the weirdness of the higher ed marketplace

Posted on February 19, 2021 by Peter

Princeton has $2.86 million in endowment per student, which would yield about $140k per year in interest for every undergraduate. Princeton could charge no tuition if its goal were to maximize accessibility. On the other hand, Princeton received 32,000 applications last year, so it could easily fill a highly-qualified class with people who could pay its full tuition price–or much more than that–if the university’s goal were to maximize tuition income. Princeton could also double or triple its size or create a new campus in another state or country if it wanted to maximize both accessibility and revenue.

Of course, a university sees itself as doing more than providing education. It also generates research, arts and culture, public service, etc. Every dollar that it collects from a student can go to those other purposes. But any endowment money that it spends on those other purposes could have gone to financial aid.

Meanwhile, prospective students also want a bundle of things, including prestige. Prestige comes with selectivity and sticker-price. Imagine you have a choice between paying the basic in-state tuition at UW-Madison ($10,725) or the same amount to Stanford after receiving financial aid. Stanford might look like a better deal, since its tuition sticker price is $55,473. It seems like you are being given $44k. However, it is unlikely that the marginal cost per student at Stanford is really 5.5 times higher than the cost at UW-Madison. More likely, Stanford knows it can charge a base tuition of $55k because many families will pay that much; and asking for less would be leaving cash on the table. Stanford with financial aid is arguably a better deal than UW-Madison’s full price, not because Stanford offers a better (or more costly) education in the classroom but because attending a college that is extremely selective and expensive looks better.

In short, the demand curve rises with price. The more other people pay for a given college, the more valuable it is to you, holding your own costs and the quality of the education constant.

It sounds as if college is a Veblen good, one that rises in perceived value the more it costs. But that logic does not exactly apply. If a college that regularly turns away 94% of its applicants decided to fill its seats with people who could pay full price, it would look less academically selective (as well as less diverse), and it would become less desirable. Many of the people who could pay to attend would now try to go elsewhere. In other words, if you pay full price, you are better off the more of your fellow students do not. Financial aid demonstrates that the college is selecting on criteria other than wealth. This is not typical of a Veblen good, which looks more desirable if only rich people buy it.

As Frank Bruni amusingly postulated, a college could win the prestige sweepstakes by deciding that no one was qualified for admissions. Bruni imagines the day when Stanford finally admits zero applicants:

At first blush, Stanford’s decision would seem to jeopardize its fund-raising. The thousands of rejected applicants included hundreds of children of alumni who’d donated lavishly over the years. …
But over recent years, Stanford administrators noticed that as the school rejected more and more comers, it received bigger and bigger donations, its endowment rising in tandem with its exclusivity, its luster a magnet for Silicon Valley lucre.
In fact just 12 hours after the university’s rejection of all comers, an alumnus stepped forward with a financial gift prodigious enough for Stanford to begin construction on its long-planned Center for Social Justice, a first-ever collaboration of Renzo Piano and Santiago Calatrava, who also designed the pedestrian bridge that will connect it to the student napping meadows.

One of the anomalies that Bruni is pointing to is that people who attended a college in the past now underwrite it voluntarily with their donations. Usually, you pay in order to obtain a good. Here, you get the good and then you pay for others to get it–in part so that it can be withheld from as many applicants as possible, thus raising its value even more on your own resume.

These are strange incentives ….

a survey about technology for hybrid public meetings

Posted on February 17, 2021 by Peter

I am working with Tufts colleagues who have backgrounds in civic engagement and engineering to investigate the use of technology in public meetings. Our goal is to develop software that can facilitate video coverage of meetings, enabling different levels of participation for remote participants. The software will be cheap and scalable–it will allow multiple people to use their phones to film the same meeting. Initially, the software will produce one automatically edited, live video-stream of the meeting, which is much cheaper than hiring a professional videographer/editor. Over time, the software will incorporate other features: ways for people not physically at the meeting to speak, links to documents, simultaneous translations, and even possibly fact-checking.

We are interested in understanding how meetings are run (before and during COVID-19), your experiences (if any) with using technology (e.g., Zoom, Facebook) for meetings, and how future technologies can benefit people.

If you would be willing to take an 11-minute survey to inform this project, please click here: https://tufts.qualtrics.com/jfe/form/SV_3t97H86qQy95GpE

The survey is meant for people who have some role in organizing or staffing public/community meetings. You must be at least 18 years old to participate. It does not matter whether you are a US citizen, but you must be in the USA when you take the survey.

Thanks for your advice and ideas!

the ethical meanings of indigeneity

Posted on February 16, 2021 by Peter

Quentin Gausset, Justin Kenrick, and Robert Gibb note that there are two separate conversations within their own discipline (anthropology) that involve different scholars and different families of examples.

In one conversation, the keyword is “indigenous,” and it applies either to “hunter-gatherers and nomads whose livelihood and culture is threatened by encroachment from their neighbours and state … or to groups who occupied a territory before it was forcibly settled by colonising powers and have struggled ever since to maintain some control over what was left of their resources.”

