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.
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 shouldbe able to do both. But there are structural constraints which make it difficult.
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.
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.
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:
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.
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.
The concept of the “hidden curriculum” isn’t new. However, it becomes more and more problematic everyday. 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 handout by Amy Pistone lays out several of these).
As a first generation, Black graduate student, I think about the things I was never taught how to do a lot. This is because they’ve come up frequently in my academic journey and because they aren’t exactly things that I could’ve learned growing up.
After several months of obsessing over funding applications, I thought that sharing some tips for applying for funding would be a good place to start. It’s actually amazing how I’ve made it this far in my academic career without ever being taught how to do this.
Here are just a few pointers for those of you embarking on the harrowing journey of completing funding applications for the first time. It might be helpful for some of the more seasoned of you, too, since I feel like I’m learning new strategies every time funding season rolls back around.
As we all settle back into our routines and Winter terms begin in earnest, I figured it was a good time to revisit the anti-racism work that (hopefully) began in many departments and institutions last year.
If you made meaningful progress toward creating an inclusive, anti-racist environment for your BIPOC students and colleagues, that’s great. But the work isn’t done.
Anti-racism work isn’t a box you can just check before getting on with your life. Racism isn’t something that can be eliminated overnight, or with a change in administration (Bye, Don!). So, if you’re in the habit of making New Year’s resolutions, here are a few things that you can do this year to continue your anti-racism work.
The 2021 Joint Annual Meeting of the Archaeological Institute of America and the Society for Classical Studies occurred virtually from January 5 to January 10, 2021. For six days I sat on my couch and attended far more paper sessions, workshops, and networking events than I can count on one hand. This was my second time attending AIA-SCS (my first in Toronto, 2017), and I have a few thoughts.
If there’s anything 2020 taught me, it’s that you can’t take anything for granted, especially your health, time, or energy. While the pandemic made us more connected than ever, it caused many of us to spread ourselves too thin. Although the pandemic is ongoing, a new year still brings the potential for change. One of my new year’s resolutions is to practice more self care.
One way of doing this is by distancing myself from things that don’t serve me. Here are just a few things I’m not wasting my energy on in 2021.
When I first read Mary Beard’s latest post entitled “Is Classics toxic?”*, the first thing that came to mind was the term whataboutism. This term isn’t new, but may be particularly fresh for those of you who have paid attention to the events of the last year.
Whataboutism is the technique or practice of responding to an accusation or difficult question by making a counter-accusation or raising a different issue.
The accusation (probably): concerns raised by members of the discipline about Classics’ white supremacist history (and present), aka the thing that makes Classics “toxic.”
The counter-accusation: people only think Classics is toxic because it has been (wrongfully) co-opted by far-right, repressive movements.
Now I don’t disagree that the co-opting of Classics by the far-right has been a big problem. But what Mary Beard does when she foregrounds “big picture” issues is overshadow the concerns of non-white individuals within the discipline in favor of promoting a “better” public-facing image of Classics.
Nowhere in this post does she call attention to the micro- and meso-scale issues that have cropped up within the departments and institutions that make up the Classics community over the last few months (or years). Even her brief acknowledgement of the “lack of diversity within the modern academic subject” is vague: does she mean a lack of diversity in subjects or in actual people?
I suspect (based on the rest of the post) she means the former.
BIPOC are forced to face individuals and institutions that refuse to stand up for or support them, but what about all the good things that Classics (that is, the study of Greece and Rome) has to offer on the macro-scale?
“Maybe we could use this to political advantage, I can’t help thinking that one of the best ways of countering the conscription of Classics into the agenda of those far-right groups, with their white masculinist ideology, might be to celebrate the role the subject has played in the struggles against apartheid, in the proto-gay movement, in Trade Union activism and the thought of Marx.”
The role Classics has played in the struggles against apartheid (for example) is important, but so are the struggles that BIPOC endure on a daily basis in a system that continues to drag its feet on the path toward anti-racism.
Classics might not seem toxic to someone who takes a casual interest in the subject. Classics might also not seem toxic to someone working in the discipline, but who hasn’t felt particularly affected by its “bad history” – like Mary Beard herself.
Often, the people who feel most attacked by attacks on Classics are the ones who aren’t affected (or less affected) by the discipline’s history.
As she says in her post, the good and the bad aren’t mutually exclusive. I agree. They can exist in the same department, or even the same person. But when a system built on white masculinist ideology persists and continues to oppress marginalized groups (as it does to this day), it makes Classics hard to love.
It might not be toxic for some people (the Mary Beards of the world), but it certainly is for those who aren’t part of the majority.
Mary Beard’s call for “celebrating” the ways in which Classics has contributed to good things alongside the bad is just a thinly veiled attempt at tone policing those of us who are unhappy with the state of the field.
Perhaps she’s less worried about the co-opting of Classics by far-right groups than she (and others like her) is about it being critiqued by members of the discipline who aren’t white, male, straight, and/or nondisabled. Well, we are tired. And we need to be heard, without being told that we are being too harsh or too critical or too unsympathetic to the other side.
“The history of Classics (and all other subjects) is more complicated than any good/bad (burn-it-all-down/preserve-the-lot) dichotomy would suggest.”
Burning it all down, at least for me, doesn’t mean reducing the discipline to ashes and sweeping them under the rug. There are plenty of people in the discipline who love studying the ancient world, but hate the environment in which they’ve had to study it. As some have said, you can study Greece and Rome and critique the field, too.
I think that this image paints those of us who are advocating for a more inclusive, anti-racist discipline as people who would set fire to Classics and stand by watching it burn. But I don’t really think that’s the case, even though I often feel like this GIF:
What “burning it all down” means to me is dismantling the oppressive, exclusionary, and racist systems that underpin it. It means turning a corner towards becoming a discipline that is openly and actively seeking to do better by its diverse communities without undermining their valid opinions and contributions.
*I will not be including a link to the article because I don’t think more people need to read it