The Even-Less-Sexy Truth about this Sexy Scandal

Sometimes the devil doesn’t wear Prada. Sometimes she wears clunky oversized glasses and ostentatiously kitschy t-shirts. At least, that’s the lesson I’m getting from the sad stories oozing out of New York University’s latest scandal. What I don’t understand is why so many academic commentators think the situation is somehow unique to elite academic life. To this reporter, it seems that condemnations of grad studies as “cultish subjection” seem to sidestep the most important point.

Here are the basics: NYU’s comparative literature department is roiled by accusations and counter-accusations in the case of Professor Avital Ronell. Ronell is accused by former graduate student Nimrod Reitman of harassment and abuse. The accusation is littered with kooky emails [here are some examples] and trainwreck-level details about their relationship.

Adding even more complication, several top scholars have come to Prof. Ronell’s defense, claiming special status as feminists.

avital ronell

…you are under my commaaaand…

Former students of Ronell’s have gone public with their additional accusations. According to former student Andrea Long Chu, Ronell really was a mercurial, dictatorial, needy oddball. She insisted her grad students relish their status of “cultish subjection.”

Is this a story a condemnation of elite academic culture? As Corey Robin has argued, is this about more than sex, more than feminism? Professor Robin has argued the case was really about

the question of power. This is a grad student trying to make his way in an institution where everything depends on the good (or bad) word of his adviser.

To my mind, that sounds true enough, but I don’t see how this problematic relationship is unique to academic life. It seems to me that anytime employees are dependent on their boss’s good opinion, exceptions like this will pop up.

I don’t see how this sad scandal tells us anything that we didn’t already know. Namely, in any job in which the employee is willing to do anything to get ahead, some exceptional bosses will take cruel advantage.

How Historians of Religion Get It Wrong

More proof, if any more were needed. If we want to understand religious identity, we can’t limit ourselves to thinking only about religion itself. A new LifeWay poll finds that a lot of church-going Americans, and a majority of young ones, prefer to pray with people who share their politics. Too often, religious historians (I plead guilty) tend to ignore the obvious implications.

lifeway politics poll

It’s no coincidence: For most of us, our religion matches our politics and vice versa.

Most important, this poll reminds us that people define their religion in all sorts of ways. For a lot of us, other factors play at least as big a part in making up our religious identity. For many people in this poll, for example, politics were as much a part of their church identity as religious factors.

If course, the notion that “religion” means more than “religion” won’t be any surprise to SAGLRROILYBYGTH. There are a million factors that go into making up a person’s religious identity. As I argued in Fundamentalist U, for example, what makes a college “Christian” is much more than a fierce commitment to any particular theology. Where schools stand on political issues, sexual issues, and even humdrum pedagogical issues played at least as big a part in whether or not a university was considered reliably “fundamentalist” in the twentieth century.

What do the new numbers tell us? A small majority (51%) of church-going Americans of all sorts thinks they agree politically with other members of their church. A larger majority (61%) of 35-49-year-olds thinks so. Evangelicals (57%) are more likely to think so than, say, Lutherans (31%).

Almost half (46%) of respondents like it that way. And MORE than half (57%) of young (18-49-year-old) churchgoers do.

So what?

As we’ve harped on in these pages, understanding religious people means understanding more than just their religion. But when historians or journalists read the self-conscious writings of religious people themselves, especially religious intellectuals, we tend to get a skewed perspective. Religious people, for obvious reasons, tend to explain their own thinking in religious terms. They tend to explain why they support or oppose trends or ideas based on religious justifications.

There’s absolutely nothing wrong with that, morally or otherwise. The problem comes when historians or other writers take those religious explanations too plainly at face value. We end up misunderstanding everything.

Let me offer one painful example. In Fundamentalist U, I tried to trace the history of race and racism at white-dominated evangelical colleges and universities. Some of those schools, most famously Bob Jones University, justified their racial segregationism in religious terms. Jones asked, “Is Segregation Scriptural?” His answer in 1960 was an insistent “yes.”

is segregation scriptural

There was more than theology at play then, and there is now…

For those of us trying to understand evangelical history, it would obviously be an egregious error if we only looked at Jones’s theological rationalization of his segregatory practices. Much more was at stake, including Jones’s Southern roots, the school’s Southern traditions, and the ferocious racial politics of 1960.

In short, as these poll numbers remind us, if we really want to understand religious life, we can’t limit ourselves to religion alone. If we want to understand American culture at all, we need to start with the knowledge that religious identity is only one slice of what makes a religious person. And we need to be willing to contextualize–though it feels disrespectful and impolite–the actual assertions of religious people themselves, when they talk as if religion and theology are the only things that matter to them.

