Academic Bill of Rights

There has been much made of politics in the classroom on campuses throughout the United States. Much of this is promulgated by conservative activist who believe that teachers tend to be too leftist in their views and teaching. To some extent, I do agree. It is not unusual for those in the humanities to lean toward the left. In fact, I think it is a healthy thing for students to know the ideological leanings of their teachers. It makes for a more open and honest debate. Better yet, it allows students to engage more and to challenge the place of their instructors if in fact, they promote ideas with little evidence/support. I know I do this. I have a reputation for being to the left of Texas, which is not all that difficult. What I do not do is force my beliefs on students; I like for them to consider a plethora of view points; it is a healthy thing. There are those that fear any type of thinking beyond theirs. I do believe that both liberals and conservatives are closed-minded at times. As noted below, I clearly display my political views for students to see. But, I do maintain an open-mind. Oh, can you tell me the significance of the photo dates?

David Horowitz authored what he calls the academic bill of rights. Here is what he had to say:

I. The Mission of the School.

The central purposes of a University are the pursuit of truth, the discovery of new knowledge through scholarship and research, the study and reasoned criticism of intellectual and cultural traditions, the teaching and general development of students to help them become creative individuals and productive citizens of a pluralistic democracy, and the transmission of knowledge and learning to a society at large. Free inquiry and free speech within the academic community are indispensable to the achievement of these goals. The freedom to teach and to learn depend upon the creation of appropriate conditions and opportunities on the campus as a whole as well as in the classrooms and lecture halls. These purposes reflect the values — pluralism, diversity, opportunity, critical intelligence, openness and fairness — that are the cornerstones of American society.

II. Academic Freedom

1. The Concept . Academic freedom and intellectual diversity are values indispensable to the American university. From its first formulation in the General Report of the Committee on Academic Freedom and Tenure of the American Association of University Professors, the concept of academic freedom has been premised on the idea that human knowledge is a never-ending pursuit of the truth, that there is no humanly accessible truth that is not in principle open to challenge, and that no party or intellectual faction has a monopoly on wisdom. Therefore, academic freedom is most likely to thrive in an environment of intellectual diversity that protects and fosters independence of thought and speech. In the words of the General Report, it is vital to protect “as the first condition of progress, [a] complete and unlimited freedom to pursue inquiry and publish its results.”

Because free inquiry and its fruits are crucial to the democratic enterprise itself, academic freedom is a national value as well. In a historic 1967 decision ( Keyishian v. Board of Regents of the University of the State of New York ) the Supreme Court of the United States overturned a New York State loyalty provision for teachers with these words: “Our Nation is deeply committed to safeguarding academic freedom, [a] transcendent value to all of us and not merely to the teachers concerned.” In Sweezy v. New Hampshire, (1957) the Court observed that the “essentiality of freedom in the community of American universities [was] almost self-evident.”

2. The Practice . Academic freedom consists in protecting the intellectual independence of professors, researchers and students in the pursuit of knowledge and the expression of ideas from interference by legislators or authorities within the institution itself. This means that no political, ideological or religious orthodoxy will be imposed on professors and researchers through the hiring or tenure or termination process, or through any other administrative means by the academic institution. Nor shall legislatures impose any such orthodoxy through their control of the university budget.

This protection includes students. From the first statement on academic freedom, it has been recognized that intellectual independence means the protection of students – as well as faculty – from the imposition of any orthodoxy of a political, religious or ideological nature. The 1915 General Report admonished faculty to avoid “taking unfair advantage of the student’s immaturity by indoctrinating him with the teacher’s own opinions before the student has had an opportunity fairly to examine other opinions upon the matters in question, and before he has sufficient knowledge and ripeness of judgment to be entitled to form any definitive opinion of his own.” In 1967, the AAUP’s Joint Statement on Rights and Freedoms of Students reinforced and amplified this injunction by affirming the inseparability of “the freedom to teach and freedom to learn.” In the words of the report, “Students should be free to take reasoned exception to the data or views offered in any course of study and to reserve judgment about matters of opinion.”

Therefore, to secure the intellectual independence of faculty and students and to protect the principle of intellectual diversity, the following principles and procedures shall be observed.

These principles fully apply only to public universities and to private universities that present themselves as bound by the canons of academic freedom. Private institutions choosing to restrict academic freedom on the basis of creed have an obligation to be as explicit as is possible about the scope and nature of these restrictions.

1. All faculty shall be hired, fired, promoted and granted tenure on the basis of their competence and appropriate knowledge in the field of their expertise and, in the humanities, the social sciences, and the arts, with a view toward fostering a plurality of methodologies and perspectives. No faculty shall be hired or fired or denied promotion or tenure on the basis of his or her political or religious beliefs.

2. No faculty member will be excluded from tenure, search and hiring committees on the basis of their political or religious beliefs.

3. Students will be graded solely on the basis of their reasoned answers and appropriate knowledge of the subjects and disciplines they study, not on the basis of their political or religious beliefs.

4. Curricula and reading lists in the humanities and social sciences should reflect the uncertainty and unsettled character of all human knowledge in these areas by providing students with dissenting sources and viewpoints where appropriate. While teachers are and should be free to pursue their own findings and perspectives in presenting their views, they should consider and make their students aware of other viewpoints. Academic disciplines should welcome a diversity of approaches to unsettled questions.

5. Exposing students to the spectrum of significant scholarly viewpoints on the subjects examined in their courses is a major responsibility of faculty. Faculty will not use their courses for the purpose of political, ideological, religious or anti-religious indoctrination.

6. Selection of speakers, allocation of funds for speakers programs and other student activities will observe the principles of academic freedom and promote intellectual pluralism.

7. An environment conducive to the civil exchange of ideas being an essential component of a free university, the obstruction of invited campus speakers, destruction of campus literature or other effort to obstruct this exchange will not be tolerated.

8. Knowledge advances when individual scholars are left free to reach their own conclusions about which methods, facts, and theories have been validated by research. Academic institutions and professional societies formed to advance knowledge within an area of research, maintain the integrity of the research process, and organize the professional lives of related researchers serve as indispensable venues within which scholars circulate research findings and debate their interpretation. To perform these functions adequately, academic institutions and professional societies should maintain a posture of organizational neutrality with respect to the substantive disagreements that divide researchers on questions within, or outside, their fields of inquiry.

