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Many of you are familiar with the work of Tucson teacher Curtis Acosta. Acosta is the warm and eloquent—and photogenic!—language arts teacher featured in the film, Precious Knowledge, about Tucson’s now-outlawed Mexican American Studies program. The program is still suppressed, but the work goes on, as Acosta describes in this letter, recently posted to the Education for Liberation email list. Rethinking Schools continues to support this fine program and we urge you to show your solidarity in whatever way you can.

And, speaking of which, if you live near Seattle or plan to attend the upcoming National Council for the Social Studies conference, please join us for the presentation of our Zinn Education Project’s Myles Horton Award for Teaching a People’s History to Sean Arce, a key architect of Tucson’s Mexican American Studies program. Arce will be speaking and showing Precious Knowledge. Details here

- Bill Bigelow

Curtis Acosta

Dear Compañer@s and Supporters,

It’s been a while since I last wrote about the situation in Tucson. However, there are a few links that I felt I should share with those interested in our continued lucha to reinstate Mexican American Studies in Tucson. First and foremost, I would like you all to know that I am still teaching my Chican@ Literature classes at a youth center on Sundays. I have a great group of youth that have joined me. The classes are free and it has been healing to have the freedom to engage in critical dialogue about literature without the threat of demonization hanging over our heads. However, we are only a handful in our Sunday class,  and those good feelings are not balanced by the injustice of thousands of students who are not able to take our courses in their regular public school experience. It is shameful, but we are dogged in our determination to see MAS back in TUSD.

The following link is to an essay that I wrote for renowned author, and personal hero of mine, Ana Castillo. It is a part of her amazing online magazine La Tolteca. I decided it was important to explain in more detail how I used The Tempest in my Chican@/Latin@ Literature classes. If that interests you, please take a look.

How I used The Tempest in my Chican@/Latin@ Literature classes.

Here is a documentary that was filmed about how our classes have been dismantled and the fall out. It’s another unique perspective that may serve as good discussion and dialogue for you and your students.

I hope that we can count on more support for my colleagues Sean Arce and José Gonzalez as they continue to defend themselves against a frivolous lawsuit.

Support the Raza Defense Fund

Since our classes were eliminated there have been many different rumors and such about the future of MAS and the Tucson Unified School District, so I was fortunate enough to be interviewed by award winning writer, Jeff Biggers of the Huffington Post. It was a great way to actually address what the future may bring for us with a  federal desegregation order and plan to be revealed on Friday.

We have two new members of the school board as of last night, and the feeling in town is one of optimism. However, the administration is very much the same and our curriculum and books are still banned. I’m not sure what type of future there will be for my colleagues and myself, but we will keep fighting for restitution of our program. I hope this interview answers any questions you may be having, but if not, feel free to reach out and contact me or my colleagues for further details.

Will Tucson School Board Reinstate or Replace Mexican American Studies? Interview with Curtis Acosta.

We hope you are all doing well all over the country toward liberating and inspiring our youth to not only dream, but to have the will to act!

In Lak Ech,

Curtis Acosta

Tucson, AZ

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Over the years, Debbie Reese’s work has been an important resource for educators. Her website, American Indians in Children’s Literature, is an authoritative source of analysis, and was one of the country’s “go to” sites when early this year Tucson suppressed the Mexican American Studies program and banned books like Rethinking Columbus.

Reese has been kind enough to allow us to reprint her articles in our publications—see, for example, “Fiction Posing as Truth,” in Rethinking Our Classrooms, Volume 2; and “Teaching Young Children About Native Americans,” in the curriculum material that accompanies the DVD, Unlearning Indian Stereotypes.

In Reese’s essay and resource listing below, she addresses librarians: “Too many people think that American Indians died off, due to warfare and disease. When the emphasis in library displays is American Indians of the past, you inadvertently contribute to that idea.” This is worth remembering for all educators, at all times—but especially now as we enter the “official” Native American Month. Debbie Reese is tribally enrolled at Nambe Pueblo in northern New Mexico.

Resources for American Indian Month 

by Debbie Reese

November is the month that the President of the United States designates as Native American Month. Below are suggestions on how you might get your library ready for parents, teachers and students who come into your library looking for materials on American Indians.

In this post, you’ll find links to ALA’s READ posters that feature Sherman Alexie, author of The Absolutely True Diary of a Part-Time Indian. You’ll also find links to the Indigenous Languages Development Institute, where you can buy a wall clock with numerals in a Native language, and READ posters in Indigenous languages, available from the Tulsa American Indian Resources Center:

Creating a Library Atmosphere that Welcomes American Indians

In these posts, you’ll find recommended books about American Indians, by age group:

Top Board Books for the Youngest Readers

Top Ten Books for Elementary School

Top Ten Books for Middle School

Top Ten Books for High School

If you want some guidance on how to help students do research on American Indians, using encyclopedias and websites, see:

Resources for Projects on American Indians

If you’re looking for books and materials about boarding schools for American Indians, here’s some:

Boarding Schools for American Indians

If you want guidelines on how to evaluate the content of a Native site, here’s an excellent page about that:

Guidelines for Evaluating American Indian Web Sites

And, if you want to develop your understandings of the ways that American Indians are not “multicultural” or “people of color”, see:

We Are Not “People of Color.”

