You know there is something wrong when 100 of the major film critics in the United States say that Clint Eastwood's film Million Dollar Baby is a great work and every disability scholar and activist rails against the movie. The film continues to garner praise and awards -- a Director's Guild Award for Eastwood, seven Academy Award nominations, as well as Best Actress and Director Golden Globes -- while in Chicago and Berkeley people using wheel chairs, service dogs, and red-tipped canes organized protests at which they held up signs that read "Disability Is Not a Death Sentence" and "Not Dead Yet."
For those who do not know yet, (Warning: Plot spoiler just ahead) Eastwood's film tells the story of a poor but feisty young woman, Maggie(Hillary Swank), who wants Frankie (Clint Eastwood), to train her to be a boxer. Initially he refuses, but then when he gives in, she becomes an unbeatable opponent in the ring -- until she breaks her neck and becomes a quadriplegic. At that point, the film throws a left hook and switches from a Rocky-themed plot to a disability tragedy. When Maggie loses a leg to bedsores, she gives up her wish to live and begs to be euthanized by Frankie. And after a little soul searching, he agrees.
Many people with disabilities, including the National Spinal Cord Injury Association, a national advocacy group with 13,000 members, see the film as one that uncritically advocates euthanasia for quadriplegics. There are no scenes in which anyone at the hospital tries to deal with Maggie's depression or offers her counseling or at the least an anti-depressant. And the feisty girl who would stop at nothing to fight in the ring, who tells her greedy, hick family to bugger off, strangely changes character and becomes someone who gives up her ghost rather quickly -- even refusing Frankie's offer of sending her to college (his one passing attempt to alleviate her despair).
What many critics and much of the public doesn't know is that Eastwood isn't just any impartial artist in the area of disability. In fact, he has testified before the House Judiciary Committee against the provisions of the Americans with Disabilities Act. Eastwood is the owner of the Mission Ranch Inn in Carmel, Calif. A disabled patron had sued under the ADA claiming that the hotel restrooms were inaccessible and the only accessible guest room was more than double the price of other rooms in the hotel. Eastwood was required to compensate the victim for some of these violations, although the major claims in the case were dismissed. Angered by the suit, Eastwood went to Congress to lobby for a bill that would have substantially weakened the ADA by requiring a 90-day notification of violations. At that time, Eastwood said, in a Dirty Harry mode, that the ADA amounted to "a form of extortion."
Here's where disability studies comes in. If this film were obviously anti-gay, or anti-women, or anti-abortion, the university community would know what to do. That community has been well taught in the areas of race, gender, sexual orientation, and women's rights. Most academics would respect the rights of filmmakers to make any film they want, that is they would protect freedom of speech and creativity. But they would most certainly speak out against films, novels, plays or any artwork that demeaned people of color, gay people, or any oppressed group. Yet the average university student or faculty member still does not have even the most rudimentary understanding of disability as an identity category. In that sense, disability is where race or gender was in the 1950's or earlier.
In those days, a good liberal could be counted on to say the following: "I feel sorry for X group." "I have one friend who is X, and I can tell you those people are good, solid citizens." And in the privacy of his or her own home might say, "Thank God I am not X" and of course "I wouldn't want my daughter to marry X." And then there was the awkwardness of meeting, talking, interacting. That is the real "tell." As many white people were (and still are) uncomfortable conversing with people of color -- or do so with the constant thought in their mind that the person with whom they are speaking is a "black" or a "Hispanic" or an "Asian" being.
In that sense, most so-called "normal" people do not feel comfortable talking with a person using a wheelchair, a quadriplegic, a Deaf person, a blind person, a person with mental retardation or a person who has been treated for serious mental problems, someone who has cerebral palsy, who is spastic, and so on. That level of comfort one has with normals just isn't there. There will be the hesitancy about making eye contact, the desire to look with the simultaneous avoidance of looking. That behavior alone should tell anyone that the relations between people with disabilities and nondisabled is a problematic and fraught one. Indeed, for most people, it is a relationship based on ignorance and liberal notions of sympathy and pity. In other words, to put the matter bluntly, it is the relation between an oppressor group and an oppressed group.
Of course, most well meaning academics don't want to think of themselves as oppressors. And in their hearts they feel they are not. Who could, after all, be an oppressor to a person using a wheel chair. Yet any wheel chair user will tell you of their routine, daily experiences. Any blind or deaf person has stories to recount. Any person with cerebral palsy can regale you with hundreds of incidents in which non-disabled people insult by their awkwardness, hurt by their condescension or worse by their shunning of disabled people.
The point to make is that when this kind of a relationship exists, it cannot be solved by individual resolve. If you resolve to be "nice" to someone with a disability, you will still find yourself in an awkward situation. That is because, the situation is not a personal one; it is a political one. You can't solve the class issue by being nice to poor people; and you can't solve the race issue by being friendly to people of color. What has to happen is a more radical thing -- the general education of the entire public through structural change.
This is where disability studies is imperative. It is crucial that students in elementary and secondary school, as well as students in the university, grow up in close contact with people with all kinds of disabilities. It is crucial that disability studies be included in the curricula of schools so that when Rosa Parks and the civil rights movement are studied, when films on Stonewall are screened, Chicano authors are read -- that disability history and culture be included as well from the accomplishments of Vietnam Vets and Ron Kovic to the Berkeley movement led by disability activist Ed Roberts to the Deaf President Now movement at Gallaudet University. The drafting of the ADA should be studied the way that the drafting of the Declaration of Independence is studied. Students should be able to read the work of Nancy Mairs or Andre Dubus, to know about the disabilities of artists and writers like James Joyce, Harriet Martineau, and William DeKooning, as well as the more obvious Beethoven or Ray Charles.
