Equally warmly I welcome parents, other relatives, and friends who have come along to lessen the apprehensions that our freshmen might have. For many parents this is not the easiest of tasks since they themselves are full of apprehension about this rite of passage and great adventure and about what lies ahead for their daughters and sons. I understand this. After all, as somebody once said to me in a striking mixed metaphor: "The future is an uncharted sea full of potholes."
A newspaper columnist for the Olathe, Kan., Daily News, David Chartrand, wrote recently about the life of college freshmen: "You'll know right off that this isn't high school anymore when you wake up and realize there is no one telling you: To get out of bed. To get back in bed. To turn off the television. To avoid strangers. To go to bed and I swear I am not kidding this time. . . . To help with the dishes. . . To make your bed. . . . To eat your dinner. . . . To grow up. To stop growing up so fast." At Stanford we have no ambivalence about your growing up, nor will you hear the admonition "to avoid strangers." Quite to the contrary, you will be encouraged to go out of your way to meet strangers, to talk to strangers, to befriend strangers. The university and your fellow students offer you rich intellectual opportunities to explore and understand the many faces of diversity, here and abroad.
The Stanford college class of 1997 is exceedingly diverse by any measure of academic achievements and interests, artistic and athletic accomplishments. It is also diverse as expressed by common demographic yardsticks, even though some of these categories tend to be overly general. Indeed, they understate rather than capture your diversity.
Nonetheless, here are some figures from the demographic profile of the Stanford college class of 1997.
This last category, whatever the government may mean by it, refers, of course, only to students from the United States. The American students come from all 50 states and the District of Columbia.
Very few among you have graduated from a high school or lived in a community with such diversity. Not many will have had much personal experience of interacting with people of different ethnic, racial, and cultural backgrounds. As you cross bridges to meet strangers at Stanford, the going will sometimes be rough. That, however, is an inevitable part of the excitement that college offers you.
I should like to think through with you some of the issues that have become associated with diversity on college campuses. I do so because for you, our new students, these will be matters of great opportunity and challenge in the next few years. They are also, I am sure, of great interest, and sometimes concern, to you, the parents.
Last May I received a letter from the parents of a graduating college student from which I should like to quote the most important passages.
Dear Dr. Casper:
Our son, Andy, graduates from Stanford in a few weeks. He has enjoyed Stanford... One of the reasons he elected to attend Stanford was the cultural richness of its student body. We recently received the Commencement schedule of events, and that concerns us. The following are some of the events shown:
Chicano/Latino Graduation Ceremony
Catholic Graduation mass and Reception
Asian American Graduation Dinner
Native American Graduation Dinner
African American Graduation Program...
We should like your thoughts on the policy apparently being fostered of separating students along racial, ethnic and religious lines as evidenced by the Commencement schedule. We noticed the same atmosphere at Stanford four years ago when we enrolled our son. There were admissions receptions for African American, Asian, Native American, and Latino students at that time. Interestingly, there appear to be no receptions or campus groups for white Anglo Saxon students - and well there are not.
We applaud the efforts of Stanford to create a diverse academic atmosphere where various American cultures and ethnic groups can exchange ideas to enrich the whole academic environment. However, it appears that rather than creating an appreciation for diversity, Stanford is fostering separatism among its students. Isn't this the very thing Stanford is trying to eliminate in its admissions policies? Aren't we trying to create an amalgam of American culture rather than a cacophony?
I sometimes get 50 or more letters a day. They address many issues and express very different opinions - indeed, they often make dissonant, cacophonous points. My staff and I answer almost all of them. My reply to Andy's parents stressed that Stanford is certainly not pursuing a policy of fragmentation. I did point out, however, that maintaining a diverse academic community does require that students and their families feel at ease, especially at such festive occasions as the opening of the freshman year or commencement. Alas, the pressures of time did not permit me to address the last paragraph of the letter. In a way, what I should like to do today is belatedly to think aloud about the questions it raises as to the multiplicity of cultures represented on campus and the university's own culture. Especially, I am interested in the letter's last question: "Aren't we trying to create an amalgam of American culture rather than a cacophony?"