If you’re looking for a Question/Answer book about American Indians, this one by the National Museum of the American Indian is outstanding:

Do All Indians Live In Tipis?

Did you know that “papoose” is not the American Indian word for baby?

Papoose?

Did you order Louise Erdrich’s newest book in the Birchbark House series? If not, do it today! Chickadee is terrific!

Louise Erdrich’s Chickadee

I’ll close with this:

Too many people think that American Indians died off, due to warfare and disease. When the emphasis in library displays is American Indians of the past, you inadvertently contribute to that idea. Librarians are a powerful group of people. You can help Americans be less-ignorant about American Indians.

Research studies show that American Indian students drop out at exceedingly high rates. Scholars attribute this, in part, to their experience with curricular materials in school. Materials set in the past, materials that stereotype American Indians, and materials that are factually incorrect or highly biased against American Indians, cause Native students to disengage from school. Libraries can interrupt that disengagement, or, they can contribute to it…

As human beings, we love to see reflections of ourselves and our hometowns. They can a source of pride or a boost to the self-esteem. But—that is only true if they are accurate. Native people want that, too, but American society has a long way to go to get there.

Libraries can get us there, but we’ll need your help year-round, not just in November. I hope the resources I share in this email will be ones that you spread out, all year long. If you’ve got questions, let me know.

Thanks,

Debbie Reese, PhD
Tribally enrolled: Nambe Pueblo
Email: dreese.nambe at gmail dot com

Related Resources

Why the Best Kids’ Books Are Written in Blood,” by Sherman Alexie. Rethinking Schools  magazine, Volume 26, Number 1, Fall 2011.
  Unlearning Indian Stereotypes. Narrated by Native American children, this DVD teaches about racial stereotypes and provides an introduction to Native American history through the eyes of children. Useful for elementary through adult education.
  Rethinking Columbus. More than 80 essays, poems, interviews, historical vignettes, and lesson plans reevaluate the myth of Columbus and issues of indigenous rights.

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Seeking Narratives for a new book by Rethinking Schools

Working Title: Rethinking Sexism, Gender, and Sexuality

We invite you to submit a story that relates to teaching and learning about sexism, gender, and sexuality in K-12 schools. We are particularly interested in articles about classroom teaching, curriculum, and youth activism—in and out of school. Students’ voices are important; make sure we can hear them! In order to include diverse voices, we particularly encourage students and educators of color and folks who work in places that are not often associated with LGBTQ activism such as rural schools and schools in the “heartland,” although other submissions will be cheerfully considered. We hope to address gender and sexuality across the curriculum so teachers and students of all disciplines are encouraged to contribute. Other topics may include education organizing/activism, policy matters, and stories that offer historical perspectives with a connection to the present.

Please remember that Rethinking Schools is not an academic journal. We want the writing to be lively, conversational, and to avoid the kind of needless jargon that infects so much education writing. Please approach it as a narrative with a beginning, middle, and end, filled with anecdotes and the voices of teachers, parents, and/or students. Traditional academic/scholarly articles will not be considered for this book.

The best way to understand what works for Rethinking Schools is to read through several issues of the magazine with an eye to how the authors show specifically what they do in the classroom and how they integrate information about the topic into the article. Specific examples you might want to look at include “It’s OK to Be Neither” by Melissa Bollow Tempel and  “When the Gender Boxes Don’t Fit,” by Ericka Sokolower-Shain. As a model of writing for the magazine, see anything by Linda Christensen.

Before you begin writing, check out the writers guidelines.

Please send submissions electronically (Word.doc). We are unable to read submissions of more than 4,000 words, and are generally interested in articles that are substantially shorter.

Many of the articles in the book will also appear in Rethinking Schools magazine. The initial submission deadline is January 31, 2013.

If you have questions, don’t hesitate to contact Jody Sokolower, managing editor of Rethinking Schools: jody@rethinkingschools.org.

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The fall issue of our magazine is now available on our website. The theme is Race and Place—teachers explore the context for today’s foreclosure and homelessness crises, and answer the question: Why don’t black and brown people in the United States have more inherited wealth?

In “Burned Out of Homes and History: Unearthing the Silenced Voices of the Tulsa Race Riot” master teacher Linda Christensen helps high school students begin to answer this question—and write historical fiction along the way—with an exploration of the 1921 Tulsa Race Riot.

Then Katharine Johnson brings the Civil Rights Movement home to elementary school students with a role play about redlining in their own city: “‘Why Is This the Only Place in Portland I See Black People?’ Teaching Young Children About Redlining.”

In “Boot Camp for CEOs,” education writer Alain Jehlen investigates the Broad Superintendents Academy, which filled 48 percent of all large district superintendent openings last year—including Chicago’s Jean-Claude Brizard.

PLUS an exclusive interview with esteemed educator/scholar/activist Lisa Delpitauthor of “Multiplication is for White People”: Raising Expectations for Other People’s Children. 

And much, much more.

Check our fall issue, subscribe, and return here to let us know what you think!

 

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by Bill Bigelow

This past January, almost exactly 20 years after its publication, Tucson schools banned the book I co-edited with Bob Peterson, Rethinking Columbus. It was one of a number of books adopted by Tucson’s celebrated Mexican American Studies program—a program long targeted by conservative Arizona politicians.