Disability studies has the potential to make people see that the world has been designed to exclude many people with disabilities from the wheel chair user to the person with cognitive or affective disorders. People need to know the way that poverty is interwoven with disability so that even now more than 60 per cent of people with disabilities in the US are unemployed, and throughout the world two-thirds of the disabled live in poverty.
The history of oppression of disabled people is unknown to most people, and so they see disability as an individual tragedy, worthy of being turned into a movie, and not as the political oppression and the struggle to fight that oppression, which makes for complex movies and even more difficult legal, social, and political battles. It's a lot easier to make a movie in which we weep for the personal defeat of a person who loses a leg or two, or cry with joy for the triumph of an individual with disabilities, than it is to change the whole way we as a society envision, think about, and deal with people who are disabled.
That's why so many people are angry about the Eastwood film. And that's why well-meaning people like New York Times columnist Maureen Dowd turn around and say: What's all the fuss? This is just one artist's view of a situation: "The purpose of art is not always to send messages. More often, it's just to tell a story, move people and provoke ideas. Eastwood's critics don't even understand what art is. Politics -- not art -- is about finding consensus with the majority of the audience. Art is not about avoiding controversy or ensuring that everyone leaves feeling morally uplifted." That's true, but Dowd also begs the question. The issue isn't that Eastwood is just speaking his mind. It's that he's speaking the mind of a country that is largely ignorant of the issues and politics around disability.
It isn't surprising that the 19th century produced a raft of books in which blacks, Jews and Semitic people, southern Europeans, Asians, and others were seen as untrustworthy degenerates. Great and mediocre artists were just expressing their opinions, and the opinions of their audiences. When Dickens wrote Oliver Twist, Fagin was just a popular image of a Jew. No one is saying that those books should be burned now -- but I think it is fair to say that most people, including Maureen Dowd, would condemn those inaccurate and self-serving representations of people who were seen as "others" to the Europeans and Americans who wrote and read those books.
In our own time, we always wonder how it was that authors like Charles Dickens, Daniel Defoe, or even Sigmund Freud could get issues like race or gender so wrong. How was it that people in the past were so oblivious to the issues that now seem obvious to us? Will people look back to the beginning of the 21st century and wonder how writers like Frank Rich in The New York Times could have been so prejudiced against people with disabilities, even when they openly protested the biases and errors of this film, that he completely ruled out the possibility that Million Dollar Baby could even be problematic for people with disabilities? Will those people be astounded at the routine use of the pejorative sense of commonly used phrases like "turn a deaf ear" or "a blind eye" or references to "lame" notions or "crippled" economies? Of course, people in the past had no problem speaking of "jewing" someone down or using the "N-word" routinely to identify an African-American, so perhaps these usages are just lingua franca for us.
Disability studies matters because it points out the obvious, the common, the things no one notices because most of those "no ones" see themselves a living in the mirage of being normal.
So that's where we are in regard to disability -- somewhere between the 19th century and the 1950's. It is great that we have the Americans with Disabilities Act on the books, but that act is under attack, even by the same people who are making the movies that suggest the execution of bedridden people who are mentally sound. It is only when the average person says "disability studies" in the same way he or she says, and knows, African-American studies or feminist studies, only when there is a disability studies program in every university, along with courses in American Sign Language side by side with French and Spanish, only when every student knows the name of Gallaudet or Laurent Clerc or Ed Roberts the way they know the names of Susan B. Anthony or Martin Luther King, only when film critics "get" the issues expressed by people with disabilities can we say that disability studies indeed finally mattered very much.
Lennard J. Davis
Lennard J. Davis, a professor of English and disability studies at the University of Illinois at Chicago, is the author of Enforcing Normalcy: Disability, Deafness and the Body and editor of The Disability Studies Reader.
Two weeks ago, the referee in an ongoing contest between girls and boys made the game much more fair. But the U.S. Department of Education’s new guidelines for Title IX of the Education Amendments of 1972, which requires colleges to offer gender equity in intercollegiate athletics, has met with nothing but jeers from fans of the old rules.
At least on paper, the guidelines for complying with the student participation element of Title IX are pretty clear. Universities need to meet one of three prongs to be in compliance: They must either (1) ensure women are represented in athletics in numbers proportionate to their presence in the student body; (2) demonstrate continued efforts to expand athletic opportunities for the underrepresented sex; or (3) show they are fully accommodating women’s athletic interests.
The third prong is at the center of the current debate. How does a school show it is providing intercollegiate athletic opportunity on par with women’s interest?
The answer, one would think, is obvious: You ask them. In practice, though, it has been far from that simple. Guidance from the Department of Education over the years has been unclear, and colleges have faced a constant threat of litigation for falling short of anything less than "proportionality."
With its new guidance, the Department of Education is finally trying to let schools to use the common sense solution, enabling them to comply with Title IX by e-mailing a survey to all students asking them about their interest in participating in intercollegiate athletics, and judging schools by how closely what they offer matches what women want. It makes sense. So what’s the problem?
Like a home crowd whose team just had a touchdown called back, Title IX’s proponents pounced on the department’s new rules. In an Inside Higher Ed commentary last week, for instance, Nancy Hogshead-Makar, an Olympic gold-medal swimmer and an assistant professor at Florida Coastal School of Law, and Donna Lopiano, executive director of the Women’s Sports Foundation, ripped into the new guidance, saying the department is “thumbing its nose at the law and the female athletes it is charged with protecting.”
Of course, home crowds are typically biased -- they want their team to win, after all -- so it’s little surprise that Title IX’s fans are raising questionable objections to the new guidance. Among the weakest, but most important, is the assertion that surveys can’t gauge women’s interest in athletics relative to men because, according to Hogshead-Makar and Lopiano, "culturally, men are simply more likely than women to profess interest in a sport ... women are less likely to profess an interest in sports, even if they are interested!"
