Justin Driver (71:58)
Yeah. One of the things I'm trying to do in the book is to identify concrete steps that universities could take to avoid a shortfall of black students on campus. The decision was wrongheaded, but there's lots of room that's available to universities. And let me give you a few examples. One of the things I talk about is what I call the fall and rise of box checking. One mechanism that would be available to universities would be to ask applicants to check a box as to whether they were born to unwed parents or raised by a single parent or had a close relative who was incarcerated. These and other questions are correlated with race, but are not what Chief Justice Roberts referred to as race qua race, and that should be permissible. Justice Scalia, when he was a law professor, said he had no problem whatsoever with programs that were designed to court the poor and disadvantaged. He said, and he said, yes, those programs may disproportionately favor black students. That's no problem whatsoever. He says it would not be a problem for his vision of the Equal Protection Clause if all of the beneficiaries of such programs were black. The difficulty is treating people differently on the basis of their race, AKA race qua race. So we could have the fall and rise of biological box checking. We could also have a preference for students who attend local schools that are underserved. Many of our finest universities are located very close to schools with really struggling schools with sort of underserved populations. And so you could have, say, the University of Chicago really keep an eye out for students from the state, south side. Columbia University look out for students in its surrounding area. Georgetown look out for students from Anacostia. And there is nothing unconstitutional about that. We also could look out for students from low opportunity areas. Nationally, there's a wonderfully inventive, creative program come up with by Raj Chetty and John Friedman called the Opportunity Atlas that breaks down census tract data, neighborhoods of about 4,000, paying attention to teenage pregnancy and incarceration rates and things of that nature, and comes up with an index of neighborhoods and the challenges that they face. This is something that has become somewhat popular in recent years in legal circles. People saying we should really pay attention to the people who grow up in rough parts of, say, Appalachia, and not only roughly rough parts of sort of, say, I don't know, Anacostia. My proposal would say that's a great idea. Of course we want people from modest backgrounds at our elite universities. And I would, however, have a tweak and say that Harvard, say, should set aside 10% of its slots from low opportunity areas. But within that 10%, 80% of the students who should come from urban areas and 20% should come from rural areas. I haven't just sort of pulled those numbers out of my hat. That's what the Census Bureau tells me is the breakdown of the United States. Any percent of Americans live in urban areas and 20% live in rural areas. If we were to go Dalia with simply sort of class, not race, as some people have proposed, the dynamic has been that we would have lots of white students for from relatively modest circumstances and very few black students from relatively modest circumstances. Princeton University just unveiled its numbers for the class of 2029, and it said, commendably, it has more poor students, more students who are on Pell Grants than ever in its history. But it's also true that it has fewer black students than it's had in decades. So this idea that if we simply pay attention to class on its own, that it's going to lead to more students on campus, I think that's erroneous. The last idea that I'll say, and perhaps the most provocative, is that students could contemplate implementing preferences for slavery's descendants. Many universities, including my own, have issued extensive reports examining their own involvement with the peculiar institution. Georgetown University has implemented a particular type of preference for the descendants of the the enslaved, but not enough of them have. And ironically, originalism opens the door to preferences for the descendants of the enslaved. You know, there are black people who would check the box for saying, yes, my ancestors were enslaved, but there are plenty of black people in the United States today who would not check that box. People who are relatively recent immigrants from, you know, lots of nations in Africa. And so if there are black people in either side of the line, seems to me that that's not race qua race. And especially these institutions that were involved in slavery in intimate ways, they might seriously think about adopting preferences for the descendants of the enslaved.