Jan Resseger: Here Are Some Core Principles to Remember
Jan Resseger turns to the work of Benjamin Barber to remind us not to be distracted by the culture wars. Reposted with permission.
Earlier, this blog considered the implications of Florida Governor Ron DeSantis’s and former Secretary of State Mike Pompeo’s denigration of public school teachers, disdain for public schools, and exploitation of racist and homophobic attacks on the public school curriculum as their strategy for building far-right 2024 Presidential campaigns. And right now, across many of the 50 statehouses, we are watching privatizers debate laws to expand vouchers at the expense of their state’s public school budgets and bills to threaten teachers who lead thoughtful and honest discussions of American history.
Watching the fraught educational culture wars and the current legislative battles, I thought about the following post I published in May of 2017, following the death of political philosopher, Benjamin Barber, a profound writer about public education. Benjamin Barber believed a universal system of public schools is the best way to serve the needs of all children and protect their rights.
Over the years, Benjamin Barber’s writing spoke poignantly to the civic principles that have defined our society’s commitment to public education. In today’s American ethos—defined by individualism, competition, and greed (along with the racism and homophobia that surrounds us in 2022)—Barber’s thinking calls us back to the principles by which our society defined the purpose of public education. Here are short excerpts from Barber’s own writing.
Some of the short essays published in Barber’s 1998 collection, A Passion for Democracy: American Essays, remain remarkably timely all these years later.
“Although a fifth to a quarter of all children under six and more than half of minority children live in poverty, everything from school lunch to after-school programs is being slashed at the federal and state levels… There is nothing sadder than a country that turns its back on its children, for in doing so it turns away from its own future.” (“Education for Democracy,” in A Passion for Democracy: American Essays, p. 225)
“In many municipalities, schools have become the sole surviving public institutions and consequently have been burdened with responsibilities far beyond traditional schooling. Schools are now medical clinics, counseling centers, vocational training institutes, police/security outposts, drug rehabilitation clinics, special education centers, and city shelters… Among the costs of public schools that are most burdensome are those that go for special education, discipline, and special services to children who would simply be expelled from (or never admitted into) private and parochial schools or would be turned over to the appropriate social service agencies (which themselves are no longer funded in many cities.) It is the glory and the burden of public schools that they cater to all of our children, whether delinquent or obedient, drug damaged or clean, brilliant or handicapped, privileged or scarred. That is what makes them public schools.” (“Education for Democracy,” in A Passion for Democracy: American Essays, pp. 226-227)
“America is not a private club defined by one group’s historical hegemony. Consequently, multicultural education is not discretionary; it defines demographic and pedagogical necessity. If we want youngsters from Los Angeles whose families speak more than 160 languages to be ‘Americans,’ we must first acknowledge their diversity and honor their distinctiveness. English will thrive as the first language in America only when those for whom it is a second language feel safe enough in their own language and culture to venture into and participate in the dominant culture. For what we share in common is not some singular ethnic or religious or racial unity but precisely our respect for our differences: that is the secret to our strength as a nation, and is the key to democratic education.” (“Education for Democracy,” in A Passion for Democracy: American Essays, p. 231)
Barber’s 2007 warning, Consumed: How Markets Corrupt Children, Infantilize Adults, and Swallow Citizens Whole, explains precisely what is dangerous about the thinking of school privatizers… who dismiss as harmless a more-than twenty year, bipartisan romance with charter schools (and today’s Republican fixation on expanding vouchers).
