April 2008

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Saudi gravy

This week’s squalid news from Griffith University is a measure of the rot in our tertiary system. First we have a university soliciting the Saudis for funds, as if petrodollars come without strings or the strings won’t be pulled. Memo to the VC: when the US military was encamped in Saudi for Gulf War I the regime tried hard to prevent Christian worship for the troops. This culture is a long way from understanding the ideal of disinterested scholarship.

Then when the story breaks (thanks to The Australian) the Vice Chancellor issues a public defence which leans heavily on Wikipedia – of all things – without acknowledgement. So now we can add dishonesty and sloppy scholarship to the list of failings. Finally, beyond parody, we have someone described as the Vice Chancellor’s principal policy adviser making the following ‘argument’: the University is not a secular institution because it observes Christian holidays, therefore it doesn’t matter if parts of it become Islamic.

Stupidity, naivete, ignorance, plagiarism, amateur scholarship and spin doctoring out of the Zimbabwe election playbook.

In recent years, academics in the humanities and social sciences have become besotted with the idea that there is no such thing as disinterestedness. When this kind of thing happens they argue that it’s all Power anyway, and anyway everyone powerful is awful and anyway we ought to fall over backwards to please Muslims right now because . . . well I forget that bit.

Those who believe that are invited to conduct a little thought experiment. You are on trial for your life before a panel of three judges. The evidence is complex and any decision will be based on a a careful appraisal of good arguments both for and against. What qualities do you want in those judges?

We should be asking ourselves this week, what kind of qualities do we want in university senior management? Has the Vice Chancellor of Griffith shown those qualities? If not, what are we going to do about it? For we are all shareholders in the university enterprise and we can and should demand standards from these people. ‘Academic freedom’ does not extend to corporate executives – and what Vice-Chancellor nowadays would reject that description?

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A while ago I wrote about the swelling tide of creative writing students in our universities. The gist of that piece was that the universities are peddling disillusionment. But if my experience of drama students is any guide, ravening hordes of creative writers may not after all threaten society, and some creative writing students might get some real satisfaction and benefit from their degree.

Australia has a few vocational courses in drama and a lot more which bill themselves as non-vocational. These offer drama as part of an arts or humanities degree. In the advance publicity, and at enrolment, students are sternly advised that the course is not designed to train for the profession, though it makes a good basis for future training. (Even about that there are grounds for scepticism.) Some students listen and nod and continue to believe that in a few short years they will grace the stage or screen or even (O comble de joie) get a gig in a comedy series. Most of these give up the idea after a year or so. A handful keep the faith, and some of them do get jobs – often, I note, those who drop out.

So what of the others, the other 98% who graduate with a degree in drama? Why did they enrol, and what do they get out of it? Many years ago now I conducted a survey of second year students and came up with a surprise result: self-development. But in survey work, every discovery is a new puzzle. What did “self-development” mean? Were we back to the seventies?

I began to understand some years later when teaching a graduate class in non-fiction writing and a course in speech. In both classes, but especially in speech, there was an extraordinary level of commitment and energy, far more than in the conventional subjects I had been teaching. Students obviously valued these courses highly, in spite of the fact, about which we were upfront, that none of them planned to become full-time orators or authors. They valued the skills they were acquiring for their usefulness in a range of future jobs, in editing their workplace’s house magazine, or making those ‘presentations’ which are now de rigeur in business. So far so bread-and-butter – that’s the basis on which they were offered. But the special energy they brought to the work suggested a deeper and more personal investment.

It took quite a while before I realised what was happening. In both courses, part of the requirement was to talk or write about their personal experiences. They were not invited to explore them in groups, an activity I regard as quasi-therapeutic hogwash, but to turn them into formal public communications in which something more than ‘sincerity’ was required. And they did, especially in speech, with seriousness and passion and humour and sometimes very movingly. What they said mattered to them, and to the listening group and after a while I realised why.

It mattered so much there and then because there had not been such a space in their education since middle school – the era of ‘What I did on my holidays’. Overwhelmingly, when their education had called for the personal it had been for their personal opinion about issues. What we had done in the speech and writing options was to give students a chance to consider their lives and to articulate the results. And that I now think is at least part of what the drama students meant by ‘self-development’.

We’re talking about the 90s here. Churches shrinking or shrunk, the therapy movement surviving only in pockets, a strong and increasing tendency to convert all education into a species of training for business: where was the space of the personal? In the last redoubt, the humanities faculty, and there only in a few places. I feel privileged to have taught those courses.

Sp perhaps that’s what happening in the creative writing courses: a space for disciplined subjectivity, a place to consider life as a moral journey. (It won’t be that of course where Theory informs the teaching.)

More to come on this topic, but the Essendon-Collingwood match is calling.

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All those who believe that young people need ‘relevance’ and ‘characters they can identify with’ should ponder this Wikipedia entry – Herman, BTW, is better known as Chaim Potok, author of The Chosen and My Name is Asher Lev.

Herman Harold Potok was born in the Bronx . . . to Jewish immigrants from Poland. His Hebrew name was Chaim Tzvi. He received an Orthodox Jewish education, but decided to become a writer as a teenager, after reading Evelyn Waugh‘s Brideshead Revisited.

While we are a Synagogue honoring more than 5,700 years of history and tradition, we are also the Temple with the binary address – 1010 University Avenue – reflecting the unique nature of Silicon Valley and our place within it.

An interesting place, University Ave, San Jos?. So many people wanted to live at number 7 it wound up as an apartment building, mostly Pythagoreans there, and a bunch of Hindus. Couple of doors along live nine Greek sisters. At 99 is a Chinese supermarket with a very long lease. The Hare Krishnas are further up the road at 108 (for Krishna, as you surely know, dances with 108 cow-herd girls and later marries 16,108 wives).

If I were you, though, I’d avoid number 666. Call me prejudiced, but the people going in and out of that place smell of sulphur.

2020 summit

A pity that my invitation to the summit was lost in the post. I had planned to read into the record this passage from Robert Musil’s novel The Man without Qualities. The Austro-Hungarian Empire wishes to celebrate its glories, and owing to the principle of insufficient cause our hero Ulrich finds himself secretariat to something called the Collateral Campaign. The Campaign is not quite sure what it is, or what to do, so it decides to collect ideas from the People.

Ulrich pays a call on his cousin, Diotima, to discuss the results.

“O mighty cousin,” he reported, a thick file in his hand . . . “The whole world seems to be expecting us to undertake reforms, and one half begins with the words ‘Free from______’ and the other half with ‘Onward to_____’

And the narrator summarises:

. . . The one group put the blame for the troubles of the age on one particular thing and demanded its abolition; such particular things, for example, as the Jews, the Roman Catholic Church, socialism or capitalism, the mechanistic system of thought or the neglect of technical developments . . . large-scale land-owning or big cities, intellectualisation or the inadequacy of general education. The second group . . pointed to goals lying somewhere ahead . . . and these highly desirable goals recommended by the second group usually differed from the particular things that the first group wanted to destroy in nothing more than their emotional key. In this dual manner, demands were made both for a slowing up of the tempo of the times and for a competition for the best feuilleton on the grounds either that life is unendurably or that it is exquisitely short.

The Man with Qualities, London, 1961, vol I 322-23.

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Wikipedia has a ‘living people’ category which I clicked on to find out just how many such people there are in Wikipedia. But it led to this stark pronouncement.

Possibly living people, disappeared people and dead people are not included here.

So there.

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