UI president apologizes for public art

A public art piece created by University of Iowa faculty member Serhat Tanyolacar stood on the UI Pentacrest for less than four hours before it was removed. (Mitchell Schmidt/The Gazette)

Today’s college students are delicate souls. When University of Iowa students saw a Klan-costumed sculpture in the “Pentacrest,” they didn’t look at the newspaper stories about race riots and killings printed on it. They didn’t consider whether it might be anti-Klan. They were too distressed.

It was removed within hours. Not “soon enough,” said President Sally Mason in an apology for letting a professor display his art.

“For failing to meet our goal of providing a respectful, all-inclusive, educational environment, the university apologizes,” she wrote.

Mason, who was out of town Friday, said in her message that she plans to meet with concerned students Wednesday to “prepare a detailed plan of action” that will include input from those affected by the incident. The plan will look at how the university can “better meet its responsibility to ensure that all students, faculty, staff, and visitors are respected and safe.”

Mason also shared plans to move quickly in forming a committee of students and community members to advise her on options for strengthening cultural competency training and reviewing implicit bias training.

The university will provide counseling for the traumatized.

Serhat Tanyolacar, 38, a UI faculty member raised in Turkey, apologized “for the pain and suffering I caused to the African American community” and begged for forgiveness. He’d hoped to “facilitate a dialogue” on the history of racism. Instead, he used his eight-year-old “mixed-race” son to defend himself from charges of racism. (Does he get free counseling?)

Artist Serhat Tanyolacar

Artist Serhat Tanyolacar

Removing the artwork likely was “viewpoint-based discrimination,” said David Ryfe, the director of the School of Journalism and Mass Communication, in the Daily Iowan.  Still, Ryfe said, “If it was up to me, and me alone, I would follow the lead of every European nation and ban this type of speech.”

On his blog, Ryfe says he doesn’t want to ban “artistic expression.” He supports a ban on “hate speech” — “defined as speech uttered with the intention of demeaning and/or intimidating a category of persons (based on race, sexuality, gender, and so on), especially categories of people that have been historically marginalized/threatened.”

The journalism professor hasn’t worked as a journalist, ever.

Sensitivities also are delicate at Smith, where President Kathleen McCartney apologized for a pro-protest email that said: “We are united in our insistence that all lives matter.” It went on to say the grand jury decisions in the deaths of Michael Brown and Eric Garner have “led to a shared fury … We gather in vigil, we raise our voices in protest.” Not good enough.

“Too many of today’s students want freedom from speech rather than freedom of speech,” Greg Lukianoff, President of Foundation for Individual Rights in Education (FIRE), told Fox News. “It’s hard to challenge minds while walking on eggshells,” he said.

Reading for emotional intelligence

Reading literary fiction develops empathy, social perception and emotional intelligence, according to a new study reported in the New York Times.

Understanding others’ mental states, known as “Theory of Mind” (ToM), is a critical social skill, researchers write. People who read a short piece of literature did better on ToM tests than those who read excerpts of popular fiction, nonfiction or nothing at all.

“Literary fiction often leaves more to the imagination, encouraging readers to make inferences about characters and be sensitive to emotional nuance and complexity,” researchers believe.

 “This is why I love science,” Louise Erdrich, whose novel The Round House was used in one of the experiments, wrote in an e-mail. The researchers, she said, “found a way to prove true the intangible benefits of literary fiction.”

“Thank God the research didn’t find that novels increased tooth decay or blocked up your arteries,” she added.

The study could give ammunition to critics of the Common Core standards, which call for students to read more nonfiction. Inevitably, that means less time reading literature.

Participants were tested on their ability to decode emotions or predict a person’s expectations or beliefs. For example, in one test, they studied 36 photographs of pairs of eyes and chose which of four adjectives best described the emotion shown.

Is the woman with the smoky eyes aghast or doubtful? Is the man whose gaze has slivered to a squint suspicious or indecisive? Is she interested or irritated, flirtatious or hostile? Is he fantasizing or guilty, dominant or horrified?

Popular fiction tends to be focused on plot, says researcher Emanuele Castano, professor of psychology at The New School for Social Research. “You know from the get-go who is going to be the good guy and the bad guy.”