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Filed under About Carson, Cultural Wars, Faculty, Ideology, Politics, Teaching

Family Guy and Jesus in Popular Culture by Turner Batdorf

      http://www.microsoft-watch.com/FamilyGuyFamilyPromo.png

Turner Batdorf was one of my top American Studies students for the 2010-2011 year; he is a student in my AP European History course. One of the themes discussed in this course was that of religion and popular culture. Turner reviewed a number of academic articles on the dynamics of the American family and religion, while analyzing countless episodes of Family Guy in constructing this essay

The way the American family works and the typical values that are associated with various members of the family define not only what pop cultural portrays and mocks, but also the values influenced by Puritanism. But how does one possibly summarize the American family into simple roles for each individual and a set of specific values for the family to follow as a whole? Scholars of the typical American family, a middle class white family, have tried to define it, yet have always discovered that no family is the perfect model because every family is dysfunctional. While Puritanism describes the work ethic the father should possess to provide for his family and put a moral code into place for the family, not everyone is going to be able to follow that code. The Cosby Show, which portrays the “ideal family” consisting of smart, studious kids, a hard working father, a caring mother, and little to no problems involving drugs, alcohol, or violence is unrealistic. No family in America is like the Cosby’s because every family is dysfunctional. In his creation of Family Guy, Seth McFarlane “uses ‘uncomfortable humor’… by taking advantage of generalizations with stereotypes, race, and sex” (Employing Comedy: Family Guy). McFarlane is not afraid to show the flaws of the typical family, although sometimes he does in exaggeration. Ultimately, McFarlane tries to show how the family is, not how it should be, thus making the show directed toward the mockery of not only the typical middle class man, but also what he believes in.

One of Family Guy’s biggest targets is American Protestantism and the values that the average American calls American values, despite its Puritan origin. Family Guy’s approach to Protestantism is simple: They want to make God and Jesus look as silly and ridiculous as possible. Some people might say that this would drive away a large American audience, but in no way is that the case. Family Guy allows them to look at their own views and laugh at them from another perspective. While one person may have his own beliefs that define the way he lives his life, the show invokes humor by making the guy laugh and say, “Wow, that is horrible.” Though it may be looked at as “a light-hearted, yet potentially hurtful strategy” (Employing comedy: Family Guy), the show allows the viewer to not be offended by a lot of the humor because the characters are animated. While Peter may represent the average, stupid American, he is not real, and thus, his comments or actions cannot be taken personally, despite one not agreeing with what the show is saying.

American values obviously had to have an origin, as it is very improbable that the laws of our country do not originate around some random Moral Law. Therefore, when one looks at the most important documents of the United States, such as The Declaration or The Constitution, one sees that these documents make reference to a God, mainly because the majority of the nation’s founding fathers were wealthy Puritans. Therefore, the United States naturally adopted a Protestant value system. In their article, “American Moral Exceptionalism,” Uhlmann, Poehlman, and Bargh argue that, “one does not have to be an American Protestant to exhibit implicit responses consistent with traditional Puritan- Protestant values. One may only have to be an American” (Uhlmann, Poehlman, and Bargh). Because American values relate back to Puritanism, God and Jesus become easy targets for Family Guy.

On a consistent basis, Family Guy portrays God as a womanizer, a drunk, and someone not able to control his powers. For example, in “Blind Ambition,” God approaches a girl and lights her cigarette with his finger, to which he says, “Yeah. I got the magic fingers.” Then, God points and winks, setting her on fire. In response, God screams, “Jesus Christ!” and Jesus appears; God then says, “Quick, get in the Escalade; we’re out of here!” In another episode, “Death has a Shadow,” God is shown the audience at church. When the priest reads the story of Job, God responds by sighing and saying, “Oh crap, I hate when they tell this story.” While comments on You Tube would show that even Christians admit to their humor, a few parent organizations disagree. For example, “The Parents Television Council, a watchdog group founded by L. Brent Bozell III of the Media Research Center, has been outspoken in his opposition to the portrayal of God and other religious figures on Family Guy. Several times, the PTC has deemed the show ‘The Worst Show of the Week’ specifically due to the portrayal of God in a gag or longer sequence” (God). While they were upset namely by the episode, “The Courtship of Stewie’s Father,” where God is shown in bed, about to have sex with a girl (God), the portrayal of God is very similar to the rest of the episodes.

Jesus, on the other hand, is portrayed as a magician. In “I Dream of Jesus,” Peter buddies up with Jesus, who is on Earth because he “visits every once in a while.” Upon first having dinner with the Griffins, Jesus says, “I’m actually glad you are all here tonight. I want to tell you that one of you will betray me… ha! Just kidding!” Peter then replies, “Haha, he is doing that thing he did in the storybook,” obviously showing Peter’s lack of religion. Throughout the episode Jesus walks on water, snaps his fingers to make ice cream sundaes appear, and, upon the request of Peter, makes his wife Lois’, breasts much bigger. He then reveals himself to be truly the Messiah, and goes off without Peter, to party and be a celebrity. While it is true that Peter is definitely not shown to be religious by his “storybook” remark, Jesus is a target for Family Guy because, as Stephen Prothero would argue, he is present in every American’s life, no matter what his or her religion is.

A theistic creation is also mocked in “Airport 07.” In the episode, Peter Griffin attempts to explain the origin of the Earth to his family. The show depicts a logical transition from lizard to dinosaur, to show evolution, and then proceeds to show a genie, emerge from the same water that the lizard came out of, and nod her head to create the rest of life, to show creationism. This is only after God creates the universe by lighting a fart, thus the “Big Bang”.

So what does this show about pop culture and our society as a whole? Although he claims that Seth McFarlane is an atheist, James Snare, from Hillis Bible Church, states in his article, “What should a Christian’s Response be to Pop Culture” that, “The irony is that their [Family Guy’s] mockery and satire has probably done more to bring Jesus and Christianity into the minds of Generation Y than most preachers in the world (Jesus has appeared in Family Guy in 19 episodes and that doesn’t include appearances made by God or other biblical characters). Generation Y is a generation that is deeply interested in spirituality yet many of its members have almost no experience with the Church, let alone any conception of who the biblical Jesus Christ is… If we as Christians remove ourselves from the pop culture discussion by only condemning portrayals of Christ like those mentioned above then the only conception of Christ that many members of Generation Y have are those which the likes of Family Guy shows them… if we fail to recognize the awesome opportunity that pop-culture depictions of Christ and Christianity are giving us to engage with a culture that ordinarily shirks at the name of Jesus, then we ignore Paul’s lesson at the Areopagus to engage a culture in a language they understand in order to preach to them a message they desperately need to hear” (Snare). While Snare may offer a good point on the positives that the humor has for Christianity and does agree that McFarlane “is not out to destroy Christianity” (Snare), it does not explain why Christians find the jokes humorous. One could argue, that for starters, Christians laughing at these jokes show that the public is generally accepting of jokes that target the beliefs of a large audience. While there may be a few groups that are very upset by the mockery of God, Jesus, or Christianity on Family Guy, there has been no effort to remove the show, nor has there been any shortage of the amount of puns intended toward God.

