But I wonder how many of us actually have read the entire document. So I decided to read more about the grievances that were enumerated and found this rather interesting one against King George III:
Seeking to promote conversation between educational professionals and the public in a democratic, pluralistic setting
The Journal of Educational Controversy Announces Publication
of Volume 16 on the theme, “Facilitating Discussions of Controversial Issues in
Difficult Times”
Editorial
Facilitating
Discussions of Controversial Issues in Difficult Times
Lorraine Kasprisin
Articles in Response to Controversy
Our
Category Mistake: Why our Talk about Controversy is Confusing
Shannon Rodgers
Biographic-Storytelling
Classrooms as a Workaround to Critical Race Theory Pushback
Lisa M. Perhamus
Conflict,
Crisis, and Controversy in Schools: Critical Literacy for Educational
Leadership Response and Responsibility
Charles L. Lowery
Connecting
through Controversy: Disagreement as Respect
Paul Chen
Applying
Relational Pedagogy in Teacher Education: Using the Case Method to Analyze
Controversial Issues
Chloe Bolyard, Amber K. Howard, and Stacie Finley
Book Reviews
Book
Review: Teaching Classroom Controversies: Navigating Complex Teaching Issues in
the Age of Fake News and Alternative Facts by Glenn Y. Bezalel
Martha Perez-Mugg
Book Review:
Critical Race Theory and Classroom Practice
William Makoyiisaaminaa
About the Authors
The Journal of Educational Controversy announces a new call for papers for Volume 17
Theme: The University in the Crossfire: Quandaries over Neutrality, Moral Responsibility, Corporatization, and the Protection of Free Speech in Difficult Times
Controversy Addressed:
Is institutional
neutrality enough? Caught between students and donors, our institutions of
higher learning have sought refuge from hard moral choices by moving to a role
as neutral observers, facilitating the expressions of their individual members
but not of the institutions themselves. Is this position adequate? Are there no
universal principles the university should advocate? There are particular
reasons underlying the existence of universities that differentiate them from
corporations of other kinds. Have we lost our understanding of how we are
distinct? Are we of such neutrality that we cannot articulate our distinct
societal identity? In that identity may lie our reason for being.
We invite authors to
bring clarity and understanding to this issue that again has found itself in
the public debate with the recent student protests and testimony of university
presidents at a contentious hearing before the U.S. Congress on the balance between
neutrality, moral responsibility, and protecting free speech. We welcome papers that will elevate the
public discussion of this issue.
Deadline for
Manuscripts: December 15, 2024
Editorial
Board Member Paul Englesberg Receives Award for Best Article of the Year on the
Bellingham Riot of 1907
The Journal of Educational Controversy would like to
announce that our editorial board member, Paul Englesberg, will be receiving
the John McClelland, Jr. Award from the Washington State Historical Society on
May 4th. The award was made in
recognition of his article, "The Bellingham Riot of 1907," selected as
the best article of the year published in Columbia, The Magazine of Northwest
History, Winter, 2023, pp. 26-33.
I have heard Paul speak about this event on a number of occasions. His work is very significant, especially at
this historical moment of public debate and controversy on what history should
be taught in our public schools, the topic we explore in our upcoming issue of
the Journal of Educational Controversy.
Here is an abstract of the article:
The rapid development of racial prejudice and labor
animosity directed at new Asian immigrants in Bellingham led to one of the
largest anti-immigrant riots in early 20th century United States.
Several thousand men from Punjab, India, most of whom were Sikhs, immigrated to
British Columbia, Canada and the United States Northwest in 1905 to 1908
seeking work, and many found jobs as laborers, mostly in the many lumber mills. With its large mills and proximity to the
Canadian border, Bellingham, Washington attracted hundreds of these Punjabi
immigrants, which quickly led to racial and labor tensions. On September 4, 1907 a large mob gathered and
attacked the Punjabis, seeking to drive them out of the mills and the city. Hundreds fled and others were held overnight
in the city jail for protection. In a
matter of days almost all the immigrants had left, never to return to the
Bellingham area.
Decades later a thriving Sikh community began to form in
Bellingham and Whatcom County, and public educational programs recognized the
ugly history of racism and forced expulsions of immigrants from China, India,
and Japan. In recognition of this legacy
of intolerance, an impressive monument, the Arch of Healing and Reconciliation,
was erected in the city center and dedicated in 2018. In 2020 voters elected Satpal Sidhu, a Sikh
leader, to the highest elected position of County Executive. ("The
Bellingham Riot of 1907" in Columbia, Winter, 2023, pp. 26-33.)
