Scratching Across the Curriculum

This is a presentation for the Culturally Responsive Teaching Learning and Counseling Symposium, January 24, 2009 at the University of Colorado, Colorado Springs College of Education. More information about the research described here is at http://www.tcnj.edu/~ijims.

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Journalism education as a tool for culturally responsive teaching

These slides are from a presentation I gave in January 2008 at the Culturally Responsive Teaching, Leadership  and Counseling Symposium at the University of Colorado-Colorado Springs.

How stories and network science could improve educational equity and diversity

[This thinkpiece is from 2003.]

In all of the research, debate and analysis surrounding affirmative action, I have become convinced that we are missing a golden opportunity to be more innovative in our thinking about ways of achieving educational equality. I believe that if we analyze some of the voluminous data we have using emerging tools in networking science, interactive multimedia and social psychology, we can create effective new models for teaching, mentoring and advising students and young professionals from non-traditional backgrounds.

I write this essay to suggest how these tools might be created, and how they might be applied in ways that are less contentious than our current arguments about fairness and distributive justice. In advancing this proposal, I do not mean to suggest that such arguments are not important or necessary – because they are. I do suggest however, that if we are sincere about wanting to see each child achieve his or her full potential, science and history may be able to offer us a way we are not currently considering. And conceptually, at least, it isn’t that complicated.

A final disclaimer before I disclose my idea: I am neither a scientist nor a trained historian. I come to this conversation as an Affirmative Action baby with a quarter century of professional experience as a writer and teacher in the fields of public relations, magazine writing and interactive multimedia. This idea emerged from reflecting on that polyglot experience, and on those of my forbears, as I read Columbia University sociology professor Duncan Watts’ book, Six Degrees: The Science of a Connected Age (Norton, 2003).

Watts’ book describes an emerging body of theory of how disparate phenomena are affected by their internal and external connections – whether the phenomenon under study is computer viruses, power outages, or political activism. It turns out that I am one of the thousands of e-mail users who have participated in Watts’ internet-based Small World project, which tries to ascertain whether there really are only six degrees of separation between two randomly selected individuals. In the Six Degrees project, volunteers are given the name of a “target” individual and told to get as close to that person as they can by sending an e-mail to someone they know. About two years ago, I got an e-mail from a former student asking me to help establish a connection to a person who worked at Bloomberg LP. I didn’t know the target person, but I know lots of people at Bloomberg, so I picked one of them and passed the e-mail along. Simple idea.

As Watts discloses in his book, the data from this simple experiment gives rise to some powerful and sophisticated mathematical models that, like chaos theory, can be applied quite broadly. He suggests that these models can eventually be used to predict the outcome of elections, or suggest effective job-hunting strategies or to understand and defuse terrorists’ cells. It occurs to me that we can also use these modeling techniques to understand how structures of educational opportunity are created and most effectively deployed.

W E B Du Bois

The first case study that came to mind from which hypothetical models could be developed and tested was the education of pioneering African American intellectual William Edward Burghardt Du Bois (1868-1963). Du Bois grew up in a predominantly white, politically liberal New England town, and the town’s leading citizens funded his undergraduate education at Fisk. His academic performance at Fisk earned him the attention of the people who became his benefactors at Harvard, and that placed him in the position to learn about the fellowship that would ultimately make it possible to attend the University of Berlin. It seems to me that we ought to be able to model Du Bois’ educational trajectory as a series of small network problems. The first step would be to look at the likelihood that a poor colored boy would get a scholarship to Fisk. The second would be the leap from Fisk to Harvard, then Harvard to Berlin.

Modeling these steps seems to me to be relatively simple because the numbers of people involved are small If all of this works, it might provide a way of mapping an individual’s structures of opportunity, and of conceiving strategies for maximizing the optimal use of such small networks. I suspect that this would be a rather difficult thing to model. This is the second part of what I was thinking about. The networks that supported Du Bois were, in some cases generated, you might say, activated, by stories. By this I mean that the town fathers of Great Barrington had certain beliefs about themselves, a common story that formed part of the basis of their working relationship. Descended from one of great Barrington’s old black families, Du Bois presented himself in a way that fit their story about themselves as former abolitionists. The storytelling part of the network building becomes particularly

Rutherford Hayes

important when Du Bois tries to get his fellowship to go to Berlin. Rutherford B. Hayes, by then a former President, headed a foundation that was supposed to support black students who were pursuing advanced degrees. He gave a speech saying that they hadn’t found anyone to give the money to. Du Bois heard about what Hayes was saying, and wrote Hayes a letter saying, essentially: Hey, I’m here, and so are several other colored Harvard men, why haven’t we been given a chance to apply? Ultimately, because Du Bois was supported by such people as William James, he got to apply, and he got the fellowship. Du Bois’ network enabled him to make Hayes act in a way that’s consistent with his story.

