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Volume 36

Higher Education: Handbook of Theory

and Research

Series Editor
Laura W. Perna
University of Pennsylvania, Philadelphia, PA, USA

Published annually since 1985, the Handbook series provides a

compendium of thorough and integrative literature reviews on a
diverse array of topics of interest to the higher education scholarly and
policy communities. Each chapter provides a comprehensive review of
research indings on a selected topic, critiques the research literature in
terms of its conceptual and methodological rigor, and sets forth an
agenda for future research intended to advance knowledge on the
chosen topic. The Handbook focuses on a comprehensive set of central
areas of study in higher education that encompasses the salient
dimensions of scholarly and policy inquiries undertaken in the
international higher education community. Each annual volume
contains chapters on such diverse topics as research on college
students and faculty, organization and administration, curriculum and
instruction, policy, diversity issues, economics and inance, history and
philosophy, community colleges, advances in research methodology,
and more. The series is fortunate to have attracted annual
contributions from distinguished scholars throughout the world.
More information about this series at http://www.springer.com/
series/6028
Editor
Laura W. Perna
Higher Education: Handbook of Theory
and Research
Volume 36
1st ed. 2021

With 17 Figures and 9 Tables

Editor
Laura W. Perna
University of Pennsylvania, Philadelphia, PA, USA

ISSN 0882-4126 e-ISSN 2215-1664

Higher Education: Handbook of Theory and Research
ISBN 978-3-030-44006-0 e-ISBN 978-3-030-44007-7
https://doi.org/10.1007/978-3-030-44007-7

© Springer Nature Switzerland AG 2021

This work is subject to copyright. All rights are reserved by the

Publisher, whether the whole or part of the material is concerned,
speci ically the rights of translation, reprinting, reuse of illustrations,
recitation, broadcasting, reproduction on micro ilms or in any other
physical way, and transmission or information storage and retrieval,
electronic adaptation, computer software, or by similar or dissimilar
methodology now known or hereafter developed.

The use of general descriptive names, registered names, trademarks,

service marks, etc. in this publication does not imply, even in the
absence of a speci ic statement, that such names are exempt from the
relevant protective laws and regulations and therefore free for general
use.

The publisher, the authors, and the editors are safe to assume that the
advice and information in this book are believed to be true and accurate
at the date of publication. Neither the publisher nor the authors or the
editors give a warranty, expressed or implied, with respect to the
material contained herein or for any errors or omissions that may have
been made. The publisher remains neutral with regard to jurisdictional
claims in published maps and institutional af iliations.
This Springer imprint is published by the registered company Springer
Nature Switzerland AG.
The registered company address is: Gewerbestrasse 11, 6330 Cham,
Switzerland
Preface
Like the preceding volumes in this series, Vol. 36 of Higher Education:
Handbook of Theory and Research offers an invaluable collection of
thorough reviews of research on topics that are of critical importance
to higher education policy, practice, and research. Each of the chapters
in this volume represents an important contribution to knowledge.
Individually and collectively, the chapters provide in-depth
examinations of the state of knowledge on topics that are highly
relevant in this current time. Together, these chapters offer important
insights into current issues pertaining to: college students; faculty;
diversity; organization and administration; community colleges;
teaching, learning, and curriculum; economics and inance; policy;
history and philosophy; and research methodology.
This annual publication would not be possible without the
intellectual leadership of the excellent associate editors. For Vol. 36,
these exceptionally talented scholars and research mentors are: Ann
Austin, Nicholas Bowman, Linda Eisenmann, Pamela Eddy, Nicholas
Hillman, Shouping Hu, Adrianna Kezar, Anna Neumann, Anne-Marie
Nuñ ez, and Marvin Titus. Over the course of a year or more, the
associate editors and I each worked closely with an invited author to
develop, produce, and re ine the included chapters.
Chapters in this volume advance research-based knowledge of how
to promote success for queer and trans college students (Jason Garvey
and C.V. Dolan) and adult students in community colleges (Peter Bahr,
Claire Boeck, and Phyllis Cummins). These chapters also establish the
state of knowledge of student activism in higher education (Samuel
Museus and Brenda Jimenez Sifuentez), college readiness policies
(Christine Mokher), and performance funding policies (Amy Li).
Chapters also offer a Black feminist critique of college “choice” theories
and research (Channel McLewis), identify patterns in the study of
academic learning in US higher education journals (Lisa Lattuca),
provide an updated review of doctoral student socialization and
professional development (James Antony and Tamara Schaps), offer a
mid-career faculty agenda (Vicki Baker and Caroline Manning), propose
an equity-driven framework for understanding internationalization of
US higher education (Chrystal George Mwangi and Christina Yao), and
assess the use of experimental analysis in higher education research
(Brent Evans). Each chapter offers a comprehensive review of research
indings on the selected topic, critiques the research literature in terms
of its conceptual and methodological rigor, and offers an agenda for
future research that will further advance knowledge on the chosen
topic.
Following the tradition of past volumes, this volume also includes
an autobiographic essay by William Tierney, University Professor
Emeritus, University of Southern California. In his essay, Professor
Tierney offers a thoughtful and candid re lection on how he has
approached academic life over the course of his distinguished career
and raises questions for us to consider as we think about our own
academic lives into the future. He also discusses issues that have been
central to his academic work over time (organizations and culture,
equity, theory and methodology, universities as organizations that
advance democracy) and stresses the importance of considering what
colleges and universities throughout the world can do to bolster
democracy and defeat fascism.
Volume 36 builds on a long and strong history of outstanding
scholarly contributions. The irst volume in this series was published in
1985. John C. Smart served as editor of the series through Vol. 26, when
Michael B. Paulsen joined him as co-editor. After co-editing Vols. 26 and
27 with John, Mike served as the sole editor through Vol. 33. I am
deeply honored that Mike invited me to serve as co-editor with him for
Vol. 34, and that I have the privilege of serving as sole editor beginning
with Vol. 35.
I am grateful for the time, effort, and engagement that the authors
and associate editors have invested in producing these important
scholarly contributions. With these efforts, the chapters in this volume,
like those in prior volumes, provide the foundation for the next
generation of research on these important issues. In this volume,
associate editors were responsible for working with the following
chapters and authors:
Ann Austin, “A Mid-Career Faculty Agenda,” by Vicki L. Baker and
Caroline E.N. Manning
Nicholas A. Bowman, “Queer and Trans College Student Success,”
by Jason C. Garvey and C.V. Dolan
 Pamela Eddy, “Strengthening Outcomes of Adult Students in
Community Colleges,” by Peter Riley Bahr, Claire A. Boeck, and Phyllis
A. Cummins
Nicholas Hillman, “Understanding the Complexities of
Experimental Analysis in the Context of Higher Education,” by Brent
Joseph Evans
Shouping Hu, “Reforming Transitions from High School to Higher
Education,” by Christine G. Mokher
Adrianna Kezar, “Toward a Critical Social Movements Studies,” by
Samuel D. Museus and Brenda Jimenez Sifuentez
Anna Neumann, “Patterns in the Study of Academic Learning in
US Higher Education Journals, 2005–2020,” by Lisa R. Lattuca
Anne-Marie Nuñ ez, “The Limits of Choice: A Black Feminist
Critique of College “Choice” Theories and Research,” by Channel C.
McLewis
Marvin Titus, “Four Decades of Performance Funding and
Counting,” by Amy Y. Li
I had the privilege of working with authors of the following
chapters:
“Forward March: Living an Academic Life,” by William G. Tierney
“The More Things Change, the More They Stay the Same,” by
James Soto Antony and Tamara Lynn Schaps
“US Higher Education Internationalization Through an Equity-
Driven Lens,” by Chrystal A. George Mwangi and Christina W. Yao
Laura W. Perna
February 2021
Contents
1 Forward March: Living an Academic Life
William G. Tierney
2 Reforming Transitions from High School to Higher Education
Christine G. Mokher
3 The Limits of Choice: A Black Feminist Critique of College
“Choice” Theories and Research
Channel C. McLewis
4 Queer and Trans College Student Success
Jason C. Garvey and C. V. Dolan
5 Strengthening Outcomes of Adult Students in Community
Colleges
Peter Riley Bahr, Claire A. Boeck and Phyllis A. Cummins
6 Toward a Critical Social Movements Studies
Samuel D. Museus and Brenda Jimenez Sifuentez
7 Patterns in the Study of Academic Learning in US Higher
Education Journals, 2005–2020
Lisa R. Lattuca
8 The More Things Change, the More They Stay the Same
James Soto Antony and Tamara Lynn Schaps
9 A Mid-Career Faculty Agenda
Vicki L. Baker and Caroline E. N. Manning
10 Four Decades of Performance Funding and Counting
Amy Y. Li
11 US Higher Education Internationalization Through an Equity-
Driven Lens
Chrystal A. George Mwangi and Christina W. Yao
12 Understanding the Complexities of Experimental Analysis in
the Context of Higher Education
Brent Joseph Evans
Contents of Previous Five Volumes
Index
About the Editor
Laura W. Perna
is vice provost for faculty, GSE Centennial
presidential professor of education, and
executive director of the Alliance for Higher
Education and Democracy (AHEAD) at the
University of Pennsylvania (Penn). Her
research uses various methodological
approaches to identify how social structures,
educational practices, and public policies
promote and limit college access and success,
particularly for groups that are
underrepresented in higher education.
Recent publications include Improving
Research-Based Knowledge of College Promise
Programs (with Edward Smith, 2020, AERA),
Taking It to the Streets: The Role of Scholarship in Advocacy and
Advocacy in Scholarship (2018, Johns Hopkins University Press), and
The Attainment Agenda: State Policy Leadership for Higher Education
(with Joni Finney, 2014, Johns Hopkins University Press). She has
served as president of the Association for the Study of Higher Education
(ASHE), vice president of the Postsecondary Division of the American
Educational Research Association (AERA), and chair of Penn’s Faculty
Senate. She is a member the board of directors for the Postsecondary
National Policy Institute (PNPI). Among other honors, she has received
the Christian R. and Mary F. Lindback Foundation Award for
Distinguished Teaching from the University of Pennsylvania, Early
Career Achievement Award from ASHE, Excellence in Public Policy in
Higher Education Award from ASHE’s Council on Public Policy and
Higher Education, and Robert P. Huff Golden Quill Award from the
National Association of Student Financial Aid Administrators. She is
also a member of the National Academy of Education and a fellow of
AERA.
About the Associate Editors
Ann Austin

