the degree to which it really is a work of scholarship. You have to see his literature review (a critical evaluation of the available publications on the matter, whether popular, professional, or pornographic, in several languages) to believe it. Thanks to Legman’s efforts, it is possible to celebrate Valentine’s Day with a proper sense of tradition.

Legman was a pioneer of cultural studies, long before anyone thought to call it that. He served as editor for several issues of Neurotica, a great underground literary magazine published between 1948 and 1952. Most of its contributors were then unknown, outside very small circles; but they included Allen Ginsberg, Anatole Broyard, Leonard Bernstein, and an English professor from Canada named Marshall McLuhan.

As the title may suggest, Neurotica reflected the growing cultural influence of Freud. But it also went against the prevalent tendency to treat psychoanalysis as a tool for adjusting misfits to society. The journal treated American popular culture itself as profoundly deranged; and in developing this idea, Legman served as something like the house theorist.

In a series of essays adapted from his pamphlet Love and Death (1948), Legman cataloged the seemingly endless sadism and misogyny found in American movies, comic books, and pulp novels. (Although Love and Death is long out of print, a representative excerpt can be found in Jeet Heer and Kent Worcester's collection Arguing Comics: Literary Masters on a Popular Medium, published by the University Press of Mississippi in 2004.)

Legman pointed out that huge profits were to be made from depicting murder, mutilation, and sordid mayhem. But any attempt at a frank depiction of erotic desire, let alone of sex itself, was forbidden. And this was no coincidence, he concluded. A taste for violence was being “installed as a substitute outlet for forbidden sexuality” by the culture industry.

Censorship and repression were warping the American psyche at its deepest levels, Legman argued. The human needs that ought to be met by a healthy sexual life came back, in distorted form, as mass-media sadism: "the sense of individuality, the desire for importance, attention, power; the pleasure in controlling objects, the impulse toward violent activity, the urge towards fulfillment to the farthest reaches of the individual’s biological possibilities.... All these are lacking in greater or lesser degree when sex is lacking, and they must be replaced in full.”

Replaced, that is, by the noir pleasures of the trashy pop culture available in the 1940s.

Here, alas, it proves difficult to accept Legman's argument in quite the terms framing it. His complaints about censorship and hypocrisy are easy to take for granted as justified. But the artifacts that filled him with contempt and rage -- Gone With the Wind, the novels of Raymond Chandler, comic books with titles like Authentic Police Cases or Rip Kirby: Mystery of the Mangler -- are more likely to fill us with nostalgia.

It's not that his theory about their perverse subtext now seems wrong. On the contrary, it often feels as if he's on to something. But while condemning the pulp fiction or movies of his day as symptomatic of a neurotic culture, Legman puts his finger right on what makes them fascinating now -- their nervous edge, the tug of war between raw lust and Puritan rage.

In any case, a certain conclusion follows from Legman’s argument -- one that we can test against contemporary experience.

Censorship of realistic depictions of sexuality will intensify the climate of erotic repression, thereby creating an audience prone to consuming pop-culture sadomasochism. If so, per Legman, then the easing or abolition of censorship ought to yield, over time, fewer images and stories centering on violence, humiliation, and so on.

Well, we know how that experiment turned out. Erotica is now always just a few clicks away (several offers are pouring into your e-mail account as you read this sentence). And yet one of the most popular television programs in the United States is a drama whose hero is good at torture .

They may have been on to something in the pages of Neurotica, all those decades ago, but things have gotten more complicated in the meantime.

As it happens, I’ve just been reading a manuscript called “Eros Unbound: Pornography and the Internet” by Blaise Cronin, a professor of information science at Indiana University at Bloomington, and former dean of its School of Information and Library Science. His paper will appear in The Internet and American Business: An Historical Investigation, a collection edited by William Aspray and Paul Ceruzzi scheduled for publication by MIT Press in April 2008.

Contacting Cronin to ask permission to quote from his work, I asked if he had any connection with the Kinsey Institute, also in Bloomington. He doesn’t, but says he is on friendly terms with some of the researchers there. Kinsey was committed to recording and tabulating sexual activity in all its forms. Cronin admits that he cannot begin to describe all the varieties of online pornography. Then again, he doesn’t really want to try.

