school

Moms For Liberty and the Classical School

By Chris Richards


The Nazis want to control American education, and it's scary. What's scarier is that the Nazis don't advertise themselves as Nazis. They advertise themselves as teachers, educators, parents, pastors, and intellectuals striving to connect your kids with the truth and beauty of Western civilization. They give their groups catchy names like "Moms for Liberty." In the end, however, they still want to segregate your kids' schools by race, economics, and religion. They want to promise you that your kids will grow up to be straight Christians and good citizens, not poor gay people in prison. They want you to believe this promise is something real, that they can deliver on, so that you help them spread their message to more communities.

This morning, while surfing some Substack headlines, I noticed the excellent journalists of Popular Information were reporting that a Moms for Liberty chapter in South Carolina has announced that they are opening the "Ashley River Classical School." It was the combination of "Moms for Liberty" and "Classical School" that particularly caught my attention because this reminded me of some research I started because of some OpEds praising Ron DeSantis back in 2023. I started a major project and started sharing what I was learning. Then the project went on hold because I was distracted by other things, but little things keep pulling me back.

The OpEd that got everyone's attention and briefly made cable news before disappearing, was credited to the byline "Cornel West and Jeremy Wayne Tate" in the pages of the Wall Street Journal*. The title of the OpEd, "DeSantis' Revolutionary Defense of the Classics," was very much in line with its content. The Washington Post, MSNBC, and the Guardian all carried commentary or journalism about the OpEd or the DeSantis policy inspiring the OpEd before the end of the year! Dr. West's name on the byline around the same time he was announcing that he was running for President was quite a big deal. The attention that Ron DeSantis's education policy had been getting in the media helped inspire Glenn Youngkin to run for Governor of Virginia in 2021 and fueled DeSantis's own presidential aspirations.

So who is Jeremy Wayne Tate?

Jeremy Wayne Tate is the CEO of Classics Learning Test, a company that publishes an alternative standardized test adopted by the state university system in Florida under Governor Ron DeSantis. The Guardian article references it directly and the company's public facing website includes a lot of information about who the organization is and what they want to achieve. He hosts the "Anchored" podcast, a show about education and culture that is strongly colored by Western chauvinism and conservative educational bias. He speaks at right wing educational conferences where keynote speakers are former Republican presidential candidates and religious zealots. In addition to Dr. West, the board of his organization includes  ultra-Catholic "American Solidarity Party" activist Patrick Deneen and professional queer-basher Christopher Rufo.

Most importantly for the purposes of the Popular Information news story, the board of CLT includes Moms for Liberty activist Erika Donalds

Mrs. Donalds is a former school board member from Naples, FL. She is the wife of Florida Congressman Byron Donalds, a vocal MAGA partisan openly aligned with Christian nationalists. She founded an organization for conservative school board members to provide an official sounding counterweight to the Florida School Boards Association. Most importantly, she is the CEO of the Optima Foundation... a non-profit that operates Christian charter schools as a franchise of pro-discrimination Christian institution Hillsdale College. Ron DeSantis appointed her to the board of trustees for Florida Gulf Coast University.

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So a prominent school choice activist affiliated with Moms for Liberty already owns a chain of schools in Florida. There are similar schools and organizations in other states. A friendly acquaintance who supported Dr. West when he was the only announced third party progressive in the race told me that I should take a closer look into the organization's president and that I might change my mind about the CLT being a right wing org.

It didn't. In fact, it scared me.

The board president, Dr. Angel Adams Parham, is the co-author of the sneakily titled "The Black American Intellectual Tradition." While the book does not use this language, instead using a lot of liberal language about Western culture and the education of great Black thinkers (who were grounded in "the classics") to essentially advance the argument that the Black American intellectual tradition is an outgrowth of the white American intellectual tradition. I can't accept that Black slaves in America learned the truth and beauty of Western civilization from their owners. While it is true that Black American thinkers were often very well educated in the classics, this was because the classics were the language of the white Academy. It is also true that it was necessary to refute classical arguments in defense of inequity and inequality with classical arguments for equality, equity, and democracy.

Yet I believe that it is wrong to accept the arguments of Dr. Adams Parham and her co-author (Dr. Anika Prather, who runs an online classical school herself) that Black and white intellectual traditions come from a shared culture. Black intellectuals were struggling against white academic culture to create an intellectual culture of their own. Is it accessible and understandable in a common language? Yes. However, the Black intellectual tradition in America is best understood (in my opinion) as an intellectual counter-culture in opposition to the white Academy. What we call "Western culture" was inherited from the Roman Empire by her bastard granddaughter, the Catholic Church, and grandma stole it from the Greeks in the first place. Yet the Greeks borrowed it from ancient Egypt and ancient Persia. So how "Western" is it?

Which brings us back to Erika Donalds. To her, "Western" means "Christian" in the sense of European Christendom. Which means it also means "white" because it is European. This is really just Enlightenment pan-Germanism (remember, the English and French are "German" too) cast in a new frame of reference for the 21st Century. It still leads to the same narrow set of liberal or reactionary conclusions. Unless one is willing to challenge it by studying its critics and rebels, the truth and beauty of Western civilization is where our crushing social and economic inequity come from.

The spirit of "Classical Education" is best exemplified by Plutarch's "Parallel Lives." Plutarch was writing short biographies of the "greatest" Greeks and Romans of history in which he included very pointed moral critiques.  He then had short passages comparing them to one another both morally and by terms of their accomplishments. Yet Plutarch's moral critique is very clearly biased on behalf of aristocratic republics as opposed to democracy, blaming democracy for tyranny and social disorder in an open manner. Plutarch would sympathize with Samuel Huntington's famous paper for the Tri-Lateral Commission, "The Crisis of Democracy," in which Huntington wrote that the Western crisis of democracy was that the West was too democratic to successfully compete with the Soviet "East."

Huntington was also a student of "the classics," after all.

The far right has a clear vision for an educational system they believe will unify us in happy obedience to the truth and beauty of capitalism and white supremacy. Moms for Liberty is selling that vision in a figurative sense, while Jeremy Wayne Tate is literally selling it. The problem is that too many stakeholders in our society are buying.

That's the problem with the marketplace of ideas. The market is regulated by the dictatorship of capital. It is not a "free market," just another liberal market.


* I apologize for the pay-walled link, it's WSJ content and I cannot currently find a free link to the full article. The WaPo op-ed by Karen Attiah is not pay-walled and its description of the article credited to West is accurate.

The Publishing Problem: Reading Between the Lines of Industry Self-Censorship

By Chris Richards


Republished from the author’s substack.


At first I didn’t know what to make of Judd Legum’s piece on what he calls “Scholastic’s Bigot Button.” It raises some interesting ideas about whether or not a publisher should pander to conservative political biases by allowing them to hide liberal titles. It shows how not offending certain kinds of white people continues to be an important cultural priority. It informs readers of a right wing pressure campaign against Scholastic Corporation, spearheaded by a conservative Christian publisher of children’s books called “Brave Books.” What it doesn’t really engage with is who Scholastic Corporation is and why the company has so much power.

This is important because who Scholastic is, what they do, and the power they have is central to the right wing pressure campaign to which Scholastic is capitulating. At the moment, Scholastic is selling at $37.48 a share. As Judd Legum points out in his article, it is a publicly traded company with more than a billion dollars of market capitalization. What that means in plain English is that Scholastic’s division Arthur A. Levine Books is the original US publisher of JK Rowling and Philip Pullman. Levine himself left Scholastic in 2019 to establish his own company, but Scholastic still handles the back catalog. That means Harry Potter and “The Golden Compass” are controlled by Scholastic here in the US. In addition, Scholastic itself is the publisher of Suzanne Collins. That’s a lot of Young Adult literary culture in one place.

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That’s just one of Scholastic’s four main business lines. Children’s and Young Adult publishing is big money as it is, but the media rights for those books is big money too. Which is why Scholastic Entertainment exists, to develop intellectual property from Clifford the Big Red Dog, to Harry Potter, the Hunger Games, and the Golden Compass, to Goosebumps. There’s a lot of money in this area too, and a lot of power, but this isn’t why Kirk Cameron’s publisher is going after Scholastic.

You see, Scholastic pretty much controls school book fairs. It turns out that schools don’t just hold book fair themselves using decorations made by teachers and librarians. They pay someone to run the book fair for them. Usually that someone is Scholastic Book Fairs. So nearly every time a public school holds a book fair, Scholastic makes a buck. Scholastic also has book fair packages designed to appeal to different schools as different markets. Here is where Brave Books and their pressure campaign targeting Scholastic comes in.

According to its website, Brave Books was founded by Trent Talbot. Dr. Trent Talbot was a practicing ophthalmologist who was so disgusted by “the inappropriate content being pushed upon children”that he just needed to found a right wing Christian kids’ book and YA publishing company to give parents and schools “a wholesome alternative.” So he naturally decided that Kevin Sorbo and Kirk Cameron were the people he should turn to for help. I think of “wholesome” and I immediately want Kevin Sorbo to teach my kids about masculinity, right?

Because being an obnoxious conservative bigot is a brand in today’s America, Brave Books opened its own book club and book fair divisions to compete with Scholastic and chose an openly confrontational marketing tactic. Brave decided to accuse Scholastic of advancing the LGBTQ+ agenda, because we all know that blatantly accusing your competition of wanting to groom parents’ kids is one way to stake out your own recognizable brand. It also makes it clear that you value the thoughts, feelings, and spending money of the Christian conservative market.

This is the basic background of the specific issue that Legum is writing about. I want to be clear about this background before touching on the specifics of his piece and the core problem left unaddressed by his piece. That core problem, imo, is more important than the immediate specifics of what Scholastic is doing under pressure from Brave. The problem is one of capitalism, and of how the fiduciary responsibilities of corporate officers are seen in the modern business culture.

The specifics of this news are simple. In the face of a marketing offensive from a competitor accusing Scholastic of marketing “inappropriate material” at book fairs, Scholastic has introduced an easy button that school employees planning a book fair can use to eliminate any “objectional content” from their school’s book fairs. Naturally the “objectional content” is all about racial inclusion, the lives of Black people like Ketanji Brown Jackson and John Lewis, and teaching kids that LGBTQ+ families are as valuable as traditional Christian families.

It’s important to keep this in the proper context and look at the material underpinnings of what is happening. This isn’t about Scholastic executives being afraid they will be censored by an out of control state governor like Ron DeSantis. This isn’t even about complaints being made by vigilante parents. This is about a corporate competitor of Scholastic choosing to compete by condemning the morality of Scholastic, as a company, in order to try to sell some schools Christian book fair packages. This is the business of capitalism as usual, with Brave Brooks choosing to brand themselves as the “choice for Christians who want their kids to be safe at the book fair.” It’s a marketing gimmick.

When Scholastic adds a button to their system to exclude liberal content to which conservatives might object, they aren’t knuckling under to any public censorship campaign. They aren’t bowing to the forces of a repressive state. No, it’s much simpler.

They are protecting their market share by giving conservative Christian school employees the easy and quick option to keep liberal material out of the book fair. They don’t want to lose market share because the school districts in Texas and Florida go with the conservative book fair option. So they are making sure their interface allows conservative Christian school employees to feel comfortable with their buying decisions.

There’s a conversation that we should be having about corporate control of our “public” education system that we’re not having.

Charter Schools and the Privatization (and Profitization) of Education

By Shawgi Tell

 

Eleven months ago a critical education case came before the 4th U.S. Circuit Court of Appeals in North Carolina (Peltier v. Charter Day Sch., Inc., 37 F.4th 104, 116, 4th Cir. 2022). A main issue in the case pertains to the dress code at “Charter Day School” in Leland, North Carolina, specifically, whether the privately-operated but publicly-funded charter school had violated the rights of female students by stipulating what they could and could not wear. The ACLU reports that, “Girls at Charter Day School, together with their parents, challenged the skirts requirement as sex discrimination under the Equal Protection Clause of the U.S. Constitution and Title IX.”

For general purposes and for the purpose of this case in particular, it is first important to appreciate that, while all non-profit and for-profit charter schools are privately-operated schools, many, including “Charter Day School,” are also owned-operated by a private educational management organization (EMO).[1] This is another layer of privatization, another level of private ownership and control. In this vein, it is important to grasp that the legal framework that applies to private entities differs qualitatively from the legal framework that applies to public entities. Private actors and state actors operate in different legal spheres. The U.S. Constitution, for example, does not apply to the acts of private entities; it applies mainly to acts of government. Indeed, the private-public distinction shapes the laws and institutions of many countries. As a general rule, no public schools in America are operated by an EMO.

It is also legally significant that the parents of the students suing “Charter Day School” voluntarily enrolled their daughters in the privately-operated charter school. No one is forced or compelled to enroll in a charter school in the United States. Nor is the state compelling, encouraging, or coercing “Charter Day School” to adopt any particular dress code or educational philosophy for students.

As a general rule, privatized education arrangements in America (e.g., private Catholic schools that charge tuition) have always been able to adopt the dress code they want without any government interference. It is generally recognized that, as private schools, they can essentially adopt whatever dress code or educational philosophy they wish to enforce, and that parents are under no obligation to enroll their child in a private school if they do not wish to do so. This has been the case for more than a century. It is one of many expressions of the long-standing public-private distinction in law, education, and society.[2]

It is also important to consider that the capital-centered ideologies of choice, individualism, and the free-market encompass the notion of doing something voluntarily, i.e., willingly and freely. It is the reason why charter school promoters repeat the disinformation that charter schools are “schools of choice” (even though charter schools typically choose parents and students more than the other way around).[3] This neoliberal logic is also consistent with the “free market” notion that parents and students are not considered humans or citizens by charter school operators, they are viewed instead as consumers and customers shopping for a “good” school that won’t fail and close, which happens every week in the crisis-prone charter school sector.[4]

Charter schools, to be clear, represent the commodification of education, the privatization and marketization of a modern human responsibility in order to enrich a handful of private interests under the banner of high ideals. For decades, neoliberals and privatizers have painstakingly starved public schools of funds so as to set them up to fail. Then they have mass-tested them with discredited corporate tests to “show” that they are “failing.” This is then followed by a sustained media and political campaign to vilify and demonize public schools so as to create antisocial public opinion against them, which then eventually “justifies” privatizing public education because “privatization will improve education.” Suddenly “innovative” charter schools appear everywhere, especially in large urban settings inhabited by thousands of marginalized low-income minorities.

The typical consequences of privatization in every sector include higher costs, less transparency, reduced quality of service, greater instability, more inefficiency, and loss of public voice. Privatization essentially undermines social progress while further enriching a handful of people driven by profit maximization. To date, whether it is vouchers, so-called “Education Savings Accounts,” or privately-operated charter schools, education privatization (“school-choice”) has not solved any problems, it has only multiplied them.[5]

With this context in mind, let us return to the court case at hand. In a 10-6 vote on June 14, 2022, the Richmond, Virginia-based 4th U.S. Circuit Court of Appeals, “found that that the dress code [at “Charter Day School”] ran afoul of the U.S. Constitution's 14th Amendment guarantee of equal protection under the law.” Girls at the K-8 charter school, it was concluded, should have the freedom to wear pants and not just skirts because they have “the same constitutional rights as their peers at other public schools - including the freedom to wear pants.”

Marking the first time a federal appeals court has ever done such a thing, the Richmond Court found that “Charter Day School” is a state actor (i.e., it is a public school), which means that the Equal Protection Clause of the 14th Amendment does apply to the school.