TOP: Some of the books removed from classrooms. BOTTOM: The film “Precious Knowledge” captures the impact and effectiveness of the Mexican American Studies program in Tucson.

The school district sought to crush the Mexican American Studies program; our book itself was not the target, it just got caught in the crushing. Nonetheless, Tucson’s—and Arizona’s—attack on Mexican American Studies and Rethinking Columbus shares a common root: the attempt to silence stories that unsettle today’s unequal power arrangements.

For years, I opened my 11th grade U.S. history classes by asking students, “What’s the name of that guy they say discovered America?” A few students might object to the word “discover,” but they all knew the fellow I was talking about. “Christopher Columbus!” several called out in unison.

“Right. So who did he find when he came here?” I asked. Usually, a few students would say “Indians,” but I asked them to be specific: “Which nationality? What are their names?”

Silence.

In more than 30 years of teaching U.S. history and guest teaching in others’ classes, I’ve never had a single student say “Taínos.” So I ask them to think about that fact. “How do we explain that? We all know the name of the man who came here from Europe, but none of us knows the name of the people who were here first—and there were hundreds of thousands, if not millions, of them. Why haven’t you heard of them?”

This ignorance is an artifact of historical silencing—rendering invisible the lives and stories of entire peoples. It’s what educators began addressing in earnest 20 years ago, during plans for the 500th anniversary of Columbus’s arrival in the Americas, which at the time the Chicago Tribune boasted would be “the most stupendous international celebration in the history of notable celebrations.” Native American and social justice activists, along with educators of conscience, pledged to interrupt the festivities.

In an interview with Barbara Miner, included in Rethinking Columbus, Suzan Shown Harjo of the Morning Star Institute, who is Creek and Cheyenne, said: “As Native American peoples in this red quarter of Mother Earth, we have no reason to celebrate an invasion that caused the demise of so many of our people, and is still causing destruction today.” After all, Columbus did not merely “discover,” he took over. He kidnapped Taínos, enslaved them—”Let us in the name of the Holy Trinity go on sending all the slaves that can be sold,” Columbus wrote—and “punished” them by ordering that their hands be cut off or that they be chased down by vicious attack dogs, if they failed to deliver the quota of gold that Columbus demanded. One eyewitness accompanying Columbus wrote that it “did them great damage, for a dog is the equal of 10 men against the Indians.”

Corporate textbooks and children’s biographies of Columbus included none of this and were filled with misinformation and distortion. But the deeper problem was the subtext of the Columbus story: It’s OK for big nations to bully small nations, for white people to dominate people of color, to celebrate the colonialists with no attention paid to the perspectives of the colonized, to view history solely from the standpoint of the “winners.”

Rethinking Columbus was never just about Columbus. It was part of a broader movement to surface other stories that have been silenced or distorted in the mainstream curriculum: grassroots activism against slavery and racism, struggles of workers against owners, peace movements, the long road toward women’s liberation—everything that Howard Zinn dubbed “a people’s history of the United States.”

Which brings us back to Tucson: One of the most silent of the silenced stories in the curriculum is the history of Mexican Americans. Despite the fact that the U.S. war against Mexico led to Mexico “ceding”—at bayonet point—about half its country to the United States, this momentous event merits almost no mention in our textbooks. At best, it is taught merely as prologue to the Civil War.

Mexican Americans were central to building this country, but you wouldn’t know it from our textbooks. They worked in the Arizona copper mines, albeit in an apartheid system where they were paid a “Mexican wage.” In the 1880s, the majority of workers building the Texas and Mexican Railroad were Mexicans, and by 1900, the Southern Pacific Railroad had 4,500 Mexican workers in California alone.

They worked the railroad, and they worked for their rights. In 1903, Mexican and Japanese farmworkers united in Oxnard, California, to form the Japanese-Mexican Labor Association. As Ronald Takaki notes in A Different Mirror, “For the first time in the history of California, two minority groups, feeling a solidarity based on class, had come together to form a union.” They struck for higher pay, writing in a statement that “if the machines stop, the wealth of the valley stops, and likewise if the laborers are not given a decent wage, they too, must stop work and the whole people of this country suffer with them.”

Nowhere was this rich history of exploitation and resistance being explored with more nuance, rigor, and sensitivity than in Tucson’s Mexican American Studies program. Like Rethinking Columbus, Mexican American Studies teachers aimed to break the classroom silence about things that matter—about oppression and race and class and solidarity and organizing for a better world. Watch Precious Knowledge, the excellent film that offers an intimate look at this program—and chronicles the fearful, even ludicrous, attacks against it—and you’ll get a sense of the enormous impact this “rethinking” curriculum had on students’ lives.

This coming Monday, October 8th is the day set aside as Columbus Day. Let’s commit ourselves to use this—and every so-called Columbus Day—to tell a fuller story of what Columbus’s voyage meant for the world, and especially for the lives of the people who’d been living here for generations. And let’s push beyond “Columbus” to nurture a “people’s history” curriculum—searching out those stories that help explain how this has become such a profoundly unequal world, but also how people have constantly sought greater justice. This is the work on which educators, parents, and students need to collaborate.

***

If you care about nurturing a people’s history and ending Arizona’s ban on ethnic studies, click here to find out how you can take action.