“I focus predominantly on the legal sex industry,” he writes in his paper, “concentrating on the output of what, for want of a better term, might be called the respectable, or at least licit, part of the pornography business. I readily acknowledge the existence of, but do not dwell upon the seamier side, unceremoniously referred to by an anonymous industry insider as the world of ‘dogs, horses, 12-year old girls, all this crazed Third-World s—.’ ”

The notion of a “respectable” pornography industry would have seemed oxymoronic when Legman published Love and Death. It’s clearly much less so at a time when half the hotel chains in the United States offer X-rated films on pay-per-view. Everyone knows that there is a huge market for online depictions of sexual behavior. But what Cronin’s study makes clear is that nobody has a clue just how big an industry it really is. Any figure you might hear cited now is, for all practical purposes, a fiction.

The truth of this seems to have dawned on Cronin following the publication, several years ago, of “E-rogenous Zones: Positioning Pornography in the Digital Marketplace,” a paper he co-authored with Elizabeth Davenport. One of the tables in their paper “estimated global sales figures for the legal sex/pornography industry,” offering a figure of around $56 billion annually. That estimate squared with information gathered from a number of trade and media organizations. But much of the raw data had originally been provided by a specific enterprise -- something called the Private Media Group, Inc., which Cronin describes as “a Barcelona-based, publicly traded adult entertainment company.”

After the paper appeared in the journal Information Society in 2001, Cronin says, he was contacted “by Private’s investor relations department wondering if I could furnish the company with growth projections and other related information for the adult entertainment industry -- I, who had sourced some of my data from their Web site.” That estimate of $56 billion per year, based on research now almost a decade old, is routinely cited as if it were authoritative and up to date.

“Many of the numbers bandied about by journalists, pundits, industry insiders and market research organizations,” he writes, “are lazily recycled, as in the case of our aforementioned table, moving effortlessly from one story and from one reporting context to the next. What seem to be original data and primary sources may actually be secondary or tertiary in character.... Some of the startling revenue estimates and growth forecasts produced over the years by reputable market research firms ... have been viewed all too often with awe rather than healthy skepticism.”

Where Legman was, so to speak, an ideologue of sex, Blaise Cronin seems more scrupulously dispassionate. His manuscript runs to some 50 pages and undertakes a very thorough review of the literature concerning online pornography. (My wife, a reference librarian whose work focuses largely on developments in digital technology and e-commerce, regards Cronin’s paper as one of the best studies of the subject around.) He doesn't treat the dissemination of pornography as either emancipatory or a sign of decadence. It's just one of the facts of life, so to speak.

His paper does contain a surprise, though. It's a commonplace now that porn is assuming an increasingly ordinary role as cultural commodity -- one generating incalculable, but certainly enormous, streams of revenue for cable companies, Internet service providers, hotel chains, and so on. But the "mainstreaming" of porn is a process that works both ways. Large sectors of the once-marginal industry are morphing into something ever more resembling corporate America.

“The sleazy strip joints, tiny sex shops, dingy backstreet video stores and other such outlets may not yet have disappeared,” writes Cronin, “but along with the Web-driven mainstreaming of pornography has come -- almost inevitably, one has to say -- full-blown corporatization and cosmeticization.... The archetypal mom and pop business is being replaced by a raft of companies with business school-trained accountants, marketing managers and investment analysts at the helm, an acceleration of a trend that began at the tail-end of the twentieth century. As the pariah industry strives to smarten itself up, the language used by some of the leading companies has become indistinguishable from that of Silicon Valley or Martha Stewart. It is a normalizing discourse designed to resonate with the industry’s largely affluent, middle class customer base.”

As an example, he quotes what sounds like a formal mission statement at one porn provider’s website: “New Frontier Media, Inc. is a technology driven content distribution company specializing in adult entertainment. Our corporate culture is built on a foundation of quality, integrity and commitment and our work environment is an extension of this…The Company offers diversity of cultures and ethnic groups. Dress is casual and holiday and summer parties are normal course. We support team and community activities.”

That’s right, they have casual Fridays down at the porn factory. Also, it sounds like, a softball team.

I doubt very much that anybody in this brave new world remembers cranky old Gershon Legman, with his index cards full of bibliographical data on Renaissance handbooks on making the beast with two backs. (Nowadays, of course, two backs might be considered conservative.) Ample opportunity now exists to watch or read about sex. Candor seems not just possible but obligatory. But that does not necessarily translate into happiness -- into satisfaction of  "the urge towards towards fulfillment to the farthest reaches of the individual’s biological possibilities," as Legman put it.

That language is a little gray, but the meaning is more romantic than it sounds. What Legman is actually celebrating is the exchange taking place at the farthest reaches of a couple's biological possibilities: the moment when sex turns into erotic communion. And for that, broadband access is irrelevant. For that, you need to be really lucky.

