The 4C’s: Still Lost in Theory-Land

When I started teaching college writing classes (here meaning mainly rhetoric and composition) in the early 1990s,  I attended the national Conference on College Composition and Communication at least three times at university (i.e. taxpayer) expense.

One of them produced an early Letter from Hardscrabble Creek piece back when it was a column appearing in print: “A Pilgrimage to the Parthenon.” I was learning how to pursue my own agenda.

I did that because the “4C’s” conferences themselves increasingly bored me. They were full of grad-student-ese (“foregrounding the hegemony”) and the usual citations of Foucault, Bakhtin, and Paulo Freire.

I heard papers written in perfect, grammatical English about how students did not need grammar, etc. Were the authors part of a conspiracy to keep practical language skills down so that people like themselves could succeed? Or where they so far under the spell of Freire, etc.., that they neither practiced effective rhetoric themselves nor taught it to their students?

Attending the 4C’s, I learned a lot about university writing-teacher culture but much less about teaching writing to my students.

Apparently the 4C’s conferences are still the same, only more so, according to Mary Grabar, whose piece “Writing Teachers: Still Crazy After All These Years” is a reaction to her spending “four depressing days this month at a meeting of 3,000 writing teachers in Atlanta.”

She quotes a presenter  who is all too typical in my experience:

“We are bigger than comp/rhetoric. . . . We do language,” she declared to nods of agreement.  Because we do “critical analysis,” we occupy the most important position in the academy.  But her own comments and repeated references by others to Marxist theorist Paulo Freire, “post-capitalism,” and “Marxian” readings, betrayed her call for neutrality when teachers engage in classroom discussions of  “what is good for society.”  In bypassing the traditional modes of argument, teachers deny students the very tools necessary to make and  [any?] “critical analysis” of their teachers’ political objectives.

It is true that a  lot of university writing teachers want to teach “critical analysis,” and true that they often have politically desirable outcomes in mind. I saw that happen frequently. Not all are that way: the honest ones can appreciate (and fairly grade) an argument that runs counter to their own personal positions.

The second group, however, is  not that much represented at the 4Cs.

One problem is that the issues faced in the first and second-year composition classes don’t make for exciting conference papers. How does the student learn to paraphrase without plagiarizing? How does the student learn to intellectually evaluate difference sources? What sentence structure best reinforces a desired rhetorical effect?

But at the 4Cs, these bright, verbal products (increasingly) of graduate-level comp-rhet programs can set aside their huge stacks of papers to be graded and instead delight in deconstructing Facebook’s “colonized vision” or whatever, well-mixed with political group-think. Think of it as the scribal class at play.

Life as an Adjunct Professor

Yet another article on the turn toward academic part-timers. My wife spent twenty years as an adjunct, which on one level was OK with her, because the community college at which she mostly taught dumped hellish loads on their full-time instructors.

On the other hand, the pay was minimal: $600-900 per course. (Welcome to Colorado, where a view of the mountains is considered to be the equivalent of multiplying your wages by two.)

But it is not just the community colleges that rely on part-time faculty:

Even prestigious schools rely heavily on adjuncts, especially for teaching classes of freshmen and sophomores. At Harvard, adjuncts accounted for 57 percent of the faculty in 2005; at Boston University that year, they made up 70 percent. And over the last three decades, the number of adjuncts employed across the country skyrocketed by 210 percent while tenure-track faculty hirings rose merely 7 percent.

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“Unearthing Matriarchy”

The Innovations group blog at the Chronicle of Higher Education has a post titled “Unearthing Matriarchy,” about how the myth of peaceful ancient matriarchies became firmly entrenched (for a time) in Academia, in a way that biblical literalism never could—outside of a denominational college.

Writer Peter Wood points out that while someone who believed openly in literal seven-day creation of the Earth would have a hard time getting hired as a biology professor—and rightly so, in his opinion—a literal believer in the theories of Marija Gimbutas would have no such problem getting a job in a women’s studies department.

I don’t expect that to happen anytime soon, but it is a useful thought experiment. Why won’t higher education hold women’s studies to ordinary standards of historical accuracy? Because contemporary American higher education cares far more about protecting its favored group of political ideologies than it does its standards of rational inquiry and scrupulous use of evidence. The standards are cited most conspicuously when they lend themselves to fencing off members of disfavored groups. Why is higher education having such a hard time these days attracting public support? A good part of the reason is that it is so self-indulgent.

