Racism, the White Plague of the U.S.

July 31, 2019 plthomasedd

Race remains a deeply misunderstood aspect of the U.S. Some of this confusion lies in basic terminology, such as being able to distinguish between “racial” and “racism/racist.”

Let’s consider the NFL to unpack that language and its relationship to how racism and being a racist applies to the U.S.

Here are racial demographics of the league (from 2018):

These data are racial, but stating facts such as NFL players are disproportionately black or that head coaches and CEO/presidents are overwhelmingly white are not racist.

Here’s where it becomes complicated. Has racism created these disproportions, and can we at least question if not outright accuse the CEOs/presidents of being themselves racist?

Some times being racist or the fact of racism is blatant—such as the unmasking of former Los Angeles Clippers owner Donald Sterling or the newly released recordings of Ronald Reagan talking with Richard Nixon.

However, the facts of racism in the U.S. and directly identifying someone as racist remain somewhere between impolite and offensive (often responded to in ways that suggest calling a racist “racist” is more offensive than actual racist behavior).

For example, the current occupant of the White House has once again offered a deeply muddled and delusional refuting of his being identified as a racist (based on his language and behavior):

“I think the word has really gone down a long way because everybody’s called a racist now,” the president said. “Her own party called Nancy Pelosi a racist two weeks ago. The word is so overused. It’s such a disgrace. I can tell you, I’m the least racist person there is in the world, as far as I’m concerned.”

“They use it almost when they run out of things to criticize you. They say, ‘He’s a racist, he’s a racist,’” Trump continued. “In some cases, it’s true, there are people who are racist ― bad people. But with me, they have a hard time getting away with it, and they don’t get away with it.”

While many have focused on his “I’m the least racist person there is in the world,” I would suggest that the “as far as I’m concerned” is nearly as important to address.

First, the sobering truth about racism and being a racist for white people in the U.S.: There are only four options for how white people can be identified in terms of their relationship to being racist—(1) being a racist, (2) being complicit with racism in either a passive (ignorant) role or through denial, (3) benefitting from racism while denying racism exists, or (4) benefitting from racism while actively resisting that privilege.

The very shorthand version of this dynamic is, I regret to explain, that all white people in the U.S. are essentially racist because systematic racism is alive and well in the U.S. and it is the product of disproportionate white power that has accumulated as a result of that systematic racism.

Racism is a combination of race and power, and whites remain the dominant race in the U.S. in terms of wealth and access to power (even those whites who are in poverty and suffer great misfortune have advantages of race over a comparable black person in the exact same situation).

As I have detailed, I was raised in a racist community and home; I very much embraced many ugly elements of racism even as I felt deeply uncomfortable with the most extreme aspects of racism in my community and my family’s ideology.

Since I have actively spent my entire adult life, since college, rejecting that racism and working to dismantle my privileges grounded in systematic racism, I aspire to the fourth condition noted above—but that does not absolve me of the racism I am a part of simply because I am white.

It also doesn’t justify me announcing “I am not racist” or “I am the least racist person in the world.”

First, those declarations too eagerly toe the line of denial (the third condition above).

Second, it is not the role of white privilege to declare if and when any of us have attained the status of “not racist”; it is not an obligation or duty of oppressed people to absolve whites or to carefully identify who of us are racists and who of us are not, but ultimately, when systematic racism ends (a result in the hands of white people), those harmed by that oppression are the ones capable of making that observation.

The seemingly flippant “as far as I’m concerned” is just as damning as the self-declaration of not being a racist.

The current POTUS is blinded by his many privileges and completely incapable of recognizing his own gross qualities as a virulent racist and misogynist; megalomaniacs are not apt to recognize their megalomania.

His supporters and enablers are a much more complicated group, falling among the first three conditions notes above.

White America is the land of racism, the reason racism exists. None of us who are white are without the sin of racism.

Like alcoholics who find sobriety by announcing their alcoholism even as they are sober, white Americans must admit our varied roles in systematic racism even as some of us live daily to avoid being racists.

Racism is the white plague of the U.S. Those of us who recognize that reality, regret the history and current consequences of racism, and seek ways to dismantle racism have much more important things to do than to announce that we are not racist because such shallow self-absorption is easily as offensive and harmful as being the sort of oafish racist that can end all doubt about your racism.

Education, education reform, Education Week, Educational Research, teacher preparation, Teaching

Teacher Preparation and the Kafkan Nightmare of Accreditation

July 30, 2019 plthomasedd

Over three-plus decades of teaching, I have found that students are far less likely to laugh while reading Franz Kafka than, say, while reading Kurt Vonnegut. But Kafka and Vonnegut are essentially satirists, though both traffic mainly in dark humor.

