Category Archives: academia

conservative engaged scholarship

For the sake of argument, let’s define “engaged scholarship” as …

The organized production of knowledge by groups that include some professional academic researchers and some people who are not academics and belong to the communities, populations, or organizations being studied.

I don’t have a representative sample of projects of engaged scholarship, but I would venture these generalizations:

  1. Often the topics are issues that are priorities on the left or center-left, such as health disparities, access to government services, or environmental damage.
  2. Often the communities that participate in the research lean left: low-income urban neighborhoods, migrant farmworkers, etc. (In 2004, I met with Penn State faculty interested in community-based research and observed that most did not work in their surrounding communities–conservative central Pennsylvania–but drove to Philadelphia to do their engaged research.)
  3. Yet some of the underlying values of this approach can be seen as conservative: a preference for the local and the nonprofit/voluntary sector over Big Government, deep appreciation for local traditions, and a tendency to do something directly about problems rather than trying to win elections to change laws. I’ve even argued that the most authentically Burkean conservative field in the US today is the field that connects universities with communities through service, community-based research, and other partnerships.

Especially given the third point, you’d expect to see conservative engaged scholarship. The academic researchers might vote Republican instead of Democratic or Green, they would work in and with communities that preferred Trump over Clinton, and they would study issues like taxes, regulation, zoning, and abortion (as problems).

But I am hard pressed to find any examples. There are cases in which conservative adolescents conduct research on issues of their choice and scholars support them. But in those cases, the scholars’ focus is usually on the kids and their learning, not the issue that the students have chosen to address.

Why the dearth of conservative engaged scholarship? I can imagine five answers:

  1. It’s not missing; I just haven’t found it. Here is one program at Ashland University that might qualify, and maybe there are more.
  2. Conservatives are simply scarce in the social sciences and relevant humanities (especially in fields like public health and education, in which applied work is most common), and this scarcity explains why not many conservatives do engaged scholarship.
  3. Conservatives have found other rich veins to mine: quantitative economic modeling, Austrian School economics (which is not at all quantitative but is favorable to libertarian principles), constitutional law, and some domains of intellectual history. They’re busy there.
  4. Despite not liking government as much as (some) liberals do, conservatives are more aware of its power, including at the local level. Therefore, they are skeptical that working with a local nonprofit on a research study will make nearly as much difference as, say, running for office or advocating ideas that win elections.
  5. Principled conservatives haven’t yet figured out that they should embrace engaged scholarship. They should develop experience and exemplary cases that strengthen conservative voices in engaged scholarship.

I hope that the last point is true, because it would be good for the gatherings and networks of engaged scholars if they included more conservative concerns, populations, and thinkers.

See also: America’s authentic conservative movement; the left has become Burkean; ideology in academia and elsewhere; trying to keep myself honest; scholarship on engaged scholarship; engaged political science; loyalty in intellectual work; the state humanities councils, connecting the public to scholarship;

What is the appropriate role for higher education at a time of social activism?

(Posted in Madrid) In the current issue (and available free online) is my article entitled, “Another Time for Freedom? Lessons from the Civil Rights Era for Today’s Campuses,” Liberal Education, Winter 2019, Vol. 105, No. 1.

This is the first of several pending articles in which I explore the interactions between social movements and institutions. My motive is to encourage people who sit in institutional settings to pay attention not only to activists who make demands but also to the movements to which these activists belong. In order to relate appropriately to a given movement, it’s important to assess whether it has robust internal discussions, whether it is a space for learning, how it develops leaders, what norms it enforces on its members, and other such characteristics. Interpreting a movement is valuable whether you want to be a good ally, merely treat the movement fairly, or actively counter it because you oppose its influence.

In this piece, I use as a hook a fascinating New York Times op-ed by Dr. Martin Luther King, Jr., in which he described the movement that had engulfed Historically Black Colleges and Universities by 1961. A sample passage from my article:

In the model of civic action that King describes, college students plug into national social movements that have leaders and organizations outside higher education. The students’ involvement is youth-driven: students recruit other students to participate. …

Like most participants in social movements, the students King describes in the Times essay have transformational goals. They do not aim to modify the policies and practices of existing institutions—such as their own colleges—but to rebuild or reconstitute the whole society. Student activists, King writes, are “seeking to save the soul of America. . . . One day historians will record this student movement as one of the most significant epics of our heritage.” Today, movements like Black Lives Matter and climate activism do not merely advocate specific policies but attempt to fundamentally transform society, from white supremacy to racial equity, or from carbon-dependence to global sustainability.