Editor: Our
Western Washington University librarian has compiled this list of classroom
book suggestions to help young people understand Israeli & Palestinian life. A special thank you to Sylvia Gabrielle
Tag, WWU Librarian & Associate Professor, for her contribution to our
understanding. For an earlier post that provided an annotated bibliography
for educators and youth on Ukraine, click here.
Israeli & Palestinian Youth Come Together: An Annotated Bibliography
Sylvia Gabrielle Tag
This list highlights books
for young people that contain both Israeli and Palestinian characters,
settings, and narratives. The list is heartbreakingly short – one might say
tragically so considering the current conflict. The list begins with true
stories, providing evidence of our shared humanity. Recently, librarians and
educators are using the term “true stories” versus the traditional genre of
nonfiction. They say a picture is worth a thousand words, and this is true for
the photographs in true stories as well as the images in picture books. Middle
school readers are ready to tackle tough issues and still look to grown-ups for
guidance. Realistic fiction, fantasy and documentary books are provided for
teens. We hope that more books will be published that connect us - these books
offer a place to start.
True Stories / Nonfiction
Three Wishes: Palestinian and Israeli Children Speak by Deborah Ellis – Based on interviews of children and teenagers in Israel
and Palestine. Ellis alternates Israeli and Palestinian
voices and prefaces each of the accounts by an informative discussion of pertinent
issues and a profile of the interviewee and his/her experiences. A perceptive and empathetic presentation.
Sharing Our Homeland: Palestinian and
Jewish Children at Summer Peace Camp by Trish Marx - Summer
is here, and Alya, an Israeli Palestinian girl, and Yuval, an Israeli Jewish
boy, are off to Peace Camp. At camp, Alya, Yuval, and the other campers enjoy
two weeks of fun in close contact with one another. They participate in sports,
create arts and crafts projects, and go on field trips. The children begin to
understand what their homeland means to both sides. They learn not to be afraid
and to respect one another.
Neve Shalom Wahat
Al-Salaam: Oasis of Peace by Laurie
Dolphin - This cooperative school
outside of Jerusalem brings Jews and Arabs together in the hopes that by
raising their children together, they will create a peaceful co-existence. Told
from the point of view of two 10-year-old boys, with photographs throughout.
Picture Books
Yaffa and
Fatima: Shalom, Salaam by Fawzia
Gilani-Williams – A touching picture book about two
neighbors―one Jewish, one Muslim― who have always been best friends. In Gilani's
retelling of a folktale―which has both Jewish and Arab origins―differences are
not always causes for conflict and friendship can overcome any obstacle.
A
Moon for Moe and Mo by Jane Breskin
Zalben - Moses Feldman, a Jewish boy, lives at one end of Flatbush Avenue in
Brooklyn, New York, while Mohammed Hassan, a Muslim boy, lives at the other.
One day they meet at Sahadi's market while out shopping with their mothers and
are mistaken for brothers. A friendship is born, and the boys bring their
families together to share rugelach and date cookies in the park as they make a
wish for peace.
Snow
in Jerusalem by Deborah Da Costa - Avi and Hamudi are
two boys who live in Jerusalem's Old City―Avi in the Jewish Quarter and Hamudi
in the Muslim Quarter. To each boy, the other's neighborhood is an alien land.
And although neither boy knows it, both are caring for the same beautiful white
stray cat. One day the boys follow the cat as she travels the winding streets
and crosses the boundaries between the city’s quarters.
Middle Grades
Wishing Upon the Same Stars by Jacquetta Nammar Feldman - When twelve-year-old
Yasmeen Khoury moves with her family to San Antonio, all she wants to do is fit
in. When Yasmeen meets her neighbor, Ayelet Cohen, a first-generation Israeli
American and the two girls become friends. But when Yasmeen’s grandmother moves
in after her home in Jerusalem is destroyed, Yasmeen and Ayelet must grapple
with how much closer the events of the Israeli-Palestinian conflict are than
they’d realized. Can peace begin with them?
