The Best American Essays 2016 (20 page)

Despite the painful dumbness of these questions and the fading of afternoon into evening, a roomful of people with advanced degrees seemed grimly determined to shut up and play along, probably aided by a collective wish to be sprung by cocktail hour. That is, until we were handed a printed list of “guidelines.” Number one on the list was “Do not make unwanted sexual advances.”

Someone demanded querulously from the back, “But how do you know they’re unwanted until you try?” (Okay, it was me.) David seemed oddly flustered by the question and began frantically jangling the change in his pants pocket.

“Do you really want me to answer that?” he finally responded, trying to make a joke out of it. I did want him to answer, because it’s something I’d been wondering—How are you supposed to know in advance? Do people wear their desires emblazoned on their foreheads?—but I didn’t want to be seen by my colleagues as a troublemaker. There was an awkward pause while David stared me down. Another person piped up helpfully, “What about smoldering glances?”

Everyone laughed, but David’s coin-jangling was becoming more pronounced. A theater professor spoke up, guiltily admitting to having complimented a student on her hairstyle that very afternoon (one of the “Do Nots” involved not commenting on students’ appearance), but as a gay male, he wondered whether
not
to have complimented her would have been grounds for offense. He mimicked the female student, tossing her mane around in a “Notice my hair” manner, and people began shouting suggestions about other dumb pretest scenarios for him to perform, like sexual-harassment charades. Rebellion was in the air. The man sitting next to me, an ethnographer who studied street gangs, whispered, “They’ve lost control of the room.” David was jangling his change so frantically that it was hard to keep your eyes off his groin.

I recalled a long-forgotten pop-psychology guide to body language that identified change-jangling as an unconscious masturbation substitute. If the leader of our sexual-harassment workshop was engaging in public masturbatory-like behavior, seizing his private pleasure in the midst of the very institutional mechanism designed to clamp such delinquent urges, what hope for the rest of us?

Let’s face it: other people’s sexuality is often just weird and creepy. Sex is leaky and anxiety-ridden; intelligent people can be oblivious about it. Of course the gulf between desire and knowledge has long been a tragicomic staple. Consider some notable treatments of the student-professor hookup theme—J. M. Coetzee’s
Disgrace
; Francine Prose’s
Blue Angel
; Jonathan Franzen’s
The Corrections
—in which learning has an inverse relation to self-knowledge, professors are emblems of sexual stupidity, and such disasters ensue that it’s hard not to read them as cautionary tales about the disastrous effects of intellect on practical intelligence.

The implementers of the new campus codes seemed awfully optimistic about rectifying the condition, I thought to myself.

The optimism continues, outpaced only by all the new prohibitions and behavior codes required to sustain it. According to the latest version of our campus policy, “differences in institutional power and the inherent risk of coercion are so great” between teachers and students that no romance, dating, or sexual relationships will be permitted, even between students and professors from different departments. (Relations between graduate students and professors aren’t outright banned, but are “problematic” and must be reported if you’re in the same department.) Yale and other places had already instituted similar policies; Harvard jumped on board last month, though it’s a sign of the incoherence surrounding these issues that the second sentence of the New York Times story on Harvard reads: “The move comes as the Obama administration investigates the handling of accusations of sexual assault at dozens of colleges, including Harvard.” As everyone knows, the accusations in the news have been about students assaulting other students, not students dating professors.

Of course, the codes themselves also shape the narratives and emotional climate of professor-student interactions. An undergraduate sued my own university, alleging that a philosophy professor had engaged in “unwelcome and inappropriate sexual advances” and that the university punished him insufficiently for it. The details that emerged in news reports and legal papers were murky and contested, and the suit was eventually thrown out of court.

In brief: The two had gone to an art exhibit together—an outing initiated by the student—and then to some other exhibits and bars. She says he bought her alcohol and forced her to drink, so much that by the end of the evening she was going in and out of consciousness. He says she drank of her own volition. (She was under legal drinking age; he says he thought she was twenty-two.) She says he made various sexual insinuations, and that she wanted him to drive her home (they’d driven in his car); he says she insisted on sleeping over at his place. She says she woke up in his bed with his arms around her, and that he groped her. He denies making advances and says she made advances, which he deflected. He says they slept on top of the covers, clothed. Neither says they had sex. He says she sent friendly texts in the days after and wanted to meet. She says she attempted suicide two days later, now has PTSD, and has had to take medical leave.

The aftermath has been a score of back-and-forth lawsuits. After trying to get a financial settlement from the professor, the student filed a Title IX suit against the university: she wants her tuition reimbursed, compensation for emotional distress, and other damages. Because the professor wasn’t terminated, when she runs into him it triggers her PTSD, she says. (The university claims that it appropriately sanctioned the professor, denying him a raise and a named chair.) She’s also suing the professor for gender violence. He sued the university for gender discrimination (he says he wasn’t allowed to present evidence disproving the student’s allegations)—this suit was thrown out; so was the student’s lawsuit against the university. The professor sued, for defamation, various colleagues, administrators, and a former grad student whom, according to his complaint, he had previously dated; a judge dismissed those suits this month. He sued local media outlets for using the word
rape
as a synonym for sexual assault—a complaint thrown out by a different judge who said rape was an accurate enough summary of the charges, even though the assault was confined to fondling, which the professor denies occurred. (This professor isn’t someone I know or have met, by the way.)

What a mess. And what a slippery slope, from alleged fondler to rapist. But here’s the real problem with these charges: this is melodrama. I’m quite sure that professors can be sleazebags. I’m less sure that any professor can force an unwilling student to drink, especially to the point of passing out. With what power? What sorts of repercussions can there possibly be if the student refuses?