Apparently, we’re supposed to give activists like Hogshead-Makar and Lopiano the policies they demand because they say women want to play sports at the same rate as men, but just won’t admit it. Were such logic applied on the playing field rather than in the policy world, it would be like awarding a team points for invisible shots they say only they can see go in the goal.
But let’s suppose women really are unwilling to state their true interest in athletics. Let’s believe Hogshead-Makar and Lopiano when they write that “professing interest in a sport does not predict behavior...." If that’s true, we should find that while lower percentages of women than men profess an interest in putting on their cleats, when it actually comes time to play, women are just as likely to lace ‘em up.
It turns out that contrary to what Title IX activists tell us, what women say does indeed translate into what they do. For instance, according to the Higher Education Research Institute’s report "The American Freshman: National Norms for Fall 2004," between 2.7 and 5 percent of men (depending on the type of college in which they were enrolled) participated in no exercise or sports in a typical week of their senior year in high school.
In contrast, between 4.7 and 16.1 percent of women participated in no sports or exercise.On the high end, between 11.6 and 17 percent of men reported having spent more than 20 hours participating in exercise or sports as high schools seniors, while only between 5.5 and 7.6 percent of females spent that much time.
The findings of "The American Freshman" are corroborated in Taking Sex Differences Seriously, by the University of Virginia’s Steven Rhoads. Rhoads reports that despite the fact that anyone who wants to can play on college intramural teams, typically three to four times more men participate than women.
Surprisingly, the “women want to play as much as men, they just won’t say it” argument might not be the weakest objection to surveys. In a recent Inside Higher Ed article, Neena Chaudhry, senior counsel at the National Women’s Law Center, argued that sending e-mail surveys to students, in which a non-response indicates no interest in sports, is unfair because "a lot of those e-mails won’t even be opened."
Apparently, the women who are supposedly dying to play sports aren’t even sufficiently motivated to keep an eye out for an interest survey, or to open it when it comes. What coach would even want players with so little enthusiasm for their sport on their team?
Perhaps the one argument with which Title IX defenders score a legitimate point is that a survey will fail to capture the athletic interest of incoming students. Hogshead-Makar and Lopiano argue, for instance, that colleges need to examine the interests not only of current students, but of prospective students, who are often recruited by schools based on their athletic abilities.
It’s a decent argument, but it’s ultimately a losing proposition for Title IX supporters. Because women’s interest in athletics really isn’t proportionate to that of men, sooner or later women’s athletic slots might be offered, but no one will be there to fill them. It's one of the reasons colleges have been forced to cut men’s sports, rather than increase women’s sports, to achieve proportionality.
Unfortunately, as long as government is involved, college sports will continue to revolve around political, rather than athletic, contests, and only the most politically skilled will win. Until now, that’s been supporters of Title IX, who have succeeded in persuading policymakers to require that colleges accommodate a demand for women’s athletics opportunities that can’t even be shown to exist. It’s a game Title IX supporters have liked because the referee -- the government -- has usually been on their side.
But real fairness requires a neutral referee, which political solutions simply can’t provide. Take the government out of the game, though, and colleges and students -- not politicians -- will decide the winner. In other words, abolish Title IX, and let supply and demand take over the referee job.
Importantly, in such a system women will almost always control the ball. They can choose the schools that offer what they want -- athletic opportunities, artistic outlets, good academics, or anything else -- and can run past those that don’t.
Schools that discriminate will be penalized not by the government, but by prospective students who choose to enroll in competing institutions. It’s a competition that will be stacked against sexist institutions: According to the National Center for Education Statistics, 56 percent of college students are women, and their majority status has been growing. Women are a powerful market force.
Unless they really are as incapable of acting on their desires as supporters of the status quo seem to suggest, women will get what they want out of their colleges. But if they continue to cede power to special interests and government, while some women will still win, most everyone else will lose.
Neal McCluskey is an education policy analyst at the Cato Institute’s Center for Educational Freedom.
Jerome Karabel's The Chosen is the big meta-academic book of the season -- a scholarly epic reconstructing "the hidden history of admission and exclusion at Harvard, Yale, and Princeton," as the subtitle puts it. Karabel, who is a professor of sociology at the University of California at Berkeley, has fished documents out of the archive with the muckraking zeal worthy of an investigative journalist. And his book, published this month by Houghton Mifflin, is written in far brisker narrative prose than you might expect from somebody working in either sociology or education. That's not meant as a dis to those worthy fields. But in either, the emphasis on calibrating one's method does tend to make storytelling an afterthought.
For Karabel really does have a story to tell. The Chosen shows how the gentlemanly anti-Semitism of the early 20th century precipitated a deep shift in how the country's three most prestigious universities went about the self-appointed task of selecting and grooming an elite.
It is (every aspect of it, really) a touchy subject. The very title of the book is a kind of sucker-punch. It is an old anti-Jewish slur, of course. It's an allusion to Jehovah's selection of the Jews as the Chosen People, of course. It's also a term sometimes used, with a sarcastic tone, as an ethnic slur. But Karabel turns it back against the WASP establishment itself -- in ways too subtle, and certainly too well-researched, to be considered merely polemical. (I'm going to highlight some of the more rancor-inspiring implications below, but that is due to my lack of Professor Karabel's good manners.)
The element of exposé pretty much guarantees the book a readership among people fascinated or wounded by the American status system. Which is potentially, of course, a very large readership indeed. But "The Chosen" is also interesting as an example of sociology being done in almost classical vein. It is a study of what, almost a century ago, Vilfredo Pareto called "the circulation of elites" -- the process through which "the governing elite is always in a state of slow and continuous transformation ... never being today what it was yesterday."
In broad outline, the story goes something like this. Once upon a time, there were three old and distinguished universities on the east coast of the United States. The Big Three were each somewhat distinctive in character, but also prone to keeping an eye on one another's doings.
