Colleges and universities must do more than just bring in a speaker from the movement, only momentarily suspending the whiteness that pervades the everyday life and operations of the campus, argues Eric Anthony Grollman.
The late, great sociologist C. Wright Mills wrote eloquently of what he called “the sociological imagination,” which involved the ability to connect our own biographies to the wider currents of history, to understand the various social and cultural components of who we become. That was a major corrective to the highly individualistic worldview of Americans -- our strong tendency to view ourselves in a historical vacuum, as if our goals, beliefs and attitudes are not powerfully shaped by the social groups of which we are a part.
His invitation to a broader, more sophisticated view of ourselves was extended midway through the last century, at a time when Americans had a compelling need to come to terms with recent chaos and violence on a world scale, along with major ongoing evils in our own society -- racism prominently among them.
While we can consider some of the more extreme ills of racism a thing of our national past, others are very much still with us. Some forms of racial inequality have, in fact, been growing worse in recent years -- for example, the level of racial segregation in many of our public school systems, which is linked to the growing inequality of income and wealth in our society. Such inequality plays out at our colleges and universities in a number of ways, including admissions statistics, the daily experiences of students on our campuses and graduation rates.
As we think about which aspects of racism higher education institutions can most effectively address and how the sociological imagination fits into such a project, we might begin by noting that the word “racism” is often used rhetorically, particularly by college students, as a cover term for a range of things that differ significantly in their level of seriousness. Consider the following, for example:
Some white college students dress in racially insensitive costumes for Halloween.
The white presidential candidate of a major political party asserts that a Mexican-American judge cannot fulfill the professional and ethical standards of his vocation.
White police officers kill black men in incidents that are unlikely to have occurred if all parties were white.
Lumping these situations together under the general category of racism is hardly helpful in terms of what it will take to address each of them.
Institutions of higher education have sought to address racial inequality in a number of ways, including efforts to diversify their faculties, student bodies and staff. Their strongest suit would seem to be their potential for fostering robust communication across the racial and ethnic boundaries that divide members of what should be a community. For those who have not suffered from racism themselves, that will probably involve the risk of revealing some unattractive opinions or replacing denials of racism with the intention of making the racist unconscious conscious. For those who have suffered, it will involve forbearance and perhaps a taste for irony. It presupposes intellectual curiosity and emotional openness on the part of all.
A major obstacle to that has been a growing tendency toward what we might call “identity fetishism,” or seeing a specific dimension of social identity -- race, class, sexual orientation, gender identity -- as a terminus rather than a point of departure. American colleges and universities thus risk becoming places where the sociological imagination has gone to die.
The “safe space” movement, together with an it-takes-one-to-know-one mind-set, can operate to create barriers where there should be bridges. To be sure, it is good to spend comfortable, supportive times with those who are close fellow travelers through life. And achieving a deep understanding of those whose experience has been different in significant ways is a task to be approached with humility. But moving out from the familiar is a core goal of higher education.
Barriers between racial/ethnic groups in campus social life have had a curricular side as well. Separate departments or programs in African-American, Asian-American or Latin American studies, while offering belated, much-needed perspectives on groups that have long been hidden from historical research and teaching, have had the downside of not forcing a fuller, multiperspective approach to American studies itself. The use of the label “ethnic studies” as a cover term for these more group-specific programs, moreover, has been an unfortunate choice: are some people “ethnic” and others not? Was not the upshot to leave European-Americans an unmarked category of just plain folks? Some have sought to correct that with proposals of white studies programs -- hardly the best solution.
Ethnic studies programs are understandably of special interest to the respective members of the groups themselves; they have thus had something of a self-segregating effect in terms not only of students but also, to some extent, of faculty members -- an effect amplified by a tendency to merge the goals of faculty diversity with those of curricular diversity. The result can be a typecasting of faculty members of particular ethnic-racial groups. While an African-American historian can make distinguished contributions to scholarship and teaching in the field of African-American history, another can certainly make distinguished contributions to the field of medieval European history.
And, speaking of faculty, a general question is where have they been in the increasing diversity-related troubles we see playing out on our campuses? Some have been constructively engaged. For example, in the aforementioned Halloween costume example, faculty colleagues came to the public defense of a lecturer who found herself in the eye of a student activist storm by suggesting that we should not overreact to such behavior -- an episode that attracted an extraordinary amount of news media attention. Others have been part of the problem rather than part of the solution -- for example, by making ill-considered, even trollish statements in online media. Fortunately, that will sometimes be an occasion for pushback from their colleagues.
