Toxic Productivity in Academia and How to Overcome It

Expecting ourselves and others to continue working as normal – and sometimes even harder than normal – is not only unrealistic, it’s unsustainable. It’s downright cruel. It’s the definition of toxic productivity.

Who is the work you’re doing for? 

Is the work you’re doing (or that you’re asking others to do) really so important that it’s worth sacrificing your mental health and overall wellbeing? (Simone Biles and Naomi Osaka would say no, it isn’t.)

Simone Biles at the Tokyo Olympics
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Yes, Classics is Toxic (Reprise)

It’s been a little over six months since I published “Yes, Classics is Toxic”, and it seemed only apt that I revisit it now. Somehow, we seem to be in the same place today that we were in December. I wish I could say I was surprised. 

Kerry Washington Scandal GIF by ABC Network - Find & Share on GIPHY

Two things come to mind as I sit and think about the current #ClassicsTwitter fiasco: on the one hand, Classics remains toxic. On the other hand, the role of respectability politics in that toxicity.

First, a note on respectability.

According to Wikipedia, respectability politics is made up of three main facets:

  1. Reinforcing a hierarchy to contrast a respectable individual against a shameful other
  2. Encouraging people to defy stereotypes attributed to different aspects of their identity in attempts to present one’s self as respectable
  3. Tailoring one’s behavior to better comply with white, middle-class cultural norms, and consequently reinforce the status quo

In essence, respectability politics concerns who is deserving of respect and what it means to be respectful in particular contexts and within particular groups. Obviously, in this case that context is academia.

The term is most often used in discussions of what one should or shouldn’t wear in ‘professional’ settings – a topic that recently blew up on Twitter. However, this is not my primary concern here. Instead, I want to address power relationships more broadly.

Let’s get more specific and break down this definition a little further.

Reinforcing a hierarchy to contrast a respectable individual against a shameful other

This is manifest in academia in at least four ways, all of which are based in one’s personal ideologies. This can be summed up in the following way: that white, male, straight, and nondisabled individuals are more deserving of respect than those who are not. 

In addition to these things, we must also include the power imbalance inherent in the professor-student dichotomy.

It has been demonstrated in the last few months (at least) that Mary Beard adheres to this particular ideology in at least three of the five ways listed above. She regularly uses her position (senior academic, public scholar) and her massive following on social media (nearly 300k) to harm those over whom she believes she has power. 

In the latest instances, she has intentionally quote-tweeted a trans student and a student of color, inciting a deluge of harassment that ranges from absurd to downright nasty.

That this has happened more than once and that she has actively sought out and exposed those (with much smaller followings, and who she herself usually does not follow) who criticize her makes it impossible for her to plead innocence or ignorance. 

She has knowingly caused harm to precarious and historically excluded groups in our discipline. 

She has knowingly contributed to the toxicity of the discipline which she herself has tried to erase.

In her ‘woe is me’ defense – which she has also used on multiple occasions – she flips the script and makes those who criticize her out to be the ‘bad’ ones. Often they are shamed by her followers for their lack of respect – whether this is by tone-policing or by simply chastising them for not showing deference to a scholar of her caliber.

This shouldn’t have to be said (again – I can’t remember who said it first) but being a prolific scholar does not give you a free pass to be a racist or a transphobe. Sorry.

Encouraging people to defy stereotypes attributed to different aspects of their identity in attempt to present one’s self as respectable

For BIPOC studying the ancient world, making it in the discipline is a double-edged sword.

On the one hand, it’s an accomplishment. You’ve done what few others have done before you. You are contributing to changing the appearance of the field, which will in the long run have effects on how many more BIPOC will be attracted to it in the future.

On the other hand, it’s a loss. It’s not a question of whether or not you will lose something of yourself in the process, but when and how much. 

How much are you willing to sacrifice in order to ‘make it’ in this field which is growing more toxic by the day? How much are you willing to give in order to help make it better?

For many of us, openly criticizing problematic, senior members of the field is a huge risk. And, as recent events have shown, apparently even subtweeting them is dangerous. For some it’s a risk worth taking, but for others, it just isn’t.

It might seem heroic for white allies to speak on behalf of their BIPOC colleagues, but this can also perpetuate harmful stereotypes and hierarchies in the field. It’s true that some people will only listen to the complaints of those who look like them, but what that does is contribute to the idea that the only legitimate critiques come from white (male, tenured, etc) individuals.