By contrast, colleges and universities—including the HBCUs of 1961—are institutions. As such, they are inevitably led by people who have extensive experience, who must therefore be older. Institutions can encourage youth voice and can change as a result of social movements. For instance, a range of curricular and policy reforms that promote greater racial equity and diversity can be traced back to the civil rights movement. But institutions will predictably resist more radical transformations. They are not movements; they are targets of movements.

The tension between movements and institutions is inevitable, but higher education has a particular commitment to ideological pluralism and debate. Although pure neutrality is impossible and a misleading ideal, colleges and universities must demonstrate a reasonable degree of impartiality about the contested issues of the day. As academic institutions, they value reflection and “organized skepticism.”11

When today’s colleges and universities go beyond classroom teaching to offer experiential civic education, a typical model involves supporting students to choose and define their own issues and to develop and implement plans of action—not signing them up for specific social movements that will demand sacrifice. Often, an institution’s recruitment takes the form of a general invitation to civic engagement, civic learning, or dialogue, not a call to join a movement.

See also: pay attention to movements, not just activists and events; the value of diversity and discussion within social movements; social movements of the sixties, seventies, and today; a sketch of a theory of social movements

college and mobility

Xiang Zhou has published “Equalization or Selection? Reassessing the ‘Meritocratic Power’ of a College Degree in Intergenerational Income Mobility” in the American Sociological Review–also available here. Like all multivariate statistical models, it’s subject to criticism and should be replicated using other datasets and specifications. But it’s certainly interesting and very well presented.

For background, here is Raj Chetty’s graph from a different source, showing the relationship between Americans’ family incomes when they were growing up and their incomes as adults, both expressed as percentiles.

If it showed a straight line from 0,0 to 100,100 with a slope of one, that would imply a perfect correlation between generations. It would imply zero mobility, although it would be consistent with some random movement up and down the income ladder that would be concealed by displaying averages. Instead, we see a basically straight line from 0,30 to 100,70 with a slope of about .4. People at the very bottom do tend to rise a bunch of ranks (if they survive to adulthood), and people at the very top do average below where their parents were. In short, there is a strong correlation across generations with some reversion to the mean.

The graphs in Zhou’s article use a similar format but they show the data for young US adults depending on whether they graduated from college or not. Graduates are shown in blue, non-graduates in red.

In this first pair, the graphs show the raw data and then the same data reweighted for a bunch of variables that were measured while the subjects were still in high school: their “gender, race, Hispanic status, mother’s years of schooling, father’s presence, number of siblings, urban residence, educational expectation, the Armed Forces Qualification Test (AFQT) percentile score.”

It’s clear that you should go to college. A person whose parents were at the 25th income percentile ends up at the 30th percentile if she doesn’t graduate from college, and above the 60th if she does. But the slope is flatter for college students than non-college students without reweighting; and the lines are closer together and parallel when reweighted.

Zhou interprets this pattern to mean that people who are able to attend college (due to financial resources, a high school diploma, motivation, etc.) end up better off than those who are not able to attend, but college itself adds no noticeable benefit. To put it another way, if we used public policy to move everyone to the blue line by making them all college graduates, the slope of the blue line would remain fairly flat and it would cross the y-axis at a lower point, because it’s impossible that everyone in a society should rise to a higher income percentile than their parents.

Here are the same patterns when Zhou distinguishes between selective and non-selective colleges. The slope for the non-selective colleges is steeper (which could imply that they are better at mobility), but the difference between the selective and non-selective colleges is not statistically significant after reweighting.

If Zhou is right, universal college would not improve economic mobility at all. The line would be fairly flat and lower than the current line for college grads. The economic advantages of college are due to stratification, not the experience of being in college.

See also: to what extent can colleges promote upward mobility?; sorting out human welfare, equity and mobility; social capital and economic mobility

the Historovox

Corey Robin’s essay, “Why Has It Taken Us So Long to See Trump’s Weakness?,” is mainly interesting as an argument about trends in reporting. Robin criticizes

a new genre of journalism that forgoes the pedestrian task of reporting the news in favor of explaining it through the lens of academic research. Ensconced at Vox, FiveThirtyEight, dedicated pages of the Washington Post and the New York Times, and across Twitter, the explainers place great stock in the authority of scholarship — and in journalists who know how to wield the authority of scholars

He argues, “There’s a bad synergy at work in the Historovox — as I call this complex of scholars and journalists — between the short-termism of the news cycle and the longue durée-ism of the academy. … When academic knowledge is on tap for the media, the result is not a fusion of the best of academia and the best of journalism but the worst of both worlds.”

An obvious objection is that there are more than just two genres of writing about politics (academic analysis and pedestrian journalism). I’d place Robin’s “Historovox” on a longer list.

