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Selasa, 25 September 2012

Did Conservatives Kill the Liberal Arts?


In a recent Salon article, Katie Billotte, a classics scholar based in Berlin, answers the rhetorical question of my title with an emphatic “yes!” “The conservative movement killed the liberal arts,” she writes, “Ronald Reagan, Rupert Murdoch, William F. Buckley and their latter-day heirs.” How? “They have done so through a combination of decreasing access to education and demonizing academic culture and academics. Make no mistake about it: The death of the humanities is an ideologically motivated murder, more like a massacre.”

There are elements of truth in Billotte’s argument. For example, higher education is more expensive, and the liberal arts are underfunded, in part because of an environment of austerity that conservatives have done much to foster. But the good parts of Billotte’s article are lost in a haze of reductionism.

1) Conservatives, or at least Republicans, have not acted alone in implementing economic policies that have made higher education more expensive. Since Clinton, Democrats (albeit, not the same thing as liberals) have been the party of austerity.Austerity limits public subsidies to higher education, one of the main reasons the cost of tuition has risen exponentially. As the cost of college increases, more and more students who do not hail from economically privileged backgrounds opt for vocational or trade majors that they think are more likely to provide them with a job after graduation. It’s not for nothing that “business” (the antithesis of the liberal arts) has been the fastest growing degree since the 1970s and is currently the most popular major in American universities.


2) The cost of education is also rising because of decisions being made by university administrators who might or might not be conservative (chances are the majority of them vote Democratic, for what that’s worth). As Marc Bousquet, among others, has shown, universities operate by the logic of capital. They’re every bit as interested in capital accumulation as are corporations, even though shareholders don’t reap the profits from university accumulation, as with corporations. Capital accumulation in the university works as such: presidents and assorted higher ups make obscene salaries; high-profile football and basketball coaches make even more, and are usually a state’s top paid employee, as the university operates as a sports spectacle; the president uses capital for power and prestige, by funding pet projects; and perhaps most nefariously, capital accumulation in the university has allowed for the growth of a large administrative class. University administration is a career path of its own now. All of this is to say that operating by the logic of capital is bad news for the liberal arts (and also bad news, more central to Bousquet’s point, for the army of adjuncts who are forced to work for little pay and benefits and no job security). I’m not exactly sure how the “conservative movement” is specifically to blame for these developments. Sure, conservatives have a hand in it, but, again, they did not act alone. If the liberal arts were massacred we can’t single out conservatives as the culprits.

3) My last point goes directly to the heart of my research on the culture wars. Has the conservative demonization of professors, which Billotte ritualistically dates to Buckley’s God and Man at Yale, created a context for the death of the liberal arts? It is tough to answer this question one way or the other in empirical fashion. There is little doubt that conservative critics of the academy in the late 1980s and early 1990s succeeded in reorienting many people’s opinions regarding the nation’s institutions of higher learning, reconceptualized as a leftist redoubt, where standards were destroyed and the best of Western Civilization had been replaced by a “politically correct” mish-mash of multicultural nonsense. But to what degree did this create a context for the death of the liberal arts?

In the academic culture wars of the 80s and 90s, the debate often focused on the humanities, specifically the teaching of literature and history. Both sides tended to argue that the humanities were important, though the reasons given for their importance were dramatically at odds. Left-leaning academics argued that learning how to interpret texts would make people better able to think critically about the world around them and to make better political choices. Conservatives argued that the humanities—in Matthew Arnold’s words, “the best which has been thought and said”—were the repository of the values that made America a free nation and thus crucial for young Americans to study. Both sides blamed the other for the diminishing prominence of the humanities. Conservatives like William Bennett, who kick-started the humanities wars with his 1984 report as chairman of the NEH, To Reclaim a Legacy: A Report on the Humanities in Higher Education, contended that students were turned off by the humanities by professors who “present their subjects in a tendentious, ideological manner.” Left-leaning academics, on the other hand, made the same move that Billotte makes in her Salon piece: they blamed conservatives for poisoning the wells, often, they argued, done in bad faith.

The question to you, dear reader, is this: to what extent do you think conservative culture warriors are to blame for the sad state of the liberal arts? I tend to think that my first two points are much more determinative, but I am genuinely curious about what you think.

Kamis, 26 Januari 2012

Saul Alinsky, Newt Gingrich, And The Culture Wars---Conducted Transtemporally

A couple of years ago, in a "Tim's Light Reading" entry, I mentioned Saul Alinsky. At the time I expressed some surprise upon learning that Alinsky maintained a thirty-year correspondence with the French Catholic neo-Thomist philosopher Jacques Maritain. I have three subsequent observations: (1) Have I really been putting up "light reading" posts that long? Wow. Then again, yesterday was this blog's fifth birthday. (2) I'm _still_ amazed that Alinsky and Maritain kept in touch that long. (3) That post is the _only_ mention before today of Alinsky here at USIH. Today I am going to blow out (3) in a big way.

Why? Newt Gingrich, of course! He's our recent bete noire, between the weblog and our USIH Facebook page. I can give you three guesses, but you'll see Gingrich-Alinsky link in the following passages from this story (bolds mine):

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Nearly 40 years after his death, Saul Alinsky's name is back in the news, peppered throughout presidential hopeful Newt Gingrich's speeches.

A native Chicagoan, Alinsky was "the father of community organizing," said Sanford D. Horwitt, author of Let Them Call Me Rebel: A Biography of Saul Alinsky."

"He invented community organizing … this very unique form of political action," Horwitt said, adding that Alinsky believed the goal of organizing people was to give them power.

It's that "community organizer" moniker that Gingrich is attempting to use in comparing Alinsky to President Barack Obama, who first came to Chicago as a community organizer practicing Alinsky's model, according to historians.

After winning the South Carolina Republican primary Saturday, Gingrich referenced Obama's "Saul Alinsky radicalism," painting it in a negative light. ...

"Newt realizes this is just an act, saying Alinsky is a dangerous radical. Gingrich is enough of a historian to know what Alinsky was about," Horwitt said. "This is something that he is feeding to a part of the conservative right."

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And the article goes on to recount the parallel between this and Tea Party enthusiasts continually reminding us of the links between Obama and another piece of radical living history, Bill Ayers. Politicians really are good at the guilt-by-association game.