Scott McLemee
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Beach Blanket Bingo

Entertainment is in the eye of the beholder. Consider the case of what are usually called “beach novels” -- bulky sagas of lust, money, and adventure, page-turning epics of escapism that are (it’s said) addictive. I’ve never been able to work up the appetite to read one, even while bored on vacation in a seafront town. Clive James characterized the dialogue of one such novelist as resembling “an argument between two not-very-bright drunks.”

Which might be fun to witness in real life, actually, depending on the subject of the dispute. But reading the transcript seems like an invitation to a bad headache.

Diversion doesn’t have to be mind-numbing, let alone painful. With the end of the semester at hand, then, a few recommendations of recent books and DVDs that are smarter than your average bar fight -- and more entertaining.

The two dozen or so contributors to When I Was a Loser: True Stories of (Barely) Surviving High School managed to wear the entire range of unfortunate hair styles available throughout the 1970s and ‘80s. This collection -- edited by John McNally, who spent last semester as a visiting writer at Columbia College Chicago -- is one of the less solemn works of “creative nonfiction” (as the term of art now has it) currently available. Published by the Free Press, it is available in both paperback and e-book formats.

Most of the mortified authors are novelists and poets, ranging in age from their early 30s through their late 40s. It’s not that their memoirs are devoted to mullets or feathering, as such. But the stories they have to tell are all about the pressure to fit in, to be cool -- failure to do so bringing various penalties, as you may recall. There, on the cusp of adulthood, one has the first opportunity to create a new self. And hair is where it tends to happen first. Sex, religion, and first-job experiences also have their place.

With the benefit of hindsight, of course, the whole effort can seem embarrassing. The essays in When I Was a Loser are all about the different grades of self-consciousness and awkwardness. A few are lushly overwritten (adolescence is a purple thing) and one or two seem more than a little fictionalized. But most have the feel of authentically remembered humiliation, now rendered bearable by time and the cultivation of talent.

Several are well-known, including Dean Bakopoulos, whose novel Please Don't Come Back from the Moon was named by The New York Times as one of the notable books of 2005, and the prominent literary blogger Maud Newton. In the spirit of full disclosure, it bears mentioning that Maud is a friend, and her essay "Confessions of a Cradle Robber" (revealing the dark shame of having once been a fourteen year-old girl with a boyfriend who was twelve) was the first thing I read. My other favorite piece here was "How to Kill the Boy that Nobody Likes" by Will Clarke, a novelist who recalls being the most despised kid in junior high -- one nicknamed "The Will-tard" for his admittedly peculiar comportment. Clarke's rise to the status and celebrity of Student Council treasurer is a tribute to the power of a very silly 1970s paperback about the secret techniques of subliminal advertising. The author's name didn't ring a bell when I picked the book up, but it certainly will in the future.

Adolescence isn’t just for teenagers any more. "Twitch City," an absurdist sitcom that premiered on Canadian television in 1998, offers one of the funniest portraits around of someone determined to avoid the demands of adult life.It ran through 13 episodes before the show ended in 2000. The recent DVD release doesn’t provide many features. Still, it’s good to have the whole series available to those of us who weren’t part of its original cult following.

Its central character, Curtis (played by Don McKellar), is a man in his 20s who spends nearly every waking hour watching television. Among his few distractions from distraction is the effort to sublet more and more of his grungy apartment to anyone who can help him make the rent. His girlfriend Hope (played by the luminous Molly Parker) works at a variety of low-paying jobs. She can never quite figure out why she’s attracted to someone not just utterly lacking in ambition but unwilling even to leave the couch.

Part of the pleasure of "Twitch City" comes from seeing just how many stories can be generated around such a constrained, even claustrophobic premise. It is minimalist without being repetitive, and plausible, somehow, in spite of being preposterous.

When a chain of odd circumstances makes Curtis a media celebrity, he is visited by a woman (Jennifer Jason Leigh) claiming to be a graduate student in semiotics. She interviews him about his habits and outlook, and he delivers an analysis of the aesthetics of “Gilligan’s Island” that is a real tour de force -- a great moment of meta-TV. "Twitch City" is set in a neighborhood of Toronto, which occasionally made me wonder what Marshall McLuhan (who taught at U of T) would have made of it.

Another product of Canada worth a look is "Slings and Arrows," an ensemble comedy/drama that just finished its third and final season on the Sundance Channel. The first two (each consisting of six one-hour episodes) are now available on DVD.

