School Segregation: An Update on our Journal's Continuing Coverage

One of the purposes of our blog is to provide updates on topics covered in the Journal of Educational Controversy. Indeed, the journal itself is an experiment in creating a concentrated study of current controversies that is more than a one–time coverage of ideas but rather an ongoing in-depth look at a topic. Many of our journal’s issues have included an introductory section with articles that provide a broader context for understanding the topic, articles written in response to the actual controversy posed, and a section for related issues connected with the topic. The rejoinder section is intended to continue the conversation through peer review responses to the articles and the blog is intended to continue a more informal discussion of the ideas. Even our video series, “Talking with the Authors,” is intended to bring a broader understanding of the ideas by exploring the topic with the author in an interview that provides a look at the person behind the article. And our public forums, that are also videotaped and often made available in the journal, try to continue the exploration of these ideas in the context of a discussion or debate among the authors. Indeed, each issue of the journal is conceived as almost a mini-course on the topic with the conversation continuing into the future, something, we believe is unique for journals. Our goal is to provide a public space where scholars, educators, policymakers and the public can come together and engage in a deeper understanding of the controversies that arise in a pluralistic, liberal democracy.



Our winter 2007 issue on “Jonathan Kozol's Nation of Shame Forty Years Later” tried to do all these things. Dedicated to Jonathan Kozol, who was the journal’s distinguished speaker at our university, the journal published his prologue to the topic along with the video of his talk. The issue was published at the time his new book, The Shame of the Nation, the Restoration of Apartheid Schooling in America, had just come out. Fortuitously, it was also the time the U.S. Supreme Court had decided to hear arguments in the Seattle case on the use of race as a factor in public school admissions policy in PICS v. Seattle School District No.1 et al. So in addition to the articles in response to the controversy, we published a special section on “Washington State Politics and the future U.S. Supreme Court decision.“ After the issue went online, the High Court rendered its decision and we covered it in our rejoinder’s section. Some key players took part in our public forum that year.


Our Introductory Section for that issue contained a background essay to provide a context for the theme. Gary Orfield, distinguished professor of education at UCLA and co-director of the Civil Rights Project/El Proyecto de CRP, had permitted us to excerpt sections of his 2006 Report on Racial Transformation and the Changing Nature of Segregation. A member of our editorial board provided a short introduction to a selection of excerpts along with a link to the entire report. This morning, we just learned about a new manual that was released by the Civil Rights Project/Proyecto Derechos Civiles at UCLA on Integrating Suburban Schools: How to Benefit from Growing Diversity and Avoid Segregation. According to the press release, the manual is intended to provide “invaluable guidance for education stakeholders in suburban school districts — including school board members, parents, students, community activists, administrators, policymakers and attorneys “ as they try to achieve “positive and lasting multiracial diversity.”


The 2010 census indicated a very large movement of African American and Latino families to suburbia. As CRP Co-director Gary Orfield notes, “Many hundreds of suburban communities that were all-white when they were constructed, and had experienced little diversity until the recent past, are now facing important questions about how they can achieve lasting and successful integration and avoid the destructive resegregation by race and poverty that affected so many areas in the central cities a half century ago.”


The manual offers the following information:

• A comprehensive discussion of the critical importance of diverse learning environments in racially changing suburban school districts.


• The history of court-ordered desegregation efforts and an overview of the current legal landscape governing school integration policy.


• General legal principles for creating racially diverse schools.


• The vital role that teachers and administrators play in building successfully integrated schools and classrooms.


• Specific examples of suburban school districts promoting high quality, inclusive and integrated schools.


• Strategies for teaching in racially diverse classrooms.


• Methods for building the political will and support in your community for voluntary integration policies.


• An extensive and reader-friendly list of education and legal resources including easily disseminated fact sheets on important topics related to school diversity.

Our readers can download the manual by going to the website of the Civil Rights Project at: K-12 Research Section.  The press release also indicates that the manual may be copied or reprinted and used in classes without permission or payment.

Ten Commitments of a Multicultural Educator

Editor:  After posting a number of articles on this blog about the external forces against various multicultural movements in the schools, we want to share an article today about the dangers of internal forces and misunderstandings.  In the post below, Paul Gorski shares his thoughts about the kinds of concerns and commitments that progressive educators in multicultural education need to rethink. We thank the author for his permission to reprint his article here and invite our readership to respond.

