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Derek Michael Chauvin, highlighting claims about systemic racial inequity and calls for “inclusivity” and “action” through everyday attitudes. Reflects on the rhetorical and potentially “misused” way “community” is invoked, then revisits sociological theory: Ferdinand Tönnies’s Gemeinschaft and Gesellschaft and the forms of community grounded in blood, place, and mind/calling. 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Quest . (2021) 34.4 DOI 10. 51845/34 .4.11  \nOf College and Community in the Wake of George Floyd  \nAlexander Riley  \nEditor’s Note: An abbreviated version of the argument made in this piece appears in the November 2021 issue of First Things.  \nWhen the verdict was announced in the case of State of Minnesota v. Derek Michael Chauvin , the university at which I am employed made an announcement, probably much like those emitted at other colleges and universities around the country. Our campus was informed that the verdict was an indication not of the sound state of justice in the country,“not of how far we have come as a society, but of how far we have to go.” We were told that America is a terrifying place for its black citizens, and that the Floyd case demonstrated “the fear and anger that Black Americans experience as part of each day.” Our campus was called to “model inclusivity” and to “tak[e] action” by, for example, “let[ting] a family member know that it’s never OK to stereotype people” and by “seek[ing] ways to align with others in everyday life.”  \nThe work to address “systemic racial inequity” on our campus and in the country would require “continuous and permanent [italics in the original] work. . . to become an antiracist and equitable community.” “We, like the rest of our country, have a long way to go,” we were solemnly reminded. The message concluded by calling readers to attend “a community gathering to reflect on the Chauvin trial and its implications for the future.”  \nOther invitations to “be in community” were extended from other organizational spaces on campus. One group noted that the “the Minneapolis jury [had] rendered justice in the limited way they could” and asserted a “need [for] a space to release, love, feel, and be in community . . . to create a space of compassion, respect, authenticity, courage, and community . . . [to] hold space for our community.” One administrator chimed in with a message for the campus that signed off cheerily,“In community and solidarity.”  \nAlexander Riley is Professor of Sociology at Bucknell University whose latest books include Toward a Biosocial Science: Evolutionary Theory, Human Nature, and Social Life (Taylor and Francis, 2021) and Reflecting on the 1960s at 50 (Routledge, 2021); [atriley@bucknell.edu](atriley@bucknell.edu). Riley last appeared in AQ in summer 2021 with “Intellectual Affirmative Action.”  \nI was struck reading these messages, as I often am, by the way the term“community” is used, or rather misused, on the campus where I am employed, and I gather on many others. Community, community, community is everywhere, it seems, or at least everywhere it is in the making, if we will only adhere to the right values.  \nI was struck too by something else, a similarity between what I discern asthe spirit of these messages and their call to community, on the one hand, and that of a document I happened to be reviewing atthe same moment as part of my preparation for teaching in the fall semester. But let us pause on that and return to it shortly. First, I would offer a brief reflection on the concept of community, as this is a term with a rich interpretive history, and I am a social scientist who has been teaching the sociological literature on it for some twenty-five years.  \nIn the nineteenth century German thinker Ferdinand Tönnies’s classic work on the topic, Gemeinschaft und Gesellschaft (1887—imperfectly translated as Community and Society), he defines the Gemeinschaft as a form of relationship between human wills characterized by the “perfect unity” of the interests of the parties and their mutual investment in a shared moral world. Human beings are, of course, often in conflict, and even when the conflict is not open, they frequently act toward one another as antagonists in the sense that they have differing if not utterly incompatible interests. Social life, and especially economic life in societies with market economies, is characterized by a moral es","cbCaihrYXMUtMSrU","https://ap.wps.com/l/cbCaihrYXMUtMSrU","pdf",262249,11,"English","# Editor’s Note\n# Campus Messages and Calls to Action\n# Reflections on the Use of “Community”\n# Tönnies: Gemeinschaft und Gesellschaft\n## Forms of Gemeinschaft","[{\"question\":\"What was the campus told after the Chauvin verdict?\",\"answer\":\"The campus was informed the verdict showed how far the country—and society—still had to go, including that Black citizens experienced daily fear and anger. It also urged “model inclusivity” and taking action in everyday ways.\"},{\"question\":\"What is the author’s main concern about the term “community”?\",\"answer\":\"The author is struck by how “community” is used or misused on campus. The repeated emphasis on community seems disconnected from its deeper interpretive history and meaning.\"},{\"question\":\"How does Tönnies distinguish community from other social relations?\",\"answer\":\"Tönnies describes Gemeinschaft as relationships marked by a “perfect unity” of shared interests and investment in a shared moral world, contrasted with Gesellschaft, associated with market relations and moral estrangement.\"}]","Of College and Community in the Wake of George Floyd | PDF",28]