That being said, does this make America more or less Protestant? On one hand, one could agree with Uhlmann, Poehlman, and Bargh that “popular media designed to shock and titillate may not always reflect the average American’s explicit moral values” (Uhlmann, Poehlman, and Bargh 29). But one could easily argue that Family Guy shows America to be more Protestant, as jokes towards other religions are definitively used less frequently, mainly because people are nervous or uncomfortable about laughing at a group that they are not a part of because they do not want to offend someone. This relates a lot to the use of the word “Nigger.” A lot of times, it is white people who are against using the “N-word” in the classroom and the Blacks more for it, just like a the average Protestant American is okay about laughing at himself, but uneasy about laughing at jokes that target someone else of a different group. Therefore, the constant mockery of God displays that Family Guy is continuing its strategy of allowing people to laugh at themselves, and, thus, shows America to be truly Protestant.

Along with the element of religion, Family Guy depicts the societal norms and values of the typical middle-class man in Peter Griffin. As Family Guy takes on a different approach in portraying the family, one must question why so many people find it humorous. Do people laugh at the show’s constant mockery of minorities and social misfits, such as homosexuals, minority races, especially Blacks and Hispanics, and the mentally disabled, or is there a broader approach to what Family Guy is trying to appeal to in popular culture? More specifically, could it be that by making fun of minorities and social misfits, Family Guy is mocking the common man’s stereotypes and viewpoints of these groups? It is exactly through the creation of Peter Griffin that his stupidity allows us to laugh at the common man. For example, in the episode “Family Gay”, Peter is short on money, and thus signs up for experimental drugs. He receives the “gay gene” and ends up changing his clothes, the way he talks and walks, and in the process, invokes every stereotype that society has of the homosexual, White male. But, what is to be noted is that Family Guy is not making fun of gay people, but of Christians, who oppose the idea that there is a gay gene and believe that being homosexual is immoral. This precisely demonstrates that “Family Guy’s spontaneous and sometimes foolish attitude is effective because it targets a general audience to either laugh at themselves or laugh at another specific audience” (Employing Comedy: Family Guy). But this all generates around McFarlane’s idea to not portray the ideal American family but show how the common, White American thinks, and, more importantly, his faults.

There is no doubt that Peter is ignorant, socially unacceptable, and often, acts in ways that would peg him as a bad father. In fact, he is either rude or acts inappropriately to all of his children. For example, in “And the Weiner is,” Peter becomes very self-conscious and basically disowns his oldest son, Chris, because Chris has a larger penis than Peter. On another occasion (“Blind Ambition”), Peter becomes temporarily blind and waltzes into Chris’ bedroom, thinking it his own, climbs into bed with Chris, and mutters, “That’s right Lois, I’m your daddy. Shush, shush. Don’t talk Lois. Don’t talk. Just let me do all the work. Feel my warm breath on the nape of your neck, my hands on your big, soft boobs, running down your man-like chest… Holy crap, it’s Chris!” Peter, embarrassed, leaves the room, and is heard in the next room, saying “Honey, are you awake?” and is responded to by his other son, Stewie, an infant, yelling, “What the Deuce?”

This is also not the only time Peter mistreats Stewie. While wishing he was a mother, fat Peter caresses Stewie in his arms and breast-feeds him until Stewie realizes that there is one of Peter’s chest hairs in his mouth (“I am Peter, Here me Roar”). But, Chris and Stewie do not even get the worst of Peter’s immature behavior towards his kids. Meg, his daughter is constantly the receiver of the harshest puns. Primarily, one of Peter’s catchphrases on the show is, “Shut Up, Meg!” Also, Peter ravages Meg with disgusting behavior, like in “The Tan Aquatic with Steve Zissou”, where Peter runs around the kitchen after Meg farting in her face and laughing, until she falls on the floor and vomits, to which Peter replies, “Oh, not in the kitchen, Meg!”

But, when looking at the character of Peter Griffin, it is important to note that he has good intentions, and, while stupid, attempts to do the right thing on a daily basis. In all the examples sited, Peter has no intention of harming his children. He lacks basic common sense and maturity, and thus, finds humor in things like farts, wants to be a loving mother, and only “molests” his children as a result of his blindness. He feels threatened by Chris’ larger penis because he wants to feel like the man of the house, the provider just like middle class family ideology would dictate that the man is supposed to be the provider. But, while viewers find Peter’s worst moments to be the most humorous, and thus, the writers exaggerate the flaws of Peter and make them seen by the view more regularly, Peter still displays qualities that society would find admirable.  A great example is seen in the first episode of the series, “Death Has a Shadow”. The episode begins with Peter wanting to go to a stag party that his wife, Lois, is opposed to because of his irresponsibility when there is drinking taking place. She reminds him of the time he got drunk of the communion wine and said, “Whoa, is this really the blood of Christ? He must have been wasted twenty-four hours a day, huh?”, the time he got drunk off of butter-rum ice cream and passed out, and the time he got drunk at the movie Philadelphia and said, “I got it, that’s is the guy from Big. Tom Hanks, I love this guy. Everything he says is a stitch. (Tom Hanks: I have Aids) Haha!”. But Peter persists, saying authoritatively, “As the father of this household, I demand you to give me permission to go to the stag party.” “The oxymoronic nature of this statement is the “demand for permission” between two mutually accepting married people (Employing Comedy: Family Guy), and shows that while being the man of the house, Peter still has respect for his wife (In fact, the only time Peter ever cheats on Lois is after everyone thinks she is dead). But, Peter ends up going to the stag party, promising not to drink, and then under the poor influence of his friends, drinks “twenty-six beers, a new family record, thus raising the bar for his son, Chris.” Peter loses his job as a result and begins to worry about how he will tell his wife. He does this because Peter, being a good father and husband, wants to provide for his family. He invokes his welfare and begins to receive an inordinate amount of money from the government, an obvious mistake. But, he remains mute on the subject, buying excessive material gifts for his family until his wife becomes extremely angry with him. After realizing his mistake, Peter attempts to receive forgiveness from the both government and his wife, and states, “I cheated the government, and worst of all, I lied to my wife, and she deserves better”, showing that Peter does possess genuinely good qualities and intentions, despite his incompetence.

Peter is not a racist, as seen in his friendship with Cleveland, a Black man and does not discriminate against the handicapped, as seen in his friendship with Joe. He is against adultery and does not have any resentment towards upper class people despite his desire to be one. This is seen in his numerous attempts to befriend Lois’s rich father. Despite his lack of intelligence and bad decision-making, it is next to impossible for someone to find Peter Griffin, the exaggerated depiction of the flawed, middle class American, to be completely immoral.