Equity and social justice from the inside-out: Ten commitments of a multicultural educator

by
Paul C. Gorski

George Mason University

Reprinted with permission of the author from the FEDCAN Blog

of the Canadian Federation for the Humanities and Social Sciences -- May 20, 2011

History teaches us that many progressive initiatives, if not nurtured carefully, risk growing to reflect the very ideologies against which they were formed. This is a risk faced by multicultural education. So certainly we need to organize ourselves against attempts to discredit the value of multicultural education by those who are most invested in maintaining the status quo. To dismiss multicultural education is, after all, to dismiss ideals of equity and social justice.


To be sure, discrediting voices always will exist. And they will crescendo as we make advances toward greater equity and justice in schools and society. As a long-time board member of the National Association for Multicultural Education, I found cause for celebration when I learned that conservative organizations were infiltrating our conferences. The threat of progress inspires organizations hostile to multicultural education to unleash the shouters and naysayers. We must be at the ready to respond.


Troubling the Multicultural Education Choir


There is, however, an even more insidious threat to multicultural education and the ideals of educational equity and justice. I often hear people who care about equity concerns say, “We’re preaching to the choir.” In my experience, when it comes to multicultural education and advancing equity and social justice, the most dangerous threat comes from within the so-called “choir.”


Allow me to explain: Even those of us who fancy ourselves as ‘progressives,’ somewhere on a continuum between liberal and radical, are subject to the influence of dominant ideologies. How conscious we are of this influence, and how we respond to it, matters. There are, for example, a number of my multicultural education colleagues in the United States who criticize high-stakes testing regimens as “culturally biased” or “unjust” and then proceed to comply with the neoliberal thrust behind these regimens by obsessing in their scholarship or practice over a so-called “achievement gap.” Paradoxically, they tend to describe this gap exclusively in terms of standardized test scores.


I have observed, as well, that, although many of us who would reject the notion that we can assume anything about a student’s needs or aspirations or challenges or talents based on a single identity dimension, many buy into grossly simplified paradigms, like the “culture of poverty” myth or models that suggest there are “female” and “male” learning styles. The “culture of poverty” approach was dismissed in the social sciences forty years ago. Nonetheless, this form of deficit thinking still seems to drive conversations about class, poverty, and education in the United States and, increasingly, in Canada.



Celebrating Diversity Is Not Enough


So when I consider the future of multicultural education, my fear is hastened less by resistance from naysayers than by misdirection by multiculturalists. My worst fear is that a vast majority of the initiatives, practices, and policies enacted in the name of diversity or multiculturalism appear, at closer look, to resemble, at best, cultural fluffery and, at worst, cultural imperialism.


I’ve traveled around the world studying this phenomenon: a “multiculturalism” which has been whittled down so far that its equity and social justice roots no longer are evident in practice. Particularly in the colonized lands of the Americas, multiculturalism seems to be heavy, and getting heavier, on Taco Nights, intercultural dialogues, and multicultural festivals, and light, and getting lighter, on economic justice, racial equity, anti-sexism, and queer rights. And to whose benefit? Who or what are we protecting?


Don’t get me wrong. Festivals and dialogues have their places in multicultural initiatives. But when efforts for racial harmony replace movements for racial justice; when we find ourselves learning about stereotyped class “cultures” rather than examining economic injustice (or at least inequities in access to quality schooling); when we come to believe that cross-group dialogue is transformative in and of itself rather than what prepares us to be transformative: this is when we, as multiculturalists, turn our backs on inequity and injustice and do the bidding of the powerful in the name of “multiculturalism.”


•Listen to Paul C. Gorski, “Celebrating Diversity in not Enough: Finding Authentic Pathways to Equity.”

•Read: Paul C. Gorski’s “What we’re teaching our teachers.”

How, then, might we work to ensure that we are not undermining our own commitments to multicultural education? How might we ensure that we are working against oppressive ideologies rather than replicating them in the name of multiculturalism?


Ten Commitments of a Multicultural Educator


I propose the following “Ten Commitments of a Multicultural Educator” as a place to start. I offer these commitments not in a spirit of judgment nor with any illusion that I have reached any appreciable level of proficiency with them. Rather, I offer them as somebody who struggles each day to embody them. I offer this challenge to my colleagues, but no more so than I offer it to myself.