Michigan State University, East Lansing, MI, USA

Nicholas A. Bowman
University of Iowa, Iowa City, IA, USA

Pamela Eddy

William & Mary, Williamsburg, VA, USA

Linda Eisenmann
Wheaton College, Norton, MA, USA

Nicholas Hillman

University of Wisconsin-Madison, Madison, WI, USA

Shouping Hu
Florida State University, Tallahassee, FL, USA

Adrianna Kezar

University of Southern California, Los Angeles, CA, USA

Anna Neumann
Teachers College, Columbia University, New York, NY, USA

Anne-Marie Núñez

The Ohio State University, Columbus, OH, USA

Laura W. Perna
University of Pennsylvania, Philadelphia, PA, USA

Marvin Titus

University of Maryland, College Park, College Park, MD, USA

Reviewers
Elisabeth Barnett
Community College Research Center, Teachers College, Columbia
University, New York, USA

Cassie Barnhardt
College of Education, University of Iowa, Iowa City, IA, USA

Gerardo Blanco
Higher Education and Student Affairs, Neag School of Education,
University of Connecticut, Storrs, CT, USA

Rebecca Cox
Faculty of Education, Simon Fraser University, Burnaby, BC, Canada

Julie Edmunds
Secondary School Reform, SERVE Center at University of North Carolina
at Greensboro, Greensboro, NC, USA

Sylvia Hurtado
Department of Education, University of California Los Angeles, Los
Angeles, CA, USA

Stephen Quaye
College of Education and Human Ecology, The Ohio State University,
Columbus, OH, USA

Robert D. Reason
College of Human Sciences, Iowa State University, Ames, IA, USA

Kelly Rosinger
Center for the Study of Higher Education, Penn State University,
University Park, PA, USA

Xueli Wang
Department of Educational Leadership and Policy Analysis, University
of Wisconsin-Madison, Madison, WI, USA
Contributors
James Soto Antony
University of California San Diego, San Diego, CA, USA
[email protected]

Peter Riley Bahr

Center for the Study of Higher and Postsecondary Education, University
of Michigan, Ann Arbor, MI, USA
[email protected]

Vicki L. Baker
Economics and Management, Albion College, Albion, MI, USA
[email protected]

Claire A. Boeck
Center for the Study of Higher and Postsecondary Education, University
of Michigan, Ann Arbor, MI, USA

Phyllis A. Cummins
Scripps Gerontology Center, Miami University, Oxford, OH, USA

C. V. Dolan
University of Vermont, Burlington, VT, USA

Brent Joseph Evans

Vanderbilt University, Nashville, TN, USA
[email protected]

Jason C. Garvey
University of Vermont, Burlington, VT, USA
[email protected]

Chrystal A. George Mwangi

University of Massachusetts Amherst, Amherst, MA, USA
[email protected]

Lisa R. Lattuca
Center for the Study of Higher and Postsecondary Education, University
of Michigan, Ann Arbor, MI, USA
[email protected]

Amy Y. Li
Department of Educational Policy Studies, Florida International
University, Miami, FL, USA
AmLi@ iu.edu

Caroline E. N. Manning
Penn State University, University Park, PA, USA
[email protected]

Channel C. McLewis
University of California, Los Angeles, Los Angeles, CA, USA
[email protected]

Christine G. Mokher
Educational Leadership and Policy Studies, Florida State University
College of Education, Tallahassee, FL, USA
[email protected]

Samuel D. Museus
University of California San Diego, San Diego, CA, USA
[email protected]

Tamara Lynn Schaps

University of California San Diego, San Diego, CA, USA
[email protected]

Brenda Jimenez Sifuentez

Lewis and Clark College, Portland, OR, USA

William G. Tierney
Pullias Center for Higher Education, University of Southern California,
Los Angeles, CA, USA
[email protected]
Christina W. Yao
University of South Carolina, Columbia, SC, USA
© Springer Nature Switzerland AG 2021
L. W. Perna (ed.), Higher Education: Handbook of Theory and Research, Higher
Education: Handbook of Theory and Research 36
https://doi.org/10.1007/978-3-030-44007-7_1

1. Forward March: Living an Academic

Life
William G. Tierney1
(1) Pullias Center for Higher Education, University of Southern
California, Los Angeles, CA, USA

William G. Tierney
Email: [email protected]

Abstract
The text has two parts. In the irst part, the author offers a portrait of
how he came to be an academic. He offers a reference point for others
that hopefully enables critical re lection about how one might best
think about academic life. Part one has ive sections: the preparation of
(1) the individual, (2) their academic self, and (3) their intellectual self;
the author then turns to the development of (4) his academic self and
(5) concludes part one by raising four questions that academics should
ask themselves with regard to academic work. Part two discusses four
notions that have been central to his work: (1) organizations and
culture; (2) equity; (3) theory, methodology, and writing; and (4)
colleges and universities as organizations centrally concerned about
democracy and the ight against fascism and how they can be ever
vigilant about academic freedom.

Keywords Academic careers – Academic freedom – Critical theory –

Democracy – Educational policy – Equity – Gay rights – Identity –
Organizational culture – Postmodernism – Qualitative research –
Writing
William G. Tierney is University Professor Emeritus and founding
director of the Pullias Center for Higher Education at the University of
Southern California. A past president of the Association for the Study of
Higher Education and the American Educational Research Association,
Tierney, received the Howard Bowen Distinguished Career Award from
ASHE and the Distinguished Research Award from Division J of AERA.
Tierney is a member of the National Academy of Education and an
AERA Fellow. He has been a Fellow at the Rockefeller Foundation
Center in Bellagio, Italy, and a Fernand Braudel Fellow at the European
University Institute in Florence, Italy.

Introduction
The year is 1983, and I am staring at a computer screen. I have
collected data for a year and am about to begin writing a book
(otherwise known as a dissertation). How did I get myself into this? I
don’t know enough, I haven’t read enough, there are lots of people
smarter than I am. This is a joke. I’ll never be able to write a book. I
think I should go clean the fridge.
After about a month, I calmed down and convinced myself that I
could write a chapter; a chapter is like a term paper. I can do that. And
then maybe write another chapter.
And another.
Maybe.
Every book I have ever written has started in the same way – I don’t
know enough; I haven’t read enough. And that fridge still needs
cleaning.
With my most recent book penned as I headed toward retirement, I
was lucky to have had the space at the University of Southern California
to draft the irst few chapters. A month courtesy of the Rockefeller
Foundation in Bellagio, Italy – and then four more months in Florence,
Italy, at the European University Institute – afforded me the time and
re lection to inish Higher Education for Democracy. I started the book
the way I have begun all the others: with fear and worry that I would
fail. Self-doubt goes with the academic territory. Knowing what I don’t
know, knowing that I need to read more, and knowing that there are an
awful lot of smart people out there have made me a better scholar.
And it’s kept our fridge sparkling clean.
What I want to do here is think through how I have approached
academic life en route to retirement. We often incorrectly assume that
one’s approach to a profession is the way everyone approaches the
profession. I disagree. We approach academic life in different ways
based on a multitude of experiences as we grow up and as we
experience academic life. Times also change. The process of writing a
dissertation on a typewriter, the way my own advisor did, differed from
my use of a mainframe. What my graduate students do today changes
the way they experience academic life from my own encounters with
academe.
The assumption that we all deal with academe in a similar manner
has harmful consequences. The “one-size- its-all” mentality imprints on
us that the way our predecessors managed academic life is the way we
should approach academe. Since most of our academic ancestors were
abled, straight, white men, the result is that implicitly we try to recreate
the past rather than develop a new framework for academic life. If we
assume that academe will be improved with a more diverse workforce,
then we need to extrapolate the various ways people become socialized
and learn how to be an academic, rather than assume that “my” way is
the only way to a successful academic career.
Thus, thinking through approaches to academic life is not simply a
pleasant trip down memory lane but a way for us to think about the
future. The point is not to recreate the past but to invent a new one. I
will elaborate on this point below, but one issue that has confronted me
throughout my career is that I am an introvert, and I have frequently
gotten advice about how to be an extrovert. Not only is such advice
anxiety-inducing, but it’s decidedly wrongheaded. We would not give a
basketball player advice on how to play football, and we should not
assume that what works for extroverts will assuredly work for
introverts. “Go to all the academic parties,” I was told as an assistant
professor, “and be sure to shake the hands of all the full professors so
they get to know you. Wear your academic badge and mingle.” The
advice was well-intentioned, but I remember thinking, “If that’s what I
have to do to succeed, then I’m out of here.” The meta-lesson my
department chair had given me, however, was that it is important to get
to know people. What I learned largely on my own was that there are
various ways for me to meet people without having to go to every
reception at a conference and make small talk over pigs in a blanket.
Such an observation is particularly important as we continue to try
to diversify the academy. If we want more women in senior levels of
administration, we do not need them to act like men talking about the
weekend’s football scores on Monday morning. If hiring more people of
color is a critical goal, then we have to acknowledge that there are
various routes to academic life, and they may disagree dramatically
from the well-worn paths of the past. Why hold meetings in rooms that
are inconvenient for the differently abled?
I divide the text into parts. In part one, I irst offer a portrait about
how I got here that is not intended as an instructional manual. Rather, I
am offering a reference point for others that hopefully enables critical
re lection about how one might best think about academic life. I do not
think one’s life necessarily has to be told chronologically, but I suspect a
linear telling will help the reader understand my constant feelings of
inadequacy when I started writing the dissertation in 1983 – and when
I sipped an expresso in Bellagio in 2019.
Accordingly, the irst part of the text divides into ive easy pieces:
the preparation of (1) myself, (2) my academic self, and (3) my
intellectual self; I then turn to the development of (4) my academic self.
I conclude part one with a discussion of what I call (5) “my mature self”
and raise four questions that we should ask ourselves with regard to
our academic work.
In part two, I discuss four notions that have been central to my work
and where I think we are – and are not – with these four ideas. I begin
by summarizing my thoughts about organizations and culture. I then
turn to a discussion about equity, how I have considered the idea over
time, and what I have done about it. The third issue I raise has to do
with theory and methodology, in general, and then writing, in
particular. Finally, I consider colleges and universities as organizations
centrally concerned about democracy and the ight against fascism and
how we need to be ever vigilant about academic freedom.
Part I: Constructing an Academic Life
Preparation of Myself
Catholic Ideas
There is generally not a one-to-one correspondence in terms of what
one learns and what one does. I have many friends who were raised in
the Catholic faith, and it made little impact on them or their subsequent
employment. I have others who call themselves Catholic but do not
attend mass every Sunday, believe that abortion is ultimately a woman’s
choice, and have friends who are gay. I also have friends who practice
their faith in a distinctly different fashion. My point is less that one or
another idea is right or wrong but that one’s faith may or may not
impact a child’s development. What one takes from the religion
depends on a variety of factors that tangentially touch on one’s religion.
My earliest memories, however, derive from Catholicism. Although I
came to reject the faith, most of my memories of Catholicism are
positive. My father was the second youngest of nine; my mother had a
sister. I am the youngest in my family – and I was the irst Tierney to
attend a non-Catholic high school, although I attended St. John and St.
Mary’s Grammar School. My attendance at a public high school created
something of a stir in the family and was a further sign of the problems
of the 1960s.
I remember going to Sunday mass, to confessing my sins at
Confession, and to being an altar boy. I do not recall the priests in our
church very well, other than that they were kindly men who
periodically gave me helpful advice. I experienced, saw, and heard
nothing about the atrocities that we have come to associate with priests
today. I particularly remember the nuns who taught us from
kindergarten through eighth grade. My experience with nuns was the
opposite from the often stilted, repressed, and isolated portrait of nuns
that we read about in the media. These were smart, intelligent, funny,
and committed women who had our best interests in mind. They
constantly challenged us not simply to get the right answer to a
question but to look behind the answer and think about why it was
correct. I met a nun when I was no longer a practicing Catholic in
graduate school, and we remained friends for 20 years until she passed
away. Again, I cannot lay claim to a one-to-one correspondence, but I
think being taught by smart women who spoke about important issues
of the day made an impact on how I came to think about academic life.
My parents were by no means liberal; one of them voted for Nixon,
and the other voted for Kennedy. However, a constant topic of
conversation around the dinner table was about the poor. I do not recall
talking very much about social policies, such as af irmative action, but
we talked a great deal about those in need and what were we going to
do about it. There was a certain sense that we had a social obligation to
one another.
When I attended Horace Greeley High School, and the Vietnam War
was in full swing, I spoke out and marched against the war. When it
came time to register for the draft, I decided to register as a
conscientious objector. I thought then, and still think today, that it is
expecting a great deal of a young person to decide that taking another
life is morally wrong. When I told my parents what I was going to do,
they had me talk with the parish priest. More importantly, in addition to
my father and my American history teacher, we had Sister Mary Luke,
my eighth – grade teacher – be one of my advisors and write a letter of
support.
If Catholicism made me think through issues big and small, it also
made me doubt. “Why” was the question at the root of many of my
conversations. Why were there poor? Why is it acceptable to kill
another human being? Why is loving someone of the same gender
immoral? Curiously, the basis of my faith led me to leave the Church; I
had been taught not to accept an answer based on blind faith. I also am
not surprised, upon re lection, that I followed my two older brothers
into the Peace Corps. We had been taught to think about poverty, and
involvement by joining the Peace Corps seemed a logical extension of
Catholicism, even if I was no longer a Catholic .

