All posts by plthomasedd

P. L. Thomas, Professor of Education (Furman University, Greenville SC), taught high school English in rural South Carolina before moving to teacher education. He is a former column editor for English Journal (National Council of Teachers of English), current series editor for Critical Literacy Teaching Series: Challenging Authors and Genres (Brill), and author of Teaching Writing as Journey, Not Destination: Essays Exploring What ‘Teaching Writing’ Means (IAP, 2019) and How to End the Reading War and Serve the Literacy Needs of All Students: A Primer for Parents, Policy Makers, and People Who Care (IAP, in press). NCTE named Thomas the 2013 George Orwell Award winner. He co-edited the award-winning (Divergent Book Award for Excellence in 21st Century Literacies Research) volume Critical Media Literacy and Fake News in Post-Truth America (Brill, 2018). Follow his work @plthomasEdD and the becoming radical (https://radicalscholarship.wordpress.com/).

Kurt Vonnegut: “What other advice can I give you?”

After surviving the firebombing of Dresden during World War II and then decades as a chain-smoker, U.S. author Kurt Vonnegut’s death in 2007 felt tragi-comic since it came from tripping while walking down stairs.

In the wake of his death, the world has been offered an expanding universe of Vonnegut including an authorized biography and greater attention paid to his visual artwork, first offered as comic doodles in his novels such as Breakfast of Champions.

Shields KV bio
KV drawings
Breakfast of Champions KV

Vonnegut’s fame came relatively late in the 1960s and 1970s and was spurred in part because of his popularity with college students, who gravitated to his dark humor and counter-culture messages in Slaughterhouse-Five. But Vonnegut also built a career as a public speaker, notably at college graduations.

SlaughterhouseFive KV

As an avid reader and occasional Vonnegut scholar, I continue to understand better the complexities of Vonnegut the person and the persona, indistinguishable in his novels and his public talks, but remain drawn to his enduring messages of love, kindness, and hope.

“You will find no lies in Vonnegut’s words of advice,” explains Dan Wakefield, writer and lifelong friend of Vonnegut, adding in his introduction to a collection of Vonnegut’s graduation speeches: “He is one of the truth tellers of our time.”

Nice KV

Vonnegut excelled in bending and blending genres, and in his graduation speeches, he both paid tribute to the form, mocked it, and gave it a new life, one only possible from the creator of Kilgore Trout, himself the embodiment and personified satire of pulp science fiction writers.

Sumner KV

“If this isn’t nice, what is?”

As a writer, Vonnegut bristled at being labeled a science fiction writer, argued that no one could teach someone to write (while working at the famed University of Iowa Writer’s Workshop), and explained that he wrote by crafting a series of jokes, having developed as a child an enduring love for his sister and slapstick.

Slapstick KV

Vonnegut’s contradictions and mis-directions are on full display in his graduation speeches, where he often began by addressing directly both the purpose of commencement talks (giving advice) and the futility of such ceremonies.

“We love you, are proud of you, expect good things from you, and wish you well,” Vonnegut began at Agnes Scott College in Decatur, Georgia on May 15, 1999:

This is a long-delayed puberty ceremony. You are at last officially full-grown women—what you were biologically by the age of 15 or so. I am as sorry as I can be that it took so much time and money before you could at last be licensed as grown-ups.

If graduation speeches are meant to punctuate ceremony, then Vonnegut was going to throw cold water on ceremony.

If graduation speeches offer one last moment for sage advice from elders to the young, Vonnegut was going to say something to displease adults and disorient the young.

But always wrapped inside his curmudgeon paper was a recurring gift, one that tied all of his work together: Vonnegut was tragically optimistic and even gleeful about this world.

On cue, then, at Agnes Scott, Vonnegut rejected the Code of Hammurabi, revenge, and admitted he was a humanist, not a Christian, adding:

If Christ hadn’t delivered the Sermon on the Mount, with its message of mercy and pity, I wouldn’t want to be a human being.

I would just as soon be a rattlesnake.

Finally, to those young women, Vonnegut concluded:

I’ll want a show of hands after I ask this question.

How many of you have had a teacher at any level of your education who made you more excited to be alive, prouder to be alive, than you had previously believed possible?

Hold up your hands, please.

Now take down your hands and say the name of that teacher to someone else and tell them what that teacher did for you.

All done?

If this isn’t nice, what is?