Harvard was the school with the most distinguished scholars on its faculty -- and it was also the scene of President Charles Eliot's daring experiment in letting undergraduates pick most of their courses as "electives." There were plenty of the "stupid young sons of the rich" on campus (as one member of the Board of Overseers put it in 1904), but the student body was also relatively diverse. At the other extreme, Princeton was the country club that F. Scott Fitzgerald later described in This Side of Paradise. (When asked how many students there were on campus, a Princeton administrator famously replied, "About 10 percent.")
Finally, there was Yale, which had crafted its institutional identity as an alternative to the regional provincialism of Harvard, or Princeton's warm bath of snobbery. It was "the one place where money makes no difference ... where you stand for what you are," in the words of the then-beloved college novel Dink Stover, about a clean-cut and charismatic Yalie.
But by World War One, something was menacing these idyllic institutions: Namely, immigration in general and "the Hebrew invasion" in particular. A meeting of New England deans in the spring of 1918 took this on directly. A large and growing percentage of incoming students were the bright and driven children of Eastern European Jewish immigrants. This was particularly true at Harvard, where almost a fifth of the freshman class that year was Jewish. A few years later, the figure would reach 13 percent at Yale -- and even at Princeton, the number of Jewish students had doubled its prewar level.
At the same time, the national discussion over immigration was being shaped by three prominent advocates of "scientific" racism who worried about the decline of America's Nordic stock. They were Madison Grant (Yale 1887), Henry Fairfield Osborne (Princeton 1877), and Lothrop Stoddard (Harvard 1905).
There was, in short, an air of crisis at the Big Three. Even the less robustly bigoted administrators worried about (as one Harvard official put it) "the disinclination, whether justified or not, on the part of non-Jewish students to be thrown into contact with so large a proportion of Jewish undergraduates."
Such, then, was the catalyst for the emergence, at each university, of an intricate and slightly preposterous set of formulae governing the admissions process. Academic performance (the strong point of the Jewish applicants) would be a factor -- but one strictly subordinated to a systematic effort to weigh "character."
That was an elusive quality, of course. But administrators knew when they saw it. Karabel describes the "typology" that Harvard used to make an initial characterization of applicants. The code system included the Boondocker ("unsophisticated rural background"), the Taconic ("culturally depressed background," "low income"), and the Krunch ("main strength is athletic," "prospective varsity athlete"). One student at Yale was selected over an applicant with a stronger record and higher exam scores because, as an administrator put it, "we just thought he was more of a guy."
Now, there is a case to be made for a certain degree of flexibility in admissions criteria. If anything, given our reflex-like tendency to see diversity as such as an intrinsic good, it seems counterintuitive to suggest otherwise. There might be some benefit to the devil's-advocate exercise of trying to imagine the case for strictly academic standards.
But Karabel's meticulous and exhaustive record of how the admissions process changed is not presented as an argument for that sort of meritocracy. First of all, it never prevailed to begin with.
A certain gentlemanly disdain for mere study was always part of the Big Three ethos. Nor had there ever been any risk that the dim sons of wealthy alumni would go without the benefits of a prestigious education.
What the convoluted new admissions algorithms did, rather, was permit the institutions to exercise a greater -- but also a more deftly concealed -- authority over the composition of the student body.
"The cornerstones of the new system were discretion and opacity," writes Karabel; "discretion so that gatekeepers would be free to do what they wished and opacity so that how they used their discretion would not be subject to public scrutiny.... Once this capacity to adapt was established, a new admissions regime was in place that was governed by what might be called the 'iron law of admissions': a university will retain a particular admissions policy only so long as it produces outcomes that correspond to perceived institutional interests."
That arrangement allowed for adaptation to social change -- not just by restricting applicants of one minority status in the 1920s, but by incorporating underrepresented students of other backgrounds later. But Karabel's analysis suggests that this had less to do with administratorsbeing "forward-looking and driven by high ideals" than it might appear.
"The Big Three," he writes, "were more often deeply conservative and surprisingly insecure about their status in the higher education pecking order.... Change, when it did come, almost always derived from one of two sources: the continuation of existing policies was believed to pose a threat either to vital institutional interests (above all, maintaining their competitive positions) or to the preservation of the social order of which they were an integral -- and privileged -- part."
Late in the book, Karabel quotes a blistering comment by the American Marxist economist Paul Sweezy (Exeter '27, Harvard '31, Harvard Ph.D. '37) who denounced C. Wright Mills for failing to grasp "the role of the preparatory schools and colleges as recruiters for the ruling class, sucking upwards the ablest elements of the lower classes." Universities such as the Big Three thus performed a double service to the order by "infusing new brains into the ruling class and weakening the potential leadership of the working class."
Undoubtedly so, once upon a time -- but today, perhaps, not so much. The neglect of their duties by the Big Three bourgeoisie is pretty clear from the statistics.
"By 2000," writes Karabel, "the cost of a year at Harvard, Yale, and Princeton had reached the staggering sum of more than $35,000 -- an amount that well under 10 percent of American families could afford....Yet at all three institutions, a majority of students were able to pay their expenses without financial assistance -- compelling testimony that, more than thirty years after the introduction of need-blind admissions, the Big Three continued to draw most of their students from the most affluent members of society." The number of students at the Big Three coming from families in the bottom half of the national income distribution averages out to about 10 percent.
All of which is (as the revolutionary orators used to say) no accident. It is in keeping with Karabel's analysis that the Big Three make only as many adjustments to their admissions criteria as they must to keep the status quo ante on track. Last year, in a speech at the American Council on Education, Harvard's president, Larry Summers, called for preferences for the economically disadvantaged. But in the absence of any strong political or social movement from below -- an active, noisy menace to business as usual -- it's hard to imagine an institutionalized preference for admitting students from working families into the Big Three. (This would have to include vigorous and fairly expensive campaigns of recruitment and retention.)