Being Irish-American
My ancestors arrived in the United States during the middle of the
nineteenth century. In many respects, both sides of my family
resembled other Irish immigrants to America. The majority were
Catholic and settled on the east coast, especially in New York City. By
the turn of the twentieth century, the grandchildren – my parents –
were able to graduate from high school and go to college. Education
was seen as a way out of poverty and a way into the middle class. I
never felt particularly Irish growing up or that my identity was all that
important, but, as they say, a ish doesn’t recognize water either. As I
have thought about my upbringing, three factors stand out.
In the elegiac Angela’s Ashes, Frank McCourt (1996) writes a
ictionalized memoir of growing up in poverty in Ireland. Although I
neither grew up in Ireland nor in poverty, one part of McCourt’s
memoir rings true. The protagonist, a young boy, does not always
understand what the adults are speaking about, but he learns that they
are always talking. The Irish, as they say, have the gift of gab. They talk
about the present by telling stories of the past; there is meaning in the
stories, even if the young Frank does not understand them.
My family revolved around conversation. What a child learns to be
“normal” may be exceptional when compared to the rest of the world.
Why would a child think that others are different from the environment
in which they grow up? The world may certainly have changed with
Twitter, email, and Facebook so that there is a better understanding of a
larger world, rather than the insular one in which I was raised. We had
a television, but it was largely something we watched for an hour or 2
in the evening, and even then, my parents, aunts, and uncles seemed to
have conversations with one another about what was on TV, rather than
watching it in silence.
When I was around 5, I learned to read by my mother peppering me
with questions in the morning as I tried to read the baseball scores of
the newspaper. When I came home from school, my mother asked a raft
of questions about the day. My father came home from work and sat
down and asked me questions that he had heard on the news driving
home. “What did I think,” he wanted to know. The questions were not a
quiz with a right or wrong answer but a conversation. I learned that
there were not necessarily right or wrong answers but that I needed to
participate in the discussion. Dinner was around the table, and we
talked about whatever topics my parents wanted to talk about that
evening. I was startled when I went to a friend’s house for dinner one
night, and we sat down and I started talking. My friend looked down at
his plate as his father explained to me that we sat in silence and
watched the news at dinner. Listening to people and telling stories were
simply a way of life for me. I assume that being drawn to a method that
revolves around listening and storytelling – qualitative research – in
part results from that upbringing.
Another part of growing up was that my father was an alcoholic. I
am the youngest of three boys, and his alcoholism really did not become
apparent until my brothers went off to college, I was in high school, and
he took early retirement. He was never violent, but his drinking went
on for years. The family had a secret which we did not talk about until
very late in his life. One day, he simply stopped. I certainly wish he had
not been a drunk, but it sure made me re lect a great deal about our
lives. Again, I suspect that the task of re lection of iguring out a puzzle
that has framed so much of my academic work in some way was
fashioned by being an adolescent in an alcoholic’s family.
Coupled with my father’s alcoholism was my love for reading. My
mother fostered that passion by reading everything I read, all the way
through college. I had an ongoing conversation with my mother about
whatever book I was reading at the time. I never thought anything
strange about my mom reading what I was reading, and it was fun to
talk with her about the novel I was currently reading. When I was a
freshman in college, my roommate asked me who I was writing to one
day, and I mentioned I was writing my mother a letter about a book we
were reading in class. My friend couldn’t believe that I was writing a
letter to my mother and that I was writing a letter about a book in a
irst-year seminar. Again, a light bulb went on that how my family
functioned was different from other families. I never thought that we
were better or superior to others but that we were different. I chalk up
these particular kinds of difference to being raised in an Irish Catholic
family that revolved around dialogue and language .

Middle-Class Privilege and Safety

We were a solidly white, middle-class family. The privilege that went
with that was a feeling of relative safety growing up. I didn’t walk to
school in fear for my life or that my classmates might shun me simply
because of the color of my skin. My parents had money to pay for piano
lessons and occasional trips for a summer vacation. We even visited my
brother Peter when he was in the Peace Corps in St. Lucia.
 Solidly middle-class also was not upper class. During my childhood,
my parents were never in inancial distress, but they also assumed we
should have jobs in the summer. As with all aspects of a child growing
up, I didn’t know it then, but learning the value of work as a child was
good preparation for the sort of academic work I have done. Most of my
summers were spent cutting lawns and gardening, but I also worked for
one summer in the Reader’s Digest mailroom. I enjoyed most
everything about working – the planning about what I needed to do, the
actual physical work, and the interaction with individuals. Making
money was fun because I was able to do things with the cash, but
actually the process of work was what I enjoyed.
The other part of growing up in an Irish Catholic middle-class family
was that education was important. After I inished grammar school, I
went to a public high school that had a reputation as one of the best
public high schools in the country – Horace Greeley High School. The
greatest weakness of the school was the lack of diversity; we had very
few African American or Latin students, much less faculty. But the
overall educational experience was superb. I attended school at a time
when experimentation was the order of the day, and alternative
learning styles not simply appealed to me but excited a passion for
learning. I had teachers who became lifelong friends. Curiously, one of
my best friends was Mrs. Zook, who taught chemistry. I learned right
away that I was not cut out for the sciences, but she had a way of
involving students that was fun and exciting.
I also did not have a typical high school learning experience. Sure, I
had thoughtful classes in English and history that I loved. But there
were about a dozen faculty who took some of us under their collective
wings and had us to their houses for conversations about what my
friends and I called, “Big Ideas.” There was never anything untoward
that happened. We all knew, however, that going to a teacher’s house,
sitting on the loor in a circle with them, and talking about the issues of
the day were exactly what we wanted to do. They treated us as adults,
and we acted as adults; we even got to call some of them by their irst
names. School and learning were fun things for me.

Forging a Gay Identity

Coming of age sexually for anyone is fraught with challenges. For a gay
teenager in the 1960s, the challenges were even greater. Another part
of being raised in an Irish Catholic family was that we never spoke of
sex. The less said, the better. Even with the hip kids in high school with
whom I hung out, when we spoke about sex, it was always focused on
heterosexuality. I do not think that there’s an “ah-hah!” moment when
most gay youth wake up and realize that they are gay. Sexual
orientation revolves around several ideas loating around in a person’s
psyche, and, until the 1970s, what it meant to be gay for most of us was
repressed and not discussed. I do not believe most heterosexuals can
really understand the fear and, to a degree, loathing that a gay person in
the 1970s had with their sexual orientation and, unfortunately, many
people still contend with today.
Navigating one’s identity cuts across most of what one does. As I
shall explain, issues of identity not only became a research focus for me,
but they also impacted how I approached academic life.

Preparation of My Academic Self

On Reading
Since childhood, I have loved to read. I needed very little
encouragement to spend time reading a book, and, as long as I can
remember, I have had a book by my side. I also have been drawn to
particular kinds of books. When I was in elementary school, one of my
friends read all of Tom Swift, a young person’s science iction. Tom
Swift did not do much for me. I read all of the Hardy Boys – mysteries
that involved two brothers as super sleuths.
When I got to high school, my favorite classes were English and
history. I received high grades in all of my classes (except penmanship!),
but those classes where I was the class leader were English and history.
During Christmas break and summer vacations, I read books. I also had
an aunt who was a high school teacher, and she always gave me a book
for my birthday and the holidays. They were my favorite presents. She
introduced me to Dickens, Austen, Hawthorne, Melville, and numerous
other authors. By the time I had graduated from high school, I had a
much greater critical literacy than most of my peers. I never thought of
reading as something special or particularly nerdy. Some kids preferred
playing football or being in the chess club; I preferred reading.
My time as an undergraduate at Tufts University in the 1970s
coincided with faculties being unable to decide about what a core
curriculum should be or if there even should be a set list of courses we
all had to take. The result is that I took almost all literature and history
courses. I regret, in a way, that I did not take classes in economics and
multiple other areas, but insofar as I enjoyed reading when I arrived at
college, I was like the proverbial kid in a candy shop. I do not know how
I was able to read as much as I did – those Russians write long novels!
But I graduated from Tufts with a passion for reading and an excellent
grounding in all sorts of literature.
I took two semester-long directed readings with the poet Denise
Levertov on Herman Melville and Walt Whitman. I lived in a group
house during my junior and senior years where the house advisor,
Jesper Rosenmeier, was a member of the English Department. His
specialty was Puritan literature and American literature of the
eighteenth and nineteenth centuries. I took classes on Asian, Latin
American, European, and women’s literature. I specialized in twentieth-
century American literature and reveled in the work of Kerouac and the
beat poets. I took a Russian literature course where we read a novel a
week.
I forget exactly when, but at some point, I started writing down the
books I read for fun. I tried to read three novels a month. I have
maintained that pace through graduate school and academic life. Some
months, I have read a book or two more, and, in other months, I have
slipped to reading only one book. The discipline of reading has opened
worlds to me that I otherwise would never have known. I also was able
to think about writing.

