Theorizing Synergy [ACPA Theorist HEd Talk]

On Tuesday, 1 April 2014, I had the honor and the privilege of delivering a TED-style talk (very loosely interpreted by me!) during the annual convention of ACPA.  I went last in a series of three talks, preceded by my colleagues and friends Dr. Stephen John Quaye, Assistant Professor at Miami University (OH) and Dr. Vasti Torres, Professor and Dean of the College of Education at the University of South Florida. 

I was asked by several folks in attendance if I would be willing to share my comments.  This is me complying with that request. 🙂 Please cite appropriately when sharing with others.  Thank you. 

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Dr. Dafina-Lazarus Stewart
Bowling Green State University
Twitter: @DocDafina
Email: dafinas@bgsu.edu

ACPA Theorist HEd Talk
Delivered at the 2014 ACPA Annual Convention in Indianapolis, IN on April 1, 2014.

Theorizing Synergy

[I can’t recapture the extemporaneous 3 minutes that I opened with in Indy, so it just begins with my main point and the 3 ways I think we can make this happen.]

My one sentence main point: The most significant contribution student affairs can make to higher education and society is to remedy the disintegration of knowledge that I see as accelerated by the Industrial Revolution.

I believe we can serve this function in three ways:

Point A: We need to reinvent the way we do our scholarship and its relationship to our practice.

Point B: Connected knowing and integrated practice emerge from the skillful interplay of breadth and depth.

Point C: The power of specialized knowledge and complex abstraction is wasted when it is not put into the service of seeing the whole.

Let’s begin with Point A – We need to reinvent the way we do our scholarship and its relationship to our practice.

Drawing on my undergraduate work in sociology and economics, I understand that work in Europe and much of the world before the Industrial Revolution was conducted in “cottage industries,” named so for the fact that people worked out of their homes, had limited numbers of workers, typically members of the same family, and were often female-headed. The cottage was the center of activity that was interconnected and mutually dependent. Those involved had a shared understanding of the “business” as a whole – all had a panoramic view.

Then came the Industrial Revolution and along with it a focus on production, efficiency, and scale bolstered by economic theorists like Adam Smith, foreshadowed by Plato and later followed by Frederick Taylor, who said that efficiency in production required division of labor.

This division of labor produced specialists who were responsible for only knowing their job and eventually the worker on the assembly line was absent a panoramic view – as was the managing supervisor – as was the owner — Each further removed from the other and without complete understanding of the whole.

Kuh, Shedd, and Whitt have explained that as the Germanic model exerted greater influence on U.S. higher education in the late 19th and early 20th centuries, division of labor also came to the academy and specialization followed. This was evidenced both in increasing specialization of disciplines and fields (political economy separated into sociology, economics, and political science) and the work of running colleges and universities. We can’t be too mad about this; after all, as a result the field of student affairs was born.

And so, within student affairs, while small colleges have retained the cottage model of generalist professionals, larger universities increasingly have fractured into smaller and smaller units – more and more specialized labor – each further and further removed from the other and without complete understanding of the whole.

However, this division of labor did not just splinter fields of study and administrative structures, but also separated thinking from doing, knowledge from practice. We became researchers and practitioners, scholars and professionals – forgetting, as Knefelkamp, Widdick, and Parker would come to assert over three decades ago, that practice and theory are and must be connected.

This brings us back to Point B – Connected knowing and integrated practice emerge from the skillful interplay of breadth and depth, as also attested to by Jeffrey Cufaude on Monday.

Throughout ancient civilization and pre-modern societies, there were philosophers, medicine men, witches, and elders, like Ptah-Hotep, Confucius, Lao-Tzu, Jalāl ad-Dīn Muhammad Rumi, and scores of women whose names were not recorded and whose ideas were not written down. These were scholars of the whole world, writing on everything from law and government, to education, to economics and religion. They had a panoramic view.

Instead, today we ask ourselves and our graduate students to discuss what they know and what they can do as though those are discernibly different tasks. We tsk-tsk the many hats worn by professionals at colleges with small student affairs divisions and urge future faculty to narrow, narrow, and further narrow down their research agendas until they have identified their “niche.”

Like the medical field, we glorify our specialists and undermine the value of our generalists and we burrow deeper and deeper down the rabbit hole, not accounting for the fact that the deeper we go the harder it is to see.

The reality, however, is that although the specialist may deeply understand the inner-workings of the brain, or the heart, or the bones, it is the generalist who sees the whole, who understands how a malady showing up in one system may be rooted in another.

And now we return to Point C – The power of specialized knowledge and complex abstraction is wasted when it is not put into the service of seeing the whole and equipping us to form functional generalizations that lead to sustainable, equitable, and diverse communities. Cathy Bao Bean powerfully demonstrated the need for this to us on Sunday evening.

Confronted by the transformative realities brought by the massification of higher education, we have rightly critiqued the presumptive universalism of our canon and sought to expand the range of populations and institutions studied, epistemic paradigms applied, and scholars conducting the research.

However, I fear that in some ways, we have retained maladaptive postures, failing to heed Audre Lorde’s caution that we cannot use the master’s tools to tear down the master’s house.