As Walter Benn Michaels writes in the latest issue of N+1 magazine, any discussion of class and elite education now is an exercise in the limits of the neoliberal imagination. (His essay was excerpted last weekend in the Ideas section of The Boston Globe.
"Where the old liberalism was interested in mitigating the inequalities produced by the free market," writes Michaels, " neoliberalism -- with its complete faith in the beneficence of the free market -- is interested instead in justifying them. And our schools have a crucial role to play in this. They have become our primary mechanism for convincing ourselves that poor people deserve their poverty, or, to put the point the other way around, they have become our primary mechanism for convincing rich people that we deserve our wealth."
How does this work? Well, it's no secret that going to the Big Three pays off. If, in theory, the door is open to anyone smart and energetic, then everything is fair, right? That's equality of opportunity. And if students at the Big Three then turn out to be drawn mainly from families earning more than $100,000 per year....
Well, life is unfair. But the system isn't.
"But the justification will only work," writes Michaels, if "there really are significant class differences at Harvard. If there really aren't -- if it's your wealth (or your family's wealth) that makes it possible for you to go to an elite school in the first place -- then, of course, the real source of your success is not the fact that you went to an elite school but the fact that your parents were rich enough to give you the kind of preparation that got you admitted to the elite school. The function of the (very few) poor people at Harvard is to reassure the (very many) rich people at Harvard that you can't just buy your way into Harvard."
Up front: I am a Hispanic woman. I speak Spanish. And English. And other languages. I am a professor in a university in the Southwest of the United States, near what some of my ethnic group have called la frontera. My specialty has to do with all the languages I speak, and their literatures, and some of the national and regional cultures in places where these languages are spoken. More than this, I cannot reveal, lest my position at my institution be put in jeopardy; I have no tenure, but a houseful of young children who absolutely depend on my salary to live. Recent events in my university have taught me a few things about being a Hispanic woman, and on how, even nowadays, when much has been said about the power of las mujeres, when the chips are down, a woman's head is the first to roll, especially if she challenges conventional wisdom. I don’t want mine to roll more than it has already rolled.
But let’s go back to where it all began: the classroom. When I first arrived at this university, about five years ago, nothing delighted me more than to see the different forms of Spanish many of my students used. They are very inventive with the syntax, the grammar, and their vocabulary contains words that can be traced to Nahuatl and other indigenous languages. As a person with interests in sociolinguistics, my first semesters here made me feel like a child in a toy store. My students felt my interest, and would come to my office to tell me words that they used in their homes, and many started telling me stories about their families.
What I learned -- and realized I should have known all along -- is that the families of the great majority of my Hispanic students did not come to the United States; rather, the United States came to them. They have been here long before this region ceased to be part of Mexico. In their homes, alongside their abuelitos (grandparents), they have the constant presence of Spanish. With their abuelitos, they learn the taste of the tamales de Navidad, as well the stories of how they were punished for speaking Spanish when they were school children. Theirs are stories of pain, of courage, and of endurance.
For my students who are what has been called Heritage speakers of Spanish -- those whose home language is Spanish, and speak it with varying degrees of proficiency -- their relationship with the language is quite different from the one the non-Heritage speakers and the native speakers have. In these years I have worked close to la frontera, I have come to understand that, for many of the heritage speakers, Spanish is much more than just a language: it is a source of pain, no matter how well or how poorly they speak it. Some have come to tell me how they were ridiculed in elementary school for now knowing how to speak "proper" English. Others told me of other times when the newcomers from Mexico or other Spanish-speaking countries make fun of their Spanish and tell them that they do not speak any Spanish, even in the university!
This situation occurs also with the staff in the institution, many of whom practice a delightful linguistic ballet of code-switching, and whose language is extremely inventive and colorful. When I speak to them in Spanish, they tend to become very reverent, and apologize profoundly for not speaking "proper" Spanish, even though I always tell them that they speak a quite proper Spanish, and it does not matter whether they conjugate their verbs slightly different from the way I do. If they and I had the time, I would like to sit with them over coffee every day, so that I can learn their language, and share mine with them.
But it is not to be: they are busy, and I am busy. We meet in the corridors, or when I have to discuss bureaucratic matters, something we do exclusively in English. Even though I have started a Spanish-speaking group that gets together for lunch twice a month, only two staff persons have been able to join the group on a regular basis. All the others are faculty, and most of them come from Spanish-speaking countries, so my desire to continue my dialogue and apprenticeship with the Heritage speakers has not progressed much.
That is not to say that I have not had the opportunity to witness the shock from the two sides of the divide. A particularly illuminating case happened in an upper division course, when, during a discussion of a text, a group of Mexican students tried to humiliate the Mexican Americans every time they committed a "mistake." I had to intervene and spend a whole class period going over the different kinds of Spanish there are, and trying to alert my young Spanish speakers to the history of colonialism that has made Spanish such a vexed linguistic and cultural phenomenon. This case, even though extreme, serves to illustrate the level of challenges, as well as pedagogical opportunities, of working with Spanish in the Southwest.
Last year, after a particularly drenching conversation with a brilliant Mexican American student who revealed to me the immense psychological difficulties he has had trying to be accepted both in the Spanish-speaking and the English-speaking societies, I decided to start a more careful study of the subject. If I am to be in the position to offer more than my mere empathy to my students when they reveal these past experiences, I have to be able to offer ways for them to deal with this situation that goes so far beyond the language. I cringe to imagine how many of them have simply given up speaking their Heritage language for fear of more ridicule, and the many others who have tried to hide their cultural background in an attempt to "arrive" at the Anglo culture.
A natural step, for a teacher, I believe, is to "teach the conflict." To that effect, since my subject is Spanish, I designed an upper-level course in which the students would review the basic published scholarship about Heritage speakers, bilingualism, code-switching, and the historico-linguistic background of Southwest Spanish. My aim was to provide my students -- especially the Heritage Spanish speakers -- with a sound meta-linguistic awareness about their specific situation. This awareness, I believe, will empower them to approach the learning of their third language -- the so called "standard Spanish," which I prefer to call "Castillian Spanish" -- not from a position of inferiority, but from a definite position of equality.