This column was first published at GOOD.

Related Resources

Rethinking ColumbusRethinking Columbus: The Next 500 Years. Teaching Guide. Edited by Bill Bigelow and Bob Peterson. 2003. 192 pages. Readings and lessons for pre-K to 12 about the impact and legacy of the arrival of Columbus in the Americas.

The Line Between Us

The Line Between Us: Teaching About the Border and Mexican Immigration.Teaching Guide. By Bill Bigelow. 2006. 160 pages. Lessons for teaching about the history of US-Mexico relations and current border and immigration issues.

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Howard Zinn was a great friend of Rethinking Schools. He generously allowed us to reprint articles of his in the magazine and our books. He agreed to be interviewed by Rethinking Schools editors.  He gave us kind blurbs for our books. He mentioned our work in his talks and referred teachers to us. Most important, Howard Zinn taught us about the world and inspired us to think more deeply about social change. To commemorate his 90th birthday, Rethinking Schools editor Bill Bigelow wrote this article as part of the Zinn Education Project’s article series, “If We Knew Our History.”


This Friday–August 24–would have been the 90th birthday of the great historian and activist Howard Zinn, who died in 2010. Zinn did not merely record history, he made it: as a professor at Spelman College in the 1950s and early 1960s, where he was ultimately fired for his outspoken support of students in the Civil Rights Movement, and specifically the Student Non-Violent Coordinating Committee (SNCC); as a critic of the U.S. war in Vietnam, and author of the first book calling for an immediate U.S. withdrawal; and as author of arguably the most influential U.S. history textbook in print, A People’s History of the United States.

“That book will knock you on your ass,” as Matt Damon’s character says in the film Good Will Hunting.

Painting of Howard Zinn by Robert Shetterly

It’s always worth dipping into the vast archive of Zinn scholarship, but at the beginning of a school year, and as the presidential campaign heats up, now is an especially good time to remember some of Howard Zinn’s wisdom.

Shortly after Barack Obama’s election, the Zinn Education Project sponsored a talk by Zinn to several hundred teachers at the National Council for the Social Studies annual conference in Houston. Zinn reminded teachers that the point of learning about social studies was not simply to memorize facts, it was to imbue students with a desire to change the world. “A modest little aim,” Zinn acknowledged, with a twinkle in his eye.

2012-08-20-NCSSvideo.jpg

In this talk, available as an online video as well as a transcription, Zinn insisted that teachers must help students challenge “fundamental premises which keep us inside a certain box.” Because without this critical rethinking of premises about history and the role of the United States in the world, “things will never change.” And this will remain “a world of war and hunger and disease and inequality and racism and sexism.”

A key premise that needs to be questioned, according to Zinn, is the notion of “national interests,” a term so common in the political and academic discourse as to be almost invisible. Zinn points out that the “one big family” myth begins with the Constitution’s preamble: “We the people of the United States…” Zinn noted that it wasn’t “we the people” who established the Constitution in Philadelphia — it was 55 rich white men. Missing from or glossed over in the traditional textbook treatment are race and class divisions, including the rebellions of farmers in Western Massachusetts, immediately preceding the Constitutional Convention in 1787. No doubt, the Constitution had elements of democracy, but Zinn argues that it “established the rule of slaveholders, and merchants, and bondholders.”

Teaching history through the lens of class, race, and gender conflict is not simply more accurate, according to Zinn; it makes it more likely that students — and all the rest of us — will not “simply swallow these enveloping phrases like ‘the national interest,’ ‘national security,’ ‘national defense,’ as if we’re all in the same boat.”

As Zinn told teachers in Houston: “No, the soldier who is sent to Iraq does not have the same interests as the president who sends him to Iraq. The person who works on the assembly line at General Motors does not have the same interest as the CEO of General Motors. No–we’re a country of divided interests, and it’s important for people to know that.”

Another premise Zinn identified, one that has become an article of faith among the Tea Party crowd, is “American exceptionalism” — the idea that the United States is fundamentally freer, more virtuous, more democratic, and more humane than other countries. For Zinn, the United States is “an empire like other empires. There was a British empire, and there was a Dutch empire, and there was a Spanish empire, and yes, we are an American empire.” The United States expanded through deceit and theft and conquest, just like other empires, although textbooks cleanse this imperial bullying with legal-sounding terms like the Louisiana Purchase and the Mexican Cession.

Patriotism is another premise that we need to question. As Zinn told teachers in Houston, “it’s very bad for everybody when young people grow up thinking that patriotism means obedience to your government.” Zinn often recalled Mark Twain’s distinction between country and government. “Does patriotism mean support your government? No. That’s the definition of patriotism in a totalitarian state,” Zinn warned a Denver audience in a 2008 speech, included in a new volume, Howard Zinn Speaks, edited by Anthony Arnove (Haymarket Books, 2012.)

And going to war on behalf of “our country” is offered as the highest expression of patriotism–in everything from the military recruitment propaganda that saturates our high schools to the social studies curriculum that features photos of U.S. troops heroically battling “enemy soldiers” in a section called “Operation Iraqi Freedom” in the popular high school textbook Modern World History.