That being said, how does Peter fit into the role of the father according to the scholars of the family? Eggebeen and Knoester claim in their article, “Does Fatherhood Matter to Men”, that men who are fathers are not only more dedicated to the work place, but also spend less hours working (Eggebeen and Knoester 384). If this is true of the typical middle class father, it is much easier to place Peter Griffin in the category of good fathers. There is no question that Peter wants to be a provider; after getting fired in “Death has a Shadow”, Peter tries numerous jobs, although failing in a lot of them. But, does that make him a bad father? No, it only displays his inabilities. In at least one episode, Peter attempts to bond with each of his children, including Meg, a child who a lot of viewers assume he hates. Additionally, upon becoming rich, he buys whatever his children want, all as a way of Peter trying to show his love. There may not be a great example of the Protestant work ethic in Peter, but he does attempt to provide for his family. He also revolves his goals around consumerism, just Family Guy is trying to depict of the typical American. But Peter fails is in his lack of control and minimal change upon becoming a father. Eggebeen and Knoester hypothesize that fatherhood should make a man reduce his risky behavior, such as a drinking, drug use, and smoking. As seen in the example from “Death has a Shadow”, Peter drinks a lot (twenty-six beers), and Peter could be setting a bad influence for his children, especially his sons. Stewie, is shown to have gotten drunk on occasion and there is an episode devoted to Chris doing a new drug the kids are using called “toad.” But, again, what rationalizes Peter is that he does try to think about his family, except that it comes after he has done something stupid. In “Death has a Shadow”, Peter sleeps on the kitchen table after the stag party, to avoid waking up his wife. And in the instance of Chris, Peter works hard to stop the use of “toad,” not only within his household, but also in the school itself. While his lack of social skills may get the best of him and determine how he treats his children, Peter’s fatherly work ethic, his will to provide for his family, and his respect for doing the right thing display that he is a good replication of the American value driven father.

For me, Family Guy, simply put, is humorous; I watch Family Guy because I find it funny. While I do agree that sentiment behind the humor is sometimes inappropriate, and I do often wonder why I am laughing at puns that are degrading to not only other people, but also me, I applaud what Seth McFarlane has attempted to put forward in the making of his show. Family Guy makes fun of me, the average American in many ways. As a Christian, I am targeted with the God and Jesus puns; my favorite music has been targeted, like when a character gave a Maroon 5 record to Meg and told her that “she would like it because he knew that she liked terrible music”; and above all else, I can find myself relating to the characters, especially Peter, even though he is simple-minded, to say the least. While Peter is immature, he makes up for his mistakes with a genuine care for his family, proving him to actually be a “Family Guy”. While the theme song is ironic, singing, “What ever happened to those good old fashioned values on which we used to rely?” and, yet, still displays excessive amounts of violence and sex, there is definitely a sense of values underlying in the Griffin family, namely those that actually do relate back to Protestantism. While the show is inappropriate, I must give credit to McFarlane, as he succeeded in creating the perfectly dysfunctional and highly immoral, Protestant value driven family.     

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Filed under Courses, Great Students, Political Correctness, Religion, Students, Teaching, tv

Commencement 2011

Hebert did a great job giving the senior reflection last night. Both of my star students, Tut and Look gave great valedictorian and salutatorian speeches; we had two students admitted to the service academies. Thus, the military sent representatives to hand them their commission. I am still not sure why a Senator must write a letter for students they do not know. I did not stick around too long. Mucho things that needed to get done. Best to the class of 2011.

Above: I am reminding folks that I do look out for number one.  

Above: Our diverse faculty. See if you can find me.

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College Graduates: What You Need to Know about Transitioning into the Working World by Mariana Ashley

I am headed to commencement; it should be “neat”I suspect. This will be my 11th such affair, and 7th here at HCHS. I received a post from Mariana Ashley, a freelance writer who particularly enjoys writing about online colleges. She loves receiving reader feedback, which can be directed to mariana.ashley031 @gmail.com. I think many of you graduating will find her piece of most help.

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Above: Metoyer (chair), Sivils, Malouf, Bourland, Phenicie, and Carson. The history department took a second to take this departmental picture just before HCHS 2009 commencement. This will be Casey Bourland’s last commencement with us as she is set to leave the department.

Graduation season is here, and that can only mean one thing: college grads will soon begin to embark on a new journey in their lives— and if fortunate enough, that new journey will include employment in a desired field. But transitioning into the working world is a rude awakening for those that are used to mid-week late nights with friends, are accustomed to showing up for classes late with no consequences, and especially for those who love starting classes at noon. To help recent college grads adapt to work-life and to get some insight of what to expect, continue reading below.

5. Be Aware of Time and Get Sleep.

If you were the type that liked to schedule their first class at noon because you are a night owl who likes to sleep in late, you might struggle adjusting to your new work schedule, especially if you have the standard 9 to 5 work hours. But it’s important that you get the proper 6 to 8 hours of sleep in order to improve your performance and productivity levels. Think about: it is extremely difficult to be able to complete hard tasks at hand when you are sleepy or drowsy. This isn’t college any more, you don’t just have to show up and hear the professor talk for 50 minutes while you sit back and relax, you actually have to get rest so that you can focus and do your work. You can’t just skip work entirely just because you are too tired either like in your college days. So don’t nap, drink caffeine or exercise two to three hours before your bed time—these stimulants will keep you up all night.

On a similar note, you need to make sure that you always make it to work on time. Your “cool” professors may have been ok with you showing up to class just a few minutes late, but this kind of behaviour can actually get you fired. So if you think that binge-drinking on a Tuesday night with friends might jeopardize you waking up in enough time, then maybe you should consider moving the “party-time” to the weekend.  You also need to invest in a good alarm and give yourself plenty of time to get ready in the morning. And don’t worry— getting up early will get easier over time as your body begins to condition itself.

4. Exuberate Professionalism at all Times.

This might seem like a given, but many new college graduates actually forget that they are surrounded by co-workers and not their college buddies. With that said, it’s important that your refrain from using slang, participating in office gossip and sharing inappropriate stories about your life, at least early on. In other words, maintain a sense of professionalism in the workplace at all times. This also includes “looking” professional such as having neatly groomed hair and wearing appropriate and wrinkle-free clothing—this isn’t like college where you can roll out of bed in our pajamas.

On a similar note, you want to make sure that you don’t start your new career as a Mr. or Miss Know-it-all. The truth is that you don’t know it all, college has not prepared you for everything and you are in training. You’re new, so listen and take everything in. It’s ok that you are eager to learn, but don’t step on any body’s toes in the process.

3. Get to Know Your Co-Workers.

For many college grads who find employment right out of school, they are forced to relocate to other cities and are torn away from their friends and family. Having to cope with living in a new city and being immersed into a new job solo is very scary. Thus, try to get to know your co-workers right away so that you establish some sort of support system in the workplace at least—they will be the ones that give your praise when you accomplish something or will show you the ropes at your new job for example. They may even very well become your friends and may be able to introduce you to the city and other people. Try to branch out by inviting them to lunch and attending happy hours.