For instance, I am sitting on land where the Wampanoag are indigenous, a few miles from the offices of a federally recognized Wampanoag tribe.

In the other conversation, the keyword is “autochthonous” (born in the place) and it refers to large populations–often the majority in a given country–who “believe that their resources, culture or power are threatened by ‘migrants’.”

Anthropologists have had opposite reactions to these two families of cases:

[They] have tended to display sympathy and support for indigenous peoples (such as marginalised nomads) while often being highly critical of those advancing autochthonous claims (for example, extreme right-wing parties in European countries…). While indigenous movements are often idealised as innocent victims, or even as globally concerned and ecologically sound, autochthonous movements are, on the contrary, demonised and their agenda is reduced to ‘the exclusion of supposed “strangers” and the unmasking of “fake” autochthonous, who are often citizens of the same nation-state.’

As these authors note, a dictionary treats the two words as synonyms. Thus the existence of parallel discourses is noteworthy. We could add a third conversation about “irredentism,” a belief that a given nation should regain control over all of its former territory. Irredentist claims are usually seen as bellicose and nationalistic. Fascism is often autochthonous and irredentist. We don’t typically describe fascists as the “indigenous” populations of their countries–although they may see themselves that way.

Given the availability of these three terms–with overlapping meanings but different ethical valences–all kinds of intriguing uses emerge.

Erich Fox Tree observes that migrants to the USA from Central America increasingly identify as indigenous within the United States. Their claim is “somewhat irredentist, by asserting a super-territorial homeland” that spans the continent. However, in my view, they are expressing an understandable Latino/Native solidarity and opening possibilities for powerful coalitions within the USA.

According to Cheryl L. Daytec-Yañgot, “Tribal Peoples in Africa, such as the San or Maasai, self identify as indigenous to participate in indigenous discourses in the UN, even though their occupation of the region they inhabit does not predate those of other groups.” Meanwhile, “white Afrikaners from South Africa claimed indigeneity and attempted to forward their agenda to the UN Working Group on Indigenous Populations.”

Daytec-Yañgot notes that the discourse of indigeneity is “Eurocentric.” To put it a slightly different way, I would say that concerns about the oppression of indigenous minorities arise in settler countries–places, like the USA, Australia, or Argentina, where European conquerors came in very large numbers and numerically overwhelmed the original inhabitants. This model does not fit well in much of Asia and Africa, where imperialism was also devastating but the imperialists were limited in number and have mostly gone back home. It also doesn’t fit contexts like the Caribbean, where the majority population was transported against their will to replace the older inhabitants. In at least some important cases, the most threatened groups are minorities who migrated in and are accused of being interlopers. For instance, Hindu Nationalism often presents adherents of the dharmic religions as indigenous, and Muslims (as well as Christians) as the legacy of imperialism. But Muslims are now the threatened group in India.

There is nothing wrong with the mixed affective responses of anthropologists and others. It seems right to sympathize with indigenous groups in places like Massachusetts and to criticize autochthonous majorities who want migrants to “go home” (even though the words indigenous and autochthonous are synonyms). These judgments can be consistent with appropriate theories of justice, ones that take account of past injustices, current patterns of inequality and domination, the intrinsic value of cultures, the equal rights of all human beings, and ecological considerations.

It is a curiosity that we have two sets of vocabulary for different categories, but the ethical variation is not surprising. As always, the empirical study of human beings is inseparable from value-judgments, and the objective is to get our judgments (as well as our facts) right. Being explicit about the basis of our judgments helps: it allows us to test them in dialogue with other people. But explicitness is not sufficient: the point is to improve our judgments.

what secular people can get out of theology

Posted on February 11, 2021 by Peter

I’m teaching a course on the thought of Martin Luther King, who obtained two graduate degrees in theology and contributed substantially to that discipline. I happen not to be a Christian, and I am teaching in a predominantly secular context with students who have diverse faith commitments that they rarely bring explicitly into the conversation.

It’s easy to say why we should read theology if we want to understand the thought of MLK, which is a historian’s task. But why should we want to understand the theological aspects of his thought if we are in a secular context and our interests are politics and justice?

Of course, I welcome all responses to these questions from my students, including opposition to religion (although I have not actually heard that lately). These are my own, personal thoughts.

First, it is not self-evident how to distinguish religious beliefs from other beliefs. MLK believed that all human beings are created by God in God’s image. I believe that all human beings have infinite intrinsic moral worth. What is the basis for saying that he is religious and I am not?

Second, we all think with the materials we find at hand. We cannot view the world completely anew. But we can make better or worse selections and enhance (or spoil) the things we select. Christian thinkers will start with Christian materials. We can learn from how they use those ideas and add to them. It’s as if you don’t want to be a biologist but you can improve your thinking by learning some biology. (Or change the analogy to ceramics if a craft seems more apt than a science.)

Third, it is illuminating to think in a hypothetical vein. Two Christian thinkers are on my mind this week. One is Howard Washington Thurman (1899 – 1981), whom I assigned. The other is Fox News pundit Laura Ingraham, who shows up in my social media feed denouncing homosexuality on biblical grounds.