Consistent with numerous other court rulings over the years, however, the lawyer for “Charter Day School,” Aaron Streett, maintained that the Richmond court issued a flawed ruling because the Equal Protection Clause of the 14th Amendment does not apply to the charter school because the charter school is a private entity and not a state actor like a public school.

According to legal precedent, as a private actor, “Charter Day School” did not deprive any person of their constitutional rights. This view stems in part from the long-standing premise that charter schools are “independent,” “autonomous,” “innovative” schools under the law, that is, they are deregulated “free market” schools, meaning that they are exempt from most of the laws, rules, policies, and regulations that govern public schools. They do not operate like public schools. They are not so-called “government schools.” They are not arms of the state.[6] They are not connected to state authority in the same way public schools are. They are not governed by elected officials like public schools are. Charter schools operate in their own separate sphere. The fact that many charter schools are also owned or operated by private EMOs only adds an additional wrinkle to the public-private dynamic.

“Charter Day School” is currently appealing the case to the U.S. Supreme Court, which may hear the case this summer (2023).

The issue of whether a charter school is a state actor or not is critical because it hits at the core issue about charter schools. This point cannot be overstated. If it is the case that “Charter Day School” is not a state actor, as the lawyer for the privately-operated school argues, then the Virginia court’s ruling represents a form of “harmful government interference” because the 14th Amendment does not apply to private actors.

Under U.S. law, “state action” is defined as “an action that is either taken directly by the state or bears a sufficient connection to the state to be attributed to it.” Another source states that a state actor is “a person who is acting on behalf of a governmental body, and is therefore subject to regulation under the United States Bill of Rights, including the First, Fifth and Fourteenth Amendments, which prohibit the federal and state governments from violating certain rights and freedoms.”[7]

However, as private actors charter schools are not in fact “acting on behalf of a governmental body.” Private actors are not controlled or directed by the state, at least not in the way agencies and arms of the state are, which means that the actions of privately-operated charter schools cannot be called actions taken directly by the state. State action doctrine holds that government is not responsible for the conduct of a private actor.

Even most of the entities that authorize charter schools are not public or governmental in the proper sense of the word. Many charter school authorizers are operated or governed by unelected private persons. Many of the wealthy individuals who operate or govern such entities are hand-picked by wealthy governors. The public, as a matter of course, is omitted in these arrangements. The public has no meaningful say in any part of this set-up. This is on top of the fact that charter schools themselves are not governed by publicly elected citizens either, whereas public schools are. Unelected private persons governing a deregulated private entity (which may also be owned by another private entity) is not the same as elected public school officials governing a public school that serves no private interests, admits all students at all times, has unionized teachers, can levy taxes, and is accountable only to the public.

Unlike charter schools, regular public schools, which have been around for 180 years and educate 90% of America’s youth, are in fact state actors; they are political subdivisions of the state because they not only carry out a public function but are also explicitly delegated authority by the state to carry out various public responsibilities. “Function” and “authority” are not synonyms; they are different concepts. Carrying out a role is not necessarily the same thing as having power to carry out that role. A role can be carried out by a person or entity that derives its responsibility from a higher political power. Its role can be delegated by a more influential power.

Properly speaking, charter schools are not exercising state prerogatives. Nor do they enter into what may be called a symbiotic relationship with the state. Unlike public schools, they are not state agencies proper, which explains why the state does not coerce, encourage, or compel charter schools to act in the same way it coerces, encourages, or compels public schools to act. The state has more influence and control over public schools than it does over privately-operated “free-market” charter schools. In this neoliberal legal setup, the state is not responsible for the policies and operations of deregulated charter schools; charter schools can do as they please; “no rules;” “laissez-faire;” “hands-off,” “autonomy.”  This usually means no meaningful accountability.

Charter schools are intentionally set up to operate outside the parameters and framework governing public schools. This is what makes them “innovative,” “independent,” and different. It is worth stressing again that, in the case of “Charter Day School,” the state played no direct role in creating, directing, or shaping the dress code being challenged by parents who voluntarily enrolled their children in the school. The charter school’s dress code policy was not therefore an expression of state action.

Unlike public schools, charter schools fall under private law, specifically contract law. Charter, by definition, means contract: a legally-binding agreement between two or more parties to do or not do something in a specified period of time with associated rewards and punishments. For state action doctrine this means that just because a private entity has a contract with the government that does not mean that the actions of private contractors like charter schools can be attributed to the state. Simply “partnering” with the state does not make the conduct of a private entity a form of state action. A private actor does not become public, does not become a state actor, just because it contracts with the state.

The issue of whether a charter school is public or not is often confusing to many because there is relentless disinformation from charter school promoters that charter schools are public schools when in reality they are privatized independent entities. Charter schools remain private, independent, deregulated, segregated entities even though they receive public money, are often called public, and ostensibly provide a service to the public. Interestingly, when asked what they think a charter school is, most people say they are not really sure or they think that charter schools are some sort of private school. The average person rarely thinks charter schools are public schools.

To be sure, charter schools cannot be deemed public just because they are called “public” 50 times a day. Under the law, this is not what makes an entity public. Simply labelling something a specific thing does not automatically make it that thing. In the U.S. legal system, merely labeling private conduct “public” does not make it a form of state action. Moreover, receiving public funds does not spontaneously make an entity pubic under the law. Thousands of private entities in the U.S. receive public money, for example, but they do not suddenly stop being private entities.[8]

Only narrow private interests benefit from obscuring the distinction between public and private. Public and private mean the opposite of each other. They are antonyms. They should not be confounded.

Public refers to everyone, the common good, all people, transparency, affordability, accessibility, universality, non-rivalry, and inclusiveness. Examples include public parks, public libraries, public roads, public schools, public colleges and universities, public hospitals, public restrooms, public housing, public banks, public events, and more. These places and services are available to everyone, not just a few people. They are integral to a modern civil society that recognizes the role and significance of a public sphere in modern times.

Private, on the other hand, refers to exclusivity, that is, something is private when it is “designed or intended for one's exclusive use.” Private also means:

  • Secluded from the sight, presence, or intrusion of others.

  • Of or confined to the individual; personal.

  • Undertaken on an individual basis.

  • Not available for public use, control, or participation.

  • Belonging to a particular person or persons, as opposed to the public or the government.

  • Of, relating to, or derived from nongovernment sources.

  • Conducted and supported primarily by individuals or  groups not affiliated with governmental agencies or corporations.

  • Not holding an official or public position.

  • Not for public knowledge or disclosure; secret; confidential.

In its essence, private property is the right to exclude others from use of said property; it is the power of exclusion;[9] it is not concerned with transparency, inclusion, the common good, or benefitting everyone. This is why when something is privatized, e.g., a public enterprise, it is no longer available to everyone; it becomes something possessed and controlled by the few. This then ends up harming the public interest; it does not improve efficiency, strengthen services, lower costs, increase accountability, or expand democracy.

Charter schools are labeled “public” mainly for self-serving reasons, specifically to lay claim to public funds that legitimately belong to public schools alone. If charter schools were openly and honestly acknowledged as being private entities they would not be able to place any valid claim to public funds and they would not be able to exist for one day. This presents a contradiction for defenders of charter schools who want to “have it both ways,” that is, be public when it suits them and act private when it serves them. This is the definition of arbitrary and irrational.

To be clear, the relationship between the state and charter schools is not the same as the relationship between the state and public schools. This is one reason why the rights of students, teachers, and parents in charter schools differ from the rights of students, teachers, and parents in public schools. Thus, for example, while the vast majority of public school teachers are unionized, about 90% of charter school teachers are not unionized. Charter schools are notoriously anti-union. They energetically fight efforts by teachers to unionize to defend their rights. Teachers in charter schools are considered “at-will” employees, meaning that they can be fired at any time for any reason. This is not the case in public schools where due process, tenure, and some collective security still exist. Conditions are more humane and more pro-worker in public schools, even when these chronically-underfunded and constantly-vilified schools face one neoliberal assault after another. This is also linked to why many charter schools across the country can legally hire numerous uncertified and unlicensed teachers.

Another profound difference between charter schools and public schools is that the former cannot levy taxes while the latter can. A tax, as is well-known, can only be laid for a public purpose, which means that charter schools do not possess the characteristics of a political subdivision of the state; they are not fully exercising a public function.

Many other legal differences could be listed.

It would be more accurate to say that charter schools resemble traditional private schools far more than they resemble regular public schools, yet they continue to be mislabeled “public schools.”[10] In practice, charter schools are quintessentially private schools. See Outlaw Charter Schools: Can A Charter School Not Be A Charter School? for additional analysis of these themes.

The question of whether a charter school is a state actor or not also has big implications for thousands of other organizations (e.g., hospitals, utility companies, colleges, etc.) across the country because various constitutional provisions typically do not apply to private entities and businesses. This case is therefore of national importance. The public-private distinction at stake in this education case goes beyond the issue of the dress code at “Charter Day School.”

The “Charter Day School” case is currently in the hands of the U.S. Supreme Court. The issue at stake—the public-private distinction—is so significant that, on January 9, 2023, the U.S. Supreme Court asked President Joe Biden’s administration to give their view on the case. The U.S. Supreme Court States that the key issue at stake is: “Whether a private entity that contracts with the state to operate a charter school engages in state action when it formulates a policy without coercion or encouragement by the government.” This move is seen by charter school promoters as a positive sign that the highest court in the land is willing to consider the case.

In the final analysis, with or without a ruling from any court, as privatized, marketized, corporatized arrangements that celebrate consumerism, competition, and individualism, charter schools have no legitimate claim to the public funds, facilities, resources, and authority that belong only to public schools. No court ruling, one way or the other, will change this fact. Claiming that charter schools are public schools for the purpose of laying claim to public wealth that belongs solely to public schools, damages public schools, the public interest, the economy, and the national interest. It does not help low-income minority youth or close the long-standing “achievement gap” rooted in poverty, racism, inequality, and disempowerment.

Charter schools do not raise the level of education or improve society. Thirty plus years of evidence shows that charter schools mainly enrich narrow private interests. Without charter schools, public schools would have tens of billions of additional dollars to pay teachers and improve learning for all students, especially low-income minority students enrolled in urban schools. This would make a huge difference. No charter schools would also mean that thousands of students, teachers, and parents would no longer have to feel angry and abandoned by charter schools that close every week (often abruptly).

Neoliberals have never cared about public schools or the public interest; they are masters of disinformation and self-serving to the extreme. Neoliberals have worked ceaselessly over the last few decades to methodically privatize public education in America under the banner of high ideals while actually lowering the level of education, increasing chaos in education, and enriching a handful of people along the way. The so-called “school choice” political-economic project has little to do with advancing education and improving opportunities for millions of marginalized youth and more to do with profit maximization in the context of a continually failing economy. “School choice” has brought immense suffering to public education and the nation. “School-choice” does not have a human face.

The only sense in which charter schools may be called state actors is that they are neoliberal state actors because they are actively organized by wealthy individuals and groups that control and influence many state positions, levers, institutions, and individuals. In this sense, charter schools are indeed acting on behalf of the neoliberal state and are therefore neoliberal state actors. This is bound to happen in a society where Wall Street and the state become indistinguishable.

About 3.5 million students are currently enrolled in roughly 7,600 charter schools in 45 states, the District of Columbia, Puerto Rico, and Guam.

 

Shawgi Tell, PhD, is author of the book “Charter School Report Card.” His main research interests include charter schools, neoliberal education policy, privatization and political economy. He can be reached at stell5@naz.edu.

Notes

[1] It is also worth recognizing that the non-profit/for-profit distinction is generally a distinction without a difference, that is, both types of charter schools engage in enriching a handful of private interests under the veneer of high ideals; profiteering takes place in both types of schools.

[2] See the works of Jürgen Habermas for further discussion and analysis of the origin and evolution of the public sphere in the Anglo-American world.

[3] See School’s Choice: How Charter Schools Control Access and Shape Their Enrollment (Teachers College Press, 2021).

[4] See 5,000 Charter Schools Closed in 30 Years (2021). This is a high number of charter school closures given that there are only about 7,600 charter schools operating in the U.S. today.

[5] See The Privatization of Everything: How the Plunder of Public Goods Transformed America and How We Can Fight Back (2023).

[6] In March 2023, in a separate case, the US Court of Appeals for the Fifth Circuit affirmed that IDEA, a charter school operator, is not an arm of the state.

[7] The phrase “state action” does not appear in the U.S. Constitution.

[8] As a matter of principle, no public funds should flow to any private organization because such funds are produced by working people and belong rightfully to society as a whole.

[9] The right to exclude is “one of the most treasured” rights of property ownership.

[10] In Rendell-Baker v. Kohn, 457 U.S. 830 (1982), the court held that “Even when a private school is substantially funded and regulated by the state, it is not a state actor if it is not exercising state prerogatives.”

Countless Charter Schools Hire Many Uncertified Teachers

By Shawgi Tell

Privately-operated non-profit and for-profit charter schools[1] run by unelected officials are legal in 45 states, Washington DC, Puerto Rico, and Guam. About 7,400 charter schools currently enroll roughly 3.3 million students.

According to a 2018 state-by-state information chart from the Education Commission of the States, more than 25 states (including Washington, DC) either do not require charter school teachers to be certified or allow charter schools to hire a large portion of teachers with no teaching certification.[2]

It should also be noted that, on average, charter school teachers have fewer years of teaching experience and fewer credentials than their public school counterparts. They also tend to work longer days and years than public school teachers while generally being paid less than them. Further, many charter school teachers are not part of an employee retirement plan and are treated as “at-will” employees, which is linked to why 88% of charter school teachers are not part of any organization that defends their collective interests.

A few examples of charter schools with uncertified teachers are worth noting. A May 30, 2019 article in The Palm Beach Post titled, “Underpaid, undertrained, unlicensed: In PBC’s largest charter school chain, 1 in 5 teachers weren’t certified to teach,” points out that the Renaissance Charter School chain in Florida routinely employed large numbers of substitute teachers and operated many schools where a quarter to a third of the teachers were not certified to teach.

Several years ago, one of the main charter school authorizers in New York State unilaterally further lowered teaching qualifications for teachers in charter schools. It willfully ignored numerous public demands to not further dilute teaching standards, prompting a lawsuit against its arbitrary actions. An October 18, 2019 press release from New York State United Teachers (NYSUT) titled, “Court rejects fake certification scheme for charter school teachers,” reads in part:

After the union fought back against “fake” certification for some charter school teachers, a midlevel appeals court this week ruled the SUNY Charter Schools Committee does not have the authority to set its own standards for certifying teachers. NYSUT President Andy Pallotta said the court ruling is a big win for the union and the profession. “This is about preserving what it means to be a teacher in New York State,” Pallotta said. “This would have created a two-tiered certification system and allowed unqualified educators to practice in some charter schools.”

While public school teachers in North Carolina have to be trained and certified to teach in public schools, charter schools are exempt from such requirements and can hire uncertified non-educators to teach. And while they enroll a significant percentage of youth, in Arizona “Teachers at charter schools are not required to have any certification.” Importantly, privately-operated charter schools are notorious for relying heavily on the infamous Teach for America (TFA) program which has come under fire for many reasons over the years. Much of this criticism comes from formers TFA’ers themselves. Many other examples from across the nation could be given.

Taken together, these facts help explain why there is such persistently high teacher turnover rates in the crisis-prone charter school sector—a situation that increases instability and does not serve students and families well. Given the broad disempowerment and marginalization of charter school teachers, it is no accident that there has been an uptick in recent years in the number of charter school teachers striving to unionize. The most recent example comes from Chicago.