It seems to me that Du Bois’ experience is similar to what happens to students who are successful beneficiaries of affirmative action. Much of the value of my Princeton experience is related to the small networks I have been able to join. I would submit that our access to those networks has been mediated by the stories that govern their internal behavior, the stories told about us as potential new entrants and, to a lesser extent, the stories we tell about ourselves. These stories don’t exist by themselves, of course — they are cultural products — but I am focused on their function.

One of the ways in which stories may affect the functioning of networks of educational opportunity is in countering a phenomenon that Stanford University social psychologist Claude Steele calls “stereotype threat.” According to Steele, stereotype threat occurs when an individual feels as if he or she is being evaluated according to a stereotype. Although Steele asserts that anyone can be affected by stereotype threat, he has studied the phenomenon’s effects on middle-class African American college students and women students in scientific and technical fields. Steele’s research suggests that stereotype threat accounts for academic underperformance in well-prepared students with high self-esteem.

Let me illustrate how I think the right combination of stories and networks can create opportunities while subverting stereotype threat. About 20 years ago, I had the privilege of profiling a pioneering black engineer, Dr. Walter Lincoln Hawkins for Black Collegian magazine. “Linc” Hawkins was the first black scientist at Bell Labs. Even though he came of age during the Great Depression and in an era of virulent racism, Linc came

from segregated Washington DC to graduate first, from the city’s fabled Dunbar High School, followed by an undergraduate degree from Renssalear Polytechnical Institute and a doctorate from Mc Gill University. At Bell Labs, he earned 14 patents, including one for the polymer that allows us to put telephone cables underground and at the bottom of the sea. He spent his retirement years working to create programs that help women and students of color become successful scientists and engineers.

Along the way, Linc admitted that he had encountered plenty of racism – lots of stereotype threat. He didn’t talk much about those kinds of experiences, but a few examples emerged from conversations with him and others. For example, when his mother trekked from Washington, D.C. to Canada to hear Linc defend his dissertation, she was initially barred from the meeting room because of her race. Other Bell Labs old-timers told me that Linc spent his first decade there without any lab assistants, because there were no black assistants available, his managers couldn’t envision him giving orders to a white male, and they thought that it would be unseemly for him to have a white woman working under him. Ultimately, he did get a white female assistant, but for many years, he had to wash his own test tubes and tend to his own supplies.

When I asked him about the key to his success, he credited the foundation that his high school had given him – not just academically, but psychologically and practically. First, it should be understood that in its heyday, Dunbar was an exceptional place. The segregated, selective public high school was staffed by some of the best-educated black people on the planet – including such Harlem Renaissance cognoscenti as Georgia Douglas JohnsonAngelina Grimke and Jessie Fauset. They were graduates of such schools as Cornell and the University of Pennsylvania, but Dunbar was one of the few teaching jobs available to them. However, the faculty’s high-toned backgrounds gave them connections that they used to steer students into and through the kinds of schools they, themselves, had attended.

Attending Dunbar at the height of the New Negro movement, Hawkins recalled being taught African history and African American literature, in addition to the traditional elite high school curriculum of that day. He particularly remembered a physics teacher he called Prof. Weatherless, who drove a new Reo car every year as a royalty for his participation in the invention of the starter. He said that he knew he could succeed at RPI, Mc Gill and Bell Labs because he knew his heritage, and he had living examples in front of him.

The lives such people as Du Bois and Hawkins are sufficiently well documented that one ought to be able to graph the ways in which these networks and stories worked for them. However, I have no idea how to go about it.

I have discussed elements of this idea with mathematicians and social scientists who tell me that it’s worth exploring, although there isn’t a neat existing structure through which to do it. So, I am sharing my idea with the world with the hope of finding the people who can take it as far as it deserves to go.

What should journalists know of philosophy?

