Thursday, December 30, 2010

Standing On Shoulders

I am not an organized person. I wish I were but there it is...I am not an organized person. It's not that I haven't tried; I've had lists in leather bound journals, lists on computers, lists in computer databases and in software specifically designed to keep track of personal possessions. But they never work out for me.

On the other hand, I am not like the Collyer Brothers. I do have file cabinets and boxes where, if I look long enough and patiently enough I usually find what I need. Right now, for example, I have lost an obituary of my great-grandfather. It would help if I could remember whether it had been sent to me as a postal letter or it had been sent as an email attachment. I have an email database going back to the late 1990 so it will be there if I received it as an email and if I can figure out the search word I need to get a hit. If it was sent via postal mail, then I should be looking through the papers on most of the flat surfaces in my computer room. I've done both but it hasn't revealed its whereabouts.

I have a retired colleague who should be given a national prize for organization. In 1971, he and his family left Texas to take a job at the brand new Stockton. The contents of his house had been loaded onto a commercial moving van while he and his family drove to New Jersey by car. They got here a couple of days before the moving van so were living off the floor of their new home.

A day or so after they arrived here, a man knocked on their door, identified himself as a claims adjuster for the moving company and informed them that on the trip from Texas the moving van had caught fire and burned to the ground! All of their household goods were gone. He then explained that he could replace the cost of the lost furniture on an average family of my colleague's former home and family size.

My colleague asked what the insurance company would need to reimburse exactly what was lost? The reply was: accurate lists of every object, its condition preferably with a photograph as well as original sales slips for major appliances as well as the dates of purchase. My colleague went into another room and returned with a large cardboard box; he opened it and produced folders for each room of his house in Texas with photos of each item along with sales slips for most of them.
The adjustor was astounded; he reported that he had never seen such set of documents and promptly covered the loss in full.

I also suspect that my colleague could provide any assignment, test or writing topics for any class that he had ever taught. He is, without question, the most organized person I know.

All this is preface to the fact that my wife handed me a stack of mimeographed pages today; she had found them in an old file cabinet she was emptying. I quickly glanced through them realizing immediately that they were from the chairman of the English Department where I had my first full-time teaching job in 1965 - 1967. As I worked through the stack I saw agendas of English Department meetings, proposals for and Honors program, curricular redesigns and, best of all, a four page document entitled Some Comments on General Education -- 3 October 1964

The date is important because it is some months BEFORE I had accepted a teaching position at Millikin University. The date is six years before the founding of Stockton and my involvement as the first Dean of General Studies.

I quickly read the four pages and realized that what I held in my hands was an document antecedent to the thinking about general education that had so occupied me for 15 months between July 1970 and September 1971 when the College opened.

I have mentioned here recently what the influence of Wes Tilley was on me when he was my first Chairman at Millikin in 1965 and, subsequently, here at Stockton when he was the first VP of Academic Affairs. He mentored me in all sorts of ways -- pedagogically, politically, culturally -- as a new, young, almost Ph.D. teacher.

One of the primary topics of our almost constant discussions was general education. The idea of General Studies at Stockton was a compilation of Wes Tilley's ideas (precisely expressed in the 1964 document) and my very early ideas about how to make the whole thing work.

The germs of what we eventually created at Stockton vis-a-vis General Studies are in the 1964 document. It is those four pages I want to outline here.

The document contains nine "comments" suggesting a basic general education theory as well as practice for a college (specifically Millikin but meant also for wider communities). It covers the need for choice, advising principles, instructor effectiveness and the design of inter-disciplinary courses. The center of the argument discusses the content of inter-disciplinary courses and how a teacher would, necessarily, teach in such courses. Needless to say, teaching in an inter-disciplinary course was, Tilley argues, radically different from teaching in a major/disciplinary course.

The specifics.

At the heart of everything Wes Tilley thought about was "choice". He devoutly believed that without choice not much learning took place. His writings at Stockton -- the Academic Working Papers, Goals at Stockton (both of these have been discussed and analyzed extensively here), and other memos -- consistently argue for providing choice, challenging choice, encouraging choice and learning through choice.

In this document, Comment 1 states: Students usually profit more from academic requirements if, within the requirements, they are permitted to make some choices for themselves. I hope we can offer every freshman first a choice between disciplinary and inter-disciplinary courses; second, some choices among courses of either kind.

Numbering this 1 clearly shows the centrality of the idea.

Students, he argues, cannot make good and informed choices unless they have guidance -- from an advisor. Thus, his second comment states: In advising a student, it is helpful to keep in mind that he may have no clear idea of the nature of an inter-disciplinary course. He should be discouraged from choosing such a course merely because he does not like the disciplinary courses that he would otherwise be required to take, The students who seem to do best in inter-disciplinary courses are (1) the more intelligent, and (2) those with the wider range of interests. Those who do best in disciplinary courses are (1) older students, and (2) those with the more clearly defined goals and predilections.
 

While we might find Tilley's insistence that intelligent students do better in inter-disciplinary courses troubling, he would most likely counter that it takes a particular and broad view of the self and the world to appreciate the range of ideas in an truly inter-disciplinary course.

If students need choice, instructors need to teach what they are interested in. Tilley states in the third comment: Instructors are most effective when they teach the kinds of courses they like to teach. It would be essential to a sound program of general education that it permit each faculty member to teach disciplinary or inter-disciplinary courses as he preferred.

This seems fundamental but only because at Stockton faculty have the freedom to choose which courses they will teach -- especially in the General Studies curriculum. This is not true at other, more traditional institutions where beginning faculty are told what they are to teach. In such institutions, a departmental syllabus is quite common.

Tilley then turns his attention to what an inter-disciplinary course is, how it is structured and what some possible courses might look like.

Here are the next three comments (Numbers 4, 5, 6): It is important to keep in mind, when devising inter-disciplinary courses, that they can more easily combine materials than methods: in a course combining historical, philosophical, and literary works, there is likely to be some sacrifice of two disciplines, so that what emerges will be either a history course with literary and philosophical illustrations, a literature course in which history and philosophy figure as types of literature, or a philosophy course in which literary and historical works are examined for their ideas, (Even when the materials are combined by a committee. the different kinds of courses will be determined by the disciplines of the various instructors.)

5. There has been a tendency in some institutions to try to decide the content of  interdisciplinary courses by committees, as if once the contents were decided, everyone could teach the same course; This procedure handicaps the teacher of an interdisciplinary course so badly, it is hard to see why anyone would support  it, unless he wanted the course not to succeed. It should be recognized that no one teaches well who does not feel able to devise his own courses, or free to change  them as his training, his interests. and the nature of particular classes seem to indicate he should.

6. From these remarks it will be clear that I do not wish to restrict the teacher of an lnter-disciplinary course in any unnecessary way -- and that, further. I do not believe that a teacher should be any less free to determine the nature of an inter-disciplinary course than of a disciplinary one. What form, then, should inter-disciplinary course offerings take at Millikin?

Finally, in the final comment, Tilley argues for an honest “ignorance” on the part of the faculty teaching an inter-disciplinary course. This “ignorance” is a fact because no faculty can master two different disciplines so it is best to admit this up-front and then use the occasion as an opportunity for both the faculty and the students to learn. Here is what Tilley says: Pedagogically, the main difference between inter-disciplinary courses and disciplinary ones is that on inter-disciplinary course, calling as it does upon a variety 
of disciplines, will not permit on instructor to take the role of master-disciplinarian. He must necessarily confess his ignorance of much that pertains to the
 materials under examination and enter into something like a Socratic relationship 
with his students. Teachers who do not wish to teach in this way, or who are
 inclined to regard regular inter-changes between instructor and students as mere conversation, or as “a pooling of ignorance” probably should not teach inter-disciplinary courses. The instructor of an inter-disciplinary course should be chosen, not for his knowledge of, say, the novel, or of Victorian literature, but for his 
general knowledge, his interest in broad questions, and his ability to carry on a 
reasoned dialogue with his students. These remarks do not necessarily prescribe
 “discussion” technique of teaching: they suggest the attitude of a good inter-disciplinary instructor toward his materials and his students. He may talk most of the time or he may not: but when he does talk, he expresses the results, not of specialized training and research, but broad learning and a reasoned examination of the materials in the course.

I want, now, to turn to how these ideas have manifested themselves in Stockton’s approach to general education. Tilley’s comments contain the minimal but central ideas that he – and, then, I – implemented in our General Studies curriculum.

First of all, I was a clear as Tilley is about the need for choice in course selection. It is as central to my thinking as it was to his. I originally placed no restrictions on the selection of GS courses; it was a smorgasbord of possibilities. I did create minimal categories but, primarily, as an administrative means of identifying course content; it was never – at that point – a distribution requirement. These came later.

Choice at Stockton meant – as it meant to Tilley – someone to guide those choices; in our case, that person was the Preceptor. The Preceptor was central to the process of choosing. Her task was to help the student – using Socratic questioning – to identify interests which would lead to informed choice of course.

The third leg of this stool was the instructor. Teaching in the General Studies curriculum was a contractual obligation. Each faculty was to teach two courses per academic year in GS. I assumed at the beginning that the best GS courses would be, somehow, inter-disciplinary.

For example, in the interview process with new candidates, I would ask what courses they might like to teach in GS. Usually, the response would be conservative. Thus, a sociologist almost always replied with a course very much like SOC 101. I would then counter by stating some of the ways a GS course might be created and structured. The example I would give was a course that I have always wanted to teach. I called it “1381”. This course, centered on one year, would include literature (The Canterbury Tales), history (The Peasants Revolt), politics (The Deposing of Richard II), art (Building Westminster Abbey) and any other cultural material I could find that occurred in 1381.