On Writing
I suppose writing goes hand in hand with reading, or at least it did for
me. I was encouraged to write by my teachers in elementary and high
school. By the time I arrived at Tufts, writing was a normal act of
expression for me. I wrote letters to friends and family. I liked doing
research for class papers, as well as writing up my indings and
opinions. I took multiple creative writing classes at Tufts trying to
 igure out what I wanted to say and how to say it. In that group house –
Roots and Growth – the class requirement was to keep a journal. Final
papers were not really work for me – they were fun. I rarely pulled an
“all-nighter” because I discovered I liked to ration out writing as a
process over a period of time.
I started writing a journal in 1974 and have kept writing in the
same journal ever since. In college, the only person who saw the journal
was the instructor, and no one has seen it ever since. As with learning
how to read, journal writing gave me three skills. First, I got in a rhythm
that enabled me to look at writing as something that needs to be
framed in a formal way, rather than just casually writing when the spirit
moves me. Writing is not something I just do, like turn on the TV to
randomly watch the news; I have to think about when I will do it and
carve out time to write. Second, I enjoyed the experience; whenever I
started to write, I did not see it as homework – something that one had
to do – and instead looked on it as an opportunity. Third, writing was a
way for me to think through different puzzles that I faced, whether
personal or intellectual. Some people learn through talking, and that is
partially true for me as well. Writing, however, always has been a
thoughtful meditation which has enabled me to think through issues
that were unclear .

On Puzzles
In a family that revolved around conversation and in schools, whether
Catholic or public, where teachers continually asked, “why do you think
that,” I had to constantly think through what I thought about a
particular issue. I also came of age during Vietnam, and I applied to be a
conscientious objector. Not every teenager has to think abstractly and
personally about whether a human being should be able to take
another person’s life. I am making no claims to be morally superior, but
I think I grew up in an environment that encouraged me to think
through puzzles, not as simply an abstraction but also with regard to
my own actions. Obviously, the awareness of being gay also forced me
to think about sexuality, in general and in my own life.
Some individuals grow up with signi icant challenges, either
because of their home life or the environment that surrounds them.
Other children live in families that are largely nonre lective and
consider the process of thinking through issues as unimportant or a
waste of time. We all come to adulthood through various paths, and
these paths impact whether we think academic life is right for us and, if
it is, how we are going to live our academic lives. The puzzles that
individuals asked me to think through, as well as my own self, set me on
an academic path where introspection was critical.
When I re lect on my life from birth to college graduation, very little
of my life was spent pondering which profession I was going to choose.
Neither my parents, my brothers, my friends, nor my teachers asked me
what I wanted to be when I grew up, nor did they point me in a
professional direction. Much more of my time was spent trying to think
about life’s great questions and those daily questions about how we
should act with one another .

On Listening
When I was a graduate student at Stanford, I served for a year or 2 as
the student representative to the Faculty Senate. At one point, a faculty
member came up to me and said, “You have the most active listening
face.” He meant the comment as a statement of fact, rather than as a
compliment or put-down, but I had never really thought before how
much I enjoyed listening to people. At Tufts, I was the only
undergraduate in a seminar made up of faculty and graduate students
that was billed as “an experimental encounter session.” The class was
very current for the times – “group grope” is how one person described
it – and had very heated and passionate conversations. I found the
confrontations intimidating but also fascinating. During the course of
the semester, individuals pulled me aside after class and said some
version of “You seem to be listening to what I say. Could I speak to you
for a minute?”
In part, people’s problems, issues, and ideas were puzzles for me. I
was trying to think through why someone felt or behaved in a
particular way. I also genuinely empathized with a person’s problems
and realized that, more than being a problem-solver, I just needed to
listen to them. People did not need me as someone with a solution; they
just needed someone to listen to their concerns and worries.
Throughout high school and college and then afterward, I began to
realize that I enjoyed doing something that required a set of skills and
was not something that other people did particularly well: I listened .

On Solitary Activities
I mentioned at the outset that I am an introvert, so I suppose it is not
surprising that I prefer singular to group activities. I ran track – long-
distance running, at that – rather than play a team sport. I favored
working on my own, rather than in a group. I never lobbied my parents
to go to a summer camp with lots of other kids, and I never thought of
being alone as boring or a burden. My two older brothers are 10 and
8 years older than I, so I also did not usually have a lot of
companionship at home. I had a fair number of friends, and we would
get together after school or on the weekends, but most of the
interactions were one on one, rather than in groups. I usually looked at
social activities in large groups as a burden, rather than as an
opportunity.
I do not think those of us who seek a solitary life are in any way
better (or worse) than those who are more social. I suspect, however,
that those who are less social are more prone to academic life because,
by its very nature, academe requires a great deal of time by oneself.
Conversely, some of my friends who are intensely social probably would
not enjoy the amount of singular activity required of an academic. Some
academics, of course, particularly in the natural sciences, work in
laboratories as teams, but even these teams require singular activity
that is very different from the work required of football teams and the
like.
I have often suggested to new graduate students that they need to
monitor their likes and dislikes as they move forward in graduate study.
I have found that I may have very competent, intellectual students, but
they do not enjoy the academic life. The norm for me has been to wake
up in the morning excited by how much – solitary – work I have to do.
During most of my academic life, I have had the ability to stay home at
least 2 days a week. My husband, Barry, always worked full days at the
Jet Propulsion Lab, leaving by 7 AM and returning by 6 PM. We also do
not have children. I loved being home alone. I know many other people
who would see that sort of monastic life – not once in a while, but
continuously – as a burden. A mentor of mine once said to me that
when an academic becomes an administrator, it is not a promotion but
a new job. When a different mentor many years later counseled me to
think about a senior administrative position, he cautioned: “I don’t
think you’ll have a problem doing the job, but you’ve got to decide you
want to do it. The life of an administrator is inherently social, and it’s
night and day from that of the life you’ve enjoyed.”

Coming Out/AIDS/Barry
Another central part of myself that aided in how I think of myself as an
academic is my acknowledgment, irst to myself and then to everyone
else, that I am gay. I do not think most individuals have an “ah-hah”
moment when they discover they are gay, or straight, or transgender.
The world also has changed dramatically from when I came out. I
probably thought about same sex desire in high school and began to act
on it, secretly, by the time I had left for college. But even through
college, I still had girlfriends and never acted out my sexuality, other
than in furtive acts either by myself or with a very small handful of
friends. Not until the Peace Corps, and later in graduate school at
Stanford, did I acknowledge to myself that I was gay.
Two occurrences happened during and after graduate school that
helped frame my approach to academic life. First, I started graduate
school at Stanford in 1980, and by the time I graduated in 1984, AIDS
had become a major crisis. Perhaps if I had not been in California, much
less the Bay Area, AIDS would not have been such a prominent topic of
conversation. I not only had friends who were gay, but I also knew
individuals who were dying of a disease because they were ostensibly
gay. The discrimination that people with AIDS faced was something that
resonated with me, not merely because I was gay but also because I was
raised in a family where discrimination of this sort was wrong. Perhaps
if AIDS had not existed, I might not have experienced the urgency of
political action in the way I did. But coupled with the push for human
rights, AIDS forced me to think through what being gay meant as an
individual and what obligations I had to right the wrongs that existed in
society but also as a young academic.
Second, I also met, and fell in love with, Barry. I won’t go so far as to
say, “opposites attract.” But, at irst blush, he and I are very different. He
is drawn to the hard sciences, and I am not; he is outgoing and
personable and loves to dance – when I prefer time on my own. He also
had been out longer than I had, and he had a better sense of what it
meant to be a gay man than I did when we irst met. For some reason,
he has put up with me for 35 years, and he has been with me for every
challenge and triumph I have faced.
When I started teaching at Penn State, I was not entirely out. I recall
a student saying he admired “how I worked all the time.” Although the
statement was ostensibly a compliment, I realized that students and
colleagues had an unclear picture of me – and such a picture was not
helpful for graduate students. I have long claimed that I need to get to
know graduate students to teach them effectively, and the reverse is
true as well. The closet not only con ines the individual, but it distorts
reality for those around them.
I raise these largely personal issues because they all have impacted
how I approach my academic work. Again, I am not saying that all
people who experienced what I have gone through would have acted in
the same way in academe, but my experiences did frame my approach
to academic life. If I enjoyed group activities more, perhaps I would
have chosen a different career or had more of an interest in
administration. If I had not been gay at that particular time, perhaps I
would have been a politician rather than an academic. Moreover, an
Irish Catholic family framed life in a particular way .