Black-and-white photograph of Kafka as a young man with dark hair in a formal suit — Franz Kafka 1923 (public domain)

The Metamorphosis is the work most people associate with Kafka, but it isn’t readily recognized, I have found, that the work is filled with slapstick humor—the scene when Gregor is revealed as a bug to his family—while also making a damning commentary on the consequences of the bureaucratic life.

You see, Gregor Samsa’s metamorphosis into a bug is merely a physical manifestation of his life as a salesman, which, Kafka illustrates, is nothing more than a bug’s life.

This, of course, was Kafka’s impression of early twentieth century Prussia as well as the corrosive nature of materialism. As I enter my eighteenth year as as a teacher educator, after eighteen years as a public school English teacher, I can attest that Kafka has pretty much nailed my career on the head as well.

So when I saw Teacher-Preparation Programs Again Have a Choice of Accreditors. But Should They? in Education Week, I immediately recognized that this was the wrong question—or at least incomplete.

Accountability, standards, and assessment have been pervasive my entire career in education, which began in 1984. Over that career, I have heard a consistent refrain about the failures of both K-12 education and teacher education.

As I have recently detailed, teacher education is, in fact, the new scapegoat for all that ails education.

I have worked through about ten combined iterations of standards and assessment expectations, include two different rounds of submitting the teacher preparation program I am solely responsible for now, the first being for NCATE and the for CAEP (mentioned prominently in the article linked above).

Through these experiences, I have witnessed that the same complaints of failure remain while each new round of standards and assessment promise to reform the system and bring great success (often for all students), only to be replaced in a few years under the blanket of the same crisis rhetoric and the same promises that never materialize.

This Kafkan nightmare is perfectly described by Gilles Deleuze, who also turns to Kafka:

In the disciplinary societies one was always starting again (from school to the barracks, from the barracks to the factory), while in the societies of control one is never finished with anything—the corporation, the educational system, the armed services being metastable states coexisting in one and the same modulation, like a universal system of deformation. In The Trial, Kafka, who had already placed himself at the pivotal point between two types of social formation, described the most fearsome of judicial forms. The apparent acquittal of the disciplinary societies (between two incarcerations); and the limitless postponements of the societies of control (in continuous variation) are two very different modes of juridicial life, and if our law is hesitant, itself in crisis, it’s because we are leaving one in order to enter the other.

In my home state of South Carolina, for example, the state adopted Common Core standards, planned to implement the assessment designed for those standards, purchased textbooks and materials aligned with the standards, trained teachers in the standards, and then dropped the standards for new SC versions of standards before Common Core could ever be fully implemented.

My first experience with accreditation of teacher education programs was early in my tenure in higher education. I was baffled both by the process (again, I am solely responsible for an entire program and all the data as well as the report submitted for that accreditation) and my colleagues’ almost complete uncritical obsession with the requirements. In short, the vast majority of my department’s time and attention was devoted to fulfilling the obligations of accreditation—not teaching, not scholarship, but standards, rubrics, and data tables mandated by the accreditation entity.

Just six or seven short years later, the process came back around again—nearly the same, but different. NCATE had been replaced by CAEP and standards were different along with the report itself and the broad expectations being both eerily different and the same.

Accreditation, I suspect, is a process that is perceived as a necessary layer of bureaucracy to insure some sort of consistency and fidelity among all teacher education programs across the U.S. This appears to be the same initial urge driving Common Core, for example.

Political leaders have used accountability, standards, and high-stakes testing for nearly four decades as a way to claim a commitment to higher expectations and better outcomes from the public education system. The public appears incapable over that time to examine closely the argument that schools are failing (the mainstream argument is both false and misleading) or the assertion that accountability, standards, and high-stakes testing will somehow address those problems.

Accreditation of teacher education is essentially a thinly veiled admission that there is no political or public trust of teacher educators, the field of education, or teachers.

Beneath that lack of trust, the accountability era for public education and the allure of accreditation are evidence that political leaders and the public fundamentally misunderstand teaching and learning.

Here is the sobering truth about teaching and learning: To teach is about offering the opportunity to learn; however, there is no way to guarantee that teaching will result in learning regardless of the quality of the teacher or the motivation of the student.

Accountability and accreditation are designed with the assumption that teaching and learning can be prescribed and clearly defined (standards) and then made visible with assessments that are valid and authentic.

Those assumptions are mostly hokum.