Howard Zinn cuts through this curricular fog: “War is terrorism … Terrorism is the willingness to kill large numbers of people for some presumably good cause. That’s what terrorists are about.” Zinn demands that we reexamine the premise that war is necessary, a proposition not taken seriously in any high school history textbook I’ve ever seen. Instead, wars get sold to Americans–especially to the young people who fight those wars — as efforts to spread liberty and democracy. As Howard Zinn said many times, if you don’t know your history, it’s as if you were born yesterday. Leaders can tell you anything and you have no way of knowing what’s true.

Howard Zinn wanted educators to be deeply critical, but never cynical. When speaking to the teachers in Houston, Zinn insisted that another premise we needed to examine is the idea that progress is the product of great individuals. Zinn pointed out that Abraham Lincoln had never been an abolitionist, and when he ran for president in 1860 he did not advocate ending slavery in the states where it existed. Rather, it was largely the “huge antislavery movement that pushed Lincoln into the Emancipation Proclamation–that pushed Congress into the 13th and 14th and 15th Amendments.”

Zinn urged educators to teach a people’s history: “We’ve never had our injustices rectified from the top, from the president or Congress, or the Supreme Court, no matter what we learned in junior high school about how we have three branches of government, and we have checks and balances, and what a lovely system. No. The changes, important changes that we’ve had in history, have not come from those three branches of government. They have reacted to social movements.”

Thus when we single out people in our curriculum as icons, as “people to admire and respect,” Zinn advocated shedding the traditional pantheon of government and military leaders: “But there are other heroes that young people can look up to. And they can look up to people who are against war. They can have Mark Twain as a hero who spoke out against the Philippines war. They can have Helen Keller as a hero who spoke out against World War I, and Emma Goldman as a hero. They can have Fannie Lou Hamer as a hero, and Bob Moses as a hero, the people in the Civil Rights Movement – they are heroes.”

And to this, there is one final “people’s history” premise we need to remember — whether in education or the world outside of schools. As Howard Zinn reminded the audience of social studies teachers in Houston: “People change.” Zinn did not look to President Obama to initiate social transformation; but in 2008, he saw the election as confirmation that the long history of anti-racist struggle in the United States produced an outcome that would have been inconceivable 30 years prior. And this shift in attitude should give us hope.

As we remember Howard Zinn on what would have been his 90th birthday, let’s count him among the many social justice heroes who offer proof that people’s efforts make a difference — that ordinary people can change the world.

Related Resources:

A People’s History for the Classroom helps teachers introduce students to a more accurate, complex, and engaging understanding of U.S. history than is found in traditional textbooks and curricula.

It includes a new introductory essay by veteran teacher Bill Bigelow on teaching strategies that align with Howard Zinn’s A People’s History of the United States.

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The latest “If We Knew Our History” column from the Zinn Education Project is by Dave Zirin. In the article, Zirin tells the story behind the famous photo of Tommie Smith and John Carlos at the 1968 Mexico City Olympics. The ongoing “If We Knew Our History” columns show why it is so important for teachers to “teach outside the textbook”–to bring a people’s history to our students. The Zinn Education Project is a collaboration between Rethinking Schools and Teaching for Change.

Fists of Freedom: An Olympic Story Not Taught in Schools

by Dave Zirin, Sportswriter

This iconic photo appears in many U.S. history textbooks, stripped of the story of the planned boycott and demands, creating the appearance of a solitary act of defiance.

It’s been almost 44 years since Tommie Smith and John Carlos took the medal stand following the 200-meter dash at the 1968 Olympics in Mexico City and created what must be considered the most enduring, riveting image in the history of either sports or protest. But while the image has stood the test of time, the struggle that led to that moment has been cast aside.

When mentioned at all in U.S. history textbooks, the famous photo appears with almost no context. For example, Pearson/Prentice Hall’sUnited States History places the photo opposite a short three-paragraph section, “Young Leaders Call for Black Power.” The photo’s caption says simply that “…U.S. athletes Tommie Smith and John Carlos raised gloved fists in protest against discrimination.”

The media—and school curricula—fail to address the context that produced Smith and Carlos’ famous gesture of resistance: It was the product of what was called “The Revolt of the Black Athlete.” Amateur black athletes formed OPHR, the Olympic Project for Human Rights, to organize a black boycott of the 1968 Olympic Games. OPHR, its lead organizer, Dr. Harry Edwards, and its primary athletic spokespeople, Smith and the 400-meter sprinter Lee Evans, were deeply influenced by the black freedom struggle. Their goal was nothing less than to expose how the United States used black athletes to project a lie about race relations both at home and internationally.

OPHR had four central demands: restore Muhammad Ali’s heavyweight boxing title, remove Avery Brundage as head of the International Olympic Committee, hire more black coaches, and disinvite South Africa and Rhodesia from the Olympics. Ali’s belt had been taken by boxing’s powers-that-be earlier in the year for his resistance to the Vietnam draft. By standing with Ali, OPHR was expressing its opposition to the war.

By calling for the hiring of more black coaches as well as the ouster of Brundage, they were dragging out of the shadows a part of Olympic history those in power wanted to bury: Brundage was an anti-Semite and a white supremacist, best remembered today for sealing the deal on Hitler’s hosting the 1936 Olympics in Berlin. By demanding the exclusion of South Africa and Rhodesia, they aimed to convey their internationalism and solidarity with the black freedom struggles against apartheid in Africa.