Indeed, these are precisely the sorts of situations already covered by existing sexual-harassment codes, so if students think that professors have such unlimited powers that they can compel someone to drink or retaliate if she doesn’t, then these students have been very badly educated about the nature and limits of institutional power.

In fact, it’s just as likely that a student can derail a professor’s career these days as the other way around, which is pretty much what happened in the case of the accused philosophy professor.

To a cultural critic, the representation of emotion in all these documents plays to the gallery. The student charges that she “suffered and will continue to suffer humiliation, mental and emotional anguish, anxiety, and distress.” As I read through the complaint, it struck me that the lawsuit and our new consensual-relations code share a common set of tropes, and a certain narrative inevitability. In both, students and professors are stock characters in a predetermined story. According to the code, students are putty in the hands of all-powerful professors. According to the lawsuit, the student was virtually a rag doll, taken advantage of by a skillful predator who scripted a drunken evening of galleries and bars, all for the opportunity of some groping.

Everywhere on campuses today you find scholars whose work elaborates sophisticated models of power and agency. It would be hard to overstate the influence, across disciplines, of Michel Foucault, whose signature idea was that power has no permanent address or valence. Yet our workplaces themselves are promulgating the crudest version of top-down power imaginable, recasting the professoriate as Snidely Whiplashes twirling our mustaches and students as helpless damsels tied to railroad tracks. Students lack volition and independent desires of their own; professors are would-be coercers with dastardly plans to corrupt the innocent.

Even the language these policies come packaged in seems designed for maximum stupefaction, with students eager to add their voices to the din. Shortly after the new policy went into effect on my campus, we all received a long email from the Title IX Coordinating Committee. This was in the midst of student protests about the continued employment of the accused philosophy professor: 100 or so students, mouths taped shut (by themselves), had marched on the dean’s office. (A planned sit-in of the professor’s class went awry when he preemptively canceled it.) The committee was responding to a student-government petition demanding that “survivors” be informed about the outcomes of sexual-harassment investigations. The petition also demanded that the new policies be amended to include possible termination of faculty members who violate its provisions.

There was more, but my eye was struck by the word
survivor
, which was repeated several times. Wouldn’t the proper term be
accuser
? How can someone be referred to as a survivor before a finding on the accusation—assuming we don’t want to predetermine the guilt of the accused, that is. At the risk of sounding like some bow-tied neocon columnist, this is also a horrifying perversion of the language by people who should know better. Are you seriously telling me, I wanted to ask the Title IX Committee, that the same term now encompasses both someone allegedly groped by a professor and my great-aunt, who lived through the Nazi death camps? I emailed an inquiry to this effect to the university’s general counsel, one of the email’s signatories, but got no reply.

For the record, I strongly believe that bona fide harassers should be chemically castrated, stripped of their property, and hung up by their thumbs in the nearest public square. Let no one think I’m soft on harassment. But I also believe that the myths and fantasies about power perpetuated in these new codes are leaving our students disabled when it comes to the ordinary interpersonal tangles and erotic confusions that pretty much everyone has to deal with at some point in life, because that’s simply part of the human condition.

In the post–Title IX landscape, sexual panic rules. Slippery slopes abound. Gropers become rapists and accusers become survivors, opening the door for another panicky conflation: teacher-student sex and incest. Recall that it was incest victims who earlier popularized the use of the term
survivor
, previously reserved for those who’d survived the Holocaust. The migration of the term itself is telling, exposing the core anxiety about teacher-student romances: that there’s a whiff of perversity about such couples, notwithstanding all the venerable married ones.

These are anxious times for officialdom, and students too are increasingly afflicted with the condition—after all, anxiety is contagious. Around the time the “survivor” email arrived, something happened that I’d never experienced in many decades of teaching, which was that two students—one male, one female—in two classes informed me, separately, that they were unable to watch assigned films because they “triggered” something for them. I was baffled by the congruence until the following week, when the
Times
ran a story titled “Trauma Warnings Move from the Internet to the Ivory Tower,” and the word
trigger
was suddenly all over the news.

I didn’t press the two students on the nature of these triggers. I knew them both pretty well from previous classes, and they’d always seemed well adjusted enough, so I couldn’t help wondering. One of the films dealt with fascism and bigotry: the triggeree was a minority student, though not the minority targeted in the film. Still, I could see what might be upsetting. In the other case, the connection between the student and the film was obscure: no overlapping identity categories, and though there was some sexual content in the film, it wasn’t particularly explicit. We exchanged emails about whether she should sit out the discussion too; I proposed that she attend and leave if it got uncomfortable. I was trying to be empathetic, though I was also convinced that I was impeding her education rather than contributing to it.

I teach in a film program. We’re supposed to be instilling critical skills in our students (at least that’s how I see it), even those who aspire to churn out formulaic dreck for Hollywood. Which is how I framed it to my student: if she hoped for a career in the industry, getting more critical distance on material she found upsetting would seem advisable, given the nature of even mainstream media. I had an image of her in a meeting with a bunch of execs, telling them that she couldn’t watch one of the company’s films because it was a trigger for her. She agreed this could be a problem, and sat in on the discussion with no discernible ill effects.

But what do we expect will become of students, successfully cocooned from uncomfortable feelings, once they leave the sanctuary of academe for the boorish badlands of real life? What becomes of students so committed to their own vulnerability, conditioned to imagine they have no agency, and protected from unequal power arrangements in romantic life? I can’t help asking, because there’s a distressing little fact about the discomfort of vulnerability, which is that it’s pretty much a daily experience in the world, and every sentient being has to learn how to somehow negotiate the consequences and fallout, or go through life flummoxed at every turn.