Almost always, the candidate would immediately see that Stockton was no usual place, that we not only desired but required new ideas and that I was eager to hear about any course they had up their sleeves. Indeed, almost all actually had such courses up their sleeves but weren’t sure I would welcome them.

From this point in the conversation, the faculty candidate and I spoke the same tongue and could actually design workable GS courses in my office. These discussions were exhilarating to both of us.

Faculty who could not get outside of their disciplinary box did not get positive references from me. Certain disciplines seemed to be harder to shed than others. As Tilley argues, these faculty should not teach inter-disciplinary courses.

I am amazed that this unimpressive mimeographed document has survived two moves of my family, 50 years of passing time, to end up in an old file cabinet on my front porch. Without it, we would still understand Tilley’s and my initial ideas about General Studies. With it, however, it is clear that this cluster of ideas is much older than what we have and that those ideas are directly traceable to this document.

I stand on shoulders far greater than mine.

Monday, December 20, 2010

On Being Impractical - Walls, Ticket-takers and Kings

Among all of the crises we face each day, the crisis in and about the Humanities is surely way down on the list. In an absolute sense, if there was a crisis in the Humanities, it’s one where no lives are lost, no financial empires fall and no moral fibre is weakened. Yet, in our lives, jobs have been lost, people have been changed, potentials haven’t been realized and the future has been affected. There seems, then, to be a disconnect between all that comes under the word “Humanities” and our lives.

The problem is that, as Americans, we think we believe in the practical; we say “It’s good if it is practical”. We think we believe this but we don’t, of course.

For example, there is nothing practical when Americans spend $166 billion a year on alcohol, $157 billion on smoking, $110 billion on illicit drugs, $107 billion on overeating and $40 billion on gambling. These astonishing figures not only include the actual cost of the addiction but also the cost of treatment.

These are hardly “practical” values. Their effect is momentary pleasure and, ultimately, pain.

So, we argue that we see no value in engaging in the arts or the humanities. When school budgets are cut in America, the art and music classes go first. Others quickly follow.

The idea that anything connected with the Humanities must have practical value – and if it doesn’t we invent it – can be shown from an experience I had when I was in college, I was required to take either art or music appreciation. When I asked my advisor why these two courses – I was an English major and he was a Physics teacher – I was informed quite abruptly that those sorts of courses were “good for you” and would “improve your life.” I learned, of course, that this was simply claptrap.

Strangely, we don’t make the same arguments about science courses. I assume that only hard-core math or physics teachers would ever say that a course in Calculus is “good for you” or that a course in Physics at the Atomic Level will “improve your life”!

I want to suggest, then, that for the purposes of these remarks we abandon the idea that the humanities have any "practical" value and, instead, concentrate on the clear values – even if they are impractical -- that they do provide.

What values, then, DO the Humanities give us? (Parenthetically, the idea that they give us values is itself problematic. “Giving us value” implies that we can measure those values. We can perform such measurements in the sciences. If a scientist invents a new compound, one of the first results is to estimate what and how much value will be returned on the investment. This, I believe, is impossible in the humanities and when it is done, it returns false data. How, for example, could I possibly numerically measure how or whether a Shakespearean play might have meaning to one of my students?)

Without trying to measure the impact or value of the humanities we can – and many have – suggest broad ways that the arts and humanities can be important in our lives. Because they offer these insights, they should be regarded as significant and, thus, worthy of support.

My closest friend – Professor Wendel White – recently sent me a document written in 1964 which was the result of a national study of the role of the humanities. I think he sent it to me knowing how desperately I have been struggling with this speech and because the conclusions in the document were current and important when we founded the College. I would like to believe that these ideas can still be found at Stockton and can be seen in the curricula, in our assumptions about students, in the mission of the College and even in the design of the early buildings. More, perhaps, on this later.

The document concludes with the following observations:

  1.  America needs a national ideal for which to strive; the Humanities can provide it.
  2.  Our democracy demands wisdom from its citizens; the humanities can offer it.
  3.  While we believe that we are a nation of materialists, the humanities consistently tell us we are not.
  4.  World leadership cannot merely be about superior force, vast wealth or dominating technologies; it must be about leadership based on elements of the spirit.
  5.  Americans have enormous amounts of leisure time and the humanities can make this time more significant.

These are all laudable and critical goals. Even though they were written 50 years ago, I have no trouble agreeing and supporting them.

But, the Humanities are only secondarily about democracy, the nation and the world. For me, the Humanities are about us – individual humans trying to understand who we are, what we are capable of and why we are here. These, too, are laudable and critical goals.

I want to spend the rest of our time together telling you about how I personally see the critical importance of the Humanities and giving you examples of my experiences teaching them for 40 years.

First of all, and I don’t want to be blasphemous here, but teaching is a kind of religion to me and it has one commandment – strive to find out what it means to be human. I devoutly believe that humans and, therefore, human life have meaning. It is my task to convince students of this and to help them pull the meaning from literary life and, by extension, expose the meaning of their lives as well. We don’t, therefore, read just for meaning; we read for us.

You and I – the “us” I just mentioned – live – at Stockton-- in a physical and intellectual environment steeped in Humanistic values. They are terribly practical here and, I submit, essential to a meaningful life. I cannot imagine Stockton without them. Let me see if I can explain.

You may have noticed, if you have been here long, that the college is constructed out of metal panels and that those panels can be changed at any time. Every wall throughout the older buildings can be taken down and raised again in a different configuration. While this made the original construction easier, it also made it possible – unlike traditional buildings where walls cannot be moved – for the building to match human needs. If we decided that we needed smaller classrooms, we could partition off a larger room into smaller rooms. Simple. Human needs should change buildings.

Those who created the College (I among them) were also convinced that privilege was a detriment to learning; inequalities caused class resentments and we can’t learn if we feel suppressed and unheard. Perhaps you haven’t noticed but there are no faculty parking lots, no faculty dining rooms or faculty lounges. Students routinely call me by my first name; Doctor and Professor are seldom heard. When I was an undergraduate, I saw the President twice in four years and I wouldn’t have thought about trying to meet with him. Our President can be seen everywhere on campus and will chat with you if his advice is needed.

Perhaps the most important of these Humanistic values here at Stockton is choice. Stockton students have an enormous range of choices compared to other institutions. You can choose classes, can choose which days of the week to be on campus, can choose preceptors, where to eat, where to park and even what to wear. When I was an undergraduate, all men wore sports coats and ties, women wore dresses, I had almost no choices of classes, when I would be on campus, where I would park or where I would eat.

The choices you have here may not seem important but let me assure you that they are. Choice was a fundamental value when we founded the College; our early documents are full of discussions about the need for choice and how having choices will better prepare you for your lives when you leave the College.

My point is that values that center on the human CAN BE practical, are democratic and allow us all to learn about ourselves in powerful ways
I want to close with some comments about a short story and a tragedy; both illustrate powerfully “what it means to be human”.

One of my favorite texts is a short story by Bernard Malamud called Idiots First. In this story a father (Mendel) has a retarded son (Isaac) and he is desperately trying to find someone who will take care of his son after his death. You see, he has been visited by Death (Ginzburg) and was told that he has just a few hours to live. Mendel visits three friends – a pawnbroker, a rich man and a rabbi – begging each to take his son and care for him. All refuse.

Finally, Mendel decides to send his son by train to California to his brother who will, indeed, care for Isaac. The problem is: will he get him on the train before Death appears? After much frustration they arrive at the train station but Death is there – as a ticket-taker -- blocking their way. The train is close by and ready to leave but Death will not let Mendel and Isaac pass. I quote Malamud:

Mendel, in a burst of rage, grabs Death and says: You dog you.” Mendel lunged at Ginzsburg’s throat and began to choke. “You Bastard, don’t you understand what it means human?

Ginzburg is unrelenting but at the moment of Mendel’s death, Malamud writes: Clinging to Ginsburg in his last agony, Mendel saw reflected in the ticket collector’s eyes the depth of his terror. But he saw that Ginsburg, staring at himself in Mendel’s eyes, saw mirrored in them the extent of his own awful wrath. He beheld a shimmering, starry, blinding light that produced darkness.

Death understands at that moment what it means to be human and the awful power being human has to accept and forgive and also to resist. This is what the humanities offer us – the most profound insights into what it means to be human.

The tragedy I want to mention is Shakespeare’s King Lear -- a play with which I have wrestled for 40 years because it seems to me that this play – as difficult and as terrifying as it is – also offers some final, profound insights into what it means to be human.

Shakespeare wrote The Tragedy of King Lear sometime between 1603 and 1606. It is one of his last plays and is, arguably, his greatest work. The plot is fairly simple. Lear, at the beginning, is old and to prevent civil strife among his daughters after his death, offers to divide the kingdom for each daughter on the basis of how much they love him. The eldest two of his daughters declare their love; the youngest cannot and so is banished.

Lear, who has arranged to spend long periods of time with each daughter, is rejected by both and is driven from safety into the wilderness. There he has periods of madness blaming his two daughters for his fate. Eventually, in the depths of insanity, he is rescued by the invasion of his youngest daughter coming to save him. His sanity returns but in the final terrifying scene his youngest daughter dies just before he does.

All tragic heroes – either by their own arrogance or by others’ power – abandon family, responsibility and culture. They reject being connected in favor of the isolation of their pride.

If the play was a comedy, Lear would start being isolated and disconnected and end up integrated into a large community. But, of course, the play isn’t a comedy. Lear must experience isolation, loss, disconnection as a King so he can learn the value of the Human. Ironically, being a Human is exactly what he has forgotten and, yet, what he thinks he has an abundance of. The early Lear insists that he is gracious, generous, tolerant – all human traits – but, in fact, he is petty, rash and ignorant of his situation. It is that humanness that he must learn.