It is not possible to build a modern society and nation by creating more corporatized schools that are segregated, non-transparent, deregulated, created by private citizens, run by unelected officials, and staffed with a large number of uncertified teachers. Who thinks this is a great idea? Such neoliberal arrangements lower the level of education and are a slap in the face of thousands of teacher education students across the country who spend years and thousands of dollars training to become effective certified teachers.


Notes

[1] The “non-profit” versus “for-profit” distinction is generally a distinction without a difference: both types of entities engage in profit maximization. Charter school promoters always downplay the fact that there are many charter schools, including “non-profit” charter schools, run by for-profit entities.

[2] Public schools sometimes hire uncertified teachers as well, but what makes the corporatized charter school sector different is that many charter school laws are intentionally and explicitly set up to evade certified teachers. This usually has to do with the neoliberal goal of “cost-cutting” and profit maximizing. Such a set-up lowers the level of education.

Workers and Communities Must Control COVID Relief Funds: A View From Detroit

By Jerry Goldberg

Republished from Liberation News.

The Biden Coronavirus Relief Bill offers significant funding that could alleviate at least in part the poverty faced by millions of people in the United States. An article in Bridge Michigan summed up the potential benefits for poor people in Michigan.

  • An estimated 1.97 million children under 18 in Michigan — and 65.7 million across the United States — could benefit from the expansion of the child tax credit. This constitutes 92% of all children in the state.

  • The bill includes an $880 million increase for food assistance, including a 15% increase in food stamp benefits. This potentially could help alleviate hunger for the more than 430,000 adults in Michigan who reported they can’t afford food to adequately feed their children.

  • Some $25 billion in rental assistance and housing vouchers could provide assistance to the 139,000 families at risk of eviction in the state.

  • There is $25 billion in aid to help child-care providers reopen safely and $15 billion in additional child-care assistance to help families return to work, as well.

All these benefits will be squandered if the workers and oppressed people rely on the capitalist state, a state set up to serve the interests of the corporations and the rich, to deliver these benefits to the people for whom they are intended. This is especially so in oppressed cities like Detroit.

Detroit’s poor completely alienated from capitalist state apparatus

In Detroit, years of grinding poverty and austerity imposed by finance capital have deprived hundreds of thousands of people of the resources to know about and take advantage of benefits, on the rare occasion when they are offered. The following statistics bear out the depth of poverty and lack of accessibility from any basic resources for tens of thousands of Detroiters.

  • In Detroit, 40% of the population has no access to any type of internet, 57% lack a high-speed connection, and 70% of school-aged children have no connection at home.

  • A 2011 report noted that 47% of Detroiters were functionally illiterate. In 2020, the Sixth Circuit Court of Appeals held that Detroit schools deprive their students of basic access to literacy.

  • The median household income for Detroiters in 2018 was $31,283 compared to $61,973 nationally.

The effect of this lack of online access and basic literacy among Detroit’s poor means that even when grandiose programs are announced, those who could benefit the most are not in a position to take advantage of them.

  • While Detroit’s Black community suffered some of the highest COVID rates in the state, only 34.5% of Detroiters have been vaccinated compared to 54.5% of the statewide population.

  • As of January 2020, 11,297 homes lacked water service. Despite a plan being announced to restore service after the pandemic hit in March 2020, in fact there were only 1,250 water restorations as of May 17, 2021.

  • Between 2011 and 2015, one in four properties in Detroit was foreclosed on for unpaid property taxes by the Wayne County treasurer.

  • A survey conducted in 2019, found that of the 25,000 homeowners behind on paying their property taxes, 55% were unaware of the Homeowner Property Tax Assistance Program tax exemption, a program which exempts families earning less than $26,780 per year from paying any property taxes. And in 2017, only 197 families benefitted from the $760 million in federal hardest hit funds given the state to stop foreclosures. Instead, $380 million of the funds were diverted to contractors to tear down homes in a program laced with corruption.

Let the workers and community run things

One of the aspects of the Coronavirus Relief Bill is that it is expected to provide $10 billion for governments across Michigan: $4.4 billion for local governments plus another $5 billion for the state. The City of Detroit will be receiving $826.7 million. These funds must be spent by 2024 or be returned to the federal government.

The people must organize to make sure these funds aren’t squandered as they too often are in the capitalist United States, diverted to crony contractors and nonprofits. Instead, these funds should be used to set up community centers in every neighborhood of cities like Detroit, staffed and run by residents from the communities they serve.

The centers should have computer stations, and aides trained in helping individuals learn about and get access to all benefits they are entitled to. They should sponsor literacy classes. They should employ workers who go out into the community every day, to make sure those who are homebound are reached out to.

The workers and community members staffing these centers should be from the communities they are serving where they are known by their neighbors. They should take stock of basic items like access to electricity, heat and safe non-lead-poisoned water, so families are not afraid to report the lack of basic necessities for fear of having their children taken away.

They should also make sure that undocumented workers, who often are afraid to request aid for fear of deportation, get the services they need regardless of their so-called “residency status.”

Each center should include a health clinic, staffed by doctors, nurses and medical students who live in the community and can provide holistic and environmentally sensitive healthcare that really meets people’s needs.

Cuba shows the way

A model for community-based services can be found in socialist Cuba. An article by Ronn Pineo published in the Journal of Developing Societies described Cuba’s community-based health care system. As early as 1984, Cuba began implementation of its “one doctor plus one nurse team” approach — called Basic Health Teams — with each team unit caring for 80 to 150 families. The healthcare teams live in the communities that they serve so that they can better understand the local health issues.

The doctor/nurse/public health official teams are supported, in turn, by local Group Health Teams, which meet regularly to scout for common issues facing the populations they serve, keeping very careful records of their findings and reporting to the Ministry of Public Health.

Rather than waiting for people to get sick and come into doctors’ offices — the common practice elsewhere in the world — the Cuban doctor/nurse/public healthcare worker groups spend their afternoons walking about their assigned districts, medical bags in hand, dropping in unannounced on the homes of those living in the communities. As a result, they are in a position to notice medical conditions of the people they serve before most afflictions can grow to become too serious. The teams use their house calls as opportunities to remind residents to take their medications — supplied free or at very low price-controlled costs — to exercise more and usually quiz their patients closely about their daily diets.

Demand worker/community control the of relief funds

For the Coronavirus Relief Bill to really make a dent in poverty, hunger and homelessness, it will be up to workers and oppressed people to organize to demand control of the funds to ensure they serve the people for whom they are supposed to be intended. We cannot leave it to the capitalist state, an organ for repression of the people on behalf of the corporate elite, to do the job.

Ultimately, the only way to take the vast wealth of U.S. capitalism, produced by the working class and stolen by the bosses, is to overthrow this rotten system and replace it with a socialist system where the needs of the people in the United States and worldwide could easily be met.

The Desire To Get Back To Normal Post-COVID-19 Ignores Black Girls

(Mike Siegel/The Seattle Times)

By Chetachukwu Agwoeme and Christopher M. Wright

In the past year, we have dealt with a global pandemic as well as the violent murders of Black people at the hands of law enforcement. In response to the murders of George Floyd, Breonna Taylor, Tony McDade and countless others, activists, and organizers have rallied people to the streets to protest for justice and awareness to the terrorism Black people face in America, and ultimately a call to defund the police. As a result of these protests, there are calls to adopt an ideology of anti-racism. For example, there have been posts of Black squares in “solidarity” with Black Lives on social media, as well as a surge of corporations suddenly advocating for “Black Lives Matter.” Although institutions, including schools, have pledged a commitment to anti-racism, things have not fundamentally changed, specifically for Black girls.

Black girls — who have experienced multiple forms of vanishment, violence, and utter disregard in schools — are now having to face another form of harm in the school building, COVID-19. This crusade to “get back to normal” ignores yet again how harmful our “normal” has been for Black girls in schools. As Black men, we believe it is important to focus on Black girls, because of the multiple forms of violence they face due to their intersecting identities that are overlooked with a “race first” analysis of Blackness.

The desire to get back to normal not only shows how Black girls’ experiences are ignored in what is considered “normal”, but also reveals a lack of attention on how COVID-19 has impacted the Black community. According to the CDC, Black people are 1.1x more likely to catch the virus, 2.9x more likely to be hospitalized by it, and 1.9x more likely to die from it.

The vaccine rollout has also worked to expose inequities in public health. The Kaiser Family Foundation (KFF) found that in every state in the U.S., Black people are getting vaccinated at rates significantly lower than their white counterparts. The lack of access to the vaccine while schools continue to open presents larger realities of public apathy for Black people by school policy makers. Protection and safety for Black children are not being considered when reopening schools because it was never considered prior to the virus. Therefore, “getting back to normal” as a process means to resume the physical and spiritual violence in the lived experiences of Black girls in schools.

In January of 2021, a Black girl was tased in a high school in Florida by a school resource officer (SRO) in the attempt to break up a fight. In the same week, another Black girl was body slammed head first into the concrete by a school resource officer in a separate Florida school. These examples of violence against Black girls by SROs are unfortunately not new. In 2015, a SRO body slammed a 16-year-old Black girl in a South Carolina high school for refusing to leave the classroom after being accused of classroom disruption by her teacher. In 2019, a 16-year-old Black girl in Chicago was pushed and dragged down a set of stairs by police officers before being punched and shocked with a stun gun multiple times by officers because the girl was accused of being disruptive by her teacher. These instances of violence that have happened pre-and post COVID-19, are not only assaults on the bodies of Black girls, but on their spirits.

Spirit Murdering, a term coined by legal scholar Patricia Williams and expanded to the field of education by Bettina Love, refers to the complete denial of inclusion, protection, safety, nurturance, and acceptance —all things a person needs to be human and to be educated—due to systemic forms of racism undergirded by antiblackness. In schools, SROs participate in the systemic, institutionalized, anti-black state-sanctioned violence that damages the souls of Black girls. With SROs as part of the school environment, this extends the prison state, leaving Black students vulnerable to state sanctioned violence under the guise of student safety. SROs are law enforcement officers who are often not trained to work in school contexts. Because of this unfamiliar environment, SROs force the school environment to adapt to the needs of law enforcement, thus opening a learning space to security cameras, metal detectors, and drug-sniffing dogs.

The forms of violence Black girls face in schools are unique because of the intersecting oppressions they face due to their race and gender. In Monique Morris’s “Pushout,” she found Black girls were punished for displays of Black girlhood and overall agency. Things such as falling asleep, standing up for themselves, asking questions, wearing natural hair, wearing “revealing” clothing, and in some cases engaging in traditional teenage angst resulted in their punishment. When Black girls display behaviors typical of all youth, it is viewed as threatening or disruptive by teachers because of the lack of understanding of Blackness or Black girlhood.

Blacks girls get framed as “loud,” “ghetto,” and “thirsty for attention” by teachers and fellow peers, which trivializes the violences they face in schools, thus positioning Black girls as the problem. When framed as “problems,” Black girls are then adultified. The adultification of Black girls is a form of dehumanization rooted in anti-blackness, intentionally meant to rob them from their girlhood — often leaving them unprotected. When robbed of this crucial milestone of growth, Black girls are vulnerable and unequipped to deal with adult forms of punishment at such a young age.

Overall, we need to be critical during this moment of transition, and ask ourselves what are the non-negotiables that must be attended to in order for us to send our Black girls back into schools? What is “antiracist” about getting back to normal? What does this mean when “under normal circumstances” Black girls experience violence in their schools by SROs, teachers, and fellow students? As we’ve mentioned, schools were already enclosures of anti-blackness through their punitive policies and practices. Is the desire to get back to normal worth the sacrifice of Black girls’ safety? This moment is one for deep reflection, reimagining, and organizing around these questions so that we can chart a path of resistance for Black students and their education. With a path toward resistance against this desire for normalcy, we must center Black girls who are often invisible and ignored. While the rest of the world is looking to rebuild the world they knew, Black people must continue to resist the violence that necessitates this rebuilding.

Chetachukwu U. Agwoeme, MA is a PhD student at the University of Pittsburgh studying Urban Education. Chetachukwu’s scholarship is dedicated to interrogating our current practices around school safety in regards to Black students. Ideally, he wants to change schools (which have been sites of suffering for most minoritized students) to places where students learn how to free themselves and free each other. He holds undergraduate and graduate degrees from the University of Wisconsin-Madison and the University of Maryland, College Park respectively.

Christopher M. Wright is a PhD student in the Urban Education program at The University of Pittsburgh. His research centers Black spaces as geographic sights of political struggle and worldmaking. He engages patterns of Black displacement and Black organized struggle. Chris holds undergraduate and graduate degrees from The University of Oklahoma.

Marx’s Pedagogies Then and Now: Inquiry and Presentation

Pictured: The Cuban Literacy Brigades exemplify Marxist pedagogies as they play out inside and outside of classrooms.

By Derek R. Ford

Republished from Liberation School.

Ask any teacher in any setting, and they’ll tell you there’s no “formula” or “recipe” for education. Despite what corporate charter movements assert—like Teach for America’s “I do, you do, we do” rote learning—teaching is always dependent on relationships, trust, respect, and a host of other elements—and all of these can change day to day. Teaching on a Monday after a big fight broke out at a weekend party is different than teaching on a Wednesday when things have settled down a bit. Teaching in a pandemic is markedly different from teaching before one. These are just a few examples of the limitless and unpredictable forces that shape the educational experience.

As any communist organizer knows, Marxist pedagogy is not a matter of merely explaining or convincing, of coming up with the right wording, question, presentation, speech, or reading. These are educational tactics rather than pedagogies, which refer to specific ways, modes, or logics of education. Marxist pedagogy is contingent on a multitude of factors: the dominant political ideology at the time (is it intensely anti-communist or more open?), the consciousness of students as individuals or a collective (are they coming from a liberal issue-based organization or a strand of the movement?), the autonomy we’re allowed in particular settings (is it an after school club at a public/private school, community meeting, or a Party office?). And of course, there are other factors like different skills, personalities, time commitments, and relations between amongst teachers and students.

While teaching is unpredictable and contingent, for Marxist revolutionaries there’s a wealth of pedagogical content—theories that have been put into practice and whose practice has in turned informed the theories—to rely on. The previous installments of this series focused on Brazilian educator Paolo Freire and Lenin, on the use, misuse, and potential of “growth mindset,” and on the revolutionary educational theory of Russian psychologist Lev Vygotsky. In this article, we look at Marx’s own pedagogical practice.

Prerequisite: Marxist pedagogy presumes competence

Before delving into Marx’s thoughts on pedagogy, it helps to dispel a dominant myth about Marx and Marxism: that it’s predicated on the “enlightened” revolutionary teaching the “ignorant” masses. Nowhere do Marx’s (or Engels’) texts even hint at this notion, and neither are their hints in the main documents of the Marxist tradition. For example, one of Lenin’s main gripes with the economists who focused on trade-union consciousness was that their assumption that workers could only understand their immediate situation. It was also one of Marx and Engels’ main critiques of the reformism of the Social Democratic Party in Germany. As Marx and (primarily or wholly) Engels wrote in an 1879 letter for internal circulation amongst some SDP leaders:

“As for ourselves, there is, considering all our antecedents, only one course open to us. For almost 40 years we have emphasised that the class struggle is the immediate motive force of history and, in particular, that the class struggle between bourgeoisie and proletariat is the great lever of modern social revolution; hence we cannot possibly co-operate with men who seek to eliminate that class struggle from the movement. At the founding of the International we expressly formulated the battle cry: The emancipation of the working class must be achieved by the working class itself…. Hence we cannot co-operate with men who say openly that the workers are too uneducated to emancipate themselves, and must first be emancipated from above by philanthropic members of the upper and lower middle classes [1].