Thurman notes that God could have expressed the divine in any form–for instance, as a Roman. “But the fact is he did not.” God chose instead that the only-begotten Son would be a poor Jew “in a sad and desolate time for the people”; “a member of a minority group in the midst of a larger dominant and controlling group”; and a non-citizen, someone lacking “that quiet sense of security which comes from knowing you belong and the general climate of confidence which it inspires. If a Roman soldier pushed Jesus into the ditch, he could not appeal to Caesar; he would be just another Jew in the ditch.” The Son of God was then tortured to death for nonviolently resisting the state.

I happen not to be able to think, “So it was,” but I can think: “If there is/were a God, this is how that God would act and feel.” And I can gain ethical insight–as well as inspiration–from this reasoning. At the same time, I am sure that if there is/were a God, God would not command and act the way that Laura Ingraham assumes.

I happen not to agree with the whole story that either Thurman or Ingraham believes. However, when I move into a hypothetical mode, I am confident that Thurman is right and that Ingraham is badly wrong. And making this distinction feels like a valid way to explore ethical and political issues.

Moving further away from specific authors, I can find specific value (and pitfalls) in each of the great world religions without happening to agree with some of the core metaphysics of any of them. For instance, I can compare Christianity to Judaism or Islam, or to Buddhism and Hinduism, without ever leaving the hypothetical level.

Source: Howard Thurman, Jesus and the Disinherited (1949), pp. 17, 18, 33. See also: Martin Luther King’s philosophy of time; Martin Luther King as a philosopher; Martin Luther and Martin Luther King; notes on the metaphysics of Gandhi and King; and Jesus was a person of color.

Apply for the 2021 Summer Virtual Institute for Civically Engaged Research (Deadline April 1s

Posted on February 9, 2021 by Peter

Scholars in many disciplines are grappling with how to produce rigorous scholarship that addresses significant social challenges in collaboration with communities, organizations, and agencies. They strive to learn from those working outside of academia, to benefit from the insights of all kinds of groups and institutions, and to give back to communities rather than extract value from them. Although political scientists offer models of excellence in civically engaged research, relevant methods and strategies are not yet widely taught in the discipline’s graduate programs or sufficiently valued in the profession as a whole.

In an effort to address this need, the APSA Presidential Task Force on New Partnerships launched the now-annual APSA Institute for Civically Engaged Research (ICER) in 2019.

The Institute is directed by Amy Cabrera Rasmussen (California State University Long Beach) Peter Levine (Tufts University’s Tisch College of Civic Life), and Valeria Sinclair Chapman (Purdue University).

About the Institute

WHERE: Typically, ICER is an in-person Institute held at Tufts University’s Tisch College. For 2021, the Directors have planned an engaging, supportive, and robust virtual institute using innovative best practices.

WHO: ICER is intended for advanced graduate students in political science and political scientists at any stage of their careers who wish to shift to using civically engaged research. (It is not meant for scholars who are already experienced in the approach.)

FORMAT: Approximately twenty ICER participants will meet and collaborate through virtual discussions, shared readings, breakout sessions, groupwork, writing exercises, and conversations with leaders in engaged research. The Institute will combine synchronous and asynchronous work, and generous breaks throughout the day over an extended sequence of days (see schedule below). Our aim is to ensure that all time spent online is participatory, engaging, and productive, and supplemented with innovative collaboration tools while also providing asynchronous options for engagement with one another, the Institute team, and special guests.

We will explore a variety of issues around engaged research including models and methods, case studies, ethics, IRB, professional considerations, and provide focused feedback on participant projects.

AGENDA: The full schedule will be announced in May and will include substantial time “offline” each day. However, participants should hold 7:30 am-3 pm PST (10:30 am-6 pm ET) for each of the days of the Institute.

Tuesday, June 15th: Kickoff and full day of virtual activities

Wednesday, June 16th: Full day of virtual activities

Thursday, June 17th: Break for rest and rejuvenation! Participants may be asked to commit a modest amount of time to reflection and preparation for the rest of the Institute.

Friday, June 18th: Full day of virtual activities

Saturday and Sunday, June 19th-20th: Break for rest and rejuvenation! Participants may be asked to commit a modest amount of time to reflection and preparation for the rest of the Institute.

Monday, June 21st: Full day of virtual activities

Tuesday, June 22nd: Closeout and full day of virtual activities

Topics covered in the Institute will include:

Expertise: what do political scientists uniquely contribute to collaborative, engaged research with scholars within and beyond our discipline, and outside of academia? What are the limitations of scholarly expertise? What types of expertise do those outside of academia bring to collaborations?
Models and best practices: what are the different approaches to engaged research? What methods exist for this work, and how do you determine which are the best fit for your work? How to navigate common social science values and norms while doing civically engaged work.
What are the priorities for engaged research at the present moment?
The ethics of collaboration: sharing of credit, funds, and overhead, navigating IRB, dealing with disagreements, ethical considerations beyond IRB.
Communicating results: how to talk to partners, relevant communities, the press, the broader public.
Career considerations: publication and credit, tenure and promotion, funding your research.