A Socialist Non-believer Preaching Love

If Vonnegut was anything, he was a proud Midwesterner, haling from Indiana, who reveled in invoking the name of Eugene V. Debs, a rarely acknowledged voice for workers throughout the late 1800s and into the early 20th century and central inspiration for Hocus Pocus.

Hocusa Pocus KV

Vonnegut as freethinker, then, always stood before graduation audiences, disheveled and wild-haired in the tradition of Mark Twain, the embodiment of the tensions created by college education—where young people often discovered everything their parents feared young people would discover.

The great irony of Vonnegut as graduation speaker was that his perch as counter-culture icon provided him the opportunity to express the central beliefs that, in fact, were what the adult world should want from the young.

Vonnegut thanked graduates for pursuing education, but then apologized for the mess adults had left them to face.

At Butler University in Indiana on May 11, 1996, Vonnegut celebrated his homeland, where he witnessed:

People so smart you can’t believe it, and people so dumb you can’t believe it.

People so nice you can’t believe it, and people so mean you can’t believe it.

And as was typical of his joke making, Vonnegut, acknowledged atheist, turned to the Bible at the end: “As I read the book of Genesis, God didn’t give Adam and Eve a whole planet.”

He lamented, then: “There’s a lot of cleaning up to do,” and “[t]here’s a lot of rebuilding to do, both spiritual and physical.” But out of this mess, Vonnegut reminded the graduates: “And, again, there’s going to be a lot of happiness. Don’t forget to notice!”

One cannot help hearing always in the background of Vonnegut as public speaker, Eliot Rosewater from God Bless You, Mr. Rosewater imploring:

“Go over to her shack, I guess. Sprinkles some water on the babies, say, ‘Hello, babies. Welcome to Earth. It’s hot in the summer and cold in the winter. It’s round and wet and crowded. At the outside, babies, you’ve got about a hundred years here. There’s only one rule that I know of, babies—:

“‘God damn it, you’ve got to be kind.'”

God Bless You KV

Vonnegut as a graduation speaker implored us all to pay attention to the things that matter. These moments are ceremonies, yes, but important reminders in these times we agree to pause before moving on.

See Also

“reading a biography (in the absence of you)”

Thomas, P. L. (2013, April). Looking for Vonnegut: Confronting genre and the author/narrator divide. In R. T. Tally, ed., Critical insights: Kurt Vonnegut (pp. 118-140). Ipswich, MA: Salem Press.

—–. (2013, January). 21st century “Children’s Crusade”: A curriculum of peace driven by critical literacy. Peace Studies Journal, 6(1), 15-30.

—–. (2012, Fall). Lost in adaptation: Kurt Vonnegut’s radical humor in film and print. Studies in American Humor, 3(26), 85-101.

—–. (2009). “No damn cat, and no damn cradle”: The fundamental flaws in fundamentalism according to Vonnegut. In D. Simmons (Ed.), New critical essays on Kurt Vonnegut (pp. 27-45). New York: Palgrave.

—–. (2006). Reading, learning, teaching Kurt Vonnegut. New York: Peter Lang USA.

In-Press: Pedagogies of Kindness and Respect (Peter Lang USA)

In-Press: Pedagogies of Kindness and Respect: On the Lives and Education of Children (Peter Lang USA)

P.L. Thomas, Paul R. Carr, Julie Gorlewski, and Brad J. Porfilio, eds.

[Draft cover, original artwork by A. Scott Henderson]

cover

Table of Contents

Introduction: “God damn it, you’ve got to be kind.”

P. L. Thomas, Paul R. Carr, Julie Gorlewski, and Brad J. Porfilio, editors

Section One: Theoretical Framework

Chapter One: Public Education and the Ethics of Care: Toward a Politics of Kindness?

Rachel K. Brickner

Chapter Two: Are We Educating Our Children Within a Culture of Care?

Michael Burger

Chapter Three: No Excuses for “No Excuses”: Counternarratives and Student Agency

Sharon M. Chubbuck and Brandon Buck

Chapter Four: Empathic Education for a Compassionate Nation: A Pedagogy of Kindness and Respect for Healing Educational Trauma

Lee-Anne Gray

Section 2: Pedagogies of Kindness and Children 

Chapter Five: Renewing the Confucian Tradition: Kindness and Respect in Children’s Everyday Schooling

Jiacheng Li and Mei Ni

Chapter Six: “When I explain it, you’ll understand”: Children’s Voices on Educational Care

Maria K. McKenna

Chapter Seven: Prekindergarten Policy and Politics: Discursive (Inter)play on Readying the Ideal Learner