2. Break Monotony.

If you get a standard office job, you will learn all too quickly that a 9 to 5 can get pretty old. One of the easiest ways to prevent boredom is to make sure that you vary up your routine a bit. This can include anything from going a different route to work each morning to trying that new Indian restaurant for lunch to even making plans with friends after work so that you have something to look forward to. Whatever you do, find out ways to prevent you from feeling like you’re in a rut—your career has just started, you will have to endure this lifestyle for a very long time.

1. Don’t Stress If You didn’t Land Your Dream Job.

If after working for a few months you realize that this job is not exactly what you had envisioned yourself doing, don’t fret. Some don’t know exactly what they want to do fresh out of college and thus many college graduates do entry-level work and accept job offers at companies that aren’t directly associated with their degrees just to get their foot in the door. All experience is relative and if after a year or so you still find yourself unhappy and truly want to find another place of employment then go for it.

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Black Women are “Less” Attractive? by New England Private School Teacher

The post below was written by a friend and a colleague of mine who teaches at a New England independent day school; she is very active in matters regarding the faculty, gender, and race. And, being a female faculty member of color, offers an important point of view below; her post in many ways relates to my current project regarding the vanishing identity of people of color in independent schools. This is a great post to share with many of you who follow my academic interests.

An article in the magazine claimed that it’s a scientific fact that Black women are less beautiful than women of other races. Its author, Satoshi Kanazawa, is notorious for hiding behind pseudoscience to promote discredited racist and sexist ideas. In giving these ideas a platform, PT’s editors dehumanized Black women and girls everywhere. After widespread public outcry, they removed the article from their website. But that alone won’t erase the damage they’ve done by validating these discredited ideas — the editors need to apologize, explain how this happened, and let us know that it won’t happen again. Please join me and my friends at ColorOfChange.org in demanding they do so immediately: http://act.colorofchange.org/sign/psychtoday?referring_akid=1987.1172257.Zepmlc&source=taf

Kanazawa’s article is flawed from top to bottom. Using a flawed dataset from an unrelated study of teenagers, he draws the obviously false conclusion that Black women are “objectively” less attractive than women from other racial groups. Kanazawa has a long history of hiding behind pseudo-science to express racist and sexist views. He once wrote an article asking “Are All Women Essentially Prostitutes?” and another suggesting that the US should have dropped nuclear bombs across the entire Middle East after 9/11 because it would have wiped out Muslim terrorists.

So why does Psychology Today continue to give him a platform? Black women must constantly face both subtle and explicit messages that they are valued less than women of other races — messages that are especially damaging to Black girls. Now they’ve served as launching point for yet another attack, this time in the name of science. To undo the damage it’s done, Psychology Today needs to explicitly reject Kanazawa’s ideas. Please join me and my friends at ColorOfChange.org in demanding that their editors apologize, explain how this article was published in the first place, and tell us what they’ll do to ensure that this won’t happen again in the future. It takes just a moment: http://act.colorofchange.org/sign/psychtoday?referring_akid=1987.1172257.Zepmlc&source=taf

Thanks.

Additional resources:

1. http://creativeseven.files.wordpress.com/2011/05/satoshi-kanazawa-article.pdf

2. http://jezebel.com/5786394/the-illustrious-career-of-a-crap-psychologist

3. http://colorlines.com/archives/2011/05/satoshi_kanazawa_is_a_scientific.html

4. http://www.racialicious.com/2011/05/17/how-to-debunk-pseudo-science-articles-about-race-in-five-easy-steps/

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Filed under Black People, Cultural Wars, Racism, Sexism, Women

NAIS People of Color Conference

2011 People of Color Conference

December 1 – December 3, 2011
Pennsylvania Convention Center
Philadelphia, Pennsylvania, USA

2011 People of Color Conference
PoCC 2011 We the People: Painting Our New Mural of Community

Student Diversity Leadership Conference
Updating Our Status: Declaration of Interdependence

I managed to get my application and brief abstract submitted to the National Association of Independent Schools (NAIS) for their annual People of Color Conference; I have so much data and have put so much work into this project. It was “very” difficult describing my work in just 1,000 characters — which was the max permitted on the application. The conference will be held in Philadelphia from December 1 – 3. I should hear if my abstract is accepted come late July. I am very excited about this project and am hopeful to share my work with others who too share my interest.

My Title: A Vanishing Identity: Exploring How Independent Schools Promote Cultural Change

My abstract:

The value of students and teachers of color has often been predicated on the notion of self-worth. This is noted in popular culture and is systematic in independent schools in terms of skin tone, hair texture, and mainstream values: language, dress, and ideology. My paper explores the concept of identity; it will address matters of multi-ethnicity as more than a modern phenomenon and a novel condition. Drawing from the 1960’s origin that defined black as beautiful, African-Americans sought a sense of pride and unity in their hair and cultural make-up. Thus, with a rising number of African-Americans attending college, a bourgeois attitude towards race and culture became cemented. However, the following 40 years witnessed a shift in which African-Americans “sense” of self declined due to the values assigned by society. Drawing from historical trends, anecdotal information, and statistical data, this interactive session will promote a conversation regarding a vanishing identity in a world of conformity.

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Filed under Academic Life, Diversity, Independent Schools

African-American Women, Hair, and Beauty

A few intriguing comments left by folks under my post “The Significance of Black Hair.” S Parker, a reader of this blog, left a link that addressed this point below as well as a great video; it hits on the insular nature discussed by Chili, as well as the treatment and condition of a black woman addressed by miss teacher here:

http://abcnews.go.com/WN/sesame-street-writer-inspired-daughter-creates-love-hair/story?id=11908940

Comedian Chris Rock said he was prompted to make his documentary about the $9 billion black hair business “Good Hair” when his five-year-old daughter asked him, “‘Daddy, how come I don’t have good hair?”

The idea of “good hair” and the feeling that one must have straight hair can be seen in vintage ads for black beauty products. The products tell young black women to straighten their hair. One product, Hair Strate perm, tells black women that the product will keep their hair so straight, they can “swim, shower, shampoo … hair can’t revert!”

The 1960s “Black is beautiful” movement brought the Afro into fashion, but it was never able to completely drown out the historical and perhaps subliminal message for young black girls that their hairdo was a don’t.

Take Whoopi Goldberg for instance. Her early days of standup included her portrayal of a little black girl who wore a towel on her head.

“This is my long, luxurious blonde hair,” Goldberg said.

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Why Black Hair is Significant?