What Marx and Engels are saying here is that we should always presume competence (a point central to the field of critical disability studies). This doesn’t mean that we should presume that the capitalist system sets everyone up for success. Quite the contrary: the system sets the masses up for poverty. What presuming competence does mean, however, is that we should assume by default that everyone we come into contact with has the capacity and potential for transforming their consciousness and ideas, habits and actions, political beliefs and commitments.

Presuming competence also puts the onus on the educator, the revolutionary, the organizer, and the organization insofar as it means that if the student isn’t “getting it” then the problem lies with us. Too often educators displace our own incompetence onto students. For example, I’ve heard many teachers speak with pride about how many Cs, Ds, and Fs they give. When approached through the Marxist assumption, however, we see that “bad grades” are not due to any innate inability but to a complex of factors, including our own teaching.

Marx’s pedagogies: Inquiry and presentation

Although Marx considered education at various points, he didn’t write about pedagogy. He does, however, make an important remark that is pedagogical in nature in the afterword to the second German edition of the first volume of Capital. Here Marx distinguishes the Forschung from the Darstellung, or the process of research from the method of presentation. He is responding to an assessment of Capital that appeared in an 1872 edition of the European Messenger based in St. Petersburg. The assessment focuses on Marx’s method of presentation and commends Marx for showing the laws of capitalism and of social transformation.

Marx claims this the review is ultimately an affirmation of his anti-Hegelian dialectic, but before clarifying his dialectic, he briefly notes the necessary differences between inquiry and articulation, or research and presentation, a difference that is not just political or philosophical, but pedagogical in nature: “Of course,” Marx writes,

“the method of presentation must differ in form from that of inquiry. The latter has to appropriate the material in detail, to analyse its different forms of development, to trace out their inner connexion. Only after this work is done, can the actual movement be adequately described. If this is done successfully, if the life of the subject-matter is ideally reflected as in a mirror, then it may appear as if we had before us a mere a priori [or self-evident] construction” [2].

Marx is describing two different pedagogies—or educational processes–here. The first, the method of inquiry or research, is one that examines material in all of its nuances and relationships, tracing out the different lineages, past, present, and future potential forms of development, and how they each are interdependent on others.  

Researching is a process that entails wandering around, looking for connections, thinking you’re onto something and then following it to a dead end, generating ideas, getting lost in the archives (whether they be in a library or on the internet), and so on. When researching, you have a goal in mind but the end doesn’t totally dictate everything you do. Marx researched to understand the inner logics and dynamics of capital, how these came to be, what impact they had and might have on the world, and how the contradictions can be seized during the class struggle. But this goal wasn’t always at the forefront of his mind. What we might read as “digressions” in his work are often the reality that the end goal had to be suspended at moments for research to continue. In fact, a lot of what we consider “distraction” or “procrastination” in schooling might actually be profound moments of researching.

Research, however, can’t last forever, especially for revolutionaries. At the same time, only once you’ve researched can you begin presenting your findings. Presentation takes a totally different pedagogical form. It begins with a pre-determined end in mind that guides the demonstration such that it begins with the most elementary conceptual building blocks and proceeds linearly in a developmental manner toward the end goal. Whereas researching is about means, presentation is about ends: the ends structure everything that comes before. This is why Marx, in Capital, often casts aside the historical beginnings of capitalism and leaves it to the very end, in the last part where we finally learn that it was through slavery, colonialism, legal and extralegal theft, individual and state violence, repression, and so on that capitalism came to be. But he doesn’t begin here because he doesn’t want us to 1) think this is the complete and global story of how capital came to me; 2) think it’s not going on today; and 3) because he simply wants us to understand the inner logic of capitalism and its intrinsic contradictions as it was most fully developed in England, all while giving the mainstream political-economists a fair reading.

Politics and examples of Marx’s pedagogies

While research and presentation are pedagogical ways of engaging with Marxist education, they are also political. Because presentation is guided by a pre-determined end, it tends to reinforce the world as it exists. It is only because I know what x looks like in advance that I can judge a student’s development toward knowing or becoming x. This is why research is a potentially oppositional logic: it’s impossible to grade or measure one’s progress researching. It might be that the next day after you watch some obscure YouTube video or find some odd social media page that you finally complete the research and produce something new. The problem is not with presentation per se, but rather its dominance today in capitalism. This is why Marx’s method of research is so crucial. It insists on both communist inquiry and communist presentation.

Again, even though Marx never wrote about pedagogy, his body of work provides us with potent examples of how he put them into practice. Two works in particular illuminate Marx’s pedagogies in action: the Grundrisse and volume one of Capital.

The Grundrisse: Foundations of the Critique of Political Economy (rough draft) consists of a series of notes written in the frantic days of 1857-1858. They’re a collection of 8 notebooks published first in 1939 in the Soviet Union and made available in Europe and the U.S. during the 1960s-1970s. Never intended for publication, they’re a series of research notes, or traces of Marx’s studying, which Eric Hobsbawm says, were “written in a sort of private intel­lectual shorthand which is sometimes impenetrable, in the form of rough notes interspersed with asides which, however clear they may have been to Marx, are often ambiguous to us.” As a result, “anyone who has tried to translate the manuscript or even to study and interpret it, will know that it is sometimes quite impossible to put the meaning of some sibylline passage beyond all reason­able doubt” [3].

The Grundrisse notebooks are quite different from the first volume of Capital, Marx’s real magnum opus, the only volume published (and translated and republished) during Marx’s lifetime. The Grundrisse is almost pure research (because they were notes Marx wasn’t trying to present to others), while Capital is almost pure presentation (because it was meant to articulate the inner workings of capital to others).

For two distinct positions on these works, consider Louis Althusser and Antonio Negri. The former wrote that Capital is the only book “by which Marx has to be judged” [4]. It’s the “mature” Marx, clearly broken from his Hegelian roots (which still inflect the Grundrisse) and any mention of humanism. Althusser, however, a lifelong member of the French Communist Party, was intervening in debates over “humanism” that he saw as diluting or abandoning the class struggle. Instead of proletarians versus the bourgeoisie, the colonizers versus the colonized, it was “humans;” a non-class category bereft of an enemy against which to struggle.

On the other side, Antonio Negri reads the Grundrisse as a political text, a more Marxist text than Capital because of its “incredible openness.” Capital, according to Negri, is not only fragmentary but closed, determinate, and objective, a book where antagonisms are resolved dialectically, foreclosing the forceful rupture that communist revolution requires. Interestingly, Althusser invited Negri to give a series of lectures on the Grundrisse in Paris in 1978, which served as the basis for his book, Marx beyond Marx. Negri doesn’t dismiss Capital, of course, but insists that the book only represents one aspect of Marxism. The Grundrisse is an endless unfolding of research and antagonism. Capital, on the contrary, is more limited precisely because of its “categorical presentation” [5]. In essence, the Grundrisse is more open because it’s a series of notebooks in which Marx discovers something and presents it, which brings forth a new antagonism, which then births a new determination of content to research. They were idiomatic writings in which Marx was wandering around, discovering new elements and presenting new hypotheses.

For Althusser, it’s precisely because Marx’s presentation is so elegant, clear, and compelling that Capital represents his highest work of thought. However, he recommends different ways of reading it, primarily by leaving the first three (and most difficult) chapters for the end. What you have in Capital is a pedagogy of presentation that begins with something simple and obvious (the commodity), and then goes deeper and deeper until we see that this “trivial” appearing thing is an active crystallization of a series of ongoing struggles, like those between and within classes and the state that play out differently over history, that assume different forms (like technology and machinery), and so on. But first we have to understand the contradiction between use-value and exchange-value, the role of money, and so on, before any of this makes sense.

Research and Presentation in Capital and the Grundrisse

Yet Marx’s distinction between research/presentation isn’t hard and fast; it’s not even as firmly delineated as Althusser and Negri insist. Marx sought to understand, articulate, learn, and relay the precise logics of capital, its contradictions, and how the working class has and can seize on these contradictions to institute the revolutionary transition to communism. At the same time, he knew he couldn’t complete this project because no one can fully delineate capitalism so long as it exists, as capital is by definition a dynamic social relation. This is one aspect of capital that Marx and Engels’ marveled at in the Manifesto of the Communist Party:

“The bourgeoisie cannot exist without constantly revolutionising the instruments of production, and thereby the relations of production, and with them the whole relations of society. Conservation of the old modes of production in unaltered form, was, on the contrary, the first condition of existence for all earlier industrial classes. Constant revolutionising of production, uninterrupted disturbance of all social conditions, everlasting uncertainty and agitation distinguish the bourgeois epoch from all earlier ones. All fixed, fast-frozen relations, with their train of ancient and venerable prejudices and opinions, are swept away, all new-formed ones become antiquated before they can ossify. All that is solid melts into air, all that is holy is profaned, and man is at last compelled to face with sober senses his real conditions of life, and his relations with his kind” [6].

Indeed, when one reads the various outlines that Marx presented for Capital in the Grundrisse and elsewhere, it’s clear that Marx was taking on a project he knew he could never finish. He wanted to write volumes on the state, the world market, foreign trade, wages, the history of theory, and more. Even in the first volume of Capital, we see traces of Marx’s interminable studying in the various places he notes an absolutely crucial point—one we must understand—only to move on by acknowledging he can’t address it here and it will have to wait until later: until he’s studied some more. Sometimes, like when he brings up credit and rent in volume 1, he does return to them in volume 3. But other times he never does; he never found the time for more research.

The writings of Marx, Engels, and other Marxists still explain the workings of capitalism today because they get at the fundamental dynamics and contradictions and the tasks of revolution, the ones that remain the same as long as capital exists—even if they change their form here and there, or even if they take on different weight at different moments. And even though Marx couldn’t—and never claimed to—predict how capital would develop after his death, they remain fundamental cornerstones for not only revolutionary critique and analysis, but most importantly for revolutionary action. This is because, first, Marx’s exposition did get at the core unalterable dynamics of capital and, second, because Marxism develops by returning to research and studying, to inquiry, to tracing new lineages, discovering what Marx didn’t write about because of the research available to him, the moral or social standards at the time, the (many) times he was not in good health or financial circumstances, or the transformations he couldn’t totally foresee.

Marx’s own turns between inquiry and presentation were dictated not only by his health but by the ups and downs of the market and, most significantly, by the workers’ movement. After the failure of the 1848 bourgeois-democratic revolutions, after which Marx was exiled to England, he didn’t see the prospect of another revolutionary situation on the horizon and thus began his study of political-economy in earnest. With the capitalist crisis of the mid 1850s, he was forced to speed up his research. When the Paris Commune erupted on March 18, 1871, he left his work on Capital to write about that. After the first volume of Capital was published, the other two major works he wrote before he died were The Civil War in France (1871) on the Paris Commune and the Critique of the Gotha Programme (1875)–which wasn’t published until after Marx’s death but that circulated widely amongst the newly-formed Social Democratic Party. Marx even pushed the publication of the second volume of Capital back because he was waiting to see how the European and U.S. economic crisis of 1873 would turn out.

Research and presentation in Capital

Both books, however, represent different ways Marx engaged these distinct pedagogical processes. Consider, for example, the chapter in Capital on the working-day, where Marx announces that “between equal rights force decides” [7]. Up until this point, Marx has taken bourgeois political theory at face value, but here the reality of the struggle forces a leap so that the struggle for a “normal” working day is just that: a struggle between two antagonistic class forces. The chapter presents a narrative of the struggle in England throughout the 19th century, one that’s filled with contradictory alliances and betrayals, advances and defeats. It’s a struggle waged not by individuals but by collectives: capitalists and workers together through the mediation of the state. Moreover, in a footnote he acknowledges the role that Protestant ideology played in the process “by changing almost all the traditional holidays into workdays” and later the role of the anti-slavery struggle in the U.S. [8]. There’s nothing predictable or deterministic about any of this; and this is what we affirm when we say that class struggle is the motor of capitalism and the motor of revolutionary transformation.

Another example of the importance of research and inquiry within the largely linear presentation of Capital is the very last chapter, chapter 33. This chapter is concerned with Wakefield’s theory of colonialism. It’s a rather dry and short chapter. What’s interesting is that it follows from Marx’s most succinct narrative of revolutionary transformation in the previous chapter on the “historical tendency of capitalist accumulation.” In this penultimate chapter, Marx turns away from the historical empirical inquiry and presents a clear and concise dialectical and historical materialist analysis of the tendency of capitalist accumulation and how the contradictions of capitalism might result in particular revolutionary paths.

Marx begins chapter 32 with the scattered private property of individuals in petty manufacture, handicraft, and peasant labor. Together, these prevent the concentration of means of production, division of labor, and cooperation of labor (social labor), the formation of the collective laborer (the antagonistic subject), and so remains locked within the production and circulation of use-values.

Halfway through this first paragraph, Marx notes that “at a certain stage of development,” these property relations create “the material agencies for its own dissolution,” producing “new passions” that “the old social organization” prevents [9]. Individual private property is annihilated by capital and, through theft, colonialism, slavery, repression, and so on, centralized and concentrated by capital. At the same time, this produces the collective laborer and a social process of work that develops a universal (although not undifferentiated) social worker. As capital concentrates the means of production and the proletarian class, the latter’s rebellious nature grows. Capital is now a fetter on production:

The monopoly of capital becomes a fetter upon the mode of production, which has sprung up and flourished along with and under it. Centralization of the means of production and socialization of labor at last reach a point where they become incompatible with their capitalist integument. This integument is burst asunder. The knell of capitalist private property sounds. The expropriators are expropriated [10].

He ends the chapter with a speculation on the relative violence of both revolutionary processes. The centralization and concentration of capital was “incomparably more protracted, violent and difficult than the transformation of capitalistic private property… into socialized property” [11]. The former entailed the dispossession, theft, and exploitation of the many by the few, while the latter might entail the expropriation of the few by the many.

Rather than an empirical prophesy, however, it’s an articulation of contradictions; there’s nothing indicating a mechanical or deterministic prediction.

This is supported by the fact that, after this revolutionary clarion call to expropriate the expropriators, Marx then turns to a rather dull and uninspiring examination of Ebbon Wakefield’s theory of colonialism. Here he appreciates Wakefield’s theory for its honesty. Wakefield doesn’t try to hide the violence of colonialism or exploitation through notions of equal and free rights. He explicitly acknowledged the need for dispossession. Marx ends volume one by reminding us again that the capitalist mode of production and accumulation are based on expropriation, colonialism, genocide, and slavery. I read this as a return to research and to the antagonistic class forces that animate Marxist theory and practice. Ending with chapter 33, I think, implicitly tells us that the contradictions of capitalism—which can’t be solved within capitalism—can be pushed back and transformed through colonialism and imperialism. It’s an opening to return to studying, to inquiry.

The dialectic in chapter 32 may seem teleological and closed, but the brief exposition in chapter 33 undoes that. There are no guarantees, no objective determinants divorced from subjective differences or the class struggle.

Marx’s pedagogies in action

Marxist pedagogy is a never-ending alteration between inquiry and presentation. There’s no determinism, no mechanistic causality, no chronological and predictable unfolding of struggle. The entire project of Capital ends with a few dozen lines and then silence: an opening for study and inquiry. This opening, however, isn’t sufficient in itself, for the class struggle also needs to explain concepts, categories, tactics, strategies, and analysis. The key for Marx and for Marxist pedagogy is to keep these in tension, yet the tension will change depending on a host of circumstances.