The standards and testing movement in K-12 education and the accreditation process for teacher education have proven to be what Oscar Wilde argued about how government addresses poverty: ““But their remedies do not cure the disease: they merely prolong it. Indeed, their remedies are part of the disease.”

Trying to meet the requirements of accreditation has made teacher educators less effective, has reduced the quality of courses and experiences for pre-service teachers, and has consumed an incredible amount of time and financial resources for teacher educators.

It is much ado about nothing.

The EdWeek question, then, is overly simplistic; the rise of AAQEP as an alternative to CAEP is the “illusion of choice” that masks the truly important choice—teacher education and education as a field need to abandon accreditation and seek instead to build a discipline.

Meeting the demands of accreditation is a waste of time and resources that should be dedicated to the things associated with disciplines such as history, psychology, sociology, etc.—reading and thinking deeply about the ideas and practices at the core of the field, conducting a wide range of research on those topics and problems, producing scholarship that informs an ongoing dialogue about teaching and learning, and engaging students in those topics in ways that allow them to become the educators they seek to be.

To reject accreditation is to embrace higher expectations for teacher education, teacher educators, and teachers.

At the end of The Metamorphosis, Gregor’s macabre demise is a distraction for many readers who miss that this is a story about such rejections and not necessarily a tale about Gregor, but his family. After Gregor dies, “Then all three [Gregor’s family] left the apartment together, something they had not done for months now, and took the electric tram into the open air outside the city. The car in which they were sitting by themselves was totally engulfed by the warm sun.”

Careful reading of the final paragraph reveals that the family’s obsession with Gregor, who himself had embraced a toxic bug life dedicated to erasing the family’s debt, has to be abandoned for their eventual happiness: “The greatest improvement in their situation at this moment, of course, had to come from a change of dwelling. Now they wanted to rent an apartment smaller and cheaper but better situated and generally more practical than the present one, which Gregor had found.”

Gregor’s sister becomes the symbol of a new, and better, possibility, a fully human life unfettered by the bug life swept into the dust bin.

Consent, Policing, and School Safety

July 8, 2019 plthomasedd 1 Comment

A recent controversy at an Arizona Starbucks spurred anger across social media:

Starbucks on Sunday apologized after an employee at one of its stores in Tempe, Arizona, asked six police officers to leave or move out of a customer’s line of sight, triggering social media backlash.

The officers had visited the store on July 4 and had paid for the drinks, before one company employee approached them about a customer not feeling safe because of the police presence, the Tempe Officers Association said on Twitter.

Conservative pro-police voices called for a boycott of Starbucks, and eventually, the company issued an apology.

The outrage toward customers in Starbucks finding the presence of police officers intimidating is a uniquely American response, but not one common to all Americans.

Several months ago, I was having a late dinner at a nearby Mexican restaurant after I finished teaching an evening course at my university. Just as I was eating chips with salsa and drinking the XX I ordered, in walked four officers with the county K-9 unit.

These men were typically outfitted like militia—several visible weapons and fatigues. They were dressed for war—not to serve and protect.

I was deeply uncomfortable when they sat beside me; in fact, I always find armed police officers intimidating because they have guns.

For many years now, U.S. police forces have become more and more militarized, through training and acquiring equipment from the military.

The uncomfortable Starbuck’s customers are, in fact, embodiments of what research shows about heavily armed and antagonistic police forces—especially when compared to London policing, which is grounded in policing by consent from 1829:

To prevent crime and disorder, as an alternative to their repression by military force and severity of legal punishment.

To recognise always that the power of the police to fulfil their functions and duties is dependent on public approval of their existence, actions and behaviour and on their ability to secure and maintain public respect.

To recognise always that to secure and maintain the respect and approval of the public means also the securing of the willing co-operation of the public in the task of securing observance of laws.

To recognise always that the extent to which the co-operation of the public can be secured diminishes proportionately the necessity of the use of physical force and compulsion for achieving police objectives.

To seek and preserve public favour, not by pandering to public opinion; but by constantly demonstrating absolutely impartial service to law, in complete independence of policy, and without regard to the justice or injustice of the substance of individual laws, by ready offering of individual service and friendship to all members of the public without regard to their wealth or social standing, by ready exercise of courtesy and friendly good humour; and by ready offering of individual sacrifice in protecting and preserving life.

To use physical force only when the exercise of persuasion, advice and warning is found to be insufficient to obtain public co-operation to an extent necessary to secure observance of law or to restore order, and to use only the minimum degree of physical force which is necessary on any particular occasion for achieving a police objective.