Angela C. Passero, Carrie L. Gentner, and Vonzell Agosto

Chapter Eight: Nurtured Nature: The Connection Between Care for Children and Care for the Environment

Chiara D’Amore and Denise Mitten

Section Three: Curricular Dimensions of the Pedagogies of Kindness

Chapter Nine: Love, Learning, and the Arts

Jane Dalton

Chapter Ten: Aesthetic Reading and Historical Empathy: Humanizing Approaches to “Letter From Birmingham Jail”

Jason L. Endacott, Christian Z. Goering, and Joseph E. O’Brien

Chapter Eleven: Re-Storying “Progress” Through Familial Curriculum Making: Toward a Husbandry of Rooted Lives

Sarah Fischer

Chapter Twelve: Music Education, Character Development, and Advocacy: The Philosophy of Shinichi Suzuki

Karin S. Hendricks

Chapter Thirteen: Tough Kindness: Reconciling Student Needs and Interests in 1940s Black Progressive High Schools

Craig Kridel

Chapter Fourteen: Doodles, Birds, and Abstract Words: The Experience of Caring

Karinna Riddett-Moore

Chapter Fifteen: No More Disrespect: Teaching All Students to Question Right and Wrong in History

Laura J. Dull and Diana B. Turk

Section Four: The Political Economy of the Pedagogies of Kindness

Chapter Sixteen: Peace Education About the Lives of Children

Candice C. Carter

Chapter Seventeen: Acknowledging and Validating LGBT Identities: Toward a Pedagogy of Compassion

A. Scott Henderson

Chapter Eighteen: Reclaiming Kindness, Courage, and Compassionate Justice in Difficult Educational Times

Ursula A. Kelly

Chapter Nineteen: A Critical Pedagogy of Care and Respect: What Queer Literacy Pedagogy Can Teach Us About Education for Freedom

Cammie Kim Lin

Chapter Twenty: Toward Pedagogies of “Senseless Kindness” in Critical Education

Michalinos Zembylas, Robert Hattam, and Maija Lanas

Author Biographies

Charter Scam Week 2015

It’s Charter Scam Week again, and we can conclude that charter advocacy has revealed itself in the following ways:

  • Charter advocacy cannot be about improving student achievement since charter school consistently have a range of outcomes similar to public and even private schools once student populations are considered.
  • Charter advocacy cannot be concerned about resegregation of schools by race and class since charter schools are significantly segregated.
  • Charter advocacy is a thinly veiled attempt to introduce school choice as “parental choice” despite the U.S. public mostly being against school choice.
  • Charter advocacy is tolerating at best and perpetuating at worst schools for “other people’s children”—a system that subjects minority and high-poverty children to limited learning experiences, extensive test-prep, and authoritarian/abusive disciplinary policies.
  • Charter advocacy chooses to ignore that charters underserve some the most challenging students, ELL and special needs students.
  • Charter advocacy also ignores that nothing about “charterness” distinguishes charter from public schools.
  • Charter advocacy has committed to the (dishonest) “miracle” approach to demonizing public schools, and abandoned the original ideal of charter schools as pockets of experimentation (means and not ends) for the improvement of the public school system.

The problem for charter advocacy is that the evidence is overwhelmingly counter to nearly every claim in favor of charter schools.

Charter Scam Week 2015: A Reader

What, Exactly, Are We Celebrating About Charter Schools?

Conservative Talking Points Wrong for SC Education

Should SC Increase Charter School Investment?

Public School, Charter Choice: More Segregation by Design

Don’t Buy School Choice Week

No Excuses for Advocacy Masquerading as Research

Idealizing, Misreading Impoverished and Minority Parental Choice

NPR Whitewashes Charter Schools and Disaster Capitalism in New Orleans

“Other People’s Children” v. “They’re All Our Children”

The Charter Sham Formula: Billionaires + Flawed “Reports” + Press Release Media = Misled Public

Twitter Truth (and The Onion Gets It Again)

Listening to a Teacher from a “No Excuses” Charter School

Endgame: Disaster Capitalism, New Orleans, and the Charter Scam

Segregation and Charter Schools: A Reader

Pulling a Greene: Why Advocacy and Market Forces Fail Education Reform [Redux]

Anatomy of Charter School Advocacy

On Children and Kindness: A Principled Rejection of “No Excuses”

It’s Time to Stop Treating Black and Brown Kids Like ‘Other People’s Children’