Marx’s distinction between inquiry and presentation, are not irreconcilable opposites but dialectically related pedagogies. After all, one can’t study a text without first having learned to read. At the same time, learning to read is filled with moments of study. The first is clearer, so I’ll give an example of the latter from my own childhood. I remember learning that “rose” signaled not only a red and thorny flower but also the past tense of rise, and that a ruler referred not only to our main measuring device in school but also to a king, queen, or czar—and later to a state of class domination. I came to learn these are homonyms, or words that share the same spelling but different meanings. Even so, I’ve always found homonyms fascinating educational models that show how even within the developmental process of learning we can make room for inquiry.

An interesting historical example that highlights these divergent pedagogies and their implications for organizing comes from the split between the socialist and communist parties in the 1920s and how the Socialist and Communist Parties organized their youth groups. The Socialist Party believed that cadre had to present radical ideas to children so that children could join the struggle later, when they were older. The Communist Party, on the other hand, believed that children were political actors and agents in the here and now, and brought together inquiry and presentation. As Paul Mishler writes in Raising Reds:

“Rather than being simply educational institutions, controlled by parents and local party organizations, the Communist children’s groups were to be political organizations, fully integrated into the political structure of the party. Communist children’s groups would thus encourage children to engage in political as well as educational activity, and these groups would be separate from direct parental influence… ‘We are not only preparing the child for future participation in the class struggle;–we are leading the child in the class struggle now!” [12].

The Socialist Party maintained that children needed presentation before they could engage in their own action and inquiry, while the Communist Party, following Marx’s pedagogies, engaged children in presentation and inquiry through action. The learned and researched, not only in classrooms and study groups but in the streets as well.

We don’t need to turn to history to see the importance of keeping Marx’s distinct pedagogies in play, however, Consider how, in many organizing meetings, the logic of presentation dominates. I’m not referring to speeches or reading articles, but to the domination of the end goal and, more specifically, an end goal that has to be realizable and “winnable.” This shuts down the process of inquiry and, more specifically, revolutionary inquiry, by keeping us trapped in what we can win without overthrowing capitalism. It keeps us trapped within the present, unable to see beyond it.

As an alternative, we could start with the end goal of the total revolutionary transformation and restructuring of society. This isn’t winnable by any action, protest, campaign, etc., and so the end goal is there, but suspended; it’s not clear how exactly it unfolds. When we start here, with this goal in mind, we open ourselves up to the process of research that Marx held so dear and without which we wouldn’t have Marxism, let alone the Marxist theoretical and practical history on which we draw.

The key point is that Marx left us not only distinct yet dialectically related educational processes; he also offered us examples of navigating between the two, as well as the various factors that shape what ones we engage. It’s not that presentation or inquiry comes first or second, and it’s not that one is good and the other bad. The communist organizer, leader, or teacher has to deploy both depending on different external and class or site-specific contingencies. Sometimes learning must take precedence, and studying must be presented. At other times, studying must take precedence, we must be free to imagine alternatives, get lost in the possibilities, reach our dead ends, and open up inquiry to a new presentation and then to a new inquiry.

This might be what, in part, separates dogmatic Marxists from those who take it as a living, breathing document. The economists, for example, only learned Marx, while those who have made revolutions, or tried to, have engaged Marxism as an infinite well of studying.

Derek R. Ford is assistant professor of education studies at DePauw University and chair of the Education Department at the Hampton Institute. He’s written four monographs, the latest of which is Inhuman educations: Jean-François Lyotard, pedagogy, thought (Brill, 2021). More information can be found at www.derekrford.com

References

[1] Marx, K., & Engels, F. (1979). Marx and Engels to August Bebel, Wilhelm Liebknecht, Wilhelm Bracke and others (circular letter), trans. P. Ross & B. Ross. In Gerasimenko, S., Kalinina, Y., & Vladimirova, A. (Eds.). (1991). Marx and Engels collected works (vol. 45), pp. 394-408. New York: International Publishers, p. 408, emphasis added.

[2] Marx, K. (1867/1967). Capital: A critique of political economy (vol. 1), trans. by Samuel Moore. New York: International Publishers, p. 28.

[3] Hobsbawm, E.J. (1964). Introduction, in K. Marx, Pre-capitalist economic foundations, ed. E.J. Hobsbawm, trans. Jack Cohen (pp. 9-65). New York: International Publishers, p. 10.

[4] Althusser, L. (1971). Lenin and philosophy and other essays, trans. B. Brewster. New York: Monthly Review Press, p. 70.

[5] Negri, A. (1991). Marx beyond Marx: Lessons on the Grundrisse, trans. H. Cleaver, M. Ryan, and M. Viano. Brooklyn: Autonomedia, p. 9; 12. Negri was a leading theoretician and organizer of the “autonomous” school that participated in the Italian Civil War in the 1960s-70s before being falsely arrested in 1979 for kidnapping the former Italian Prime Minister Aldo Moro of the Christian Democratic Party. He was later exonerated, but was still facing 30 years in prison. Yet in 1983, he was elected to Parliament and used Parliamentary immunity to escape to France to continue researching and organizing. He only returned to Italy in 1997 to serve out his remaining (and bargained-down) 13 years to raise awareness of the political prisoners still being held behind bars. While in prison, he co-wrote the (in)famous book Empire with Michael Hardt.

[6] Marx, K., & Engels, F. (1848). The manifesto of the Communist Party,  In R.C. Tucker (Ed.). (1978). The Marx-Engels reader, 2nd. ed. New York: W.W. Norton, p. 476.

[7] Marx, Capital, p. 225.

[8] Ibid., p. 262 f2.

[9] Ibid., p. 714.

[10] Ibid., p. 715

[11] Ibid.

[12] Mishler, P. (1999). Raising reds: The Young Pioneers, radical summer camps, and communist political culture in the United States. New York: Columbia University Press, p. 31.

Social Distance with a Vengeance

(Kevin Frayer/Getty Images)

By Werner Lange

Long before the practice of social distancing became the new normal, there was the concept of social distance. Named after its founder, the Bogardus Social Distance Scale was developed within the Chicago School of Sociology during the turbulent 1920s to empirically measure the degree of affinity (or lack thereof) Americans felt for members of various racial and ethnic groups in our highly diverse society. Seven categories of “social distance” were established ranging from willingness to marry a member of specified groups to outright exclusion of all such group members from the USA;  the higher the number on a scale of 1 to 7, the lower the affinity and greater the felt social distance. Not surprising for a white-supremacist society, European-Americans consistently ranked as having the lowest social distance standing in several nationwide surveys over a 40 year period, while Americans of color had the highest.

Particularly instructive for our troubling times is the comparatively high social distance score consistently expressed toward the Chinese, an ethnic group that has  never fully escaped the racist stigmatization of the “Yellow Peril”. In fact, precisely that virulent castigation gained new life with repeated recent presidential denunciations of the coronavirus as the “Chinese virus”. Not satisfied with raising the specter of a new deadly Yellow Peril, Trump used his press conference of March 19 to even evoke the ugly spirit of the Chinese Exclusion Act of 1882 by congratulating himself for having “called for a ban for people coming in from China”. Such Sinophobia is viciously echoed at increasingly alarming rates in the streets of America and in the halls of Congress, where a US Senator recently blamed the “culture where people eat bats and snakes and dogs” for the coronavirus pandemic.

These utterly racist mindsets are not far from genocidal ones, patterns of barbaric thought and behavior hardly alien to the American experience as evidenced by the smallpox infestation of blankets given to Mandan Native Americans in 1837. In the midst of this pandemic, depraved visions of genocide once again rear their ugly heads. What else could have motivated the Trump regime to attempt, by a billion dollar bribe, to acquire exclusive rights and use of a developing coronavirus vaccine from German scientists? The prospect of witnessing others succumb by the millions to the pandemic while chosen Americans are safely vaccinated evidently fits the racist, even genocidal, game plan of this criminal regime.

That barbaric game plan is all too evident in regard to Iran. As of mid-March, Iran has suffered over 1,280 fatalities and 17,300 confirmed cases of coronavirus infections, the third highest of any nation in the world. Especially vulnerable are some hundred thousand Iranians who have survived the chemical weapons attacks by Hussein during the Iran-Iraq war but suffer from various lung ailments from that brutal conflict. Rather than lift the onerous sanctions imposed on Iran which deprive the beleaguered Iranian people of urgently needed medications and supplies, the Trump regime resorted to a new round of draconian sanctions on March 17 to intensify its “maximum pressure campaign” illegally implemented in 2018. The sanctions, a clear form of collective punishment, have already imposed enormous suffering upon countless Iranians. With the advent of the coronavirus pandemic, these immoral sanctions are guaranteed to dramatically increase the Iranian body count, something that only a genocidal mindset could wish and seek. Yet with remarkably few exceptions, a roaring silence emanates from our national leaders regarding the calamity caused by these criminal sanctions. And the criminals themselves, ones responsible for the recent assassination of a beloved Iranian leader, likely greet the growing calamity in Iran with glee. There is no room for such barbarism in the greater moral universe to emerge from this crisis.

The social distance scale did not envision genocide as an option, and social distancing in our times is designed to keep people six feet apart to help prevent putting them six feet under. Hopefully we, as a more enlightened human family, will come out of this pandemic with an operative mindset much different than before.  Once this crisis is over we need to practice just the opposite of social distancing physically and massively implement social proximity mentally by finally overcoming the racist legacy manifested and measured by the social distance scale, let alone forever cleanse the world of genocidal thoughts and practices. We must recognize, like never before, that we are one human family united by a common origin and common destiny. Whether that destiny is to be peaceful co-existence or no existence largely depends of the extent to which, we, as one wounded but healed global family, make a paradigm shift from hate to love.

Public K12 Education as a Capitalist Industry: A Political Guide for Radical Educators and Organizers

By Roger Williams

When I look into the face of a student, I see a human face. As an educator in schools there's a feeling of responsibility that pulls on me to preserve their humanity, partly by my own efforts to make things fair and keep them safe in school and partly by helping them learn the skills to make things fair and keep themselves safe when they enter the "real" world. How to be faithful to the whole of a child's current being and future potential is the daunting task all educators face. Even under perfect conditions this task is difficult enough. Under the conditions of the education system we find ourselves in this task is all too often impossible.

The multitude of problems in the school system leads any caring educator to ask larger questions about why things are the way they are. "Life's not fair" is one answer, one we tell ourselves as often as we tell our students. If we don't see agency in ourselves or in others, accepting the problems of the existing world as inevitable can be the first step in hardening ourselves and others as a strategy for mental and biological survival. "Life's not fair, but…" accepts the world as it is in the present but makes space for the possibility of the world to be changed in the future.

When an educator looks a student in the eye, what about their economic relationship shapes what the educator sees? The educator is paid to be there and the student is compelled to be there to learn skills and get credentials that they'll need later to get a job. These are partly class relations, relations of people in specific economic positions who encounter each other in the context of larger economic systems.

{My most dispiriting encounter with the education system occurred when I was teaching 40 hours a week at a private summer school in Los Angeles making $10/hr. My job was to force a classroom full of 6th graders to do worksheets all day, five days a week. The curriculum was a stack of photocopies of the worksheet pages from outdated textbooks. Because this was summer and kids hate staying indoors and doing worksheets when they should be outside playing with their friends, my students needed a fair amount of "cajoling" to complete their worksheets. When the students weren't doing their job and I was insufficiently forceful in nudging them, my supervisor would come in and yell at the kids extra-loud, partly to whip them into shape and partly to show me how it's done. It was humiliating for my students and for me. I felt like I was destroying something in these kids and I couldn't bear it. I quit after only working there a month even though I really needed the money.}

Capitalism looks different across different industries, regions, cultures, and workplaces. Those of us who want to build a movement against capitalism should always be thinking through ways of applying anti-capitalist analysis to our organizing and making those ideas relevant to the communities we're organizing in. At first blush none of the traditional economic categories of capitalism apply to public education, but deeper inquiry reveals that these economic categories are still very present and have merely taken on modified forms.

Those of us participating in or eagerly observing the recent tide of militant educator organizing and strikes could benefit from a more theoretical grounding of leftist ideas in the analysis of our schools. This post takes an economic look at the education system from the perspective of educators as workers under capitalism.


Capitalism vs. Humanity

The education system is an enormously complex system that fulfills various social roles and is under a litany of often opposing pressures. Trying to make sense of it is a tricky task, but trying to make sense of it in isolation from larger socio-economic pressures is like explaining the orbit of the planets while ignoring the gravity of the sun. The key to critiquing the K12 education system under capitalism is first identifying what capitalist education is and then measuring how distant that is from an education system that meets the full range of human needs and explores the full range of human capacities.

Any social system is designed to embody certain values. If democracy, fairness, human flourishing, and equality are fundamental and interconnected values we want to see in society, those are the values that should be embodied in an education system .

Capitalism has a separate logic, whereby the values of those empowered by capitalism (the rich who own the companies and the real estate) are prioritized above the values of those who are marginalized by capitalism (those who work for a living). Capitalism also works by privileging and marginalizing different groups of people according to race, gender, sexuality, and other social markers. Getting a clear image of capitalist education then is about figuring out how capitalism prioritizes the needs of the power-holders under capitalism while shunning the needs of those disempowered by capitalism.

Distinguishing features of capitalism's realization in the education system are the following:

  1. The primary stakeholders in the education system are given little formal influence in how schools are run. Students, educators, and parents don't govern the schools by setting and implementing policy, principals and superintendents do. The decision-making structure in the school is largely the same as the decision-making structure in the factory. This is a subversion of democracy in the education system.

  2. The supposed success of one's education is defined in terms of test scores on highly standardized tests and narrow curriculum, prioritizing math and reading over art, music, emotional intelligence, etc… These narrow curriculum are designed to meet the more narrow needs of employers to make profit off of workers over and against the needs of young and developing humans. Students and teachers alike are disciplined and controlled around maximizing these test scores, much like workers are disciplined to maximize profits in the private sector. This is a subversion of fairness and human flourishing in the education system.

  3. Funding for schools comes from taxes, and the rich have incentives to try to cut taxes because of the progressive and redistributive nature of taxation, including taxes that pay more to fund the education of kids other than their own. To the extent that the rich do submit to paying taxes for education, they prioritize the funding and quality of schools for their kids over the funding and quality of schools for poor kids. This is a subversion of equality in the education system.

The features of an education system that would be based on human needs and values would be a photo-negative of those we find under capitalism:

  1. The primary stakeholders in the education system should have individual and communal self-determination over decision-making.

  2. Education should aim for a holistic understanding and serving of the needs and interests of children apart from their later roles as sponges to be squeezed for profit in the job market.

  3. Resource allocation for education should be based on meeting child and educator needs instead of on meeting the needs of rich taxpayers.

There's a tendency among even progressives and lefties, including educators, to see capitalism as somehow totally separate from the education system because it's supposed that the education system is state-funded, there isn't a profit motive, and there's not some specific product being produced for market. I think these assumptions are false and lead to counter-productive strategies for fighting back.

The prototypical capitalist relation is that between the worker in a factory manufacturing commodities and the capitalist who owns the factory and who pays for the workers' labor in return for ownership of what the worker produces. In selling the product, the capitalist aims to make a profit by generating revenue that runs above costs from labor, raw materials, and so on. This boils down class relations to their barest elements and is still a useful reference point, but what capitalism looks like is different in each context, especially in the 21st century US where factory manufacturing plays a much smaller role in the economy than it did 100 years ago.