Set at a repertory theater best known for its Shakespeare productions, "Slings and Arrows" is in some ways a show about trying to keep viable routines from turning into a rut of mediocrity. The theater’s regular audience is aging. It buys its season tickets out of force of habit, mostly. But box office sales aren’t what they could be, and it’s hard to find corporate sponsors who won’t try to meddle with how the place is run. And in any case, the troupe’s creative spark has diminished over time.

Revitalization isn’t impossible, but it takes some doing. Each season tracks the production of a different Shakespeare play ( Hamlet, Macbeth, and King Lear) with a keen eye and ear for the way the artistic director and the actors work out the staging. At the same time, plenty of drama and farce takes place behind the scenes.

People who have worked in theater tell me that the situations and backstage dynamics in "Slings and Arrows” are absolutely typical of professional productions. As much as I enjoyed the first season, it was hard to believe that the second would be anything beyond a repetition -- reducing success to a formula. But those misgivings were completely off track. The third season carried things to a natural close.

Nowadays there are sessions at the Modern Language Association meeting devoted to the great German literary theorist Walter Benjamin, whose selected writings have appeared in English in four hefty volumes from Harvard University Press. But if the man himself showed up and wandered the corridors, I doubt he would survive the usual quick and dismissive nametag-check. After all, he wrote mostly for magazines and newspapers. He’d be wearing the wrong kind of nametag to be worth anybody’s time.

Whether or not Howard Hampton is actually the reincarnation of Walter Benjamin, they have the same extraterritorial position vis-a-vis academic criticism. (Hampton writes for The Village Voice, Film Comment, and The Boston Globe, among other endnote-free zones.) And now they share the same publisher, with the recent appearance of Born in Flames: Termite Dreams, Dialectical Fairy Tales, and Pop Apocalypses (Harvard University Press).

Drawn from 15 years’ worth of running commentary on film, music (mostly rock), and books, Hampton’s selected essays transcend “mere reviewing” (as it’s called) to become examples of a fully engaged critical intelligence responding to the mass-media surround. Some of the best pieces are compact but sweeping analyses of changes in sensibility, amounting to miniature works of cultural history.

One example is “Reification Blues: The Persistence of the Seventies,” which listens to how the pop soundtrack of that decade left its mark on later music despite (or maybe because of) artists’ best efforts to forget it. Another case is “Whatever You Desire: Movieland and Pornotopia” -- an analysis of how mainstream Hollywood and pornography have shaped one another over the years, whether through mimicry or rejection of one another’s examples.

The curse of a lot of pop-culture commentary is its tendency to move too quickly toward big sociocultural statements -- ignoring questions of form and texture, instead using the film, album, etc., as pretext for generalized pontifications. That’s not a problem with Born in Flames. It’s a book that helps you pay attention, even to the nuances of Elvis’s performance in "Viva Las Vegas." Perhaps especially to the nuances of Elvis’s performance in "Viva Las Vegas"....

"It's an alternate universe governed by sheer whim," writes Hampton about the King's cinematic ouevre, "untouched by any sense of the outside world." Sounds like the perfect vacation spot.

Scott McLemee
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C.L.R. James Meets Tony Soprano

Half a century before "The Sopranos" hit its stride, the Caribbean historian and theorist C.L.R. James recorded some penetrating thoughts on the gangster -- or, more precisely, the gangster film -- as symbol and proxy for the deepest tensions in American society. His insights are worth revising now, while saying farewell to one of the richest works of popular culture ever created.

First, a little context. In 1938, shortly before James arrived in the United States, he had published The Black Jacobins, still one of the great accounts of the Haitian slave revolt. He would later write Beyond a Boundary (1963), a sensitive cultural and social history of cricket – an appreciation of it as both a sport and a value system. But in 1950, when he produced a long manuscript titled “Notes on American Civilization,” James was an illegal alien from Trinidad. I have in hand documents from his interrogation by FBI agents in the late 1940s, during which he was questioned in detail about his left-wing political ideas and associations. (He had been an associate of Leon Trotsky and a leader in his international movement for many years.)

In personal manner, James was, like W.E.B. DuBois, one of the eminent black Victorians -- a gentleman and a scholar, but also someone listening to what his friend Ralph Ellison called “the lower frequencies” of American life. The document James wrote in 1950 was a rough draft for a book he never finished. Four years after his death, it was published as American Civilization (Blackwell, 1993). A sui generis work of cultural and political analysis, it is the product of years of immersion in American literature and history, as well as James’s ambivalent first-hand observation of the society around him. His studies were interrupted in 1953 when he was expelled by the government. James was later readmitted during the late 1960s and taught for many years at what is now the University of the District of Columbia.