Quickly: what is the difference between a language and a dialect? A language is a dialect backed by an army.
At the beginning of the academic year, we had the usual general faculty meeting of the humanities, and I was asked to speak briefly about the course. I prepared a page about the project, and read it when invited to the podium. As I read, I glanced at the audience and saw a number of Hispanic colleagues making approving signs and nodding in agreement. After the meeting, during a brief get together over chips, cheese and wine, a number of colleagues told me that they loved the idea and thought this is a perfect time for such a course. Some non-Hispanic colleagues also expressed interest and approval. As the semester progressed, my dean decided to take the course to the university board that reviews new courses and their possible addition to the permanent catalogue. I was invited to go to the meeting. I thought this was going to be extremely simple. Boy, was I wrong.
To cut a long meeting short: soon after I gave a two minute presentation on the main tenets of the course, one member of the board pronounced himself "insulted" by my course. Why? Because, according to him, I used the expression "variant of standard Spanish" to refer to "Southwest Spanish." "Why," he asked, "didn’t you refer to 'California Spanish,' or 'Chicago Spanish'? You make me feel that the Spanish I speak is a lesser kind of Spanish."
For the record: although he identifies himself as a Mexican American, the man is known to not speak any Spanish whatsoever.
My syllabus, my research, the fact that other linguists have dedicated years of study of these sociolinguistic phenomena and have coined the term "Southwest Spanish" meant zilch. The man was offended. He found fault with everything, from the "sloppy" self-assessment questionnaire I had designed, to the criteria for grades, to the elaborate class assessment system I have designed, to the fact that the course included students’ interviews with their Spanish-speaking relatives and friends. It didn’t matter that I agreed to have the proficiency questionnaire re-designed with the help of a specialist in questionnaires; it didn’t matter that I pointed out all the objectives of the course and their correlation with the criteria for assessment. It didn’t matter that in my syllabus one day was destined for a guest appearance by a member of the psychology department to discuss interview techniques. It didn’t matter that I offered to have the specialist on research on human subjects go also visit the class, and to supervise the final version of the questionnaires for the interviews. The man simply said that he didn’t like the course, and that Mexican Americans would be offended.
Some uncomfortable dragging of chairs indicated that my presence was no longer required, I thanked everyone and left.
Two days later, I got the news from my dean, that, even though "not everyone saw it this way," a) the course was NOT going to be put in the permanent catalogue, and b) it was going to be demoted from the upper level.
After the initial outrage at such an unbelievable turn of events, I reached some pretty sobering conclusions. First is that, yes, jerkdom in academia crosses lines of race, color, gender, and language. Second, that not all who purport to be in favor of empowering the students really want to do so: much narrower personal interests and ugly ego trips tend to be a lot more important. Third, there are all kinds of Hispanics, some of whom, unfortunately, do not recognize somebody who is an ally, and would rather have only people of one ethnic group teach any subject related to the interests of that ethnic group. Finally, that one should never assume that goodwill, hard work, and scholarship, will get a new course approved.
I have hit the campaign trail, talking to the other Hispanic faculty about the course. I have spoken to every Mexican American colleague on campus. Not a single one is offended by the project. Not a single one can understand why the offended man got so offended.
Maybe I can: the hurt of Spanish runs deeper than I thought at first. If I ever get to teach this course -- something very much uncertain at this point –- I will start with this episode, and ask my students to try to help me understand it.
AnÃ³nima teaches at a Southwest institution. She hates not to use her real name because of fear of losing her job over this column. But you never know.
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 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.
In the last two weeks, the Duke University lacrosse case has rapidly unraveled. First, at a December 15 hearing, the director of a private lab admitted that he and prosecutor Mike Nifong had entered into agreement to intentionally withhold exculpatory DNA evidence. Then, a week later, Nifong announced that a representative from his office had interviewed the accuser for the first time (eight months after arrests were made), and that she no longer claimed memory of events that would constitute rape. The district attorney promised to proceed anyway with charges of sexual assault and kidnapping against the three students he has targeted -- Reade Seligmann, Collin Finnerty, and Dave Evans. But as things stand now, the case seems unlikely to survive a February 5 hearing to consider defense motions to suppress a procedurally flawed photo lineup.
I created a blog to cover this case, exploring the twin themes of Nifong’s misconduct and Duke’s troubling response to it. I have no connection to Duke, and knew none of the lacrosse players when this case began. My initial interest flowed from dismay at the faculty’s rush to judgment in late March and early April.
I stayed with the case for a variety of reasons. As a historian of Congress, I’ve spent 15 years examining the significance of procedure -- and it’s hard to imagine a case that will better demonstrate how procedural decisions directly affect outcomes. Personally, I have some experience in dealing with rogue figures in power amidst an atmosphere of academic groupthink, and recall the importance of outside pressure in exposing wrongdoing. And pragmatically, the blog has had some impact, perhaps because I enjoy more freedom to speak out than local faculty members, who risk opprobrium from what one Duke professor termed “the wrath of the righteous.”
The response to what could now be termed the “non-rape” case will not go down among the academy’s finest moments. Three issues seem to me particularly noteworthy.
1. Concerns about McCarthyite behavior tend to depend on who is targeted. Defenders of the academic status quo regularly accuse critics of latter-day McCarthyism -- on issues ranging from the Academic Bill of Rights to Ward Churchill’s fate. Yet, last spring, when a local demagogue who ignored civil liberties targeted their own students, Duke faculty members barely expressed concern about his actions.