As in any system of domination and exploitation, under capitalism there is always resistance and spaces being opened up for opposing power relations. The factory worker was never merely a maker of widgets but also was active in fighting for better working conditions, higher wages, and a better social order. So too have generations of educators and students struggled against and often confronted the factory model of education by building up practices and politics of teaching and learning that disrupt capitalism.

This post will look at the major concepts of capitalist production (commodities, workers, bosses, capitalists) and investigate how they apply to the K12 education industry. Specifically, for each of these concepts I'll look at 1) how K12 education compares and contrasts to traditional factory production, 2) how capitalism structures the education system to meet its needs, and 3) what alternative approaches to education might look like and how to fight for them.


The Commodity: Making Students into Workers

In factory manufacturing, material goods are the commodity. Assembly lines are organized to put many different kinds of human labor into molding a final product that is useful to people and thus can be sold to consumers.

In the education system under capitalism, turning children into workers is the production process. "Good" workers are the commodity, the product. The assembly line consists not only of teachers and education assistants, but also the bus drivers, the cafeteria workers, the custodians, etc… School children who are given marketable skills and then become workers are not commodities to be "sold" directly to consumers in the same sense as a pair of jeans. But the same overall logic still applies.

Just like the raw materials of fabric and thread that enters the pants factory and comes out a wearable piece of clothing, so the raw material of the child enters the school system and comes out an employable worker. But whereas the pants are sold directly to those who want them, workers aren't sold by others. Instead, the workers sell time-slots of themselves to employers in the form of labor-time which is paid for in wages and salaries. As a commodity, the worker still gets sold, it's just that the workers themselves are the sellers as well as the commodity. As for any commodity, the production of that commodity prioritizes the needs of the buyers, which in this case are employers.

Above I said that "good" workers are the commodity. Workers defined as "good" under capitalism 1) have skills that employers need and 2) are obedient. Regarding the first, employers hire workers who can performs tasks that are profitable to the employer. Many of these things may be unpleasant or unsafe or uninteresting to the worker themselves (think of all the menial labor in the US and across the globe), but that is not a primary concern as long as those things are profitable. The way this looks in schools at their worst is students are made to do lots of repetitive busy work that mirrors the work of a worker on the factory assembly line whose only job is to attach part A to part B of a device hundreds of times an hour. This kind of deadening of mental and physical creativity at work serves a socio-economic function under capitalism and the education system dutifully prepares workers for it.

Of course, not all workers perform such menial tasks at their jobs. Some employers require highly skilled workers who also need creativity to do their job well. While the stereotype portrays skilled workers as "professionals" like lawyers, doctors, and such, most jobs require tons of different kinds of complex skills, it's just that some skills are highly or lowly financially valued for various reasons. Schools can impart any kind of skills in such a way as to produce able workers who are profitable to employers. Whether schools focus on rote learning or more creative and critical thinking often reflects the class backgrounds of the students attending the schools. In many ways it's easier and fits better within the workings of the labor market to offload the skills training that employers might have to do and make the education system do it. This isn't necessarily a bad thing, but it's just to point out that the production of highly trained, creative workers through the education system is not the subversion of capitalist logic but just one expression of it.

One might ask at this point, "Well the capitalist system can't pressure schools to both create menial laborers and highly-skilled creative workers? Which one is it? Make up your mind!" The way this happens in the school system is through the sorting of students through grading and differing tracks for more and less "advanced" or "deficient" students. The grading system plays a pivotal role in this sorting because it isn't just used for helpful feedback but to rank, reward, and punish students and adjust their access to future education opportunities.

This sorting happens not just within schools, but also between schools. For example, some schools, especially those in higher income areas, have more resources to give higher quality instruction while schools in poverty-stricken areas often have fewer resources which results in higher class sizes and more rote instruction. Local property taxes are a major determinant of school funding, which is one more way that class positions are passed down over generations.

The way the current school system sorts students into different kinds of jobs might otherwise be a little reasonable for meeting the needs of a modern economy with many different kinds of jobs if not for the vast difference in pay, respect, and enjoyment there is between these different kinds of jobs. The effect of all this sorting is that often from an early age some students are tracked to become menial and low-paid workers and others are tracked to become more highly paid workers, or even executives and investors. The capitalist class itself can afford all the luxuries that the most highly-resourced education schools can provide, and since wealth is passed down by inheritance and parents who are able to spend more money preparing their children privileged positions, their place at the top of the economic hierarchy is maintained.

At the bottom of the sorting pile are those who end up in prison. With the rise of mass incarceration in the 1980s in the US ( despite decreasing crime rates since the 1990s to historic lows at present), the education system has been a major contributor to this system and has created new forms of sorting to accommodate mass incarceration. These new institutional forms in education are known as the school-to-prison pipeline.

For example, police officers were put in schools in a widespread, unprecedented way supposedly in response to the big school shootings of the 90s, like Columbine. But the effect of these police officers has been to give students criminal records at a young age while having virtually no impact on actually reducing school shootings . The school shootings were a mere pretext and the real function of filling schools with cops was to intensify the school-to-prison pipeline that plays a central role in sorting in the education system. The war on drugs and the accompanying social policies based on the "tough on crime" mantra have been adapted for schools in the form of "zero tolerance" discipline policies. White supremacy is a major overlapping part of the school-to-prison pipeline where black, brown, and indigenous students are targeted. Whereas before mass incarceration, most of those at the bottom of the education sorting pile would still become workers in the economy in some way, now those at the bottom are just warehoused in prisons.

What makes this system of sorting cruel is two-fold. First, all people are worthy of a good standard of living but our economy makes that unattainable through the educational and economic sorting that produces extreme inequality. Secondly, the factors that largely determine this sorting are mostly distributed by forces beyond the individual's control, such as the economic class of one's parents, one's race, one's neighborhood, etc… This is another example of the needs of capitalists coming before the needs of members of society as human beings.

"Is all of this sorting really due to capitalism?" I would say yes, that sorting as it exists in schools is a uniquely capitalist function of the education system. All systems of oppression are essential collaborators in this process too whereby white supremacy and patriarchy do a lot of the dirty work. Even if we lived under a gentler capitalism where inequality and discrimination was less extreme, there would still need to be ways to sort workers into higher and lower paid jobs as well as into the broader and economically unequal categories of capitalists and bosses. If capitalism exists in any form, you have a class of people at the top who are fully invested in maintaining their class position and thus strengthening all the social systems that give them their power, prime among them the sorting done through the education system. The myth of the benevolent capitalist who takes their fair share and who gives the worker their fair share is dissolved by the material reality of opposing economic incentives (higher wages vs. higher profits). The myth of the benevolent school system as meritocracy is dissolved by the crushing reality of sorting masses of people by race and class into poverty wages and prison cells. The fact that a tiny handful of poor students later become rich doesn't disprove the idea of education sorting, but rather props it up ideologically and is used to further justify the punishing and impoverishment of those who don't do well in school.

The second thing that makes a worker "good" is obedience. With all the pressures, indignities, and exploitation that many workers feel, the obedient worker is gold to the employer while the questioning worker who gets together with others to demand more is the employer's poison. Obedience is a product of many things, but the education system is certainly a major one. The hierarchical nature of the K12 education system, where students are at the bottom and spend a significant part of their day just doing what they're told, prepares workers to be at the bottom of the capitalist hierarchy as workers doing what they're told.

The idea that children are raw materials who are then carved by educators into commodities as "good" adult workers to maximize profits for employers should be disturbing to those who work in schools. That's not why we signed up to work in education. It's natural to object to this characterization of the education system because we feel complicit in it because we work in it. But there it is, and the further topics below should help fill out this picture more completely. I think recognizing this fact of our industry is central to finding ways to change it. If capitalists were to ever establish total control, this is approach to education would become all-encompassing.

But capitalists aren't all-powerful, and educators and students are humans with different needs and who have agency that they exercise daily in small and large ways. In different places and at different points in time, capitalists or workers may be in the favorable position of having more power to bend the education system to their priorities.

There are many ways that students disrupt capitalist logic within the school system. Students, as the commodity going down the assembly line, can muck up the gears and motors by refusing to participate in school and actively disrupting it through not doing schoolwork, talking in class, preventing other students from engaging, etc…. They are essentially sabotaging themselves as commodities, the way "bad" raw materials will lead to defective commodities in a factory. Sadly, capitalism co-opts this kind of student resistance through all the mechanisms of sorting that the student was resisting in the first place. "Bad" and disruptive students become fast-tracked into the sorting process and whole systems of discipline in schools are designed to facilitate this pipeline that ends for many in the prison cell.

Student resistance becomes anti-capitalist and liberatory when it finds a way to meet human and social needs by resisting capitalism collectively instead of falling into its traps individually. Students have a complicated relationship to schools because they are not only commodities but are workers too in some ways. Even though they are not producing products for sale directly and are not being paid for their work, they are expending effort by learning marketable skills; they are turning themselves into commodities through their own labor. Students can also muck up the gears of capitalism within schools by collectively withholding their labor as workers and making demands on authorities to bend the education system to their own needs instead of the needs of capitalism.

{In 1968, 20,000 Chicano high school students engaged in walkouts against racist sorting and segregation in East Los Angeles schools. Student organizer Moctesuma Esparza said about the events, "The word started to circulate. 'Walkout. Walkout. Let's boycott school.' And we slowly planned this out, campus by campus, over a six-month period and we set a date, March 6, 1968." After the walkout on the first day was met with widespread police violence, Esparza recalled, "The next day we walked out again, and we walked out the next day after that, and we didn't stop for two weeks." 13 students were arrested, charged, and found guilty of felony conspiracy for "disturbing the peace" for their role in planning the student walkouts but were later exonerated in a higher court. In the end, some of the students' demands were met, and many of them went on to participate in the wildly successful campaigns to start ethnic studies programs at universities across the country. For more, see this short video , this article , and this hour-long documentary .}

In our long-term visions for a better education system, students deserve to have much more say than they're currently given. Whereas the needs of the individual and the needs of society have to be balanced whatever kind of economic system there is, that is very, very different from the education system under capitalism, where the needs of students are balanced not very equally with the needs of a small minority of capitalists who need workers to make profit from. In a non-capitalist society, students would have real decision-making power over their own learning, both individually in terms of the choices they have but also collectively in terms of students as a whole being a major part of the governance of the school system. In any free society, those who are impacted by an institution deserve to have some power over how that institution is run. Student liberation from capitalism is the self-transformation of students as commodities trained only to sell their labor into students as human beings whose full range of needs and capabilities are nurtured and explored.


The Workers: Educators

The waged workers in the education system are the educators. Like the factory worker, the educator is paid for the labor they perform on the commodities that are produced. Like the factory worker, the educator doesn't have any ownership over the workplace and is subject to the oversight and management of bosses. Just like the factory worker whose job consists of connecting part A to part B hundreds of times an hour and who was trained to do so in a very specific way to maximize efficiency, so too the educator's work is being increasingly micromanaged by standardized tests and curriculum. Like the factory worker whose production lags even temporarily, the educator whose products don't meet the standards of quality control put forth by the bosses-like test scores, which are often influenced by forces beyond the teacher's control like poverty and homelessness -are liable for increased surveillance, discipline, and even release. Like the factory worker whose production targets are inched up every year beyond what can reasonably be accomplished, so too are class sizes bursting at the seems in under-resourced schools all across the country.

Some educators who are lucky enough to earn higher wages buy into the myth they're better than mere "workers" and see themselves as professionals who are somehow exempt from the problems that workers face. A teacher might think, "I make more money than other workers, my work is more skilled than other workers, I'm working with children and not with widgets, therefore I'm not a worker." While it's true that working with children is very different than working with widgets, we all have jobs because social needs compel production in certain industries. Working with kids doesn't make educators better than farmers, cooks, custodians, or brick layers, it just makes educators different. In all the ways one can look at the economic relationships in schools, educators are workers.

The myth that educators aren't workers is very convenient for the bosses in education. If you're not a worker and you thus don't care about the money and your own treatment and you only "care about the kids", then it's easier for the boss to cut your pay and benefits and erode your working conditions.

Contrary to the kind of self-sacrifice mentality that some educators take on for the sake of the kids, often what's best for educators is also best for students. Seeing standardized testing both as an intensified form of sorting for students and a form of discipline and control of educators helps us see what alternatives to such tests might be. Students are prime beneficiaries of schools that treat educators with respect and pay them accordingly, and vice versa, policies targeted to improve student learning, like smaller class sizes and more services for student mental health, also make teachers' lives better. In the fight against capitalist education, educators and students should be natural allies.

{A few years ago at a school district in Minnesota, a principal could lobby to have their school designated as a "Community Partnership School" (CPS). While "community partnership" sounds quaint, what it actually did was give principals the authority to ignore parts of the union contract and if test scores didn't improve over three years a school could be closed and reopened as a charter. At one school the principal announced at a staff meeting her intention to submit an application to the district to become a CPS. She assumed that people wouldn't know what that entailed and hoped it would slide beneath the radar. Some educators at the school knew exactly what was happening and got large turnout to the school-wide union meeting the next day where the details of CPS were explained. They came up with a plan to have a staff-wide vote on whether to endorse the CPS plan. The vote was not legally binding, but if it failed it would make the principal's attempts to push it through look bad, and the principal couldn't risk alienating her entire staff. The next day educators walked into the principal's office and told her of the plan to hold a staff vote on whether to support becoming a CPS. Knowing that the vote would clearly sink the plan, the principal started tearing up about how important CPS was in a last-ditch effort to guilt the workers out of it. Undeterred, the educators carried out the vote, 82% of staff cast their ballot against becoming a CPS, the principal dropped the idea, and the school was the first in the district to successfully stop a CPS designation. When a new superintendent came into the district a year later, the expansion of CPS's was halted.}

But who really counts as the "educators" in the schools? Here, a definition that's broad in some ways and narrow in others is helpful. Our concept of educators should contain all who work in the K12 education industry, including those who work directly with kids and those who don't. Many who aren't paid to work directly with students, like cafeteria workers and bus drivers, end up forming relationships with kids that are as important to their education as any other part. Even those who don't interact with students at all, like those who deliver the student meals to the schools each day, are best considered educators, because without them, how would kids eat and be able to learn at school? Those who have managerial powers, including especially the ability to discipline, hire, and fire other workers, should not be included in the "educators as workers" definition here, for reasons discussed in the section on bosses below.

This definition of the educator raises strategic questions as well. For example, a large obstacle to educators working together is not only the professional separations that exist in schools (teachers vs. assistants vs. cafeteria workers vs. office workers vs. etc.), but the obstacles to collaboration created by the mainstream labor movement by slicing up classes of workers into separate and often isolated unions and collective bargaining agreements. This is called "craft unionism" because workers organizations are separated from each other by craft. In my school district, workers are separated into 15 separate craft unions, which doesn't include those excluded from unions altogether along craft lines, like substitute teachers.

If we define educators as all the workers in the K12 education system, then all the educators have the potential to disrupt the education system when they withhold their labor collectively by going on strike. In the 2018 statewide strike in West Virginia, for example, the bus drivers were at one point quicker to go on strike than the teachers and helped push other education workers into taking the action that they did. By uniting across job class, educators have more power together than separate and can win more for all. This is called "industrial unionism" because all the workers in the larger industry come together.


Capitalism's Strategy against Workers: Divide and Conquer

"If the workers are many and the owners are few, why on earth do workers put up with this?" Capitalism's strategy is to divide workers from each other in order to weaken any potential unified force that would threaten the sovereignty of owners. This happens in many ways both within and through the education system.