Let me begin by making the obvious point that students, like all other human beings, are individuals pursuing their individual aspirations, but they are also social beings. When they congregate with others on campus it does not necessarily mean that they are segregating themselves. Almost all of us have a tendency to hang out with people who are familiar, who share our background, who are "our own kind." We also have a tendency to form or join groups in order to accomplish some goals of ours. Any individual may associate with a range of different groups. The groups we belong to tend to maintain a group spirit. This is, incidentally, especially true as to the "group spirit" of American universities, Stanford included. The "Stanford spirit" was indeed one of the factors that enticed me to join the faculty last year. I trust you will embrace it quickly, because, whatever your differences may be, you have one thing in common - the choice of associating with Stanford.
Individual development often takes place through groups. Our Constitution recognizes this fact and need by protecting the freedom of association as part of our First Amendment rights. Those who critically characterize various campus groups as students "segregating" rather than as students "associating" choose to construe the phenomenon, to quote Stanford alumnus Woodrow Myers, as alienation, rather than as a means for exploring cultural identity - though the latter interpretation is frequently the most plausible one.
To be sure, the line between "congregation" and "segregation" is a fragile one. As you know, Stanford has a number of student residences that are designated as "theme houses" and some of these are ethnic theme houses. Stanford encourages interaction and guards against separatism by requiring that, in the case of the ethnic theme houses, no more than fifty percent of the residents may belong to the ethnic group that provides the "theme." This summer I talked with a student who during her freshman year had been assigned to one of these theme houses. She did indeed feel left out and ended up associating mostly with students from the "other" half. She liked neither the sense of exclusion nor the fact that, in this instance, "crosscultural interaction" did not work. Cases like this are bound to occur because universities are not immune to social developments and tensions. I do, however, view it as the institutions' responsibility, and indeed as the responsibility of Stanford students, Stanford parents, Stanford alumni to do their utmost to minimize the chances for exclusion, even as we provide opportunities for identifying one's social heritage. I shall return to this matter later on.
The exploration of one's cultural identity has itself become a major theme in our country and our world. Experiences of social and political inequality have heightened emphasis on cultural differences. This in turn has led to what the Canadian philosopher Charles Taylor refers to as "the politics of recognition." Taking off from the concept of the equal dignity of all citizens, we are asked to recognize the unique identity of an individual or group, their distinctness from everyone else. The phenomenon is both a domestic and a global one. Cultural conflicts seem to characterize our world at an ever escalating speed: with devastating and heartbreaking consequences in the former Yugoslavia or in Somalia, or in South Africa, where a few weeks ago, a former Stanford student, Amy Biehl, died while contributing to the dismantling of apartheid.
More and more individuals seem to seek authenticity through some form of social identity and this social identity is, to a large extent, tied up with a notion of social heritage as one's "culture." I think it is very important to realize that this fairly old-fashioned definition of culture as "social heritage" owes much of its contemporary currency to the undeniable fact that minorities, in the United States and in many other countries, are emerging from experiences of subordination or even submersion.
It is also the case that thinking in terms of "cultural wholes," in terms of distinct cultural identities, each more or less "complete," neglects the fact that there are myriad crossroads, bridges, and borderlands, especially in "a nation of immigrants" such as ours. To quote my Stanford colleague Renato Rosaldo:
We all cross such social boundaries in our daily lives. Even... the nuclear family, is cross-cut by differences of gender, generation, and age. Consider the disparate worlds one passes through in daily life, a round that includes home, eating out, working hours, adventures in consumerland, and a range of relationships, from intimacy to collegiality and friendship to enmity.
