Women Academics From The United States

"By definition, a catalogue raissonne employs methodical scholarship to gather and digest in systematic form all that can be known of an artist's work and life. In short the evidence of his intellectual and cultural life."

"I want to be an American — without the hyphen."

"I have accepted the challenge of being a Negro in America and of being an American first."

"We had been led to believe that American education is inferior. We have been impressed with American technology, however, and through your Constitutional law class—the first time we have ever been taught by an American—we have come to change our views. We used to accept without questioning whatever the lecturer said. Through your class we have learned to inquire."

"This society is not hospitable to persons of color, women or left-handed people."

"Murray, Pauli (Davison Douglas, ed., 2d ed. 1997). States' Law on Race and Color, University of Georgia Press."

"Murray, Pauli (1987). Song In A Weary Throat: An American Pilgrimage, Harper & Row, New York City. ."

"Rubin, Leslie and Pauli Murray (1961). The Constitution and Government of Ghana, Sweet & Maxwell, London. African Universities Press, 1964*Murray, Pauli (1970). Dark Testament and other poems, Silvermine, Norwalk, Connecticut,"

"Murray, Pauli (1956). Proud Shoes: The Story Of An American Family, Harper & Brothers, New York. ."

"I did go to Howard University, and that was where I was arrested for the first time. I went with two of my friends who were undergrad coeds, downtown in Washington, DC, which was about as segregated as anyplace in the United States at that time. I went to Howard in 1941. This was in '43 though, at the beginning of the year, I think. And we went to a drugstore that had a lunch counter-asked for some hot chocolate. We were told, "We don't serve Negroes." We said, "Well, we'd like to see the manager." "The manager isn't in." And we said, "Well, we have plenty of time. We'll just sit here." And finally they brought the hot chocolate, but they gave us tickets, bills for 25 cents, when it clearly stated on the board that hot chocolate was ten cents a cup, so that's what we put down. And I always like to say that's probably all we had anyway. But, then we walked out and were met by-my recollection is-seven of DC's finest, that is, the police. And they put us in the paddy wagon and took us to jail. After we had this incident, a woman who became a very dear friend, Pauli Murray, was there. She was about ten years older than us coeds. She was in law school, and she knew about CORE that had started. And we formed the Howard's—I think it was called "Civil Rights Committee" and actually opened up a restaurant on the edge of campus in one week, less than a week. I never had such a quick victory, never since that time. It was just a sort of a greasy spoon restaurant, but it was a heady victory for us. We had a picket line; we had a sit–in; lots of people agreed with us, and he capitulated. (By "opened up") I mean we desegregated it."

"On the afternoon of the first day we heard presentations on Black women, racism, and the American legal process. Pauli Murray, one of the senior female attorneys in the country, told us a story which has stayed with me. Thirty years ago, Murray was just out of law school, the only woman in her graduating class at Howard. After great difficulty she secured a job with a New York law firm, and one of her first clients was a woman from Spanish Harlem, who was accused of prostitution. The case went to trial, and the chief witness for the prosecution was the "john." The prosecutor elicited every detail of the sexual transaction and in conclusion asked the witness to identify the woman with whom he had had this sexual association. Without a moment's hesitation the witness identified Pauli Murray. The Washington audience gasped, of course, as she told the story, and then we started to laugh. Pauli Murray laughed with us, saying she could laugh thirty years after the fact, but still, she wanted to be sure that we understood the complete humiliation to which she was subjected. When she rose to move dismissal of the case, the judge ordered her seated, denied the motion, found the woman from Spanish Harlem guilty, and sentenced her to a prison term. It occurred to me later how hard it had been for Pauli Murray to tell us that story, even after thirty years."

"On May 17, 1969, a show which was to become the seminal exhibition of video art in the U.S . opened at the Howard Wise Gallery in New York City . That exhibition, "TV as a Creative Medium," effectively pointed to the diverse potential of a new art form and social tool . Subsequently, the show became renowned for the inspiration it provided for many artists and future advocates of video. The artists represented in the show, a few of whom are still involved in the medium today, came from varied backgrounds-painting, filmmaking, nuclear physics, avant-garde music and performance, kinetic and light sculpture-and their approaches presented a primer of the directions which video would soon take. Theoretically, they variously saw video as viewer participation, a spiritual and meditative experience, a mirror, an electronic palette, a kinetic sculpture, or acultural machine to be deconstructed. Ripe with ideas and armed with a heady optimism about the future of communications, these artists used video as an information tool and as a means of gaining understanding and control of television, not solely as an art form . In "TV as a Creative Medium" alternative television was presented as a stepping stone to the promised communications utopia."