Racial Segregation Returns to US Schools, 60 Years After the Supreme Court Banned It

Why Charter Schools Are Foolish Investments for States Facing Economic Challenges

The Similarities Between the Charter School Movement and the War on Drugs

Why Sending Your Child to a Charter School Hurts Other Children

“No Excuses” and the Culture of Shame: The Miseducation of Our Nation’s Children

Anatomy of a Political/Personal Poem

Politics, succinctly stated, is the negotiation of power among agents (humans, mostly, but one could argue along literary lines, humans versus nature, etc.). As a critical educator, I argue we cannot avoid being political; to claim you are not being political is being political—as expressed in Howard Zinn’s observation that you cannot be neutral on a moving train.

Below, I want to annotate a new poem of mine, as it represents the inescapable intersection of the political and the personal. As a writer, I occasionally bring my own writing into the classroom in order to be a witness to investigating a text.

My high school English students always felt very skeptical of English-teacher-as-text-authority holding forth about Writer X or Writer Y using this metaphor or symbol. Students often asked, How do you know Writer X did that on purpose?

So with my own work, I can truly reveal what is beneath a poem (the iceberg metaphor about art is useful here, but inadequate, I think, because I want something more organic such as a huge root system beneath a tree that continues to spread). I can help a student tease through my intent as well as how meaning may spring from those places where my conscious intent was lacking in the original writing.

On a companion blog, I have discussed this more broadly before, but my Poet Self is a different beast than my prose self. Poetry tends to come to me (often the first lines simply ask/demand to be written, feeling mostly not of my making but more that I have received them), and then I typically compose the full poem over several recursive hours of writing, reading, reading aloud, and re-shaping as I discover what the poem is intending to say.

What films I am watching, what books I am reading, what music I am listening to—these all become dialogues with my Poet Self, many times fueling the initial inspiration to write (and thus, many of my poems have quotes at the beginning, as below).

In an effort to avoid the cumbersome (and possibly slipping directly into the cumbersome), I am using bracketed notation, including the notations first, and then including the entire poem last—as I am not completely sure how best to format all this on a blog.

Anatomy of a Political/Personal Poem

[1] After talking to a friend who also loves The National, I have been listening to several of their albums over and over while driving to work. I love “Slipped” and noticed its use of season and that overlapped my spring motif for this piece. These lines also speak to the central two repeated lines about the inadequacy of making guarantees.

[2] One Monday, two hail storms pelted my university, the first during the morning while I sat in my office. That day was eerie in the changing weather patterns and this opening did just come to me, the first line and then I began to play with radar representations of storms, which established “screen” and “color” motifs for the poem.

[3] Pollock, O’Keefe, and cummings helped me think about representation of reality through art (what is True versus what is true/fact). The poem (as are many of my poems) is a not-so-subtle tribute to cummings in the lower-case versus uppercase as well as the use of & to suggest two/multiple things as one.

[4] Since #BaltimoreUprising has emerged as the shorthand for the current unrest in Baltimore, I have not been able to shake the power of “rising”—I think of The Dark Knight Rises, Phoenix/Jean Grey from the X-Men, and the enduring myths of rebirth.

[5] Although ending the first section, I came back to these lines over and over until I recognized the need to emphasize this poem is about calls to notice what we ignore, miss—on both personal and political levels. Nature demands we pay attention to our puniness, but humans fail again and again due to our arrogance. Humility comes from looking up and then really looking.

[6] Yes, literally I sat through two hail storms, and yes, literally, I am addressing my granddaughter. Throughout my poetry, I have examined the weight of not noticing until too late “the last time,” but with my granddaughter, I have become more aware of “first times.” The hyperlink is to my first poem about my granddaughter, written before she was born and even before we knew her gender. I use “sky” in poems about her as her name is Skylar.

[7] As I continued to shape and re-shape the poem—polish, prune, and always choosing the right (only?) word—I recognized that the piece demanded a “mother” motif—one I allowed to remain fairly hidden or mostly implied. In a blog post, I have examined more directly the Western/Christian use of Nature to mythologize human ideas about evil/good (specifically with snakes), and those ideas are suggested here.

[8] Storytelling, mythologizing—what story does weather radar tell? What about mainstream cable news? I am almost always thinking about Margaret Atwood’s examination of telling and retelling (notably in The Handmaid’s Tale). As I was coming to see the poem as “finished,” I realized the power of repeating these lines in both the context of my granddaughter (the personal) and the uprising in Baltimore (the political). I hope the “we” and “you” are both necessarily ambiguous and directly evocative of real people in real situations of passion and human frailty.