To apply, please complete this form.

Application deadline: April 1, 2021.

Wallace Stevens’ idea of order

Posted on February 8, 2021 by Peter

Ramon Fernandez, tell me, if you know,   
Why, when the singing ended and we turned   
Toward the town, tell why the glassy lights,   
The lights in the fishing boats at anchor there,   
As the night descended, tilting in the air,   
Mastered the night and portioned out the sea,   
Fixing emblazoned zones and fiery poles,   
Arranging, deepening, enchanting night.
     from Wallace Stevens, "The Idea of Order at Key West."

Anchored fishing boats at night will send luminous streaks across the water to point directly at you, the viewer. They seem to partition the sea in an ordered way that gives you the central place. By doing so, they make the dark sea more attractive: organized, deepened, enchanted. Although you are not hallucinating or succumbing to egoism, your impression is misleading, for anyone else will see the streaks pointing at them. From the sky, the sea would not appear partitioned at all, although it must seem that way to you.

George Eliot uses a comparable metaphor:

Your pier-glass or extensive surface of polished steel made to be rubbed by a housemaid, will be minutely and multitudinously scratched in all directions; but place now against it a lighted candle as a centre of illumination, and lo! the scratches will seem to arrange themselves in a fine series of concentric circles round that little sun. It is demonstrable that the scratches are going everywhere impartially and it is only your candle which produces the flattering illusion of a concentric arrangement, its light falling with an exclusive optical selection. These things are a parable. The scratches are events, and the candle is the egoism of any person now absent …
Eliot, Middlemarch, part 3, chap. 27

Eliot is concerned about moral egoism. I think Stevens’ main interest is the subjectivity of any order that we impose on nature. If we push such skepticism far, nature vanishes entirely and all we have is our description. But the boats really are at anchor off Key West.

This image from the end of the poem might offer some hints about how to read the earlier portions. It seems that the narrator is by the sea with his friend, Ramon Fernandez, and they have heard a “she” singing. Stevens said he invented the name of his friend, but he later acknowledged that he might have suppressed the memory of the real literary critic, who was not actually his friend, and who might have been too keen to impose order. (The real Fernandez was a communist at the time Stevens wrote this poem, on his way to becoming a fascist collaborator.)

As for the “she,” this is a pronoun without any concrete noun. She has no name and is not called a woman or anything else specific. She has a complex relationship with the sea: she may be describing it, or communicating the sound it makes, or creating it with her song; or she may have been invented by the narrator as a metaphor for the experience.

The narrator explores each of those hypotheses:

[the ocean’s] mimic motion / Made constant cry … [The sea is singing.]
Even if what she sang was what she heard … / it was she and not the sea we heard. / For she was the maker of the song she sang. [She is singing.]
If it was only the dark voice of the sea / That rose … / But it was more than that, /
More even than her voice, and ours … [It is more than she who is singing.]

Perhaps this section–about the moment of a subtropical sunset–offers a synthesis to follow the various theses and antitheses:

        It was her voice that made   
The sky acutest at its vanishing.   
She measured to the hour its solitude.   
She was the single artificer of the world
In which she sang. And when she sang, the sea,   
Whatever self it had, became the self
That was her song, for she was the maker. Then we,   
As we beheld her striding there alone,
Knew that there never was a world for her   
Except the one she sang and, singing, made.

One can read the poem very literally and imagine that Wallace Stevens, a man from the mainland, and his friend, a man with a Spanish surname, have seen a woman striding along the beach and singing about the sea. But her song has the very special power of making the whole world. Even though the narrator insists that “she was the maker of the song she sang,” her song is coterminous with the object of her singing–the sea–which suggests that she is not different from it but another way of naming it.

At this point, the literal reading collapses–much as a naive interpretation of the streaks of light collapses when you realize that they are not really pointing at you. The poem does not give us direct access to a real moment in the past when a woman, two men, and some boats were visible at Key West. The poem is the object that we see, and it has a writer and some readers.

Under the title of the poem is the name “Wallace Stevens,” which stands for an actual man, married to a woman, who became famous for writing words. It’s reasonable to begin with the assumption that the narrator who tells us, “She sang …” is this man, and that he either really heard her singing or made her up from scratch, thus functioning as her artistic creator.

It’s then reasonable to place the poem in a very long tradition of men writing about women who are their muses, objects of love, creatures of their art, and/or metaphors for abstractions, such as nature. The politics of this tradition is problematic, since the poet with the he-pronouns typically controls the “she” of his verse.* He certainly gets credit for the words that attach to his name. Stevens either maintains this tradition or possibly subverts it, depending on what you think of the phrases “mastered” and “maker’s rage for order” near the end.

I don’t disagree with using gender to analyze the poem, but I think it also asks us to question our metaphysics. Why are we so sure that the narrator is Wallace Stevens, the poet with the he-pronouns? Couldn’t she be speaking, or the ocean, or the reader?