Maybe so.  Also, serious peaceful ancient matriarch-ists are tiny in numbers compared to biblical creationists. They do not turn up in state legislatures trying to thwart the teaching of evolution and the choice of school textbooks. They are invisible to the news media.  Having little political power outside Academia and para-Academia, they are treated more gently within its walls.

(Via Prof. Reynolds)

Seeking AAR Pagan Studies Papers

After reading the Call for Papers, now is the time to submit proposals for the Contemporary Pagan Studies Group’s sessions at the American Academy of Religion annual meeting.

We have two topics this year:

What does Pagan studies offer to academic analysis and critique? How do historical constructions of “paganism” form or misinform contemporary Pagan hermeneutics? How do studies of Pagan practices contribute new notions of religion and/or new methods to understand lived religion? Can Paganism be read as a form of religiosity transcending Wicca? Can the study of Paganism illuminate difficult areas regarding the body, sexuality, the dead, celebrity “worship,” or material spirituality?

West Coast Paganism in the 1960s–1970s. Bay Area “occulture” versus British Wicca? Were there cultural predecessors — the German-derived “Nature Boy” movement, dietary reformers, sexual reformers, Beats, other occultists, and esotericists? What was the West Coast Pagan influence on grassroots organizing and democracy modeling in America? What was the influence of Alan Watts, Esalen, and the “California Cosmology” on Paganism? What theories of new religious movements were tested against West Coast Paganisms?

The meeting will be held  in San Francisco November 19-22, 2011.

All proposals must be submitted through the online system. If you are not currently an AAR member, you may create a temporary login ID and password.

The deadline is March 1.

CFP: Canadian Pagan Conference

Gaia Gathering: Canadian National Pagan Conference

Theme: Language to Liturgy

Gaia Gathering was founded in 2004 and had its first conference in 2005. Each year the conference is hosted over the Victoria Day long weekend in a different Canadian city through a bidding process similar to the Olympics. Past host cities include Edmonton, Halifax, Winnipeg, Ottawa and Vancouver.

Legally, we are incorporated federally as a non-profit organization and operate with a national Board of Directors as well as a local host committee.

The conference is organized collaboratively by Canadian Pagans and includes three days of discussion and workshops about Canadian Paganisms. After six years of traveling across the country, the conference is finally coming to Montreal’s Concordia University! The proposed theme for 2011 will be “Language to Liturgy,” which reflects the cultural diversity of Montreal and how language itself can affect our practices and beliefs.

Our keynote speakers are Lucie Dufresne, Professor at the University of Ottawa, speaking on Language, and Arin Murphy-Hiscock, published author and priestess, speaking on Liturgy. We are also planning an opening multifaith panel on the Friday night and live entertainment on Saturday and Sunday evenings.

Conference will be held Spring 2011 (May 20-23)

SUBMISSION CRITERIA

We invite papers and proposals from all faculties within the humanities who touch into the realm of alternate spirituality, Paganism, New Religious Movements and related subjects. We hope to see students rise to the challenge and welcome them to this opportunity to present here in Montreal with like-minded individuals.

Submissions may be sent via mail or e-mail and are to be no more than one page. They must include a publication-ready, titled abstract of 150-200 words. The name, address, telephone numbers, e-mail address, college or university affiliation and level of study of the presenter(s) must also be included. Any special requests or needs for audio-visual equipment must also be indicated. We will be accepting submissions for peer and academic reviewbetween December 21st (Yule 2010) and March 20th (Ostara 2011).

Abstracts and proposals (and thus presentations) may be in English or in French. All received submissions will be acknowledged, with notification of acceptance, by mid-April 2011.

Email to: scarletcougar@gmail.com

Postal mail to: ATTN Scarlet (Gaia Gathering)
Department of Religion, Concordia University
1455 de Maisonneuve Blvd. West
Montréal (Québec)
H3G 1M8

This is not Good Academic Writing

Contrary to what some people think, this is not good academic writing:

The theory of [redacted] that have [sic] been presented in this paper [not that she actually, like, presented it ] could considered as plausible theoretical guesswork that could illuminate that presumed cognitive imaginative devices that led to the conceptualization of the initiatory experiences and their incorporation in the wider narrative life-story …. [it goes on].

That sentence fails the “Who did what?” test. It could be revised as “Blank’s theory does XXX because YYY.”

But I think it deserves as Author’s Query to that effect, because I really cannot tell what the writer wishes to communicate here.