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The Decline of African American Religion

With Easter Sunday just passing, a slew of resurrection films, documentaries on Jesus Christ, and academic pieces debating the merit of Heaven and Hell on the History Channel have once again inundated our living rooms. I greatly enjoy this time of year due to the diversity of discussions about Christ, and that of religion in general. However, this post is not one seeking to articulate my beliefs or the beliefs of my friends and colleagues; it is a post offering some reflective thoughts regarding the general nature of religiosity, and its subsequent impact on both the American conservative and liberal.

Growing up in the home of agnostics, Easter carried very little meaning. But, as is the case for many Americans, it provided an opportunity for some discussion on faith. In general, American blacks tend to be highly spiritual, and far more conservative than mainstream white culture realizes. The notion of black liberalism, however, is more encapsulated in the general push to eradicate racism, fight classism, and promote cultural views in the media; it is the latter point that has brought about a false assumption of black ghettoization; hence, black folks killing black folks; promoters of the welfare state; and, sexual beings vis-à-vis Yo MTV Rap, a once popular TV music video show. Keep in mind, there is a difference between being spiritual and that of religious; I suspect many black brothers and sisters attend church not for the religious value of salvation, but the comfort of the spiritual.

In truth, the vast majority of black folks are highly conservative. Often time, conservative to a point that contradicts the general gains manifested during the civil rights era. Thus, the church has long been the center of black social, political, and economic discourse between both the academic brother, and that of the common layperson. Yet, there are black folks that have drifted away from mainstream Protestant and Catholic beliefs; in part, this position is manifested by a sense of suspicion in the two mainstream religious cannons. I think back to the writings of W.E.B. Du Bois, whose notion of religiosity is prevalent in his writings and artwork, but not always clearly defined. This is one reason why there is some debate among Du Bosian scholars about the extent to which he is religious. Being an academic with Du Boisian interest, I find great conflicts in his religious prowess, where much of my confusion centers on his belief in Christ. He references Christ in his writings, at times noting that Christ is a symbol of socialism, and denoting how society should care for each other.

The mistake too many make is that they assume Karl Marx concocted this whole notion of socialism. But yet, there is evidence that it existed well before Marx. After all, “Jesus preceded Marx historically by nearly 19 centuries.  In addition, Marx built his entire socialist philosophy on the initial premise that God is merely a human delusion, and the second that religion is nothing more than an “opiate of the masses.”  Thus, Du Bois’s framework of Christ as a symbol of socialism clearly reflects his suspicion of the existence of Christ as a divine being.

Though most of us are not at the intellectual level of Du Bois, it is safe to say that black religiosity has been declining since the 1970s.  The 21st century black church is in a dilemma. With the civil rights era over, black folks witnessed the rise of neoconservatives during the late 1970s. Such neoconservatives elected a conservative regime that declared war on black society. Thus, with the rise of hip hop and gangster rap, and the demise of the Black Panthers and the black church, black folks turned to gangs and other practices of socialization. Now, this is not a ubiquitous phenomenon. There is a vibrant black middle class aiming to hold on to the cultural value promulgated in the black church; however, many of the black bourgeoisie look toward the intellectual notion of ideology as a guide. Like Du Bois, the more education blacks gain, the more secular they are in thought. Yet, this secular element is more conservative than what existed during the civil rights era. As noted before, hip-hop and Jesus Christ are not synonymous; however, the two are drawn together through a “sense” of spiritual reconciliation.  Christians contend that the Bible offers hope and understanding to those that are lost. The hip-hop artist also contends that his lyrics offer a “sense” of hope and salvation, much like that of Jesus Christ. Religious historians have given very little attention to the impact religion has had on hip-hop and rap culture.

As noted by Anthony Pinn, this demoting of black churches will not simply result from external pressures” — those opposed to churches for whatever reason(s) — but will also result from internal inconsistencies and conservatism. How can churches address current and pressing issues of discrimination when sexism and homophobia are so very alive within pulpits and pews? How can these churches speak to the integrity of life when in practice and conversation they reflect a deep distrust and discomfort with physical bodies and how they give and receive pleasure? How can churches address in sustainable ways community development when they can’t manage their own budgets?”

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Filed under Black People, DuBois, Ideology

What is Diversity?

This came across my desk today via a teachers of color news letter; if you give this some thought, I think you will discover some truth here. And, I do not think it is just reflective of one’s racial or political leanings. This is reflective of those that fear any type of change.

“To be a leftist in the 21st century is to be wise, progressive, and enlightened in a world that promotes conformity. Take a second and look around at your environment today. Most places just recycle the same old thing.”

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Boston Thoughts (Cross-Post)

Above: Last turn in mile 25

After each race, I do my best to add some type of post-race reflection. Though I have added some commentary already here, I wanted to reflect and generate a few more thoughts about this race. First of all, I must say that I think it sucks that the new course record will not count as a world BEST. 2:03.02 is just and unreal time. Congrats to the male winner, Geoffrey Mutai, for shattering the previous best of 2:03.59. By the way, that record was set on a very flat and fast course. And, it was set by a runner who was allowed to use a rabbit to pace him. Boston, on the other hand, is not a fast course; it is not a slow course either. One would be hard pressed to find a runner who thinks Boston is not a challenge.

For the weeks leading up to this race, I had been adjusting my goals; I wanted to have a great race, but I also wanted to be realistic, too. As I left the athlete’s village, I felt a sense of panic creep in. My Garmin GPS watch would not turn on; it was dead . I was very confused at this point; I knew it was fully charged. My friend and buddy, Jeff Le, told me not to panic; he advised me to find another runner who was aiming to race the course within the confines of my pace goal. Sure enough, as I approached my starting corral, I could not find anyone seeking to run my pace. However, one of the runners told me (note: 2 minutes before the gun) that he also had problems with his Garmin. All I needed to do was reset it. I had no clue how to do that; he showed me how, and boom — it came on. Wow!!! That was a close one. I would have run that race without any sense of pace. One might compare that to flying a plane without any navigational instruments.

The start was very crowded. Though my goal was to run a conservative pace for the first mile out of Hopkinton, I did not anticipate running mile 1 at 7 min 19 sec. In truth, I had little choice unless I wanted to be really aggressive towards the other runners; I decided to use mile 1 as a warm up. By time I reached mile 2, I was on cruise control. I knocked off both 2 and 3 at 7 minutes 4 sec per mile. Once I reached the 5k (3.1 Mile) mark, I was easily running a 7:05 pace for that mile, but was clockedofficially at 7:09 per mile pace. Much of that was due to the slow first mile. As I expected, all felt very easy. The crowds were amazing. And, they were very loud.