"The shape and direction of video art's accelerated growth, since virtual nonexistence in the mid-'60s up to the present, has been influenced primarily by the priorities of major funders-the New York State Council on the Arts, the Rockefeller Foundation, the National Endowment for the Arts, among others . It has matured without the bevy of individual collectors who support more established forms such as painting and sculpture. Within video's media arts centers and funding organizations, there are many advocates, administrators, and curators who provide an infrastructure which enables artists to produce and distribute work, often doing so with little publicity or recognition. In this realm, Howard Wise stands out as an individual benefactor who preceded and has supplemented private foundations and public monies. He has been a central figure in the visibility, production, and acceptance of video art. For almost 20 years, he has been one of the few patrons of video art."

"An evolutionary approach provides powerful lenses that correct for instinct blindness. It allows one to recognize what natural competences exist, it indicates that the mind is a heterogeneous collection of these competences and, most importantly, it provides positive theories of their designs. Einstein once commented that "It is the theory which decides what we can observe". An evolutionary focus is valuable for psychologists, who are studying a biological system of fantastic complexity, because it can make the intricate outlines of the mind's design stand out in sharp relief. Theories of adaptive problems can guide the search for the cognitive programs that solve them; knowing what cognitive programs exist can, in turn, guide the search for their neural basis."

"Another reason is because industry is the most important field of human activity, and management is the fundamental element in industry. It is now generally recognized that not bankers, not stockholders, but management is the pivot of business success. It is good management that draws credit, that draws workers, that draws customers. Moreover, whatever changes should come, whether industry is owned by individual capitalists, or by the State, or by the workers, it will always have to be managed. Management is a permanent function of business."

"The study of human relations in business and the study of the technology of operating are bound up together."

"Group organization is to be the new method in politics, the basis of our future industrial system, the foundation of international order. Group organization will create the new world we are now blindly feeling after, for creative force comes from the group, creative power is evolved through the activity of the group life."

"Early psychology was based on the study of the individual; early sociology was based on the study of society. But there is no such thing as the "individual," there is no such thing as "society"; there is only the group and the group-unit — the social individual. Social psychology must begin with an intensive study of the group, of the selective processes which go on within it, the differentiated reactions, the likenesses and unlikenesses, and the spiritual energy which unites them."

"The group process contains the secret of collective life, it is the key to democracy, it is the master lesson for every individual to learn, it is our chief hope or the political, the social, the international life of the future."

"As the psychic coherence of the group can be obtained only by the full contribution of every member, so we see that a readiness to compromise must be no part of the individual's attitude. Just so far as people think that the basis of working together is compromise or concession, just so far they do not understand the first principles of working together."

"What then is the essence of the group process by which are evolved the collective thought and the collective will? It is an acting and reacting, a single and identical process which brings out differences and integrates them into a unity. The complex reciprocal action, the intricate interweavings of the members of the group, is the social process."

"We see now that the process of the many becoming one is not a metaphysical or mystical idea; psychological analysis shows us how we can at the same moment be the self and the other, it shows how we can be forever apart and forever united. It is by the group process that the transfiguration of the external into the spiritual takes place, that is, that what seems a series becomes a whole. The essence of society is difference, related difference. "Give me your difference" is the cry of society to-day to every man."

"Individuality is the capacity for union. The measure of individuality is the depth and breadth of true relation. I am an individual not as far as I am apart from, but as far as I am a part of other men. Evil is non-relation."

"It is a mistake to think that social progress is to depend upon anything happening to the working people: some say that they are to be given more material goods and all will be well; some think they are to be given more "education" and the world will be saved. It is equally a mistake to think that what we need is the conversion to "unselfishness" of the capitalist class."

"Democracy has meant to many "natural" rights, "liberty" and "equality." The acceptance of the group principle defines for us in truer fashion those watchwords of the past. If my true self is the group-self, then my only rights are those which membership in a group gives me."

"Man can have no rights apart from society or independent of society or against society."

"Democracy is a great spiritual force evolving itself from men, utilizing each, completing his incompleteness by weaving together all in the many-membered community life which is the true Theophany. The world today is growing more spiritual, and I say this not in spite of the Great War, but because of all this war has shown us of the inner forces bursting forth in fuller and fuller expression."

