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Psychosomatic Medicine 62:1-6 (2000)
© 2000 American Psychosomatic Society


EDITORIAL

Mission-Based Management: Tranquillity or Tumbrels for Our Universities?

Joel E. Dimsdale, MD

La Jolla, CA 92093-0804

There is a tranquillity about university campuses that is reminiscent of Millet’s paintings. The trouble is that tranquillity is deceptive in both settings. A typical Millet painting shows young farm workers at twilight on their way home from hard labor. This may look innocuous from our perspective, but there is encoding in the canvas. To look at Millet’s "L’Angelus" (see Figure), for example, one would not readily perceive some of the turmoil only hinted at by the artist.



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Jean-Francois Millet (1814–1875) painted in the context of the political instability of 19th century France. The French Revolution, Napoleon, and the Revolution of 1848 were not remote events in his life. As a result of the Revolution(s), wars, and political turbulence, contemporary critics viewed all paintings suspiciously, looking for a covert political agenda. It did not help that Millet came from the countryside and was the son of poor, landed farmers. It also did not help that he loved wearing red and took pride in showing off his worker’s sabots (1). But what really stirred the critics was his trademark: paintings of the rural poor as stooped, exhausted, and honorable. On the political right, peasants were perceived as violent, dangerous sources of social upheaval. On the political left, peasants were seen as a vanguard in the wave of liberation.

Many of Millet’s potential patrons saw in his canvases intimations of "the scaffolds of 1793." Some of his critics viscerally loathed his paintings (2) and described him as a "half-educated bumpkin, a workman whose mind was warped by café talk about art... . His paintings are rough, scabby, antiquated, and dull... . They reek of the sweat of his brawny arms." For those of us who are occasionally stung by manuscript and grant reviews, we can note that Millet’s reviews were truly ad hominem!

Millet, however, repeatedly disclaimed any political ideology. He simply loved to portray silence, twilight, and solitary shepherds guarding their flocks. But at this historical watershed, it was extraordinarily difficult to paint workers in the fields without kindling suspicious images of revolution. Millet wrote to a friend (3), "I see the halos of dandelions, and the sun, also, which spreads out beyond the world its glory in the clouds. But I see as well, in the plain, the steaming horses at work, and in a rocky place a man, all worn out, whose ... [sighing] has been heard since morning, and who tries to straighten himself a moment and breathe. The drama is surrounded by beauty."

Certainly, one of Millet’s most achingly beautiful paintings is "L’Angelus," currently in the Musee d’Orsay. The two laborers pause on hearing the evening bells chime "Angelus domini nuntiavit Mariae." The man and woman are clearly poor, tired, and reverent while the bells call them to prayer. Nonetheless, some critics viewed even this Hail Mary as politically suspect! However, from the vantage point of approximately 150 years later, the painting evokes a poignant tranquillity and beauty.

The same tranquillity and beauty one sees in a Millet painting can be found on a university campus. Many campuses have a lawn of green that sets a tranquil tone in the midst of our crowded urban landscapes. Nonetheless, behind all the greenery, universities have always been contentious places. It is no historical accident that the head of the faculty carries a mace, poised to promote order, or that doctoral students "defend" their dissertation. Pick up any biography of an academic, and the story is brimming with university bickering (cf, for example, Paracelsus’s experience with his numerous medical school faculties). All universities have mottoes that are really abbreviated mission statements. Mottoes like "Light and Truth" are common, but one senior academic quipped recently that a more accurate motto might be "Bright People Behaving Badly."

We academics tend to be very verbal individualists who are in a constant struggle for limited resources. Recently, the struggles in our medical schools and academic medical centers have intensified. The primary source of this escalating struggle is dwindling resources, but a secondary source of turmoil is a new ideology that has infected many schools. Coming from a management or business mentality, universities are being challenged to assign costs precisely. The process is referred to as "mission-based management." Administrators wish faculty to bill their accountable hours, rather like lawyers do, and assign them to the various missions of the university (research, teaching, patient care). What could be wrong with that?

In principle, this mission-based management (MBM) approach is necessary to evaluate productivity. Promotion boards have always attended to these multiple components of professional life. MBM, however, takes this process to a new level of intensity. The problem with this method stems from misplaced concreteness. Administrators try to derive econometric algorithms to weight various teaching activities (a lecture might be awarded two points, whereas a seminar would be weighted for one point, etc). Somehow these administrative committees do not factor in measures of quality ("too hard to measure"), and they employ unexamined ideas about value. This approach may work well in routinized jobs such as law and accounting, but it does not transplant well into academic life. If I go to the library, does that hour get "charged" to my patient mission, my teaching mission, or my research mission? What if I went to the library on a research quest and learned something useful for patient care? Where should that hour get "charged"?

This obsessional search for cost attribution fosters ever deeper fissure lines in our universities. Most of us feel that our "mission" (note—singular case) is "to teach, to treat, and to discover." If MBM legitimizes separate and distinct missions and administrative structures, it will engender increased conflict among faculty members. The mission-based management mentality encourages divisiveness by implying that the missions compete in a zero-sum game, such that one mission is enriched at the cost of another mission. From this warped view, one loses sight of the synergy and power of one unified mission. The "university" disappears in favor of a "polyversity" (perversity?). This approach, more than any other I have seen in academia, has polarized faculties and administrators to the point that we hear Millet’s tumbrels instead of his Angelus chimes.

APPENDIX

Reviewers for Psychosomatic Medicine

The Editor acknowledges with appreciation the efforts of the following colleagues who reviewed manuscripts for this Journal from October 1, 1998, to September 30, 1999.

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Shari Waldstein

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Joel Yager

William R. Yates

Kimberly A. Yonkers

Kazuhiro Yoshiuchi

Elizabeth A. Young

Laurens D. Young

Simon N. Young

Bum-hee Yu

Steven Zalcman

Alex Zautra

Leonard S. Zegans

Lonnie Zeltzer

Michael Ziegler

Sidney Zisook

Caron Zlotnick

Bruce S. Zwilling

Stephen J. Zyzanski

ACKNOWLEDGMENTS

We thank the Musee d’Orsay for permission to reprint L’Angelus. We would also like to thank our contributors, readers, and reviewers whose devotion to one mission is evident in these pages.

REFERENCES

  1. Sensier A, Jean-Francois Millet. Peasant and Painter, translated by Helena de Kay. Boston: Houghton Mifflin; 1896.
  2. Fermigier A. Jean-Francois Millet. New York: Skira Rizzola Publishers; 1977.
  3. Murphy AR, Rand R, Allen BT, Ganz J, Goodin A. Jean-Francois Millet: Drawn into the Light. New Haven, CT: Yale University Press; 1999.



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