Wheaton Wonders

How did the long history of white evangelical anti-racism evolve? What were interactions like in the twentieth century between evangelical and non-evangelical academics? I recently got a chance to talk with a group of Wheaton College faculty and administrators about Fundamentalist U. I don’t think I helped them any, but they helped me think in new and better ways about important questions in the history of evangelical higher ed. They also asked me some questions I just couldn’t answer.

wheaton tower

If you go to Wheaton, be sure to do your homework…

I was very excited to be able to talk with this group of Wheatonites. The school played a leading role in my research, but most of my knowledge of Wheaton comes from long ago. In my research trips to Wheaton and the Billy Graham Center, I always walked away with much-improved understanding of evangelical history.

I should have known this conversation would be no exception. This group brought up vital issues that I had not spent enough time with in the book. As one astute historian noticed, in my chapter on race and racism at these white-dominated schools, I only briefly noted the longer history of white evangelical anti-racism. As she noted, it would be great to get a fuller history of the ways white evangelical anti-racism evolved—in and out of institutions of higher education.

Also, another penetrating question: during the twentieth century, what kinds of interactions were there between evangelical academics and non-evangelical academics? I hadn’t given that question NEARLY enough attention in the book. I noted the frequent and intense study of trends in mainstream higher education among evangelical administrators, but I barely scratched the surface of academic interactions between the different types of intellectual world.

Either of those topics would make for great new lines of research.

The group also asked questions that just left me stumped. For example, one professor asked what I hoped evangelical academics would learn from my book. It’s embarrassing to admit, but I hadn’t really thought about it. Mostly, during my research and writing I was interested in discovering and explaining the world of evangelical higher ed to non-evangelical readers like myself. How would the take-aways be different for intellectuals who came from the world of evangelical higher ed? I hadn’t considered it.

In any case, I’m grateful to this group for reading my book during their summer session, and double grateful that they included me in their conversation.

Can This Professor Be Racist?

Should he stay or should he go? The alt-right has been howling for James Livingston’s professional blood. Rutgers seems willing to punish him. Is this a case of academic racism? Or of academic freedom? I know there are no simple equivalencies among different sorts of racism, but it seems to me we DO have a relevant precedent for this case.

livingston 1

Rude, yes. Racist?

Here’s what we know: History professor James Livingston attracted a lot of negative attention for his anti-white screeds on Facebook. He railed against white people for their sense of entitlement and their arrogant ignorance. As he put it,

OK, officially, I now hate white people. I am a white people, for God’s sake, but can we keep them — us — us out of my neighborhood? I just went to Harlem Shake on 124 and Lenox for a Classic burger to go, that would be my dinner, and the place is overrun by little Caucasian assholes who know their parents will approve of anything they do. Slide around the floor, you little shithead, sing loudly, you unlikely moron. Do what you want, nobody here is gonna restrict your right to be white. I hereby resign from my race. Fuck these people. Yeah, I know, it’s about my access to dinner. Fuck you, too.

And, in a later post,

I just don’t want little Caucasians overrunning my life, as they did last night. Please God, remand them to the suburbs, where they and their parents can colonize every restaurant, all the while pretending that the idiotic indulgence of their privilege signifies cosmopolitan–you know, as in sophisticated “European”–commitments.

Is this racism? And therefore cause for dismissal? Livingston says no. He defended his comments as partly satirical, partly ridiculous, but also non-racist. There is no such thing as anti-white racism, Livingston explained. As he put it,

Racism is the exclusive property of white, mostly European people in this part of the world (the western hemisphere), because such people were able to impose their will on 9 million Africans via a labor system called slavery, and benefit from the economic and social capital of that system unto this day—regardless of their class standing, then or now.

Rutgers disagreed. The administration concluded that Livingston’s comments violated the university’s discrimination and harassment policies and damaged the university’s reputation. As the administration explained,

Professor Livingston clearly was on notice that his words were offensive, yet instead of clarifying that he meant to comment on gentrification, he chose to make another belligerent barb against whites. Given Professor Livingston’s insistence on making disparaging racial comments, a reasonable student may have concerns that he or she would be stigmatized in his classes because of his or her race. As such, Professor Livingston’s comments violated university policy.