Radcliffe-Brown, the famous social anthropologist, spoke of culture as "the process by which a person acquires, from contacts with other persons or from such things as books or works of art, knowledge, skill, ideas, beliefs, tastes, sentiments." I, your president, am an immigrant which, of course, you would never have guessed listening to my accent. I came to the United States from Germany in 1964, at age 26, almost 30 years ago. When I moved initially to California my "cultural identity" was certainly predominantly German - whatever that means. It is said easily but there are, after all, many different ways to be German or Indian or American or Italian. The adage "When in Rome, do as the Romans do!" does not deprive one of choices. In my case the matter of identity was further complicated by the fact that there was little to identify with for somebody who grew up among the devastations of World War II and the cultural uncertainties and ambivalencies experienced by my generation in the wake of the horrors perpetrated by the Nazis. Since 1964 I have lived in the United States, and have had contacts with people in every part of the country, with books, architecture, art, music, even, believe it or not, football. I have acquired an American "cultural identity" intermingled with my original German and European identifications. For 26 years I lived in Chicago - as Saul Bellow has shown, a rather rich cultural challenge all by itself. I am now interacting with "the Stanford culture."
In addition, I have played many different roles, some of them on both sides of the Atlantic: the roles of son, student, husband, father, professor of constitutional law, dean, provost, president, friend, citizen - to mention but a few. The content and demands of these roles have been changing for me, as they have been changing for all of you. We have a difficult time indeed as we attempt to distinguish those traditional contents of a role that are worth retaining from those that should be discarded. Each of us has so many different roles with changing demands that most of the time it even seems beside the point to search for a role model - even a single specific role can be played in various ways, just like Hamlet. I think I have only one identity, but my identity, like yours, reflects myriad cultural influences and role expectations, which I have fused, adapted, integrated in my own individual way.
An acquaintance of mine who had come to the United States through various waystations from Eastern Europe, once said: "I would go back to where I came from, if I hadn't come from so many places." Each one of us is actually "multicultural," has come from "so many places." Each one of us will become even more multicultural as we befriend more "strangers." Indeed, it is the opportunity to meet "strangers" that adds special pleasures to life, especially at a university.
So, were Andy's parents right when they rhetorically asked: "Aren't we trying to create an amalgam of American culture rather than a cacophony?" It may surprise you to hear that I do not think that they were right. There is a great difference between a distillation that you have freely produced yourselves and one ordained by the university in accordance with its social engineering schemes. "We," in this case Stanford University, have no particular mandate to create a "culture," be it an "amalgam" or a highly differentiated one. Each one of you will develop your own version of cultural identity, will become a person. Your fellow students and your faculty and members of the staff, and therefore, in a manner of speaking, "the" university, will obviously make many contributions to your cultural formation. All of this will happen whether any of it is intended or not. As T. S. Eliot has said: "Culture is the one thing that we cannot deliberately aim at. It is the product of a variety of more or less harmonious activities, each pursued for its own sake."
Culture is a highly dynamic concept. No culture is ever frozen, not even those that are completely isolated. One's social heritage does not come neatly packaged in an ice cube that can be thawed for reference and use. Nor are we frozen into a particular culture. But it is not for the university in its institutional role to tell you to blend in or to remain separate, to embrace an "amalgam" or to reject it. Whether the United States is best understood as a "melting pot" or a "mosaic" you will decide. However, neither of these metaphors of rather dubious analytic quality is a normative component of Stanford's "mission statement." It is not our goal to mold you in a particular way. What is university policy is "a commitment to actively learning about and interacting with a variety of different people." If we at the university were not committed to interactive pluralism, education would become impossible.
Of course, this does not mean that the university should ignore the fact that different students have different interests and wants and that the institution's diversity creates acculturation difficulties for individuals that need to be attended to with care. The university is an institution dedicated to the search to know, the search to know of each member in her or his individual capacity. You were admitted to Stanford as individuals not in groups. No university can thrive unless each member is accepted as an individual and can speak and will be listened to without regard to labels and stereotypes. While the university has no right to tell you who you should become, with what groups to associate or not to associate, university citizenship entails the obligation to accept every individual member of the community as a contributor to the search to know. In a university nobody has the right to deny another person's right to speak his or her mind, to speak plainly, without concealment and to the point. In a university discussion your first question in response to an argument must never be "Does she belong to the right group?" Instead, the only criterion is "Does she have a valid argument?" An argument must not be judged by whether the speaker is male or female, black or white, American or foreign.