Huck Finn and the bias biddies

While new Common Core State Standards call for students to read classic literature, tests will avoid “emotionally charged language,” race, sex, religion or anything that anyone might find offensive, writes Mark Bauerlein, an English professor at Emory, in How to Keep All of Huck Finn in the Classroom.

The standards say students should to read “classic myths and stories from around the world, foundational U.S. documents, seminal works of American literature, and the writings of Shakespeare.”

To measure them, tests will have to include passages from “The Autobiography of Benjamin Franklin,” Henry Thoreau’s “Walden,” “The Adventures of Huckleberry Finn,” “Narrative of the Life of Frederick Douglass” and Emily Dickinson’s verse.

However, test aligned to the new standards must heed “bias and sensitivity guidelines” that rule out “race and sex imbalances, stereotypes and pretty much anything that might upset or disserve any particular group of students.”

The Partnership for Assessment of Readiness for College and Careers, for instance, is writing questions “free of offensive, demeaning or emotionally-charged language” and “reflective of a balance of authors by gender, race, and ethnicity,” Bauerlein writes. There will be no “religious references” either.

But in trying to make the experience of every test-taker free of conflict, in removing virtually all racial, sexual or religious elements from the readings, test developers can’t properly assess Common Core’s literary-historical mandates. A full sample of the classics would upset the balance demanded of bias review — too many white men — and many canonical works display scenes charged with racism and sexism.

Think of all the central episodes that wouldn’t survive — Shylock’s speech, Hester Prynne emerging from her cell brandishing a sparkling golden “A,” Douglass fighting back against the sadistic slave-breaker Mr. Covey, and hundreds more. If reading tests genuinely addressed the classics, bias and sensitivity reviewers would denounce them outright.

In addition to a sanitized, bias- and content-free test of reading skills, developers should add “a test on literary-historical knowledge, including open questions that make students draw on Twain, Shakespeare, ancient myths, Edith Wharton and so on.”

The literary-history exam would be an essay test, raising a theme, style, genre or other topic and asking students to draw copiously from literary history, for instance, asking students to address the theme of individualism in six foundational works of American literature.

The essay test would see “how much knowledge students have of the best works of American civilization, a special duty of public schooling necessary to the formation of responsible, independent and informed citizens,” Bauerlein concludes.

But there’s already push back against too much time spent taking tests. Why not dump the silly sensitivity guidelines?

Culture clash in the classroom

Lisa Delpit’s Multiplication Is for White People: Raising Expectations for Other People’s Children argues that “low performance begins with American racism,” writes Mark Bauerlein in Ed Next.

Black males perform poorly because “our young men have internalized all of the negative stereotypes.” Sometimes black students are invisible, unnoticed, and disrespected, and sometimes they are “hypervisible,” their normal youth behaviors magnified into pathologies. They end up estranged from school culture (“disidentification”), mistrusting their own capacities and fulfilling belittling expectations.

. . . The classroom is a white, middle-class space often hostile to African American norms. It downplays collaboration, she notes, even though these students need it to “feel more secure and less vulnerable.” It ignores past contributions to learning and science by African Americans. It neglects spirituality, whereas “traditional African education” incorporates “education for the spirit” into everyday lessons.

The demoralization is demonstrated by a middle schooler who announces, “Black people don’t multiply; black people just add and subtract. White people multiply.”

“The clash of school culture with African American out-of-school culture” is a significant problem, Bauerlein writes, but he’s not persuaded that cultural sensitivity is sufficient to produce high performance.

Delpit lauds a math lesson based on racial profiling. A student says, “Now I realize that you could use math to defend your rights and realize the injustices around you.”

Bauerlein is skeptical:

But what about the math scores those students attain in 12th grade? What grades do they get in first-year college calculus? Delpit claims that schools impart the message that “you must give up identifiably African American norms in order to succeed,” but she never shows that embracing those norms produces higher college enrollment or workplace readiness.

The “no excuses” schools explicitly teach school culture — aim high, work hard, show respect, don’t quit– to low-income black and Hispanic students. Inner-city Catholic schools often do the same, writes Patrick McCloskey in The Street Stops Here. Students may embrace street culture when they walk out the door — they may need to — but not in school.

Here’s an Ed Week interview with Delpit.