But who IS Saul Alinsky? Here's your introduction to him from the rest of the article above (links that follow are mine):

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Born in January 1909, Alinsky grew up on [Chicago's] West Side, studied criminology at the University of Chicago and worked in state prisons before deciding he could make a bigger difference at the community level, said former Washington Post reporter Nicholas von Hoffman, who wrote Radical: A Portrait of Saul Alinsky.

Von Hoffman, who before becoming a journalist worked alongside Alinsky from 1953 to 1962, said Alinsky fought for fair working conditions, affordable housing and any cause that "boiled down to one thing: organizing people so they have a decent shake."

Alinsky's tactics included tying up bank teller lines with volunteers repeatedly exchanging a $100 bill for pennies and vice versa as a way to protest banking institutions, said John Kretzmann, professor at Northwestern University's School of Education and Social Policy. Another involved Alinsky's followers threatening to occupy all the bathrooms atO'Hare International Airportfor an entire day. The threat alone granted Alinsky a meeting with then-Mayor Richard J. Daley, Kretzmann said.

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And here's more from "Professor Wikipedia."
A significant portion of the entry derives from a 1972 Playboy magazine article (24, 403 words!), conducted a few months before Alinsky's death and reproduced here. Here are a few nuggets from the Wikipedia entry, mostly from that interview*, with brief commentary, both humorous and serious:

1. Time magazine once wrote that "American democracy is being altered by Alinsky's ideas," and conservative author William F. Buckley said he was "very close to being an organizational genius."

You'd think that Gingrich would appreciate Alinsky's focus on ideas. Then again, as Ben Alpers reminded us via two funny quotes from Frank and Krugman, the rigor behind Newt's ideas are often suspect. [BTW: Check out this post by long-time USIH blog friend and S-USIH founding member, Julian Nemeth, on Buckley, Gingrich, and Republican victimhood.]

2. Because of his strict Jewish upbringing, he was asked whether he ever encountered antisemitism while growing up in Chicago. He replied, "it was so pervasive you didn't really even think about it; you just accepted it as a fact of life." He considered himself to be a devout Jew until the age of 12, after which time he began to fear that his parents would force him to become a rabbi. "I went through some pretty rapid withdrawal symptoms and kicked the habit ... But I'll tell you one thing about religious identity," he added. "Whenever anyone asks me my religion, I always say—and always will say—Jewish."

It appears Alinksy had a Tony Judt-ish-type relationship with his religious/ethnic identity. [BTW #2 related to PhD Octopus: Check out this post by David Weinfeld on Judt.]

3. Contrary to the Chicago Tribune article above, Alinsky was an undergraduate major in archaeology. But then there's this confusing passage from Wikipedia, apparently derived from the Playboy interview: After attending two years of graduate school he dropped out to accept work as a community organizer for the state of Illinois as a criminologist. Hmm...

4. Alinsky's work as a community organizer attracted the attention of Adlai Stevenson: His early efforts to "turn scattered, voiceless discontent into a united protest aroused the admiration of Illinois governor Adlai Stevenson, who said Alinsky's aims 'most faithfully reflect our ideals of brotherhood, tolerance, charity and dignity of the individual.'"

Getting praised by Stevenson in the Forties probably wasn't the kiss of death in relation to anti-intellectual/anti-Egghead associations. That wouldn't occur until the 1950s, I believe.

5. When asked during an interview whether he ever considered becoming a Communist party member, he replied: "Not at any time. I've never joined any organization—not even the ones I've organized myself. I prize my own independence too much. And philosophically, I could never accept any rigid dogma or ideology, whether it's Christianity or Marxism. One of the most important things in life is what Judge Learned Hand described as 'that ever-gnawing inner doubt as to whether you're right.' If you don't have that, if you think you've got an inside track to absolute truth, you become doctrinaire, humorless and intellectually constipated. The greatest crimes in history have been perpetrated by such religious and political and racial fanatics, from the persecutions of the Inquisition on down to Communist purges and Nazi genocide."

So isn't it ironic that Gingrich, whom Alinsky would've no doubt called "intellectually constipated," is holding up Obama as a president that follows the ideology of a figure who despised ideology to the point of avoiding organizations he himself organized? Isn't it interesting to see the Culture Wars conducted transtemporally, or is this Gingrich living history in ideas? Consult with LD's recent post on "Big Ideas," particularly the parts on David Armitage, to make whatever sense you want of my last question.

6. And this: Alinsky described his plans in 1972 to begin to organize the white middle class across America, and the necessity of that project. He believed that what President Richard Nixon and Vice-President Spiro Agnew called "The Silent Majority" was living in frustration and despair, worried about their future,
and ripe for a turn to radical social change, to become politically-active citizens. He feared the middle class could be driven to a right-wing viewpoint, "making them ripe for the plucking by some guy on horseback promising a return to the vanished verities of yesterday." His stated motive: "I love this goddamn country, and we're going to take it back."


Was Alinsky unknowingly forecasting the arrival, on the wings of the New Right, of that famous presidential hero of American Western films, Ronald Reagan? - TL

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*I don't have the time, right now, to read the whole book interview

Sabtu, 10 Desember 2011

Why We Need Intellectual History (An Ongoing Series)

From the "forum" section of today's Peoria Journal Star:
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Many years ago the Marxists in Russia rioted against the czars. They killed them and their children, replacing them with Lenin, then Stalin and his terrible regime, slaughtering and imprisoning many.

Years later, Hitler wanted to take over Germany. He made the Jews his villains. Germans rioted and killed and distracted while he took over Germany.

Now the Marxists of our country, with the help of the president, are using the same tactics. Rioting against businesses, investors and the wealth that makes our country the best in the world.

They want all of us to be poor. Those in power become rich as they gradually tax away the wealth of the country.

G______ M_____

Lacon, IL

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Is it still a violation of Godwin's Law if occurs in the forum section of a newspaper? - TL

Kamis, 10 November 2011

Outrage Over The Devastation: The Stupidity Of Penn State Students, Administrators, and Coaches

[Warning: Adult content in this post; Updated: 3:26 pm, 11/10]

When the announcement was made at a news conference that the 84-year-old Mr. Paterno would not coach another game, a gasp went up from the crowd of several hundred reporters, students and camera people who were present. - NYT

Why was Paterno fired? For failing to take action after reports--from direct a witness employed by Paterno---that Jerry Sandusky, ex-defensive coordinator under Paterno, had molested young boys both before and after the coordinator's 2002 retirement. In the words of the same NYT article (bolds mine):

Mr. Sandusky had been a key part of the football program, but prosecutors have said he was a serial pedophile who was allowed to add victims over the years in part because the university he had served was either unable or unwilling to stop him.

