The University as Farm Club

The good news: the highest paid public employee in each of the fifty states works for an academic institution.  The bad news: not one of them really has anything to do with education.  In Alaska, Montana, Vermont and Delaware the highest paid state employee is a university president, in Maine it a law school dean and in North and South Dakota, New York and Massachusetts it is a medical school dean.  In every other state except Utah the highest paid public employee is a football or basketball coach (a hockey coach in New Hampshire).  Only Utah has as its highest compensated employee someone who may actually be involved in education, but that figure is still emblematic: a plastic surgeon.

Clearly, a major purpose of the American university is to be a farm club for the NFL and the NBA, something that baffles non-Americans.  And well it might, since supporting professional sports has absolutely nothing to do with the true mission of the university, and football and basketball programs suck up resources that might otherwise benefit education.  In the year 2011-2012 only West Point showed a profit in athletics; all those revenues, especially from TV, never see the light of academic day but are simply pumped back into athletics.  And it is still not enough, forcing universities to find more money, typically through so-called student fees, which are easier to increase than tuition.  It has been calculated that 99 major schools each funneled an average of $5 million more into their athletic programs by employing student fees and “university subsidies.”  And though unlikely, if all the money donated to the athletic programs of these institutions went instead to the real university, each would see an average increase in income of $12 million.

Of course any money saved would not automatically go to instruction, equipment, research, faculty or staff.  All the evidence demonstrates much if not most of it would end up funding the central administrations, which are growing at a phenomenal rate, both in terms of numbers and compensation.  Vice-presidents/associate provosts are being created for every conceivable administrative niche, many of them redundant and the vast majority of them having absolutely nothing to do with actual education.

My former employer, the University of New Mexico, lists 45 individuals under the headings “University Officers” and “University Administration,” to which may be added 15 Deans.  There is an Executive VP of Administration, apparently because the administration is so large that it must itself be administered.  There is a VP of Equity and Inclusion, a VP of Human Resources, an Assoc. VP of Student Development and a Director of the Office of Equal Opportunity, and if that does not cover students, add a VP for Student Affairs and a Dean of Students.  What can all these people possibly do bedsides draw big salaries?  And at UNM the Athletic Director is actually a VP, which in a way is a burst of
honesty.  And remember, these numbers remain steady or actually increase at a time when faculty slots are going unfilled because of “budgetary constraints.”

All these people are compensated at a level generally far above that of the staff and faculty.  The median salary of a public university president is now $440,000, having increased 4.7% in 2011-2012, a rate that outstrips inflation and the raises for faculty and staff (and American workers in general), which are frequently missing altogether.  A study of 145 schools revealed absolutely no relationship between the quality of the institution and the pay of its president, but try telling that to boards of regents, who constantly claim a good (read “expensive”) president is essential for a good university.

The American university is becoming a joke.  Yes, an excellent education is still available, at least in the sciences and engineering – and of course business – and especially at the graduate level.  But while faculties are stagnant or even shrinking, administrations and athletic programs are growing and absorbing more and more resources, which means skyrocketing tuitions.  Students and taxpayers get to pay for all these drones, and meanwhile the institution is making huge amounts of money off its unpaid “student” athletes, allowing for more administrative and athletic growth.  Congratulations on acquiring both a degree and a couple hundred thousand in debt.

There is no reason to believe this will change.  The boards of regents at public schools are typically political appointees, more concerned with image than substance and committed to “serving the people,” who of course essentially see the university as a sports venue and perhaps a job-filler.  And the prime directive of any government, as the current President of the United States is demonstrating, is to defend and increase its power.  Sure, the NFL and NBA could support all those football and basketball programs with their spare change, but why should they when students and taxpayers are doing it for them?

Finally, from personal experience: Mike Locksley, the recently fired football coach of UNM, who in two years won two games, made as much money in one year as I made in 31 years of teaching.  He immediately found another job.

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Stuff from Way Back #9: Olympics

          Once again the Olympics are upon us, as London hosts the quadrennial city-bankrupting festival that every city nevertheless craves.  Of course, now it is not just the expense of building new venues that will likely go unused after the event, but also the cost of providing security in a world descending into paranoid madness over the issue of terrorism.  A British warship come up the Thames to London, surface-to-air missiles on the roofs of apartment houses and with the failure of the contracted security firm more British military personnel than are currently fighting in Afghanistan.  You might guess that the Armada or Luftwaffe is heading towards the city.

On the other hand, since the site is London and not Beijing or Moscow or Riyadh there are no boycotts or protests to disturb the celebration of sport (and sports equipment) and no voices decrying the “politicizing” of the Olympics.  And the Cold War is over, which means no ideologically motivated second guessing of East Block gymnastic judges and no East German women with mustaches and bulges between their legs, always a favorite of the post-war games. Nationalism and patriotic tribalism are of course alive and well, but mobs chanting “USA! USA!” and individual athletes being absorbed into the national herd is not considered inappropriately political.  You may trumpet the superiority of your country; just don’t criticize it.

