WHAT is there about being in a room filled with people who agree with me that makes me want to change my mind? Maybe it's the self-congratulatory air of consensus among people who consider themselves and one another right-thinking. Maybe it's the consistency of belief that devolves into mere conformity. Maybe it's just that I can no longer bear to hear the word "empower."
At self-consciously feminist gatherings I feel at home in the worst way. I feel the way I do at family dinners, when I want to put my feet up on the table and say something to provoke old Uncle George. To get George going, I defend affirmative action or the capital-gains tax. To irritate my more orthodox feminist colleagues, I disavow any personal guilt about being born white and middle-class. I scoff every time I hear a Harvard student complain that she's oppressed.
I'm not alone in my irreverence, but feminist pieties combined with feminine courtesy keep most of us in line. Radcliffe College, where I am based, is devoted to nurturing female undergraduates. We're supposed to nod sympathetically, in solidarity, when a student speaks of feeling silenced or invisible because she is female, of color, or both. We're not supposed to point out that Harvard students are among the most privileged people in the universe, regardless of race or sex.
I don't mean to scoff at the discrimination that a young woman of any color may have experienced or is likely to experience someday. I do want to remind her that as a student at Harvard/Radcliffe or any other elite university she enjoys many more advantages than a working-class white male attending a community college. And the kind of discrimination that students are apt to encounter at Harvard -- relatively subtle and occasional -- is not "oppression." It does not systematically deprive people of basic civil rights and liberties and is not generally sanctioned by the administration.
Besides, everyone is bound to feel silenced, invisible, or unappreciated at least once in a while. Imagine how a white male middle manager feels when he's about to be downsized. Like laments about dysfunctional families, complaints about oppression lose their power when proffered so promiscuously. Melodramatic complaints about oppression at Harvard are in part developmental: students in their late teens and early twenties are apt to place themselves at the center of the universe. But their extreme sensitivity reflects frequently criticized cultural trends as well. An obsession with identity and self-esteem has encouraged students to assume that every insult or slight is motivated by racist, sexist, or heterosexist bias and gravely threatens their well-being. What's lost is a sense of perspective. If attending Harvard is oppression, what was slavery?
Sometimes nurturing students means challenging their complaints instead of satisfying their demands for sympathy. I've heard female students declare that any male classmate who makes derogatory remarks about women online or over the telephone is guilty of sexual harassment and should be punished. What are we teaching them if we agree? That they aren't strong enough to withstand a few puerile sexist jokes that may not even be directed at them? That their male classmates don't have the right to make statements that some women deem offensive? There would be no feminist movement if women never dared to give offense.
When nurturing devolves into pandering, feminism gives way to femininity. Recently a small group of female students called for disciplinary proceedings against males wearing "pornographic" T-shirts in a dining hall. They found it difficult to eat lunch in the presence of such unwholesome, sexist images. Should we encourage these young women to believe that they're fragile creatures, with particularly delicate digestive systems? Should we offer them official protection from T-shirts? Or should we point out that a group of pro-choice students might someday wear shirts emblazoned with words or images that pro-life students find deeply disturbing? Should we teach them that the art of giving and taking offense is an art of citizenship in a free society?
That is not a feminine art. Radcliffe, for example, is an unfailingly polite institution. Criticism and dissatisfaction are apt to be expressed in a feminine mode, covertly or indirectly. It's particularly hard for many of us not to react with great solicitude to a student who declares herself marginalized, demeaned, or oppressed, even if we harbor doubts about her claim. If she seeks virtue in oppression, as so many do, we seek it in maternalism.
We tend to forget that criticism sometimes expresses greater respect than praise. It is surely more of an honor than flattery. You challenge a student because you consider her capable of learning. You question her premises because you think she's game enough to re-examine them. You do need to take the measure of her self-confidence, and your own. Teaching -- or nurturing -- requires that you gain students' trust and then risk having them not like you.
Sometimes withholding sympathy feels mean, insensitive, and uncaring; you acquire all the adjectives that aren't supposed to attach to women. You take on the stereotypically masculine vices at a time when the feminine virtue of niceness is being revived: Rosie O'Donnell is the model talk-show host, civility the reigning civic virtue, and communitarianism the paradigmatic political theory. Communities are exalted, as if the typical community were composed solely of people who shared and cared about one another and never engaged in conflict.
In fact communities are built on compromise, and compromise presupposes disagreement. Tolerance presupposes the existence of people and ideas you don't like. It prevails upon you to forswear censoring others but not yourself. One test of tolerance is provocation. When you sit down to dinner with your disagreeable relations, or comrades who bask in their rectitude and compassion, you have a civic duty to annoy them.
Wendy Kaminer, a contributing editor of The Atlantic, is a public-policy fellow at Radcliffe College and the president of the National Coalition Against Censorship. She is the author of I'm Dysfunctional, You're Dysfunctional: The Recovery Movement and Other Self-Help Fashions (1992), It's All the Rage: Crime and Culture (1995), and True Love Waits (1996), a collection of essays, which will be published in paperback this month.
Illustration by J. C. Suarès
The Atlantic Monthly; September 1997; A Civic Duty to Annoy; Volume 280, No. 3; pages 16-18.
We want to hear what you think about this article. Submit a letter to the editor or write to firstname.lastname@example.org.