I could end here and thus avoid some additional problems. However, let me retain you for a few moments more. If what I just said suggests to you that I see the university as by and large neutral territory where cultures clash, interact, adapt, and change while the institution itself is committed to cultural relativism, with no ideas and values of its own, you would be quite wrong. A university has a culture, an identity of its own. Its identity is tied to its work. Its work, as I said, consists of the search to know. The search to know is carried out by critical analysis, according to standards of evidence that themselves are subject to examination and reexamination. They cannot be set by a political diktat. Thomas Jefferson spoke of freedom as "the first born daughter of science."
What I like to refer to as the "republic of learning" is committed to, I quote the philosopher Martha Nussbaum, "the Stoic ideal of the kosmou polites, or 'citizen of the entire world', that is, the ideal of being a person who can argue intelligently about the most important matters with human beings the world over, not being shut out of such debate by narrowness or prejudice." As Randolph Bourne wrote during the first World War:
A college where such a spirit is possible even to the smallest degree, has within itself the seeds of this international intellectual world of the future. It suggests that the contribution of America will be an intellectual internationalism which goes far beyond the mere exchange of scientific ideas and discoveries and the cold recording of facts. It will be an intellectual sympathy which is not satisfied until it has got at the heart of the different cultural expressions, and felt as they feel. It may have immense preferences, but it will make understanding and not indignation its end. Such a sympathy will unite and not divide.
The work of the university is universal by aspiration and character. The "republic of learning" reaches from Florence to Stanford, from Stanford to Kyoto, from Kyoto to Santiago, from Santiago to Moscow - all places, incidentally, where Stanford has a presence, as it has in Paris, Berlin, and Oxford. I know few universities that are better positioned than Stanford on the Pacific Rim to be at the center of this "republic of learning."
The "republic of learning" has values that it prizes above all others: freedom (not just academic freedom), nondiscrimination (you will be heard regardless of your sex, race, ethnicity, religion), and equality of opportunity. It is not a mere coincidence that these are also the values, if at times distorted or forgotten, of our country.
Nor is it a coincidence that the culture envisioned by Jane and Leland Stanford, as put forward in the 1885 Founding Grant for the University, comprised "teaching the blessings of liberty regulated by law, and inculcating love and reverence for the great principles of government as derived from the inalienable rights of man to life, liberty, and the pursuit of happiness." These purposes are not a coincidence, because studies cannot blossom and minds cannot move unless these rights prevail, unless the wind of freedom blows, not only at the university but also in the wider society. "The wind of freedom blows" - Die Luft der Freiheit weht - is the motto that appears in the seal of the President of Stanford University. It was chosen by Stanford's first president, David Starr Jordan. In a symbolic expression of the fact that the "republic of learning" knows no national or cultural boundaries President Jordan employed the motto that can be traced to the humanist Ulrich von Hutten in German rather than English.
In June I wrote a letter to all Stanford alumni in which I discussed undergraduate education. The letter triggered responses from hundreds of our former students. Among them was one from Walter Pendergrass in Portland, Oregon. Mr. Pendergrass told me how, after the first train ride of his life, he arrived in September of 1942, "a very unsophisticated, shy and apprehensive seventeen and a half year old." He concluded his reminiscences by writing, and I quote: "So what do I remember from yesterday and hope for today, and tomorrow? A Stanford where there is a warm and honest welcoming to all; where there is exciting, challenging and rewarding opportunity to learn academically and to be a positive part of the world; and where there is opportunity to reflect that we are but a very small part of a very big picture."
This is one summary of what I hope for you, the Stanford college class of 1997. It is also, in a way, a summary of what I have said this afternoon, if in a somewhat more elaborate and complicated way. It is an expression of the "Stanford spirit." Once again, Stanford extends a "warm and honest" welcome to all of you and to your families and wishes you an "exciting, challenging, and rewarding opportunity to learn" so that you may experience the pleasures that come from studies blossoming and minds moving.