Howard Harris
Buffy the Vampire Slayer in the Business Ethics Classroom
[1] Buffy
the Vampire Slayer has been an integral part of the international management
ethics and values course taught in the management degree at the University of
South Australia since 2003. It has had a direct pedagogical value, illustrating
points in the discussion of various approaches to ethics, a broader value as a
demonstration that ethics is relevant in popular culture as well as in the
classroom, and has been used to show that ethical questions are often complex,
develop over time and cannot always be resolved in the course of a single
episode or real-life exchange.
[2]
Students come to a business ethics class with many of the preconceptions
commonly found in the wider community. For some, ethics is unrealistic
moralizing by people who are out of touch with the values of modern Western
society or who do not understand the realities of the commercial world. For
others, perhaps prompted by recent scandals, ethics ought to be a key element in
business.
[3]
Far from being theoretical moralizing, ethics is a practical activity, necessary
to apply oneÕs values in the real world. And this is no trivial task. ÔWe
constantly choose on some ground what we would reject on some other ground, or
conversely. This is precisely what choice means: our numerous and in part
changing concerns clash mutually in various ways, and we cannot pursue them
except by restricting and postponing them, by choosing to favour one and
renounce another temporarily or perhaps definitelyÕ
(Kolnai 9)
. Buffy the Vampire Slayer has proved effective in helping students
appreciate this important point, and in making the corporate ethics class
something more than a platform for those who want to take cheap shots at those
who have acted badly.
The use of narrative
[4]
Although the use of literature, film and video in teaching business ethics is
relatively new
(Shepard, Goldsby & Gerde
1995)
, it has been an important component of the international
management ethics and values course since its inception. Extended narrative
allows students to consider more complex situations, follow the developments of
character and thinking over time, and perhaps grasp the personal nature of
ethics in a way that the standard business case does not allow. Narrative can
also affirm the notion that ethics is a first-person activity
(Elliott 2007)
, not something which affects
only those in positions of authority, remote from the experience of many
undergraduate students.
Narrative
can also stimulate the moral imagination of students (and instructors) and
encourage ethical reflection
(Williams 1997)
as it has the capacity to
Ôwork its way well into oneÕs thinking lifeÕ
(Coles 1989, 204)
. One effect of this is to help
in the provision of a vocabulary of ethics. Shepard and his colleagues (1995)
report that American students come to business ethics classes without any
vocabulary that permits them to discuss business and management decisions and
dilemma in moral terms. It is little if any different in Australia.
Why Buffy the
Vampire Slayer?
[5]
Each community has its own collection of narratives which provide Ôa common
stock of moral descriptionsÕ
(Hauerwas 1981, 82; see also
MacIntyre 1985)
, and for the contemporary
undergraduate student in business, management or engineering this is more likely
to be film and television than literature. For a course taught in Singapore and
Hong Kong as well as Australia, and where one third of the students in the
Australian classes come from outside Australia, film and television is likely to
be the only common experience for participants and teaching staff.
[6]
I believed that a television series would be more effective than a film because
its multiple showings would increase the probability that students and faculty
would have some exposure to it. Within a series there was also the chance (but
by no means the certainty) that character and issues developed through time.
The selection of a program which was at the time currently being
broadcast also provided a desirable link to popular culture, reinforcing the
view that ethics is something that one does, and does today as much as Confucius
and Aristotle did over two thousand years ago.
[7] Buffy
the Vampire Slayer was
chosen because a certain consistency of values was apparent thout the series. In
addition there was a body of analysis, it provided clear and concise examples of
the key concepts in the course, it showed how people put values into practice,
and there was evidence of the growth and development of character over the
course of the series.
[8]
As the series created by Joss Whedon and first shown on television in 1997 has
run through seven seasons, there is ample opportunity for character development.
Within the ÔBuffyverseÕ, the world in which the action takes place, there is a
recognizable moral structure
(Greene & Yuen 2003)
, although it is not obvious or
explicit
(Forster 2003)
. There is an ongoing respect
for the lives of humans, as distinct from vampires, those who are no longer
alive, without souls but not yet dead. Buffy has a role or duty as the slayer, a
role she cannot simply abandon for, so the story goes, there is one person
chosen in every age called to the task of slaying vampires, and for the present
she, Buffy Summers, a high school student in Sunnydale, California, where the
school has been built over the entrance to the demonic world, is that chosen
person. She overcomes her personal doubts to do Ôthe work I have to doÕ (ÒThe
GiftÓ, 5022).