In one recorded dialogue with a student, Basho instructed, “The problem with most poems is that they are either subjective or objective.” “Don’t you mean too subjective or too objective?” his student asked. Basho answered, simply, “No.”
Jane Hirshfeld, The Heart of Haiku

The moment of sunset is neither day nor night. Stevens’ poem is neither objective nor subjective but right on that edge. Basho avoids tipping either way by means of imagism. His poems do not mean; they are. Stevens attempts it in a very different way–by arguing explicitly about the nature of his own verse in ways that skillfully undermine any fixed conclusion about who is saying what about what.

*For a good reading along these lines, see Brooke Baeten, “Whose Spirit Is This?”: Musings on the Woman Singer in ‘The Idea of Order at Key West.’ The Wallace Stevens Journal 24.1 (2000): 24-36. See also: nostalgia for now; homage to Basho; a poem should; and the tree and the rock.

two good books on Black Lives Matter

Posted on February 4, 2021 by Peter

Lebron, Christopher J., The Making of Black Lives Matter: A Brief History of an Idea (Oxford University Press, 2017)
Ransby, Barbara. Making All Black Lives Matter: Reimagining Freedom in the Twenty-First century (Univ. of California Press, 2018).

These are two very different but complementary books.

Lebron offers a history of the idea that Black lives matter, describing thinkers who lived well before the current movement and developed its core principles. His book is an extended definition of the movement, a justification of it, and a contribution to it.

Lebron pairs Frederick Douglass and Ida B. Wells as pioneers of the idea that whites can be compelled to reckon with racial injustice through “shameful publicity.” He pairs Langston Hughes and Zora Neale Hurston as influential proponents of the idea that actual Black lives are rich and variegated and diverse, not defined entirely by oppression. Both authors “counter-colonize[d] the white imagination” by portraying this richness. He pairs Anna Julia Cooper and Audre Lorde, who demonstrated that you can’t value Black lives unless you value all Black lives, which requires appreciation for gender, sexuality, and other forms of diversity. These writers “teach us the lesson of unconditional self-possession.” And he pairs James Baldwin and Martin Luther King, Jr. as proponents of forms of love which–while significantly different–both imply “unfragmented compassion.”

Lebron is a great source of relatively overlooked quotations as well as an original interpreter of texts as familiar as Douglass’ “What to the Slave is the Fourth of July?” His overall framework is illuminating.

Ransby is an historian and a participant/observer in the current movement. She offers a wealth of detail about who did what, when, where, and why (up to her publication date in 2018). Like Lebron’s, her book is sprinkled with quotations that amount to arguments for Black Lives Matter, but her timeframe is narrower. She mainly traces the intellectual history of the movement from the 1977 Combahee River Collective’s statement (which, of course, had its own influences).

Ransby is attentive to organized structures. Many Black Lives Matter activists are concerned about concentrated power and prefer flat hierarchies. One source of these ideas is Ella Baker: see Ransby’s own book, Ella Baker and the Black Freedom Movement: A Radical Democratic Vision (2003).

However, it would not be accurate to describe Black Lives Matter as unorganized or as resistant to formal structures of any kind. Ransby describes “an assemblage of dozens of organizations and individuals that are actively in one another’s orbit, having collectively employed an array of tactics together.” Many of these organizations are autonomous nonprofits; some are companies or programs within organizations that also have other purposes. Ransby emphasizes the importance of local chapters, of organizations whose main purpose is to “weave together” these local groups, and of significant conferences, such as a gathering of more than two thousand organizers in Cleveland in July 2015. Most dedicated activists in the movement have long resumes of roles in formal organizations.

My impression is that resistance to hierarchy is real and valid. It goes back to the New Left and has drawn additional impetus from feminism. However, the major change from the classic era of the Civil Rights Movement is not that leaders then believed in top-down authority, whereas activists today favor looser networks. It is the profound shift in the sociology of American civil society.

The NAACP, the Urban League, and the Brotherhood of Sleeping Car Porters exemplified a model that was influential in the United States during the first half of the 1900s. National organizations often had state units and local chapters; members paid dues that were shared by the three tiers; and leaders were elected at each level, often at face-to-face conventions. Individuals made whole careers within one of these organizations. One reason that the Sleeping Car Porters’ A. Philip Randolph, the National Urban League’s Whitney Young, Jr., and the NAACP’s Roy Wilkins emerged as nationally famous civil rights leaders was that they headed their respective organizations, and smaller groups like King’s Southern Christian Leadership Conference imitated the same structure.

However, this format shrank and weakened dramatically in the United States after the 1960s. Instead, US civil society is now dominated by autonomous nonprofits that rely on donations, grants or contracts. They usually have self-perpetuating boards and relate to each other in networks rather than hierarchies. Many are both led and staffed by their original founders. Individuals typically affiliate with several of these nonprofits and add and subtract affiliations frequently.