(1) I commit to working at intersections. Too often, those of us doing equity and justice work become so focused on a single identity or oppression – I have been focused largely on class and economic justice lately – that we fail to consider how identities and oppressions are intersectional. I cannot do anti-racism if I am not doing anti-heterosexism, anti-sexism, and so on. I commit to understanding more fully how issue-specific organizations are forced, even if implicitly, to compete for whatever little piece of pie (e.g., financial resources, media attention) we are afforded, perhaps in order to ensure that we do not organize ourselves and insist, instead, on a bigger piece of pie.


(2) I commit to understanding the “sociopolitical context” of schooling. What Sonia Nieto calls the “sociopolitical context” of schooling requires me to see the bigger picture, to understand multicultural work in the context of neoliberalism, corporatization, consumer culture, the other conditions which inform dominant ideologies regarding social and educational access and opportunity.


(3) I commit to refusing the master’s paradigms. I will not endorse neoliberal or corporate-centric principles by incorporating them, even if implicitly, into my multicultural work. I will not minimize educational inequity to test scores; refer to people as “at-risk” or families as “broken”; or discuss multicultural competencies as essential to “preparing us to compete in the global marketplace.” I will not call something an achievement gap when it more precisely can be described as an opportunity gap.


(4) I commit to never reducing multiculturalism to cultural activities or celebrations. I will transcend the “4 Ds” (dress, dance, diet and dialect). Although multicultural festivals and food fairs can be part of a bigger initiative toward multiculturalism, they do not, in and of themselves, make any school or organization or community more equitable and just. In fact, they more likely will strengthen stereotypes than unravel them.


(5) I commit to never confusing multiculturalism with universal validation. Multiculturalism is not about valuing every perspective equally. For example, multiculturalism does not value heteronormativity or male supremacy even when one explains that these views are grounded in her or his religion. A multicultural space – a school or classroom, for instance – cannot be both multicultural and hegemonic.


(6) I commit to resisting simple solutions to complex problems. While simple and practical solutions may be tempting they are a distraction from what needs to be done to resolve complex social problems and conditions. I commit to resisting the temptation to buy into models and paradigms that over-simplify complexities, regardless of how popular they are. That the town or school district next door endorses a person or an approach to multiculturalism is not enough; in fact, it might be the best evidence that the person or approach fits snugly into the status quo.

(7) I commit to being informed. I will do the work to find strategies for bolstering equity and social justice which are based on evidence of what works. I will look at this evidence in light of what I know about my own community. Moreover, I will not limit “evidence” to quantitative studies; I will seek the voices of local communities and stakeholders in the sorts of deep and narrative ways that cannot be captured in a quantitative survey.

(8) I commit to working with and in service to disenfranchised communities. I must practice the ethic of ‘working with’ rather than working on disenfranchised communities or on their behalf, particularly when I am in a position of privilege relative to them. I will apply my commitment to equity and social justice, not just in the content of my multicultural work, but also in my processes for doing that work.


(9) I commit to rejecting deficit ideology. I will refuse to identify the source of social problems and conditions by looking down rather than up power hierarchies. I reject the notion that people are disenfranchised due to their own “deficiencies.” I commit to challenging any suggestion that the way to fix an inequity is to fix the people most disenfranchised by it rather than by redressing the conditions which disenfranchise them.


(10) I commit to putting justice ahead of peace. Although conflict resolution and peer mediation programs can be useful in the face of some forms of conflict, they should not replace efforts to redress an injustice. Never, under any circumstance, should equity concerns be handled through processes which assume that parties occupy similar spaces along the privilege-oppression continuum. And in the end, peace without justice renders the privileged more privileged and the oppressed further oppressed; a condition which might be understood as the exact opposite of authentic multiculturalism.


At the heart of the ‘Ten Commitments of a Multicultural Educator,” is a commitment to self-reflexivity, and to asking myself – to never stop asking myself – how the work I do in the name of multicultural education is making a school or community or society more just. When I find that I am unable to answer that question, or that I have become so comfortable with what is that I fail to consider, in as deep a way as possible, what could be, and then I commit to doing something else.