[9]
The choice of the series for the class was strengthened by the existence of a
body of scholarly analysis of the program, not only as film or popular culture
but also as applied philosophy. Students and instructors would have access to
the refereed journal, Slayage: The
international online journal of Buffy studies, websites dedicated to
philosophical analysis of the series and its companion
Angel
(see Websites in reference
list)
, and even at the time two collections of papers
(Wilcox & Lavery 2002;
South 2003)
. The literature has grown over
the years as the course has been delivered
(Riess 2004; Wilcox 2005;
Levine & Parks 2007)
.
[10]
Within the course, the early topics focused on the main ethical concepts–deontology,
consequentialism, virtue ethics, relativism, psychological egoism and rights–and
if Buffy was to be useful in the
course it was essential that the series provided
clear examples of each of the key concepts for use in the initial
lectures. Individual scenes were identified which provided examples of
consequentialism (ÒBad GirlsÓ, 3014), virtue ethics (ÒThe FreshmanÓ, 4001)
and a rule-based approach to ethical decision making
(ÒTedÓ, 2011).
[11]
The context of the series is one in which action is the dominant mode of
activity, rather than discussion or entertainment–vampires are slain, martial
arts abound, people get hurt. Using Buffy
in the course would therefore be consistent with the view that ethics was
related to action and not solely an impractical, intellectual activity.
Finally, Buffy
demonstrated a level of complexity in the issues dealt with and in the
development of character which could be used to show
the importance of context in ethical decision making and provide both a model
and some evidence that moral development is possible. As this was an important
aim of the course, it was preferable to use a narrative in which the change in
characters could not only be seen, but also could be attributed to events,
reflection and interaction.
[12]
Television programs exhibit different levels of complexity, and Richard Greene
and Wayne Yuen
(2003, p. 277)
have developed a scheme in
which the Ôvarying degrees of reflexivity and allowances for shades of moral
ambiguityÕ which are used in moral argument can be classified. They place at
one end of the spectrum those shows which present a
Ôrelatively clear-cut instance of right and wrong where it only remains for the
characters to find their way to the patently correct answerÕ (pp. 277-8). More
sophisticated are those which employ a ÔclownÕ who adopts positions which are
ultimately rejected; Greene and Yuen include Married with Children and The Jeffersons
in
this category. Then come Ôfaux realityÕ
shows such as ER and NYPD Blue, where apparently complex moral dilemmas are presented.
Whilst these programs provide an insight into the range of tough ethical choices
which face people in the real world, they give neither guidance as to the
means of resolution nor any evaluation of the outcome.
[13]
Buffy the Vampire Slayer, Greene and
Yuen argue, goes one step further in that it does not take on moral issues as a
way of raising tension as NYPD Blue or
ER might, but often explores moral
issues for their own sake (ÒWho Are You?Ó 4016], and it Ôsupports the stand
it takes by clever use of analogy and by appeal to general moral principlesÕ
(Greene & Yuen 2003, 281)
. This alone gives it sufficient credentials for use in the
course, especially as it was an explicit aim of the series. Joss Whedon Ôwanted
viewers to have to work to get the show: to dedicate themselves to consistent
watching and to get past the outward appearance that this was DawsonÕs
Creek with demonsÕ
(Hertz 2004, 26)
.
[14]
In addition to these content-related reasons for choosing Buffy, there is also the appeal which it has
in popular culture. Not only has it achieved high audience shares among those in
the late-teen/early-twenties demographic but its appeal has extended beyond
that, as its Ôsavvy cultural critique has spawned a vocal cadre of older,
highly educated viewersÕ
(Anderson 2003, 43)
. Its passing was noted in the
editorial columns of the New York Times
(Collins 2003)
. It is easily acquired in
video stores and is often found on cable or satellite television. The appeal of
the series was further increased by the fact that Buffy Summers is a feminist,
fighting intriguing and challenging battles which in earlier television decades
had been left to the men
(Collins 2003; Frey 2003)
.
[15]
One last reason for the selection of Buffy
was that it raised important ethical issues without the need to invoke issues of
great controversy or division. In a tutorial which is designed to discuss
ethical issues in human resource management, say, it can be distracting for
students if the matter at the heart of the HRM issue is divorce or AIDS in
Africa or abortion. Debate on these wider issues can overtake the discussion on
the element which is more closely linked to the
course. The university offers other courses to students who wish to explore
these topics.
[16]
Thus the philosophy in Buffy was
compatible with the goals of the course, it contained
useful examples, was supported by an existing body of scholarship and was
relevant and accessible to a wide range of students.