For the most part, however, faculty members have simply been missing in action when it comes to dealing with campus upheavals around race and racism. Students seem to be stepping into a leadership vacuum that pits them directly against administrators.
As we know, faculty members have more than enough problems of their own these days, what with increasing adjunctification and presidents who come to their jobs without understanding the business they are in -- to name just a couple of the most obvious misfortunes. But intellectual leadership is an essential faculty responsibility.
For openers, faculty members can bring the intellectual capital of their respective fields to bear on current debates. Those of us who are anthropologists, for example, have chosen a vocation based on moving beyond the stance that it takes one to know one. Though requiring a self-critical perspective on how well one can know an “other,” it centers on a quest to understand as much about others as we possibly can. Moreover, what we might call the anthropological imagination also presumes that an outsider’s perspective offers its own advantages; at the same time, a detour through another world is a path toward better understanding dimensions of our own, which would otherwise remain below our self-conscious reflection.
Beyond our own particular disciplines, departments and programs, faculty members are also part of a wider academic community with a shared dedication to core educational values. Those of us who believe that diversity is not just about social justice, as important as that is, but is also tied to the intrinsic goals of a liberal -- and liberating -- education have our work cut out for us. Outlines of that work can be found, for example, in the contributions of the Association of American Colleges and Universities, especially through its LEAP initiative (Liberal Arts and America’s Promise). Essential learning outcomes associated with that initiative include cross-cultural sophistication and civic responsibility.
In brief, we need to help make our colleges and universities ideal places for cultivating the sociological imagination. That means exploring with our students not only where we have come from but also where we might be going.
Judith Shapiro is president of the Teagle Foundation and president and professor of anthropology emerita of Barnard College.
An alarm is sounding: campuses have become asylums controlled by the inmates, professors are afraid of their students and everyone faces punishment for crimes of thought and speech. Yet other observers rebut such terrifying tales with their own stories, which suggest the landscape of higher education is multifaceted, with an array of institutional contexts and voices. As alluring as it can be to view campus protests merely as confrontations between hypersensitive students and fearful campus employees, that perspective elides crucial historical understandings that can help us to navigate these challenges in the months ahead and forge alliances in the work of justice in higher education.
Yet those examples represent just a fraction of American campuses and thus present a selective -- and perhaps intentionally exaggerated -- picture of what is in actuality a diverse landscape of institutions, people and concerns. Students at San Jose State, for example, recently organized in response to a racial harassment incident involving student roommates and racist remarks about Latinas made by a university philanthropy board member. However, those incidents garnered little attention compared to the ones we cited above.
The protesters at SJSU, like the campus’s larger student population, included a high percentage of commuters, transferees, first-generation college students, members of the working class and immigrants. Many work to pay for school and living expenses, and a startling number struggle with unstable housing and food insecurity. In addition, SJSU students routinely face delaying graduation due to rising fees and limited course offerings -- both outcomes of severe state funding cuts. Thus, far from being coddled youngsters who expect the world to bend to their feelings, these students juggle course work, extracurricular activities, employment and family responsibilities, and yet find the wherewithal to speak up against the injustices around them.
At Oberlin, where the snowflake archetype may resonate more deeply, it still benefits no one to paint an entire student body with so broad a brush or apply such dehumanizing stereotypes to individuals. Students here embody varying levels of wealth and privilege. And while for some acquiring an elite education is a means to maintain a socioeconomic position, for others, arriving on the campus is a disorienting introduction to social and economic mores and ways of interacting with others that they are totally unfamiliar with and did not necessarily seek out. Castigating “fragile snowflakes” may offer psychic relief in stressful times, but it gives outsize visibility to certain students and styles of engagement while rendering myriad others invisible.
By and large, the students we encounter at our respective institutions are resilient and hardworking; as young adults, they can also be self-doubting and anxious. The special snowflake archetype not only flattens the ethnic, racial and socioeconomic diversity of the college student population but also dismisses and silences students’ legitimate concerns, while shifting any blame onto them (albeit sometimes their parents). It is easier to bemoan the shortcomings of a generation of students than it is to critically examine systemic inequities and blind spots in higher education that might be producing the problems those students highlight.
A Disconnection From History
Although higher education’s present challenges seem unprecedented and intractable, it helps to situate them historically. One thread in the “what’s wrong with colleges today” conversation brings attention to the sources deemed responsible for indoctrinating activist students. These include feminist and minority professors, who wield strange concepts like intersectionality and microaggressions and whose presence stirs nostalgia for an ivory tower that was once objective and unburdened by identity politics.