He also utterly rejects failure and error. It is, he asserts again and again, his daughters’ ingratitude (they are, by the way, Shakespeare’s finest harpies) that is the cause of his fall. His errors, misjudgments and blindness to the Truth cause him to falter but he maintains his innocence about such failures until almost the end.

In addition, he cannot imagine that he might be wrong because to do so would, he believes, destroy himself. He is safe in the present and demands that it continue without change. As he is abandoned by his daughters, he – more importantly, abandons Self and, finally, abandons Reason – the one trait that signifies our humanness.

Lear’s fall is not the result of being too human but of being too little human. As King he has forgotten that rule long before the play opens. If he is to come to an understanding of his condition, he must loose himself to gain himself. As all good LITT majors know: you’ve got to go down to go up.

The terror for the tragic hero – and, by extension, for us -- is explained by Lear’s experiences. We are afraid that we will loose ourselves in trying to preserve ourselves. Lear, in the middle of the play, begins to understand this though he cannot bring himself to accept it. What if, in fighting the Human , we become inhuman?

The fact is we need other humans, we need to recognize that in this society where error and failure are considered almost sinful, accepting them aids us in becoming more human. We also need not to be afraid – as we certainly are these days – of what we don’t know, of what we can’t understand, of what we haven’t experienced. We need to see that fear will keep us from becoming the humans we need to be. This is what I try to teach, this is what literature teaches and it is what the Humanities teach.

Lear does not understand what it means to be human. He rejects the human as inadequate, inappropriate, faltering, error-prone and ridiculous. But finally he sees being human as transcendent, powerful, absolutely capable and, ultimately, loving.

Ah, there it is! At the center of being human when we are least deserving of that word, the possibility of love is offered. Being human is to love and to be worthy of love. How simple and how profound.

[These remarks were delivered at the 2010 Graduation Ceremony of Richard Stockton College of New Jersey on December 19, 2010]

Thursday, December 16, 2010

Advising is Teaching II

My response to Ken's item #6:

As Ken notes, in the early days of the college precepting was considered teaching and there was some workload credit given for it. It was supposed to be more significant than the kind of advising we now do. Yet, while there may have been considerable opportunity for providing the student with a unique experience, one wonders, again, whether this was felt by all students equally. The freshman would have gained a great deal more from the precepting experience than the transfer student. But, perhaps we should say, that was the benefit of coming to Stockton straight away and not stopping at a community college for two years. Perhaps this needs further articulation, as we endeavor to make it clear to the transfer student what they need to accomplish at Stockton – and it needs to be part of a strong Transfer Seminar program.

Isn’t it interesting that we have a freshman seminar and a freshman year experience, but really do not have the same thing for transfer students. What is the reason for this? – It is about retention and engaging students immediately so that they don’t leave and go to another institution. And these things work well. We don’t worry about transfer students so much, because they will be taking the fastest route through the college and it is unlikely that they will leave us. No worry – no services!

But it is nonetheless true that, from the perspective of inculcating values, it is perhaps more important to reach the transfer student than the freshman. The latter has a longer period in which to imbibe the spirit of the college; he or she has a greater opportunity to experiment; heck, he or she gets his or her own freshman seminar! By the time they reach their junior year, we hope that they have experienced our G courses, and that they have been taught to question and articulate their own ideas. Meanwhile, the transfer student is experiencing a much more traditional education – a continuation in many respects of the approaches he or she was encumbered with in high school. Listen and repeat, listen and repeat; know facts, don’t think about interpretations. We only get the transfer students at Stockton for two to three years – perhaps we should spend more energy trying to help them to more quickly learn what we think college should be all about.

But I digress. An extreme understatement, since I am supposed to be talking about Precepting. So let’s find our way back, if we can –

It seems to me that precepting is more important than we give it credit for being. We have shrunk it down to advising for the major, and we assume that all students understand what these majors are and how they should achieve success in them. We have created a Banner system that allows students to go through their careers advising themselves, more or less. Where precepting used to be compensated, there is now no support for faculty who do the job well. We talk about advising being teaching – but the bottom line is that we pay for teaching while we don’t pay for advising. What do we expect?

Even if we now advise, where we might have precepted before – and we might want to consider the Wilsonian and Princetonian origin of the latter term and therefore its potential elitism – we should be endeavoring to build an advising system that is course and workload based. I only have the haziest notion of how this might be accomplished at the moment, but I think we need to tie it more firmly into the curriculum. Since the majority of our students are transfers and since they are more program based than the four-year students (and given that the four-year students will have received a mentoring through the freshman seminar system), we should perhaps privilege the transfers in our thinking and tie to each major an advising course that begins in the second year and is linked to the capstone courses (e.g. the thesis). I worry that we may lose some interdisciplinarity here, but if we get a robust Bachelor of Interdisciplinary Studies, located in the office of advising, we could perhaps revive the whole advising process at the college.

That’s my second plug in one night for this new/old Stockton degree.

Wednesday, December 15, 2010

The Chosen Ones

This is the response to Ken's item # 5

If the founders of the college intended to provide students with choice once they got to Stockton, it is still must be recognized as a characteristic of the institution. Many freshmen come to the college without having chosen a major and they choose only after having taken many different courses, including a few in General Studies. The flexibility of the curriculum is one of its strongest features and makes it unique in the academy.

Where this is not less true, however, and where it may well not have been such a feature of the college is with regard to transfer students. These students, at least those who have the Associates degree, have had two years already to decide what they will major in. By the time they arrive at Stockton they have decided and they take the fastest route through the college they can find. This must have been the case for transfer students in the early years as well. Such choice, then, has been a privilege shared by those who come to the college soon after the completion of their high school careers. Ironically the complexity of the curriculum, which almost requires experimentation for the freshman, has the potential to be a straight-jacket for the transfer student.

There may be some difference between now and what occurred during the college's early days, however, with regard to fact that where choice exists it is most likely that decisions will not occur in conjunction with the advising or precepting process. Indeed, advising is most frequently something that occurs primarily after choices have been made, and the advisor is now someone who understands the intricacies of a particular major, rather than someone who provides guidance about the college and beyond. The student is more likely to decide on a major based upon success – and, somewhat relatedly, based upon the course that he or she liked and the teacher who inspired them.

There is no doubt that the college has become more discipline oriented. Where choice exists it is between majors, even if there are interdisciplinary routes into each one and a multiplicity of offerings for students to savor beyond the major that they decide upon. I would suggest that one reason for this is found in the decline of the LIBA -- the Liberal Arts -- degree. This started out as a major that allowed students to determine what their degree should look like. Through a precepting process they would begin to determine the courses they needed to take to achieve their objectives. In some instances, a student attempted to work in an area where there was no major being offered at the college; in others, the student fashioned a degree from a wide array of disciplinary and interdisciplinary offerings that they felt they could justify to the faculty as worthy of a degree. This was choice taken to its highest level.

The trouble was that it died -- to all intents and purposes. It became a cadillac (rolls royce, even) degree that very few Stockton students were considered able to accomplish -- an un-Stocktonian notion if ever there was one. If only three or four people per year were taking this path to the BA then it could hardly be said to exist as a Stockton degree.

Fortunately, I believe we are close to returning to our roots and establishing a degree that will accomplish what the LIBA did in the early years. We have been working hard to establish a BAIS degree -- a Bachelor of Interdisciplinary Studies. This will return choice and flexibility to the curriculum; it will allow those who are not meeting the requirements of a particular major to create something different; it will allow those who have left and been stuck a few credits from a degree to return and achieve what they couldn't accomplish years ago; it will cater to the non-traditional student thereby allowing many new groups of people to experience the wonders of a Stockton education.

Simply put, education is not about catering to the chosen ones; each individual should have choice, and each student should feel that he or she is able to choose their own route to the goal he or she is striving to reach. That should be Stockton's mission -- to provide that opportunity for the people of Southern New Jersey.

Planned Serendipity

This is my response to Ken's point number 4 - regarding offices.

The issue of scattered offices has been much talked about because of the “decanting” that is about to occur as we open the new Campus Center. With the new building housing departments that were previously spread out over the main spine there will be considerable space opening up. As such, the immediate question is how should this be filled and on the basis of what set of principles. Should we make it convenient for students and have all school offices together? Should we make each school coherent so that faculty members are clustered around their school office – with each school having its own wing? Or should we do things in a more haphazard fashion, more in line with how they were organized in the past?

Each of these plans has been considered, and certainly the first two have been rejected in part because they don’t fit with the college’s historical use of space. What represents convenience from the perspective of the student is something that is hard to determine, so the idea of using this as an organizing principle is perhaps of limited utility. One-stop shopping was strong in the 1990s, and this idea largely shapes the thinking behind the Campus Center, but using it throughout the college (i.e., beyond the Center) might be going to unnecessary extremes – unnecessary because students gather information on the computer and do much of the work they need to do on-line. Having all the school offices together might only lead to considerable congestion and frustration as everyone would be “living” and working on top of each other.

Making each school a coherent space with its own wing has numerous problems, one of which is that it goes against the founding ethos described by Ken in his piece. We do lose something when we divide into silos based upon disciplines or a cluster thereof. Stockton through its curriculum and through its interaction of people from different academic locales is a place where serendipity exists more, I believe, than elsewhere. This has been my experience at any rate.

