CITIES, how the world works

On Elite Education (w/ Néojaponisme)

In his 2005 article The Myth of Japanese Universities, Marxy of Néojaponisme penned a short, but biting critique of the supposed ‘elite’ Japanese universities (such as Tôdai; I’ve met girls professing to simply want to marry a graduate thereof).

I quote in some length, because Marxy (himself a graduate of, as alleged throughout Neojaponisme, Harvard), compares the liberal arts education there and yonder through meaningful criteria, and draws sensible implications. This is not only relevant for the Japanese ‘elite’ universities, but also, very much so, for Australian ones, and its culture in general.

As a disclaimer, I am a graduate and occasional employee of an ‘elite’ Australian university, and I have written before on the very low levels of education enforced by the institution, the cynical discourse around it, and the emphasis on immediate profit and financial growth above all else.

But, here Marxy:

Graduating at the top [of an elite Japanese university], however, does not take so much effort — mostly just perfect attendance and taking the final exams. There are very, very few papers or long writing assignments, and reading is kept to a minimum. Students enrolled in elite zemi (seminars) are expected to write a thesis and do other substantial research projects, but mostly they do work as part of the zemi group.

I’ve seen nothing compare to my own undergraduate Junior Tutorial in East Asian Studies where we read 200-300 pages on a given topic, discussed it with a professor one day, discussed it with a graduate student the next day, and wrote a seven-page paper almost every week. This particular class was my trial-by-fire that whipped me into much stronger academic shape with writing, reading, and general knowledge. Japanese universities — in their current institutional role as “fun time” before a life of backbreaking employment — would be somewhat malicious to assign such a curriculum. The students may be able to do such a task, but this sort of demand breaks the trust between educator and educatee in what McVeigh calls “simulated education”: We all pretend like we’re studying and you pretend to not notice we aren’t [emphasis Jana’s].

[…] I do think there is a connection between the anti-intellectualism (well maybe, a-intellectualism) of Japanese universities and the a-intellectualism, a-politicism, and general social apathy of Japanese society. Most Western students may get a taste of social understanding in high school, but universities are where we get a chance to get a deeper knowledge and broader perspective on the world. […] There are some positive society-wide benefits to having a college-educated populace: higher understanding of social issues like racism/sexism/class discrimination, deeper interest in artistic endeavor, a greater social discourse. Frankly, huge swatches of Western societies lack a certain amount of these “ideal” effects, but we do have many institutions that are fueled by academic maturity (for example, The New Yorker and National Public Radio).