Is this not how it should be?  Pure sport (well, except for the nationalism), and amateur athletes (except for the professionals) competing simply for honor (except for the product endorsements).  According to Baron Pierre de Coubertin, founder of the modern Olympics: “The important thing in the Olympic Games is not to win but to take part, just as the most important thing in life is not the triumph but the struggle.”  Fine sentiments indeed, except that they have nothing whatsoever to do with the Greeks and the ancient games.

The strongest component of the Greek character was agōn, the need to compete or struggle, and this drive manifested itself in every aspect of their society, from sporting events and dramatic contests to constant political upheaval and warfare.  Unlike the Romans, the Greeks were definitely not team players, and even sex was viewed as a kind of competition, with a winner and a loser.  One result of this urge to competition was the fragmentation of Greece into hundreds of independent and narcissistic little political units, the city-states.  All life revolved around the city-state community, and you were not so much a Greek as you were an Athenian or a Theban or a Corinthian, willing to do almost anything to demonstrate the superiority of your city.

Since everything you did reflected upon your city, everything you did had a political aspect, and sport was no exception.  The original Olympics were consequently highly politicized, more so than their modern successors, and places like Argos and Chios had discovered the public relations value of athletic triumphs long before Berlin or Beijing.  And as far as lionizing our sports figures goes, how many mothers now pray to Jim Thorpe or Wilma Rudolph to cure a sick child?

Ancient Olympians were also hardly the disinterested amateurs of de Coubertin and Avery Brundage.  By the last quarter of the fifth century BC professional athletes were already dominating the games, which were rapidly evolving into pure spectator sport.  Competitors were financially supported by wealthy individuals or the cities themselves, and it became a common (and frequently derided) practice for a city to hire a successful athlete from another city, in effect a ringer, to compete as one of their own citizens and enhance their “medal count.”

But even before the emergence of the professionals the Olympics fell considerably short of de Coubertin’s dream of pure sport.  Amateur athletes expected serious financial gain from their victories, and although the big festivals at Olympia, Nemea, Delphi and Isthmia granted only wreaths, those victors could expect substantial material rewards from their cities.  Money, valuable goods, tax breaks, public support and even political preferences awaited the winners, all of which calls to mind the “amateur” Olympians of the former East Block countries, with their cars, apartments and special access to western goods.

Far more accurately than de Coubertin, Coach Vince Lombardi captured the attitude of the Greek athlete: “Winning isn’t everything; it’s the only thing.”  Greek society had little sympathy for life’s losers or those who tried their best and failed.  There was no second and third place, and losing brought dishonor and even public disgrace.  Consider the epitaph of Agathos Daimon, buried at Olympia: “He died here, boxing in the stadium, having prayed to Zeus for the crown or for death.  Aged 35.  Farewell.”

For all the pressure to win, however, we know of remarkably few instances of cheating in the thousand year history of the games.  For one thing, given the relative simplicity of the events and the lack of our modern pharmacopoeia, it was not that easy to cheat in the athletic competitions, though bribing judges in the more subjective artistic events was certainly possible.  More important, though, was the fact that the Olympic games were first and foremost a religious festival, honoring the god Zeus, and cheating meant that an angry deity would sooner or later be on your case.

In practice the ancient games were more politicized than their modern counterparts, and were it not for the fact that the classical world did not have a consumer market economy, they would almost certainly have been as commercialized.  Souvenirs were in fact sold, and had the Greeks discovered marketing, their businessmen would certainly have vied for the right to sell the official tunic or kylix or whatever of the Olympics.  Even the discoverers of rationalism and builders of the Parthenon could indulge in bad taste.

The modern games have left de Coubertin behind and now more closely approach the spirit of the ancient Olympics, celebrating victory and gain rather than simple participation and effort.  Only in their universalism can the modern Olympics claim to be something greater than the original.  The classical games were limited to able-bodied males (the Greeks would find our Special Olympics an obscene joke) and until the Romans took over, Greeks.  On the other hand, the Greeks considered anyone who did not speak Greek to be a barbarian, so why bother?

Stuff from Way Back #4: Olympic Games

The
founder of the modern Olympics, Baron Pierre de Coubertin, summed up the ideal
of the games in a well-known statement: “The  important thing in the Olympic Games is not
to win but to take part, just as the most important thing in life is not the
triumph but the struggle.  The essential
thing is not to have conquered but to have fought well.”  This is a fine sentiment, central to our
notions of amateur athletics, sportsmanship and the Olympics, but it in fact
has about as much to do with the Greeks and the original games as modern
timepieces and computer-designed equipment.