But the original planners did not believe things would be simply haphazard – they thought that there would be possibilities for development in accordance with changing pedagogical needs, or changes occurring in the curriculum. There are reasons to put PSYC labs together, just as there are reasons to put art studios next to each other, and music practice rooms in the same area. So, as the decanting occurs, there will be some organization of the space that allows the space to be used in ways that are functional to different programs or schools. However, there will be limits to this, and the limits will be determined as much as anything by the power of property. Faculty are spread all over the main building; they are comfortable where they are (in most instances); they will not be willing to give up their spaces at the command of an administration that wants to rationalize the use of its space.

Once bureaucracies get established they don’t disappear; once space gets claimed, the manner in which it has been parceled out will be hard to change. This is a good thing.

Sofa So Good

This is my response to Ken's Point number 3 -- regarding chairs.

So we don’t have chairs. Is this a big deal? Yes and no! Yes, because it really is a good thing that we don’t have multiple chairs of departments who have the ability to parcel out resources and give differential pay to people. I remember one situation I faced at another institution where the chair of the department determined what pay one received when one was hired. I learned, much to my consternation and resentment (at the time), that I was hired at a salary lower than someone hired after me with fewer qualifications. It didn’t make me feel good about the place, and if that becomes the mode of operation throughout an institution it is not a recipe for creating good feeling! So it is a big deal that we haven’t created this kind of college with strong departments and autonomous chairs.

But wait! Such situations prevail largely at the big universities where there are departments (e.g., of history, language, and literature) that are sizeable indeed. Each one of the departments might be roughly a third as large as a school at Stockton. So one might suggest that our schools with their deans are comparable to departments with chairs elsewhere.

So a number of points come to mind. If we moved from coordinators to chairs, it might only mean a change in nomenclature – one that makes us more comprehensible to outsiders – rather something more significant. Having a chair or six of seven people would mean that the person was still someone with limited power. Not much to worry about there – a pretty pathetic fiefdom even on its best day! Each program would still probably rotate their chairs in the same way that they rotate coordinators. The latter are elected and so one could have someone securing support and maintaining this position, but one doesn’t because the rewards are not great. This probably wouldn’t change with chairs being created.

Also, we are a union shop. Salaries are pretty much decided by external forces and all kinds of procedures are put in place that even a dean sometimes has less power and possibly less prestige than a chair of a large university department. This wouldn’t change with the advent of chairs – whether or not someone brought a Napoleon complex or some other megalomaniacal inclination to the position.

All that said, I think keeping coordinators is a good thing, because it does speak to the uniqueness of the college. We are made up of schools and these schools do bring into connection different programs, which if they were called departments headed by chairs might be more inclined to become increasingly discipline centered. I think for many years as a member of the history program I would have gone along with such a move and would have wanted to create a very strong history department; but now I think some strength to that program results from it being nestled in a school of arts and humanities, and that its members teach general studies, and so forth. There is a liberation in this for members of the program, one that gives them an institutional endorsement of difference and innovation that other historians do not experience at other universities.

A Modal Construction

Here is my response to Ken's Number 2.

Modular was forward looking back in 1971, and it was, as Ken notes, ahead of its time. It was flexible. I like this approach and it appeals to my own Quaker sensibility, which I think tends to highlight the beauty in function, rather than simply the beauty in appearance. It also gestures to a postmodern sensibility, one that allows for multiple entry points all of equal importance. There are many ways through college and each student should find his or her own way, the construction seems to say; this is a different sensibility from that at many colleges, where students find themselves consigned to different buildings, each with its own overbearing entry point. "You shall not pass, until you know the code – you need to learn the language of education before we will include you," the entry points seem to whisper. [I am reminded of a character in James Baldwin’s Go Tell it On the Mountain, who, standing outside the New York Public Library, is somewhat intimidated by it as it is so alien to his experience.] Stockton, architecturally speaking has said – you are welcome here, whichever way you choose to come to us, whatever experience you bring – we will take you where we find you, and we will take you to new places.

And the main building has served Stockton very well. It has been an anchor, one that has frequently changed within as new needs have arisen. With some of the newer buildings nestled around the edges – Big Blue (or the Blauhaus, as I call it), West Quad, and the Arts & Science Building (a Michael Graves design of some note) – the main building(s) has dominated the college and helped influenced how we have developed.

In this regard, the newest building (the Campus Cener) has been a considerable departure. Running almost the length of the old spine and almost doubling the square footage available to us, this building promises to be transformative. Philosophically it speaks a different language – it has an entrance and it will provide different kinds of narratives for the students immediately. But do not despair, my Quaker brethren! The transformation will be there in terms of the availability of space on the campus, I believe, but it may not alter our overall sensibility. The fact is that we may all be more sophisticated now than we were in 1971; we can read and use buildings against the grain. Moreover, colleges are now as much nestled in the mind as they are in the infrastructure. The beauty of the building will be significant, but entry-ways to the college will still be there in abundance – mainly found on the computer screen. Lastly, the old spine will serve us well again – and will continue to do so in the future. It will still provide us ways of creating new spaces in accordance with changing pedagogical needs, and we will continue to adjust into the future as new buildings come on line – just as happened when West Quad and Arts and Sciences were built.

The Grass is Greener on the Other Side

Here is the first of my responses to Ken's Ten Things we all should know...

The original conception of the college was a fine one indeed. It would have been wonderful to have the college planted with native plants and grasses found in the Pine Barrens. Had this been done from the outset then I believe a different aesthetic could have been established and might even have been award winning.

I would strongly encourage the college now experiment in this area, committing itself to making a gradual shift over to this plan, maybe making a commitment to converting a certain amount of square footage of the grounds to these alternative plantings over a period of years.

The reason that this should be a gradual process, I think, is that we are competing with other colleges who, like ourselves, cater to people who have a certain aesthetic. This is how a college should look – lots of lawns on which gentlefolk might have wonderful tea parties! But challenging this aesthetic, and announcing that we are going on an alternate route, could work to our advantage. We could get national attention for the college if we made a grand announcement that by a certain date we would have removed grass from the college (except on the athletic fields). If we lead, others may follow, and we could even have this named the Stockton, or South Jersey, aesthetic.

Of course, how we would handle golf courses (at the newly acquired Seaview Hotel) in such a case (even though the athletic exception was in place) would be an open question!

A final point: it would be worth actually determining how much of the campus is devoted to green lawns, and how we compare with other colleges in this regard. Looking around the campus I am struck by the fact that we have less terrain devoted to grass than many of the colleges with which I am familiar. If this impression actually reflects reality, it would be worth considering whether or not this is a result of the original vision being put in place and perhaps having an impact on what we did over the years.

Tuesday, December 7, 2010

10 Things Everyone Should Know About the Early College

In my judgment one of the sad facts about the College is that we have not passed on the early culture or, at least, the best parts of that early culture. Because we haven’t done so, faculty joining the College from the mid-1980s until today have had to “invent” a culture and, as might be expected, that culture reflects graduate experience at major universities.

Thus, there is a reason for us early folk – those who came here at the beginning and into the 1970s – sensing that we are more like those major universities each day.

Let me hasten to add that some of the ideas we had when the College opened were not good ones. Perhaps the best example, was the idea that we would not have a remedial writing program here; instead, each faculty would teach writing in the context of their courses. In a sense we would not have a “writing problem” because all of us had a writing problem and we would deal with it individually.

All of this made sense in the months before we opened but, in practice, and given the types of students who came here, it was a bad idea. By 1975 we had a full-blown writing program.

Still many of our ideas were good ones; at least I thought so then and still do. It is those ideas that haven’t been passed on and, thus, few faculty know about them today. I hope in this brief listing of the 10 things everyone should know about to, at the very least, suggest that there are reasons why we are the way we are.

Finally, in case you are wondering why some of the ideas are still not part of our culture, I blame the early faculty. A few simply did not accept the innovations we had put in place and wanted to replicate their graduate experience.

Grass

The original plan for the College was to use grass only on athletic fields. The campus was supposed to have been planted with native plants and grasses found in the Pine Barrens. In a recent email exchange with Richard Schwartz – the first College Planner – he confirmed this plan.

Had we followed the original plan, we would not now have constant mowing – usually outside my classroom windows while I am teaching – and the resultant noise and pollution. I am uncertain why we moved so quickly to planting grass but it was everywhere around the original buildings by 1974.

Modular Construction

Given the pervasive modular construction of public (and private) buildings today, the fact that the College is constructed of modular metal panels comes as no surprise. In 1971, however, using them here was noteworthy if not unique.

First of all, the buildings were designed using a “5 foot open module”. This means that anything inside the building can be changed easily. It also means that the metal used to construct the buildings was available in standard sizes; comparatively little cutting or welding was necessary thus speeding the construction process.

But there was another reason – a more subtle one – for modularity. As Richard Schwartz describes it:

….the physical plan had to meet the educational criteria, in both site and building development. Stockton’s educational plan was based on academic divisions rather than traditional departments. Therefore individual buildings for departments were not considered, and all of the building units were designed to be part of one continuous facility, with each multi-use wing or pod, connected to a central spine or gallery.

This means that our buildings can respond quickly to changes in pedagogical design and purposes. The Founders envisioned an institution that would change its curricular direction as needed and do so quickly. For example, as computer technology advanced, the College could construct labs in a variety of configurations. No one department or division had control over space as is so often the case in older institutions.

An even better example would be the open science lab concept which the College started with in 1971. This idea was very new – as far as I know it was only used at one other college in the US;  there would be one big room for all science labs. A chemistry class might meet there in the morning and in the afternoon a physics class might use it. Each class could set up the lab space needed by moving lab tables and by plugging into gas/electric/water receptacles in the floor.

It sounded wonderful but, unfortunately, it didn’t work in practice. There were safety concerns, some experiments had to be left for long periods of time, equipment storage became a major problem and setting up took time out of the class.