What to do? Can the university fire a tenured professor for offensive comments? Rutgers says yes. The administration announced it will soon decide the proper disciplinary action, up to and including discharge. Will Creeley of Foundation for Individual Rights in Education (FIRE) says no. As he told IHE,

Rutgers has effectively subcontracted out its obligations as a public institution under the First Amendment to outraged internet mobs. . . . The real concern for us is that this is part of a trend, and if would-be internet trolls see that flooding universities with hate mail and being loud online is a successful way to silence faculty members whose views they disagree with, that will be repeated.

How can this baby be successfully cut in half? How can an academic’s right to freedom of thought and expression be balanced with a university’s duty to protect its reputation and its students from angry professors?

To this reporter, it seems like we’ve been here before. Rutgers could follow the example of Penn last year. SAGLRROILYBYGTH might remember the case of law-school professor Amy Wax. Wax had already attracted negative attention for her recommendation of “bourgeois culture.” In a radio interview, Wax noted that she hadn’t had any top-notch African American students in her class. People were outraged.

What did Penn do? They didn’t fire Wax. They defended her right to academic freedom. But they DID remove her from teaching a mandatory class. It would not be fair to force students to take a class from a professor that had such pre-conceived notions about racial disparities, they concluded.

Could Rutgers do something like that here? As the Rutgers administration noted, students were leery of taking a class from Professor Livingston, who clearly has preconceived notions discriminatory against white people. So just have Livingston teach optional courses. Make a public statement condemning his attitudes but defending his right to speak them publicly.

Would that be a fair solution in this case?

An Errant Evangelical

C’mon….we all know what he meant. But for the president of an evangelical university to make this sort of goof and leave it undeleted still surprises me for two big reasons.

falwell sewed

“…by their tweets shall ye know them…”

Here’s what we’re talking about: The tweeters are aflutter about a statement by Jerry Falwell Jr. of Liberty University. Falwell blamed Attorney General Jeff Sessions for the recent legal hot-water of top former Trump aides.

Here at ILYBYGTH, we’re more interested in Falwell’s scripture goof. Of course, he didn’t mean anyone “sewed” the wind. He’s referring to Hosea 8:7, in which people “sowed” the wind.

On one hand, it’s easy to make a simply typing mistake, especially on Twitter. In this case, though, I’m really surprised Falwell has left it up, mostly because it’s not a simply misspelling. “Sewed” is a totally different word with a different meaning, implying that Falwell doesn’t understand what Hosea was talking about. In other words, it’s not only a misspelling, but a misquotation.

It would be different if Falwell had accidentally typed “sowd the wind” or “sowed teh wind,” but “sewed the wind” makes it seem like Falwell just doesn’t really know the Bible verse all that well.

And that makes me surprised to see it linger, for two big reasons.

First of all, among the conservative evangelical and fundamentalist public, nothing matters more in a university leader than deep knowledge of and reverence for scripture. This sort of uncorrected typo makes it look as if Falwell didn’t understand the gist of the chapter and verse. Or worse, he doesn’t care enough about fidelity to Scripture.

Second, Liberty University has always desperately wanted to win mainstream academic respectability. In recent years, they have spent bajillions of dollars to do so. For Falwell to leave this misquotation undeleted makes his school look even more like the anti-intellectual cloister it has often been accused of being.

Is THIS What Keeps Conservatives Out of Academia?

It’s not a conspiracy. It’s not even a hiring bias. According to experts like Neil Gross, the reason we don’t have more conservative professors in the liberal arts is mainly self-selection. And in the goofy higher-ed headlines this week we see gossipy confirmation.

gross

Could conservatives make it in this environment?

As SAGLRROILYBYGTH are well aware, there really is a tilt to most liberal-arts college faculties, at least at the more selective schools. Neil Gross argued, however, that conservative conspiracy theories don’t hold water. It’s not that universities consciously—or even unconsciously—discriminate against conservative intellectuals. Rather, people who think of themselves as conservatives tend not to go into certain academic fields.

One of the most striking parts of a depressingly ugly higher-ed news item this week is the way it seems to offer anecdotal confirmation of this trend.

Here’s what happened: A former graduate student is suing New York University for harassment and abuse during his time there. He had studied with the prominent scholar Avital Ronell. He complains that she wrote him endless creepy emails, kept him from leaving town, and generally over-controlled his life.

In her own defense, Prof. Ronell described their communications this way:

Our communications — which Reitman now claims constituted sexual harassment — were between two adults, a gay man and a queer woman, who share an Israeli heritage, as well as a penchant for florid and campy communications arising from our common academic backgrounds and sensibilities.