[9] Although this section, I feel, pulls together central motifs about “motherhood,” “Nature,” and storytelling/mythologizing, I must again confess this actually happened. People have been telling my daughter this “story” about snakes in springtime, and she paused sharing this with me one morning on her way out to work as I was there to provide care for my granddaughter. My daughter and I are worriers, anxious souls. We don’t need to hear such things. Here I also decided to use italics to offer some sense of discourse, some agents of actual telling. Again, as part of my visual self (cummings, comic books, films), I feel the poem sporadically zooming in and then pulling back—both the writer telling a story but also the camera capturing the story.

[10] The cable news section builds and then extends the motifs, but I struggled with how to blend this element with the personal sections that were much easier, natural to compose. I watched the Baltimore coverage as it happened, mostly flipping between CNN and MSNBC, using Twitter to guide me—experiencing how an event unfolding in real time is shaped by who and how the story if composed.

[11] My poem titles tend to include a main and then parenthetical title. Typically, as I start a poem I have only the main title and then a parenthetical reveals itself. “Baltimore is burning” was that organic element here, simple and alliterative as well as disturbing.

[12] These two lines echo and reinforce the first two lines with the “screen” and “color” motifs. The use of “yellow” and “black” also carry layers of connotation. The “yellow” of literal fire on the TV screen but “yellow” carries both “cowardice” and “caution” while “black” captures the literal night as well as race. “Blossom” also is central to the concepts of spring (as seasonal and as political renewal) while adding some tension to images that are positive and negative, sometimes simultaneously (flowers and fires can blossom).

[13] The hardest and slowest developing lines of the poem are these four. I struggled against slipping into mere commentary (losing the poetic), but I also wrestled with my urge to confront “minstrel show” and “black face” as part of the unmasking of racist mainstream media coverage while striking an objective pose of presenting both sides. The allusion to Fox News remains, but I never fully formed the thought of MSNBC being “Minstrel Show NBC.” The puppeteering and make-up (masking) felt necessary, but not satisfying until I placed this section as parenthetical, a bit of mechanical cloaking to reinforce the masking motif.

[14] The Baltimore refrains originally were all “is” sentences, but despite the importance of “Baltimore is burning,” I moved toward “Baltimore [verb]” and played with quite a number of combinations of verbs. “Witnesses” is a very subtle allusion to James Baldwin, and more directly, “explodes” (as I hyperlink) is an allusion to Langston Hughes’ “Harlem.” The natural and human-made storms are blended by the last section, framing the poem with storm, hail, and wind.

[15] I return to italics to suggest someone is speaking to some audience, but here the ambiguity is much more significant and purposefully broad. I like the rhythm of the “if” statements, and one of the best edits of the poem, I think, was being drawn to one of my favorite R.E.M. songs, “The Flowers of Guatemala,” a beautiful and powerful political song about Central America/U.S. politics. I lift almost directly “The flowers cover everything,” and share the song’s focus on paying attention to the masked, invisible: “There’s something here I find hard to ignore.”

[16] Completing the news image earlier of “minstrel show,” I return to the soot of the Baltimore fires turning everyone black, in black face, as a plea to “If everyone looked the same, would we do better?” The repetition of “recognize” also links back to the parenthetical commentary on the news media and reinforces the tension between paying attention and masking.

[17] Especially in poems, but essays as well, I seek always to frame so I had to return to “Baltimore is rising” even though I had elected to use the “Baltimore [verb]” constructions to open the last section. I was stuck for a while with “Baltimore is Phoenix,” which seemed both to work and falter. Here is where my revision strategy of reading aloud over and over was key. “Baltimore is burning/ Phoenix rising” sounded right aloud. Alluding to Harlem, directly addressing Baltimore, and Phoenix as a city name felt suggestive as well.