Finally, the overall College design had a “street” (commonly called the Gallery) with classroom wings off from that. This street would be a place to meet, buy things, eat and commune. It would remain but all other buildings inside could be shaped according to academic needs.

No Chairs

There is a simple reason why the institution has no departments and departmental chairs; the Founders had had bad experiences with them. Each of us had had chairs – in the 1960s they had both budget and hiring/firing power – who abused their power. We openly sought for other ways of organizing faculty. We were, of course, not the first college to experiment with not having department chairs but we were the first in New Jersey.

Basically, we thought chairs could undemocratically influence the pedagogy, the level of faculty competence, would exacerbate class differences to control and would favor some faculty over others. We had real-life experiences to confirm these fears.

By creating elected co-ordinators we could produce a rather powerless office in which all members of a program would serve, we could instill in programs a democratic decision making process, we would eliminate favoritism and rank differences by insisting that all faculty work together for the common good. At the same time we shifted power up to the dean’s level to whom we gave budget and hiring/firing power.

It seems to me that recent suggestions to change this arrangement to Department chairs would vastly move the College into the problems we worked so hard to avoid. Some programs at the College already act like departments by allowing the co-ordinator to make unrestricted and un-reviewed decisions. That is never tolerated in other programs who see the value in the original arrangement.

Scattered Offices

The recent wondering about why faculty offices were not clustered around disciplines – as they are at other colleges – almost convinced me to write a general note to the faculty explaining why. Again, it was not an accident.

The Founders’ thinking was that the natural tendency for faculty is to group by discipline (or by the closest distance to mail and copy machines). Given our insistence about innovation and change, we decided that we would have “scattered offices” where faculty would be grouped by the variety of disciplines and not by one. Thus, in my first faculty office in H-Wing there was a senior psychologist next to me with a nurse on the other side. Across the hall, was a real estate expert, a very young mathematician and the nearest LITT person was well down the hallway.

I have always relished the many discussions – and a few arguments – that took place as we shared our perspectives on classroom problems, administrative actions and student silliness. More importantly, we found a community of folks whose similarities vastly outweighed their few differences.

In spite of the distances that faculty might have to walk to get mail or make copies, I suggest that this is a practice worthy of strong opposition whenever someone who doesn’t understand attempts to change it.

Choice

When I was an undergraduate in the early 1960s, I had two choices – Music Appreciation or Art Appreciation – in four years. The rest of the courses I took both in the English Department and in general education were chosen for me on a mimeographed piece of paper. The Founders – once again – were determined to give students as many choices as possible. Also, again, we didn’t invent this idea; it was very current in the new colleges that were popping up almost every year between 1965 and 1975. One other factor, at least, was an influence as well. Students had just been allowed to drink at 18 and were going off to Viet Nam to fight. Our thinking was that if they could drink and risk dying for us, they could certainly choose among a panoply of courses.

Choice was critical for the General Studies course offerings. In the programs, we left it up to those trained in the discipline to determine which courses students needed and in which sequence.

We never kidded ourselves, however, that students would arrive at the College prepared to make intelligent choices. Thus, teaching students how to choose was a central requirement for faculty preceptors. We thought that – through questions and discussion – students could be guided to identify their interests, their goals and their abilities and from those could be guided into appropriate choices.

Precepting Was Teaching

For the Founders, it followed, therefore, that precepting was a critical and central activity and should be part of the faculty load. We envisioned preceptors seeing their students whenever there was a need; faculty would be available to assist students in whatever issues they faced at whatever time of the day – within reason, of course.

Precepting, we insisted, was advising only when students needed to actually choose courses. For example, a freshman arriving might be challenged by the question “What do you REALLY want to do?” The student might answer that she had always wanted to be a physician. Fine, we might respond, but do you know what courses you will need to take to become a physician? Do you know how long it will take and how much money you will have to borrow? Perhaps, the Preceptor might assign readings to get at answers for these questions. Perhaps, the Preceptor might know a newly-minted MD for the freshman to talk to, etc.

Today, I doubt that discussions like these often take place. Precepting tends to be a review of program requirements (originally our Preceptees were NOT assigned to us on the basis of their interests and our discipline as they are now). We can, if asked, provide answers about how to dodge and weave through other College issues – financial aid, General Studies requirements, etc. But it is infrequent for Preceptors that I have talked to be asked about personal problems, cultural issues, Greek Life and all of the other concerns that students have.

Faculty got credit for one teaching hour per year – one course for the four years. Once again, faculty perceived their lives as being totally devoted to students and so pushed hard for this system to be converted into the present system of advising. We have, in the past, required students to see us; now, of course, that expectation has been abandoned and it is possible for students to attend the College without ever having seen a Preceptor.

No Privilege

It is no accident that there are no faculty parking lots, faculty dining hall and other evidence of faculty rank and favoritism. The Founders saw that privilege leads to class and class leads to inequity, deference, status and, ultimately, resentment. We have managed since the beginning to keep privilege out (mostly) though every once in a while someone suggests how nice it would be if faculty had their own dining room.

We came to this conclusion as part of the insistence on democracy and equality that we laid down in 1970. Once again, we didn’t invent such ideas; they were in the air and water in the 1960s. Those of us who regularly protested for both the Civil Rights and Anti-Viet Nam War movements were more than suspicious of those in power who had information the rest of us didn’t.  As a digression, there is a direct correlation between personal computers produced in the late 1970s and the rejection of a special class of information holders of the same period.

There are concomitant practices to all of this; not only don’t we have special faculty dining rooms but we are universally not called Dr. or Prof., all have the same size offices and furniture, all teach in similar classrooms and all have to follow the same procedures (generally) that students do.

No In Loco Parentis

One of the distinct aspects of the earliest Stockton – very few, if any, colleges asserted such a policy at the time – was the rejection of in loco parentis. When I say “rejection” I mean just that. The first President was adamant that the College was not going to act like a parent to students who could drink, vote and fight in Viet Nam as adults. He said this at a time when most institutions were developing strong programs to support student life – psychological counseling, health care, financial advising, Greek Life, career counseling and other services performed by parents or high schools at home.

Bjork’s thinking was clear: students were defined as adults in the larger society so the College necessarily had to reflect that definition in its policies and practices as other community agencies (e.g., police departments) also had to do.

Frankly, the Founders and the early faculty didn’t see the implications of this policy at first. Some faculty and all students – and their parents – immediately raised questions. The College’s Admissions staff began to hear complaints from parents of prospective students that not having such services as the other State colleges was a “deal breaker” in selecting a college.

Many of the early policies were changed by faculty as I have said; this policy is an example of the market place and its wider community having a powerful influence on an early idea. Within a year or so after the opening in 1971, the College was hiring Student Affairs staff.

January Term

A January Term was not, of course, a new idea in 1971. Other colleges (e.g., Dartmouth) scheduled their courses this way. For us, it offered both students and faculty an opportunity to shape intensive courses off campus (January was an ideal time to fly to Europe), to create very focused courses (e.g., a study of one playwright’s play culminating in attending a NY city performance) or to invent a totally new course (e.g., The Block – oppressed sub-cultures of the central city)

The January Term was a critical aspect of the whole General Studies effort because it encouraged new course design – especially courses with some “risk”, moved faculty into teaching outside of their disciplines, offered the opportunity to add activities away from the campus and, for students, confirmed “engagement”.

Sadly, faculty did not like this arrangement having been used to the post-holiday time off, needing to attend professional meetings frequently held at this time and, basically, refusing to grab the opportunity to develop new courses.

The January Term was gone by 1973.

No Grades

The Founders’ rejection of traditional grades was based on research that argued that very precise calculating of GPAs and other ways of numerically assessing student performance created enormous stress on students. Tragically, in some cases, this stress led to suicide. Also, our distrust of much of higher education practices in 1970 eventuated in our rejections of A – F grades. Most of the new colleges of the late 1960s – e.g., Hampshire – had also rejected grades so the possibility was in the air.

Rejecting traditional grades was relatively easy; replacing them with some other notation was hard. Some colleges simply had Pass/Fail or Pass/No Record. This latter arrangement appealed to us and after much debate we chose it. Our variation was H – S – N. The “H” was for outstanding work. The “S” was for satisfactory work. The “N” meant no grade would be recorded for failure.

This arrangement, too, became very unpopular with faculty. What if, they asked, there was a student who wasn’t doing outstanding work yet the work was better than satisfactory. Didn’t we need something (e.g., a “B” in the traditional system) between H and S? Wouldn’t students, they asked, be troubled with this system because they would go from a high school record of A – everyone knew its meaning – to an H which no one knew what it signified? What if, they asked, graduate schools rejected our students because they couldn’t exactly interpret what our grades meant?

The compromise proposed by the faculty was to have the students choose. For example, a student might chose A – F for courses in her major but chose H – S – N for her General Studies course. That compromise was accepted and was offered for many years until the College simply discontinued H – S – N totally because no student had chosen it.

Final Observations

I have argued for many years – indeed, I argued in the 1970s – that we needed to test these ideas for, say, a period of five years. If, after that time, members of the community (mostly faculty) still wanted to change these original policies, so be it. But, I argued, to abandon them within a few months of the College opening and, seemingly, merely because they were different from our undergraduate experiences seemed hasty and unwarranted.

Most of the aspects I’ve written about here were gone by 1975 at the latest. Most, not all, were rejected by the faculty. Most, in my opinion, had some merit and should have been modified but not abandoned. Most faculty at the College now know little about them; they should because these 10 things were part of what made us distinctive and unique.