To maintain at all times a relationship with the public that gives reality to the historic tradition that the police are the public and that the public are the police, the police being only members of the public who are paid to give full time attention to duties which are incumbent on every citizen in the interests of community welfare and existence.

To recognise always the need for strict adherence to police-executive functions, and to refrain from even seeming to usurp the powers of the judiciary of avenging individuals or the State, and of authoritatively judging guilt and punishing the guilty.

To recognise always that the test of police efficiency is the absence of crime and disorder, and not the visible evidence of police action in dealing with them.

Research on “deterrence models,” “based on the idea that offenders and would be offenders are responsive primarily to the risk of punishment,” where “agents of criminal justice need to send out signals of strength, force, detection and justice” and “legitimacy” models where “authority has the right to exercise power [because] it commands consent (a sense of obligation to obey) that is grounded in legality and moral alignment” support the problems with the former and the value in the latter.

That research concludes: “Policing by consent is based upon the idea that the police gain voluntary approval and cooperation from the public not through aggressive control of the population, but through fostering a close social connection between the police and public.”

And thus, citizens in London have a distinctly different experience with police:

[M]ore than 90 percent of the capital’s police officers carry out their daily duties without a gun. Most rely on other tools to keep their city safe: canisters of mace, handcuffs, batons and occasionally stun-guns.

This is no accident.

The Metropolitan Police, which covers most of London, was founded in 1829 on the principle of “policing by consent” rather than by force.

Giving everyday police officers guns sends the wrong message to communities, so this thinking goes, and can actually cause more problems than it solves.

…In the year up to March 2016, police in England and Wales only fired seven bullets….

These officers fatally shot just five people during that period, according to British charity Inquest, which helps families after police-related deaths.

The contrast with the U.S. is stunning:

It’s a world away from the United States, where cops killed 1,092 people in 2016, according to figures compiled by The Guardian.

Of course it’s easier for police to remain unarmed if civilians do the same. Out of every 100 people in Britain, fewer than four of them owns a firearm, according to GunPolicy.org, a project run by Australia’s University of Sydney. In the U.S. there is more than one gun per person.

And for people living in Arizona, “on average, it happens every five days: An Arizona police officer aims a weapon and shoots at someone.”

That armed police officers enter a coffee shop and cause discomfort is not reason to boycott a lucrative chain but a clear signal about the harm being done to democracy and safety in the US. As Jonathan Mummolo’s research details:

The increasingly visible presence of heavily armed police units in American communities has stoked widespread concern over the militarization of local law enforcement. Advocates claim militarized policing protects officers and deters violent crime, while critics allege these tactics are targeted at racial minorities and erode trust in law enforcement. Using a rare geocoded census of SWAT team deployments from Maryland, I show that militarized police units are more often deployed in communities with large shares of African American residents, even after controlling for local crime rates. Further, using nationwide panel data on local police militarization, I demonstrate that militarized policing fails to enhance officer safety or reduce local crime. Finally, using survey experiments—one of which includes a large oversample of African American respondents—I show that seeing militarized police in news reports may diminish police reputation in the mass public. In the case of militarized policing, the results suggest that the often-cited trade-off between public safety and civil liberties is a false choice.

The public and political misguided belief in militarized police units is eerily similar to the public and political calls for turning public schools into prisons through armed guards (and teachers), surveillance cameras, metal detectors, and active shooter drills.

Just as militarized police forces do not deter crime or protect officers, commonly embraced safety features being implemented in schools do not make schools more secure and can often increase unsafe behavior by students.

To protect a democracy and the public schools that in theory feed that democracy, and to foster a society that is both free and safe, the concept of policing by consent is both more effective and better matched to the ideals often claimed for the U.S.

The root problem in the U.S. continues to be guns and seemingly unbridled tendencies toward authoritarianism.

The Starbucks customers had rational reactions not only to the presence of the police officers but to the reality those officers represent—that in the U.S. militarized police forces do not make us safer but often create violence and even death.

diversity, race, racism, sexism

The Matrix and the Failure of Diversity

July 1, 2019 plthomasedd

Several years ago, I wrote a confessional and tongue-in-cheek poem about having watched The Matrix a full 13 years after its release.

My childhood and adolescence had been fully steeped in science fiction—including my mother’s love of mid-twentieth century B-movies that often blurred science fiction and horror as well as Star Trek. However, just as I resisted Star Wars, I somehow never gave into the cultural phenomenon of The Matrix trilogy until 2012 when the films ran on my cable service, and I became hooked.