Samir and Yonatan by Daniella Carmi - Samir, a Palestinian boy, is sent for surgery to an
Israeli hospital where he has two otherworldly experiences, making friends with
an Israeli boy, Yonatan, and traveling with him to Mars where Samir finds peace
over his younger brother's death in the war.
Running on Eggs by Anna Levine - It all starts when
Karen and Yasmine trade lunch boxes. Such an act would hardly raise eyebrows
anywhere else, but Karen lives on an Israeli kibbutz and Yasmine in a nearby
Palestinian village, and distrust between the two cultures runs deep. Running
on Eggs offers a frank portrayal of modern-day Israel and recounts the story of
two girls whose loyalty to each other helps them overcome the obstacles in
their path.
Young Adult
Yes No Maybe So by Becky Albertalli and Aisha Saeed – A book about dating, friendship,
families, and resistance. Two teen activists canvas the streets of New York
City and learn to navigate cross-cultural differences that run deep.
You Asked for Perfect
by Laura Silverman - The story follows Ariel, a Jewish teen, as he fights for
valedictorian all while falling for Amir, the Muslim son of family friends. Significantly,
Ariel and Amir are never challenged regarding their religion and sexuality. These
novel resists assumptions that necessitate cultural conflict.
Internment by Samira Ahmed – In this disturbing fantasy novel,
17-year-old Layla Amin and her parents are forced into an internment camp for
Muslim American citizens. With the help of newly made friends also trapped
within the camp, and her Jewish boyfriend on the outside, Layla begins a
journey to fight for freedom, leading a revolution against the internment
camp's director and his guards.
A Bottle in the Gaza Sea by Valérie Zenatti - Seventeen-year-old Tal Levine of
Jerusalem, despondent over the ongoing Arab Israeli conflict, puts her hopes
for peace in a bottle and asks her brother, a military nurse in the Gaza Strip,
to toss it into the sea, leading ultimately to friendship and understanding
between her and an "enemy."
The Lemon Tree: An Arab, a Jew, and the Heart of the Middle East by Sandy Tolan - For older readers, this book is based on a 43-minute radio
documentary that Tolan produced for "Fresh Air," this volume pursues
the story into the homes and histories of the two families at its center
through the present day. Their stories form a personal microcosm of the last 70
years of Israeli-Palestinian history
Growing Self-esteem in
Israeli and Palestinian Young People
Jewish Readers Deserve to See Themselves Outside of the Holocaust and
Holidays by BrocheAroe
Fabian
12 Children's and YA Books by Palestinian Authors by Hannah Moushabeck
Resources
on Grief, Loss, and Understanding
Not If But When: Books for Young
People About Death and Loss is a website of book titles. Children and teens facing the loss of
friends and family, or their own mortality, need help navigating the emotional,
physical, and practical upheavals and restorations. Books offer opportunities
to ask questions, wonder, and simply acknowledge the realities of their
circumstances. https://www.notifbutwhen.org/
Hello, Dear Enemy: Picture Books for Peace is a traveling exhibit from the International Youth Library in Munich,
Germany. The exhibit is divided into four
themes: Experiences of War, Destruction, and Displacement; Power Struggles and
the Origin and Escalation of Violence; Prejudice, Ostracism, and Imagined
Enemies; Utopias of Peace and Anti-War Books. List of exhibit books here: https://libguides.wwu.edu/clic/hello-dear-enemy
The International Board on Books for Young People (IBBY) is a non-profit organization which represents an
international network of people from all over the world who are committed to
bringing books and children together in order to promote international
understanding through children's books https://www.ibby.org/
Long before the recent U.S. Supreme Court Decision, the Journal
of Educational Controversy published an important article on affirmative
action, entitled, “Anti-Affirmative Action and Historical Whitewashing: ToNever Apologize While Committing New Racial Sins,” by author Hoang Vu Tran shortly
after his death. Hoang V. Tran was a
young assistant professor at Florida Atlantic University. He died from drowning
in a lake while trying to save his friends from a strong current. He left a three-year-old daughter and another
child who was not yet born. This article
was probably the last manuscript he published, and we would like to highlight it
for our readers in light of yesterday's Supreme Court decision.
The article appeared in our 2020 issue of the journal on the
theme, "The Ethics of Memory: What Does It Mean to Apologize for
Historical Wrongs."
Professor Hoang Tran’s
Abstract of his article, “Anti-Affirmative Action and Historical Whitewashing:To Never Apologize While Committing New Racial Sins.”