Many of the organizations that Ransby describes (and they are very numerous) fit this description. I am not sure that anyone knows how to build new organizations that function as the NAACP or a union did in 1960. I wouldn’t say that philosophical opposition to hierarchy is irrelevant or invalid, but I am not sure that movements have much of a choice today. For better or worse, the way we organize ourselves is to form networks of small nonprofits.

launch of Educating for American Democracy #EADRoadmap

Posted on February 3, 2021 by Peter

Join us at the National Forum on March 2nd from 3-4:45pm ET for the official release of the Educating for American Democracy report.

Moderated by Judy Woodruff of PBS Newshour, the forum will feature leading scholars discussing the Roadmap’s guidance about what and how to teach in history and civics. This project is the result of 17 months of work by over 300 contributors.

I was one of the co-PIs, and this project has been my focus (outside of Tufts work) since 2019.

Please join us for the launch of the first truly national and cross-ideological conversation about civic learning and history at a time when our country needs it most.

All are welcome to attend the national forum. Please register and encourage others to register at forum.educatingforamericandemocracy.org.

The COVID 19 Vaccine in the Global North & Global South: Ethics, Access & Resistance

Posted on February 2, 2021 by Peter

This is the video from a recent event sponsored by Tufts Global Education and the Fletcher Global One Health Diplomacy Initiative. Susan Sánchez-Casal organized and introduced the event. I moderated and posed the questions. The experts were Karsten Noko, a lawyer & humanitarian aid practitioner originally from Zimbabwe, and Josep Lobera, a sociology professor at the Universidad Autónoma de Madrid & Tufts in Madrid.

In the Global South, billions of people are not going to be vaccinated any time soon because of a shortage of vaccines in their countries. A realistic timetable is 2024. Meanwhile, millions of people in the Global North are going to refuse to be vaccinated because of skepticism and distrust, which is partly caused by elites’ use of weaponized misinformation.

The speakers also explored nuances–including vaccine shortages in the North and hesitancy and misinformation in the South.

syllabus of a course on the Philosophy of Martin Luther King, Jr.

Posted on January 29, 2021 by Peter

Summary

In this seminar, we will study Martin Luther King Jr. as a political thinker. The whole class will read major works by King and excerpts from biographies and historical documents. Additional readings will be distributed among students, who will contribute insights from their assigned texts to the seminar discussions. The additional readings will include works that influenced King, writings by some of his contemporaries, and recent interpretations. We will investigate King’s understanding of the Civil Rights Movement—why it was necessary and what it aimed to achieve. Specifically, we will study his ideas about the political and economic organization of white supremacy, the impact of racial ideologies, and the importance of racial integration and the right to vote. We will investigate King’s philosophy of civil disobedience and nonviolence as well as a set of values he relates to that philosophy: dignity, sacrifice, self-reflection, self-improvement, love, faith, and freedom. We will relate these values to King’s understanding of justice. Criticisms of King will also be considered. Studying King and his critics will provide a window into post-WWII American political thought. (This course is the Capstone for the Civic Studies Major and open to other majors.)

Grading rubric:

Regular participation in Canvas discussion threads about the readings: 40%. I will post a prompt one week before each class session, and you will reply to my prompt before class. Reading and responding to other students’ comments will be appreciated but not graded.
5-page paper, due at the end of the semester: 30%
class participation: 30%

Criteria for assessing class participation:

Attendance.
Engaging in a discussion that is informed by the assigned texts.
Focusing on the topic and the texts, which does not preclude drawing connections beyond them.
Being responsive to other students. Responsiveness needn’t always be immediate, verbal, or occur within the class discussion itself.
Building on others’ contributions, and sometimes making links among different people’s contributions or between what they have said and the text.
Demonstrating genuine respect for the others, where respect does not require agreement. In fact, sometimes respect requires explicit disagreement because you take the other person’s ideas seriously.
Taking risks, trying out ideas that you don’t necessarily endorse, and asking questions that might be perceived as naive or uninformed.
Seeking truth or clarity or insight (instead of other objectives).
Exercising freedom of speech along with a degree of tact and concern for the other people.
Demonstrating responsibility for the other students’ learning in what you say (and occasionally by a decision not to speak).

Syllabus

Introduction

Monday, Feb 1: Introduction

Wednesday, Feb 3: In lieu of class, please attend Tufts University’s Rev. Dr. Martin Luther King Jr. Symposium, “Cashing Our Promissory Note: Race, Justice, and Reparation” with Jelani Cobb. The time is 5:00-6:30. Once registered, you get a Zoom link.

1. Predecessors and Early Influences

Monday, Feb 8: Major African American political thinkers, 1885-1940

Students choose one of these authors and be prepared to discuss the author as well as the readings.