Mr. Sandusky has been charged with sexually abusing eight boys over a 15-year span, and two top university officials — Tim Curley, the athletic director, and Gary Schultz, the senior vice president for finance and business — have been charged with perjury and failing to report to authorities what they knew of the allegations. Neither Mr. Paterno nor Mr. Spanier was charged in the case, though questions have been raised about if they did as much as they could to stop Mr. Sandusky.


It gets worse. There were graphic reports of what Sandusky did, when he did it, with whom, and what witnesses saw. Here are those reports (bolds mine):

Upon learning about a suspected 2002 assault by Mr. Sandusky on a young boy in the football building’s showers, Mr. Paterno redirected the graduate assistant who witnessed the incident to the athletic director, rather than notifying the police. Mr. Paterno said the graduate assistant who reported the assault, Mike McQueary, said only that something disturbing had happened that was perhaps sexual in nature. Mr. McQueary testified that he saw Mr. Sandusky having anal sex with the boy.

Let me see if I got this right. Paterno's own graduate assistant told Paterno that he (meaning McQueary) saw Paterno's famed coach, Sandusky, having ANAL SEX with a BOY, and Paterno only when to the athletic director. Not the police.

Sandusky, furthermore, left the program in glory in 2002. He was celebrated on Penn State's field, with Paterno's approval, after retirement. Paterno celebrated Sandusky's accomplishments knowing that Sandusky had anal sex with a little boy.

McQueary, by all accounts, does not appear to be a glory hound. Indeed, he reported the criminal activity of one of his supervisors---while a contingent employee on the coaching rungs---to his higher-ups. Here's an account of that report from another NYT piece (bolds mine):

When Mike McQueary went to Penn State Coach Joe Paterno’s house on the morning of March 2, 2002, he was a graduate assistant — the lowest rung on the coaching ladder beneath Paterno.

Still, McQueary, 28 years old and a football lifer, had aspirations of one day becoming a head coach, maybe even at Penn State.

A former quarterback for Paterno, he had once been a fan attraction for his shock of bright orange hair and his State College roots. Popular and known for an easygoing, collegial manner, he was beginning the baby steps toward his dream job.

Nine years later, what McQueary told Paterno at that meeting — he had seen a former senior football coach molesting a young boy in the football building’s showers. ...

According to findings laid out by state investigators, only two Penn State employees were known to have witnessed Sandusky committing a sex crime: a janitor, who now has dementia and is not competent to testify, and McQueary.


Now, his account of what happened in 2002 (bolds mine):

On Friday, March 1, 2002, in an episode that those close to McQueary say left him shocked and confused — and that would return to haunt his life and the fortunes of his university years later — he entered the locker room in Penn State’s Lasch Football Building at about 9:30 p.m. to put a new pair of shoes in his locker and pick up some recruiting tapes, according to the report of the grand jury that investigated the allegations involving Sandusky. Coaches commonly keep late hours but not so much in the off-season months, like March. Besides, the lights were not on in the offices, but toward the locker room. That is not usual. And a shower was running.

According to the report, McQueary heard “rhythmic, slapping sounds,” which he believed to be those of sexual activity. He walked to his locker, opened it and put his sneakers inside. He then turned his head and looked into the shower.

He has said under oath that he saw Sandusky raping what appeared to be a 10-year-old boy. He immediately left, met with his father and determined he would report the incident to Paterno, according to prosecutors. A person familiar with his account said McQueary did not spare the details when he met with Paterno.


Fastforward to last night (excerpts from the first NYT story linked, bolds mine).

After the announcements about Mr. Spanier and Mr. Paterno, the news conference immediately took on a frenzied and somewhat vitriolic tenor. Angry questions were shouted at Mr. Surma, who responded to them while the other board members sat behind him and to his sides. One cameraman repeatedly said, “Your campus is going to burn tonight.” ...

Scores of students poured into the streets downtown in the immediate aftermath of the news conference. Many held up cellphones to take pictures and others blew vuvuzelas and air horns. A few climbed lampposts, tried to topple street signs and knocked over trash cans. Others set off firecrackers from the roofs of buildings, and a television news truck was flipped on its side. A lamppost was torn down and police pepper-sprayed some in the crowd. ...

“I just don’t think it’s right that JoePa’s losing his job,” Corey Davis, a 23-year-old senior studying international politics, said. “All the facts aren’t out, we don’t even know he’s done anything wrong. Joe’s the fall guy.” ...

A number of students went to the coach’s house, where Mr. Paterno and his wife, Sue, spoke with them.

Dressed in a baggy gray pullover sweater, Mr. Paterno waved his hand and started to walk back inside. A student yelled, “We are Penn State,” the frequent rallying cry. Mr. Paterno stopped and turned around to say: “That’s right. We are Penn State, don’t ever forget it.”

Many students have shown their support for Mr. Paterno with large rallies outside his home and at Old Main. After he was fired, thousands of people gathered in front of the administration building, throwing objects and chanting “We want Joe!”


Here is more from a third NYT article (bolds mine):

“I think the point people are trying to make is the media is responsible for Joe Pa going down,” said a freshman, Mike Clark, 18, adding that he believed that Mr. Paterno had met his legal and moral responsibilities by telling university authorities about an accusation....

“We got rowdy, and we got maced,” Jeff Heim, 19, said rubbing his red, teary eyes. “But make no mistake, the board started this riot by firing our coach. They tarnished a legend.”...

Four girls in heels danced on the roof of a parked sport utility vehicle and dented it when they fell after a group of men shook the vehicle. A few, like Justin Muir, 20, a junior studying hotel and restaurant management, threw rolls of toilet paper into the trees.

“It’s not fair,” Mr. Muir said hurling a white ribbon. “The board is an embarrassment to our school and a disservice to the student population.”
...

Greg Becker, 19, a freshman studying computer science, said he felt he had to vent his feelings anyway. “This definitely looks bad for our school,” he said sprinting away from a cloud of pepper spray. “I’m sure Joe Pa wouldn’t want this, but this is just an uproar now, we’re finding a way to express our anger.” ...

Kathryn Simpson walked crying arm-in-arm with a friend.

“I’m here because I just need to be with the rest of my school right now,” she said. “This is devastating for us.”