One way this happens is through the sorting into different jobs. The worker who earns a little more than the one across the hallway (or across the the street, town, state, country, or hemisphere) becomes invested in the system because they know they could be moved across the hallway themselves if they're not careful. The worker who earns a little less comes to focus their resentment on the worker who earns a little more. Meanwhile, those getting rich off the workers are enjoying their mansions and yachts. While this presentation is an oversimplification, the hyper-awareness of our economic positions in relation to those around us and knowing who is above and below us permeates every industry and every workplace. In subtle and not so subtle ways, this awareness is leveraged to make us believe that we are all in (not so) friendly competition with other workers and steers our attention away from underlying economic structures and the largely unseen owners. Sorting in the education system and the myth of meritocracy play a central role in setting up these divisions between workers.

The other major way capitalism divides people is by taking differences that naturally exist between people and turning them into differences that rationalize some getting more and some getting less. White supremacy is in many ways about convincing poor white workers (and white workers of every income strata) that they're better and deserving of more than workers of color, and our white supremacist society backs up these inflated claims by gifting more resources and opportunities to white people. It's not difficult to see how the focus on competition between workers noted above can be refracted through the lenses of white supremacy and patriarchy to reinforce relationships of privilege and marginalization in the economy. White workers and workers of color might have common interests against those who profit from their work, but while mainstream society is able to persuade white people that people of color are the problem, capitalism remains safe. The same is true of religion, gender, sexuality, ability, and so on. All of these forms of oppression provide the cultural beliefs ("white people are smarter", "women shouldn't work in STEM", etc…) that capitalism uses to underpay, exclude, and control marginalized groups. In a very unequal society, oppression is the lungs and capitalism is the heart.

Regarding the education system in particular, gender and race have been used to the great benefit of capitalism and detriment of workers. The teacher workforce is now 75% women , and this percentage has increased over the last 20 years. Studies have shown that occupations in which women hold a high majority of the positions are paid less compared to similarly skilled men-dominated professions. This helps explain the lowering of teacher wages compared to similarly-skilled jobs in other industries in recent decades. Reflecting a similar dynamic, the teacher workforce in New Orleans was easier to fire entirely in the aftermath of Hurricane Katrina because the teachers were mostly black (and women). All the teachers had to re-apply for the jobs, which became non-union and without job protections at newly-opened charter schools, and many were replaced with white and temporary teachers from programs like Teach for America. In broader terms, women (and the entire industries they have major representation in) and people of color are marginalized by dominant social norms which makes them easier for capitalism to underpay and discipline.

Fights against capitalism in education are also necessarily fights against white supremacy and patriarchy because of the way these systems interconnect. The silver bullet against capitalism's attempts to divide workers is to unify around the universal right people have to not be oppressed and exploited. That means unifying against white supremacy, patriarchy, and capitalism.

In education, majority white teachers and teacher unions have often been pitted against mostly poc parents and community members, with unions being smeared for supposedly protecting bad teachers, for only caring about inflating teacher salaries, and for keeping educators of color out of the ranks. While there's always a degree of truth to each side of these conflicts that capitalism plays on to keep people divided, mainstream narratives need to be re-examined to see who is really benefiting from them. One great counterexample in education is how Karen Lewis and the Chicago Teachers Union found ways to break through the impasse with local communities by privileging parent and student concerns around class sizes, opposing school closures in poc neighborhoods, and doing anti-racist work in schools. While overcoming divisions and oppression always sounds easier than it actually is given how deeply rooted social biases are, the challenge is ours to face.


The Bosses: Principals

In the factory, there's the overseer, the low-level manager, the shop-floor supervisor, or what-have-you, and in the school there's the principal. This is the immediate boss that oversees workers at the point of production: the workplace. The principal's tasks are many, including liaising with the higher-level administrators at the district, implementing and designing school policy, crafting budgets, supporting staff, etc… These are tasks that other admin and school workers are sometimes involved in even though the principal often has final say.

However, among other things principals-as-bosses have two distinguishing features. The first one is that the boss, whether in the school or factory, has the authority to discipline workers. This gives them a degree of power in the workplace that no other person in the workplace has and creates an imbalance between bosses and workers.

As with formal authority of any role, it can be used responsibly or abusively. Under capitalism, principals are given the authority to have workers disciplined or fired. Sometimes principals act with integrity and remove workers for good reasons, such as they're harmful to children. Just as often, principals act to advance their own personal agenda by removing workers who ask too many questions about school policy, who object to poor working conditions or or wages, or who they have petty disagreements with.

While the right has done a good job slandering the public image of union teachers as lazy and uncaring, teacher unions' function here is requiring just cause for firing (as recent lawsuits have affirmed). Sure, bad teachers exist and are sometimes protected by unions, but the converse situation of good teachers being fired for bad reasons and bad teachers being protected for bad reasons is a far more serious problem for education. The worst teacher I ever had in school made the students "lead" lessons from the textbook each day in front of class while she surfed online shopping websites at her desk. She was also buddy-buddy with the principal, and removing unions or giving principals more authority would surely not have solved that problem.

Even in unionized workplaces where workers enjoy more protections, the principals can fire probationary teachers on a whim (which is a 3-year period in my district), can rearrange budgets to lay off educators without going thru due process, can out-maneuver educators thru complex grievance procedures, and can re-assign teachers to classrooms outside of their comfortable subject and age range or to understaffed classrooms with behavior challenges to wear them down and pressure them to quit. Even when the principal does have to go head to head with the union, they usually have the full weight of the district on their side, including its legal team, HR department, media liaisons, and relatively deep pockets. To object to the role of bosses under capitalism is to object to the unilateral authority of one person in a workplace to be able to fire and discipline any of the others.

The second distinguishing feature of the boss is that their job is to maximize certain outcomes in the workplace by taking orders from above and enforcing them on the workers below them. In the private sector, higher profit is the outcome which shareholders hire executives, who then hire other managers, to carry out. This maximizing of particular outcomes as passed down from above combined with the power to unilaterally discipline workers is what makes a boss a boss.

In the schools, the spread of standardized testing has lead to higher test scores being the main target outcomes that principals organize production around. This is a huge attack on the human needs of students, whose own needs and desires often don't fit into bubbles on standardized tests which their education experience is constructed around. A watershed moment for the intensification of testing was George W Bush's No Child Left Behind Act , which tied federal funding to states to mandatory standardized testing and punished repeated bad test scores with turning schools into charters or closing them entirely. Then Obama's Race to the Top policy incentivized states to compete with each other for large grants over who could show commitment to basing teacher pay on test scores and use testing outcomes to "turn around" schools . While federal funding for education comprises less than 10% of total education dollars, it greatly influences state and local education policy. All of this focus on testing and evidence-based policy is ironic considering there's little evidence that increased standardized testing improves education outcomes .

Testing regimes coerce teachers into focusing much more on the measurable outcomes of some areas (math, reading, and writing) at the expense of a more holistic vision of human abilities and experiences. Some centrally important but mostly untested domains include emotional skills, creative thinking, interpersonal skills, art, music, physical education, knowledge of one's own history and culture, and so on. The popular backlash against current standardized testing practices does not favor designing "better" tests so that every aspect of being a kid can be "properly" measured, assessed, and sorted. Much like human needs of workers in the private sector shouldn't be wholly subservient to the profit-motives of investors, so too data should be subservient to human needs instead of making human needs subservient to data in the form of high-stakes tests.

A central way to attack capitalism in any workplace is to build worker organization that can take action to force changes in the workplace. This takes decision-making away from the unilateral authority of the boss and at its best democratizes our working lives. In schools, an organized workplace might look like one where teachers make decisions with each other about curriculum, challenging students, and working conditions; feel empowered by each other to design and teach the curriculum they think best instead of the one being pushed by the district to maximize test scores; one where the principal is afraid to implement any new policy before getting approval from the committee of educators at the school who do all the work; one where students and educators together can co-determine how best to meet their intertwined human needs. Ultimately, the end goal is to get rid of bosses and principals entirely, but this goal can be reached incrementally through gradually building worker power by taking direct action and gradually transferring the authority to make school decisions from the bosses to the workers.

While many of the worst things that happen in capitalist education happen under the reign of bullying and abusive bosses , a frequent objection I hear to an anti-capitalist approach to labor organizing is the "problem" where a workplace has a nice and supportive boss. This is especially prominent in schools, where, just like teachers, principals get in the business to "help the kids". This creates cognitive dissonance because then it's hard to match the image of the principal as the bad guy with your everyday experience of your principal doing good work. Those who have supportive principals can be happy that they don't have abusive ones, and there's no use in trying to make up reasons for why you think your principal is really mean on the inside.

The point about analyzing social systems, such as capitalism, and not just individuals is so that we're able to see the forest and not merely the trees. Systems can have overall dynamics and be governed by rules and pressures that aren't apparent from looking at isolated cases. The problem with capitalism isn't that all the bosses are mean, but that capitalism structures our social relationships in such a way that some have power and control over others and that this produces an extremely unequal distribution of resources and opportunities. The nicest principal in the world still has a full arsenal of disciplinary weapons at their disposal that they can use against workers when they so choose. The arsenal of the individual worker to resist discipline and hold a principal accountable is extremely restricted. This is the power relationship between bosses and workers that exists regardless of personality, and is why collective action by workers and collective organization in the form of unions are necessary to counter the principal's and the superintendent's authority.

{How do you organize against a nice principal? The key is to maintain focus on collective action over individual initiative and to emphasize the structural issues in the workplace over individual features of a boss's personality. This might look like getting a bunch of coworkers to ask the nice principal for something. You don't have to be aggressive about your ask if that doesn't seem strategic. If the principal says "yes", then great, it's a victory for workers! In the debrief of the action, highlight that it was the workers asking that got the problem solved and not the principal's personality. You can keep building with your coworkers by asking for something a little more each time. Eventually, the principal is bound to say "no" either because they don't want to give in or because they don't have the authority to give in. At that point it turns into a more traditional worker-boss conflict. Of course, organizing isn't as simple as all this, but this is a rough sketch of one way to approach organizing under a nice boss.}


Upper Management: The Politicians

Whereas principals are the school-level bosses, the bosses that formally sit atop the education system and who make higher-level decisions are politicians. Locally elected and appointed school boards, state legislatures, and the federal government all play important roles in decision-making in the education system. This layer of the structure of the education system is one with no immediately obvious analog in factory production, but a closer look reveals that the role of upper management as higher-level decision-makers in corporations matches well with the role of politicians as higher-level decision-makers in public education . One might think that because politicians are democratically elected that maybe capitalism and oppression don't exist in the education system.

While it's often presented that way, elected politicians, by themselves, do virtually nothing to blunt the effects of capitalism within education. While a full-fledged argument about why voting in US elections is not the pinnacle of democracy is beyond the scope of this piece, here I'll briefly highlight a couple critiques.

Whereas federal elections have middling degrees of voter participation (varying from 50 - 60% in recent decades), voter turnout in state and municipal elections often amounts to half that. Those who do vote tend to be those with the time and proper access to information and those who think there are politicians running who represent their interests, both of which generally exclude the most impoverished and high needs populations. The disparities in voting populations mirrors the disparities in who benefits and who doesn't within capitalist education.

If access to information is the problem, one might think that that can be solved through voter education and encouragement. That can have an effect, but a major factor in mainstream politicians being able to run successful campaigns is the funding they have access to. Usually the candidate needs enough independent wealth or income to devote resources to be able to devote their personal time to campaigning, which is a major filter on the social position and politics of those who run for office. Another filter is if candidates can attract the funding of rich donors and endorsements of big players that are needed to get out of the gate for even local campaigns. These filters make many non-rich voters feel like no one on the ballot represents them, indicating that more information isn't an adequate solution because lack of information isn't the entire problem. For example, in my district of Minneapolis Public Schools in recent years out-of-state billionaires have funneled hundreds of thousands of dollars into school board races to effectively buy board seats for their preferred candidates. In state and national elections, fundraising plays an even more fundamental role and is an effective shield against popular proposals like increasing education funding . The general leftist critique is that as long as electoral politics is susceptible to influence from the rich in a society with extreme inequality, the politicians will remain the managers while the rich are the owners. Society as a whole imitates the factory.

The proof is in the pudding. School boards are the ones who hire superintendents, and the supers are the ones who negotiate labor contracts. Just like in the private sector, contract negotiations are fierce battles over resources with the bosses trying to pay the workers less and the workers trying to get more. If society and the school system were remotely "democratic" and wanted education funding to keep pace with other social priorities, educator wages would keep up with GDP or at least inflation. Instead, wages for educators have been hacked at for decades with wages and benefits for teachers vs. wages and benefits for comparable jobs in other industries falling 11% in 20 years . In more than half of US states, teachers make below a "living wage" as defined by MIT researchers , and in 35 states teachers with 10 years of experience and a family of four qualify for multiple kinds of public assistance . Wages for my current position as an education assistant have been, accounting for inflation, pushed down 20% by bosses and politicians in the last 17 years. All of these attacks on educator wages damage student learning by contributing to widespread staff shortages and high turnover .

{In 2012, the Chicago Teacher Union (CTU), the third largest educator union in the country with 27,000 members, went on strike. Unlike in many other big school districts, the school board in Chicago is not elected but is appointed directly by the mayor, who was Rahm Emanuel, Obama's former Chief of Staff. Just as Obama bailed out the big banks but neglected homeowners and workers with his economic initiatives, so Emanuel was close with the business interests of Chicago and helped push school reforms whose functions have been to weaken the teacher union, close "failing" schools, and double down on test scores. In the decade leading up to the strike, 70 schools were closed, many replaced by charter schools, and 6,000 union teacher positions evaporated. A group called the Caucus of Rank-and-File Educators within CTU took over the leadership positions in the union in 2010 and started building from day one to a strike by creating a strong base of leaders in each school. When Emanuel was elected mayor of Chicago in 2011 while at the same time being given new powers over the school district by the state legislature, his first move was to cancel a 4% raise guaranteed in the existing teacher contract. More than any other educator strike in recent memory, the CTU strike was essentially one of the workers against a singular politician. The teachers' demands in contract negotiations focused as much on teacher issues as on student issues including guaranteed pre-K, access to less-tested subjects like art, music, and physical education, and smaller class sizes. The strike lasted from Sept. 10th - 18th, and on the first day 35,000 teachers and allies marched and rallied in downtown Chicago, closing not only the schools but the main business center of the state. When a contract was reached, it was declared a victory by the union because it successfully fended off the worst of Emanuel's reforms but it also didn't manage to win major gains either. However, the result is more sympathetic when seen in the light of an economy in the midst of a deep recession, and as the first major teacher strike in decades, it helped educators on the national stage break out of complacency and laid the groundwork for militant teacher strikes later in the decade. Any misconception the residents of Chicago had about their highest elected official working for their interests in a democracy regarding education were shattered and his true colors were revealed. As the years following the strike saw more aggressive attacks by Emanuel on Chicago schools and CTU's continued resistance, one Chicago Tribune headline reported, "Teachers union has triple the public support of Emanuel" regarding education policy. For more information, check out How to Jump-Start Your Union: Lessons from the Chicago Teachers and this article .}


The Capitalists: The Rich

With the factory, there's the rich person who owns the factory or, with today's stock markets, the shareholders who own the company. The owners seek to maximize the return on their investment by hiring a CEO to run the company (I use "owners" instead of "capitalists" often because the latter feels jargony and old-timey and is less obvious to someone new to leftist politics). The CEO's implicit job description is to "Maximize profit", and this is enshrined in and enforced by corporate law . If the CEO doesn't do a good job maximizing profits compared to other industry competitors, the CEO will likely be fired by the shareholders and replaced by a different CEO who will. The company owners don't do the work of the company themselves and instead hire the executive to hire and manage the workers of the company to do the work.