Mile 4 7 min and 3 sec pace

Mile 5 7 min and 6 sec pace

Mile 6 7 min and 3 sec pace

Once I reached the 10k mark in Framingham, I kept thinking that I am holding back way too much; it was feeling very easy at this point, as it should. In my head, I kept hearing two voices . One voice stated, okay Carson, it is time to push the pace a little more. This is nothing. The other voice stated, be very careful Carson, it is early and you do not want to struggle to finish this race. I listened to the conservative voice. Thus, it was at the 10k mark that I elected to run a very conservative race. Though the weather was great and we had a tail wind, it was still warmer than I wanted. I dropped my hat back at mile 2, but kept with the gloves. For some strange reason, my fingers tend to remain cold far longer than the rest of my body.

I am still feeling great as I head toward the 15k mark. My confidence was high, though I knew the Newton Hills were still in front of me.

Mile 7 7 min 3 sec pace

Mile 8 7 min 6 sec pace

Mile 9 7 min 4 sec pace.

The thing that most amazed me about Boston were not the Newton Hills, but the hills or inclines that defined the course throughout. As I raced into Natick, my legs were felling a bit heavy; in part, some of that was in my head. I started thinking that I had not tapered enough. But once I moved past my anxieties, I settled back down. I do recall reaching mile ten and saying, wow this race is going by pretty fast.

Mile 10 7 min 8 sec pace

Mile 11 7 min 12 sec pace

Mile 12 7 min 6 sec pace

Mile 13 7 min 9 sec pace

http://cache.boston.com/bonzai-fba/AP_Photo/2005/04/18/1113852822_5279.jpg

As I headed into Wellesley, I could not help but note what seemed pretty fast and flat turned quickly into a nice long uphill run. This came just as I approached the “so-called” hot girls of Wellesley College. Many of them were lined up screaming and holding signs that stated “kiss a Wellesley girl.” I did not see that happen. And I can assure you, the last thing on my mind was to kiss a co-ed the same age as many of my students.

http://www.dlcache.indiatimes.com/imageserve/040i2Pr4zH66A/x350.jpg

I hit the half-marathon mark at 1 hour 33 minutes and 47 seconds. I was okay with that. And, I felt like I had much more to give. But, things went bad as I approached miles 14 and 15. I believe it was at mile 15 in which I had no choice but to make a stop. Number 2 was calling my name. I thought, this sucks big time; I cannot believe this is happening. I trained to deal with digestive matters. I always stated that I am willing to go number 1 on myself, but not number 2. This stop cost me a good 2 minutes. I was pretty frustrated, but I did not let it get me down. I thought to myself that I would just try to make it up later in the race.

Mile 14 7 min 9 sec pace

Mile 15 7 min 6 sec pace

I gained some speed after mile 15. There was a nice descent, but it left my legs screaming some. After the mile 15 descent, I headed toward the more difficult part of the course. From 16 to 21, there was a total net gain on the course. And it was at this point in which the real racing started. In essence, I hit 3 nice size hills before the infamous Heartbreak Hill. I did not think it was too bad. I reached the top of it at mile 21, but man my  paced slowed a great deal.

Mile 16 6 min 49 sec pace

Mile 17 7 min 14 sec pace

Mile 18 7 min 18 sec pace

Mile 19 7 min 7 sec pace

Mile 20 7 min 20 sec pace

Mile 21  7 min 40 sec pace (ouch!!!!)

It is clear that I am struggled just a bit by mile 21; however, just when many start to wonder if the wall is near, I was feeling pretty good; I honestly felt strong as I headed toward Brookline and past Boston College. I must say, those folks at BC can cheer. As I raced forward, I could tell my legs were heavy; still, I knew I had plenty left to finish strong. I could hear the cheering as I entered downtown Boston. And, I could see the Citgo sign, thus I knew the end was near.

http://livenlovecestlavie.files.wordpress.com/2011/04/dsc01524_2.jpg?w=300&h=240

The last stretch was tough, but nothing I could not handle; I wish I would have run the last few miles faster, but I was a bit tired.

Mile 22 7 min 11 sec pace

Mile 23 7 min 14 sec pace

Mile 24 7 min 7 sec pace

Mile 25 7 min 13 sec pace

Mile 26.2 7 min 20 sec pace

I raced to a finish of 3 hours and 10 minutes; I ran roughly a 7:14 pace. In truth, I wanted to do better. But I am left full of energy and emotion from a race that I know I can build upon. I cannot recall a race in which Ifinished with so much energy. Janette told me that I look like I could do a few more miles. I doubt that. I suspect with more training, and some adjustments, I have no doubt that I can get under 3 hours and push toward a high 2:40 low 2:50 time. I didrequalify for Boston 2012. I think I have a chance at getting in under the new rolling system.

As you can see, I am excited about achieving this goal just 13 months after aiming to reach it, dating back to the Little Rock Marathon. Here, I ran a course time of 3 hours and 42 minutes. That is about 8 min 30 sec per mile pace.

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Boston

http://farm1.static.flickr.com/77/280932690_3d4efa0126.jpg

I blogged a bit about my first Boston Marathon experience here at Getting Faster. I placed some pictures up with a few thoughts regarding my race and travels.

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Getting Ready for My Next Class Discussion

I am frequently asked, “Carson how do you prepare for class?” I respond by saying, I read. And I read a lot. As you can see, I am still expanding my knowledge and understanding of the classical notion of “class conflict.”

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Filed under Books, Karl Marx, Teaching

Lunch With Capt. Gene Cernan

Above: Carson with Gene Cernan at the luncheon

Houston Christian’s invited guest to campus today was Capt. Gene Cernan, who was a part of three trips to space; he was also the last person to walk on the moon. I greatly admire his courage and spirit towards his mission and the space program. Though he did not delve much into politics during his talk, he made it very clear that he is not an Obama fan. His primary concern is found in the lack there of initiative to move the space program forward. I must confess that I know little about this topic. Further, I am not versed in the “true” merits of space travel. However, I enjoyed his general message to our students, which focused on courage and taking risks. Mr. Cernan and I would agree on many things, but I suspect we look at the decade of the 1960s from differing points of view. He admitted that it was JFK and the 60s that brought about a transformation in America’s race to space, but in an indirect fashion, was critical of the turbulence that defined the period. I, on the other hand, believe that the 1960s was the most important and significant decade of the 20th century. I did enjoy visiting with him during the post-talk luncheon.

One thing that Cernan stated, which I do agree with him on, is that of NASA’s budget. Congress allocate NASA less that one penny per person. This is problematic in that NASA does so much when it comes to engineering and air travel. Most people look at NASA as being a mere space travel entity, but that is not the case; I do think that NASA needs to educate the public more on its role.

On the 50th anniversary of manned space flight and the 30th anniversary of the first space shuttle launch, Houstonian, Capt. Gene Cernan will speak to his grandson’s school-wide leadership assembly at Houston Christian High School tomorrow, April 12th. Capt. Cernan’s talk is part of Houston Christian High School’s “Passport to Lead” program.

