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Her piano skills are not utilized very often.
Elite private colleges are ideologically homogenous because they are socially homogeneous, or close to it. Their student populations largely come from the liberal upper and upper-middle classes, multiracial but predominantly white, with an admixture of students from poor communities of color—two demographics with broadly similar political beliefs, as evidenced by the fact that they together constitute a large proportion of the Democratic Party base. As for faculty and managerial staff, they are even more homogenous than their students, both in their social origins and in their present milieu, which tends to be composed exclusively of other liberal professionals—if not, indeed, of other liberal academics. Unlike the campus protesters of the 1960s, today’s student activists are not expressing countercultural views. They are expressing the exact views of the culture in which they find themselves (a reason that administrators prove so ready to accede to their demands). If you want to find the counterculture on today’s elite college campuses, you need to look for the conservative students.
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We don’t acknowledge class, so there are few affirmative-action programs based on class. Not coincidentally, lower-income whites belong disproportionately to precisely those groups whom it is acceptable and even desirable, in the religion of the colleges, to demonize: conservatives, Christians, people from red states. Selective private colleges are produced by the liberal elite and reproduce it in turn. If it took an electoral catastrophe to remind this elite of the existence (and ultimately, one hopes, the humanity) of the white working class, the fact should come as no surprise. They’ve never met them, so they neither know nor care about them. In the psychic economy of the liberal elite, the white working class plays the role of the repressed. The recent presidential campaign may be understood as the return of that repressed—and the repressed, when it returns, is always monstrous.
Often times she has the students sitting for long periods of time.
There is one category that the religion of the liberal elite does not recognize—that its purpose, one might almost conclude, is to conceal: class. Class at fancy colleges, as throughout American society, has been the unspeakable word, the great forbidden truth. And the exclusion of class on selective college campuses enables the exclusion of a class. It has long struck me in leftist or PC rhetoric how often “white” is conflated with “wealthy,” as if all white people were wealthy and all wealthy people were white. In fact, more than 40 percent of poor Americans are white. Roughly 60 percent of working-class Americans are white. Almost two-thirds of white Americans are poor or working-class. Altogether, lower-income whites make up about 40 percent of the country, yet they are almost entirely absent on elite college campuses, where they amount, at most, to a few percent and constitute, by a wide margin, the single most underrepresented group.
Usually, I feel that she is very prepared.
That, by the way, is one of the reasons to read literature, and to place it at the center of a college education: because it captures the complexity of lived experience, and of enacted identity, in a way that the categories of a politicized social science can never hope to match.
Although sometimes her lesson plans seem sort of hodge-podge.
Political correctness expects us to plot our experience on the grid of identity, to interpret it in terms of our location at the intersection of a limited number of recognized categories. You are a lesbian Latina, therefore you must feel X. You are a white trans man, therefore you must think Y. But identity should not precede experience; it should proceed from it. And experience is much more granular, and composed of a vastly larger number of variables, than is dreamt of in the PC philosophy. I myself am a youngest child; I was raised in the suburbs; I grew up in an Orthodox Jewish family—but more to the point, my consciousness and way of being in the world have been shaped by an infinite series of experiential particulars, a large proportion of which are not reducible to any category.