Paul C. Gorski is an assistant professor in Integrative Studies at George Mason University in Washington, DC, and the founder of EdChange and Multicultural Pavilion.



http://blog.fedcan.ca/2011/05/20/equity-and-social-justice-from-the-inside-out-ten-commitments-of-a-multicultural-educator/#more-1531

C.A. Bowers critiques Bill Ayers' book on Social Justice Education

Editor: Both C.A. Bowers and Bill Ayers have written articles for the Journal of Educational Controversy in the past. Among other things, this blog is a forum for authors to continue the conversations started in the journal. Below Chet reviews Bill Ayers book, The Handbook on Social Justice in Education.


Is It Relevant as a Guide for Understanding Social Justice Issues in the Twenty-First Century? A Critique of the Handbook on Social Justice Education
Author: C. A. Bowers

The Handbook on Social Justice in Education, edited by William Ayers, Therese Quinn, and David Stovall was so highly regarded that the reference librarian at the University of Oregon placed it in a special collection out of a concern that it may be lost or damaged if allowed to be taken out of the library. As I read through the many aspects of social justice issues to be addressed by educators, which range widely from historical perspectives to the continuing challenges in the areas of race, gender, disabilities, and globalization, I was struck by how dated the collection of well-intentioned essays had already become. Perhaps the reference librarian was unaware that the Handbook would perpetuate the silences that characterize the last 30 or so years of thinking about how teacher educators should address social justice issues. There are some books that never become dated, such as Eric Havelock’s The Muse Learns to Write (1986), Karl Polyani’s The Great Transformation (2002 edition), and Daniel Worster’s Nature’s Economy: A History of Ecological Ideas (1997). Other books, including many that address changes occurring in the world’s ecosystems, quickly become dated as their authors either continue to remain silent about the ecological crisis or write about environmental changes and their impacts on cultures that are quickly surpassed by more recent changes.

Books by educational reformers that fail to acknowledge that the ecological crisis is altering the prospects of humanity in fundamental ways cease to be useful guides for how to address the new injustices that are being magnified by recent environmental changes. Their usefulness is not only limited, but becomes part of the mis-education that students encounter in other university courses that fail to address the cultural roots of the ecological crisis. But the Handbook suggests another failure. Namely, it serves as evidence of the failure of educational theorists to break out of their mutual quoting circles that share the same silences. Unfortunately, many graduate students are likely to be encouraged to consider the Handbook as a primary scholarly resource that should guide their thinking, which would again lead to reproducing the silences and misconceptions their professors learned to take-for-granted in their own years of graduate study. These may seem like overly harsh criticisms of the editors and the contributors of what must have been initially viewed as an important contribution to overcoming social injustices in society. As scientists are warning that we may have as little as a couple of decades before global warming can no longer be slowed, and as we are already witnessing with the collapse of local ecosystems the suffering and deaths of millions of people, it’s time that educational theorists be held accountable for not rethinking the orthodoxies that now make their prescriptions for addressing social justice issues so dated.

My criticisms are not directed at such sensible recommendations as hiring faculty that are representative of a multicultural society, or at the need to incorporate into the curriculum awareness of the range of social injustices—ranging from race, gender, poverty, etc., or for the need for students to learn about the systemic roots of these forms of injustice. Rather, my criticisms fall into three different categories.