"Since I have been in England I have been asked several times why I am studying business management. I will try to tell you. Free to choose between different paths of study, I have chosen this for a number of reasons. First of all, it is among businessmen (not all, but a few) that I find the greatest vitality of thinking to-day, and I like to do my thinking where it is most alive. I said last winter to a Professor of Philosophy: 'Do you realize that you philosophers have got to look to your laurels, that businessmen are doing some very valuable thinking and may get ahead of you?' And he acknowledged this, which I think was a very significant concession. Moreover, I find the thinking of businessmen to-day in line with the deepest and best thinking we have ever had. The last word in science—in biology—is the principle of unifying. The most profound philosophers have always given us unifying as the fundamental principle of life. And now business men are finding it is the way to run a successful business. Here the ideal and the practical have joined hands. That is why I am working at business management, because, while I care for the ideal, it is only because I want to help bring it into our everyday affairs."

"The third reason why I am working at business management is because I believe in control, and so do our most progressive business men. I believe in the individual not trusting to fate or chance or inheritance or environment, but learning how to control his own life. And nowhere do I see such a complete acceptance of this as in business thinking, the thinking of more progressive business men. They are taking the mysticism out of business. They do not believe that there is anything fatalistic about the business cycle that is wholly beyond the comprehension of men; they believe that it can be studied and to some extent controlled."

"One of the most interesting things about business to me is that I find so many business men who are willing to try experiments. I should like to tell you about two evenings I spent last winter and the contrast between them. I went one evening to a drawing-room meeting where economists and M.Ps. talked of current affairs, of our present difficulties. It all seemed a little vague to me, did not seem really to come to grips with our problem. The next evening it happened that I went to a dinner of twenty business men who were discussing the question of centralization and decentralization. Each one had something to add from his own experience of the relation of branch firms to the central office, and the other problems included in the subject. There I found L hope for the future. There men were not theorizing or dogmatizing; they were thinking of what they had actually done and they were willing to try new ways the next morning, so to speak. Business, because it gives us the opportunity of trying new roads, of blazing new trails, because, in short, it is pioneer work, pioneer work in the organized relations of human beings, seems to me to offer as thrilling an experience as going into a new country and building railroads over new mountains. For whatever problems we solve in business management may help towards the solution of world problems, since the principles of organization and administration which are discovered as best for business can be applied to government or international relations. Indeed, the solution of world problems must eventually be built up from all the little bits of experience wherever people are consciously trying to solve problems of relation. And this attempt is being made more consciously and deliberately in industry than anywhere else."

"You may wonder why I have talked of government, and of the League of Nations, instead of spending all my hour on leadership in industry. I have done it deliberately, because it seems to me a fact of very great significance that we are finding the same trend in all these different fields. It reinforces us in our conviction that we are moving in harmony with the deeper and more vital forces of human progress."

"Certain changes have been going on in business practice which are destined, I believe, to alter our thinking fundamentally. I think this is a contribution which business is going to make to the world, and not only to the business world, but eventually to government and international relations. Men may be making useful products, but beyond this, by helping to solve the problems of human relations, they are perhaps destined to lead the world in the solution of those great problems of coordination and control upon which our future progress must depend."

"THE subject I have been given for these lectures is The Psychological Foundations of Business Administration, but as it is obvious that we cannot in four papers consider all the contributions which contemporary psychology is making to business administration — to the methods of hiring, promoting and discharging, to the consideration of incentives, the relation of output to motive, to group organization, etc. — I have chosen certain subjects which seem to me to go to the heart of personnel relations in industry. I wish to consider in this paper the most fruitful way of dealing with conflict. At the outset I should like to ask you to agree for the moment to think of conflict as neither good nor bad; to consider it without ethical prejudgment; to think of it not as warfare, but as the appearance of difference, difference of opinions, of interests. For that is what conflict means — difference. We shall not consider merely the differences between employer and employee, but those between managers, between the directors at the Board meetings, or wherever difference appears."

"There are three main ways of dealing with conflict; domination, compromise and integration. Domination, obviously, is a victory of one side over the other. This is the easiest way of dealing with conflict, the easiest for the moment but not usually successful in the long run, as we can see from what has happened since the War."