The wind went out of the sails of a broader boycott for many reasons, partly because the IOC re-committed to banning apartheid countries from the Games. The more pressing reason the boycott failed was that athletes who had spent their whole lives preparing for their Olympic moment simply couldn’t bring themselves to give it up.

There also emerged accusations of a campaign of harassment and intimidation orchestrated by people supportive of Brundage. Despite all of these pressures, a handful of Olympians was still determined to make a stand. In communities across the globe, they were hardly alone.

The lead-up to the Olympics in Mexico City was electric with struggle. Already in 1968, the world had seen the Tet Offensive in Vietnam, demonstrating that the United States was nowhere near “winning the war”; the Prague Spring, during which Czech students challenged tanks from the Stalinist Soviet Union, demonstrating that dissent was crackling on both sides of the Iron Curtain; and the April 4 assassination of Martin Luther King Jr. and the urban uprisings that followed—along with the exponential growth of the Black Panther Party in the United States—that revealed a black freedom struggle unassuaged by the civil rights reforms that had transformed the Jim Crow South. Then, on October 2, 10 days before the opening ceremonies of the 1968 Olympic Games, Mexican security forces massacred hundreds of students and workers in Mexico City’s Tlatelolco Square.

Although the harassment and intimidation of the OPHR athletes cannot be compared to this slaughter, the intention was the same—to stifle protest and make sure that the Olympics were “suitable” for visiting dignitaries, heads of state, and an international audience. It was not successful.

On the second day of the Games, Smith and Carlos took their stand. Smith set a world record, winning the 200-meter gold, and Carlos captured the bronze. Smith then took out the black gloves. The silver medalist, a runner from Australia named Peter Norman, attached an Olympic Project for Human Rights patch onto his chest to show his solidarity on the medal stand.

As the stars and stripes ran up the flagpole and the national anthem played, Smith and Carlos bowed their heads and raised their fists in what was described across the globe as a “Black Power salute,” creating a moment that would define the rest of their lives. But there was far more to their actions on the medal stand than just the gloves. The two men wore no shoes to protest black poverty, as well as beads and scarves to protest lynching.

Within hours, the IOC planted a rumor that Smith and Carlos had been stripped of their medals—although this was not in fact true—and expelled from the Olympic Village. Brundage wanted to send a message to every athlete that there would be punishment for any political demonstrations on the field of play.

But Brundage was not alone in his furious reaction. The Los Angeles Times accused Smith and Carlos of a “Nazi-like salute”. Time had a distorted version of the Olympic logo on its cover but instead of the motto “Faster, Higher, Stronger,” it blared “Angrier, Nastier, Uglier.” The Chicago Tribune called the act “an embarrassment visited upon the country,” an “act contemptuous of the United States,” and “an insult to their countrymen.” Smith and Carlos were “renegades” who would come home to be “greeted as heroes by fellow extremists,” lamented the paper.

But the coup de grâce was by a young reporter for the Chicago American named Brent Musburger who called them “a pair of black-skinned storm troopers.”

But if Smith and Carlos were attacked from a multitude of directions, they also received many expressions of support, including from some unlikely sources. For example, the U.S. Olympic crew team, all white and entirely from Harvard, issued the following statement:

“We—as individuals—have been concerned about the place of the black man in American society in their struggle for equal rights. As members of the U.S. Olympic team, each of us has come to feel a moral commitment to support our black teammates in their efforts to dramatize the injustices and inequities which permeate our society.”

Smith and Carlos sacrificed privilege and glory, fame and fortune, for a larger cause—civil rights. As Carlos says, “A lot of the [black] athletes thought that winning [Olympic] medals would supersede or protect them from racism. But even if you won a medal, it ain’t going to save your momma. It ain’t going to save your sister or children. It might give you 15 minutes of fame, but what about the rest of your life?”

The story of Tommie Smith and John Carlos at the 1968 Olympics deserves more than a visual sound bite in a quickie textbook section on “Black Power.” As the Zinn Education Project points out in its “If We Knew Our History” series, this is one of many examples of the missing and distorted history in school, which turns the curriculum into a checklist of famous names and dates. When we introduce students to the story of Smith and Carlos’ defiant gesture, we can offer a rich context of activism, courage, and solidarity that breathes life into the study of history—and the long struggle for racial equality.

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by Bill Bigelow

Here in the Pacific Northwest, we’ve been spared most of the brutal weather experienced in the rest of the country. Throughout the United States, in the month of June alone, 3,200 daytime high temperature records were broken or tied. In Washington, D.C., an 11-day stretch of temperatures above 95 degrees is the longest since records have been kept. The weird and deadly mid-Atlantic storm—the “land hurricane”—took the lives of 23 people and left 4 million without electricity. Colorado has suffered through the worst forest fires in the state’s history. And the fire still burning in southeastern Oregon is the biggest one the state has seen in 150 years.

As climate scientists will tell you, there is no way to link any single weather event to global warming. But as Jeff Masters, director of meteorology at the Weather Underground website, said recently on Democracy Now!, “What we’re seeing now is the future. We’re going to be seeing a lot more weather like this, a lot more impacts like we’re seeing from this series of heat waves, fires, and storms. . . . This is just the beginning.”