Abstract
Apologies, official or otherwise, for historical wrongs are
important steps in the road towards reconciliation. More difficult are
historical wrongs that have yet to be fully acknowledged. The reemergence of
affirmative action in the public consciousness via the Supreme Court represents
a striking example of the ways in which our collective consciousness has yet to
fully account for our past educational sins: segregation and income inequality.
This essay explores the multiple consequences to our historical memory when the
anti-affirmative action narrative continues to dominate the public discourse on
racism in education. I offer a renewed focus on ‘fenced out’ as the
deterministic consideration of racism in education. In doing so, our historical
memory and contemporary consciousness regains the potential to differentiate
between admissions grievances, and ongoing racists practices such as de facto
segregation and income inequality in education.
The Journal of Educational Controversy announces a new call for papers for Volume 16.
Theme: Facilitating Discussions of Controversial Issues in Difficult Times
Controversy Addressed:
Controlling
speech in classrooms has been an issue for as long as there have been schools.
Who gets to speak, what they are allowed to say, what counts as a legitimate
topic for discussion, and what constitutes “truth” have always been determined
by the economic and political processes that control education. Recently, these
processes have become the subject of public debate and political controversy. From both the putative right and the putative
left, morally inflected demands for control of classroom conversation have made
headlines and have played a role in funding, legislation, lawsuits, campaigning,
and voting choices. Bans on certain words, trigger warnings, a shift from
politics to psychology, a focus on trauma, fear of certain theories (usually
those with “critical” in their title), the struggle for control of historical
narratives, the censorship of invited speakers, and the framing of identities
have all become part of the discussion of what can and cannot be said in a
classroom, what will and won’t get funded, and who can be fired for speech.
We invite authors to bring clarity and illumination to these issues from a conceptual,
philosophical, historical, and political perspective and to offer ideas about
actual classroom practices.
· What are some effective practices in the teaching for complexity through the classroom discussion of controversial issues in the different disciplines—literature, science, social studies, history, environmental studies, mathematics, political science, economics, psychology, the arts and theater, etc.
· What is the legitimate scope of decision-making by teachers and librarians based on professional knowledge, by the democratic control of education through state legislatures and governors, by local vs. state authority, by the rights and concerns of parents.
Deadline for Manuscripts: October 15, 2023
I am pleased to announce that our special issue on “Teaching for Social Justice in a Highly Politicized Historical Moment” is now online at the Journal of Educational Controversy. Here is a direct link: https://cedar.wwu.edu/jec/vol15/iss1/ Please consider continuing the conversation by contributing a rejoinder.
Authors responded to the following controversial
scenario:
As the nation begins to reckon with its racial past, it is
now experiencing a backlash by some states that are implementing laws and
policies that will target how civics education, controversial topics, and
divisive issues will be discussed from kindergarten through higher education. From restrictions on the teaching of academic
theories that analyze systemic racism to limiting other race-related
discussions in the classroom, actions by these states pose not only a challenge
and a danger to traditional academic freedom but also to the very definition of
the role of education in a democratic society.
This issue of the
Journal of Educational Controversy asks authors to contribute their thoughts on
issues such as:
1. How should racism be appropriately
addressed at different age levels and the college classroom? What social, historical, political, and
cultural understandings should be brought to bear on the conversation? How do we defend the educational significance
for the choices we make? How do we act
in proactive ways to engage in such work so that we are not forced to be
reactive?
2. How are
we to understand the political nature of the attacks against theories like
Critical Race Theory and other current political actions by states to restrict
and censor discussions on race in order for us to counter them more
effectively? What political dynamics and
historical precedents are at play? Can
incidents from the past illuminate a response today?
3. How
should university professors prepare the next generation of teachers in
confronting these issues?
4. What
would it look like if a college of education took on the work of dismantling
structural racism?