Preparation of My Intellectual Self

Pine Street Inn
I did not know it at the time, but working for 2 years in a homeless
shelter for homeless men was one of the best ways for me to prepare
for the academic life I would choose. I needed a job to earn some money
while I was at Tufts. An alternative newspaper had, as an
advertisement, “Interested in working with people? Call John Root at
the Pine Street Inn, a home for homeless men.” I called him, and we
made an appointment for the next day, a cold day in January. When I
told a friend where the Pine Street Inn was located, he laughed and
said, “That’s the red-light district. Don’t go there at night!” I got off the
subway, and, as I walked the several blocks to Pine Street, the area got
dirtier and more forlorn. I walked up the steps to the Inn, and there
were men passed out on the curb and a few others passing a bottle back
and forth. When I opened the front door, I almost turned around and
ran away.
The entrance led to a cavernous hall with pews. Because it was a
bitterly cold afternoon, they had let the men come into the lobby to stay
warm. The room was jammed with men who we typically see in ones
and twos; they all were standing around, smoking a cigarette or just
trying to stay warm. I found John Root, and he gave me a tour of the
facilities. Downstairs was a makeshift clinic and the area where the
men ate dinner and breakfast. There was also a large room where the
men undressed and their clothes were heated for delousing. Upstairs
was an equally cavernous dormitory where the men slept. There was a
small attic where the staff – all formerly homeless men – slept.
Root introduced me to Paul Sullivan, the man who started the
shelter. He did not have a lot of time for me, but he said one thing that
stood out: “Look, kid. You look like you’re a nice middle-class college
guy. That’s not what you’re going to ind here. And that’s ine. The one
thing that will get you tossed out on your ear is if you don’t treat these
men with respect. They’re on hard times. I was one of those guys once.
If I ever hear you laughing at any of these guys or talking down to them,
you’ll be done. Clear?” I nodded yes, and he shook my hand.
For the irst 6 months, I worked the night shift from 10 PM until 7 in
the morning. I walked around the building to ensure that there were no
problems, and for those guys who arrived late, if it was a cold night, I let
them sleep in the lobby. I also drove an old station wagon to Boston City
Hospital at 2 o’clock in the morning to pick up the drunks who were
sleeping in the emergency room. I helped serve breakfast and then got
them out of the building by 7. When I went back to Tufts, I had to hang
my clothes in a spare closet since they smelled so badly – of smoke,
urine, and vomit. Nevertheless, I enjoyed the work. I got to know
individuals over time, and I enjoyed listening to them and talking with
them.
After a half year, John called me in and said, “We’ve watched you
with the guys, and Paul says you’re ok. I’d like you to work the day shift
from 4 to 10 and Sundays. Sundays is the tough one, because we let
them in here at noon, and it’s only you until the other guys arrive at 4.
Ok?” I nodded “yes,” and for the next year and a half worked 4 days a
week. Soon after I started the new schedule, I was alone on a Sunday,
and a question arose about whether or not one fellow was banned from
the building. Paul Sullivan had slipped in a side door, and I went to ask
him. He looked at me and said, “Look kid, we hired you to make
decisions. You make the call, and if you can’t do it, then you’re probably
not the right guy for this sort of work.” I nodded and made the decision.
I soon realized that I was not really doing this job for the money. I
liked listening to all these men, and I empathized with them. There
were a few hundred men who ranged from 18 to 80. They were men of
all races who had come on hard times. The assumption at Pine Street
was that it was up to the individual to solve their problems, but there
had to be a social safety net that gave them a place to sleep, some food,
and a safe space should they want to get help. The two rules were no
ighting or drinking. Anyone who started a ight or drank inside the
building faced banishment.
One Sunday, a fellow walked into the building who I knew was
banned because of ighting. He also had a bottle from which he was
taking a nip every time I looked away. I walked over to him, told him he
was banned from the building, and that he had to leave. He was half-
drunk, and he looked at me and said, “I’m not leaving.” He opened his
coat and he had a gun in his belt. Foolishly, I was so angry about his
challenge to my authority that I grabbed him by the lapels of his coat
and tossed him down the stairs and out of the building. Everyone
laughed and applauded. When I thought about it, I started sweating at
how foolish I had been. I had numerous learning experiences, such as
this one, that made me re lect on how to act.
When I was close to graduation from Tufts, John Root called me in
and offered me a job. He said I stood out because I never got pissed off
at the men and was able to communicate in a way that most others did
not. Other than the one ight with the fellow who had a gun, I never laid
a hand on anyone. I almost took the job but opted for going to the Peace
Corps. What I learned, however, was that listening to people was fun
and interesting. In many respects, I was more comfortable at Pine
Street than I was at academic cocktail parties. I talked with a range of
men, and I was able to see, simultaneously, how different they were
from me but also how similar.
Peace Corps Morocco
I graduated from Tufts, and, a month later, I was in Morocco with about
100 other Peace Corps Volunteers. Although I made lifelong friends in
the Peace Corps, I learned pretty quickly that I was somehow different
from other volunteers. I did not have a particular gift for learning
Arabic, but I was interested in understanding the culture of Morocco
from the perspective of Moroccans. It may have been my experiences at
the Pine Street Inn, but I approached Morocco less from a sense of
comparing it to the United States and more from a challenge of
understanding how they saw the world and lived in it.
Perhaps out of this desire to understand Moroccan culture but also
from a romantic notion that I was somehow different, I asked to be
placed in a remote location by myself. Lots of volunteers wanted to live
in a city and have a roommate. I wanted the opposite. I wanted a remote
village where I was on my own. I ended up in Tahala.
Tahala is a Berber village in the foothills of the Atlas Mountains. At
the time, about 1000 people lived there. They had just opened a high
school, and I taught ninth grade English. There were no cafes or
restaurants, and Thala had one street where I bought milk and
groceries. My house had cold running water for 3 hours in the morning,
and the electricity was on in the evening for a few hours. I was the only
foreigner, and the villagers were unsure what to make of me. I spoke no
French – the second language in Morocco – and my Arabic derived from
a 10-week training period with the other volunteers.
Again, I am not sure why I approached living there from the
standpoint of trying to understand what was going on rather than
making judgments, but my daily life was constantly full of interactions
that forced me to think about how I could understand and
communicate to people who were very different from me. I met very
smart people, many of whom had never graduated from grammar
school. I also taught students who, in some respects, were like typical
teenagers everywhere – funny, rambunctious, and inquisitive – but they
also sought education in a way that I had never even considered. School
started at 8 AM, and many of them walked for 2 hours in sandals.
Although my little apartment was modest at best by American
standards, I looked like a king compared to most of my students who
had one pair of clothes. If the day was rainy, they might walk for 2 hours
and sit in class all day in a rainy djellaba and wet feet.
I was in Morocco long before 9/11, and I had no preconceived
notions about Islam or Muslims. I feel fortunate to have learned about
Islam prior to all that followed the bombing of the World Trade Center. I
knew how important religion was to people, and they were quite
willing to explain to me why they did particular things and what those
things meant.
Perhaps the greatest difference I saw was the relationship between
men and women. In 1975, the United States was in the midst of perhaps
not a sexual revolution but certainly a rethinking of gender roles. In
Morocco, there was no discussion about gender equality. Women were
largely con ined to the home, and their role was to be a good wife and
mother. My school had a handful of female teachers who stood by the
side and never talked with the male teachers. I had classes of about 30
students and never had more than a half dozen girls. A peasant woman
cleaned the house for me, and she could never get over treating me like
I was a ruler who never asked her to do anything – any question of
mine was treated as a command.

Fort Berthold Community College and the Three

Af iliated Tribes
When I returned from the Peace Corps, I got a master’s degree in
Education from Harvard in 1 year, so I started thinking about work
almost as soon as I arrived in Cambridge. I did not know what I wanted
to do, but a pattern had begun to emerge. I liked working with people
and doing something that was socially worthwhile; I was never
intrigued by making a lot of money or inding a job that was going to
get me a career in business or industry. I did not disdain that kind of
work for others; I just knew that I liked work that was interesting and
fun for me, and it had to involve people who were different from me. I
ended up with three possible job offers – to teach English at a
university in Iran, to teach high school at a private school in Istanbul,
and to work at a tribally controlled college in northwest North Dakota.
The tribal college movement began in the late 1960s with the
assumption that Native American students performed abysmally when
they went away to college. The assumption was that they would do
better if there were colleges on their reservations where they might
develop a skill or transfer to a 4-year institution. The tribal council at
Fort Berthold chartered a community college and gave them a set of
trailers on the far side of the river. The president set out to hiring a
staff, and, at the age of 23 with a master’s degree from Harvard, she
hired me as the academic dean.
Again, the lessons I had begun to learn at Pine Street and Morocco
came into play. I was the only white guy in the administration, and I had
to negotiate how to do tasks in a way that was successful and did not
culturally offend individuals. I also realized that I liked to work. I liked
writing proposals and planning tasks with goals in mind. Prior to Fort
Berthold, I also knew nothing about community colleges or much of
higher education. I did not realize it at the time, but, by the age of 25, I
had accumulated a wealth of experiences that not many other middle-
class white Americans had. I am not sure my vitae at the time would
have made much sense to someone or that it made sense to me.
However, looking back on it today, I see four very clear patterns that
resulted in the sort of academic life I led.
First, I wanted work, needed work, that was fun and interesting, and
for me that meant working with people who were different from me. I
liked trying to understand difference and to do so in a way that made
me re lect on myself. Second, the trait that I had sharpened in college
had stayed with me: I liked to read and write, regardless of the forced
isolation in Morocco or the numerous proposals and reports I needed
to produce at Fort Berthold. Third, I was less interested in becoming
wealthy, and I was more concerned with work that was somehow
socially engaged and aimed at changing the world. And, fourth, however
much I enjoyed working with others and tried to understand cultural
difference, I also needed time by myself. I was less a social animal and
more an individual who needed to retreat to some sort of sanctuary,
whether it was the attic at the Pine Street Inn where I had a solitary bed
for those night shifts or my little apartment in Tahala .

Harvard and Stanford

There was no great educational rationale for going to Harvard. I had
been teaching high school for 2 years; a master’s degree seemed like a
good idea since I had no idea what I wanted to do, and I knew and liked
Boston. The program was quite unstructured and paralleled my
undergraduate career. Through a combination of scholarships and a
few small loans, the price was not extraordinary. I was able to take a
variety of courses on multiple topics. I never avoided math-based
courses; I just found many other courses to be of greater interest.
Again, I do not think we could go back and discern any planned pattern
of my course-taking in graduate school akin to what premed majors do.
Many individuals learn in linear fashion. To get to step three, they need
to begin with step 1, master it, then go on to step 2, and so forth. That is
not the way I have learned or made sense of the world. I took classes in
anthropology and sociology, as well as classes in education that focused
on abstract ideas, such as learning communities and philosophy.
I also realized that I liked to write. No one ever asked me if I wanted
to be a professor, and I could not have answered such a question if
queried. Part of the funny aspect of academic life is no one really knows
what faculty do. Everyone knows they teach for a few hours, but what
do they do with the rest of their time? I knew what I did not want to do.
I did not want a job that was a typical 9-to-5 sort of employment that
earned a living but was not personally meaningful.
When I completed my master’s degree, I had no better sense of what
I wanted to do than when I had left the Peace Corps. One of the massive
social changes that has occurred during my lifetime is that I was not
preoccupied about jobs because I knew they existed. Today, we have to
strategize for work in a way that was unheard of when I was having my
various experiences. What is curious is that all of my experiences have
made me, me. Without them, I probably would not have become who I
am today, because I never had a clear trajectory about what I wanted to
do.
I went to Stanford not because I wanted a career as an academic but
because I liked to read and write. My experiences made me look like a
good candidate for the institutions I applied – Harvard, Stanford, and
UMass Amherst – and I went to Stanford because I had never been west,
and they offered me a free ride for my doctoral studies. Even during
those irst 2 years, I was not really clear about what I was going to do
when I was done. What I learned in my doctoral program was how I
began this text – I did not know enough to say anything. Stanford was
an environment where I learned how little I knew. I appreciated the
experiences I had, but I was putting an intellectual framework around
those experiences, and it was fun and frightening. I could not just say
things. I had to back up my assertions with evidence.
I always have been fortunate to ind extraordinary teachers. In high
school, I had teachers who became lifelong friends. At Tufts, I had a
handful of teachers who quietly guided me and put up with my never-
ending questions. At Stanford, I developed special, intense friendships
with faculty who helped launch my career. Again, what was curious was
the lack of formal mentoring that was provided to yesterday’s graduate
students. I prepare students for conferences, coach them on which
journals to submit articles, and explain how to go about applying for
jobs. At Stanford, no one did that for any of us. All of our dialogues were
about ideas. I spent a great deal of time at Stanford talking with Hank
Levin, Ed Bridges, Art Coladarci, David Tyack, Lew Mayhew, and
especially Shirley Heath. Perhaps those late-night gabfests with my high
school teachers prepared me for such conversations, but I know I
learned a great deal.
I had to take a bunch of quantitative courses at Stanford, and I did
ine – but I did not ind them very interesting. I took a master’s degree
in anthropology and learned that there were formal ideas to what I had
informally done at the Pine Street Inn and the Peace Corps and North
Dakota. There was something called “culture” and something else called
“ethnography” which helped explain what I found interesting and how I
was doing it. And once one had something to say, there was an endless
number of conferences and journals where people could argue over
“big ideas.” Perhaps academic life was what I was cut out to do.