  1. Old-school deadline-driven political reporting: The writer tells you what happened yesterday. The lede is an event: a speech, an endorsement, a vote, an indictment. Subsequent paragraphs tell (or remind) you what happened earlier, leading up to this new event. To the extent that the news is explained, the available explanations include: what the actors and their spokespeople say happened, how their critics reply, and the tactical advantages that will result for each. An imaginary example: “The Senator traveled to Wisconsin today to talk about jobs. This follows on the heels of her speech about the environment in Los Angeles last week. People involved in her campaign said that she is engaging two important constituencies. Her opponent charged that she wants ‘to rake in the dollars from spoiled Hollywood liberals.’ Of course, prospective presidential candidates always test their support in key states.”
  2. Positivist, mostly quantitative academic scholarship: The writer looks for statistically significant patterns in representative samples of data (rather than “anecdotes”). She poses and tests explicit hypotheses. She situates her original results in the context of peer-reviewed literature. For instance, “Some previous studies suggest that candidates mainly appeal to donors. Other studies suggest that they focus on ordinary voters. Our analysis of 256 campaign events finds that donor-appeal explains 11% more of the variance in decisions about candidate travel.”
  3. Ideological advocacy: The writer hopes to advance conservatism, or socialism, or environmentalism, or whatever, and uses recent political events as evidence and as a “hook” to persuade the unconvinced and mobilize the base. “The Senator made a great speech about jobs in Wisconsin but needs to remember why unions have declined. It’s no accident that wages have fallen as union membership has fallen: these are the results of neoliberal policy choices.” This style extends from opinion magazines and op-ed pieces deeply into academic journals.
  4. Theory-building: The writer is primarily interested in developing and defending general social theories, which may have both normative and explanatory components. She is trying to develop, for example, a new version of civic republicanism or intersectional feminism or social capital theory. As in #3, recent examples serve as illustrations and “hooks,” but the argument is less predictable, less topical, and may be considerably more complex.
  5. The “Historovox” is a fusion of #1 with #2 and/or #4. Its typical style is to “explain” a concrete recent event by summarizing some relevant positivist social science (#2) and adding an interesting social theory (#4). The very bright, broadly-educated reporter works by searching the scholarly literature and interviewing academics. This style claims to avoid #3, which is seen as politically biased, in favor of “research.”

Robin offers a subtle defense of #1–traditional deadline journalism–by way of quotations from political theorists who might be seen as “particularists”: highly skeptical of generalization and concerned with attending to details:

Everyone knows and cites Orwell’s famous adage: “To see what is front of one’s nose needs a constant struggle.” Less cited is what follows: “One thing that helps toward it is to keep a diary, or, at any rate, to keep some kind of record of one’s opinions about important events. Otherwise, when some particularly absurd belief is exploded by events, one may simply forget that one ever held it.”

and

the job of the scholar is to recall and retrieve what the Marxist critic Walter Benjamin described as “every image of the past that is not recognized by the present.” The task is not to provide useful knowledge to the present; it is to insist on, to keep a record of, the most seemingly useless counter-knowledge from the past — for the sake of an as-yet-to-be imagined future.

If I read him right, Robin is not saying that we need writers to express opinions about each event and record what they have opined. Rather, we–readers, citizens–should do that. Journalism gives us the raw material for our daily opinion-formation, and we should hold ourselves accountable by checking our views as new data arrive.

As a bit of a particularist myself, I find these quotes resonant, and I start with the premise that we badly need paid professional reporters to cover events. But the objection to #1 is that it was never theory-free, never just a record of what happened yesterday. Instead, it always embodied a problematic general theory, according to which history results from explicit decisions by self-interested professional politicians who compete with each other. Absent are deeper causes, issues ignored by the major parties, areas of agreement, and the work of citizens. Thus deadline journalism never served citizen-readers as well as it should have. It served up the wrong mix of “news events” for us to form opinions about.

#2 is valuable but has its limitations. As I argued right after the 2016 election, positivist social scientists mostly failed to predict Trump because their job is to detect trends in data collected already (i.e., the past). They can’t see that something is about to shift fundamentally, and when that happens, they retain a bias in favor of treating the new event as one outlying datapoint that doesn’t threaten the theory. A classic version of that critique is Robert C. Lieberman, “Ideas, Institutions, and Political Order: Explaining Political Change.” American Political Science Review 96.4 (2002): 697-712.

Another problem with #2 is tempo. The process of collecting representative data, analyzing it, and publishing it in peer-reviewed form takes many months or years, by which time events have moved on. Citizens cannot benefit from analysis unless they can use it in time.

Everyone criticizes #3–editorializing in support of an ideology–yet ideologies are indispensable heuristics, and each case of advocacy can contribute to a rich public sphere as long as you read it critically along with other views.