[18] I liked these lines as a bit of sincere resignation of grandparent/parent to child when I first wrote them (never edited, and felt right immediately). In the context of Baltimore and the ambiguity of that last section about “we” and “you,” I think, the lines work well to pull most of the key motifs and themes together, specifically the idea of “story telling” as both seeking and blurring Truth/truth.

first spring (Baltimore is burning)

“It’ll be summer in Dallas/ Before you realize/ That I’ll never be/ Anything you ever want me to be”
“Slipped,” The National [1]

thunderstorms blossom on the radar
green yellow red maroon [2]

like animated flower bouquets created by
Jackson Pollock Georgia O’Keefe & e.e. cummings [3]

because springtime is rising again [4]

hail taps my office window
rattled by wind gusts in shared rhythm

this season demands i pay attention
this building storm lifts my eyes [5]

/

precious child of my child
this is your first spring [6]

your first angry sky
your first thunder&lightning

we will hold&comfort you
but only you can understand Mother Nature [7]

we can tell you stories in soothing tones
but we cannot guarantee anything [8]

except our hearts are filled with you
etched forever into the bones of us

/

this is the story they are telling my daughter

snakes can smell when you are nursing
slithering into your house for the milk

snakes will strangle nursing babies
sleeping&dreaming in their cribs alone

my child who is a mother tells me this
her eyes&voice beg of me a mother’s plea

what is a mother to do what is a mother to do
if even Nature conspires against her baby [9]

/

the news tells me this story in the last days of April [10]

Baltimore is burning [11]
thugs rioting&looting

flames blossom on the TV screen
yellow black yellow black [12]

(if you look close enough you can recognize
the strings&make-up but not the puppeteers

performing this 21st-century minstrel show
masquerading as fair&balanced reality TV) [13]

/

Baltimore cries
Baltimore witnesses

like the first thunderstorm of spring
tossing hail&wind against your window

Baltimore shouts
Baltimore explodes [14]

if the fires are large enough
if the fires burn long enough

if the soot covers over everything [15]
painting every single face black

will you listen will you look
will you recognize will you act [16]

Baltimore is burning
Phoenix rising [17]

we can tell you stories in soothing tones
but we cannot guarantee anything [18]

—P.L. Thomas

#BaltimoreUprising and the Politics of “Myths That Deform Us”

They know they would not like to be black here. If they know that, they know everything they need to know. And whatever else they say is a lie….The American idea of progress, when Americans talk about progress, they mean how fast I become white. And it’s a trick bag because they know perfectly well I can never become white….

James Baldwin, 15 January 1979

Politics in the U.S. is carefully and meticulously restrained, walled off as mere partisan politics, the manufactured and mostly illusion of choice (hence, of democracy) between Republicans and Democrats—both of which are in the service of capitalism, commercialism, and consumerism.

As such, Republicans and Democrats are different sides of the same economic coin, both depending on the false threat of socialism and both fostering the narrow and distorted gaze always on economics. The U.S. has no capacity for looking away from the coin and toward what the coin represents: Power.

Not to be too simplistic, but the system is irrelevant because the powerful few will always work that system to maintain power, and thus to keep the vast majority subservient. In that respect, the former USSR serves well to show that so-called communism works in many of the same ways as capitalism to serve the few.

Capitalism, communism, socialism, and even democracy, then, are not really economic or political systems as much as they are stories, mythologies—ways of framing the world to serve the needs of the powerful at the expense of the powerless.

Made popular by Bill Moyers, Joseph Campbell spent his career seeking ways to bring a better understanding of comparative religion studies and mythology into pop culture. Campbell explained that “[m]yth basically serve four functions”: mystical, cosmological, sociological, and pedagogical.

The third function, sociological, “[supports] and [validates] a certain social order”:

And here’s where the myths vary enormously from place to place. You can have a whole mythology for polygamy, a whole mythology for monogamy. Either one’s okay. It depends on where you are. It is this sociological function of myth that has taken over the world—and it is out of date. (p. 31)

As a powerful example, Moyers and Campbell discussed the representation of serpents/snakes in myths, starting with the Christian Garden of Eden myth, but also highlighting the parallel Bassari legend. “It’s very much the same story,” Campbell explained (p. 45).

And from this, Campbell noted where the sociological functions vary regarding serpents/snakes: “Now the snake in most cultures is given a positive interpretation,” he added (p. 47). However, the Christian framing is uniquely negative:

Moyers: In the Christian story the serpent is the seducer.

Campbell: That amounts to a refusal to affirm life. In the biblical tradition we have inherited, life is corrupt, and every natural impulse is sinful unless it has been circumcised or baptized. The serpent was the one who brought sin into the world. And the woman was the one who handed the apple to the man. The identification of the woman with sin, of the serpent with sin, and thus of life with sin, is the twist that has been given to the whole story in the biblical myth and doctrine of the Fall.

Moyers: Does the idea of woman as sinner appear in other mythologies?