[17]
The Bachelor of Management degree is one of the University of South AustraliaÕs
largest programs, with an enrolment of some 850 and an annual intake of over
300. International Management
Ethics and Values is a final year course in the three-year degree program, first
taught in 1999. By 2001 the enrolment had risen to 231 students and has remained
over 200, including 80 international students mostly from Southeast Asian
countries and 60 students in the online or external mode. It has also been
taught regularly in Singapore and Hong Kong as part of the University
of South AustraliaÕs
overseas activity.
[18]
The aim of the course is to acquaint students with significant examples of
issues and dilemmas in business ethics and values, together with their
theoretical context, their international dimensions and possible ways of dealing
with them. By the end of the course students should be able to demonstrate how
values influence a wide range of decisions in business, government and
international commerce, show understanding of the major theoretical approaches
to ethical decision making, and show an ability to reflect on and discuss
ethical issues
(Harris & Bretag 2003)
.
[19]
The course is international, not just in dealing with cross-border transactions
and international codes, but also in providing sources outside the Western canon
and in examining the impact of different national value systems and religious
traditions on business practices. The course places less emphasis on dilemma
resolution and more on ethical awareness and overcoming the difficulties of
compliance that are significant for practising managers
(Harris 1999)
.
[20]
The course consists of 13 topics, each including a case study, a lecture in
which the topic is linked to the overall course, and an activity. The topics
include an introduction to the main approaches to ethical decision making–virtue
ethics, rule-based or deontological, results-based or consequential; tools and
techniques for moral development at the individual, organization, and
international levels; analysis of ethics in a number of relevant contexts; and
the development of skills in argument and reflection
(Harris 2008)
.
[21]
Ethics is portrayed as a practical activity, something that everyone does,
putting values into practice in daily life and work, and the management context
in which this happens is one where decision-makers are frequently called upon to
describe, explain and justify decisions which have moral content
(Langtry 2000)
.
[22]
The course was rewritten to include Buffy
during a sabbatical at the University of Montana in Missoula in 2003, and I owe
a debt to my fellow students in the Teaching Ethics in the First Person course
which I attended there. To help clarify the reasons and educational
purpose for including Buffy, and to explore further opportunities for engagement
between the series, course content and students papers were prepared and
delivered at two conferences–the Staking
a claim: Global Buffy and local identities conference held in Adelaide,
South Australia, in July 2003, and the annual meeting of the Association for
Practical and Professional Ethics in Cincinnati in February 2004.
How Buffy is
used in the course
[23]
The course retained its integrity and focus as a course in international
management ethics and values; it did not become a course in the ethics of Buffy
the Vampire Slayer. Each topic included a segment in which Buffy
provided an example of a key point. In some years one of the options for the
major written assignment required students to show how they would use an episode
of Buffy the Vampire Slayer (or a
film) in an ethics training program. In the year when the final episodes of
season 7 were being shown in Australia as the course began, students were
invited to use this as an input to their reflections in the journal which
provides a significant learning opportunity in the course
(Harris & Bretag 2003)
.
[24]
As an example of the way in which the material was used throughout the program,
in the section of the course dealing with virtue ethics, the Buffy
segment referred to the scene in ÒThe FreshmanÓ (4001) where Xander, as a
colleague in the fight against vampires, says
Let me tell
you something–when itÕs dark and IÕm all alone
and IÕm scared or freaked out or whatever, I always think ÒWhat would Buffy
do?
[25] For students this provides evidence that individuals
do look to respected role models or exemplars in situations where there
no rules for guidance. This leads to a discussion of what it is that qualifies
Buffy as an exemplar – it is not her heroism but that she lives according to
Ôdifferent, more demanding standardsÕ
(Kawal 2003)
. Jason KawalÕs article which analyses the
appropriateness of Buffy as a model of a virtuous agent is mentioned to remind
students that they can test their own analysis against the extensive Buffy
literature and to reinforce the credibility of the link between the popular
television series and the academic course work.
[26]
But Buffy has become an example of a virtuous agent well beyond the series
itself. This is shown by reference to the feminist literature on Buffy and to
the repeated comment on this aspect of the series in the New York Times editorial mentioned above and in many other articles
which appeared in the popular media at the conclusion of the series
(Levine & Parks 2007)
. Buffy thus provides confirmation of the use of virtue ethics in real
life.