American Civilization's discussion of gangster films is part of James's larger argument about media and the arts. James focuses on the role they play in a mass society that promises democracy and equality while systematically frustrating those who take those promises too seriously. Traveling in the American South in 1939 on his way back from a meeting with Trotsky in Mexico, James had made the mistake of sitting in the wrong part of the bus. Fortunately an African-American rider explained the rules to him before things got out of hand. But that experience -- and others like it, no doubt -- left him with a keen sense of the country's contradictions.

While James's analysis of American society is deeply shaped by readings of Hegel and Marx, it also owes a great deal to Frederick Jackson Turner’s theory of “the closing of the frontier.” The world onscreen, as James interpreted it, gave the moviegoer an alternative to the everyday experience of a life “ordered and restricted at every turn, where there is no certainty of employment, far less of being able to rise by energy and ability by going West as in the old days.”

Such frustrations intensified after 1929, according to James’s analysis. The first era of gangster films coincided with the beginning of the Great Depression. “The gangster did not fall from the sky,” wrote James. “He is the persistent symbol of the national past which now has no meaning – the past in which energy, determination, bravery were sure to get a man somewhere in the line of opportunity. Now the man on the assembly line, the farmer, know that they are there for life; and the gangster who displays all the old heroic qualities, in the only way he can display them, is the derisive symbol of the contrast between ideals and reality.”

The language and the assumptions here are obviously quite male-centered. But other passages in James’s work make clear that he understood the frustrations to cross gender lines -- especially given the increasing role of women in mass society as workers, consumers, and audience members.

“In such a society,” writes James, “the individual demands an aesthetic compensation in the contemplation of free individuals who go out into the world and settle their problems by free activity and individualistic methods. In these perpetual isolated wars free individuals are pitted against free individuals, live grandly and boldly. What they want, they go for. Gangsters get what they want, trying it for a while, then are killed.”

The narratives onscreen are a compromise between frustrated desire and social control.“In the end ‘crime does not pay,’” continues James, “but for an hour and a half highly skilled actors and a huge organization of production and distribution have given to many millions a sense of active living....”

Being a good Victorian at heart, James might have preferred that the audience seek “aesthetic compensation” in the more orderly pleasures of cricket, instead. But as a historian and a revolutionary, he accepted what he found. In offering “the freedom from restraint to allow pent-up feelings free play,” gangster movies “have released the bitterness, hate, fear, and sadism which simmer just below the surface.” His theoretical framework for this analysis was strictly classical, by the way. James was deeply influenced by Aristotle’s idea that tragedy allowed an audience to “purge” itself of violent emotions. One day, he thought, they would emerge in a new form -- a wave of upheavals that would shake the country to its foundations.

In 6 seasons over 10 years, “The Sopranos” has confirmed again and again C.L.R. James’s point about the gangster is an archetypal figure of American society. But the creators have gone far beyond his early insights. I say that with all due respect to James’s memory – and with the firm certainty that he would have been a devoted fan and capable interpreter.

For James, analyzing gangster films in 1950, there is an intimate connection between the individual viewer and the figure on the screen. At the same time, there is a vast distance between them. Movies offered the audience something it could not find outside the theater. The gangster is individualism personified. He has escaped all the rules and roles of normal life. His very existence – doomed as it is – embodies a triumph of personal will over social obligation.

By contrast, when we first meet Tony Soprano, a boss in the New Jersey mob, he is in some ways all too well integrated into the world around him. So much so, in fact, that it is giving him panic attacks from trying to meet all the demands from juggling the different roles he plays. In addition to being pater of his own brood, residing in a suburban McMansion, he is the dutiful (if put-upon) son in a dysfunctional and sociopathic family.

And then there are the pressures that attend being the competent manager of a successful business with diversified holdings. Even the form taken by his psychic misery seems perfectly ordinary: anxiety and depression, the tag-team heart-breakers of everyday neurosis.

James treats the cinematic gangsters of yesteryear as radical individualists – their crimes, however violent, being a kind of Romantic refusal of social authority. But the extraordinary power of “The Sopranos” has often come from its portrayal of an almost seamless continuum between normality and monstrosity. Perhaps the most emblematic moment in this regard came in the episode entitled “College,” early in show’s first year. We watch Tony, the proud and loving father, take his firstborn, Meadow, off to spend a day at the campus of one of her prospective colleges. Along the way, he notices a mobster who had informed to the government and gone into the witness protection program. Tony tracks the man down and strangles him to death.