As tenured minority women faculty members in ethnic studies, who are also first-generation college graduates, we are struck by such notions’ disconnection from history. Our paths were paved by developments including affirmative action, the 1965 Immigration and Nationality Act, Pell Grants, the feminist and civil rights movements, and the San Francisco student strike of 1968 -- turning points that expanded the boundaries of belonging and legitimacy in America writ large and the academy writ small. In the latter, the assumed supremacy of Western thought and white male authority also came under intensified contestation, with (we believe) salutary effects. In ethnic studies, for instance, scholars examined “America” through previously unconsidered or explicitly excluded voices, while applying frameworks like racism and empire next to or in place of American exceptionalism. In turn, new opportunities and niches permitted a wider scope of participation in higher education and the life of the mind.
Seeing continuities between past and present, we note that student demands still invoke principles like inclusion and diversity. Their concerns go beyond race and gender, however, and encompass many more identity groups -- all in constant flux. As our understandings of how power works evolve, so do our expectations for reform.
It is not enough, for instance, to simply enroll more students from underrepresented groups. Calls are made to also adopt anti-oppression practices that touch every facet of interaction and axis of inequality. Some of those practices (say, using the nongender binary “Latinx” or introducing oneself with “preferred gender pronouns”) might seem silly in their novelty, impracticability or sense of proportion. But we should also recall some of the outlandish demands of earlier generations: radicalized youths in the 1960s rejecting “Oriental” for “Asian-American” or feminists fighting patriarchy with terms like “herstory.”
Not all of those gestures stuck, and we ought to debate efficacious and collaborative versus misguided and alienating strategies for effecting broad change. But this Pandora’s box was opened long before the current generation of college students. It behooves us then to seek them out in their discontent -- even when wrapped in petulance and youthful arrogance -- if it springs from a yearning for inclusion, dignity and fairness.
Mindful of a generational divide separating us from our students, their protests and expressions of alienation resonate with us. We were once in their shoes, seeking “safe spaces”-- to use today’s parlance -- in academe, uncertain but hopeful that we might eventually find them. Now as tenured faculty, we find ourselves navigating a crossroads, or duality of identity, with embattled colleagues and administrators on the one hand, and concerned students of color on the other.
Indeed, another important although largely overlooked discussion in higher education concerns faculty of color -- women of color, in particular -- shouldering a disproportionate share of emotional labor only to encounter an “ivory ceiling” that demoralizes the spirit and impedes advancement. It can be discouraging when our efforts to bring greater diversity and equity to the academy go unrecognized or are even deemed antagonistic. How we navigate our jobs as professors is guided by our histories, our professional responsibilities and ethics, and an abiding belief in the power of education. Usually that makes for a rewarding and exhilarating mix, and our present challenges call for more, not less, engagement. To opt for the latter will only leave us further adrift.
Wringing our hands over college students’ behavior and the state of higher education might appear unseemly against the backdrop of national tragedies: the nightclub massacre in Orlando, Florida, the fatal police shootings of Alton Sterling and Philando Castile, and the Dallas sniper attack. While the ivory tower seems removed from the real world, we see as our mission in it the production and dissemination of ideas to better understand and address the problems of our world today. In our work and teaching, issues of bigotry, inequality, injustice and racism are especially salient. Seen this way, campus tensions and the conversations about them are not a sideshow, but part of the broader social and political landscape and, indeed, efforts to create a better world.
As we prepare to resume classes, we hope that all campus players -- students, faculty, staff members, administrators -- proceed with care and purpose about when to debate versus when to go to war, how to recognize allies, and the various ways that working for justice can manifest. We hope that more voices are considered and invited to the table.
And to our students, we have been long at work on many of the things you seek. Let’s find ways to work together.
Magdalena L. Barrera is an associate professor of Mexican American studies at San Jose State University. Shelley S. Lee is an associate professor of comparative American studies and history at Oberlin College.
Submitted by Anonymous on August 25, 2016 - 3:00am
A recent survey by Inside Higher Ed and Gallup of college and university presidents reveals that while 84 percent of university leaders believe race relations on their own campuses are either “excellent” or “good,” less than 25 percent thought so about race relations on other campuses in 2015-16. The percentage of presidents who assessed their own campus racial climate as “good” or “excellent” and elsewhere as not, increased from the previous 2014-15 survey.