For example, at one point she sent her student this email:

I am a bit weepy and confused, a normal aftermath I suppose, and also a response to the separation from you … But I will try to gain some ground with a visit to shrinky-winky and see if I can’t develop another kind of report for you! … So many kisses for my guardian angel.

And at one point he responded like this:

Mon Avital, beloved and special one, I only now relieved [sic] your beautiful and exquisite message … I thank you for your infinite understanding and sensitivities which are always beyond measure, all of which I reciprocate with tenderness and love. I thank you so much for walking me through this catabasis. I don’t know how I would have survived without you. You are the best !!! I love you so much. You are the best, my joy, my miracle. Kisses and devotion always. Yours – n

Regardless of the legal outcome of this harassment suit, this sort of “florid and campy” style of endless email back-and-forth would be very difficult for most people to keep up with. Why did the student endure these sort of over-the-top emotional expectations? According to all concerned, Professor Ronell was a superstar in her field. She had—and repeatedly reminded her student she had—the power to make or break his career.

And to my eye, that’s where we find the culture-war rub. Very few people of any sort of ideological background would be willing or able to maintain this sort of intense, intimate relationship with a professor. If I were a conservative intellectual with academic ambitions, though (and I’m not), I think I would be discouraged from even applying to the NYU program, especially if I thought Prof. Ronell would not see me as sharing her “florid and campy” cultural style. In this one elite grad program, then, we can see how fewer conservatives might end up applying to a top program and fewer therefore might end up in top tenure-track academic jobs.

Is this case the norm? Not at all. Indeed, it has only attracted so much morbid curiosity because it is an outlier. But it IS the norm for elite graduate programs in the humanities to serve as the only gatekeepers to top academic careers. And if this sad story can tell us anything, it is that only a very specific sort of person could possibly survive, much less flourish, in some of the those graduate programs.

Are Christian Colleges No Longer Possible?

The dream has been the same for a hundred years. Is a recent move by Trinity Western University a sign of changing times? Must more-conservative evangelical colleges and universities choose between their two most cherished purposes?

twu_primary-logo_cmyk_0

Christian sexuality? Or Christian lawyers?

Here’s what we know: According to Christianity Today and Inside Higher Education, TWU has elected to drop its mandatory “community covenant” for students. The Canadian Supreme Court had blocked TWU’s efforts to establish a law school, based on the discriminatory anti-LGBTQ covenant. In short, in order to open an evangelical law school, TWU has eliminated its core lifestyle rules for students.

What’s the big deal?

As I argue in my book about the history of evangelical higher ed, schools like TWU have always promised to do two things at once. As a special sort of religious school, they promised to shepherd and guide the faith of their students in specific directions. At the same time, though, they have insisted that their graduates would be perfectly prepared to enter the professions. Going to a “Christian” school, in other words, wasn’t supposed to be a retreat from the world, just a better, particularly evangelical preparation to thrive in that world.

As Bob Jones—one of the most famous evangelical college leaders of the twentieth century—put it in 1929,

It is our plan to train and educate strong, outstanding Christian leaders.  This is what America needs—lawyers, doctors, business man, teachers, preachers, all strong leaders.

Evangelical colleges have always promised both halves of this equation. Students would receive top-notch professional training as well as relentless Christian guidance.

In its recent decision, TWU seems to have had to choose between preparing evangelical lawyers and insisting on its conservative definition of evangelical lifestyles. TWU will no longer force students to agree to its many rules, including the legally problematic ban on sexual relationships outside of heterosexual marriage.

Previously TWU students had to “affirm” the following statement:

sexual intimacy is reserved for marriage between one man and one woman, and within that marriage bond it is God’s intention that it be enjoyed as a means for marital intimacy and procreation.

From now on, students will apparently no longer be bound by the rules of TWU’s covenant. But they will be free to become lawyers. [Insert gratuitous Jonah Hill gag here, at :52 in the clip below.]

For the most conservative sorts of evangelical colleges, does this mean the end? Must they choose between their two goals?

Liberty U Continues the Ugly Tradition…

The story has leaked out already, but WORLD put it all together, with some depth. Student editors and reporters at Liberty’s student newspaper told their tale of administration bullying and Trumpish power-grabs. I’m sorry to say that such administrative antics are not unusual for student newspapers in evangelical higher education.

liberty6

…all the news that fits [the Falwells’ vision]…

If you haven’t seen WORLD‘s story yet, it’s worth your time. Liberty’s hatchet man was Bruce Kirk. Kirk upbraided the student editors for trying to act like real journalists. After students tried to publish news of the controversial Red-Letter Revival last year, Kirk warned them that the student newspaper ought only to make the university look good. According to WORLD, Kirk told the students,

in the real world, which this isn’t, let’s just be honest, right? … You will be beholden to an organization, to a company. … That is just part of life. And it’s part of life for all of us by the way. Put journalism aside for a second. Do I get to do everything that I want to do or does Jerry dictate what I get to do? … Somebody else decides what you do and what you don’t say or do.