That initial viewing, as I explore in the poem, left me focused on how The Matrix trilogy often has at its core the Hollywood compulsion toward relatively formulaic love stories, but the films also pay homage to nerdom—or what may (dangerously) be interpreted as an endorsement of misogynistic male fantasies often embraced by incels and social media trolls.

As a child and teen, I moved from science fiction B-movies to science fiction novels and then comic book collecting. I have left none of this behind, but I also have had to confront how science fiction and superhero comic book narratives are often deeply problematic in terms of gender, race, and sexuality.

The Matrix trilogy, however, may seem at first glance to be in many ways a revolt against these flaws. The Wachowski Brothers, now trans women identified as The Wachowskis, gained their fame for the film franchise. With the racially diverse cast and high-profile women characters, these films may appear to be bold efforts at diversity.

However, as I have been rewatching the films recently, the trilogy remains despite some of the surface features a white savior narrative—sitting among other movies such as The Martian and Gravity.

Despite its iconic place among science fiction films, The Matrix trilogy remains a white savior narrative with Neo as the constant center.
(See image here: Sygma via Getty Images)

One way to unpack a film’s gender diversity is the Bechdel test, and these guidelines help viewers recognize that many of the high-profile women characters remain merely in orbit around men—notably Neo and Morpheus. Expanding similar tests to race exposes that while the films are visually diverse (consider the slow-motion orgiastic scene in The Matrix Reloaded), the characterizations and narratives remain primarily normative because The Chosen One is Neo as white savior.

The Matrix trilogy proves to be the Ben Carson and Clarence Thomas of diversity initiatives because the films address only empirical diversity (not substantive diversity) while reducing that diversity to the service of racial and gender norms centered on whiteness and men.

Three Types of Diversity—and Why Many Diversity Initiatives Fail

In the U.S. where whiteness and being a man are centered, the first type of diversity is similar to how The Martian and Gravity as films work as if race and gender do not exist in any expressed way. In other words, the centering of whiteness and being a man are not acknowledged and rendered normal, and thus correct or best. Often the mask used in this type is to call a narrative or character “universal.”

A second type of diversity exists in organizational efforts designated as diversity initiatives, such as those commonly found on university campuses. This second type most often resembles The Matrix because the manifestations of these diversity initiatives tend to be limited to rhetorical outcomes (mission and diversity statements, etc.) and superficial goals (hiring or admitting people who can be labeled “diverse,” etc.).

This second type can be dangerous since it does not disrupt the status quo of centering whiteness or being male but seems to be diverse; this second type can also spur open hostility to diversity as well. Those who unconsciously or consciously oppose diversity as a goal tend to confront the superficial possibilities of diversity initiatives by asserting “We can’t just hire/admit diversity for diversity’s sake”—a claim that can seem credible if not fully unpacked (ignoring, for example, the long history of people being hired because they are white or men).

As I noted above, this superficial diversity allows lifting identifiable diverse people, Ben Carson or Clarence Thomas, to positions as a nod to diversity even as those so-called diverse people work against the interests of marginalized people. Carson claims racism no longer exists, and Thomas works to dismantle the affirmative action that he benefitted from in his career.

Yet, the Republican Party can point to these men as proof of diversity in the party.

A third type, the elusive type, of diversity in which both empirical diversity exists—we can see Black and brown people, and women in roles and positions disproportionately dominated by white men—and their status actively de-centers whiteness and being a man.

During the current 2019 women’s World Cup, we may be witnessing something close to this third type in the person of Megan Rapinoe who is centering being a world-class woman athlete (deconstructing the “plays like a man” narrative and among women teammates demanding equal pay for their performance) and gay:

“To me, it’s literally all the same, insofar as I want people to respect who I am, what I am — being gay, being a woman, being a professional athlete, whatever,” Ms. Rapinoe said in the article. “That is the exact same thing as what Colin did.”

For films, or any art, and organizations claiming to seek diversity as a goal, then, there is much more involved than simple empirical diversity.

The Matrix trilogy remains an iconic work of cinematic science fiction, and much about the narrative breaths life into traditional frames, such as the white savior, in ways that we can enjoy and even praise.

But the success of The Matrix also depends on a lazy public, one awash in the first type of diversity and occasionally tolerant of the second type. There also is a great deal of flash and visual spectacle that makes The Matrix appealing—and ultimately dangerous like Ben Carson and Clarence Thomas.

Even for those of us who have affinity for The Matrix trilogy, and the resurgence of admiration for Keanu Reeves, we must be able to confront the failures in this series in terms of diversity and then admit we can, and must, do better.