Reflections

This is what happens when an institution allows football and "the college life" to be the central tenets of higher education. When a school markets itself around a football program, to sell its academic programs(?) to 18-year old young men, it has to expect the consequences.

Furthermore, when you allow for, or create, an anti-academic and anti-intellectual environment on campus, one should not be surprised when reaction supersedes morality, reflection, and common sense in a crisis situation. Rather than stopping and thinking, the students are acting stupidly. They're acting in a way that corresponds to the intellectual culture of the campus.

It is a say day for Penn State. The students are outraged over the wrong things. They will see this over time, I hope. At that point, they and their parents should get outraged over the priorities of their school and in higher education in general.

Until the consumers demand something different, higher education will continue to cater to their desires.

I don't think it's serendipitous that Andrew Hartman is pointing us, today, to a collective review of books on the state of higher education. We absolutely must attend to those assessments, keeping in mind the vivid story above about Joe Paterno, Jerry Sandusky, Mike McQueary, and the unnamed little boy victimized by both Sandusky and a system. - TL

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[Update #1---Even an ESPN guy agrees that Paterno had to go. Here is a key passage from Mark Schlabach's write-up: Penn State's board of trustees fired legendary football coach Joe Paterno -- effectively immediately -- because it was the only decision it could make. ...Finally, adults with backbones and courage made a prudent decision at Penn State. Paterno was fired because he failed miserably while making the biggest decision of his life.]

[Update #2---Chicago Tribune sportswriter David Haugh relayed the following observations this morning: Shed no tears for Joe Paterno. Save your pity for the innocent boys who will grow up into tortured men, not JoePa. ...Had Paterno picked one up 13 years ago and called the most powerful law-enforcement official he knew in the state, not just the top campus cop, he might have saved innocent boys from an alleged pedophile -- and quite likely his job, his school and his legacy. ...So what were the Penn State students possibly thinking as they rioted all over campus and tipped over cars and a satellite truck? When will they realize, after the buzz wears off and sobering reality sinks in, that they were defending the right to cover up pedophilia? ]

[Update #3---Somehow I missed this story from yesterday's NYT. Here are some excerpts (bolds mine): In 1998, the Penn State campus police and local law enforcement authorities investigated an allegation that Jerry Sandusky, then a prominent coach with the university’s football team, had engaged in inappropriate and perhaps sexual conduct with a boy in the football facility’s showers. A lengthy police report was generated, state prosecutors said. The boy was interviewed. A second potential victim was identified. Child welfare authorities were brought in. Sandusky confessed to showering with one or both of the children. The local district attorney was given material to consider prosecution. In the end, no prosecution was undertaken. The child welfare agency did not take action. And, according to prosecutors, the commander of the university’s campus police force told his detective, Ronald Schreffler, to close the case.]

Kamis, 13 Oktober 2011

Referential Slipperiness: Bourgeois, Bourgoisie, And American Class Anti-Intellectualism

Long-time USIH reader Varad Mehta posted this piece from Slate---"Is 'Middlebrow' Still an Insult?" by David Haglund---on our Facebook page. He added this short article from Maria Popova as a supplemental read. Both intelligently discuss now well-known problems of the high, middle, and low cultural distinction tropes (i.e. these categories are historically shifting matters of perception, made problematic by the advent of mass culture and the ongoing development of democratic cultural forms in the twentieth century).

The occasion for Haglund's post is that The New York Review of Books is issuing a new collection of Dwight Macdonald's classic essays, titled Masscult and Midcult: Essays Against the American Grain.* It will be of interest to USIH readers that the editor is John Summers, and the collection contains an introduction by Louis Menand. [*Who knew that NYRB published books, let alone essay collections and "classics"?]

Haglund's article is a first-rate abstract on the history and usage of the "brow hierarachy" for cultural theory novices. Explore all the links if you have some time. Otherwise, near the top Haglund refers to a line from Menand in the collection, about "Masscult and Midcult," that reads as follows: "Louis Menand...calls the title essay 'a kind of summa of the New York highbrow’s contempt for bourgeois culture.' "

This created an immediate disjunct for me; the line derailed me from finishing the article for another 15-20 minutes. Why? Far be it from me to question the thinking and prose of Menand (I bow at his feet...seriously), but aren't "the highbrow," as a class, either overlapping or the same as the bourgeoisie? After a bit I realized that this muddled use of the term "bourgeois"---especially in relation to American class categories---has bothered me for some time. As a quick and dirty reference* and review, I scanned Wikipedia's entry for bourgeois---which immediately redirected me to its entry for bourgeoisie. [*I'm shocked with myself that I had never tried to explore this etymology before, but that's a question I'll leave for another day---chalking it up, for now, to the usual professional distractions.]

The opening line of the Wikipedia piece reminds us that bourgeois and bourgeoisie are moving targets---as nouns representative of groups of people over time. It's a fairly obvious point, and I knew that Marx's bourgeoisie was not the same as bourgeois described by communists, socialists, and class-aware academic types all through the twentieth century. In other words, I knew the term did not strictly describe a group that owns the means of production---that bourgeois describes an attitude, a disposition, or a cultural matrix, and not just one's economic means.

What has bothered me for so long, however, is the inbred, slippery nature of the term bourgeois when it's used as a pejorative. Those who use the term are usually of an upper-middle (economic) class background, or of a minority of disaffected upper class, and they use it to describe the materialism of their hereditary social set. It's those who, by training or empathetic moral sensibilities, use the term to describe the lack of a true Christian gentility in their peers (i.e. modern condescension).

Proof the term's inbred nature lies in the fact that it feels awkward to imagine lower or working-class folks accusing those of relatively higher classes of being bourgeois. First, it's not a regular part of lower class or lower middle class vocabulary, at least as I've experienced, first-hand, those categories of income/wealth. Furthermore, the inherent American anti-intellectualism of large swaths of the American working class preclude use of the term: you would be "putting on airs" by using three-syllable word when you can use the one-syllable "snob."

Consulting a common reference book, the online Merriam-Webster (MW) dictionary, we find this definition of "bourgeoisie":

1. Middle class; also plural in construction : members of the middle class
2. A social order dominated by bourgeois

And here's MW's definition of bourgeois:

1. Of, relating to, or characteristic of the social middle class
2. Marked by a concern for material interests and respectability and a tendency toward mediocrity
3. Dominated by commercial and industrial interests : capitalistic

So if we strictly followed MW's normalization of both terms, we would not use either term to describe America's upper classes of capital owners and accumulators.