Developing My Academic Self

The National Center
In keeping with my earlier observation about not worrying about jobs, I
did not really apply to work at the National Center for Higher
Education. As I was about to inish my dissertation, my advisor, Lew
Mayhew, suggested I talk with Ellen Chaffee. She had been his advisee,
and she had a research position in Boulder, CO. I wrote a letter,
interviewed, and had a job lined up within a month. I do not recall
feeling very con licted about the job. The salary was adequate, and my
brother and his family lived in Boulder. Ellen and her colleagues
seemed like they were a nice bunch of people, and off I went.
I worked there for 2 years. I learned a great deal about how to do
research and write articles for an audience concerned about policy.
Academic life is largely not concerned about policy. Our journals and
conferences may have a central role to play in advancing the
understanding of knowledge, and individuals in education may
continually implore their colleagues to be more policy-relevant, but I
have not seen educational ields be any more policy-relevant today than
when they were when I completed my dissertation. Individuals are
policy-focused, but the ield is not. I do not think there is a magic potion
that will change academics into policy analysts.
Places like the National Center make a unique contribution to
bridging research and policy and practice. They do not get lost in what
they see as academic esoterica, and they have a laser focus on what
policy analysts want to know and how to present data in a manner that
is useful. Academics write articles that they think policy people should
know.
I do not think that I would have been satis ied only focusing on
policy reform and implementation. I enjoyed reading widely, and
particular aspects of theory intrigued me. The strength of academic life,
at least for me, is the breadth the job enables one to study, read, and
write about rather than the singular focus of arenas such as policy. For
example, on the one hand, I have been concerned about what concrete
steps we might take to improve college-going of low-income youth
(Tierney 2015; Tierney and Duncheon 2015), and, on the other hand, I
wanted to understand how critical theory might be updated to include
issues of race, gender, and sexual orientation (Tierney 1991a). I
conducted cross-site case studies of institutions facing economic
challenges, so we might be able to inform presidents about how to
improve decision-making (Chaffee and Tierney 1988), and I also did a
life history of a young man to explore issues of identity (Tierney
2013b). I tried to create games where we could demonstrably prove
that they improved the likelihood high school seniors would apply to
college (Tierney et al. 2018), and I did a life history of a Native
American academic dying of AIDS so that his history might be told
(Tierney 1993c).
Each of these projects advanced my academic career largely because
I received funding for them and published them in reputable journals
or academic presses. But these projects appealed to different
audiences. I began to think about publishing when I was in Boulder and
received a contract for my irst book (Tierney 1988b). I learned that I
am someone who wants to have a lot of intellectual arrows in his quiver.
I liked studying different issues and seeing if they had any relationship
to one another. Even if they did not, I tend to think that my
understanding of phenomena improved because I looked at life broadly,
rather than narrowly.
Darwin once wrote about “lumpers” and “splitters,” and as academic
life advanced, the distinction gained a great deal of currency. Many
asked, “Which are you?” Your response placed you in one or another
group. Lumpers create large groups for understanding, and splitters
break down groups into discrete entities based on unique differences.
Lumpers focus on similarities, and splitters emphasize difference.
Lumpers go for broad de initions that strive for temporal and
contextual incorporation. Splitters argue that time and location matter
a great deal. A lumper might be someone who points out the reasons
for why low-income youth have historically been excluded from going
to college. A splitter will look at the current context and seek to
understand the challenges Black youth face, and, upon further
consideration, discuss the differences between men and women,
students from urban and rural areas, and gay and straight youth.
Indeed, at one point, we talked about the gay-straight divide and then
added “bisexual” and now transsexual, queer, and questioning.
Educational policy is more concerned with lumping – how do we
create broad-based policies that can be implemented on a state or
national level? Academics, especially during my academic career, have
been more concerned in breathing life into previously excluded groups
and thereby became splitters. What my time at the National Center
enabled me to do, especially so soon after being in the rare ied
atmosphere of Stanford, was to think about the interplay of
generalizations and speci icity. As with the lessons I learned in Tahala
and elsewhere, I did not recognize it at the time, but this lesson stayed
with me throughout my academic career .

Penn State University

When I interviewed at Penn State, the Dean commented, “When I look
at your resume you seem like a dilettante. Your work is all over the
place.” I remember being shocked at his put-down but said, “I don’t
think you mean that as a compliment, but I’ll take it as one.” I then went
on to explain how my various experiences were suitable for academic
life. His unsettling comment was a good lesson that I have kept with me
ever since. All of us, but perhaps me more than others because my work
has been eclectic and protean (and “all over the place”), have to help
others understand our lives. Sometimes, we hear individuals say, “The
work speaks for itself.” I understand the sentiment. These sorts of
comments are usually done by my positivist/scienti ic colleagues who
believe that research should be generalizable and it can only be
generalizable if we remove the researcher from consideration. The
work should stand on its own merits. We can argue the pros and cons of
such sentiments, but ultimately no one understands your life.
As an assistant professor at Penn State, I also began to think
through how I would position myself as an academic. I had to write and
publish, of course, and I had a degree of success in that matter as soon
as I arrived (Tierney 1987a, b, 1988a, b). I had two books published,
and I learned that the organizational skills I had put to use in North
Dakota were transferable to editing. I was able to focus on writing
articles, and I learned how to write proposals that gained funding. One
of my earliest projects, funded by the Ford Foundation, enabled me to
do a series of case studies about tribal colleges where I used my
knowledge of the tribal college movement and got to travel to
reservations and listen to the challenges Native Americans faced
(Tierney 1991b, 1992).
I also had to teach and advise students, however, and again, I fell
back on how I taught in Morocco and worked at Pine Street and my
experiences talking with and teaching people who were different from
me. I have some colleagues who are somewhat cold and distant in the
classroom, and they are superb teachers. I have never taught that way. I
know that, ultimately, I need students to master the material, but, from
my perspective, knowledge goes through one understanding
themselves. My favorite question in class since Penn State always has
been, “What do you think?” To generate responses to such questions,
students need to feel comfortable with the person asking the question. I
do not mean comfortable in a lazy way or as if all answers are equally
good. People need to know that the questioner honestly wants to know
your answer and that the environment in the classroom is one where
we collectively are going to come to some sort of understanding.
Although I have liked teaching, advising is what I have particularly
enjoyed. I like working with a student over a period of time and seeing
how their ideas advance. I learned at Penn State that the way to work
with students is to spend time with them and that a relationship has to
expand from simply reviewing a text to developing a relationship with
an individual who arrives to a meeting with a multitude of feelings and
concerns. What I igured out at Penn State is that we need to
understand one another. To do that, I need to be able to understand
students as individuals, and they need to see me as more than simply a
professor who has a particular set of knowledge that they want. To
work from such an assumption requires a great deal more time that
simply setting an of ice hour and answering yes-no questions. The time,
however, is among the most rewarding experiences I have had in
academe, especially when I have co-authored articles and books with
some irst-rate graduate students who subsequently join the
professorate (Duncheon and Tierney 2013, 2014; Iloh and Tierney
2014; Kolluri and Tierney 2018, 2019; Lanford and Tierney 2016,
2018; Relles and Tierney 2013; Sablan and Tierney 2014, 2016;
Tichavakunda and Tierney 2018; Tierney and Almeida 2017; Tierney
and Clemens 2011, 2012; Tierney and Colyar 2006; Tierney and Corwin
2007; Tierney and Hallett 2010, 2012; Tierney and Holley 2008;
Tierney and Jun 2001; Tierney and Lanford 2014, 2015, 2016; Tierney
and Lechuga 2005, 2010; Tierney and Venegas 2009; Tierney and Ward
2017).
Academic life gets de ined as a triad of activities – research,
teaching, and service – and we all know intuitively what that means.
Service is often the weak leg of the stool, and everyone likes to bemoan
service as unimportant and a waste of one’s time. I appreciate the easy
observation because most individuals think of service as being on
Discovering Diverse Content Through
Random Scribd Documents
 —Les empiriques, les antidotaires et les pharmacopoles.—Les médecins
pneumatistes.—Les archiatres.—Archiatri pallatini et archiatri populares.—
L’institution des archiatres régularisée et complétée par Antonin-le-Pieux.—
Eutychus, médecin des jeux du matin.—Les sages-femmes et les medicæ.—
Épigramme de Martial contre Lesbie.—Le solium ou bidet, et de son usage à
Rome.—Pourquoi les malades atteints de maladies honteuses ne se faisaient
pas soigner par les médecins romains.—Mort de Festus, ami de Domitien.—Des
drogues que vendaient les charlatans pour la guérison des maladies
vénériennes.—Superstitions religieuses.—Offrandes aux dieux et aux déesses.—
Les prêtres médecins.—La Quartilla de Pétrone.—Abominable apophthegme des
pædicones.

CHAPITRE XXI.
Sommaire.—Les medicæ juratæ.—Origine des sages-femmes.—L’Athénienne
Agonodice.—Les sagæ.—Exposition des nouveau-nés à Rome.—Les
suppostrices ou échangeuses d’enfants.—Origine du mot sage-femme.—Les
avortements.—Julie, fille d’Auguste.—Onguents, parfums, philtres et maléfices.
—Pratiques abominables dont les sagæ se souillaient pour fabriquer les philtres
amoureux.—La parfumeuse Gratidie.—Horribles secrets de cette magicienne,
dévoilés par Horace, dont elle fut la maîtresse.—Le mont Esquilin, théâtre
ordinaire des invocations et des sacrifices magiques.—Gratidie et sa complice la
vieille Sagana, aux Esquilies.—Le nœud de l’aiguillette.—Comment les sagæ s’y
prenaient pour opérer ce maléfice, la terreur des Romains.—Comment on
conjurait le nœud de l’aiguillette.—Philtres aphrodisiaques.—La potion du désir.
—Composition des philtres amoureux.—L’hippomane.—Profusion des parfums
chez les Romains.—La nicérotiane et le foliatum.—Parfums divers.—
Cosmétiques.—Le bain de lait d’ânesse de Poppée.—La courtisane Acco.—
Objets et ustensiles à l’usage de la Prostitution, que vendaient les sagæ et les
parfumeuses.—Le fascinum.—Les fibules.—Comment s’opérait l’infibulation.—De
la castration des femmes.—Les prêtres de Cybèle.