Over the last nine months, Mike Nifong has coupled demagogic appeals to prejudices based on class and race with a habit of making public charges unsubstantiated by material in his own files. Meanwhile, he overrode standard procedures (ordering police to show the accuser a lineup confined to suspects; refusing to meet with defense attorneys to consider exculpatory evidence; concealing DNA test results) and mocked due process. In one of his most outrageous lines, he mused, “One would wonder why one needs an attorney if one was not charged and had not done anything wrong.”
Yet despite that record, until last week only three Duke faculty members -- James Coleman (law), Steven Baldwin (chemistry), and Michael Gustafson (engineering) -- had publicly criticized Nifong’s conduct. This trio comprises 0.2 percent of all Duke professors.
2. In the contemporary academy, some students are more equal than others. On April 6, 88 faculty members issued a statement proclaiming that they were “listening” to alleged statements from anonymous Duke students. Relying solely on the version of events presented by Nifong, the Group of 88 took out an ad in the Duke Chronicle that included remarks of the signatories themselves. The professors definitively asserted that something “happened” to the accuser, while saying “thank you” to campus protesters like these, who had called the players “rapists” and distributed a “wanted” poster with lacrosse players’ photos. The statement’s author, Wahneema Lubiano, gleefully labeled the players the “perfect offenders,” and, as ESPN reported, fully understood that “some would see the ad as a stake through the collective heart of the lacrosse team.”
By this fall, student sentiment had turned overwhelmingly against Nifong and in favor of the targeted players. Yet the Group of 88 and like-minded Duke faculty no longer seemed interested in “listening” to their students. One signatory, Grant Farred, accused Duke undergraduates who registered to vote in Durham of projecting their “secret racism” onto the city. Another, Karla Holloway, denounced the Duke students who had defended the players, suggesting that they believed that “white innocence means black guilt. Men’s innocence means women’s guilt.” Peter Wood, meanwhile, leveled several unsubstantiated attacks on Reade Seligmann, about whom virtually no one other than Nifong has said anything untoward. Thomas Crowley published an op-ed containing so many falsehoods about the lacrosse team that he had to retract the document.
Duke’s admissions home page promises prospective parents that “teaching is personal,” as the institution’s professors “teach and mentor undergraduates, not only in the classroom.” Students who don’t conform to the race/class/gender worldview, however, seem to receive a different kind of “personal” attention.
3. Groupthink has its effects. Any orthodoxy -- even the race/class/gender approach currently in vogue -- can go too far, especially in an atmosphere when it passes unchallenged, blinding its adherents to injustice in their midst. Academic debates can sometimes seem trivial, and it’s easy to understand the overwhelming temptation that some Duke professors felt last April to do the politically correct thing and denounce the lacrosse players.
This particular behavior, however, had significant consequences. Less than four weeks after the Group of 88 issued their statement, Nifong captured a hotly contested Democratic primary by a mere 883 votes. Given the political and legal fluidity in Durham last spring, it’s hard to imagine Nifong prevailing had 88 Duke professors publicly demanded that he respect their students’ due process rights rather than thanking the protesters who had branded the players guilty.
Instead, of course, the denunciations continued -- and have continued to have an effect. In what could be a first in American criminal law, the actions and statements of accused students’ professors have been cited in a recent defense motion as grounds for a change of venue.
Imagine the reverse of the situation that Duke experienced. In a primary electorate almost evenly divided along racial lines, an appointed district attorney faced two challengers, a weak white man and a strong black woman. A case emerged on campus featuring allegations against members of a black fraternity by a local white woman with a checkered background. The D.A. responded by making dozens of highly inflammatory statements to the national media, going before an all-white crowd to announce that “this case isn’t going away” even though he lacked scientific evidence, and ordering police to violate their own procedures to ensure that the accuser picked out viable suspects before the primary.
Does anyone seriously believe that, under such circumstances, the faculty of Duke -- or that of any other major university -- would have stood idly by, with a vocal minority denouncing the students?
The behavior we’ve seen from Duke’s faculty -- the frantic rush to judgment coupled with a refusal to reconsider -- was all too predictable. The Group of 88’s statement was fully consistent with basic ideas about race, class, and gender prevalent on most elite campuses today. Reconsidering their actions of last spring would have forced the Group of 88, and sympathetic colleagues, to reconsider some of the intellectual assumptions upon which the statement was based.
Duke’s Gustafson recently reflected on what his colleagues had done:
"We have removed any safeguards we’ve learned against stereotyping, against judging people by the color of their skin or the (perceived) content of their wallet, against acting on hearsay and innuendo and misdirection and falsehoods. We have formed a dark blue wall of institutional silence; we have closed Pandora's box now that all the evils have made it into the universe; we have transformed students from individual men to archetypes—to 'perfect offenders' and 'hooligans' -- and refused to keep their personhood as a central component of all this. We have taken Reade, and Collin, and Dave, and posterized them into 'White Male Athlete Privilege,' and we have sought to punish that accordingly."
I’d like to think that most academics entered the profession eager to work with students; and that most professors would never prioritize advancing their own ideological agenda over protecting their students. Yet I see little reason to believe that Gustafson’s words would not have applied had this incident occurred at another major university. And that makes Duke’s failing a failure of the academy as a whole.
KC Johnson is a professor of history at Brooklyn College and the City University of New York Graduate Center.
Last weekend’s confrontation between Professor Henry Louis Gates, Jr. and Cambridge police sergeant James M. Crowley has taken the sheen off the era of good racial feelings that accompanied President Obama’s election. Wise folks knew better than to trust it, but the ugly little incident in a sylvan section of Cambridge has opened old wounds. Even President Obama jumped into the fray, saying that the police “acted stupidly” in arresting Gates once he showed identification. The president may be right, but he too may have acted “stupidly.” Everyone following this story — including the president — needs to relax, take five, and wait for the final details to emerge.