[27]
A more general point is then made about the consistency of character shown by
Buffy and her colleagues in the fight against vampires. The sophistication of
the series is apparent here as it is possible to observe development in the
characters as they move from high school to college and work, and grapple with
the impact of their adventures. As an objective of the course is to show that
moral development is possible, this example from Buffy provides a potent demonstration which
support the theoretical and empirical material presented in a later topic.
[28]
In practical terms within the class, all this is done by the use of a single
slide in the PowerPoint presentation in the lecture, and a section of about half
a page in the printed study guide provided to students. This is placed after the
summary at the end of the topic so that BtVS it does not intrude into the course unnecessarily. A scene
might be shown, either at the conclusion of the lecture or at an appropriate
point during the presentation when it illustrated an important concept. The most
frequently used have been from the two episodes in series 3–ÒBad GirlsÓ
(3014) and ÒConsequencesÓ (3015)–concerned with the accidental killing of a
human by Faith.
[29]
For instance, the roadside confrontation between Buffy and Faith on the day
after the killing (ÒConsequencesÓ, 3015) provides a base for discussion at a
number of levels. That Faith is using a consequentialist approach to ethical
decision making is clearly seen in her setting the thousands they have saved
against the Ôrandom bystander who got caught in the crossfireÕ to come to the
conclusion that this puts her and Buffy Ôin the plus columnÕ. BuffyÕs
approach, with its references to feeling dirty and somehow sick inside, is taken
as an example of virtue ethics, with Buffy recognizing that her virtue has been
tarnished by the event. The scene offers other opportunities for discussion.
Buffy and Faith have different views about the role of a slayer, with Faith
asserting that slayers are ÔbetterÕ than humans while Buffy places emphasis on
the contribution which slayers make to society. This can be taken on to
discussion of the nature of professions in contemporary society. The kerbside
exchange itself can also be used as an example of engagement in ethical debate.
Buffy does not let the matter fester but initiates the discussion with Faith.
This is seen as commendable behavior, in line with the approach taken in the
class that indifference and failure to respond are an abnegation of our ethical
responsibilities. The exchange also shows that ethical dialogue is not easy;
Buffy struggles for words, she and Faith are at cross-purposes, arguing from
different positions, and alternatives emerge which complicate the analysis. The
exchange is used to demonstrate the importance of developing the capacity to
describe, explain and justify ethical decision, one of the core aims of the
course. Thus a single scene can be used to initiate discussion on a range of
topics within the course and can be recalled at different times as the semester
progresses. Related scenes can be used to develop the concepts of professional
development including the role of a community of practice and of mentors. That
these are topics developed in What would Buffy do?
(Riess 2004)
and in other Buffy literature
enhances the value for students.
[31]
Language workshops are conducted in the third and fourth weeks of the course to
assist students with the writing of case study answers and the reflective
journal. Although these sessions respond to needs expressed by the many
non-English speaking background (NESB) students in the class, they are open to
all. A third workshop was added, conducted by an academic staff member from the
school of communications who has written on Buffy
and popular culture. In this session longer excerpts from the series were shown
and the way this could be used in the essay and the journal were explained. Further
opportunities to use Buffy as part of
the development of studentsÕ capabilities in argument are being explored.
[32]
The formal evaluation of the course has included questions to assess the
effectiveness of the Buffy material in
assisting students to understand the concepts in the course and to apply them in
life and work situations. Some students have seen the linkage as very helpful,
while others have seen it as either irrelevant, an indulgence or a failed
attempt by an aging lecturer to connect with a younger generation. As might be
expected from a show with a cult-like following rather than mass appeal, there
has been support from Singapore and Hong Kong students as well as from those
studying in Australia. Some students have suggested other shows or individual films
which provide examples of course material. Following discussion among
teaching staff in the end-of-term reflection and review of the course
(Harris & Bretag 2003)
the use of Buffy
has been retained. The topic-by-topic segments are included in the study
guide, and at least one scene is shown in the plenary lectures. In the anonymous
student assessment of the most recent (2008) offering the inclusion of Buffy was the most commented upon aspect of the course, with
positive comments outnumbering negative by 3 to 1.
Conclusion
[33]
The television series Buffy the Vampire
Slayer provides a wealth of material which can be
used to support the teaching of business ethics. The consistency of character,
the extensive appeal and recognition of the series, the sophistication with
which ethical issues are handled and the existence of a body of scholarship
devoted to the series all contribute to its usefulness.
[34]
In the international management ethics and values course taught in the
University of South AustraliaÕs undergraduate management degrees in Adelaide,
Singapore and Hong Kong Buffy has been
used to support the existing curriculum and teaching program, without diverting
the course into a study of the series itself.
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