Rather than trying to give a ‘voice to the voiceless’ in every instance, step aside and give BIPOC the mic. Insist that they should be listened to and amplify their stories. Legitimize their narratives and opinions, rather than contribute to the idea that they are too ‘emotional’ or ‘aggressive’ or ‘passionate’ to be taken seriously. 

Tailoring one’s behavior to better comply with white, middle-class cultural norms, and consequently reinforce the status quo

What the long history of tone policing and respectability politics more broadly in academia has done is tried (and often succeeded) in putting individuals from historically excluded groups ‘in their place’ (in the hierarchy).

We have to learn to ‘fit in’ in order to survive in a field built on white cultural norms and ideals, and often this means playing nice and not rocking the boat, even at the expense of our own safety and mental health. 

When we do have the courage to voice our opinions – well, as we have seen, it doesn’t always end well.

God forbid someone lodge a valid criticism of another scholar in our field. Criticism and civility are not mutually exclusive. 

I used to think that this was the only way anything in this field would change. Forcing people to confront their problematic assumptions and behaviors, I thought, would set them on a path toward changing their tune and that this would have a domino effect.

But Mary Beard and her supporters have really shown that there are enormous roadblocks in this path. The most glaring one is a lack of accountability and consequences. 

How many instances of harm is it going to take for people like her to finally be deplatformed?

Clearly, more gentle routes – like having an honest conversation about those harms – do not work for everyone. This is especially true when it comes to folks who refuse to see what they are doing for what it really is, and instead take to playing the victim time and time again.

We aren’t kids on a playground. Stop accusing precarious ECRs of bullying you when the facts are all there. It’s despicable, and frankly it’s getting old. 

BIPOC Features: Susan Rahyab

One of the things that I wanted to do with Notes From the Apotheke was to amplify the voices and contributions of BIPOC scholars in ancient studies, at all levels and from all backgrounds. BIPOC in the field are invited to reflect on what brought them to studying the ancient world, as well as offer their opinions on the future of the discipline and share any work they are especially proud of or excited about.

Check out this month’s feature, written by the fabulous Susan Rahyab! Many thanks to her for taking the time to write this. Check out previous posts in the series here.

Image included with permission from author.
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5 Things We Need to Sacrifice in Classical Studies

I recently saw a Tweet that emphasized the true purpose of anti-racism work: repair, restoration, and sacrifice where necessary. 

The third element – sacrifice – particularly struck me, especially as I was trying to think of what this week’s blog post would be about. It put the ongoing debates about the vitality of the field of Classics into a new perspective.

Those who have argued for ‘burning it all down’ know what it would mean to make sacrifices for the betterment of the discipline; those who oppose and criticize the idea of reforming Classics are simply afraid of a little discomfort. They would rather see a discipline rife with problems continue to thrive than sacrifice some things in order to at least begin to solve those problems. 

This makes me think of Reni Eddo-Lodge’s concept of ‘fear of a black planet’ — the fear that by giving black people any power at all, the cultural hierarchy would be inverted and white people would be completely powerless and oppressed. (A similar concern was raised about the term ‘intersectionality‘. Do I sense a theme?)

What would the equivalent be for Classics? Fear of a BIPOC discipline?

I’d like to say that this is only characteristic of the old, white, tenured contingency of the discipline, but that just isn’t the case. We all need to make sacrifices, some much bigger than others, if we want to make progress in making Classics an anti-racist discipline.

Books that are staples in the field of Classical Studies
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Professional Development: Where to Start and Where to Look (Hidden Curriculum #5)

For those of you who are new here, the hidden curriculum includes a set of things we’re expected to know how to do, from attending a conference for the first time to applying for funding to going on the job market, without actually being taught them. This month I’m talking professional development and why it’s so important, especially for grad students.

The classroom at the BSA where I took my ceramic petrology class

Professional development and academics have always been at odds. 

Either you write your thesis or you take workshops and courses that make you a better job candidate. 

Either you spend your summer working on a field project or you participate in an internship that gives you first-hand experience in the field you want to work in. 

But you can never do both. Or so it seems.

The truth is that you can and should be able to do both. But there are structural constraints which make it difficult.