Things get more confusing, or slippery, when we recall that Americans normalize "middle class" to include large swaths of the upper and working classes; it's used by both of the latter as a term of humility and aspiration, respectively.

In other words, the American bourgeois and/or bourgeoisie includes---by definition (literally above) and convention (usage of the terms)---probably 75-80 percent of the American populace. Even so, we hardly ever observe the terms in use except, as noted above, in upper-middle and upper class circles. In those circles it's a pejorative, not a class descriptor.

In sum, in American culture and history the terms bourgeois and bourgeoisie have no stable meaning in relation to communicating real economic information across American classes. If you use these terms, you're likely to confuse your audience---especially those in America's bourgeois middle class. We don't even have, or teach, the baseline knowledge of Marx to utilize as a referential starting point. We are so startlingly and willfully blind to class distinctions in our education establishment (not in everyday life, where we are acutely aware of them) that we have no shared vocabulary to discuss inequality. Our "economic class anti-intellectualism" prevents us from understanding the nature of the bourgeoisie as Marx communicated the term.

There's much more we can say about this topic, but I'll stop now to let you take over. What have I missed? What have I exaggerated? How am I missing the larger picture?* - TL

[*I'm serious here because I wrote this post while in a late-night, post-midterm grading haze of exhaustion.]

Senin, 16 Mei 2011

A New USIH Sub-subspecialty: Agnotology (Or Is It Agnoiology)?

To this point, I have usually grouped the historical study of ignorance under the genus of Richard Hofstadter's term, 'anti-intellectualism'. Why? Because the term has been around for a long time---since 1909 according to the OED, or even 1821 if you accept a related noun. As such, it seemed easier think about purposed and accidental ignorance as species of the same genus---namely, the refusal to engage the real terms of a situation, whether concrete or abstract. One could resist or avoid intellectuals or ideas, but the result was the same: anti-thoughtfulness. This seemed close enough to anti-intellectualism to keep the term. Increasingly, however, I've noticed the use of the term 'agnotology' to describe studies of ignorance.

The last link, a Wikipedia entry, relays that... a Stanford University historian of science, Robert Proctor, came up with agnotology. He meant it to denote topics which are "victim[s] of scientific disinterest," or a "structured apathy" he called "the social construction of ignorance." Proctor has since co-chaired two events to explore his topic: a 2003 workshop titled "Agnatology: The Cultural Production of Ignorance" (no link available) and a 2005 conference titled "Agnotology: The Cultural Production of Ignorance." [Aside: I have no idea why the spellings for the conferences are different.] To the right is a book Proctor co-edited with a Stanford colleague Londa Schiebinger, titled Agnotology: The Making and Unmaking of Ignorance (Stanford U. Press, 2008).

But then Wikipedia also notes that a similar term, "agnoiology," coined in the nineteenth-century by Scottish philosopher James Frederick Ferrier (1808-1864), means (a) "the science or study of ignorance, which determines its quality and conditions" or (b) "the doctrine concerning those things of which we are necessarily ignorant." I've also discovered that Keith Lehrer (emeritus philosophy professor, University of Arizona) used the term in a 1971 article, “Why Not Skepticism?” that appeared in The Philosophical Forum (2.3, 283–298, citation here, at bottom).

Based on these notes and little entries, it seems to me that scientists and philosophers have an affinity for the term agnotology because it implies (a) science (or more accurately anti-science), (b) the living present, (c) a repository for things that do not fit comfortably into epistemology, and (d) sources of ignorance (purposed and otherwise) that range beyond the individual (i.e. sociology of ignorance).

Despite the relation to science and philosophy, both Proctor and Schiebinger are both historians of science. Go figure. As such, I sense the potential for a future USIH conference that is friendly to scientists and philosophers. The conference's goal could be a reconciliation of the notions of anti-intellectualism and agnotology.

A New USIH Sub-subspecialty: Agnotology (Or Is It Agnoiology)?

To this point, I have usually grouped the historical study of ignorance under the genus of Richard Hofstadter's term, 'anti-intellectualism'. Why? Because the term has been around for a long time---since 1909 according to the OED, or even 1821 if you accept a related noun. As such, it seemed easier think about purposed and accidental ignorance as species of the same genus---namely, the refusal to engage the real terms of a situation, whether concrete or abstract. One could resist or avoid intellectuals or ideas, but the result was the same: anti-thoughtfulness. This seemed close enough to anti-intellectualism to keep the term. Increasingly, however, I've noticed the use of the term 'agnotology' to describe studies of ignorance.

The last link, a Wikipedia entry, relays that... a Stanford University historian of science, Robert Proctor, came up with agnotology. He meant it to denote topics which are "victim[s] of scientific disinterest," or a "structured apathy" he called "the social construction of ignorance." Proctor has since co-chaired two events to explore his topic: a 2003 workshop titled "Agnatology: The Cultural Production of Ignorance" (no link available) and a 2005 conference titled "Agnotology: The Cultural Production of Ignorance." [Aside: I have no idea why the spellings for the conferences are different.] To the right is a book Proctor co-edited with a Stanford colleague Londa Schiebinger, titled Agnotology: The Making and Unmaking of Ignorance (Stanford U. Press, 2008).

But then Wikipedia also notes that a similar term, "agnoiology," coined in the nineteenth-century by Scottish philosopher James Frederick Ferrier (1808-1864), means (a) "the science or study of ignorance, which determines its quality and conditions" or (b) "the doctrine concerning those things of which we are necessarily ignorant." I've also discovered that Keith Lehrer (emeritus philosophy professor, University of Arizona) used the term in a 1971 article, “Why Not Skepticism?” that appeared in The Philosophical Forum (2.3, 283–298, citation here, at bottom).

Based on these notes and little entries, it seems to me that scientists and philosophers have an affinity for the term agnotology because it implies (a) science (or more accurately anti-science), (b) the living present, (c) a repository for things that do not fit comfortably into epistemology, and (d) sources of ignorance (purposed and otherwise) that range beyond the individual (i.e. sociology of ignorance).

Despite the relation to science and philosophy, both Proctor and Schiebinger are both historians of science. Go figure. As such, I sense the potential for a future USIH conference that is friendly to scientists and philosophers. The conference's goal could be a reconciliation of the notions of anti-intellectualism and agnotology.