Those who know me can attest that I’m usually among the first to mount a moral high horse. Do I believe that a lot of cops are hotheads? I sure do; even as a white man I’ve been the victim of idiots who think that a badge is a license to swagger like Dirty Harry. But I’m also a professor. Do I believe that an academic of an exalted reputation such as that of Professor Gates is capable of being belligerent, arrogant, and disrespectful of someone deemed “beneath” them? Hell, yes! I see it all the time. And therein lies the problem. There are two stories circulating, both of which are plausible, and the only people who know what happened are Gates and Crowley and perhaps not even they recall it exactly as it went down.
One man (or both) either lied or allowed his passion to distort what occurred. And the kicker is that it would have been out of character for it to happen to either man. It would be convenient if Sgt. Crowley was a bad cop or a racist, but the record suggests he’s not. His record is exemplary, he’s popular with both white and black colleagues, and there’s not (yet) been any evidence of bias. In fact, he teaches other officers how to avoid racial profiling and was the officer who frantically tried to revive the black Boston Celtic star Reggie Lewis as he lay dying in a Brandeis gym 16 years ago. As for Professor Gates, he’s simply one of the most respected names in all of academia and he has a reputation for being affable and easygoing. My own interaction with him consists of once shaking his hand. That’s far too brief for me to evaluate his character, but I deeply admire his intellect.
When faced with two equally believable stories the prudent course is to avoid a rush to judgment. In the best possible scenario there won’t be a villain or a scapegoat; both Crowley and Gates will break bread together, admit mutual misunderstanding, shake hands, and enlist as comrades in the ongoing battle to create a race-blind America. In the end, the only unassailable truth in the Crowley/Gates dispute is that the era of good racial feelings was a feel-good myth.
Rob Weir teaches at Smith College and the University of Massachusetts at Amherst.
As an association representing institutions of higher learning, the Council for Christian Colleges and Universities is sensitive to the claims of institutional autonomy presented by the Hastings College of the Law in Christian Legal Society v. Martinez. However, as the institutions within our organization are religious in nature, we are also acutely aware of the religious freedom concerns presented by this case. Ultimately, because this decision did not determine the constitutionality of the more common "non-discrimination clauses," its limited scope is such that this ruling has little broad applicability beyond "all-comers policies" at public universities, and in many ways leaves more questions than it answers. As higher education works to understand the implications of this limited decision, and formulate policies in light of it, the academy must wonder whether all-comers policies -- in which public colleges limit recognition to student groups that will allow any and all students to join and run for office -- though deemed constitutional, really help further the laudable goal espoused by Justice Anthony Kennedy of "enabling [students] to explore new points of view."
In his concurrence Justice Kennedy observes that "vibrant dialogue is not possible if students wall themselves off from opposing points of view." But one might ask how a vibrant dialogue is possible if opposing points of view are not present. Here, Hastings argued that CLS built the wall by excluding members who would not sign its statement of faith. Did Hastings itself, however, not build a wall by rejecting CLS as a student organization? CLS had a version of an all-comers policy, allowing attendance and participation by non-members, requiring the statement of faith only for members and leaders. Would not vibrant dialogue have occurred more readily on campus during club meetings, between members with one point of view and non-members with different points of view, than by rejecting CLS? Further, this analysis ignores the reality that vibrant dialogue occurs within groups of like-minded people – the vigorous debates within political parties clearly demonstrate this. And at a macro level, had CLS remained a student organization, perhaps another Christian group with different beliefs would have formed, creating vibrant dialogue between these two groups.
It is easy to mischaracterize CLS’s membership policy and to oversimplify it as outright discrimination, but a more nuanced approach might be more useful to the academy as it moves forward in applying this case. In Corp. of the Presiding Bishop v. Amos, a central case to the bounds of religious association, the then-leader of the liberal wing of the Court, Justice William J. Brennan, explained that a religious community defines itself by "determining that certain activities are in furtherance of an organization’s religious mission, and that only those committed to that mission should conduct them, is ... a means by which a religious community defines itself." And this Court itself reaffirmed the constitutionality of CLS’s expressive activity, "[i]nsisting that an organization embrace unwelcome members we have therefore concluded, 'directly and immediately affects associational rights.' " Preventing discrimination on campuses is a worthy goal, but reflexively applying the hatchet of an all-comers policy may actually undermine equally worthy goals: free speech, freedom of association, and an open marketplace of ideas. Might public colleges and universities instead formulate more nuanced policies that take care to ask whether a group’s belief-based membership requirements are "in furtherance of [the] organization’s religious mission," instead of simply rejecting these groups outright?
A key tenet of almost all religions is that they hold beliefs distinct from other religions and the non-religious -- communal beliefs are essential to the religious. Religion has often been challenged to define these beliefs in the face of cultural shifts, but it is the prerogative of those within the religion to determine those boundaries. And as mystifying or even offensive as some of those ideas are to those outside (or even inside) that religion, a key principle of our American ideals is that those ideas be challenged not rejected.
Within the CCCU itself this case sparked debate – debate which we welcomed as a sign of a healthy and robust organization. Such debate is part of the fabric of academe. If in an effort to limit liability more public and colleges and universities adopt these all-comers policies, part of that fabric could be undone. Though they claim to promote diversity, they actually promote sameness. How can a robust marketplace of diverse ideas exist when no group is allowed to unite around a core set of unique beliefs that give them their identity?
Academia has long stood for a free and open expression of ideas, undergirded by the expectation that the best ones will ultimately rise to the top. Rather than merely “tolerat[ing]” unpopular viewpoints, as Justice Stevens suggests, public colleges and universities should engage them. As Thomas Jefferson said, referencing the University of Virginia, “This institution will be based upon the illimitable freedom of the human mind. For here we are not afraid to follow truth wherever it may lead, nor to tolerate any error so long as reason is left free to combat it."
Shapri D. LoMaglio
Shapri D. LoMaglio is government relations and executive programs director of the Council for Christian Colleges and Universities.