We may never have thought of history as a means for altering our Identity–how we see ourselves and what guides how we are likely to behave in the future-but everyone with fundamental transformations on the mind seems to. The previous post’s steering through how all education pathways now seek to push communitarianism was a reminder that in the 21st century, the nation is no longer supposed to be “the community that defines history and political identity.” That quote was from the keynoter at the La Pietra Conference, Professor Prasenjit Duara. Thomas Bender in his Introductory essay to the 2002 Rethinking American History in a Global Age says that the “aim is to contextualize the nation” to avoid the “danger of complicity, conscious or not, in a triumphialism that justifies the current phase of capitalism.”
So if you ever wonder why I regularly see the need on this blog or in my book to discuss the economic transformation intentions, whose theories they are tied to, and why dramatically changing education to minimize anything that bolsters the continued validity of individualism, it is not because I am the One with the proverbial Bee in my Bonnet on this issue. Education may be the means to fundamental revolutionary transformations, hopefully without violence, but it is especially the purpose of subject-matter content that had to shift. Otherwise, traditional knowledge of any sort nurtures a reverence for the world as it is and provides hard factual info that prevents fully imagining a world as it might become. What reality supposedly should look like. When all coursework quietly turns into an examination of current social conditions, it becomes important to see the past in ways that justify and help ignite the passions to change today.
History not grounded to facts, but tied now to experiences, makes an important mechanism for student role-playing in alternative social worlds. Instead, of treating history and anthropology as separate subjects, that division is to be dissolved per Bender’s proposed new framework so that “peoples organized into nations, with literatures and archives” no longer have primacy over “all differently organized peoples.” There’s a good reason, in other words, why the NAACP and La Raza are so excited by the Common Core as a vehicle for transformative broader social change. Now let’s dive into elementary, middle, and high school classrooms to see precisely how classroom activities get reimagined to guide perceptions, nurture current grievances, heighten emotions, and shape Student Identity as if it were an overcoat to be taken on and off whenever cold winds shift.
These examples are all from a 2002 book called The Parallel Curriculum that caught my eye because I knew how involved one of the authors had been in developing the new Teacher and Classroom evaluations. See why factual knowledge is such a nuisance for those who view one of the “key goals of education itself–helping people understand the past in order to invent a future“? Again that would be a reenvisioned K-12 education that can create students with “a greater capacity to adapt to change.” Apparently having students with solid textbook knowledge who can tell a grasping mayor or legislator that “we fired King George for less overreaching than that” is in the way of our acceptance of being ‘governed’. So is any coursework that nurtures reverence for what social planners have long referred to derisively as the “distinctive organization of law in the United States” or the dreaded obstacle of the “practically cast-iron Constitution.”
In pursuit of not being the last Generation that Remembers, let’s delve into precisely what is planned. Think about how these activities and areas of emphasis play into the intention we are now aware of to inspire, or at least tolerate, fundamental transformations of current realities most of us take for granted. This is from a planned middle school history unit: “Throughout the year, three concepts are used to organize the curriculum: culture, continuity, and diversity. At the end of the second quarter all students will work with projects that ask them to use these concepts to compare their own culture with that of Russia. Many students will select or develop a family that is similar to theirs but that lives in Russia.”
Raise your hand if you think the unit will stress commonalities, not differences. One of my most frequent observations when reviewing planned activities is to recognize all the deliberate encouragement of inapt analogies. Here’s another example from 4th Grade Science: the class examines the weather ‘systems’ and “other systems (e.g. family systems, the school as a system and body systems.” Notice how natural systems that respond based on physical principles, that are not impacted at all by our intentions or understanding of how they work, are being married to social systems that supposedly involve the decisions of free individuals. This is a recurring theme and, in my opinion, why ‘systems thinking’ as a required component of Radical Ed Reform goes back decades and is now featured prominently in that July 2014 federal legislation, WIOA, defining workforce readiness for every student in every state in the US.