When student editor Erin Covey asked a question, Kirk tried hard to shut her down. Liberty University, Kirk told her, is not all that different from any other “family business.” Kirk went on,

it’s a family business, it is. I mean, Jerry Falwell and his dad Jerry before him and that’s how this university was founded, right? It wasn’t founded by somebody else. It was founded by the Falwells. . . . It’s their paper. They can do what they want. … If things aren’t followed, they’ll get stricter.

And get stricter they did. According to WORLD, student editors soon found themselves out of a job.

As SAGLRROILYBYGTH are aware, I don’t have a dog in this fight. I’m no evangelical myself, nor did I attend an evangelical college. As I found in the research for my recent book, however, the recent goings-on at Liberty are not very far from the traditional norm. As I’ve pointed out in the book and in these pages, censorship has always been part and parcel of the student and faculty experience at evangelical institutions.

It might not be polite to point out, but I think it’s true: speaking historically, there can’t be any sort of free speech crisis at evangelical colleges. I hate to quote myself, but this is how I put it earlier, and I stand by it:

Evangelical colleges that restrict speech these days don’t face a crisis. They fulfill a promise.

That’s Not How Religious Schools Work

You’ve probably seen it by now: The case of Shelly Fitzgerald has attracted a ton of attention. She is a counselor at a Catholic school in Indiana, under pressure to resign due to her same-sex marriage. Some critics have suggested that the case demonstrates the essential bigotry of religious schools. But that’s not how religious schools have ever worked. Instead, this case shows the eternally contested nature of religious schools.

Here’s what we know: Ms. Fitzgerald has worked at her Catholic high school for fifteen years. She has been in a same-sex marriage for twenty-two years. An anonymous activist outed her to the school administration and archdiocese. As a result, Fitzgerald has been asked to resign or separate from her partner. Alumni, meanwhile, are protesting in her favor.

What can this episode tell us about the nature of religious schools? It’s not what my friend the Friendly Atheist thinks. As Hemant Mehta noted, this sort of anti-gay policy should not come as any surprise. It is literally written in the contract signed by employees. As Mehta argued recently,

don’t get mad at the school for being run by bigots. Blame the Church for its rules and blame the parents for sending their kids here. Hell, blame Fitzgerald for taking a job with them when she should’ve known this day would come.

SAGLRROILYBYGTH might agree that such blanket denunciations are simplistic, perhaps willfully so. As I argued in my recent book about evangelical higher education, religious schools have NEVER operated as simple outlets for orthodoxy. Instead, they have served as forums where adherents of a religion hash out what they really care about in terms of God, politics, and culture.

Consider a few recent examples.

At Gordon College near Boston, the president ignited a local firestorm. How? By reminding Gordonians and the public about Gordon’s long-established rules and policies concerning same-sex relationships. President Lindsay did not make up any new rules. He didn’t fire anyone or punish anyone. But even by simply publicly noting the institution’s rules, Lindsay caused a furor among students, neighbors, and alumni.

Or consider the case of Wheaton College’s conspicuous not-firing of Larycia Hawkins. Professor Hawkins came under fire for publicly sporting hijab and writing that Christians, Muslims, and Jews all worshipped the same God. She didn’t break any rules, but she was still forced out.

What’s our takeaway? In religious schools the rules are not the rules. They are one weapon that partisans of different visions can use to change practice at their institutions.

The rules at any religious school are not etched in stone. Rather, in every case, the rules are a negotiation, a guess, a political statement, an aspiration. If you want to understand a religion, don’t look only at statements of faith or official policies. Instead, put in the time to understand how students, teachers, administrators, and church leaders view their schools.

Listen, America!

Is this normal these days? I was surprised to hear that Oxford has just released an audio version of Fundamentalist U. I hope that means more people can interact with the book in one format or another.

audio book

Now…for your listening pleasure…

If you are a listener rather than a reader, I hope this new format helps you get into the book.

I didn’t know that academic presses were issuing audio versions. Is that a twenty-first century kind of thing that my twentieth-century brain just needs to get used to?