At the college he sees an inscription from Hawthorne that reads, “No man ... can wear one face to himself and another to the multitude, without finally getting bewildered as to which one may be true." Earlier, we have seen Tony answer Meadow’s question about whether he is a member of the Mafia by admitting that, well, he does make a little money from illegal gambling, but no, he isn't a gangster. So the quotation from Hawthorne points to one source of Tony’s constant anxiety. But it also underscores part of the audience’s experience – an ambivalence that only grows more intense as “The Sopranos” unfolds.

For we are no more clear than Tony is which of his faces is “true.” To put it another way, all of them are. He really is a loving father and a good breadwinner (and no worse a husband, for all the compulsive philandering, than many) as well as a violent sociopath. The different sides of his life, while seemingly distinct, keep bleeding into one another.

Analyzing the gangster as American archetype in 1950, C.L.R. James found a figure whose rise and fall onscreen provided the audience with catharsis. With “The Sopranos,” we’ve seen a far more complex pattern of development than anything found in Little Caesar or High Sierra (among other films James had in mind).

With the finale, there will doubtless be a reminder – as in the days of the Hays Code – that “crime does not pay.” But an ironized reminder. After all, we’ve seen that it can pay pretty well. (As Balzac put it, “Behind every great fortune, a great crime.”) Closure won’t mean catharsis. Whatever happens to Tony or his family, the audience will be left with his ambivalence and anxiety, which, over time, we have come to make our own.

Scott McLemee
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Scott McLemee writes Intellectual Affairs each week. Suggestions and ideas for future columns are welcome.

Casaubon on Viagra

One generation’s faculty gossip is sometimes another’s cultural history. At the University of Chicago in the early 1950s, a professor stopped a teenage student leaving one of his classes. She was not properly enrolled in the course, but bureaucratic proprieties really did not have anything to do with it. She was stunning. He was smitten. They had lunch. And 10 days later, give or take, Philip Rieff was joined in marriage to a young woman who never actually did change her name to Susan Rieff, instead always being known as Susan Sontag.

They did not live happily ever after. The opening pages of Sontag’s last novel, In America, are written in a first-person voice that sounds very much like the author’s. The narrator mentions reading George Eliot as a young bride and bursting into tears at the realization she had, like Dorothea in Middlemarch, married Casaubon.

As you may recall, Dorothea is at first transfixed by the learning and gravitas of Casaubon, a scholar who is many years her senior. It soon dawns on her (as it does perhaps more quickly for the reader) that he is a bloodless pedant, joyless except when venting spleen against other bloodless pendants. And there are hints, as clear as Victorian propriety will allow, that Dorothea’s honeymoon has been disappointing in other ways as well.

Sontag’s allusion must rank as one of the more subtly devastating acts of revenge ever performed by an ex-wife. At the same time, it is in keeping with some durable and rather less literary attitudes towards professors -- the stereotype that treats them as being not just other-worldly, but also rather desexed by all the sublimation their work requires. This view really took hold in the 19th century, according to the analysis presented by A.D. Nuttall in Dead From the Waist Down: Scholars and Scholarship in Literature and the Popular Imagination (Yale University Press, 2003).

But a different cliché is emerging from Hollywood lately. The summer issue of The American Scholar contains an essay by William Deresiewicz called “Love on Campus” that identifies a “new academic stereotype” visible in popular culture. The sexually underachieving Casaubon’s day is over. The new stereotype of the professor has some notches in his bedpost (this character is almost always a male) and for the most part demonstrates his priapic prowess with students.

Universities in real life are “the most anxiously self-patrolled workplace in Ameican society,” writes Deresiewicz, “especially when it comes to relations between professors and students. This is not to suggest that sexual contact between college students and professors, welcome or unwelcome, never takes place, but the belief that it is the norm is the product of fantasy, not fact.”

Yet the fantasy is played out in numerous contemporary films. It merits examination for what it implies about how academe is perceived and (mis)understood.

The stereotyped character in question is often a professor of English or creative writing, as in "The Wonder Boys" or "The Squid and the Whale." But sometimes he teaches philosophy ("The Life of David Gale") or French ("Little Miss Sunshine"). He is consumed with ambition. But he is also a loser. Those condition -- academic ambition, abject failure -- are identical, at least given the implicit logic of the stereotype.

“In the popular imagination,” writes Deresiewicz, “humanities professors don’t have anything to be ambitious about. No one really knows what they do, and to the extent that people do know, they don’t think it’s worth doing.... It may be simply because academics don’t pursue wealth, power, or, to any real extent, fame, that they are vulnerable to such [criticism]. In our culture, the willingness to settle for something less than these Luciferian goals is itself seen as emasculating.”