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BIPOC Features: Machal Gradoz

One of the things that I wanted to do with Notes From the Apotheke was to amplify the voices and contributions of BIPOC scholars in ancient studies, at all levels and from all backgrounds. BIPOC in the field are invited to reflect on what brought them to studying the ancient world, as well as offer their opinions on the future of the discipline and share any work they are especially proud of or excited about.

This month’s installment of the BIPOC feature series is written by my good friend and colleague Machal Gradoz!

Machal doing archaeological fieldwork
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Demystifying the Dissertation Chapter (Hidden Curriculum #4)

The hidden curriculum series is back! For those of you who are new here, the hidden curriculum includes a set of things we’re expected to know how to do, from attending a conference for the first time to applying for funding to going on the job market, without actually being taught them. Since I signed up for a Dissertation ECoach last term, I thought I’d share a few tips that I found most helpful from it.

Actually footage of me pretending to work on my dissertation

Dissertation ECoach – What is it?

The Dissertation ECoach is an interactive digital messaging tool that draws on dissertation writing strategies to affect graduate students’ writing practice. It was developed by several teaching and writing centers at the University of Michigan, and ran weekly for the duration of the Winter term (Jan-Apr). 

Through the ECoach portal, graduate students who are starting to write their dissertation receive personalized messages that influence a positive writing process. The personalized feedback that students receive helps them engage with more effective writing practices.

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3 Tips for More Anti-Racist Mentorship

This morning I participated in a plenary session for a workshop on anti-racist and decolonial curricula in archaeology hosted by the Columbia Center for Archaeology. In my talk, I framed the topic of anti-racist curricula in terms of mentorship, and the ways in which good mentorship could help alleviate the pressures placed on first-gen, marginalized, and underrepresented students in Classical Studies and archaeology by the hidden curriculum.

The Hidden Curriculum

The hidden curriculum is a set of skills or norms that individuals are expected to know, particularly in academia, without being formally taught them

On this blog, I have taken a particular interest in the hidden curriculum, and have made several blog posts illuminating different aspects of it.

Skills and norms which are part of the hidden curriculum include:

  • Preparing for fieldwork
  • Writing a dissertation (prospectus, chapter)
  • How and when to apply for funding
  • Writing conference abstracts and papers
  • What to wear and how to act when attending a conference
  • How to interview for a (usually academic) job

These range from seemingly simple skills to more complex ones. However, our assumptions about individuals’ knowledge of these skills and norms disproportionately harm students from marginalized backgrounds. These students feel they must put in twice the work to keep up with their peers.

Here are some ways that we can better support students throughout their academic careers.

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Why I’m Not Traveling Abroad This Summer

It should be unsurprising to anyone who knows me when I say that fieldwork plays a big role in my success as an academic. This is because I’m an archaeologist who specializes in ancient Greece. My fieldwork requires me to travel abroad for several weeks to months at a time each year, usually in the summer. 

I am very sad that I haven’t gone to Greece in nearly two years. The reluctance of some of my colleagues to cancel field projects and research trips in light of the ever-changing COVID situation has also been surprising.

I get it, I do. The last year was a total setback for many archaeological projects, including my own. My dissertation has taken a new path thanks to the fact that I couldn’t do fieldwork last summer, despite my best laid plans. 

But is getting that dissertation done or that excavation going more important than the lives of the people who live in your destination country?

The answer should be simple: no, it’s not.

The challenges to admitting this are many. It’s no secret that many programs and departments have grappled with how to deal with funding and time to degree for those of us whose research got derailed by the pandemic. 

Some places, such as at Michigan, have found ways to support students needing extra time to finish, which lessens the burden on students scrambling to secure support elsewhere. However, I know this isn’t the case everywhere.

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UPDATE: New posts coming in May!

I know I’ve been M.I.A. this month, but I just wanted to pop in and let anyone who’s still checking in periodically know that regular posts will return beginning in May.

I decided to take the month of April to really focus my energy on tying up loose ends (end of term, various talks I had to give and papers and abstracts that needed to be written and revised…) in the hopes that I could give more of my energy to this blog in the summer. So keep an eye out for new posts beginning next week!

And for those of you who are still deep in the throes of the end of the academic term — you’re almost there! You can do it! Summer is right around the corner.

N