Jumat, 11 Februari 2011

Love Letters to Limbaugh


The legendary right-wing radio jockey Rush Limbaugh never lacks for attention. But it’s rare for him to be the center of intellectual history discourse. And it’s even less common for him to be the subject of a sonnet written by a respected intellectual historian. But that’s what happened this week when Wilfred McClay, the SunTrust Bank Chair of Excellence in Humanities at the University of Tennessee at Chattanooga, friend of USIH, and author of the award winning The Masterless: Self and Society in Modern America, offered up an unqualified defense of the (in)famous radio jockey in this month’s edition of Commentary. McClay’s essay, “How to Understand Rush Limbaugh,” has gained wide attention among liberal intellectuals thanks to Jonathan Chait’s response over at The New Republic, where he charges McClay with ignoring inconvenient facts that might complicate his “ode to the goodness of Rush Limbaugh.”

Although I largely agree with Chait’s rather harsh assessment, let me begin with where I think McClay is right. He argues that liberal intellectuals schizophrenically charge Limbaugh with being a conservative puppet master and with being a drug-addled “big fat idiot.” I think McClay is right here. Most liberals don’t get Limbaugh’s appeal, in part because they never listen to him and generally lack curiosity about him. As someone who listens to Limbaugh’s radio program semi-regularly, I understand why he’s the most popular radio host in the nation. Limbaugh is a comedian who doubles as a political judo master in that he almost always successfully turns the tables on his liberal detractors. Take last year when the Obama administration thought it strategically wise, not to mention subtly comedic, to use Limbaugh as its whipping boy, to tie Obama’s congressional opponents to the polemical radio host, as if Limbaugh would act as an albatross on the Republican Party. Well, as Limbaugh might ask, who’s laughing now?

But though McClay accurately analyzes liberal myopia regarding Limbaugh, his understanding of Limbaugh’s place in the larger political and cultural context is equally myopic. Here’s a taste:

Without Limbaugh’s influence, talk radio might well have become a dreary medium of loud voices, relentless anger, and seething resentment, the sort of thing that the New York screamer Joe Pyne had pioneered in the 50s and 60s—“go gargle with razor blades,” he liked to tell his callers as he hung up on them—and that one can still see pop up in some of Limbaugh’s lesser epigones. Or it might have descended to the sometimes amusing but corrosive nonstop vulgarity of a Howard Stern. Limbaugh himself can be edgy, though almost always within PG-rated boundaries. But what he gave talk radio was a sense of sheer fun, of lightness, humor, and wit, whether indulging in his self-parodying Muhammad Ali–like braggadocio, drawing on his vast array of American pop-cultural reference points, or, in moving impromptu mini-sermons, reminding his listeners of the need to stay hopeful, work hard, and count their blessings as Americans. In such moments, and in many other moments besides, he reminds one of the affirmative spirit of Ronald Reagan and, like Reagan, reminds his listeners of the better angels of their nature. He transmutes the anger and frustration of millions of Americans into something more constructive.

More constructive? Chait documents some of the ways in which Limbaugh has been less than constructive, such as hyping up conspiracies that Obama is a foreigner out to destroy the United States from within:

All right, little Barry is back in Indonesia, and they're all happy over there. Little Barry Soetoro is back and they're all happy over there in Indonesia. In fact, he was someplace in India, he was introduced by somebody from Kenya, and the woman says, “As a fellow Kenyan, Mr. President,” of course everybody looked the other way, “What do you mean fellow Kenyan, we don't want to hear this,” and now little Barry is back.

Chait also addresses Limbaugh’s very real record of race baiting, of stroking the egos and stoking the anxieties of whites in the manner of George Wallace. This has been an easy sell with a black man occupying the Oval Office. A recent tidbit:

You put your kids on a school bus, you expect safety but in Obama's America the white kids now get beat up with the black kids cheering, “Yay, right on, right on, right on, right on,” and, of course, everybody says the white kid deserved it, he was born a racist, he's white.

By ignoring Limbaugh’s less than constructive provocations, McClay’s Commentary article positions him as a conservative culture warrior, rather than a dispassionate, scholarly chronicler. Which is fine for several reasons. First, I’m not one of those rah-rah objectivity types. Objectivity is overrated. Second, McClay obviously brackets off his serious scholarship, on display in his books and at the most recent USIH conference, from his political commentary (or, at least, I bracket them off in my mind). And third, I would not begrudge McClay the larger audience he will gain by writing for Commentary, or from being “heartily” endorsed by Limbaugh over the air (which he was).

That said, some intellectual contradictions need exploration. McClay concludes his Commentary essay as follows:

The critics may be correct that the flourishing of talk radio is a sign of something wrong in our culture. But they mistake the effect for the cause. Talk radio is not the cause, but the corrective. In our own time, and in the person of Rush Limbaugh, along with others of his talk-radio brethren, a problem of long-standing in our culture has reached a critical stage: the growing loss of confidence in our elite cultural institutions, including the media, universities, and the agencies of government. The posture and policies of the Obama presidency, using temporary majorities and legislative trickery to shove through massive unread bills that will likely damage the nation and may subvert the Constitution, have brought this distrust to a higher level. The medium of talk radio has played a critical role in giving articulate shape and force to the resistance. If it is at times a crude and bumptious medium, it sometimes has to be, to disarm the false pieties and self-righteous gravitas in which our current elites too often clothe themselves. Genuinely democratic speech tends to be just that way, in case we have forgotten.

McClay thus thinks of Limbaugh as a champion of those who would take on the despised “new class,” putting McClay in the same camp of neoconservative thinkers such as Daniel Bell (“new class” thought is discussed here, here, and here). Let’s return to Rush. Here’s what he had to say on his program in 1994 during the dust-up over the National History Standards, in part authored by UCLA historian Gary Nash, who defended interpretation and exploration as the goals of history education:

What? History is an exploration? Let me tell you something folks. History is real simple. You know what history is? It’s what happened. It’s no more. The problem you get into is when guys like Gary Nash try to skew history by saying, "Well, let's interpret what happened because maybe we don’t find the truth in the facts, or at least we don’t like the truth as it’s presented. So let’s change the interpretation a little bit so that it will be the way we wished it were." Well, that's not what history is. History is what happened, and history ought to be nothing more than the quest to find out what happened.

McClay obviously can’t endorse such simplistic anti-intellectualism. (Hell, if Limbaugh were honest, he wouldn’t endorse his own diatribe, since he’s constantly exploring and interpreting the past.) So I conclude with a question for readers: How do neoconservative intellectuals who lambaste the “new class” reconcile what appears to be anti-intellectualism with the fact that they are intellectuals? (I ask this question fully recognizing its unfairness, given that we’re all riddled with contradiction, especially when we enter the political realm.)