Finally, a central document in our thinking was a small booklet entitled The Hazen Report (1968). Briefly, this report examined the situation of the American College Student in 1968 and found genuine problems. It also argued that American higher education was rapidly changing and a new university was being born which so radically different that present institutions needed to change to meet the new student, new faculty and new academic culture. The Report deserves a new reading.

Tuesday, November 30, 2010

To See What He Would Call Them

Shakespeare had it wrong; names mean everything: acceptance, financial success, loyalty or rejection, satire, failure and abandonment. A quick search turns up the five or twelve rules for naming a company or organization:

• has to be memorable
• should have a visual element
• has to have a positive connotation
• needs to include a hint about what the company does
• has to be fairly short

Colleges, today, will name anything for a specific contribution. In a Los Angeles Times article (November 30, 1999), about the practice of naming objects on a campus, the following list of examples is compiled:

• Your name on an elevator -- $50K
• Your name on a scholarship to put a quarterback through school -- $350K
• Your name on a street light -- $15K
• Your name on a bench -- $12K
• Your name on a School -- $45M

Naming something like these provides proof of generosity, a kind of immortality, family recognition, and evidence of being on the cultural pecking order.

Thus, it should come as no surprise, that the naming of Stockton has become a legendary event. There are, for example, at least three publically told stories about how Stockton got its name.

One First Cohort faculty tells the story of the Stockton Board meeting at one of the service areas on the New Jersey Turnpike. Not yet having a name for the College they decided to name it after the person for whom the service area was named – Richard Stockton.

Both Dick Bjork – the First President – and his wife Joan have told the story about having a small boy in their Lawrenceville, NJ neighborhood coming to their house. He had heard that the College was looking for a name and he told the President that he had a couple to suggest. Neither the President nor his wife remembered all of the names; the one they did remember was Richard Stockton State College – thus naming the college after one of the five signers of the Declaration of Independence from New Jersey.

Another First Cohort faculty says that he heard that there had been a disagreement from the beginning of the College as to whether it was going to be a distinctive liberal arts college, which would draw from all over the state, and perhaps beyond, or whether it would be a college that would cater primarily to the needs of South Jersey. Dungan and Bjork favored the former position and some of the trustees, supported by many in the outside community, favored the latter. These trustees were putting pressure on Bjork to name the college in a way that would identify it with South Jersey and so he asked Dungan to preempt that discussion by imposing a name that would not identify the College with South Jersey. Dungan had to do this in a hurry in order to close off the discussion before the next meeting of Stockton's Board of Trustees. He and the folks at Department of Higher Education grabbed Stockton's name, as a signer of the Declaration of Independence from New Jersey, to meet the deadline without undertaking a thorough investigation of Richard Stockton’s credentials. 

The Board of Trustees had previously requested suggestions from the pubic in the spring of 1969. By August they had received 64 names, which fall into three general categories: places, things and people.

For places there are the expected South Jersey shore areas:

Atlantic Highlands College
College By the Sea
Garden State College
New Jersey East College
Ocean Sands State College
Southeast College of New Jersey

For things there are some unusual suggestions:

Berry Bottom Bog State
Blueberry State College
Boardwalk College
College of the Sand
Gull College
Sand Piper State College
Jersey Tomato College

For people, there are also some strange possibilities:

Einstein State College
Farley State College
Pinky’s Corner College
Virgil I. Grissom State College
Woodrow Wilson State College
Richard Stockton State College

Some brief explanation seems warranted. Berry Bottom Bog State or Jersey Tomato College cannot be considered as serious suggestions. Einstein was living in Princeton, NJ at the time, and though Woodrow Wilson was long deceased he, too, was connected to Princeton. Pinky’s Corner is a long-running interview show on radio and tv in Atlantic City. Farley State would have been named for an incredibly powerful State senator who was instrumental in getting the legislation establishing the College passed in Trenton. Finally, Virgil Grissom -- an Astronaut -- has no connection to New Jersey and is a strange suggestion perhaps based on the fact that his death was in 1967 – two years before this list was collected.

The process following the public request for names was this:

1. In June, 1969 the Board of Trustees had received 30 names from its public request.

2. In July, 1969 Jim Judy (Secretary to the Board) reported that 40 names had been received.

3. In Aug, 1969 there are 64 names included in the Board of Trustees minutes (see below).

4. By the Sept. 1969 meeting, the Board had received a list of 12 names and the Trustees chose five to vote on.

5. By Oct 1, 1969 the Board of Trustees has decided officially on RSSC.

The name RSSC is in the original list of June, 1969 so it seems to be a contender early in the process. Given this fact, the question of who came up with the name is perhaps less significant (since the name was offered up early in the process) than why it was that the name progressed from being at the bottom of the major contenders to being picked, This certainly lends credence to the story about Dungan making the decision.

The other question is why none of the other four signers of the Declaration – Abraham Clark, John Hart, Francis Hopkinson, and John Witherspoon – were ever contenders as possible names for the college. Each one of these men might have been appropriate for different reasons, bringing something different to the college – Francis Hopkinson, for example, was a musician, composer, and a man of letters; John Witherspoon, for another, was President of New Jersey College.

What was clear, however, was that no investigation was undertaken about any of the names offered and certainly not that of Richard Stockton. He, after all, was the one signer who had signed an oath of loyalty to the Crown after he had signed the Declaration of Independence. There were extenuating circumstances for this act (which are contested), nonetheless this might well have given the college founders pause had they known about it. Moreover, the fact that the college was being established in the immediate aftermath of the Civil Rights Movement and at a time of growing awareness about the history of slavery in the United States, would perhaps have led the Board to shy away from Stockton, had they known that he had been an unrepentant slave owner.

SUGGESTED NAMES FOR NEW COLLEGE – ADDENDUM
(presented to the Board of Trustees in Aug, 1969)

A-1 COLLEGE

ALL WARS MEMORIAL COLLEGE

ATLANTIC BEAUTIFUL COLLEGE

ATLANTIC CITY COLLEGE

ATLANTIC HIGHLANDS COLLEGE
ATLANTIC LIGHTHOUSE COLLEGE
ATLANTIC-SEABOARD COLLEGE

BARREN PINES COLLEGE

BEACH COLLEGE OF SOUTH JERSEY
BERRY BOTTOM BOG STATE

BLUEBERRY STATE COLLEGE or BLUEBERRY COLLEGE
NEW JERSEY STATE BLUEBERRY COLLEGE
SOUTH JERSEY BLUEBERRY STATE

BOARDWALK COLLEGE

CAPE SECURITY
COASTAL PLAIN STATE
COLLEGE BY THE SEA
COLLEGE IN THE PINES

COLLEGE OF THE SAND
CONVENTION CITY COLLEGE

DELANTA STATE COLLEGE (Delaware and Atlantic)
EASTERN COLLEGE
EDGE STATE COLLEGE

EDISON STATE COLLEGE
EINSTEIN STATE COLLEGE

EXCELSIOR STATE COLLEGE

FARLEY STATE COLLEGE
GARDEN STATE SOURCE

GARDEN STATE SOUTHERN COLLEGE
GREAT EGG HARBOR BAY COLLEGE
GULL COLLEGE

JERSEY TOMATO COLLEGE

JONATHON PITNEY STATE COLLEGE

LEED COLLEGE
LENAPES STATE COLLEGE
LOWER JERSEY LIBERAL ARTS COLLEGE
MCKEE STATE COLLEGE
NEPTUNE SHORE COLLEGE

NEW AIR COLLEGE
NEW JERSEY BAYSIDE STATE COLLEGE
NEW JERSEY COLONIAL COLLEGE

NEW JERSEY EAST COLLEGE

NEW JERSEY SOUTHERN COLLEGE
NEW JERSEY STATE BELL COLLEGE

OCEAN SANDS STATE COLLEGE
OCEAN STATE COLLEGE
PINKY'S CORNER COLLEGE

RESORT COLLEGE
RICHARD STOCKTON STATE COLLEGE

SAND PIPER STATE COLLEGE

SANDY HARBOR STATE COLLEGE

SEABREEZES COLLEGE

SEASHELL COLLEGE

SEA SPRAY STATE COLLEGE
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SOUTHEAST COLLEGE OF NEW JERSEY
SOUTH JERSEY COLLEGE

SOUTH JERSEY COLLEGE BY-THE-SEA
SOUTHERN PINES OF KNOWLEDGE

STAR OF THE SEA_COLLEGE

TRIANGLE COLLEGE

TRI-COUNTY COLLEGE
UNIVERSITY OF SOUTH JERSEY
VIRGIL I. GRISSOM STATE COLLEGE
WHITE CAP STATE COLLEGE
WOODROW WILSON STATE COLLEGE

Friday, October 8, 2010

Nowhere Man

In December 1974, only a few years after Stockton had opened its doors, a faculty member, Allen Lacy, published an article in The Chronicle of Higher Education entitled, “What Happened to Erewhon?” The core of the argument, summarized right below the title, was this: “The new colleges of the 1960’s have not realized the utopian goals set by their founders.” Early on in the piece, Lacy elaborated on this argument, writing: “To put it bluntly, no new school has succeeded in realizing the ideals stated in the original rhetoric. I am coming to suspect that the fault lies not in the times, but in the ideals themselves, and in the peculiar nature of new colleges as institutions with utopian blueprints.”

Almost immediately, the reader is left wondering two things: First, did the founders of these colleges have utopian goals and blueprints? And, second, was the brief period between the founding of these colleges and 1974, when Lacy was offering his judgment, sufficient time in which to assess whether or not they had “realized” their goals (utopian or otherwise)?