Below is the table of contents from the journal:
Editorial
Teaching for Social Justice in a Highly Politicized Historical
Moment
Lorraine Kasprisin
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
Articles
in Response to Controversy
The Sociohistorically Situated and Structurally Central Nature of
Race: Toward an Analytic of Research regarding Race and Racism
Rolf Straubhaar
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
A critically conscious analysis of institutionalized racism in
teacher education: Imagining anti-racist teacher preparation spaces
Tatiana Joseph, Jennifer Brownson, Kristine Lize, Elizabeth Drame,
and Laura Owens
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
“Teaching in a War Zone”: A Collective Reflection on Learning from
a Diversity Course in Contentious Times
Elena Aydarova, Jacob Kelley, and Kristen Daugherty
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
Dissonance as an Educational Tool for Coping with Students’ Racist
Attitudes
Adar Cohen
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
Stories Read and Told in an Antiracist Teaching Book Club
Jennifer Ervin and Madison Gannon
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
Troubling the Null Curriculum through a Multiple-Perspectives
Pedagogy: A Critical Dialogue Between Two Equity-Minded Teacher Educators
Rachel Endo and Deb Sheffer
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
On the continuity of learning, teaching, schooling: Mead’s
educational proposal, from the perspective of decolonization and
Land/place-based education
Cary Campbell Dr.
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
About the
Authors
About the Authors
Vol. 15, Iss. 1
Theme: Teaching for Social Justice in a Highly Politicized Historical Moment
Welcome back to our blog for the new year. On this Martin Luther King, Jr. day, I am re-sharing some personal thoughts. In 1991 I delivered the commencement address at Western Washington University. Because I was honored to have Martin Luther King, Jr. as my commencement speaker back in 1963, I chose to treat my address as a conversation through time from Dr. King's words to me at my graduation - filtered through my life's experiences over the years – then to the young audience of new graduates as they embarked on their own journey and continued the conversation with their own generation. I thought I would once again share this experience with my readers.
Personal Reflections on
the Influence of Martin Luther King’s Commencement Address Two Months Before
the 1963 March on Washington
I first
learned about the March on Washington from Martin Luther King, Jr. who was the
commencement speaker at my June 1963 graduation from the College of the City of
New York. With the 50th anniversary of the historic march on Washington coming
up on August 28th, I have been thinking about that commencement event that
occurred just two months before the march and the effect that it was to have on
my life. In fact, the events of those years had a profound influence on who I
was to become as a person. They shaped my social conscience. They shaped the
kind of moral questions that I continue to raise in my life even today. And they
shaped the type of choices that I made in my life--- my decision to be a
teacher, my decision to study philosophy - seriously and deeply, my decision to
try to raise the old Socratic questions about the good life and the just
society that Socrates raised 2500 years ago and which Dr. King was to raise
later under a different set of circumstances, at a different moment in history,
to my generation. Ultimately, it led to the creation of the Journal of
Educational Controversy and this blog.
In 1991, I was asked to deliver my own commencement address at Western
Washington University as that year’s recipient of the university’s teaching
award. The address gave me an opportunity to think about the nature of such
speeches and their purpose. I decided to take a different approach from the
traditional ones that are delivered at most commencements. Rather than viewing
my own commencement address as an event in time and space - a talk given on the
morning of December 14, 1991 in a small university town, I chose to treat it as
a conversation that occurs through time - from Dr. King's words to me at my
graduation - filtered through my life's experiences over the years – then to
the young audience of new graduates as they embarked on their own journey and
continued the conversation with their own generation. It was in a sense a
conversation from one generation to the next about the questions that are
central to why we educate - questions about the kind of persons we become - and
ultimately, questions about the kind of community we create. It is a
conversation, I might add, that is sadly lacking in the public debate of our
time. One has only to listen to the media each night to see how far we are from
a true conversation on these questions.
I remember first talking about the nature of an authentic conversation and ways
that it differs from the many false versions of it, for example, political
conversations that have been increasingly reduced to a manipulation of the
voter through effective 90 second sound-bites over the airwaves where issues
become mere vehicles for projecting images rather than the source of concerned
social debate. I remember talking about the way conversations about public
education in this country have become increasingly articulated in a language in
which impersonal, technical thinking dominates -- generating an educational
ethos in which ethics as a category of discussion is largely suppressed. The
liberal language of social action and social critique has been more and more
reduced to a language of social control. But even those conversations which
seem to affirm human agency and assert liberal values become emptied of their
content when they are used inauthentically. The same words that can be used in
a genuine, meaningful public debate can also be used to silence. Earlier in the
last century, the American philosopher and educator, John Dewey expressed
this concern when he wrote:
Even when the words remain the same they mean something very different when they are uttered by a minority struggling against repressive measures and when expressed by a group that, having attained power, then uses ideas that were once weapons of emancipation as instruments for keeping the power and wealth it has obtained. Ideas that at one time are means of producing social change assume another guise when they are used as a means of preventing further social change.1
I pondered with my young audience about the nature of a more authentic
conversation. For one thing, a conversation is not something that can be
received or transmitted from one person to another; it has to be entered into;
it has to be engaged in. Furthermore, it establishes a certain kind of
relationship between us and the other - a relationship in which both remain as
subjects and neither are objectified and dehumanized by being made into an
object for the other. Essentially, there are two features I distinguished:
First, to enter into a true conversation requires us to really hear the other.