Love Letters to Limbaugh


The legendary right-wing radio jockey Rush Limbaugh never lacks for attention. But it’s rare for him to be the center of intellectual history discourse. And it’s even less common for him to be the subject of a sonnet written by a respected intellectual historian. But that’s what happened this week when Wilfred McClay, the SunTrust Bank Chair of Excellence in Humanities at the University of Tennessee at Chattanooga, friend of USIH, and author of the award winning The Masterless: Self and Society in Modern America, offered up an unqualified defense of the (in)famous radio jockey in this month’s edition of Commentary. McClay’s essay, “How to Understand Rush Limbaugh,” has gained wide attention among liberal intellectuals thanks to Jonathan Chait’s response over at The New Republic, where he charges McClay with ignoring inconvenient facts that might complicate his “ode to the goodness of Rush Limbaugh.”

Although I largely agree with Chait’s rather harsh assessment, let me begin with where I think McClay is right. He argues that liberal intellectuals schizophrenically charge Limbaugh with being a conservative puppet master and with being a drug-addled “big fat idiot.” I think McClay is right here. Most liberals don’t get Limbaugh’s appeal, in part because they never listen to him and generally lack curiosity about him. As someone who listens to Limbaugh’s radio program semi-regularly, I understand why he’s the most popular radio host in the nation. Limbaugh is a comedian who doubles as a political judo master in that he almost always successfully turns the tables on his liberal detractors. Take last year when the Obama administration thought it strategically wise, not to mention subtly comedic, to use Limbaugh as its whipping boy, to tie Obama’s congressional opponents to the polemical radio host, as if Limbaugh would act as an albatross on the Republican Party. Well, as Limbaugh might ask, who’s laughing now?

But though McClay accurately analyzes liberal myopia regarding Limbaugh, his understanding of Limbaugh’s place in the larger political and cultural context is equally myopic. Here’s a taste:

Without Limbaugh’s influence, talk radio might well have become a dreary medium of loud voices, relentless anger, and seething resentment, the sort of thing that the New York screamer Joe Pyne had pioneered in the 50s and 60s—“go gargle with razor blades,” he liked to tell his callers as he hung up on them—and that one can still see pop up in some of Limbaugh’s lesser epigones. Or it might have descended to the sometimes amusing but corrosive nonstop vulgarity of a Howard Stern. Limbaugh himself can be edgy, though almost always within PG-rated boundaries. But what he gave talk radio was a sense of sheer fun, of lightness, humor, and wit, whether indulging in his self-parodying Muhammad Ali–like braggadocio, drawing on his vast array of American pop-cultural reference points, or, in moving impromptu mini-sermons, reminding his listeners of the need to stay hopeful, work hard, and count their blessings as Americans. In such moments, and in many other moments besides, he reminds one of the affirmative spirit of Ronald Reagan and, like Reagan, reminds his listeners of the better angels of their nature. He transmutes the anger and frustration of millions of Americans into something more constructive.

More constructive? Chait documents some of the ways in which Limbaugh has been less than constructive, such as hyping up conspiracies that Obama is a foreigner out to destroy the United States from within:

All right, little Barry is back in Indonesia, and they're all happy over there. Little Barry Soetoro is back and they're all happy over there in Indonesia. In fact, he was someplace in India, he was introduced by somebody from Kenya, and the woman says, “As a fellow Kenyan, Mr. President,” of course everybody looked the other way, “What do you mean fellow Kenyan, we don't want to hear this,” and now little Barry is back.

Chait also addresses Limbaugh’s very real record of race baiting, of stroking the egos and stoking the anxieties of whites in the manner of George Wallace. This has been an easy sell with a black man occupying the Oval Office. A recent tidbit:

You put your kids on a school bus, you expect safety but in Obama's America the white kids now get beat up with the black kids cheering, “Yay, right on, right on, right on, right on,” and, of course, everybody says the white kid deserved it, he was born a racist, he's white.

By ignoring Limbaugh’s less than constructive provocations, McClay’s Commentary article positions him as a conservative culture warrior, rather than a dispassionate, scholarly chronicler. Which is fine for several reasons. First, I’m not one of those rah-rah objectivity types. Objectivity is overrated. Second, McClay obviously brackets off his serious scholarship, on display in his books and at the most recent USIH conference, from his political commentary (or, at least, I bracket them off in my mind). And third, I would not begrudge McClay the larger audience he will gain by writing for Commentary, or from being “heartily” endorsed by Limbaugh over the air (which he was).

That said, some intellectual contradictions need exploration. McClay concludes his Commentary essay as follows:

The critics may be correct that the flourishing of talk radio is a sign of something wrong in our culture. But they mistake the effect for the cause. Talk radio is not the cause, but the corrective. In our own time, and in the person of Rush Limbaugh, along with others of his talk-radio brethren, a problem of long-standing in our culture has reached a critical stage: the growing loss of confidence in our elite cultural institutions, including the media, universities, and the agencies of government. The posture and policies of the Obama presidency, using temporary majorities and legislative trickery to shove through massive unread bills that will likely damage the nation and may subvert the Constitution, have brought this distrust to a higher level. The medium of talk radio has played a critical role in giving articulate shape and force to the resistance. If it is at times a crude and bumptious medium, it sometimes has to be, to disarm the false pieties and self-righteous gravitas in which our current elites too often clothe themselves. Genuinely democratic speech tends to be just that way, in case we have forgotten.

McClay thus thinks of Limbaugh as a champion of those who would take on the despised “new class,” putting McClay in the same camp of neoconservative thinkers such as Daniel Bell (“new class” thought is discussed here, here, and here). Let’s return to Rush. Here’s what he had to say on his program in 1994 during the dust-up over the National History Standards, in part authored by UCLA historian Gary Nash, who defended interpretation and exploration as the goals of history education:

What? History is an exploration? Let me tell you something folks. History is real simple. You know what history is? It’s what happened. It’s no more. The problem you get into is when guys like Gary Nash try to skew history by saying, "Well, let's interpret what happened because maybe we don’t find the truth in the facts, or at least we don’t like the truth as it’s presented. So let’s change the interpretation a little bit so that it will be the way we wished it were." Well, that's not what history is. History is what happened, and history ought to be nothing more than the quest to find out what happened.