“It is the peculiar toxicity of privatization ideology that it rationalizes corrosive private choosing as a surrogate for the public good. It enthuses about consumers as the new citizens who can do more with their dollars and euros and yen than they ever did with their votes. It associates the privileged market sector with liberty as private choice while it condemns democratic government as coercive.” (Consumed, p. 143)
“We are seduced into thinking that the right to choose from a menu is the essence of liberty, but with respect to relevant outcomes the real power, and hence the real freedom, is in the determination of what is on the menu. The powerful are those who set the agenda, not those who choose from the alternatives it offers. We select menu items privately, but we can assure meaningful menu choices only through public decision-making.” (Consumed, p. 139)
“Through vouchers we are able as individuals, through private choosing, to shape institutions and policies that are useful to our own interests but corrupting to the public goods that give private choosing its meaning. I want a school system where my kid gets the very best; you want a school system where your kid is not slowed down by those less gifted or less adequately prepared; she wants a school system where children whose ‘disadvantaged backgrounds’ (often kids of color) won’t stand in the way of her daughter’s learning; he (a person of color) wants a school system where he has the maximum choice to move his kid out of ‘failing schools’ and into successful ones. What do we get? The incomplete satisfaction of those private wants through a fragmented system in which individuals secede from the public realm, undermining the public system to which we can subscribe in common. Of course no one really wants a country defined by deep educational injustice and the surrender of a public and civic pedagogy whose absence will ultimately impact even our own private choices… Yet aggregating our private choices as educational consumers in fact yields an inegalitarian and highly segmented society in which the least advantaged are further disadvantaged as the wealthy retreat ever further from the public sector. As citizens, we would never consciously select such an outcome, but in practice what is good for ‘me,’ the educational consumer, turns out to be a disaster for ‘us’ as citizens and civic educators—and thus for me the denizen of an American commons (or what’s left of it).” (Consumed, p. 132)
Barber’s 1992 book about education, An Aristocracy of Everyone: The Politics of Education and the Future of America, feels dated, with much of it addressing the culture wars raging a quarter century ago. What’s timely today in this book is Barber’s challenge to what has become a dominant assumption among many parents that education is a zero sum game. Today, very often, parents have been taught to believe that education is a competition—a race to the top for those who can run fastest. School choice—driven by an ethos of individualism—encourages parents to fear that, “If your kid wins, mine will lose.” Barber confronts and contradicts that assumption even in his book’s title: everyone can be part of an aristocracy of the educated:
“This book admits no dichotomy between democracy and excellence, for the true democratic premise encompasses excellence: the acquired virtues and skills necessary to living freely, living democratically, and living well. It assumes that every human being, given half a chance, is capable of the self-government that is his or her natural right, and thus capable of acquiring the judgment, foresight, and knowledge that self-government demands. Not everyone can master string physics or string quartets, but everyone can master the conduct of his or her own life. Everyone can become a free and self-governing adult… Education need not begin with equally adept students, because education is itself the equalizer. Equality is achieved not by handicapping the swiftest, but by assuring the less advantaged a comparable opportunity. ‘Comparable’ here does not mean identical… Schooling is what allows math washouts to appreciate the contributions of math whizzes—and may one day help persuade them to allocate tax revenues for basic scientific research… The fundamental assumption of democratic life is not that we are all automatically capable of living both freely and responsibly, but that we are all potentially susceptible to education for freedom and responsibility. Democracy is less the enabler of education than education is the enabler of democracy.” (An Aristocracy of Everyone, pp. 13-14)
Barber articulates abstract principles, ideals we should aim for. I realized how important it is to think about these principles when— after Hurricane Katrina led to the “shock doctrine” takeover and privatization of New Orleans’ public schools and the mass firing of all the teachers—I was sitting at an important conference. As a keynoter described the hurricane as an opportunity to “reform” the public schools, a woman in the audience leapt to her feet and shouted out: “They stole our public schools and they stole our democracy all while we were out of town!”
The New Orleans mother understood exactly what Benjamin Barber explains here: “Privatization is a kind of reverse social contract: it dissolves the bonds that tie us together into free communities and democratic republics. It puts us back in the state of nature where we possess a natural right to get whatever we can on our own, but at the same time lose any real ability to secure that to which we have a right. Private choices rest on individual power… personal skills… and personal luck. Public choices rest on civic rights and common responsibilities, and presume equal rights for all. Public liberty is what the power of common endeavor establishes, and hence presupposes that we have constituted ourselves as public citizens by opting into the social contract. With privatization, we are seduced back into the state of nature by the lure of private liberty and particular interest; but what we experience in the end is an environment in which the strong dominate the weak… the very dilemma which the original social contract was intended to address.” (Consumed, pp. 143-144)