There is a verb, however. Several, in fact. We have something to work with. But what should be the main verb?

Glass of red wine time.

A Cigar for Ken Hanson

The Reed College alumni magazine came today, announcing the passing of several faculty members of my time there, including my thesis advisor, the poet Kenneth O. Hanson. (I like the way the article calls Greece “the country that he discovered in 1963.” Land ho!)

Regrets: that I never gave his poetics and prosody class the attention it deserved.

Hanson was something of a “Poundling,” an admirer of the poet Ezra Pound. I was much more under the influence of Robert Graves; it was in the summer between my junior and senior year, while helping to build a house in Talpa, New Mexico, for another of Hanson’s friends, Robert Peterson, that I read The White Goddess, was swept away, embraced Her faith, and set out to read virtually everything Graves had written.

Graves’ essays included much criticism of Pound, whom, among other things, he considered uneducated; Pound’s background in Latin was lacking, raw American that he was (both Pound and Hanson had roots in Idaho.)

During one of our thesis conferences (held always in Hanson’s living room), he puffed his cigar, admitted Graves’ fine command of poetic diction, and then added, “But then there is that Moon Goddess nonsense.”

I bit my tongue.

The relationship with your thesis advisor always has multiple levels. While I did not ever become a great admirer of Pound (leaving his politics entirely aside), I did start smoking cigars. Because I was an impoverished student, getting food stamps, walking or hitch-hiking everywhere, the cigars were usually cheap ones, such as Swisher Sweets.

Today I bought a medium-priced cigar at a tobacconist and smoked it, walking up and down the muddy drive, putting away the garbage cans at the cabin, listening to the rushing of Hardscrabble Creek, watching cloud-blurred Venus hanging in the western sky.

My thesis was A book of poems titled Queen Famine, after a line by Graves. In a letter to Peterson that I sneaked a look at after my graduation, Hanson wrote: It was good, he said, but not as good as it could have been. That comment burned into my soul, of course.

Hanson’s example also stopped my cigar-smoking. First, there was the experience of coming home to my little apartment, part of a tall wooden house by the southeast Portland rail yards, and smelling the reek of stale cigars.

Second, I remember stepping into Hanson’s kitchen, where he had a wall-mounted white telephone–a rotary-dial telephone, as most of them were. Under the dial, going all the way around, was a brown smear, left by his cigar-stained fingers as he dialed. I was grossed out.

But I still have my copy of The Distance Anywhere. And I have reached the age that he was when he was my advisor.

Gods of the Blood

How to meet the Asatruar at an academic gathering–walk around carrying a copy of Mattias Gardell’s Gods of the Blood: The Pagan Revival and White Separatism. Gardell, a Swedish historian of religion, also wrote an earlier book on the Nation of Islam (Black Muslims), In the Name of Elijah Muhammed. Both are published by Duke University Press.

From the cover blurb: “Gardell outlines the historical development of the different strands of racist paganism–including Wotanism, Odinism, and Darkside ?satr?–and situates them on the spectrum of pagan beliefs ranging from Wicca and goddess worship to Satanism.”

To Gardell, both the racist Pagans and earlier groups such as Christian Identity arise from a version of the “cultic milieu,” a shared basis of attitudes, beliefs, and assumptions, which is why he calls them more a counterculture than a movement. The actual groups keep breaking up, changing, and coalescing, but the counterculture as counterculture persists, because it embodies its own form of attitudes which are actually common enough in society at large: about nature, about government’s misuses, about a reaction against modernity and for capital-T Tradition.

I think these people need some help with naming. You have to understand as a reader that Wotan’s Kindred is not the same as Wodan’s Kindred is not the same as Wotansvolk (USA) is not the same as Wotansvolk (Sweden).

It’s a worthwhile book, but I did find one geographic howler, which shook my confidence a little. He describes the federal prison where David Lane is incarcerated as “deep underground in mountainous Florence, Colorado.” Um, no. I watched it being built, and, granted, the maximum security complex surrounds inmates with so much concrete that they might as well be deep underground. But Gardell must be one of those who thinks that all Colorado is mountainous. About 40 percent of Colorado is the High Plains, and Florence is on the edge of that region, in a gentle river valley with the prison only slightly higher. (Hardscrabble Creek passes not far away after it emerges from the mountains). Considering that Gardell includes a photo of Lane taken in prison, I don’t know how he came to write that sentence.