Campbell: No, I don’t know of it elsewhere. (p. 47)

In its sociological function, the myth of the Fall serves men, the power and purity of men by imposing sin onto serpents/snakes and women.

Paulo Freire confronts the power of myth:

To the extent that I become clearer about my choices and my dreams, which are substantively political and attributively pedagogical, and to the extent that I recognize that though an educator I am also a political agent, I can better understand why I fear and realize how far we still have to go to improve our democracy. I also understand that as we put into practice an education that critically provokes the learner’s consciousness, we are necessarily working against the myths that deform us. As we confront such myths, we also face the dominant power because those myths are nothing but the expression of this power, of its ideology. (p. 41)

#BaltimoreUprising and the Politics of “Myths That Deform Us”

The abrupt shooting of Tamir Rice offered a horrifying moment to confront the “myths that deform us,” as Stacey Patton explained, placing Rice’s shooting within the historical context of Emmitt Till.

As well, Rice’s shooting has been informed by research showing that black children are mis-seen as being older, even by people in authority (such as police officers, teachers).

The relentless string of highly publicized shootings of black males has now exploded in Baltimore, a perverse real-world allegory of the consequences of the sociological function of “myths that deform us.”

Placing as we should all of the incidences from Trayvon Martin until today (since memory in the U.S. is brief, ahistorical), we must acknowledge that blacks live daily under the “myths that deform us,” often myths ascribed to the power of Church and God: biblical arguments for slavery, biblical arguments against inter-racial marriage, biblical arguments for beating children (and parallel marginalizing and dehumanizing women with the Word of God).

The Western/Christian iconography and symbolism preaches black is evil and white is pure: the corrupt that must be purified and the pristine that must be preserved.

These “myths that deform us” have also been given the veneer of science—IQ and decades of standardized tests that serve the interests of white, affluent males, keeping people of color, the poor, and women behind the wall of not measuring up.

Watching #BaltimoreUprising requires that we listen to and look at carefully in order to confront the Thug Myth being used to maintain with perpetual surveillance a culture of compliance shaped by and for white privilege.

Race itself is a myth, a human construction, not a biological fact. The associations (prejudices, stereotypes) with race (young black males are thugs, looters, rioters) are no more true than snakes are evil.

Those who control the myths (that deform us) have fashioned these stories in their honor, for their gain.

As Baltimore rises, those who deny racism continue to have an evidence problem, one that must serve to crumble their “myths that deform us.”

#BaltimoreUprising exposes that white privilege cares more about private property than human life—even as a black man sits in the White House.

We must tear down the wall.

Incident, #BaltimoreUprising 2015

“And I must say tonight that a riot is the language of the unheard.”
Martin Luther King Jr., “The Other America” 14 March 1968

“We know of course there’s really no such thing as the ‘voiceless’. There are only the deliberately silenced, or the preferably unheard.”
Arundhati Roy, “Peace and the new corporate liberation theology,” The 2004 Sydney Peace Prize Lecture

“The law is meant to be my servant and not my master, still less my torturer and my murderer.”
James Baldwin, “A Report from Occupied Territory,” The Nation 11 July 1966.

Countee Cullen’s “Incident” is a powerful and disturbing confrontation of racism as well as the enduring impact of racial slurs: “And so I smiled, but he poked out/His tongue, and called me, ‘Nigger.’/…That’s all that I remember.”

In the last days of April 2015, Cullen’s Baltimore has once again answered a haunting question about another city, “Harlem” by Langston Hughes: “Or does it explode?”

“Rioting broke out on Monday in Baltimore,” begins Ta-Nehisi Coates, adding—

an angry response to the death of Freddie Gray, a death my native city seems powerless to explain. Gray did not die mysteriously in some back alley but in the custody of the city’s publicly appointed guardians of order. And yet the mayor of that city and the commissioner of that city’s police still have no idea what happened. I suspect this is not because the mayor and police commissioner are bad people, but because the state of Maryland prioritizes the protection of police officers charged with abuse over the citizens who fall under its purview.

The citizens who live in West Baltimore, where the rioting began, intuitively understand this. I grew up across the street from Mondawmin Mall, where today’s riots began.

I read these words in the wake of watching this incident on mainstream news coverage, the same media that covered the avalanche in Napal as the death of a Google executive.

The coverage of Baltimore became an avalanche of “thug” punctuating comments by political leaders—white and black—and commentators.

And then one of the cable news talking heads interrupted one guest to lecture her about “paddy wagon” as an offensive term—a whitewashed interlude before the onslaught of “thug” resumed.