The 4th grade teacher is supposed to “help her students look at it through a conceptual lens, stressing the key concept, ‘system.'” What is ‘it’ referring to there, you ask? Why that would be the goal to have students “generate and test principles that would show the relationship between weather systems and ecosystems in general–and between weather systems and particular elements in ecosystems (animals, plants, rocks, and food chains.) ” As we can see the ecosystem assignment does leave out at this point the most dominant participant in ecosystems–real people–but it does a nice job of completely muddling in the child’s mind physical systems with natural laws and social systems that some people now hope to socially engineer. What nice preparation from an early age to simply accept such plans with nary a second thought.
That’s the advantage when K-12 education becomes about creating behaviors through “guided experience.” Where the student is to “understand [in that phronetic sense of the last post] the nature of the discipline in a real world manner” and then “assume a role as a means of studying the discipline.” Common Core would certainly have a greater PR hurdle, wouldn’t it, if it owned up to its real purpose of role playing various future behaviors until “what it feels like” becomes a “habit of mind.” So history, for example, becomes a “means of looking and making sense of the world” so that students can begin “escaping the rut of certainty about knowledge.” There is more in the book involving this Curriculum of Practice that can be used for all coursework that still has a content-oriented name. It is all anything other than the Transmission of Knowledge.
How about an elementary social studies class that uses the topic of the American Revolution as a reason to scan newspapers and news magazines “for the purpose of identifying contemporary revolutions.” Anyone else think Inapt Analogies are supposed to become a practiced habit of mind? So the topic of the American Revolution becomes “a means of thinking about causes of, reactions to, and potential effects of a contemporary cultural change.”
How about the new planned use of the Civil War in a 5th grade classroom? Instead of the past emphasis on “the events related to the Civil War…addressed in chronological fashion, moving from the causes…to the events and people involved in the battles and the war,” the teacher, “equipped with new knowledge about the importance of big ideas and concept-based teaching,” will have students spend four weeks looking at the livelihoods and economies of various people and groups. The book bold faces those big ideas like nation and federation and especially the plan to have 5th grade students examine “various perspectives within the emerging nation [notice this not-so-subtle intention to time bound the concept of the nation. Forged by the Civil War really and thus expendable as conditions change in the 21st] about state and civil rights issues.”
Next thing the Civil War becomes a vehicle for discussing “perspectives, viewpoints, balance, conflicts, compromise, consensus, and resolution” generally, which is certainly going to be handy since we have already encountered numerous explicit intentions to push shared understanding as the new required norm. Remember the posts on the Rockefeller-funded Communication For Social Change, the participatory governance push of Structured Design Dialogue, or the Discourse Classroom Courtney Cazden envisioned while on a Cold War trip to the USSR? Now the concept of civil itself becomes a means for the students to practice being “thinkers and analyzers.”
Want to guess what the exemplar of an ‘expert’ of the concept would be? Why that is described as the student belief that “People have civil wars when they can’t resolve their conflicts or achieve their rights peaceably.” Peace is always the answer then. At least until we discover actual evidence in illegal tunnels leading to day care centers of plans to kidnap children during Jewish holidays or, more likely, the actual terrorist event like the World Trade Center occurs. The listed example of an expert acquisition of the desired Principles and Rules is that “Empathy, compromise, and consensus, can be used to resolve conflicts peacefully because they honor individual perspectives and values.”
That’s what Chamberlain naively thought in 1938 because he lacked Churchill’s deep grounding in actual history of events. Destined to repeat itself is a lousy way to face the future just because it is conducive to social planning and engineering by the politically-connected few against the many. To end with that Civil War quilt I mentioned, an individual interpretation of the scenes depicted on the quilt and whether their “conclusions are well supported in information they had studied” is simply an excuse for All Propaganda All the Time.
Now to all this, let’s add on being able to depict any scenario desired in the virtual reality brought in through the laptop or IPad.
Will the next generation know anything that is true?
Or will everything be guided by what is influential in building support for fundamental transformations?