Perhaps, before dealing with these two questions directly, it is worth taking a moment to outline the argument further. Fortunately, Ken Tompkins has provided me with an excellent synopsis of Lacy’s major points that I do not think I could improve upon:

“His argument in the piece seems clear: (1) new colleges will never stand the weight of conservative, academic culture; (2) new colleges are reverse images of all other institutions; (3) new colleges are not new; (4) educational idealism will get you nowhere; (5) new colleges will let you down – they promise much and deliver little; (6) new colleges offer great possibilities for conflict and for collective disappointment; (7) finally, new colleges offer ‘unusual chances for academic degradation’."

This is a strange mixture of saying that these Utopians haven’t been able to achieve any of their goals because of the nature of “the institutional inevitabilities of higher education,” and saying that they have been placing us in danger of undermining higher education. While it is not impossible to do both of these things (the two positions are not entirely contradictory), it is difficult to imagine that everything good that was suggested by these Utopians was either not new or unable to change anything, whereas everything bad that they initiated was in danger of causing “degradation.”

The long and the short of Lacy’s position appears to be that he just did not like the alternatives these “Utopians” had come up with. As he indicated at the end of the essay, “Were I to help start yet a third new college [he had been a charter member of Kirkland College before coming to Stockton], my advice to the founders would be to forgo excessive claims about the innovational wonders to be achieved, to strive to some extent to be …ordinary! I have a growing hunch that in the ordinary—even, to use a word in disrepute at Erewhon, in the traditional – there is much good to be found, even for Erewhon.”

Erewhon, Erewhon, what is this? Lacy’s mention of this name brings us back to the question of Utopianism. Erewhon refers, of course, to Samuel Butler’s utopian novel by that name, one of many that appeared in the second half of the 19th century on both sides of the Atlantic. Utopianism was something that captivated many people’s minds at this time. Social theorists, like Butler, Edward Bellamy, William Morris, Charlotte Perkins Gilman, and Ignatius Donnelly, among others, saw the creation of the literary utopia as a device through which they could excoriate their own society and promote change.

Two more negative visions of utopianism should also be noted. The notion of utopianism was often cause for derision – a dismissive charge made by one theorist against another. Left leaning theorists argued that, instead of taking up a critical posture or recognizing that social change and the conflict that created it was on-going, utopians merely endeavored to invert the present and envisioned a static and unchanging world. In the process they ended up promoting their own highly bureaucratized and regimented world. Those on the right averred that, instead of recognizing that all societies were formed around social inequalities that were nigh on impossible to eradicate (and this was undesirable anyway), the utopian put forward dangerous and fanciful notions that only made things worse. One might suggest that the criticisms proffered by Lacy fit with this last view of Utopianism.

So, we ask ourselves whether any of these descriptions fit the founders of these new institutions. Such people were clearly critical of the society and the educational system of their day, as Lacy himself noted. “Anyone on a university campus in the mid-1960’s,” he wrote, “is familiar with the litany of complaint. Education had become a bureaucratized, impersonal process in which students were stapled, mutilated, and destroyed by aloof administrators. The person was reduced to a Social Security number in the campus computer. The lockstep curriculum was outmoded and rigid, the educational analogue of the industrial assembly line. Faculty members were elite grantsmen-researchers, shamefully delegating undergraduate instruction to exploited graduate assistants. Colleges and universities were perverted by involvement in Cold War geopolitics and easy acceptance of shabby domestic corporate practices.”

Lacy believed that these new educators were given the opportunity to create Nowhere, and they seized this opportunity to do something completely different from that which was being done elsewhere – and at no point does he indicate these people were in any way incorrect in their assessment of the academic landscape. There clearly was a sense that something new or better could be accomplished, but what is clear from looking at Stockton’s early days is that there was never any sense of a unity of vision, right from the outset – a Plan or Blueprint. The founders seemed to have recognized that they could deviate from the norm and make some changes, but they also immediately recognized that they were working with others who didn’t share their vision to the same degree as they. They also recognized that they were part of a state educational system, that they were located in Southern New Jersey (and so would be working with particular kinds of students and in particular kinds of communities), that the labor market and labor relations would have a say in certain areas, and many other things besides. Given that conflict seems to have appeared in different guises very early on, once the doors of the Mayflower Hotel opened, it seems that to suggest that these founders believed that they would create something that would be moved forward simply by consensus around a unified blueprint or plan, when so much about the political and educational landscape at the time was fraught with tension, seems unfair to them and the projects in which they invested their energies.

The left criticism of Utopianism also doesn’t stand up to close scrutiny in terms of the Stockton transcript. Who would the Utopians be? The Board of Directors, the President, the Vice-President, the Deans, the faculty, the students? All of these people had different visions and different goals. They all may have wished to change some of the problems that they saw endemic in academia, but beyond a few ideas that they may have held in common, they do not seem to have been on the same page with regard to the purpose or the method of these things. Take the Collegium, for example. This was a very strange superstructure molded around the preceptorials, with faculty, staff and administrators making up small communities – almost college-like communities without colleges. But the President, Vice-President, the Deans, and faculty all seem to have had different ideas about what the collegium should look like, how devoted faculty should be to their collegia, and whether or not it was to have some formal political role to play. Not surprisingly, the collegium didn’t last for very long. Some would complain they were given up before they had been fully tested; others would argue that they were never workable and needed to be quickly discarded along with some of the other innovations. This was experimentation not with a view to creating Utopia, but rather, in the vein of a Franklin Roosevelt, with a view to determining what might work better than current practice.

Only the third notion of Utopian seems to fully fit the view of Stockton. But, if any such experimentation and tinkering with the system as it then was, is sufficient to dismiss someone as being Utopian, then it covers almost anyone from the most pragmatic to the most idealistic, and applies to anyone who wanted to see some form of change. It reminds one of the dichotomy that Karl Mannheim draws in Ideology and Utopia. The former represents the ideas of that which exists, the status quo; the latter applies to any idea thought up to supplant it. While Mannheim himself (as far as I can remember) was not dismissive of the notion of Utopia, one can see that this kind of duality can very quickly make the notion of change itself suspect, leaving the social being in a position of being forced to accept that which already exists.

As Lacy noted, there are indeed “institutional inevitabilities of higher education,” which put constraints on those who would attempt to build something new. But do these inevitabilities necessarily mean that the endeavor to create something new is a waste of time and energy, and simply hubris. Is it a case of the Nowhere Man not knowing what he is missing, and suggesting that he should take his time and not worry, as the world is at his command? Or are there alternatives, which Nowhere men and their gender-inclusive ilk may lead us to yet? My own view is that even after all the limits of the way in which things developed are taken into consideration, it is still evident that things are done differently (and frequently better) at Stockton than at many other colleges and universities (particularly with regard to the areas of complaint noted in the 1960's). This was not the result of a blueprint being created in the first years; it was rather the product of many different people undertaking, in divergent ways, to right some of the wrongs they themselves had experienced. It was certainly worth the effort.


Wednesday, September 22, 2010

The Road Not Taken, or Reinventing the Wheel

I have taught a course on sports history since the summer of 1986, when I was a graduate at the University of Pennsylvania. My course was fairly unique for its day, not looking at sports in one society, but focusing on them comparatively. Students in my course would learn not just about the history or sociology of baseball in the United States, or football in Britain, but the history of sports around the globe, including many sports with which many American students, at that time at least, were unfamiliar. Since then, rugby, cricket, and soccer have become more mainstream in the United States, and much globalization has occurred, so my course may not seem as much of a stretch to my current students as it once did. But while becoming familiar with more sports, students have become less aware of both their own history and that of other nations and societies.

One aspect of sports history with which they are certainly unfamiliar is what I would term “the road not taken.” There is a feeling that what exists is natural and inevitable and the rules of each game and the manner in which they came into being do not require explanation. There is no sense that contestation over the way sports are played and who profits from them is a major part of the story, except with regard perhaps to the policing of the performers, either in terms of their propensity to act in corrupt ways – throwing games for money, or performing no-balls at particular moments to make large sums of money for sports gamblers – or otherwise cheating – by taking body-building drugs, for example.

But one of the things that teaching the history of sports brings immediately to the fore is the fact that each of the sports that developed did so in the way that it did for particular reasons that relate to the social conditions of the time at which it developed into its modern, organized form. Association football (or soccer), for example, was fundamentally shaped by the conflict between the elite amateurs and the working-class professionals of the 1890s, the resolution of which would enable it to spread rapidly throughout much of the world, but would fundamentally limit its ability to compete for many decades in the United States. Rugby would have similar kinds of class divisions that would lead to bifurcation into a working-class sport (League) with heavy policing (refereeing) and numerous stoppages, and a middle-class sport (Union) that would be heavily reliant on notions of gentlemanly behavior and self-restraint that could be free-flowing and loosely policed (at least in the eyes of its advocates). While the Rugby League game could be easily adapted to conditions in the United States, with the creations of downs and the assumption that every action needed some form of intense surveillance to assure conformity to the rules, Rugby Union would only spread initially to those areas where English middle-class communities were vibrant.

Contestation in other areas occurred also. Societies that were divided along racial lines, like the United States and South Africa, witnessed different kinds of development in their sports – the United States instituting segregation within sports, South Africa generally doing so between them (Rugby for Afrikaners, soccer for Africans, Cricket for the English). And gender would also play its part, both in divisions between sports prescribed for women as opposed to those limited to men, and the impact of these developments on fluctuating notions of masculinity and femininity.