How is it possible that in a period increasingly defined by the resurgence of nationwide protests across campuses, college and university leaders can deny or minimize racism at their own institutions?
In late December 2015, we asked colleagues across the country to send us their institution’s responses to nationwide student protests against racism and discrimination. We sought publicly available messages posted to university websites, shared through campuswide email distributions or statements to local, state and national press. We were interested in what we have coined the post-Mizzou effect, believing that the high-profile case at the University of Missouri would provide an opportunity for college and university leaders to confirm what the aforementioned survey found: that while other campuses are embroiled in racial conflict, their own communities were safe. All told, we collected nearly 70 responses from leaders of institutions that ranged from small liberal arts colleges to large research institutions.
An analysis of those responses reveals that while college and university campuses may each be distinct spaces, they rely upon familiar tropes, or frames, to communicate beliefs about their own campus racial climate as it compares to others. For example, nearly every person who responded declared that race relations on their campus are good, much improved compared to previous years, or that the institution is taking significant steps to make things better. No response made mention of failed efforts or existing racial conflict.
On the one hand, that is not surprising. University leaders are often asked to help fund-raise and need to be adept at convincing private citizens, public officials and certainly alumni that their campus is a good investment. On the other, given the sheer number of campus protests nationwide, as well as the enormous news media coverage that followed them, we find it hard to believe that every institution we sampled is a utopia for race relations.
The Journal of Blacks in Higher Education has a crowdsourced list of more than 100 campus racial incidents dating back to 2011, and FBI data shows that more than 780 hate crimes took place on college and university campuses in 2013. Meanwhile, by the end of 2015, student protesters had issued written or verbal demands at nearly 80 colleges and universities.
Nevertheless, nearly half of our sample contained explicit commitments from college and university leaders to “diversity,” “inclusion” or “equity.” Some marked their efforts as enduring, woven into the fabric of their institution. Brandeis University, for example, claimed its commitment is “lasting,” while Virginia Commonwealth University declared its commitment is “unrelenting.” Other institutional leaders promised their communities that the events across the nation would produce new commitments. At Duke University, for example, leadership declared that “continued campus dialogue” would occur in 2016, sparked by the “national debate about issues around race, diversity and inclusion.” Still other college and university leaders chose to downplay or minimize any potential racial conflict at their institutions. At Georgia State University, for example, leadership touted its national recognition in “The Washington Post for our commitment to diversity.”
Yet a deeper analysis of the various responses reveals that, in many cases, commitment functioned as a way for institutions to distance themselves from the racial conflict taking place elsewhere and/or deny racial tension on their own campus. For example, the same day that hundreds of students gathered to raise awareness about experiences of racism at Columbia University, its president declared in an email to the campus community that the university's commitment to addressing racial inclusion there and elsewhere was “deep.” Likewise, four days after students rallied against a “climate of antiblackness” at the University of California, Irvine, the institution's leadership proclaimed that that the continuing diversity activities and dialogues on that campus reinforced its “commitment to sustaining and supporting a diverse community.” Moreover, the Black Student Union had filed a letter with a number of demands for improving the campus racial climate earlier in the year.
As scholars who study race and racism, we are concerned that the public messaging of campus racial climates by college and university leaders is deeply entrenched within the larger ideologies of colorblindness and diversity. In the 21st century, racism has been caricatured as extreme bigotry, often directed at an individual or group of individuals, by another. Yet a significant body of sociological research shows that contemporary racism is much less overt and often comes in the form of downplaying or minimizing existing racial disparities. Colleges and universities, for example, will often tout their creation of an Office for Diversity and Inclusion as evidence of their deep commitment to promoting racial inclusion, while their leadership and senior faculty ranks remain overwhelmingly white (and male).
On college campuses, as in every corner of our society, pretending that race, racial inequality and racism do not exist is not the same thing as working actively to effect social change in these spaces. As faculty members at three different universities, when we embarked on this project, we did so because the race-related communications and responses coming from our own institutions were, given our experience, quite out of the ordinary from administrations -- rare indeed are communiqués that even come close to discussing race and racism.
Colleges and universities, the vast majority which are historically white, are spaces that are rife with racial conflict, but not typically discussed -- whether in the dorm, the classroom, the department or the halls of administration. We believe the events at institutions like the University of Missouri represent the tip of an iceberg and reveal only a small part of the racial animosity that has pervaded campuses for generations of students, faculty members, staff members and administrators. What encouraged this collective administrative response across dozens of colleges and universities to the tip of that iceberg is unclear. What is clear from our initial research is that this response, in its institutional inertia, appears to quickly wish to push the tip back underwater.