Booker T. Washington, “Letter to the Editor” (1885); ”Atlanta Exposition Address” (1895); ”Speech to the National Afro-American Council” (1895); ”Letter to President Roosevelt” (1904); ”Speech to the National Negro Business League” (1915);”My View of Segregation Laws” (1915)
W.E.B. DuBois, “The Evolution of Negro Leadership” (1901);” Declaration of Principles” (1905); ”The Crisis” and” Agitation” (1909); ”Race Relations in the United States” (1928);”Marxism and the Negro Problem” (1933); ”Pan -African and New Racial Philosophy” (1933);” The [NAACP] Board of Directors on Segregation” (1934); ”A Negro Within the Nation” (1935). Plus ”The Talented Tenth” (1903).
A. Phillip Randolph: ”Lynching: Capitalism Its Cause; Socialism its Cure”; editorials on” Racial Equality” and ”The Failure of the Negro Church,“ “The Negro Radicals, “ “Segregation in the Public Schools: A Promise or a Menace, “Negroes and the Labor Movement, “ “The Negro and Economic Radicalism, “ and ”The New Pullman Porter.”
Marcus Garvey, “Address to the Second UNIA Convention” (1921) plus the entry on Garvey in BlackPast
Anna Julia Cooper, as discussed in Christopher J. Lebron, The Making of Black Lives Matter: A Brief History of an Idea (New York: Oxford University Press, 2017), pp. 67-84

(Unless otherwise noted in the PDFs, these readings are scanned from Gary D. Wintz, ed., African American Political Thought 1890-1930 (M.E. Sharpe, 1996).)

Wednesday, Feb 10: Theological Influences

Students choose one of these authors and be prepared to discuss the author as well as the readings

Howard Thurman, Jesus and the Disinherited, pp. 7-35.
Reinhold Niebuhr, Moral Man and Immoral Society, pp. 257-77
Walter Raushenbush, A Theology for the Social Gospel, pp. 57-78 and 95-109
Martin Buber, I and Thou, translated by Walter Kaufmann, pp. 53-69, 96-110, and 160-68

Monday, Feb 15 – Presidents’ Day, no classes

Wednesday, Feb 17: Biblical echoes

Students will choose one of these, read it, and also read a bit online about the context:

Book of Exodus, Chapters 1-3, in the King James Version
Book of Amos, Chapter 2, in the King James Version
Book of Micah, in the King James Version
Book of Matthew, Chapter 26, in the King James Version

Monday, Feb 22: Precursors–Gandhi

Everyone will read:

Ramachandra Guha, Gandhi: The Years that Changed the World (2018), chapter 16 (“The March to the Sea”)

Choose one of these:

Bikhu Parekh, Gandhi, Chapter 4 (“Satyagraha”), pp. 51-62;
Gandhi, Satyagraha (Ahmedabad: Navajivan Publishing Co., 1951), excerpts; and Gandhi, Notes, May 22, 1924 – August 15, 1924, in The Collected Works of Mahatma Gandhi (Electronic Book), New Delhi, Publications Division Government of India, 1999, 98 volumes, vol. 28, pp. 307-310
Karuna Mantena, “Showdown for Nonviolence: The Theory and Practice of Nonviolent Politics, “ in Shelby and Terry, pp. 78-101
Martha Nussbaum.”From Anger to Love: Self-Purification and Political Resistance, “ in Shelby and Terry, pp. 105-126
Reinhold Niebhuhr, Moral Man and Immoral Society, pp. 231-256

Wednesday, Feb 24: Precursors–African American campaigners against segregation

Everyone watches Episode 1 of Eyes on the Prize, “Awakenings, 1954-1956″

Choose among:

Charles Payne, “Ella Baker and Models of Social Change”; and Ella Baker, “Developing Community Leadership”
Danielle McGuire, At The Dark End of the Street: Black Women, Rape, and Resistance–A New History of the Civil Rights Movement from Rosa Parks to the Rise of Black Power (excerpts)
James L. Farmer Jr., Lay Bare the Heart: An Autobiography of the Civil Rights Movement (excerpts)

2. Montgomery

Monday, March 1: What Happened?

Choose between:

David Garrow, Bearing the Cross: Martin Luther King, Jr., and the Southern Christian Leadership Conference (1986), pp. 11-82.
Taylor Branch, Parting the Waters: America in the King Years, 1954-63, pp. 105-205.

Wednesday, March 3: How Does King Present What Happened?

Martin Luther King, Stride Toward Freedom, chapters 3, 4, and 5.
Speech at Holt Street Baptist Church, Dec. 5, 1955.

Monday, March 8: Why did it turn out as it did?

Charles Tilly, “Social Movements, 1768-2004″
Marshall Ganz, “Why David Sometimes Wins: Strategic Capacity in Social Movements, “ in Jeff Goodwin and James M. Jasper, Rethinking Social Movements: Structure, Meaning, and Emotion (Lanham, MD: Rowman and Littlefield, 2004) pp.177-98.

Wednesday, March 10: Deliberating What to Do

Reading: Peter Levine, “The Montgomery Bus Boycott: An SNF Agora Case Study.” In class, students discuss the questions in this case.

3. Albany and Birmingham

Monday, March 15: What Happened?

Please watch: Episode 4 of Eyes on the Prize, “No Easy Walk: 1961-1963″

Optional, for background:

David Garrow, Bearing the Cross: Martin Luther King, Jr., and the Southern Christian Leadership Conference (1986), 173-286.
Taylor Branch, Parting the Waters: America in the King Years, 1954-63 , pp. 524-561 and 673-802.