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Carlin Romano, critic at large for the Chronicle of Higher Education and former reporter for the Philadelphia Inquirer, has taken heat for his recent essay arguing that more philosophers ought to be taking up journalism as a focus of inquiry, and more aspiring journalists ought to be taking a class like the one he has taught at various colleges and university over the last 25 years. He summarizes that course thusly:

“So I constructed a basic course that examines journalism in the light of philosophical thinking in epistemology, political theory, ethics, and aesthetics, mixing philosophical and journalistic materials and vocabularies. In Part 1, we scrutinize “truth,” “objectivity,” and “fact.” In Part 2, we explore how journalism might fit classic modern theories of the state, including that tradition from Locke to Rawls that largely ignores the “Fourth Estate.” In Part 3, we ponder how what practitioners call “journalistic ethics” fits with broader moral theories such as utilitarianism. In Part 4, we investigate whether journalism can be art or science without overstepping its conceptual bounds. The guiding principle was a variant of Browning: One’s reach should exceed one’s grasp, or what’s a syllabus for?”

lf philosophy blogs are any indication, Romano’s word was not kindly met. University of Chicago law professor Brian Leiter thinks that the column’s real message was, “Why is Brian Leiter so mean to me?”  Apparently, they’ve had some sort of running feud. In any event, he dismisses Romano’s thesis:

“As to why ‘philosophy of journalism’ is not a major topic of philosophical study, I would have thought the answer obvious:  it’s not a central or substantial intellectual or cultural practice, unlike science, art, or law.   The idea that “philosophy of journalism” would displace the central subjects of the discipline for millenia–metaphysics, epistemology, value theory (the ones too “abtruse” for Mr. Romano to understand)–is sufficiently silly that only a journalist could propose it.”

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More constructively, Ben Hale, a philosophy professor at the University of Colorado at Boulder, picked up Leiter’s post and  suggested that philosophers might contribute the the discussion of journalism ethics. One of his commenters took specific exception to Leiter’s marginalization of journalism as a cultural practice:

Is he suggesting that journalism really is NOT one of the main conduits by which modern society learns about its current affairs? Is he really suggesting that journalism is NOT a way that culture is constructed? Does he really believe that the vast majority of people in the world do NOT learn about everything from the failure of their local schools to educate their children to the failure of central governments to take adequate steps to prevent a new financial bubble? (Not to mention such essential pieces of information as precisely which drug killed Jacko, and just how mind-blowing Britney’s new CD is, as I learned on NPR the other day. No kidding.)

Hans Holbling at the Galilean Library allowed that Romano’s goal – helping journalists’ become more “philosophically astute” — might be a worthy one, but he raises interesting questions about the how the field of philosophy would be advanced by a focus on journalism and media:

“If we have journalists who are able to question their own preconceptions, avoid inductive inferences from small data sets, and so on, then let’s suppose this is a good thing for both journalism and for those consuming the products of journalism. Why do we also need philosophers to understand the intersubjective standards setting these journalists report on? Unless we presuppose that only philosophers can teach the journalists to be more philosophically astute, or even if we don’t, it seems the development of philosophers can be left out of this. A more accurate requirement might be: we should get journalists to study the philosophical aspects of their work to help develop a more valuable form of journalism.”

like Holblin’s reformulation very much, and I see some value in Romano’s course. Indeed, much of my own journalism teaching is an attempt to engage students in philosophical reflection on the ethics, esthetics, epistemology, and rhetoric of journalism as it is practiced currently and historically in the United States. However, I am not a trained philosopher, and I work hard every semester to make up for that gap. So far, I’ve been able to do this without making my colleagues in our philosophy department retch, because my best and most demanding teacher, my father, started me reading Plato from the time I was about nine, and we’ve gone on from there.

Infusing philosophical literacy into journalism education

All of that said, I don’t think Romano’s required “Philosophy of Journalism” course is an adequate solution. Journalism education is being rethought, and should be, prompted largely by the fundamental shifts in economics and technology of newsgathering and delivery. I think Romano is particularly off-base when he argues that foundations and university journalism departments should require the formal study of the philosophy in order to “[focus] on long-standing gaps in journalism education” instead of the “bells and whistles of new technology, as if tweets will save us all.”  This, I submit, is a false choice.

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Instead, I would argue that we need to infuse philosophical thinking into every aspect of media study and practice. It’s a particularly good thing to do now because so many fundamental aspects of the field are changing. I don’t pretend to be an authority on how to do it, but it has to be done. I wish there was more of a conversation between journalists and philosophers — and here is where I agree with Romano —  because I suspect both fields could benefit. If, as I’ve read, philosophers do use news stories as a starting point for many of their own inquiries, why would it not be useful to understand how journalists and journalism scholars approach these issues?

So I thought it would be useful to run through a list of essential philosophical concepts and texts that journalists should understand: I will freely admit that in attempting this, I am exposing my own clumsiness with the subject, but that is the only way that I know of te learn. I welcome additions, including suggestions about the courses in which these concepts and texts might best fit. I will do that in one of the the posts that follows.