We often listen but we seldom really hear. To understand the world of the
other, whether the other is in the present or in the past, is to understand the
ways the other has come to give meaning to our common experience, to understand
the categories and concepts that shape its sense of social reality. It means to
see the other, as much as is possible, from the inside - from a different
reference point from our own. As the philosopher, Cora Diamond describes it,
"Coming to understand a conceptual life other than our own involves
exercise of concepts belonging to that life. When I understand what you say, I
am using concepts internal to your thought."2 It is to appreciate what it
means for persons or cultures to have such concepts as live notions governing
their being in the world.
For example, only now are many of us beginning to comprehend our fragile
relationship with our planet as the ozone slowly depletes and our rivers and
lakes pollute. Our 19th century optimism about progress, science and
technology, our dominion over the earth left us with a language and a conceptual
framework that blocked us from seeing another way of relating to the earth. But
ironically, it is a way that Jamake Highwater, of the Blackfeet Nation, talks
about in his book, The Primal Mind: Vision and Reality in Indian
America.3 When one enters into his world, words like "wilderness"
take on a whole different meaning. Indeed, Highwater talks about the alienation
he felt in seeing the way certain ideas he had grown up with found their way
into English words. When thinking about what is implied by our word,
"wilderness," he writes, "After all, the forest is not 'wild' in
the sense that it is something needing to be tamed or controlled and harnessed.
For Blackfeet Indians, the forest is the natural state of the world. It is the
cities that are wild and seem to need 'taming.' For most primal peoples the
earth is so marvelous that the connotation of it requires it to be spelled in
English with a capital 'E.' How perplexing it is to discover two English
synonyms for Earth - 'soil' and 'dirt' - used to describe uncleanliness, soiled
and dirty. And how upsetting it is to discover that the word 'dirty' in English
is also used to depict obscenities!"4 What does it mean to see the world
with the conceptual framework governing Jamake Highwater's vision of the world?
By entering Highwater's world, I see a different way of relating to the earth -
a relationship characterized by awe and respect rather than ownership and
exploitation. In a film featuring Jamake Highwater, he talked about taking his
mother to New York City for her first visit and he showed her all the usual
landmarks including the famous Central Park. Central Park is like a little
oasis in the center of Manhattan with all the huge skyscrapers and the hustle
and bustle of the city surrounding it. When he asked his mother what her
impressions were, she thought for a moment and then said, "I see they even
put their trees on a reservation." In all the years that I lived in New
York, I had never really thought of it that way.
But an authentic conversation requires more than entering into the world of the
other for I could simply use that new understanding to exploit the other, or
perhaps, more benignly, to simply bring the other within my own framework of
understanding rather than expanding my understanding to include the other. I'd
like to suggest that to enter into a true conversation, I must be willing to
allow the understanding that I gain from that encounter to question my own
conventional and habitual ways of seeing - to expand the horizon of my understanding
by rendering aspects of my own world problematic as a result of that encounter.
In a very real sense a true conversation allows us to see ourselves for the
first time. We are all born into a world that acculturates and socializes us
into certain ways of seeing. Indeed, even the language we learn contains within
it the structures and categories that give meaning to our experience. Our
culture provides us with the lens - or the pair of glasses - that we use to
make the world intelligible to us. But that same pair of glasses can also trap
us from seeing the world in other ways. It becomes our frame of reference and
begins to be taken for granted to the point that its control over our
perceptions of the world is no longer seen. It becomes what we see with but
cannot see through. In fact, it begins to be experienced as natural, as part of
the natural scheme of things, rather than as a human and social construct. In
an authentic conversation with the other, the hidden assumptions and cultural
categories that have been largely taken for granted can suddenly be brought to
the surface and revealed to our consciousness as only one of many
possibilities. It can reveal ourselves to ourselves, but unfortunately, this
self-revelation is not always comfortable as any proponent in a Socratic
dialogue was soon to find out.