Such contestation within sports is similarly reflected in the historiography related to the subject. Historians and writers on sports offered different theories about the relationship between sports and society. The most important intervention, perhaps, was to begin acknowledging that sports were important social phenomena in their own right, not simply confined to leisure hours and diversions from more important occupations like earning a living wage. Two people did more in this area than perhaps any others – Ranjitsinhji an Indian prince and cricketer playing in England in the 1890s who wrote about the significance of cricket in Victorian society, and C.L.R. James a Trinidadian Trotskyist and cricket journalist who wrote the transformative work in sports history, Beyond a Boundary. The former contested the notion that sports weren’t a significant part of English life, the latter fundamentally altered his own earlier political beliefs that sports, like religion, were just an opiate keeping workers from challenging via revolutionary methods the inequities in the larger society. Without mentioning Gramsci (and before he became vogue in the Anglo-American academy), James provided a description of hegemony forming around important cultural phenomena – preeminent among which were cricket and football.

But, and we will soon get to our point of connection with Stockton College (thankfully, I hear), there were other ways of looking at sports that were less positive or complimentary than those offered up by Ranjitsinhji and James. The three most significant, which came to the fore at the same time that Stockton was being conceived (at the end of the 1960s), were those of neo-Marxism, radical feminism, and black nationalism:

The neo-Marxist moved beyond the Marxist assumption that culture (the superstructure) merely reflected the economic and social conditions of the society (the structure), to look at how the development of the corporation and the profit motive had totally infused the sports world – thus, in effect, making that world a part of the fundamental structure of society. So for the neo-Marxist, the rise of media corporations, the growing power of the owners, commissioners, and entities like the NCAA, symbolized the corruption of sports that otherwise would have been played by people for their own sake and for the joy of participation.

Along parallel lines, the radical feminist argued that sports reflected the patriarchal society in which it was embedded and these organized games simply reaffirmed the dominance of men in society. Radicalizing the notion of the “separate sphere” and assuming gender differences, radical feminists advocated their own sports, which could be built around field hockey and “girls rules” basketball, for example, or could extend to different types of less competitive and testosterone-driven games.

Finally, the black nationalist focused on the racial oppression evident in the way sports were structured, with black athletes, when they were not completely excluded, being underappreciated and exploited more than their white counterparts from the high schools all the way through the college farm system to the majors. At a time when athletes were producing Black Power salutes on the Olympic podium, many at the college level wanted to challenge the institutional and behavioral manifestations of racism.

Being informed by any of these theories would lead one to the conclusion that to just play the game along the lines defined and controlled by a white, male, or corporate elite, would only mean that one was continuing down a course and implicating oneself in a system that was fundamentally objectionable.

Enter Marty Miller.

Assigned by the Provost to oversee the development of sports at Stockton, Ken Tompkins (Dean of General Studies) had hired Marty Miller and assigned him to develop a proposal. Clearly informed by a radical critique of the role of sports in society, Miller came up with “Life Sports at Stockton: An Alternative.” This would be an attempt to chart a completely different path for the development of sports at the college, one that would differ from that found within those enmeshed in the NCAA.

Miller made his sentiments clear right at the outset, “Though the American University has professed [a goal of developing a mind-body synthesis],” he wrote, “too often college athletics has become associated with professionalism, anti-intellectualism, and practices antithetical to a purposeful academic life.” Given this situation a new college could take a different, more salutary, course. He continued,

Stockton State College has an opportunity to enhance the unique principle which govern the general college community, by forming a sports program which complements these basic tenets. Namely, the egalitarian nature of Stockton must be mirrored by athletic endeavors having mass participation by men and women, faculty and administration and having these participants provide internal direction for sports policy. Stockton will not withdraw from sports in an attempt to avoid well-publicized “excesses”, but seek excellence in this “art form” in the same manner as traditional academic departments desire a high level of competence. Similarly, the interdisciplinary nature of academic departments may have its analog in a flexible sports program which relates to other forms of motion and crosses into conventional academic courses. Sports should be a rallying point for social interaction and provide a holistic approach to the learning process which would coincide with Stockton’s total community approach. Just as one does not belong solely to a Division, the athlete is not circumscribed in a specific role which alienates him from the general student body.

This is a very radical conception, shaped by a neo-Marxist critique of college sports and making overtures to the feminist and nationalist visions (the former here, in terms of “mass participation by men and women”, the “holistic approach”, and the “art form”; the latter at other points in his proposal).

Miller’s vehement opposition to the current state of affairs in sport is most pronounced in his response to the Intercollegiate Task Force concerning the college’s relationship with the NCAA. He espoused a position that was pro-club and anti-NCAA. He writes of the NCAA:

1. I believe that the NCAA leadership has had a racist orientation, or at least has been extremely insensitive to the needs of black athletes. For example, James Decker, Syracuse Athletic Director and NCAA head of all televised sports, is the same man who in 1966 answered charges of racism leveled against one of his coaches by saying, “haven’t you ever heard a man use the word ‘nigger’”? The leadership has allowed various schools to remain in the NCAA while excluding blacks from participating in team sports – under the rationale of “manifest disobedience” or blatant segregation. (University of Washington is an example of the former case and Alabama, Mississippi, ad infinitum, are examples of the latter).

2. Philosophically the NCAA had a clear mandate in its formative years to combat the growing commercialism in college athletics. Needless to say, the NCAA which funds itself from gate receipts gleaned from the NCAA Basketball Tournament has helped college athletics become a huge industry, with millions made at various games.

After further analysis of the NCAA, in which he suggests that joining it would limit the possibilities for Stockton students, he concludes: “Thus, the NCAA framework does not seem compatible with the goals of having sport open to the general student population, and for the most proficient athletes to develop their skills to the maximum.”

In another document, the outline of a “Proposed Supporting Program in Life Sports,” Miller proceeds to expand further on what he sees as a more ideal relationship between sports and the academy. He writes:

Throughout traditional academic history, a professed goal of the college curriculum has been the study of man in his entirety; a synthesis of mind and body, spirit and matter, which encompasses the multi-faceted human experience. Sport, that, broad area of movement, evolving from games, ritual, drama, and the arts, has been relegated to a rather subordinate and very often meaningless role in understanding man’s interaction with the structures of society. On one hand, a burgeoning interest in spectator sports has generated separate professional and commercial athletic institutions on the periphery of academic life which creates the antithesis of the organic scholarly community. Yet paradoxically, this proliferation of athletic activities has not prompted a concomitant growth in serious academic commitments to study the purpose and effects of sport in modern society. To a large degree, Thinking Man and Athletic Man will remain casualties and reflections of a fragmented and specialized human emerging in a technological era unless sport begins to be integrated into the main body of academic thought.

The analysis here is dialectical. The thesis is “games, ritual, drama and the arts”; the antithesis is the form of sports found currently in the academy, with the alienation of humans and the fragmentation into Thinking Man and Athletic Man; the synthesis, will be whatever Miller and Stockton manage to create that will bring these fragmented and alienated elements back together.

From the vantage point of the twenty-first century, Marty Miller’s Life Sports proposal seems very utopian, and one’s immediate response to reading these documents is along the lines of wondering how he could have imagined his program would have gained a foothold at the college. But using hindsight in this manner is rather unfair. As I noted, his approach was informed by the critical analysis of the time, and it was that same analysis that was leading to significant changes that were occurring and that would take care of some of the more egregious and negative aspects of commercial and college sports. And this was indeed a time of change, perhaps not of revolution, but a time when people believed that things could be altered dramatically. Why couldn’t new approaches to sports be formulated along the lines that he described? And, indeed, haven’t some of the kinds of sports that Miller would have supported appeared in different guises since that time? While the college would later join the NCAA and have Division III varsity sports (which are far less invidious than is the case for Division I), it is also the case the intramural world of sports at Stockton has been very vibrant. And the sports world itself, while previously highly monopolized around major leagues that were protected by the Supreme Court from conformity with Anti-Trust regulations, now finds that these sports are competing with all kinds of games and pastimes that vie for participants and spectators through cable television and other media. So while Miller was up against a behemoth in the form of the NCAA, such that he was unlikely to have been able to keep the college from resisting its blandishments, he was not merely a deluded utopian by any means.

This is most clear in the fact that he initially received encouragement and even support from those who appointed him. Ken Tompkins was clearly up for any kind of experiment; Wes Tilley, the Vice President for Academic Affairs, and Richard Bjork, the President, also seem to have been intrigued by the ideas he was presenting. In the end, they would not be able to resist the NCAA, but they certainly gave the idea serious consideration. Perhaps the thought of trying to create and administer something totally new and extremely radical – when they were doing so much else besides – was too much for them to take on. But this does not mean that the ideas didn’t resonate and make considerable sense to them.

But the sports world is not merely divided into the world of those who have power who control things, and those who are either controlled or who endeavor to create something entirely unique to replace that which they think oppresses them. As both Ranjitsinhji and C.L.R. James knew, the sports world is one that inspires non-participants to participation -- it is one that excites the imagination. This is not merely the case of an opiate being given to the masses so that they switch off and tune out; it is rather the case that people get excited enough either to root for a team or to endeavor to advance within the structure that exists (however corrupt one imagines it to be). One reason the NCAA would have been appealing to college administrators in the early 1970s, in spite of all that it was doing to which many objected, is because inter-collegiate athletics could help to create identification with the college, to bring in revenue and so forth. Sport could be a source of recruitment and the basis for prestige. Such things are enticing, because they do, in the end, excite people.

Of course, what Miller had been suggesting might have ended up exciting many members of the Stockton community as well -- and by all accounts he was a very popular faculty member; but the wheel that he was trying to reinvent was going to be very difficult to construct, and when fabricated it would only move a cart slowly along a dusty road. The NCAA’s wheels were already so well lubricated by this time that it would not be long before the cart drivers and their passengers looked longingly over at the sports car as it zipped by leaving dollar bills flying around in its wake.