McClay obviously can’t endorse such simplistic anti-intellectualism. (Hell, if Limbaugh were honest, he wouldn’t endorse his own diatribe, since he’s constantly exploring and interpreting the past.) So I conclude with a question for readers: How do neoconservative intellectuals who lambaste the “new class” reconcile what appears to be anti-intellectualism with the fact that they are intellectuals? (I ask this question fully recognizing its unfairness, given that we’re all riddled with contradiction, especially when we enter the political realm.)

Kamis, 03 Februari 2011

Sarah Palin Meets Thomas Jefferson: For Your Viewing Pleasure

Today I begin my offerings with a little (dark) U.S. (anti-) intellectual history humor:



My favorite line from the clip: "What's a Tea-ocracy?" - TL

[I stumbled on this courtesy of John Fea.]

Sarah Palin Meets Thomas Jefferson: For Your Viewing Pleasure

Today I begin my offerings with a little (dark) U.S. (anti-) intellectual history humor:



My favorite line from the clip: "What's a Tea-ocracy?" - TL

[I stumbled on this courtesy of John Fea.]

Kamis, 11 Februari 2010

Political Anti-Intellectualism And The Liberal Arts: Historical Considerations

Since anti-intellectualism has often been most effective in politics (e.g. with victims such as Adlai Stevenson in the 1950s, Eugene McCarthy in the 60s, and even Bill Clinton in the 90s), I'm not surprised to see a present-day application via the "professor" label.

With regard to the article, I'm not sure I agree---initially at least---with Charles Ogletree's assertion that today's manifestation in relation to President Barack Obama is a "thinly veiled" kind of racism (article's phrase, Jack Stripling is the author). The problem I have with that line of thinking is that it's nowhere in the recent history of anti-intellectualism---as a broad social phenomenon at least. All of the late twentieth-century political figures that were objects of anti-intellectualism were white. Indeed, if there's any historical racism associated with political anti-intellectualism it's in the fact that Martin Luther King, Jr. was never derided precisely for his mental prowess. To carry Ogletree's argument a bit further, it seems to me that if any "uppity" association occurs to racists in relation to Obama, it will be because of his newfound aggressiveness (i.e. bully pulpit), not his mental ability. The "professor" appellation is likely just straightforward anti-intellectualism on the part of some opposition that may be racists.

Returning to Stripling's article, I do appreciate the thinking in this passage related to David S. Brown: It’s no surprise that the anti-intellectualism that Hofstadter wrote about has resonance among some Americans today, says Brown, a historian at Elizabethtown College. Higher education programs are increasingly moving toward the pre-professional variety, and students and parents are inclined to press colleges about how their programs will lead to jobs -- not to intellectual growth, Brown says. In that context, the stereotypical liberal arts professor is ever more marginalized.

When I first read the InsideHigherEd article I thought that, with more people than ever in college and even more than ever in graduate school, this line of political strategy can't be effective, long term, beyond a limited cohort of our citizenry. But I hadn't directly linked today's anti-intellectualism, as Brown did, to the ongoing vocationalism (read: devaluing of the liberal arts) that's occurred in higher education---beginning after World War II but increasingly evident in the last 10-15 years. - TL

Political Anti-Intellectualism And The Liberal Arts: Historical Considerations

Since anti-intellectualism has often been most effective in politics (e.g. with victims such as Adlai Stevenson in the 1950s, Eugene McCarthy in the 60s, and even Bill Clinton in the 90s), I'm not surprised to see a present-day application via the "professor" label.

With regard to the article, I'm not sure I agree---initially at least---with Charles Ogletree's assertion that today's manifestation in relation to President Barack Obama is a "thinly veiled" kind of racism (article's phrase, Jack Stripling is the author). The problem I have with that line of thinking is that it's nowhere in the recent history of anti-intellectualism---as a broad social phenomenon at least. All of the late twentieth-century political figures that were objects of anti-intellectualism were white. Indeed, if there's any historical racism associated with political anti-intellectualism it's in the fact that Martin Luther King, Jr. was never derided precisely for his mental prowess. To carry Ogletree's argument a bit further, it seems to me that if any "uppity" association occurs to racists in relation to Obama, it will be because of his newfound aggressiveness (i.e. bully pulpit), not his mental ability. The "professor" appellation is likely just straightforward anti-intellectualism on the part of some opposition that may be racists.

Returning to Stripling's article, I do appreciate the thinking in this passage related to David S. Brown: It’s no surprise that the anti-intellectualism that Hofstadter wrote about has resonance among some Americans today, says Brown, a historian at Elizabethtown College. Higher education programs are increasingly moving toward the pre-professional variety, and students and parents are inclined to press colleges about how their programs will lead to jobs -- not to intellectual growth, Brown says. In that context, the stereotypical liberal arts professor is ever more marginalized.

When I first read the InsideHigherEd article I thought that, with more people than ever in college and even more than ever in graduate school, this line of political strategy can't be effective, long term, beyond a limited cohort of our citizenry. But I hadn't directly linked today's anti-intellectualism, as Brown did, to the ongoing vocationalism (read: devaluing of the liberal arts) that's occurred in higher education---beginning after World War II but increasingly evident in the last 10-15 years. - TL

Selasa, 15 Desember 2009

Watching the Detectives

TPMMuckraker, the investigative journalist wing of (Brown History PhD) Josh Marshall's TalkingPointsMemo blog empire, has obtained most of the late John Hope Franklin's FBI file through a FOIA request. The nearly five-hundred pages of material were apparently the result of a series of background checks conducted when Franklin received a number of presidential appointments. Executive summary: colleagues universally praised him; J. Edgar Hoover suspected him of Communist ties for having his book positively reviewed by The Daily Worker, praising a book by Herbert Aptheker, saying nice things about W.E.B. DuBois, and so forth. Excerpts from the file can be found here.

All in all this is interesting news if not a bit surprising. While it's nice to see a (non-academic) blog like TPM putting John Hope Franklin on its frontpage and reminding its readers about the long history of our national surveillance state, TPM draws few conclusions from this story.

While there was once, in the late 1970s, an emerging consensus in Washington that this sort of thing was an affront to democracy, whatever modest progress was made by the Church Committee has been undone in recent years and a much more robust consensus has grown in favor of more internal surveillance. One wonders what our FBI (or DHS) files look like...and whether we or anybody else outside the halls of power will ever get a look at them.