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I complied with a request from on high the other day and of course regret my cooperation. Asked to respond to a survey despite my having no dependents, I responded that I had no dependents. The web-apparatus thanked me for my participation and terminated. Perhaps I had little to contribute on that subject. Still, the survey might have solicited my views before dismissing me. That was survey etiquette when I attended graduate school.
Doubtless, my colleagues with dependents will be more solicitous of my views than the survey proved. If my views advance the interests of colleagues, I expect those colleagues to solicit my full cooperation. Many of those who seek my assistance or support will have been chronic bystanders: those who do little or nothing for others and seek to know little or nothing about others until they perceive that they have something at stake. Until they demand allies, that is, bystanders stand by.
The mass of bystanders have evinced little interest when I have served as mouthpiece for students, faculty, and staff abused by my university. Bystanders usually bear up under insults, injuries, or injustices not directed at bystanders but make appropriate sounds to extract themselves unscathed from an interaction. "I'm so sorry to hear that," they say, and they seem quite sorry to have heard anything about the university or "the community" that might get them sideways with administrators, apparatchiks, or colleagues.
"I am very sorry to hear that."
"Don't worry. In minutes it will be as if you had not heard and did not know. Next time, dive into a doorway to avoid me."
Bystanders distrust their perceptions and immobilize their cognitions unless they think that they stand to gain or to lose. Then bystanders belch platitudes, imagine insults, concoct injuries, and discover that they have always cared about justice and propriety. Then they chat up colleagues as if bystanders had not been above or beyond nearly every fray for years or decades.
Bystanders might seem to present yet another instance of economic collegiality and the hypocrisies that rationalize economic collegiality. At an individual level, bystanding may be simply self-regarding behavior. Considered as a class, however, bystanders form a mass that empowers and emboldens administrators and apparatchiks. As forces in campus policy-making, bystanders are perpetually potential and never actual. Bystanders standing by form the mass of predictable, inertial, and feckless faculty. They give administrators every benefit of every doubt by tirelessly suppressing doubt and evading information. They let apparatchiks assist the administrators by keeping themselves perpetually naive and, they think, innocent.
That the bystanders impassively stand by need not imply that they stand still. Among the most nimble bystanders are the hustlers of equality and equity. Because they are supposed to oppose injustices, they must simulate sympathy and feign surprise that sexism or racism or clientilism or favoritism have tainted personnel processes, although their ideology and rhetoric would dictate that such inequities are to be expected.
John Garfield: "Somebody told a story.
Sure, a man at a dinner table told a story ...
and the nice people didn't laugh.
They even despised him, sure.
But they let it pass. ..."
Dorothy McGuire: "If you don't stop with that joke,
where do you stop?
Is that what you mean? ...
Where do you call the halt? ...
I've been getting mad at Phil [Gregory Peck
in "Gentleman's Agreement," whence this dialogue comes]
because he expected me to fight this instead of
getting mad at those who help it along ..."
John Garfield: "What about the rest of the dinner guests?
They're supposed to be on your side.
They didn't ..."
Dorothy McGuire: "No, they didn't, and I didn't.
That's the trouble.
We never do."
I cannot summon much dudgeon against the gender- or race-mongers, however. Usually they are smothered by bystanders. The bystanders natter until they can excuse themselves on whatever excuse. After the nattering and amid their flight, I imagine that they congratulate themselves on fighting the good fight. Supposed to be on the side of equality and justice, they didn't. They never do. That's the trouble. Instead:
"Graffiti? How dreadful! You know, students really shouldn't be marking up school property in any manner, let alone in a sexist or nativist manner. ... "
"He's the one who must decide who's to live and who's to die, and he never sees the writing on the walls.” [Buffy St. Marie, "The Universal Soldier;" see "Who's to Blame?" 16 March 2007 in this blog.]
Less adroit bystanders must feign ignorance and practice impassivity. No matter what they believe that they have learned, they know nothing yet are eager, almost frantic, to learn no more. Until they have something at stake, one not only cannot fight city hall or Jones Hall but one should not. It roils campus and disrupts the community to dispute official accounts or to note Orwellian communiques.
Bystanders acquiesce. Bystanders go along that they might advance themselves as reliable, reputable, responsible colleagues in the eyes of patrons. [See "Respectable, Reliable, Reputable" in this blog, 4 March 2007.] Bystanders dare to avoid conflict, awareness, and at times sapience. Confronted with a problem not defined by administrators or apparatchiks, bystanders suspend judgments and back away.
Neil Young: "How can you run when you know?" ["Ohio"]
The Bystander: "I do not know."
Bystanders know that the only problems are identified by proper authorities. Beyond such authorized, official problems, there are no problems -- except those faculty who see problems. Faculty who see problems that they have not been authorized to see are themselves problems. Bystanders do not want to augment such problems.
But we all are bystanders some of the time. When staff are sacked or furloughed or sanctioned, most faculty know little about who the staff were or are. Informed that so-and-so was dismissed for questionable reasons, we do not question. We do not even commit to a Panglossian "I suppose it is all for the best!" We cannot even "rise" to apologetics.
Instead, we preachers of civility and community stand by.
So shall I stand by when parents who were counting on benefits for their offspring rouse themselves from inertia and indifference? Shall I nod my understanding and ooze my sympathy for the parents' predicament? Shall I seem to attend to their complaints and concerns while I rehearse in my head the times when the grievant strived not to know or to know as little as possible?
Please stand by.
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