So he neglects his family, or drinks, or both. Above all, he seduces his students. The latter is not so much an abuse of power as a symptom of having no real power at all. He is “a figure of creative sterility,” writes Deresiewicz, “and he is creatively sterile because he loves only himself. Hence his vanity, pomposity, and selfishness; his self-pity, passivity, and resentment. Hence his ambition and failure. And thence his lechery, for sleeping with his students is a sign not of virility but of impotence: he can only hit the easy targets; he feeds on his students’ vitality; he can’t succeed in growing up.”

At one level, this new character may look like the negation of earlier clichés about absent-minded and asexual professors. But that appearance is, in some ways, misleading. These more recent fictional figures are, so to speak, Casaubon on Viagra. Like his ancestor, the contemporary on-screen professor is empty and vain, and going nowhere fast. But he has another way to vent. “In both ‘Terms of Endearment’ and ‘We Don’t Live Here Anymore,’” notes Deresiewicz, “ ‘going to the library’ becomes a euphemism for ‘going to sleep with a student.’ ”

Deresiewicz offers a cogent analysis of how this stereotype may reflect the changing place of academe in American society and the contradictory attitudes it evinces. He also presents some thoughts on a dimension of education that popular culture for the most part ignores: the eros of learning, the way a student can fall in love with a teacher for reasons having nothing to do with sexuality. Combining them, as Sontag tried to do with Rieff, seems like a bad idea.

It is a remarkable essay -- cogent on many points, and adventurous in making some of them, given the inescapable risk of being misunderstood. (I half expect to see Deresiewicz on a cable program with the words "Professor Advocating 'Brain Sex' " at the bottom of the screen.) Rather than quote or paraphrase any more of it, let me simply recommend that you read the whole thing.

Scott McLemee
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Jane Austen, Yadda, Yadda, Yadda

Recently I was cornered by a university employee who knows I’m a scholar of British literature, specializing in Jane Austen.

“I started Pride and Prejudice last week,” he told me. “It’s one of those books I know I should have read, but I couldn’t get past the first few chapters.”

“Really,” I replied, eyebrows raised.

“Yeah, I just lost interest,” he went on. “I kept thinking to myself, ‘Oh, brother. I think I know where this is going.’”

Was this disarming honesty or throwing down the gauntlet? Was I being called out? Whatever it was, I shifted nervously as I listened to the rest of his monologue: “My theory is that the novel can be pretty much summed up as Elizabeth and Darcy meet, Elizabeth and Darcy hate each other, Elizabeth and Darcy fall in love, yadda, yadda, yadda.”

Reader, I stared at him blankly. Of course, I spent hours afterward constructing witty, cynical comebacks, such as “Yeah, I know what you mean. I have that response to episodes of VH1’s 'Behind the Music' and to reading the Bible.” But in the moment, all I managed to spit out was something clichéd and professorial resembling, “Hmm. That’s interesting. I think maybe it takes a few readings of Austen to really appreciate her fiction’s depth, humor, and irony.”

That’s also my stock answer to traditional-aged undergraduates on the first day of class -- 20-year-olds who confess that they’ve signed up for a literature class on Austen and her contemporaries because they absolutely love (or absolutely hate) her fiction -- or maybe just the film adaptations. Or Colin Firth or Keira Knightley or Clueless. The Austen-haters often claim to be taking the course because they want to understand what in the world is the big deal. A few of them end up seeing it by the end of the semester, a few more don’t, and that’s fine. But the yadda-yadda-yadda employee was a well-read, middle-aged guy with no sophomore excuse for being sophomoric. My gut reaction to his confession registered somewhere between crestfallen and incensed.

I'm having a similarly mixed reaction to the latest wave of Austen mania in the U.S. and U.K., shifting nervously, while approaching it with a combination of anxiety and dread. I know that all English professors worth their salt should be constructing some theories and responses now, in advance of being cornered by colleagues and co-workers and co-eds, so as not to have to resort to the professorial and clichéd. What will we say when asked about Anne Hathaway’s Becoming Jane (2007); about upcoming The Jane Austen Book Club film, with its star-studded cast; or about PBS’s planned 10-week winter 2008 airing of the Complete Jane Austen on "Masterpiece Theatre"?

What’s the witty, cynical comeback to this cultural flowering of Austen-related stuff, I find myself wondering: “Can’t wait to see it!” “Wish I’d thought of it first!” “The Decline and Fall of Austen’s Empire.” “A tippet in the hand is worth two in the bush.” “A stitch in the huswife saves nine.” “Don’t look a gift pianoforte in the mouth”?