In fact, history has shown different responses that we make to conversations
that begin to strip the fabric of the selves that we have created, that begin
to question the certainties that we have lived by, that begin to make our
conventional ways of seeing no longer tenable for us. One response is to go
into denial - to deny the truths that are slowly coming to the surface of our
consciousness - to deny that which makes us feel uncomfortable. Another
response is to withdraw -- to retreat from the conversation completely. A third
response, and one that unfortunately happens with too great a frequency, is to
become defensive and to attack the other. But a fourth response is possible
also, if we have the courage, if we have the concern, if we have the wisdom.
There is the possibility for us and the other to reconstruct and reconstitute a
new social reality which encompasses our new understanding and provides the
conditions for a more ethical and humane existence. Indeed, the philosopher,
John Dewey equated education itself with a continuous reconstruction and
reorganization of our social experience - a reconstruction of the conditions of
our lives.5
In many ways, the notion of a conversation can be a very powerful metaphor for
the process of education itself. For education is an invitation into the
conversation of life. It is something that cannot be merely received; it must
be entered into; it must be engaged in; often it must be reclaimed, especially,
those voices that have been neglected and silenced in the past. It is a
conversation not merely about making a living, but a conversation about the
kinds of lives that are worth living and the kinds of society that can make
those lives possible.
Unfortunately, education can only invite us into the conversation; it cannot
guarantee that we accept the invitation. Too often we can go through the
motions of life without really engaging in it. We can easily begin to see our
education, for example, as an accumulation of university credits without ever
asking ourselves what we are becoming as result of our education - what we are
allowing ourselves to be influenced by. Even in the darkest moments of our own
history, too many people and too many institutions remained silent when they
should not have. Even universities offered little moral resistance to the
barbarism that engulfed much of our world in the last century. I remember a
haunting passage in George Steiner's book. Language and Silence.6
Unlike writers like Matthew Arnold who could assert confidently that our
education, especially our education in the literary and philosophical
traditions, could humanize us, Steiner was less convinced as he recalled how
easily people educated in what he called the "culture of traditional
humanism" could read the poetry of Goethe and Rilke the night before they
sent others to their deaths in gas chambers.
That was the conversation that Dr. King had with my generation as he struggled
with the injustices and the inhumanity of his time and called upon us to face
the moral blindness of our age and to fulfill this nation's dream of social
justice. It left me with the questions that I shared with this new generation
on that commencement day. I asked them to think about what our education
demands of us? Is it enough to have some knowledge of society but not feel its
injustices? To know some science but not care about the uses to which it is
put? To become technically proficient and yet be blinded to the moral context
in which our technical expertise will affect the lives of people? To understand
something about economics but not care that huge numbers of our children are
now living in poverty in this country? What is our responsibility in continuing
the conversation? What is our responsibility in awakening others to these
questions? What is our responsibility in making the institutions we enter more
responsive to human needs? What is our responsibility in elevating the public
debate in this country by raising the quality of its arguments and deepening an
understanding of its moral significance?
I told my young audience that morning that it was their conversation now --- if
they chose to enter into it -- if they chose to engage in it. I wished them
well on their journey and on the choices they would make in their lives.
One of the unknown consequences of our words as teachers is to never really
know whom we reach. I do know how I was reached that day in 1963 when I heard
the words of Martin Luther King, Jr. at my own commencement. This journal and
its blog are a testimony to that witness.
1. John Dewey, "The Future of Liberalism," in The Collected
Works. Later Works. 1934, pp. 255-277.
2. Cora Diamond, "Losing Your Concepts," Ethics 98
(January 1988): 276.
3. Jamake Highwater, The Primal Mind: Vision and Reality in Indian
America (New York: Harper and Row, 1981).
4. Ibid., p. 5.
5. John Dewey, Democracy and Education (New York: The Free
Press, 1966).
6. George Steiner. Language and Silence: Essavs on Language. Literature
and the Inhuman (New York: Atheneum, 1972).
1.Enable authors whose articles were published in the journal to update their ideas.
2. Inform readers of current controversies in education.
3. Announce future issues of the journal and events associated with the journal.
4. Promote a conversation between the authors and our readers.
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