CHAPITRE XXII.
Sommaire.—La débauche dans la société romaine.—Pétrone arbiter.—Aphorisme de
Trimalcion.—Le verbe vivere.—Extension donnée à ce verbe par les délicats.—La
déesse Vitula.—Vitulari et vivere.—Journée d’un voluptueux.—Pétrone le plus
habile délicat de son époque.—Les comessations ou festins de nuit.—
Étymologie du mot comessationes.—Origine du mot missa, messe.—Infamies
qui avaient lieu dans les comessations du palais des Césars.—Mode des
comessations.—Lits pour la table.—La courtisane grecque Cytheris.—Bacchides
et ses sœurs.—Le repas de Trimalcion.—Les histrions, les bouffons et les
 arétalogues.—Les baladins et les danseuses.—Danses obscènes qui avaient lieu
dans les comessations.—Comessations de Zoïle.—Épisode du festin de
Trimalcion.—Services de table et tableaux lubriques.—Ameublement et
décoration de la salle des comessations.—Santés érotiques.—
Thesaurochrysonicochrysides, mignon du bouffon de table Galba.—Rôles que
jouaient les fleurs dans les comessations.—Dieux et déesses qui présidaient aux
comessations.—Les lares Industrie, Bonheur et Profit.—Le verbe comissari.—
Théogonie des dieux lares de la débauche.—Conisalus, dieu de la sueur que
provoquent les luttes amoureuses.—Le dieu Tryphallus.—Pilumnus et Picumnus,
dieux gardiens des femmes en couches.—Deverra, Deveronna et Intercidona.—
Viriplaca, déesse des raccommodements conjugaux.—Domiducus.—Suadela,
Orbana, Genita Mana, etc., etc.—Fauna, déesse favorite des matrones.—
Jugatinus et ses attributions.

CHAPITRE XXIII.
Sommaire.—Le peuple romain, le plus superstitieux de tous les peuples.—Les
libertins et les courtisanes, les plus superstitieux des Romains.—Clédonistique
de l’amour et du libertinage.—Fâcheux présages.—Pourquoi les paroles
obscènes étaient bannies même des réunions de débauchés et de prostituées.—
L’urinal ou pot de chambre.—Présages que les Romains tiraient du son que
rendait l’urine en tombant dans l’urinal.—Matula, matella et scaphium.—Double
sens obscène du mot pot de chambre.—Étymologie de matula.—Présages
urinatoires dans les comessations.—Hercule Urinator.—Présages des ructations.
—Crepitus, dieu des vents malhonnêtes.—Le petit dieu Pet.—Présages tirés du
son du pet.—Origine de la qualification de vesses, donnée aux filles dans le
langage populaire.—Présages tirés de la sternutation.—Jupiter et Cybèle, dieux
des éternuments.—Heureux pronostics attribués aux éternuments dans les
affaires d’amour.—Les tintements d’oreilles et les tressaillements subits.—La
droite et la gauche du corps.—Présages résultant de l’inspection des parties
honteuses.—Présages tirés des bruits extérieurs.—Le craquement du lit.—Lectus
adversus et lectus genialis.—Le Génie cubiculaire.—Le pétillement de lampe.—
Habileté des courtisanes à expliquer les présages.—Présages divers.—Le coup
de Vénus.—Présages heureux ou malheureux, propres aux mérétrices.—
L’empereur Proculus et les cent vierges Sarmates.—Rencontre d’un chien.—
Rencontre d’un chat.—Superstitions singulières du peuple de Vénus.—Jeûnes et
abstinence que s’imposaient les débauchés et les courtisanes en l’honneur des
solennités religieuses.—Vœu à Vénus.—Moyen superstitieux employé par les
Romains pour constater la virginité des filles.—La noix, allégorie du mariage.

CHAPITRE XXIV.
Sommaire.—Pourquoi les courtisanes de Rome n’ont pas eu d’historiens ni de
panégyristes comme celles de la Grèce.—Les poëtes commensaux et amants
des courtisanes.—Amour des courtisanes.—C’est dans les poëtes qu’il faut
chercher les éléments de l’histoire des courtisanes romaines.—Les Muses des
poëtes érotiques.—Leur vieillesse misérable.—Les amours d’Horace.—
Éloignement d’Horace pour les galanteries matronales.—Serment de Salluste.—
Philosophie épicurienne d’Horace.—Ses conseils à Cerinthus sur l’amour des
matrones.—Comparaison qu’il fait de cet amour avec celui des courtisanes.—
Nééra, première maîtresse d’Horace.—Origo, Lycoris et Arbuscula.—Débauches
de la patricienne Catia.—Ses adultères.—Liaison d’Horace avec une vieille
matrone.—La bonne Cinara.—Gratidie la parfumeuse.—Ses potions
aphrodisiaques.—Rupture publique d’Horace avec Gratidie.—La courtisane
Hagna et son amant Balbinus.—Amours d’Horace pour les garçons.—La
courtisane Lycé.—Pyrrha.—Lalagé.—Barine.—Tyndaris et sa mère.—Lydie.—
Myrtale.—Chloé.—Phyllis, esclave de Xanthias.—A quelle singulière circonstance
Horace dut la révélation de la beauté de cette esclave.—Glycère, ancienne
maîtresse de Tibulle, accorde ses faveurs à Horace. Adieux d’Horace aux
amours.—La chanteuse Lydé, dernière maîtresse d’Horace.—Honteuse passion
d’Horace pour Ligurinus.

CHAPITRE XXV.
Sommaire.—Catulle.—Licence et obscénité de ses poésies.—Ses maîtresses et ses
amies.—Clodia ou Lesbie, fille du sénateur Métellus Céler, maîtresse de Catulle.
—Le moineau de Lesbie.—Ce que c’était que ce moineau.—Passion violente de
Catulle pour Lesbie.—Rupture des deux amants.—Résignation de Catulle.—
Mariage concubinaire de Lesbie.—Catulle revoit Lesbie en présence de son mari.
—Subterfuges employés par Lesbie pour ne pas éveiller la jalousie de son mari.
—La courtisane Quintia au théâtre.—Vers de Catulle contre Quintia.—La
courtisane grecque Ipsithilla.—Billet galant qu’adressa Catulle à cette
courtisane.—Épigramme de Catulle aux habitués d’une maison de débauche où
s’était réfugiée une de ses maîtresses.—Colère de Catulle contre Aufilena.—La
catin pourrie.—Vieillesse prématurée de Catulle.—Lesbie au lit de mort de son
amant.—Properce.—Cynthie ou Hostilia.—Son amour pour Properce.—Statilius
Taurus, entreteneur de Cynthie.—Résignation de Properce à l’endroit des
amours de sa maîtresse avec Statilius Taurus.—Les oreilles de Lygdamus.—
Conseils de Properce à sa maîtresse.—La docte Cynthie.—Élégies de Catulle sur
les attraits de sa maîtresse.—Axiome de Properce.—Nuit amoureuse avec
Cynthie.—Les galants de Cynthie.—Ses nuits à Isis et à Junon.—Gémissements
de Properce sur la conduite de Cynthie.—Les bains de Baïes.—Properce se jette
dans la débauche pour oublier sa maîtresse.—Réconciliation de Properce avec
Cynthie.—Changement de rôles.—Acanthis l’entremetteuse.—Jalousie de
 Cynthie.—Lycinna.—Subterfuge qu’employa Cynthie pour s’assurer de la fidélité
de son amant.—Phyllis et Téïa.—Properce pris au piége.—Fureur de Cynthie.—
L’empoisonneuse Nomas.—Funérailles précipitées de Cynthie.—Mort de
Properce.—Ses cendres réunies à celles de Cynthie.

CHAPITRE XXVI.
Sommaire.—Tibulle.—Sa vie voluptueuse.—L’affranchie Plania ou Délie.—Le mari de
cette courtisane.—La mère de Délie protége les amours de sa fille avec Tibulle.
—Tendresse platonique de Tibulle.—Recommandations du poëte à la mère de
son amante.—Philtres et enchantements.—Ennuyée des sermons de Tibulle,
Délie lui ferme sa porte.—Tibulle dénonce au mari de Délie l’inconduite de sa
femme.—Amour de Tibulle pour Némésis.—Prix des faveurs de cette prostituée.
—Cerinthe empêche Tibulle de se ruiner pour Némésis.—Tibulle amoureux de
Néère.—Refus de Néère d’épouser Tibulle.—Néère prend un amant.—Désespoir
de Tibulle.—Déclaration d’amour à Sulpicie, fille de Servius.—Sulpicie accorde
ses faveurs à Tibulle.—Infidélités de Tibulle.—Glycère.—Amour sérieux de
Tibulle pour cette courtisane grecque.—Dédains de Glycère.—Mort de Tibulle.—
Délie et Némésis à ses funérailles.—Cornelius Gallus.—Lycoris.—Gallus à la
guerre des Parthes.—Son poëme à Lycoris.—Retour de Gallus.—Infidélités de
Lycoris.—Gentia et Chloé.—Lydie.—La Lycoris de Maximianus, ambassadeur de
Théodoric.—Ovide.—Corinne.—Conjectures sur le vrai nom de cette courtisane.
—Le mari de Corinne.—Manéges amoureux que conseille Ovide à Corinne.—
Corinne chez Ovide.—Jalousie et brutalité d’Ovide.—Son désespoir d’avoir
frappé Corinne.—L’entremetteuse Dipsas.—L’eunuque Bagoas.—Napé et
Cypassis, coiffeuses de Corinne.—Amours d’Ovide et de Cypassis.—Avortement
de Corinne.—Indignation d’Ovide à la nouvelle de cet odieux attentat.—
Empressement de Corinne pour regagner le cœur d’Ovide.—Froideur d’Ovide.—
Honte et dépit de Corinne.—Ovide est mis à la porte.—Corinne et le capitaine
romain.—Gémissements d’Ovide.—Corinne devenue courtisane éhontée.—
Dernière lettre d’Ovide à Corinne.—Ovide compose son poëme de l’Art d’aimer,
sous les yeux et d’après les inspirations des courtisanes.—Sa liaison secrète
supposée avec la fille d’Auguste.—Ovide est exilé au bord du Pont-Euxin.—Mort
d’Ovide.

