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Feb 7, 2022Liked by Brendan Ruberry

Way back in the early 1980s when I was offered a contract by a school district in a mid-sized city, I was taken aback the day I came into sign my contract. I was given a loyalty oath that I needed to sign first. It said words to the effect that I supported the U.S. constitution and wasn’t a communist. I’m sure it was a remnant from an earlier era that nobody had complained about (enough), and I’m also sure the loyalty oath was eventually discarded. Fast forward 40 years, and my career has taken me from the public schools to the university. For younger colleagues who are starting their own academic career and are in the job hunt, they must include a diversity, equity, and inclusion statement in their application materials. Although there are lots of differences, the loyalty oath and DEI statement seem similar in one sense – they provide a subtle message that “you best one of us”, or at least be smart enough to keep your mouth shut if you are not.

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One key point, is that the loyalty oaths of yesteryear were vehemently opposed by academia, liberals, etc. Now the same institutions go out of their way to demand DEI statements and vehemently reject any discussion of merit (experience, teaching ability, etc) from applicants.

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I think the main issue with the DEI statement is that, unlike the contract you signed in the '80s, applicants for university teaching positions now have to essentially write an essay about how great capitalism is and what they have done to make the market more robust (while avoiding key phrases that change quickly and are assumed to be communist dog whistles). I get the importance of assimilating into workplace culture, and the importance for academic institutions to proactively cover weak spots (CYA, cya, cya), but as a job seeker, this is way more intense.

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Thank you for this post. A number of years ago a group of my husband's colleagues, led by the person who now has his job, accused him of making inappropriate jokes and comments in a workplace where that was common until it was not. HR offered a sum of money in exchange for his resignation. We wanted to fight, in part because the process would have required his accusers, including some who had made similar jokes and comments, to make their claims publicly and be cross-examined. But we needed the money, as we do not have high incomes or family wealth and we were struggling to pay college tuition. So he resigned. We still wonder whether we made the right decision.

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"Just as concerning as the impact to the individuals at the center of such storms is the broad culture of self-censorship that these campaigns inspire."

This quote reflects my life. I started self-censoring in 2017 and voluntarily resigned from an organization instead of taking on the loud, radical fringe that demanded ideological purity. I am now sorry I did so but at the time, I didn't understand how "The Elect" operated and how common this kind of thing was. Nevertheless, I've vowed to do better in the future and will not remain silent amongst bullies in the future.

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Another fine piece, Zaid. Thank you. I keep thinking of the old expression that starts, 'When they took the Jews away, I didn't do anything because I wasn't Jewish..." All too easy to ignore this stuff when it happens to someone else or, as you say, someone so wealthy or well connected that the censure doesn't matter. Keep up the good work!

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That's not a saying, it's a very powerful poem by a Lutheran pastor, Martin Niemöller:

First they came for the Communists, and I did not speak out—

Because I was not a Communist.

Then they came for the trade unionists, and I did not speak out—

Because I was not a trade unionist.

Then they came for the Jews, and I did not speak out—

Because I was not a Jew.

Then they came for me—and there was no one left to speak for me.

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The author writes: "In the 1980s, the Christian right held sway over much of America’s social and political institutions.... Many people were afraid to speak up against this social movement because it held hegemonic power over institutions including school boards and other local government authorities."

Universities at the time weren't so intimidated and academic activists would have appealed reflexively to ideals of free speech, which had been one of the great student causes of the 1960s.

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The author writes: "In the 1980s, the Christian right held sway over much of America’s social and political institutions.... Many people were afraid to speak up against this social movement because it held hegemonic power over institutions including school boards and other local government authorities."

Universities at the time weren't so intimidated and academic activists would have appealed reflexively to ideals of free speech, which had been one of the great student causes of the 1960s.

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