Where:      Houston Christian High School, Pampell Family Chapel
When:       Tuesday, April 12th
10 a.m. assembly, followed by student Q&A
Who:        During his 20 years as a Naval aviator, including 13 years with NASA, Capt. Eugene A. Cernan left his mark on history with three historic missions in space as the pilot of Gemini IX, the lunar module pilot of Apollo X, and the commander of Apollo XVII.  After flying to the moon not once, but twice, he also holds the distinction of being the second American to walk in space and the last man to have left his footprints on the lunar surface. Among his numerous honors, the most significant are the Navy Distinguished Flying Cross, the Distinguished Service Medal with Star, induction into the U.S. Space Hall of Fame, enshrinement into the National Aviation Hall of Fame, Naval Aviation’s Hall of Honor and the International Aerospace Hall of Fame.

Mr. Cernan’s Talk

A few faculty members and students join Cernan for lunch

Picture Credit: S. Livingston’s twitter

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When Not Teaching

Two important things about arriving on campus:

Below, I always hit the coffee button first. It is a priority. I just keep forgetting to turn it off.

 

 

 

 

 

 

 

 

Second, I get to enjoy a spring day in Houston while not in class.

 

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Filed under About Carson, Houston Christian High School, Outdoors

The Social Studies Teacher

I have been giving this topic much thought since this summer. Being a “so-called” leader in history education, I am often asked to participate in various projects, forums, meetings, and conferences related to the process by which historians gather data, and how that data is disseminated within the classroom. I have noticed a troubling trend of late. Often when asked to speak to high school history teachers, or conduct a seminar related to the processes of historical thinking, I have found way too many teachers far too focused on the process of  history instruction without fully grasping the essential ideas of the conceptual process by which they are to instruct.

Usually after talking to teachers about a critical historical concept and the essential sources that support that concept, I am inundated with questions or emails from people asking me to hand them a lesson plan. Now, do not get me wrong here, I love sharing; it is what I do. Better yet, it is the great joy of working with colleagues. It is why we attend workshops and conferences. I am most troubled by those that want to disseminate historical information, but yet in doing so, lack a full grasp for the information they are presenting to their students. In one specific case, I was asked to speak to a high school history department on the theme of “historical change agents.” During this meeting, I discussed the importance of teaching political revolutions by focusing on social periodizations. In hopes of some discourse on the content…seeing that the topic is not simple, many  wanted to focus on the lesson planning of the subject. How can one plan to teach what one does not understand? In essence, they wanted the material I gave them in order to pass it off to their students. Though I was frustrated, I did not show it. I forced my participants to do the exercise themselves. And as I expected, they found it to be very difficult. And though it was difficult, the questions teachers asked still centered around making the exercise easier. Hence, eliminating the parts that were most crucial so that it might easily be passed off to students as a mere classroom activity, and not a lesson on historical reasoning and thinking.

The Fordham study has also been very critical on this matter. Better yet, it agrees with my assessment. More than half of high school history teachers did not major or even minor in history in college. Instead, most studied education or psychology or sociology. These are highly specialized areas. But, much like political science, do require the important skills to teach historical reasoning.  As a result, teachers charged with imparting essential information to young Americans about the history of their country and world must rely heavily on the textbooks available to them—often textbooks that teachers themselves had little to do with selecting. Because these texts end up serving as students’ primary sources of information, it’s vitally important that they be accurate and interesting, and that they establish a narrative of events with a strong sense of context. They must tell “the main story” without neglecting lesser stories that form part of an accurate picture of the past. What they must not be is sprawling, drab assemblages of disjointed information in which everything matters equally and nothing is truly important.

Thus the problem with the notion of the “Social Studies” teacher. When asked if I teach social studies, I politely ask what does social studies mean? I  have assumed that it is a process taught by elementary school teachers who teach every subject. This exact concept holds true for those that home school too. One cannot have the depth nor the understanding of the historical processes when they have not been asked to do the work needed for this. How can a person teach a history course when they have not read the most recent journal article offering new insights into a particular topic? I suspect the same old information published in a textbook is taught. Thus, too many teachers become overly dependent on a book, and less on the most recent scholarship.

So, when asked by teachers attending one of my seminars how I prepare for class, I respond by saying I read. And not just out of a textbook. I seek various references and articles that might shed a different point of view. I would hope that teachers who teach U.S. history might have their students explore the significance of Marxist Historiography on the process of sharecropping. Or, in World and European History, the shift from synthetic history to Annales history; I do not think it is always important to assign titles to such classroom studies, but having students understand historical periodizations is most crucial.

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Four More Years

I am getting excited about four more years. Obama is a shoe in to be re-elected; if you doubt me, review your American history circa 1996. Look closely at the polls and mid-term elections, too.

http://ecarson.files.wordpress.com/2011/04/re_elect_obama_2012_button-p145032329484304568t5sj_400.jpg?w=240&h=240

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Filed under Bill Clinton, Democrats, Elections, Obama

American Civil War

If you missed this article in the New York Times’ Sunday Book Review, I think it is worth a read: Was the Civil War Necessary?

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Libyan Matters

I was engaged in a conversation with other bloggers and students regarding Libya, and thought I would share my feelings about this matter here at The Professor.

I do believe, as I stated to others, that the United States overreacted to the Libyan matter. Sure, I might be wrong in the long run, but to take action in this fashion is a bit suspect (i.e., the hint of military intervention). Mr. Obama cannot win this; if he does nothing, folks will continue to attack  his perceived weakness: too much diplomacy and befriending the world with very little action. But, on the other hand, folks such as myself and others are pointing to his hypocrisy. That is, he attacked Bush for advocating the conflict in Iraq and, made a decarlation to return American troops. But, the hint of flirtation into the current crisis adds to greater conflict. Though, the initial indication is that the USA will focus less on ground troops and more on air raids. But again, I ask this question: why Libya and why now? I suspect there is some international pressure for American intervention. I question Obama’s motives here; I am wondering if he is looking to 2012. And if so, I am not sure this helps.

As for Iran, we will not attack them due to the Chinese and the Russians. Both of these states have little interest in the affairs of Libya. Plus, much of this is a bit of a show driven by the French (my opinion). As a matter of conjecture, I am thinking the French are too concerned with migratory matters vis-a’-vis Algeria. The British PM saw what happened in the last election to take an aggressive stance on this. In the end, I am not sure we know who we are endorsing. Libya has been stable for a good period of time. And yet, a few weeks of an armed rebellion has shifted Obama’s foreign policy. Why not wait and see if the current matter turns into the Egyptian resolve?

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Filed under Iran, Iraq, Obama, War

My Abbey

We both have it bad for junk food. And, there is nothing better than licking cake batter off of the mixer.

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