First, This 774 page tome has only one reference to “ecological analysis”, and it focuses on patterns of human interaction--and not on the cultural and natural system ecologies. And the phrase “ecological crisis” appears in one sentence along with the usual list of unresolved social problems. Given that even Wal-Mart as well as other major contributors to a hyper- consumer, toxic producing lifestyle are attempting to lighten their ecological footprint, and the plethora of books addressing both the nature of the ecological crisis and ways that local communities are working to recover their traditions of mutual support and self-reliance, the reader might expect that social justice issues might be understood in a more current way. There is now a huge literature on the impact of water shortages being experienced as a result of climate change, and it would seem that this would be a critical social justice issue. In the United States alone, twenty percent of the population does not have access to clean water. World-wide, there are more people dying from the lack of potable water than are being killed in current wars. The range of toxins that are affecting the development of children, as well as the range of illnesses experienced throughout society from the thousands of synthetic chemicals used in the manufacturing process, have been the focus of attention since Rachel Carson’s book, Silent Spring (now in its 27th edition), and the first Earth Day held in 1970. Climate change is now recognized as responsible for the melting of ice fields that are the source of water for hundreds of millions of people, as well as the droughts that are forcing people to become environmental refugees. The regions of the United States experiencing serious droughts in the last few years are contributing to unemployment, changes in diets, and a further decline into poverty. The evidence has been available in responsible media that social injustices will expand exponentially if one considers the implications of the changes occurring in just one area of ecological degradation. Scientists, for example, are documenting that the chemistry of the world’s oceans is becoming more acidic and is having an adverse impact on the bottom of the ocean food chain upon which the fish stocks humans rely upon depend. This, combined with over-fishing, has already led to the collapse of major fisheries in different regions of the world. If the shortage of fresh water does not lead to international conflicts, the lack of ocean sources of protein will.
One has to ask why these well-publicized changes have escaped the attention of the contributors to the Handbook. If they had given any thought to the social justice issues that have been the focus of a wide range of national and international organizations, one might have expected a radical reconceptualization of the social justice issues that can be traced directly to the globalization of the western model of development. These are issues related to actual homelessness, disease, death, hunger, and the refugee status of millions that involves the loss of the ability to achieve one’s most basic potential as a human being. How does one explain the silence on the part of the contributors to the Handbook? One possible explanation can be found in the long list of books cited at the end of each chapter. Most of the citations refer to articles and books written by colleagues in the field who share a similar educational background. There are few books cited written by environmentalists, by scientists concerned with how our bodies and environments are being poisoned by our industrial/consumer oriented lifestyle, and by community activists.

Second: While the Handbook includes recommendations for achieving social justice in nine areas, the failure to address how the ecological crisis, as well as the impact of economic globalization, are expanding the list of social injustices experienced by the majority of the world’s population, leads to an excessive amount of repetition. References to the contributions and failures of past approaches to multicultural education, to the need to foster critical thinking and a transformative lifestyle, to anti-biases in curriculum materials and pedagogy, and to the need to create positive learning environments, are important. But the repetitiveness of these recommendations does not help the reader obtain an understanding of the curricular changes that can help alleviate the scale of poverty, and will provide the conceptual basis for exercising communicative competency in resisting the further commodification and monetizing of the local cultural and environmental commons that is a major contributor to poverty. Again, the contributors rely upon the formulaic prescriptions of the late twentieth century, which include more critical thinking, more concern about the plight of social groups and individuals who face a myriad forms of injustice. But the prescriptions do not translate into recommendations for how individual and community gardens can be promoted, how traditional technologies for preserving food can be intergenerationally passed along, how volunteerism and mentoring in a wide range of non monetized and mutually supportive activities can be promoted, and how to enable students to recognize the differences between their experiences in the cultural commons and market-oriented sub-cultures that will lead to the development of the communicative competence necessary for resisting the further enclosure of what remains of their non-monetized lives.
With the spread of economic globalization, colonization to a western individualistic/consumer oriented lifestyle, and the unrelenting quest for new technologies and markets, one of the dominant features of the future will be scarcity—in access to protein, to potable water and water for agriculture, to sources of a dignified and community supporting livelihood, and to the intergenerational knowledge that has enabled many cultures to achieve a degree of self-reliance without destroying the bioregions they were dependent upon. The double bind the world is now facing is that the emphasis on material progress is leading to more forms of scarcity—including the loss of intergenerational knowledge and skills that enable people to live less consumer dependent lives.

Several contributors focus on the systemic causes of social injustices, and suggest that students should be engaged in a discussion of how to bring about needed changes. However, what they miss is that students should also be encouraged to engage in auto-ethnographies of their local communities in order to identify the forms of intergenerational knowledge and skill that need to be renewed. Indeed, the possibility that critical inquiry should also lead to an awareness of what should be conserved goes unrecognized by the contributors to the Handbook. Traditions such as the gains in civil liberties, as well as recent achievements by the labor, civil rights, feminist, and now environmental movements—all essential to addressing unresolved social justice issues—need to be part of the curriculum. Passing this knowledge on to the next generation is part of the process of conserving important social justice gains. Social justice education, contrary to the impression left by some of the contributors, should not represent all traditions as being the source of oppressive. The legacy of previous social justice struggles should be part of the collective memory, as it provides evidence of the importance of collective action focused on the common good—a value that is increasingly being marginalized in our consumer and technologically addicted culture.