"Power is not a pre-existing thing which can be handed out to someone, or wrenched from someone. We have seen again and again the failure of "power" conferred. You could give me dozens of cases. The division of power is not the thing to be considered, but the method of organization which will generate power."

"There is no such thing as vicarious experience."

"We can never wholly separate the human from the mechanical side... But you all see every day that the study of human relations in business and the study of operating are bound up together."

"We can confer authority; but power or capacity, no man can give or take. The manager cannot share his power with division superintendent or foreman or workmen, but he can give them opportunities for developing their power"

"Before Mary Follett, industrial groups had seldom been the subject of study of political or social scientists. It was her special merit to turn from the traditional subjects of study - the state or the community as a whole - progressively to concentrate on the study of industry... Her approach was to analyse the nature of the consent on which any democratic group is based by examining the psychological factors underlying it. This consent, she suggested, is not static but a continuous process, generating new and living group ideas through the interpenetration of individual ideas."

"Mary Follett devoted a lifetime to searching for the true principles of organization which would ensure a stable foundation for the steady, ordered progress of human well-being. That her search was not in vain will be evident to all who read the lectures. Her teaching is not theoretical, but is based on a close study of the practice of a large number of business undertakings. She chose this field of enquiry to supplement her work on local and national government because she realized that the principles which should determine organization are identical, no matter what the purpose which that organization is designed to serve."

"WE SHOULDN'T FORGET "the woman who invented management," particularly when Peter Drucker is said to have referred to her as his "guru": Mary Parker Follett (1868-1933). Rising to prominence as a management consultant in the 1920s, she is generally recognized as the originator of management concepts based on human relationships, teamwork, win-win solutions, leadership through shared purpose, and what would come to be called knowledge work."

"One of the undesirable by-products of the factory system was the frequent abuse of unskilled workers, including children, who were often subjected to unhealthy working conditions, long hours, and low pay. The appalling conditions spurred a national anti-factory campaign. Led by Mary Parker Follett and Lillian Gilbreth, the campaign gave rise to the “human relations movement" advocating more humane working. Among other things, the human relations movement provided a more complex and realistic understanding of workers as people, instead of merely cogs in a factory machine."

"A metaphor is a word used in an unfamiliar context to give us a new insight; a good metaphor moves us to see our ordinary world in an extraordinary way."

"We do not “look” at something or someone; we “eat” it: we are like “cannibals” consuming the world for our own benefit. “The only people who have any hope of salvation are those who occasionally stop and look for a time, instead of eating.” Here we have Weil’s version of changing from a position of egocentrism to egolessness. … Weil is claiming that it all starts with paying attention to the other—any other—as the way to form our appropriate stance toward the world and all its creatures. Her essay titled “Reflections on the Right Use of School Studies with a View to the Love of God” joins what appear to be opposites—a child’s concentration on working on a math problem and training for loving God. From her own earliest days, she saw the value of studying math and science, disciplines that demanded an openness and patience to a subject outside of oneself and whose truth did not rest with one’s own interpretation."

"It (1973) also happened to be the year when her first major work in early India's religious history, viz., Siva, the Erotic Ascetic was published and had instantly become a talking point for being a path-breaking work. I still prescribe it as the most essential reading to my postgraduate students at the University of Delhi, where I have been teaching a compulsory course on 'Evolution of Indian Religions' for the last nearly four decades. It was the beginning of series of extremely fruitful and provocative encounters with the formidable scholarship of Wendy Doniger."

"She would be widely and enthusiastically agreed to be one of America's major scholars in the humanities, wide-ranging, unusually imaginative and poetic, capable of illuminating fundamental issues through a deft use of comparative analysis."