CHAPITRE XXVII.
Sommaire.—Marcus Valerius Martial, poëte complaisant des libertinages de Néron et
de ses successeurs.—Vogue immense qu’obtinrent les Épigrammes de Martial.—
Réponse de Martial à son critique Cornélius qui lui reprochait l’obscénité de ses
poésies.—Quelles étaient les victimes ordinaires des sarcasmes de Martial.—
Mœurs déréglées de ce poëte.—Quels étaient les lecteurs habituels des œuvres
 de Martial.—Portraits de courtisanes.—Lesbie.—Libertinage éhonté de cette
prostituée.—Chloé et son amant Lupercus.—La pleureuse des sept maris.—
Thaïs.—Philenis et son concubinaire Diodore.—Horrible dépravation de Philenis.
—Épitaphe que fit Martial pour cette infâme prostituée.—Galla.—Injustice de
Martial à l’égard de cette courtisane.—Épigrammes qu’il fit contre elle.—D’où lui
venait la haine qu’il lui avait vouée.—Les vieilles amoureuses.—Effrayant
cynisme de Phyllis.—Épigrammes contradictoires de Martial contre cette
courtisane.—Lydie.—Aversion et dégoût de Martial pour les vieilles prostituées.
—Fabulla, Lila, Vetustilla, etc.—Les fausses courtisanes grecques.—Celia.—
Épigramme de Martial contre cette prétendue fille de la Grèce.—Lycoris.—
Glycère.—Chioné et Phlogis. De quelle façon grossière Martial accueillit une
gracieuse invitation à l’amour que lui avait envoyée Polla.—Honteuse profession
de foi qu’il adressa à sa femme Clodia Marcella.—Son retour en Espagne.—
Épigramme expiatoire de Martial.—Sa fin champêtre.—Pétrone.—Son Satyricon,
tableau des mœurs impures de Rome impériale.—Les Épigrammes de Pétrone.
—Suicide de Pétrone.

CHAPITRE XXVIII.
Sommaire.—Les empereurs romains.—Influence perverse de leurs mœurs
dépravées.—Rigueur des lois relatives à la moralité publique avant l’avénement
des empereurs.—Le chevalier Ebutius et sa maîtresse, la courtisane Hispala
Fecenia.—Jules César.—Déportements de cet empereur.—Femmes distinguées
qu’il séduisit.—Ses maîtresses Eunoé et Cléopâtre.—Infamie de ses adultères.—
César et Nicomède, roi de Bithynie.—Chanson des soldats romains contre César.
—Octave, empereur.—Son impudicité.—Épisode singulier des amours
tyranniques d’Auguste.—Répugnance d’Auguste pour l’adultère.—Son inceste
avec sa fille Julie.—Son goût immodéré pour les vierges.—Sa passion pour le
jeu.—Ses femmes Claudia, Scribonia et Livia Drusilla.—Le Festin des douze
divinités.—Apollon bourreau.—Tibère, empereur.—Son penchant pour
l’ivrognerie.—Étranges contradictions qu’offrirent la vie publique et la vie privée
de cet empereur.—Tibère Caprineus.—Le tableau de Parrhasius.—Caligula,
empereur.—Ses amours infâmes avec Marcus Lépidus et le comédien Mnester.—
Sa passion pour la courtisane Pyrallis.—Comment cet empereur agissait envers
les femmes de distinction.—Le vectigal de la Prostitution.—Ouverture d’un
lupanar dans le palais impérial.—Le préfet des voluptés.—Claude, empereur.—
Honteuses débauches de ses femmes Urgulanilla et Messaline.—Néron,
empereur.—Sa jeunesse.—Ses soupers publics au Champ-de-Mars et au grand
Cirque.—Les hôtelleries du golfe de Baïes.—Pétrone, arbitre du plaisir.—
Abominables impudicités de Néron.—Son mariage avec Sporus.—Sa passion
incestueuse pour sa mère Agrippine.—Les métamorphoses des dieux.—Galba,
empereur.—Infamie de ses habitudes.—Othon, empereur.—Ses mœurs
 corrompues.—Vitellius, empereur.—Ses débordements.—Son amour pour
l’affranchi Asiaticus.—Son insatiable gloutonnerie.—Vespasien, empereur.—
Retenue de ses mœurs.—Titus, empereur.—Sa jeunesse impudique.—Son règne
exemplaire.—Domitia et l’histrion Pâris.—Domitien, empereur.—Ses
déportements.—Nerva, Trajan et Adrien, empereurs.—Antonin-le-Pieux et Marc-
Aurèle.

CHAPITRE XXIX.
Sommaire.—Commode, empereur.—Ses turpitudes et ses cruautés.—Ses impurs
caprices.—Son mignon Anterus.—Comment Commode employait ses jours et
ses nuits.—Mort d’Anterus.—Douleur de Commode.—Ses trois cents concubines
et ses trois cents cinædes.—Ses orgies monstrueuses.—Ses incestes.—Hideuses
complaisances auxquelles il soumettait ses courtisans.—L’affranchi Onon.—
Commode se fait décerner par le sénat le surnom d’Hercule.—Horribles
débauches de ce monstre.—Comment Marcia, concubine de Commode,
découvrit le projet qu’avait l’empereur de la faire périr, ainsi qu’un grand
nombre des officiers de la maison impériale.—Philocommode.—Mort de
Commode.—Héliogabale, empereur.—Célébrité unique d’infamie laissée par lui
dans l’histoire.—Héliogabale, grand-prêtre du Soleil.—Sa mère Semiamire.—
Luxe macédonien des vêtements d’Héliogabale.—Semiamire clarissima.—Petit
sénat fondé par l’empereur pour complaire à sa mère.—Ce que c’était que le
petit sénat et de quoi l’on s’y occupait.—Goûts infâmes d’Héliogabale.—Quelle
sorte de gens il choisissait de préférence pour compagnons de ses débauches.
—Comment il célébrait les Florales.—Les monobèles.—Plaisir qu’il trouvait à se
mêler incognito aux actes de la Prostitution populaire.—Sa sympathie et sa
tendresse pour les prostituées.—Convocation qu’il fit de toutes les courtisanes
inscrites et de tous les entremetteurs de profession.—Comment il se conduisit
devant cette tourbe infâme qu’il présida et don qu’il fit à chacun des assistants.
—L’empereur courtisane.—Argenterie érotique de ses festins.—Comment
Héliogabale célébrait les vendanges.—Femmes légitimes qu’eut cet empereur
hermaphrodite.—La veuve de Pomponius Bassus.—Cornelia Paula.—La prêtresse
de Vesta.—Maris d’Héliogabale.—Le conducteur de chariot, Jérocle.—Aurelius
Zoticus, dit le cuisinier.—Comment Jérocle se débarrassa de ce rival.—Mariage
des dieux et des déesses.—Festins féeriques d’Héliogabale.—Petites loteries
qu’il faisait tirer à ces festins.—Droits qu’avaient les courtisanes dans le palais
impérial.—Meurtre d’Héliogabale par les soldats.—Alexandre Sévère, empereur.
—Bienfaisante influence de son règne.—Gallien, empereur.—Ses débauches.—Le
divin Claude, empereur.—Aurélien, empereur.—Tacite, empereur.—Les mauvais
lieux sont défendus dans l’intérieur de Rome.—Probus, empereur.—Carin,
empereur.—Sa vie infâme.—Dioclétien, empereur.—C’est sous son règne que
semble s’arrêter l’histoire de la Prostitution romaine.
 FIN DE LA TABLE.

Note de transcription détaillée:

En plus des corrections des erreurs clairement introduites
par le typographe, les erreurs suivantes ont été corrigées:

p. 14: «appellait» corrigé en «appelait» («qu’on appelait

stabula»),
p. 16: fermeture des guillemets avant «On appliquait
avec raison»,
p. 20: fermeture des guillemets après «aïeule»,
p. 26: «Pierruges» corrigé en «Pierrugues» («le docte
Pierrugues»),
p. 30 et 471, «mœchocinœdus» corrigé en
«mœchocinædus»,
p. 75: «proéminant» corrigé en «proéminent» («et plus
proéminent»),
p. 86: «commessations» corrigé en «comessations»
(«excepté dans les soupers et les comessations,»),
p. 98: fermeture des guillemets après «aucupium
auribus?»,
p. 100: fermeture des guillemets après «quam malum
dicere).»,
p. 104: «éclairé» corrigé en «éclairée» («la protection
éclairée»),
p. 104: fermeture des guillemets après «pagina, vita
proba).»,
p. 126: «ingrédiens» corrigé en «ingrédients» («les
ingrédients ordinaires»),
p. 155: «tout» corrigé en «tous» («en tous les cas»),
p. 186: remplace «?» par «.» («des joueurs d’osselets.»),
 p. 186 et 366: «cinœdes» corrigé en «cinædes» («des
portraits de cinædes»),
p. 195, «uticæ» corrigé en «urticæ»,
p. 230: fermeture des guillemets après «matulam
datis).»,
p. 234: «pelusiciaca» corrigé en «pelusiaca»,
p. 237: fermeture des guillemets après «sternuit
approbationem).»,
p. 308: fermeture des guillemets après «ducere veste
libet).»,
p. 351: fermeture des guillemets après «numeros
sustinuisse novem).»,
p. 358: «Alcylle» corrigé en «Ascylte» («Ascylte et
Giton.»),
p. 362: fermeture des guillemets après «vita proba
est).»,
p. 363: «Parace» corrigé en «Parce» («Parce tuis
igitur»),
p. 394: «Alcylte» corrigé en «Ascylte» («Ascylte et
Giton,»),
p. 396: «testamenat» corrigé en «testament» («escroqué
plus d’un testament»),
p. 406: «sumpluosum» corrigé en «sumptuosum»,
p. 409: fermeture des guillemets après «par plus d’un
opprobre,»,
p. 409: «sexterces» corrigé en «sesterces», comme dans
l’édition Belge de la même année,
p. 426: «deliagtorum» corrigé en «deligatorum».

Certaines expressions latines, contenant de possibles

erreurs de typographie, ou ayant une ortographe non usuelle,
n’ont pas été corrigées:

p. 237: «sallisationes» pour «salisationes»,

p. 301: «futationes» pour «fututiones»,
p. 345: «dominiæque» pour «dominæque»,
 p. 367: «sejurat» pour «se jurat»,
p. 381: «iatu» pour «hiatu»,
p. 383: «solecismum» pour «solœcismum»,
p. 464: «plerunque» pour «plerumque».

En pages 195 et 396, les citations de Pétrone sont écrites

différemment. La première commence par «Profert Enothea»
et ne contient pas le mot «pipere», alors que la seconde
commence par «Profert Ænothea».
Il y avait plusieurs erreurs de typographie dans les mots
grecs:

p. 65: «μοιχένω» corrigé en «μοιχεύω»,

p. 124: «φαγέδαὶνα» corrigé en «φαγέδαινα»,
p. 141: «βουβώνὶον» corrigé en «βουβώνιον»,
p. 147: «ίατρονικης» corrigé en «ἰατρονικης»,
p. 207: «κομίση» corrigé en «κομιδη»,
p. 433: «κλυηοπαλεν» corrigé en «κλινοπαλην».
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