Coates concludes: “When nonviolence is preached as an attempt to evade the repercussions of political brutality, it betrays itself”—exposing that in the decades since King, “the preferably unheard” remain ignored, marginalized, the victims of the relentless daily violence of poverty and discrimination. But their circumstances as well as their options for raising their voices are determined for them, for the benefit of those who tolerate and perpetuate that daily violence.

The day after this recurring incident of Baltimore 2015 erupted, I write this while being the care provider for my bi-racial granddaughter, only 9 months old.

She is the glorious embodiment of racial harmony, but she has yet to recognize the world for all its remaining evils.

Our privilege will insulate her in many ways against the inequities that have fueled Baltimore’s unrest, but someday she too likely will feel the sting that shaped the speaker of Cullen’s poem.

At least as long as the calculated white gaze and accusatory finger remains selectively on who and what and refuses to confront and address why.

What If Standardized Tests Were Biased Against Whites, Males, Affluent?

In my Marvel collecting days, I bought the first issue of What If?—begun in February of 1977 with “What If Spider-Man Joined the Fantastic Four?”

Marvel and DC have since then ventured into rewriting their comic book universes and even creating alternate universes for such thought experiments, but in the late 1970s, this was exciting stuff.

So much so, I want to apply this concept to standardized testing to ask the following:

1972 2014 SAT M v. F

  • What if standardized tests were biased against white, affluent males in ways that denied them access to college? Data from the 2005 SAT (the last year they separated data by gender and wealth) show that impoverished females disproportionately take the SAT while affluent males disproportionately take the SAT; see this chart:

2005 SAT M v. F plus wealth

  • What if standardized tests used to retain children in 3rd grade disproportionately retained while, affluent males? Grade retention impacts significantly impoverished and minority students, both pre-high-stakes accountability and then post-NCLB. From a 2000 research analysis of grade retention:

We review the policy context of school retention and show that age-grade retardation has been common and growing in American schools from the 1970s through the 1990s. Our analysis focuses on the period from 1972 to 1998 and on grade retardation at ages 6, 9, 12, 15, and 17. By age 9, the odds of graderetardation among African-American and Hispanic youth are 50 percent larger than among White youth, but these differentials are almost entirely explained by social and economic deprivation among minority youth, along with unfavorable geographic location. Because rates of age-grade retardation have increased at the same time that social background conditions have become more favorable to rapid progress through school, the observed trend toward more age-grade retardation substantially understates growth in the practice of holding students back in school. While there is presently little evidence of direct race-ethnic discrimination in progress through the elementary and secondary grades, the recent movement toward high stakes testing for promotion could magnify race-ethnic differentials in retention.

And then from a 2013-2014 position statement from the International Reading Association:

African American and Hispanic students and students living in poverty are most affected by grade retention practices that use the results of high-stakes assessments for decision making. Achievement patterns reveal wide disparities between the achievement of white students and that of African Americans and Hispanics (National Center for Education Statistics, 2011); thus, it follows that there would be similar differences in the number of students retained in each subgroup. In 2009–2010, African American students represented 49% and 56% of the third and fourth graders who were retained, respectively, which was disproportionate to their representation in those grades; Hispanic students were twice as likely to be retained than their white counterparts (Adams, Robelen, & Shah, 2012)….

  • What if standardized tests were biased against white, affluent males, denying them high school graduation? Also from the IRA position statement:

As with the outcomes of third-grade retention policies, African Americans, Hispanics, and students living in poverty are most affected by the use of high-stakes assessments for diploma decisions….

Policymakers may believe that linking grade retention and high school graduation to students’ results on high-stakes assessments will motivate students to perform better, but instead, evidence indicates that these practices have harsh and lasting consequences for students academically, psychologically, socially, and economically (Baker & Lang, 2012; Jimerson, 1999; Jimerson, Anderson, & Whipple, 2002; Norton, 2011; Walker & Madhere, 1987; Yamamoto & Byrnes, 1984).

I must, then, ask broadly, what if standardized tests were historically and then currently a powerful metric that closed doors for determining the educational and life opportunities of while, affluent males?

Would there be the same unyielding defense of the necessity for high-stakes tests?

Bonus What If…?

What if, instead of declaring race-based considerations for college admission illegal, we banned the use of legacy admissions? Historically and currently, for the outlier white, affluent male who does not score high on standardized tests of college admission another door is open wide, legacy admissions.