Third: Since both the students who are victims of social injustice, as well as those who will dedicate their lives to improving the prospects of others, will encounter mostly a middle class, consumer-oriented curriculum that may include shallow introductions to the cultures of minority groups, the following questions arise: Do the contributors to the Handbook provide guidance for recognizing how to reframe the analogs that are encoded in the vocabulary that students encounter in most areas of the curriculum? Will readers of the Handbook be able to recognize how the vocabulary in the curriculum serves as a form of linguistic colonization of the present by past thinkers who were unaware of environmental limits? Granted, social justice-oriented educators are more likely to be aware of the linguistic colonization that goes on in multicultural classrooms. But they are unlikely to be aware of the history of the analogs that frame the meaning of words in the curriculum they take-for-granted, such as “individualism”, “progress”, “traditions”, “ecology”, and so forth. Introducing students to the fact that words have a history would seem especially critical in a social justice-oriented curriculum—and there was no mention of this in the Handbook.

Nor is there any discussion of how to introduce students to the many ways in which the idea of individual intelligence is problematic—for ecological, cultural, and moral reasons. It would seem that if the contributors spent less time reading the writings of their professors and colleagues who share the same silences and historically rooted misconceptions, they might be able to focus on how to introduce their students to the many cultural alternatives that serve as evidence that intelligence is not an attribute of the autonomous individual. That is, they might understand how to introduce students to the limited ways they already exercise what can be called ecological intelligence—and the problems that arise in the students’ interpersonal relationships when they assume that the preconceived prejudices, ideas, and judgments they act upon are based on their own perceptions of reality. That is, when they ignore the differences which make a difference in their ongoing relationships with other students, parents, others in society—and in their relations with the other participants in the local and global ecological systems they are part of, their sense of being an autonomous individual (which was promoted in different ways both by Rene Descartes and by many current educational reformers) cannot help but promote further social injustice. There are many non-western examples of how the exercise of ecological intelligence fosters mutually supportive community relationships as well as how to live in more ecologically sustainable ways, but the question to be asked of social justice educators is: How do we begin to help students make the transition to exercising in a more conscious way their ecological intelligence? Somewhere in the 774 pages of the Handbook this question should have been raised, particularly since one of the major contributors to the many forms of social injustice that exist in American society is the lack of awareness of how the hyper-subjective sense of individualism and entitlement marginalizes an awareness of how one’s actions adversely impact others, including cultural groups.

Hopefully, the Handbook will be viewed by educational historians as a well-intentioned effort of educational reformers who are out of touch with the dominant realities of their times. And hopefully, these historians will possess the conceptual ability to explain the linguistic reasons that one generation that has been colonized by many previous generations succeeds in colonizing the next generations. This hope should not be interpreted as giving support to Paulo Freire's universal recommendation that each generation should rename the reality of the previous generation. The process of linguistic colonization is far more complex than he understood or his followers understand today. But this is another story—and another potential source of misunderstanding.
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Essays on Ecologically Sustainable Educational Reforms

One of our authors in our current issue on "The Hidden Dimensions of Poverty: Rethinking Poverty and Education" has announced his new online book that is available for downloading as part of the "cultural commons." You can find the book, Essays on Ecologically Sustainable Educational Reforms by C.A. Bowers, by going to www.cabowers.net/ Also check out Chet Bower's article in our journal entitled, "Rethinking Social Justice Issues Within an Eco-Justice Conceptual and Moral Framework."

Below is the table of contents for the book:

Essays on Ecologically Sustainable Educational Reforms

By C.A. Bowers

Chapter 1 Making the Transition from Individual to Ecological Intelligence: The Challenge Facing Curriculum Theorists

Chapter 2 The Limitations of the Daniel Goleman/Wal-Mart View of Ecological Intelligence

Chapter 3 The Hidden Roots of Cultural Colonization in Teaching English as a Second Language

Chapter 4 Reflections on Teaching the Course “Curriculum Reform in an Era of Global Warming”

Chapter 5 University Reforms that Contribute to the Revitalization of the Cultural Commons

Chapter 6 The Environmental Ethic in Three Theories of Evolution

Chapter 7 Educating for a Sustainable Future: Mediating Between the Commons and Economic Globalization

Chapter 8 The Imperialistic Agenda of Moacir Gadotti’s Eco-Pedagogy

UPDATE: For readers who have had difficulty finding the book, here is a direct link:

http://www.cabowers.net/pdf/Book-Essays-Eco.pdf