David L. Brunsma is a professor of sociology at Virginia Tech University. His Twitter handle is @brunsma. David G. Embrick is an associate professor of sociology at the Africana Studies Institute at the University of Connecticut. His Twitter handle is @dgembrick. James M. Thomas is an assistant professor of sociology at the University of Mississippi. His Twitter handle is @Insurgent_Prof.
In the wake of the tragic mass shooting in Orlando, Fla., on Sunday morning -- when a large number of Latinx lesbian, gay, bisexual, transgender, queer and other club patrons were murdered in one of the largest shootings in United States history -- some people in higher education are probably feeling themselves targeted and traumatized. I’m reaching out to anyone who may feel that way to say that I am thinking of you and that you are valued by some of us. I imagine the violence itself and the aftermath of responses and nonresponses from colleagues, friends and the news media can be overwhelming for people who are already treated as less than in our society. You do matter. In fact, we desperately need you -- even when we don’t do a good job showing it.
I also am writing because I believe what has been happening is incredibly relevant to the work that we do in higher education in general and as faculty members in student affairs in particular. I have been taking stock of my own response, or nonresponse, to the shooting and trying to make sense of it in light of my identities as a cisgender, white, agnostic woman from a middle-upper-class background. My privilege allows me to not engage in the conversation, not participate in community events necessary to show solidarity with targeted individuals and not think about terrorism being directed at me on a daily basis. I can simply go about my life, teaching, hanging out with my family and finishing those projects that I need to get done for my own benefit. I acknowledged the shooting to my partner and a friend I know who identifies as queer, but otherwise I have not been present in solidarity or action.
Some of you who are reading this may be wondering what you can do in the world generally and in academe more specifically in the wake of the horrific tragedy in Orlando. Based on my experiences and knowledge of the literature, here are some things that have started to come to mind for me.
Engage in the conversation, especially with people who haven’t brought it up yet and probably won’t in the future.
Listen, listen, listen to what people who have been targeted might be trying to tell you about their experiences.
Continue to do your own work to understand issues of oppression -- especially those related to your privilege areas. (The most highly skilled people practice this every day.)
Show up in solidarity (attend or help plan events hosted by others) but don’t expect praise for it. Then, keep showing up.
Start a conversation with students by framing curriculum in a way that they must ask critical questions about how people in positions of power make decisions with or without including people who have been or are often excluded.
Pay attention to when the conversations start to be about dominant-group perceptions, stereotypes (e.g., Islamophobia, heterosexism, cisgenderism) and feelings (e.g., “I didn’t mean it that way, and I’m really trying, so why are you mad at me?”). Shift it back to challenging the norms: Why was this group targeted? What are the consequences of stereotypes? Where do our norms come from, and how do they harm everyone? How can I question and resist norms that privilege a few people at a cost to many?
Give resources -- time, money, people -- to establishing programs, policies, procedures and other methods of dealing with issues of inequity. That could include, but not be limited to, hiring faculty members who have experience or expertise about equity issues; tackling social-justice topics in courses; creating mechanisms for faculty, staff and students to report instances of bias that they experience; and developing means for handling instances of bias that occur.
Seek out good sources of advice on the issues. The University of Michigan, for instance, has some great resources for educators about being inclusive and having difficult dialogues.
I plan to use some of the continuing discussion taking place on the Student Affairs Professionals Facebook page to help my students understand how incidents like these have a traumatic impact on our higher education community. If you look on social media, you can see some mostly LGBTQ people expressing frustration and anger that the student affairs FB group and professional community have been silent or dismissive in the wake of the Orlando attack.
The central question raised in the Facebook group is whether or not student affairs professionals should be expected to be supportive of people who are minoritized in society. Should we as a whole be knowledgeable about the issues minoritized people are confronting and responsible for supporting minoritized students and others? How can we go about addressing that essential question in our field?
And how can we work with others throughout higher education to grapple with it? What kinds of things can -- and should -- we in higher education do to confront violence and inequity and support people traumatized by continuing oppression? I hope we can work to find more answers and make changes in higher education to better live our expressed values of equity and inclusion.
Stephanie Bondi is a faculty member in the student affairs program at the University of Nebraska at Lincoln. Her scholarship focuses on power and oppression, teaching and learning, and student affairs preparation.