Specialization, division of labor, and the differential valuing of labor specialties has contributed to racism, the entrenchment of patriarchy, the creation of economic exploitation, and the marginalization of whole segments of our society. These same outcomes also mar our work as academic laborers as we produce theoretical models which center and privilege dominant groups experiences, outcomes, and development as optimal and normal while ghettoizing and exceptionalizing minoritized group scholarship, the researchers who produce it, and the professionals who apply it.

Some may be quick to point to the explosion of identity-based work studying the convergence of multiple identity facets with each other or the application of intersectionality as a theoretical framework as the cause of this disintegration. After all, do we really need a developmental model for Black, sexually fluid, gender queer, Christian, introverts with ADHD? Isn’t THAT the problem that’s keeping us from developing integrated models of identity?

I dare say it is not.

The purpose of doing deep investigation of the convergence of identities and the intersection of identity with different forms of college engagement is to have a more complete understanding of the whole. Complexity expands the volume of information we have to process, yes. However, simplicity does not bring us closer to synergy and specialty is not enough.

We must reintegrate the various segments of our scholarship and cross the dividing walls we have erected to specialize in student development versus student persistence, faculty and staff versus students, community colleges versus research universities, and on and on.

We must connect the rabbit holes and create networks of interconnection for educating the whole student, developing the whole community, transforming the whole profession, reinventing the whole university, and serving the whole society.

To answer big questions about historical patterns and repeating cycles, the relationship between different sectors of the university and different sectors of society, TO SEE THE WHOLE AS MORE THAN A SUM OF ITS PARTS – this is what is required of student affairs.

As the Hindu spiritual master Ramana Maharshi once observed: “This perception of division between the seer and the object that is seen, is situated in the mind. For those remaining in the heart, the seer becomes one with the sight.”

Learning to and teaching others to become one with what we see is the work of scholar-generalists. It is good work, necessary work and work which is critically important for putting our values into action and communicating our worth in an increasingly disintegrated society.

And so, I close with repeating my first sentence, my main point:

The most significant contribution student affairs can make to higher education and to society generally is to remedy the disintegration of knowledge. We must return to our core values. We must return to our heart.

Thank you.

#higheredWed: This is Our Business

On Sunday, August 5, Wade Michael Page entered a Sikh Gurdwara (temple) in Oak Creek, Wisconsin during worship services and opened fire. After the shooting ended and the suspect was among the dead, it was discovered that he had killed 6 and wounded many others. It’s another in a long history of hate-motivated crimes against Sikhs in the US that has spiked since 9/11. I’m grieved and disgusted by this latest act of violence and domestic terrorism, committed by yet another white male. I am equally grieved and disgusted by the response of some to this hate crime: Some have been distressed that Sikhs were “unfairly targeted” and mistaken to be Muslims (RT I saw the day of the shootings) and Pat Robertson has gone on record wondering if perhaps this massacre happened because “atheists hate God.” Besides the reality that no one is fairly targeted by hate-motivated violence and the fact that disbelief doesn’t equate to hatred, both Page’s actions and these examples of responses to it have reminded me of how vitally important it is that higher education get right in the middle of the work of promoting religious and secular pluralism and interfaith cooperation in this country and around the world.

I’ve been interested this week by the absence of discussion of this incident in higher education news outlets outside of reader forums on the Chronicle of Higher Education’s website (I double-checked as I was writing this post just to be sure). I firmly believe that this incident is as much about higher education’s responsibilities to use education to promote understanding, cooperation, and equity as it is about the need to discuss our nation’s gun laws.

I have been engaged with advocating for higher education and student affairs to take a more central role in promoting religious and secular pluralism, supporting faith development, and creating inclusive campus climates that can sustain interfaith cooperation. Through my involvement with ACPA’s Commission for Spirituality, Faith, Religion, and Meaning (CSFRM), membership on the Interfaith Youth Core’s higher education advisory council, and my own publications, I have consistently argued that higher education, particularly student affairs, has an opportunity and a responsibility for improving people’s literacy in their own and others’ convictional beliefs, enhancing their competence with interfaith dialogue, and creating campus environments that reflect the inclusion of convictional beliefs as part of its social justice mandate.

There are three reasons why I believe that higher education and student affairs need to be right in the middle of conversations about why tragedies like this past weekend’s massacre happen and how we can move on from there. First, college environments are the crucibles for development and growth around issues of difference and diversity. A student’s time in college, regardless of age, provides opportunities for rich, substantive engagement with others across lines of difference and the space to practice how to build and sustain real relationships. Second, higher education institutions have been and need to ensure that they are taking active interest in the local communities in which they sit. Whether the institution is a community college, liberal arts college, or research university, all institutions ought to provide opportunities for community members to engage in dialogue about critical issues with the benefit of the knowledge wrought by active research, teaching, and service about these topics. This leads to the third reason higher education needs to have a seat at the table about interfaith cooperation and equity: faculty and student affairs professionals working together can equip people, both enrolled students and engaged community members, with the tools necessary to lead and support interfaith dialogue and cooperation, religious and secular equity, and promoting religious and secular pluralism. When faculty and student affairs professionals collaborate on these issues disciplinary knowledge is combined with deep knowledge and understanding of how people learn, develop, and grow. This is necessary for successful and effective collaboration in applying principles of equity and justice to real-world practice.

To my higher education colleagues, faculty and administrators, let’s not be silent at this time of all times. Let us speak urgently and clearly about what we have to offer and how we can help stem the rising tide of violence in this country targeting those who are different. This is our business. It’s time for us to get involved.