Wednesday, March 17: How Does King Present What is Happening?

Martin Luther King, Jr., Letter from Birmingham Jail

Monday, March 22: More Analysis of the Letter

Martin Luther King, Jr., Letter from Birmingham Jail

Wednesday, March 24: King’s version versus the Supreme Court’s

David Luban, “Difference Made Legal: The Court and Dr. King” (start at p. 2156)
Walker v. City of Birmingham, 388 U.S. 307 (1967)

(March 26-28, spring break)

4. March on Washington, Selma

Monday, March 29: Protest and Politics

Everyone reads:

Rustin, From Protest to Politics: Future of the civil Rights Movement. 1965.
Proposed Plans for March (perhaps by Rustin)
Everyone reads or listens to the speech and other documents from that day:
- Program
- Instructions for March Ushers
- Original Speech of John Lewis
- Speech of John Lewis as Given

Wednesday, March 31: Selma

Everyone listens and/or reads the text of:

“Address at the Conclusion of the Selma to Montgomery March” (March 25, 1965)

Please also choose between:

Episode 6 of Eyes on the Prize, Bridge to Freedom: 1965″
David Garrow, Bearing the Cross: Martin Luther King, Jr., and the Southern Christian Leadership Conference (1986), pp. 357-430

5. Issues During the”Heroic Moment” of the Civil Rights Movement

Monday, April 5: What Should be the Goal?

Please read both:

Martin Luther King, “The Ethical Demands for Integration ” (1962) AND
Stokely Carmichael, “Toward Black Liberation, “ The Massachusetts Review, Autumn 1966

Optional readings (valuable interpretations of King’s view): Danielle Allen, “Integration, Freedom, and the Affirmation of Life, “ in Shelby and Terry, pp. 155-169. and Derrick Darby, “A Vindication of Voting Rights, “ in Shelby and Terry, pp. 170-83. [Because of the pandemic, I cannot get access to this book to scan it. The Google book version of these chapters skips some pages; just read what you can.]

Wednesday, April 7: Change from Below or from Above?

Patrick Healy and Jeff Zeleny, “Clinton and Obama Spar Over Remark About Dr. King – The New York Times.pdf Jan 13, 2008
Garth E. Pauley, “Presidential rhetoric and interest group politics: Lyndon B. Johnson and the civil rights act of 1964, “ Southern Communication Journal, vol. 63, no 1 (1997), pp. 1-19
Original text of the Civil Rights Act of 1964

Monday, April 12: Martin Luther King and Malcolm X

Everyone reads these primary texts:

King’s remarks on Malcolm X in 1965 (from a Playboy Magazine interview)
Malcolm X., “Message to the Grass Roots ” (Nov 9-10, 1963)
Malcolm X, “The Ballot or the Bullet , “ 1964 (audio and/or text)

Choose among:

Episode 7 of Eyes on the Prize, “The Time Has Come: 1964-66 ”
August H. Nimtz, “Violence and/or Nonviolence in the Success of the Civil Rights Movement: The Malcolm X–Martin Luther King, Jr. Nexus,” New Political Science 38.1 (2016): 1-22.
Clayborn Carson, “The Unfinished Dialogue of Martin Luther King and Malcolm X ” (1998)
Peniel Joseph, The Sword and the Shield (excerpts TBA)

6. Later Writings and Issues

Wednesday, April 15: The North and Poverty

Everyone watches:

Episode 8 of Eyes on the Prize, “Two Societies: 1965-68 “

King’s 1967 article in response to the Detroit riots: ”The Crisis in American Cities.”

Choose from:

Enrico Beltramini, ”Operation breadbasket in Chicago: Between civil rights and black capitalism.” The Economic Civil Rights Movement (Routledge, 2013), pp. 131-142.
Jesse L. Jackson, “The Movement Didn’t Stop, “ in Mary Lou Finley, Bernard LaFayette Jr., James R. Ralph
Jr. and Pam Smith (eds)., The Chicago Freedom Movement: Martin Luther King Jr. and Civil Rights Activism in the North (University Press of Kentucky 2016), pp. 236-254.

Monday, April 19: Patriots’ Day observed (University Holiday) No Classes

Wednesday, April 21: The War

Listen to audio and/or read the text:

“Beyond Vietnam — A Time to Break Silence” (1967)

Monday, April 26: The end

Everyone watches/listens to:

Episode 10 of Eyes on the Prize, “The Promised Land: 1967-68 ”
Martin Luther King, “I’ve Been to the Mountaintop” (April 3, 1968)

21st-Century Appraisals

Wednesday, April 28: Major interpretive questions

Peniel E. Joseph, “Waiting till the midnight hour: Reconceptualizing the heroic period of the civil rights movement, 1954–1965 ”

Monday, May 3: The Civil Rights Movement from the perspective of Black Lives Matter

The Combahee River Collective, “The Combahee River Collective Statement , “ BlackPast
Fredrick C. Harris, “The next civil rights movement?” Dissent 62, no. 3 (2015): 34-40

Wednesday, May 5: Summing Up

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