And yet, the fossil fuel industry continues to lead the climate change denial parade. On June 27, a day when almost 200 high temperature records were broken, Rex W. Tillerson, CEO of Exxon Mobil, gave a speech to the Council on Foreign Relations, pooh-poohing climate change, saying that the problem was activist organizations that “manufacture fear.” Tillerson said that the problem was an “illiterate public,” which needed to be taught that all environmental risks were “entirely manageable.”

And conservative pundits proudly wave the same flat-earth flag. Arguing with E. J. Dionne on ABC’s This Week, George Will said, “You asked us—how do we explain the heat? One word: summer. . . . We’re having some hot weather. Get over it.”

In our editorial, “Our Climate Crisis Is an Education Crisis,” in the spring 2011 issue of Rethinking Schools, we wrote that the climate crisis is “arguably the most significant threat to life on earth,” and urged educators to respond with the urgency that the crisis deserves. The events of this summer have added an exclamation point to our editorial.

A new article by Bill McKibben in the July/August 2012 issue of Orion Magazine, “A Matter of Degrees: The Arithmetic of a Warming Climate,” holds profound implications for educators. McKibben begins with the reminder that there is a global consensus that if the planet warms more than 2 degrees Celsius, we enter the “guaranteed-catastrophe zone.” (And McKibben acknowledges that even 2 degrees may be too generous of a climate allowance.)

So McKibben does the arithmetic. To remain under the 2-degree threshold, we need to emit no more than 565 gigatons of carbon dioxide over the next 40 years. As he puts it, “It’s like saying if you want to keep your blood alcohol level legal for driving, you can’t drink more than eight beers in the next six hours.” But here is the problem. Analysts have calculated that all the claimed reserves from fossil fuel—coal, oil, and natural gas—companies add up to 2,795 gigatons, five times more than the maximum allowable, even in a scenario that itself is fraught with climate danger.

“Here’s another way of saying it: We need to leave at least 80 percent of that coal and gas and oil underground,” McKibben writes. “The problem is, extracting and burning that coal and oil and gas is already factored into the share prices of the companies involved—the value of that carbon is already counted as part of the economy.” This would be the equivalent of these companies writing off $20 trillion.

For those of us who take climate science seriously, I think that we’re left with an inescapable conclusion: It’s not enough to teach about fossil fuels, we have to teach against fossil fuels. Any curriculum discussion that fails to address the threat posed by fossil fuel consumption to humanity and the future of all life on earth is profoundly irresponsible.

To illustrate the criminal full-speed-ahead approach of the fossil fuel industry, here in the Northwest, coal companies are pushing plans to export between 150 and 170 million tons of coal a year from the Powder River Basin in Wyoming and Montana through six different Oregon and Washington ports to Asia.

Illustration: Erik Ruin

Put aside for a moment the horrible toll that coal mining takes on the land and water and people in Montana and Wyoming.

Put aside the coal dust pollution that destroys lungs and kills people.

Put aside the violation of Native fishing rights along the Columbia River, where all the coal would travel by train and barge.

Put aside the noise pollution and disruption from as many as 60 mile-long, diesel exhaust-spewing trains a day.

And instead think only about the climate implications of the hundreds of millions of tons of coal that will be burned if these export routes are opened—a yearly figure, by my calculations, of between 240 and 270 million tons of carbon dioxide pumped into the atmosphere. That’s the equivalent of 65 coal-fired power plants. (Of course, anti-coal export activists are busy making sure this doesn’t come to pass.)

Educators need to do our part. We have to continue to create—and teach—curriculum that through role play, simulation, experiment, projects, art, story, media, and activism helps students explore the causes and consequences of climate change—and imagine economic arrangements that can stop hurtling us toward the “catastrophe zone.” This work is already under way.

We concluded our climate crisis editorial: “The fight for a climate-relevant education is part of the broader fight for a critical, humane, challenging, and socially responsive curriculum. It’s work that belongs to us all.”

It’s also work that has never been more urgent.

Bill Bigelow (bill@rethinkingschools.org) is the curriculum editor of Rethinking Schools magazine.

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by Kris Collett

Our summer issue is out, and many articles are already garnering positive attention.

We’re stoked that our editorial “The New Misogyny” spread on Twitter like wildfire. Thanks to Diane Ravitch for retweeting it to her 30,000+ followers! Read it now to see what the buzz is about.

Our friends at AlterNet and at Common Dreams posted Bill Bigelow’s article “From Johannesburg to Tucson.” I always learn something new about the people’s history when I read Bill’s articles, but it’s his insightful observations that make me pause and reflect on the kind of society I want to leave behind:

“The common denominator in these instances is the disrespect of those in power for students’ capacity to think critically and to take action based on their beliefs. When educational authorities consistently display such slight regard for students’ academic and moral capacities, is it any wonder that they match this contempt with an intellectually thin, idea-poor curriculum?”

The Institute for Humane Education has a very fine blog, Humane Connection. They dedicated a post to a brief review of the issue focusing on two articles they believe embody the principles of humane education.

The National Writing Project shared Linda Christensen’s article with their 7,300 twitter followers. “The Danger of a Single Story” is about an essay writing unit Linda completed with her high school students shortly following the tragic murder of Trayvon Martin.

In addition to directing the Oregon Writing Project at Lewis & Clark College, which takes her into schools all around the Portland area, Linda also teaches a class at Jefferson High School (as a volunteer), where she taught for almost 25 years.