Very
few societies have valued individual athletic competition as much as the
Greeks, and the reason is easy to find: competition was at the heart of the polis
(“city-state”, plur. poleis) society.  Agōn, the need to struggle, to compete,
was far and away the strongest component of the Greek character and manifested
itself in every aspect of their life, from sporting events to drama contests to
constant political upheaval.  Even sex
was viewed as a competition, in which there was a male winner and a female
loser.

One
of the results of this irresistible urge to competition was the fragmentation
of Greece into hundreds of independent and narcissistic little political units, the
poleis, which warred endlessly with one another.  All life revolved around the highly
politicized polis community, which provided the Greek with his primary
identity.  You were an Athenian or a
Corinthian or a Theban, not a Greek, and you would willingly go to war and even
cooperate with foreign powers, like the Persians, to demonstrate the
superiority of your city.  Everything you
did reflected upon the city, which in turn meant that everything you did had a
political aspect.

Sport
was no exception to this, and the ancient Olympic games were consequently
highly politicized, probably more so than their modern successors.  Long before Berlin and Moscow and Washington, places like Epidauros and Chios and Argos had discovered the public relations value of athletic triumphs, and as
national heroes and political symbols, ancient Olympic victors fell short of
their twentieth century counterparts only in their lack of flags in which to
wrap themselves.  And as far as lionizing
our sports figures goes, how many mothers now pray to Wilma Rudolph or Greg
Louganis to cure a sick child?

The
ancient Olympians were also manifestly not the disinterested amateurs who
figured so prominently in the vision of de Coubertin, Avery Brundage and other
leaders of the modern movement.  By the
last quarter of the fifth century BC professionals were already dominating the
games, which were rapidly evolving into pure spectator sport.  These were men who devoted all their time to
athletic training, increasingly for a single event, either living off their
winnings or supported by an individual or even a city, which expected to reap
glory and gain from their victories.  In
fact, a common (and frequently derided) practice was for a city to employ
ringers, paying a successful athlete (and even granting him the jealously
guarded citizenship) to compete as one of their own and thus enhance its
“medal count.”

Even
before the emergence of these professionals, however, the Olympics fell
considerably short of de Coubertin’s dream of pure sport.  The competitors were indeed amateurs, but
hardly in it just for the thrill of competition: they expected serious material
gain from their victories.  Most contests
offered valuable prizes, and although the great festivals at Olympia, Nemea, Delphi and Isthmia provided only wreaths, those victors could expect
substantial material awards from their cities.
Since classical civilization failed to discover the key concept of
product endorsement, these awards came in the form of money, valuable goods,
tax breaks, public support and even political preferences, all of which
immediately calls to mind the “amateur” Olympians of the former East
Block countries, with their cars, apartments and special access to western
goods.

It
is also clear from the ancient evidence that Greek athletes were less inclined
to de Coubertin’s noble idea than to Coach Lombardi’s famous dictum:
“Winning isn’t everything; it’s the only thing.”  Greek society had little sympathy for life’s
losers or for those who tried their best and failed, and consequently while
winning meant honor, adulation and material reward, losing brought dishonor and
even public disgrace.  Consider the
epitaph of the athlete Agathos Daimon, buried at Olympia: “He died here, boxing in the stadium, having prayed to Zeus for
the crown or for death.  Aged 35.
Farewell.”

For
all the pressure to win, however, we know of remarkably few instances of
cheating in the thousand year history of the ancient games.  The major reason for this is undoubtedly the
fact that the Olympic games were first and foremost a religious festival, one
that honored Zeus, the chief god in the Greek pantheon.  Cheating thus meant not only the risk of
discovery and censure by a committee of officials, but also the certainty that
an angry Zeus would sooner or later be on your case.

In
practice the ancient Olympic games were clearly more like the modern variety
than all those who complain about politicization and commercialization realize.
True, the ancient games were not marketed like the modern ones, but that is
only because the classical world did not have a mass market economy.  If they had, I am convinced Greek businessmen
would have vied for the right to sell the official tunic or kylix or whatever
of the Olympics and would very likely have surpassed us in bad taste.

In
spirit, however, the Greek Olympics were equally clearly different from ours,
celebrating victory and gain rather than simple participation and effort.  They also lacked the universalism of the
modern games, being limited to able-bodied males (the Greeks would find our
Special Olympics an obscene joke) and until the Romans took over, Greeks.  The Greek games may have involved less hype
and hypocrisy, but the internationalism of the modern Olympics takes them a
step towards something greater than those quadrennial competitions held in Elis
some two millennia ago.