The advantage of #5 is translation. It connects social theory and empirical data to the news, allowing readers/citizens to learn from scholarly expertise. The big disadvantage is that there are theories for every fact. As Robin observes, when Trump looks strong, it’s time to cite the literature on authoritarianism. When he’s weak, we dust off the literature on the weak presidency. Historovox writers have a Malcolm-Gladwellish tendency to discover a new idea and find evidence of it everywhere for a while. Then events change, interests wander, and they find a new idea. As he argues, this is no way to learn.

But I think several commentators on Crooked Timber are right that explanatory journalism strives to address a real need. If we only had the first four categories listed above as separate streams, we’d be crying out for linkages. Sites like Vox and FiveThirtyEight (and The Conversation) don’t do this perfectly, but they seem fairly self-reflective and dedicated to self-improvement, and nobody could pull it off perfectly at first.

See also: why political science dismissed Trump and political theory predicted him; why political science dismissed Trump and political theory predicted him, revisited;

what the humanities contribute to interdisciplinary research projects

Cases for Culture is an initiative that explores “a Hybrid Genre of Scholarship between STEM and the Humanities.” One of the cases on its website is an interdisciplinary study that I am part of. We are investigating the impact of a new arts center on Boston’s Chinatown, with a focus on whether it combats the negative consequences of gentrification. Our team encompasses humanists from Drama & Dance and social scientists from Public Health and Urban and Environmental Policy and Planning, with me (a philosopher morphed into some kind of social scientist) as the PI.

The question for this post is: What do the humanities contribute? What can they offer that is not available from the social and behavioral sciences? I’d suggest:

  1. Answers to the question: What is this thing? What should we call this human-made practice, artifact, or phenomenon? What adjectives may we apply to it?
  2. Is it good? “Good” here is a shorthand for other value-laden concepts, such as “authentic,” “equitable,” “beautiful,” “liberatory,” and many more.

In our study of the Pao Arts Center in Chinatown, I take these to be social science questions: Who attends arts events? Why? What happens to them as a result? What are the broader consequences? How and why is the Center supported?

But I take these to be humanities questions: What are the performances that people see at Pao? For instance, is a given performance rightly named a “classical Chinese opera”? If so, what does that mean? What are its origins and boundaries and how has it varied? Or: what is the building in which Pao is situated? Is it a “modern” high-rise? A work of “Western” architecture? And can we call a specific classical Chinese opera performed in a specific way in a particular 21st-century high-rise in Boston’s Chinatown “authentic,” “traditional,” “innovative,” “appropriated,” “self-conscious,” “popular,” “elitist,” or “subversive”?

To address those questions, one must interpret the cultural product itself. Putting the interpretation together with social scientific findings about causation creates a powerful hybrid. Only through this combination can one say whether it is desirableto introduce a certain genre or style of culture into this social context.

Some caveats:

First, the disciplines are not as sharply distinguishable as I have implied. Any person can contribute to inquiries within any discipline (if given appropriate support and a willingness to learn). And each discipline is continuous with everyday human cognition. Even astrophysics is a distant extension of our ordinary interactions with physical objects and our naked-eye stargazing. Still, disciplines extend our everyday cognition in impressive ways. Like other forms of specialization, they enable greater sophistication. The humanities dramatically extend our everyday capacity for interpreting the deliberate creations of other human beings.

Second, in claiming that the humanities address the question “What is this?” I do not imply that a given artifact has an essence. The Pao Arts Center, for example, is an assemblage of very diverse performances, each performed by many people who have diverse intentions, for notably heterogeneous audiences in a complex space that evolves over time. So any responsible answer to the question, “What is the Pao Arts Center?” must be long and complicated. It’s an essay question, not multiple-choice. But that simply reinforces the importance of the question. A cultural product is not like a chemical compound that has predictable effects in a body. Complex as chemistry may be, culture is much more so.

Third, I don’t mean that humanists monopolize normative (moral, ethical, political, and aesthetic) judgment. All human beings have rights to make their own judgments; claiming expertise about the right and the good is problematic. Still, the humanities tend to pose relatively subtle questions that have normative implications–not “Was that a good show?” but rather “Was that a traditional rendition of the opera?” “In what ways was it innovative?” Expertise is useful for these questions. Also, the humanities demand reasons for normative claims. In a peer-reviewed article, you don’t just assert that a work of art was (for example) “appropriated.” You argue for that thesis. Thus the humanities represent the everyday practice of deliberation–giving reasons for value-laden interpretations–made more sophisticated by specialization.

See also what are the humanities? (basic points for non-humanists)an empirical study of the humanitiescan the arts mitigate the harms of gentrification? A project in Boston’s Chinatown; the Tisch Program in Public Humanities; and how to tell if you’re doing good