"[High-profile India-watching academics] “need to indulge America’s saviour complex if they need a share of the shrinking funding. The objective of the research needs to alleviate the misery of some victim and challenge a villain. And so, Doniger will provide evidence of how Puranic tales reinforce Brahmin hegemony, while Pollock will begin his essays on Ramayana with reference to Babri Masjid demolition, reminding readers that his paper has a political, not merely a theoretical, purpose. .. Being placed on a high pedestal is central to both strategies. Criticism also evokes a similar reaction in both sides – they quickly declare themselves as misunderstood heroes and martyrs, and stir up their legion of followers... Doniger and Pollock have inspired an army of activist-academicians who sign petitions to keep ‘dangerous’ Indian leaders and intellectuals out of American universities and even American soil”: Subramanian Swamy, Narendra Modi, and in similar controversies Rajiv Malhotra, the Dharma Civilization Foundation and others. Indeed, the Indological community’s touching (occasional) concern for freedom of speech is not erga omnes... No dissent is tolerated. If you agree with either side, you become rational scientists for them. If you disagree with them, you become fascists – or racists.... Being placed on a high pedestal is central to both strategies. Criticism also evokes a similar reaction in both sides – they quickly declare themselves as misunderstood heroes and martyrs, and stir up their legion of followers. ... “Likewise, Doniger and Pollock keep reminding their readers that Hinduism’s seductive ‘spirituality’ must at no point distract one from its communal and casteist truths.”...“Doniger and Pollock follow the Greek mythic pattern that establishes them as heroes who are in the ‘good fight’ against ‘fascist’ monsters.” ... Wendy Doniger’s conception of Hinduism deserves a more thorough treatment, much of which has already been pioneered by Rajiv Malhotra. But one general observation, which counts for the whole current of psycho-analytical “deconstruction” of Hinduism, is that the clumsy Freudian concepts she uses are simply not sufficient to understand Hindu explorations of consciousness and human nature... “Despite their deep knowledge of Hinduism, neither Elst nor Frawley, neither Doniger nor Pollock, believe in letting go and moving on, which is the hallmark of Hindu thought, often deemed as a feminine trait. Instead,... Doniger and Pollock keep reminding their readers that Hinduism’s seductive ‘spirituality’ must at no point distract one from its communal and casteist truths.”"

"“For Hinduism studies, the 21st century opens with an audacious tome by Wendy Doniger, ‘The Hindus An Alternative History’, Penguin/Viking 2009. This act of ‘courage’ or saahasa (also done with plenty of saa-haasa or tongue in cheek humor), ends up being closer to the ancient meaning of the word saahasa as used in Indian law codes, that is, an offence. After reading only a few pages of this book, I was reminded of something I did in my greener days. In late teens, when I had enough Sanskrit to read Valmiki, I went to my village educated mother, hoping to shock her, with my discovery that Valmiki’s Rama when in exile used to hunt the deer, roast the meat and offer it to Sita. My mother, though not pleased at this great news, watched me intently to study my intentions and quickly took away my sadistic pleasure by quoting a line from Tulsidas, of whose Ramayana, she was a daily reader. ‘Naanaa bhaanti Raam avataaraa/ Raamayana shata koti apaaraa’ (Rama has taken many kinds of avatars and Ramayanas are hundred crores in number). Today I marvel at the profound meaning this rural untutored woman had deciphered from the text of Tulsi that some of us are unable to grasp even though we may have spent a life time of reading and teaching heavy classical texts in Sanskrit and that too sitting on the cushion of a salary. She not only kept ‘her Rama’ intact, but showed no antagonism, distaste or horror of the ‘hunter Rama’ who was just another avatara, and not somebody who would threaten her faith, demolish the ‘myth of the holy cow’, endanger notions of Hindu vegetarianism, create doubts about the historicity of Rama, or give a boost to the tension between ‘Hindu attitude to violence in sacrifice and the Hindu ideal of nonviolence’ in life, a favorite theme in Doniger’s book. Myths or stories are many and in many versions. Do they mean to burden us with a past to be carried as a cross or are they meant to liberate us from ignorance and illusion that we ourselves create? Or, are myths to be interpreted as ‘narratives’ that aim to make a people, Hindus specially, uncomfortable, dislocated and even ashamed of their own heritage in order to make them yield to predatory cultures? These are some of the questions that come to mind while reading Doniger’s massive volume.”"

"Doniger’s school of scholarship universalizes Freudian methodologies and pathologies, and combines them with obscure Indic materials to weave wild theories about Indian culture. Indians advocating Freudian psychoanalysis have simply accepted and mimicked the Western theories without independently verified clinical and empirical data to establish their applicability in Indian contexts."

"Doniger is fond of using pseudoscientific language to make her dismissive, negative and often poorly evidenced opinions on Hinduism sound weightier than they are—claiming for instance that Western feminists who embrace the Hindu Goddess are wrong because, when she compares India to Monotheistic, Male- God cultures, there is “in general an inverse ratio between the worship of goddesses and the granting of rights to human women.” Doniger does not produce any evidence to substantiate this sweeping statement which she has made...."