But along with such repartee, we’ll also need to ready weightier observations. First, I believe it’s imperative that we call a moratorium on starting sentences with “It is a truth universally acknowledged,” as in, “It is a truth universally acknowledged that this is the first time in television history Austen’s complete works have been aired in succession.” In the coming months we will no doubt suffer through dozens of newspaper and magazine articles beginning, “It is a truth universally acknowledged.” Best not to add to the collective torture.

In addition, when constructing our soundbites, we ought not to forget the sheer breadth of today’s Austen craze; it’s more than just films and television adaptations we’re in for. New books have appeared, too, like Confessions of a Jane Austen Addict (2007) and Jane Austen for Dummies (2006). Though I worry that these books make reading her fiction sound like something done at an Alcoholics Anonymous meeting for slow learners, surely it’s not too late for some well-placed damage control?

After all, the Austen-inspired publicity stunts are already in full swing. Perhaps you’ve heard about the kerfluffle that unfolded over the pond, “Jane Austen Rejected!” Thinly veiled versions of Austen’s fiction were sent out to British publishers as new work, under the name of Allison Laydee (a.k.a. David Lassman), and all were rejected. Even Harlequin Mills & Boon passed on publishing adulterated Jane Austen plots. The horror! The horror!

But isn’t this is déjà vu all over again? Please raise your tussy mussy if you remember 10 or so years ago, when we were last inundated with Austen film and TV adaptations; with Bridget Jones novels and films; and with Austen board games, stationery, and editorial cartoons. Everyone then seemed to be asking, “Why Austen? Why now?”

The late 1990s were strange days for us longtime members of the Jane Austen Society of North America. It was as if we no longer had to apologize for indulging in our versions of wearing plastic Spock ears, whether quadrille, or quilling, or merely quizzing. Many of us became instant pundits among our friends, family, and the media, providing copy for everything from the Arkansas Democrat to The Wall Street Journal. Only a few periodicals continued to misspell Jane’s name as Austin, while many more managed to render correctly Bennet, Morland, and Love and Freindship. Oh, those were heady times.

If you were there, then you’ll no doubt recall that we came up with some pretty wild theories to explain the Jane train, too. Remember when Camilla Paglia said Austen’s popularity could be explained as a cultural symptom in reaction to the O.J. Trial, as people longed for stories in which no one was being butchered? That was a good one. Or how some claimed that the return to Austen was a result of the fin de siècle’s prompting us to take stock and return to works of past centuries? Seems pretty thin now. Others claimed that Austen’s resurgence happened because we needed to measure the worth of our male heroes, from Bill Clinton and Brad Pitt to Kurt Cobain and Ross Perot. (Jane Austen and Ross Perot?)

So here we are, circa 2007, finding ourselves in danger of being asked yet again, “Why Austen? Why now?” How delightful. How frightening. I’m determined not to be caught off guard, so I’ve constructed some all-purpose answers to explain the latest Austen craze, suitable for everything from The Nation to "Larry King Live" to Marie Claire. Anyone struggling for words is, of course, welcome to use these as conversational building blocks:

Option A: “Today’s Austen mania is a form of cultural compensation for the disaster of the Iraq War and for the genocide in Darfur. Her novels offer us a way to forget the world’s evils by allowing us to travel back to those halcyon post-French Revolutionary days of Napoleon.”

Option B: “Austen’s timeless narratives of women’s romantic searching provide a welcome distraction from the Supreme Court’s rolling back of abortion rights, as we yearn for an era when many women had the power to refuse a proposal of marriage.”

Option C: “Austen’s newfound popularity signals that empire-waist frocks are due for a fashion revival; that irony, having been shunned after 9/11, is back and better than ever; and that Wal-Mart will roll back prices on its imported teas.”

This list is just a draft of talking points. I still have a few more ideas to work out. For instance, can it be an accident that Austen’s popularity is surging, just as Jane magazine has gone defunct? There is certainly a quotable quip in the making there. Even if we don’t perfect our theories in the coming months, I don’t think there should be much cause for worry. Check back with me in 2013, the 200th anniversary of Pride and Prejudice’s publication. Oh, brother. I think I know where this is going.

Devoney Looser
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Devoney Looser is associate professor of English at the University of Missouri at Columbia, and the author of British Women Writers and the Writing of History (Johns Hopkins University Press). She has just completed a book on British women writers and old age, to be published next year.


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