We also dedicated space in the magazine to teacher quality issues, including Stan Karp’s article “Taking Teacher Quality Seriously.”  The article was picked up by the Marshall Memo, a widely read “weekly round-up of important ideas and research in K-12 education.”

These are just a few highlights from the issue. Check out the entire issue, and consider a subscription if you like what you see.  (Use code 5PAYWALL12 for a 15% discount.)

Kris Collett is the Outreach/Marketing Director for Rethinking Schools.

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What is childhood for? That’s the question that Rethinking Early Childhood Education editor Ann Pelo raises in this blog post, a previously unpublished piece that Ann wrote for the book celebration we held in Portland back in December 2008. Ann was to be our guest of honor, along with Portland-area contributors to the book, Laura Linda Negri-Pool, Katie Kissinger, Melanie Quinn, and Peter Campbell. Unfortunately, freak storms flooded I-5, and she was unable to get from her home in Seattle to Portland for the event. We read Ann’s comments, below, in lieu of having her with us in person.

I recently found Ann’s piece while preparing for the celebration we’ll have here in Portland for Rethinking Schools’ latest book, Rethinking Elementary Education (coming up at King Elementary, May 18—RSVP at our Facebook page).

And I have a more personal reason for revisiting Ann Pelo’s writing, and Rethinking Early Childhood Education. My grandson, Xavier, turns 3 years old this month, and he will begin attending an early childhood center a few mornings a week beginning in June. All of us who have young children in our lives need to be concerned with what’s happening to our society and to our planet, and specifically, how early childhood education (which some incorrectly see merely as “preschool”) has become a battleground in the corporate school reform agenda.

At the risk of sounding like a Rethinking Schools book salesman, if you don’t yet have Rethinking Early Childhood Education, I encourage you to buy a copy; and if you have the book and know how wonderful it is, I encourage you to buy copies for all the parents and teachers of young children you know. In this moment of social, ecological, and educational crisis, Ann’s poignant words below remind us that childhood is at stake. Nurturing young children always involves trying to answer the question: What kind of world do we want to live in?

Bill Bigelow
Curriculum editor

What Is Childhood For?

By Ann Pelo

Rethinking Early Childhood Education is graced by writing that stirs both emotion and intellect, and the chapters by the four contributors here today exemplify that. Laura Linda Negri-Pool, Katie Kissinger, Melanie Quinn, and Peter Campbell raise significant questions in their chapters, asking:

  • How do we ensure that children’s lives are visible and honored in our classrooms?
  • What is authentic inclusion, and how does it change us?
  • How can we invite children to engage with ideas, with story, with language?
  • What’s the harm in scripted curricula?

An underlying question links their four chapters: What is childhood for?

Laura Linda Negri-Pool reminds us that childhood is about living into a strong individual, family, and cultural identity. She writes, “I knew from my own experience what it was like not to be seen, to be treated with a question mark.” And she traces her experience as a teacher to learn about a child’s family and cultural identity, working closely with her student Kalenna’s Marshall Islander family to strategize ways to bring their culture into the classroom. Laura Linda’s story brings to life the principle of “learning from and standing with children’s families” as a way to support children’s social-emotional and dispositional learning and to bring anti-bias teaching to life.

Katie Kissinger writes about anti-bias learning, not as an abstraction, but as a result of relationship. She tells the story of consciously dismantling her own fear of and ignorance about disability so that she could enter into a real relationship with Nyla, a child with cerebral palsy, and so she could invite the other children in the class into relationship with Nyla. Her chapter illustrates the meaning of solidarity in its best sense, and locates the principle of anti-bias teaching and learning in the context of community. What is childhood for? Developing empathy and experiencing the joy and responsibility of life in community.

Melanie Quinn shares her experience as a mom and as an educator, witnessing her son’s dismay when he’s given skill-focused literacy worksheets and nonsensical little books to read in kindergarten, drawn from the Houghton-Mifflin Reading curriculum. “Stories need to be complete, not exercises in phonetics,” she writes; stories need to be engaging, resonant, lyrical, emotionally evocative, intellectually stimulating. What is childhood for? Cultivating the dispositions to think critically, to linger with story, to embrace language as rich communication.

Peter Campbell writes about his 4-year-old daughter’s first encounter with preschool, which was a test that launched her into a preschool program heavy on academics and skill drills. Her teacher says that academics and drills “won’t do any harm.” But Peter argues that “it’s not the addition of academics” that’s problematic so much as “the subtraction of everything else,” including play, and art, and recess. What’s childhood for? Play, and the social and emotional learning and critical thinking that it nurtures.

Each of these chapters asks “What is at stake when early education programs narrow their scope to packaged curriculum that tells teachers what images to put on the walls, what to read to the children, what to talk about with the children?” The answer resonates across the chapters: Childhood is at stake.

Children’s work is bigger than academics; children’s work is the development of:

  • self-awareness
  • empathy
  • collaboration
  • curiosity
  • critical thinking
  • connection to the earth

Our work as educators must be about these dispositions, no matter the age of the children we teach.

Related Resources:

Rethinking Elementary Education collects the finest writing about elementary school life and learning from 25 years of Rethinking Schools magazine.

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