The way to determine if your industry is structured by capitalist logic is to ask if anyone benefits financially from pushing down labor costs. In the private sector, it's the shareholders who benefit financially from keeping wages and salaries as low as possible. In the public sector, rich taxpayers are the ones who financially benefit from gouging the wages and benefits of educators because tax burdens fall disproportionately on those with wealth and labor costs are a primary expense of public sector industries like education.

How this plays out within the school system is a variation on the main capitalist theme. There is no direct owner of the public K12 school system in the same way a rich person has a legal document entitling them to an ownership portion of a company. But just as private investors provide the money that pays for the capital (buildings, machinery, loans) and pays for the wages used in the private sector, so mostly wealthy taxpayers, through the government as an intermediary, provide the money that pays for capital (buildings, curriculum, information technology) and pays for wages in the public sector. In effect, rich taxpayers stand in the same relation to schools as shareholders stand in relation to the company: one of minimizing costs, especially from labor, and, where possible, maximizing returns.

Just as the rich hire CEOs to minimize costs in order to maximize their profits in the private sector, so do they hire professionals to minimize their costs via taxes in the public sector. For example, they hire accountants to find every tax loophole (like offshore tax havens ), hire lobbyists to push down taxes , fund political campaigns of politicians who have friendly tax proposals and who want to cut social spending. Driving down their tax commitments is the most direct way that the rich maintain their wealth, which subsequently starves public services of resources.

While there's a carefully crafted image of the rich as your "ah shucks" neighbors who want to make an honest living and contribute to a good society, actual studies of the opinions and political spending of the rich reveals an extreme and aggressive agenda bent on slashing taxes and undermining public services like education. To take just one example of the effects of efforts to lower taxes for the rich, from 1995 to 2007 the effective tax rate for the top 400 taxpayers in the US them went from 30% to 16% due in large part to Clinton and Bush incrementally lowering the capital gains tax til it hit 15% in 2003. This change in taxes for the rich amounts to each of the richest taxpayers saving an average of $46 million each year compared to a decade earlier. Put another way, as a society we're giving each of the richest 400 people $46 million a year instead of spending it on public goods like education. The capital gains tax rate inched back up to 20% in 2013, but this has likely been overcompensated for by the fact that the wealthiest Americans have captured so much of the wealth created since the Great Recession. The capital gains tax is still far below below what it was in 1995 (25%) and the 1970s (35%), and additionally the income tax rates for the wealthy in the US have plummeted from 90% in the 1950s to 40% today. All in all, the rich have been extremely successful in driving down their tax commitments in opposition to overwhelming public support for higher taxes on the richest Americans.

The opinions and actions of economic elites relating to education policy in particular is just as troubling. A poll of public opinion of the richest 1% vs the general population on public policy issues found that only 35% of the rich agreed with the following statement while 87% of the general population did: "The federal government should spend whatever is necessary to ensure that all children have really good public schools they can go to." Revealingly, this was tied for the widest opinion gap between the rich and everyone else across the 18 issues polled. This is particularly disturbing in light of findings like those from a major study of thousands of poll results and their influence on federal policy: "economic elites and organized interest groups play a substantial part in affecting public policy, but the general public has little or no independent influence."

Furthermore, corporations are aggressively seeking ways to insert for-profit companies into public education through standardized tests textbooks , subcontracting of busing and food services, those charter schools that are for-profit , and for-profit property companies that rent to non-profit charters. As billionaire conservative investor Ruport Murdoch said , "When it comes to K through 12 education, we see a $500 billion sector in the US alone that is waiting desperately to be transformed" in reference to investing in companies that can take a piece of that pie. While these efforts are particularly exploitative and should be resisted, we shouldn't let them distract from the larger fact that public education as it exists normally is still essentially capitalist in its structure. As long as capitalism is the dominant economic system and the rich hold the vast majority of the political and economic power, public education will be subordinate to capitalist pressures.

As attacks against organized labor have pushed private sector union density from 35% in the 1950s to below 7% today, one of the last bastions of working class institutional power are public sector unions. In the efforts of rich interests to push down labor costs across the economy, they have now strategically singled out public unions for attacks in order to decrease their tax burdens. Additionally, destroying unions and pushing down labor costs in one sector creates downward wage pressures on the rest of the economy and leaves more money for profits.

This anti-teacher union assault by billionaires has increased in intensity over the last couple decades with the rise of non-union charter schools (funded by Walmart fortune heirs alone to the tune of $355 million and with plans for $1 billion more ); alternative teacher-licensure programs like TFA that essentially turns teaching into a low-paid, post-college internship (despite most of TFA's money coming from public sources it has accumulated $100s of millions in surplus above its operating costs on the backs of low-paid teachers and in states with financially struggling school districts); Right-to-Work laws where members can opt out of unions in otherwise unionized workplaces (funded by a slew of billionaires led by the Koch brothers ); and now the Janus lawsuit decision which institutes those laws at the federal level (billionaires, including immediate family members of current Dept of Education head Betsy DeVos, are now funding aggressive post-Janus de-unionization campaigns ). Amid all of this teacher unions have been on the ropes, dropping from 64% density in 1984 to 49% today .

What then are educators to do? If we can't fight against direct shareholders like we can in the private sector, do we have no options for advancing worker struggle? Luckily, most of the same strategies and tactics the factory worker uses against direct owners can be tweaked and applied by the school worker against indirect owners. For example, the strikes in West Virginia were as much against the state's political establishment as they were against the economic elites (that the WV governor is a billionaire tips off how close those two establishments are).

{In West Virginia, public education had been suffering from severe malnutrition due to a decades long attack by both Democrats and Republicans against school funding and educator unions. Teachers in West Virginia were ranked 48th in the country in wages. The spark that lit the strike came from proposed legislation that would increase the health insurance co-pay by 20% while raising wages so little that it amounted to a wage cut amid annual inflation. Organizing started out 8 months prior and culminated in a strike that lasted from February 22nd to March 6th of 2018 and included all 55 counties in the state. 20,000 teachers went on strike as did 13,000 other school employees, making it among the largest labor actions in recent decades. The state's billionaire governor tried to talk teachers down from the strike and scolded them with lines like, "You should be appreciative of where you are". At one point, school bus drivers were the ones in front forcing the work stoppages and bringing along other workers into the strike. Teachers won a 5% raise and killed parts of the legislation that were most egregious (and went on strike again this last February to kill a retaliatory bill targeting educators). These actions inspired similar mass educator strikes in Oklahoma, Arizona, and Kentucky in 2018. All together, the more than 300,000 teachers across the country who went on strike in 2018 was more than the combined number of teachers who struck in the previous 25 years. Expanding into blue state territory in 2019, teacher strikes have been successfully pulled off in Los Angeles, Denver, and Oakland. For more information about West Virginia, see these articles .}


Summary

factoriesvsschools.jpg


Conclusion

While public education holds a special place in the liberal imagination as a great equalizer, it is more often a place of exploitation and oppression. Strife and conflict abound over who will be sorted into the corporate boardroom and who will be sorted into low-waged jobs and prison cells. Who will be fired and who will be lucky enough stay around to see their pay cut year after year? The major portion of the working and learning lives of teachers and students are governed by bosses who are more accountable to standardized tests than meeting human needs. We should reject the liberal reverence for public education and see our schools for what they are: sites of struggle over what kind of society we want live in.

In this view of public education there is great potential. As educators and students, we are uniquely placed to affect change in the schools and, by extension, society as a whole. As one of the industries that is least susceptible to automation and outsourcing, it also strategically positioned within the labor movement. Our aspirations should be further elevated by the political moment we're living in, one where teachers are leading strike waves across the country and enjoying broad public support. Similarly, the role of youth in leading social movements like Black Lives Matter and Occupy Wall Street points towards the collective power of youth in challenging the status quo, which is nowhere as contested as in the schools youth attend.

With educator-led actions popping off all around us, we still shouldn't neglect taking the time to inquire about the root problems in society and in the education system. Without a political analysis to root our struggle, we're likely to blow with the capricious political winds and then fall scattered to the ground after things die down. We're caught up in an economic struggle forced on us by capitalism, and there's no better time to firmly choose a side.

The commitments that students and teachers have to making social change are reflected in the commitments they have to each other. The relationship between the teacher and student is at the core of the education system, and yet it is one enveloped in fraught class relations. It is also one where we can discover our humanity and fight for it with each other.


This was originally published at the Fire With Fire blog.

Teaching and Resistance in Los Angeles: An Interview

By Devon Bowers

Below is the transcript of a recent email interview I did with Jen McClellan, a teacher in the Los Angeles school district. We discuss her journey to becoming a teacher, the recent LA teacher's strike, and the state of teachers in the US.



What made you want to become a teacher? How long have you been working in the LA school system?

I like the first part of this question. I have so many answers. I'll give just a few.

I was in fourth grade when I gave my first summative assessment. My best friend, a very distracted person like me, was going to spend the night. I wanted her to watch The Tigger Movie with me because I had seen it and I liked the themes or morals of it. I knew we usually couldn't sit through a whole movie paying attention only to the movie the way I could alone, so I made a quiz with questions that would assure my friend got the main points I wanted her to get. She made fun of me, but I knew she would, and I insisted that it was of upmost importance, what this movie had to teach us. I don't remember that particular movie or the lesson that the 4th grade me thought was so important. It was probably something to do with friendship. The best part of that experience though, is that it set precedent for our relationship, one that is still and will infinitely be how I understand the term "soul mate." From that night on, every book we read, every movie we saw, every song we heard, every week of summer camp, every notebook full of poetry, every major life accomplishment and every utterly tragic loss we've held in common, so many pieces of our lives are stamped with a theme. Because of this, we can take a period of our lives, classify it, reflect on it, move on from it, draw connections and distinctions from it, and write about our experiences like our lives are stories that mean something. That's a big deal for us, because we hit nihilism and existentialism hard and young and we held on tight to that reckless abandon for so many years that sometimes it still surfaces and tries to drag one or both of us under.

That didn't make me want to become a teacher, though. That's just one of those things that when I did make the decision to pursue teaching as a career, I realized, I've always been a teacher. Then again, I am absolutely certain that there is no one that is not a teacher, and in that sense, deciding to teach is really about recognizing and stepping up to meet this responsibility consciously; and for money.

Another distinct memory I have that I cited as my inspiration for teaching in my scholarship or college application essays is of Mr. Gill running up to my trouble-maker-ass as I was skateboarding loudly up and down school hallways during class time, shouting with quick, sharp, certainty, "HEY!" and once he was right up in my face, with a final stomp and his outstretched arm dramatically pointing towards his classroom, and in a slightly quieter voice, he goes, "there are students trying to learn in there." That was all he had to say to throw me reeling in my newfound sense of self-awareness. I may forever be trying to attain that Gill level mastery over metacognitive teaching. That kind of teaching where you can't remember the teacher telling you anything except maybe two life-changing truths like, "writers write everyday" or "if you're going to insult someone, publicly and in writing, make sure you know how to spell." Someone had written "Mr. Gill is Satin" on the board. He left it up all day for everybody to see and laugh about. That kind of teaching, like how Basil (my criminal justice professor and Bujinkan Sensei) can lecture for three hours and afterwards none of us students knew we'd been lectured or learned anything because we thought we'd just been having a long, super-engaging conversation, but then when it was time for finals, if you showed up to class you got an A, because we had been learning everything that was in the textbook through his conduction of everyone's experiences and knowledge, supplemented with just the necessary sprinkles of what only he knew.

However, "what made (me) want to become a teacher" was deep, fundamental unhappiness. Not just the philosophical self-imposed kind I mentioned before. Not the psychological, clinically diagnosed and medicated kind; though I certainly had that too. No, because it's hardly describable. It's universal, you know? It's that feeling of knowing how insignificant any one of us is in isolated introspection. It's looking at the stars in the middle of the night in the middle of the Eastern Sierras, seeing the Milky Way, and feeling both incredible awe and unfathomable loneliness. It's the reason we love stories about orphans so much, that permeable sense of abandonment I imagine all beings on this planet must get the very moment they come into conscious life. At least that would explain why the smartest (or most conscious) of us, hurt the most.

As I was saying, I was made to want to become a teacher by my own unhappiness, and after a solid eight years of indulging that spiraling dissent, I found the right combination of tools, practices, and willingness to climb up out of myself. I stole a lot of things before and after I went to jail for petty theft as an 18-year-old, so it wouldn't surprise me if I had stolen the book that made me see my unhappiness as a simple monster. I was twenty-three and in an abusive relationship with a six foot three, two hundred eighty pound, twenty-eight year old, thrash-metal guitarist, white supremacist, capitalist, patriarchal version of myself when I pulled the gold-yellow hardback copy of The Art of Happiness out from the books that lined the uneven floor from the bedside table to my desk in the old workers' quarters I was renting then.

Back in Mesilla, New Mexico, in the pecan fields off the Rio Grande, my insomnia and I watched the packs of wild chihuahuas transform, into the giant toads our pit-bull mutts loved to lick until their mouths salivated with foam, into mosquito swarms so thick I couldn't step outside into the dim light of dawn before I would slap my arm instinctively and look down to see it covered in blood. The fields had been flooded. Another summer was coming to an end. I had gone out there in 2006 after graduating high school with a scholarship to NMSU. And after serving 24 hours in San Luis Obispo Women's County for minor in possession of a stolen fifth of vodka, which stuck me with a lifetime ban from the Vons in Grover Beach and a nine hundred dollar fine that followed me over ten years. It's sad that I left my home town, my family, my friends, my coaches, my mentors and my memories on that note of shame and guilt. It's humorously ironic that when I came back to California to teach, it was the loan money from the state of California to go to school that paid off the remaining eight hundred something dollar fine to - you guessed it - the state of California. And maybe it's karma that the book Howard C. Cutler published, that contained his interview with the Dali Lama about Buddhism in the West, the book that had belonged to someone I once knew as a friend, someone who had revolutionized my ideas of music and politics, of film and art, of how to be a human being, the book that symbolized my betrayal of him and of all those things, and of myself, was the book that made me want to become a teacher.

That September I had reread all the writing I had compiled over ten years. I had started searching for a way out of the suicidal cycle of working thirty to forty-five hours a week in food service for five fifteen to seven fifty an hour just to stay drunk and in so many ways fucked up under transient roofs. Thank God for Mr. Gill and that statement prompting one of our free-writes. "Writers write everyday" gave me the notion that even if I failed at everything else, even if I didn't know what else to do with my life, even if I never fully tried at anything, so long as I kept writing, at least I'd always be a writer. I love and have always loved writers, not always for what they write, but at least for how I could always relate to the shit in their lives. You know? The shit that they had to go through to be able to write anything. The shit they had to go through to write like that was all they had and they could die without anyone ever reading anything they wrote just so long as they didn't have to take all that shit with them into whatever came or didn't come next.

Autobiography and biography. That's my favorite genre if anyone asks. Everything California's public education system ever taught us under the guise of "history" was a lie; propaganda for our modern state. Everything except autobiography, especially those of Olaudah Equiano, Frederick Douglass, Mary Prince, Harriet Jacobs, W.E.B. Du Bois, and every black person up through Malcolm X, Assata, and Ta Na-Heisi Coats, including every Asian-American, every Chicano and Latin-American, and every indigenous person who ever wrote or inspired one. Everything except biography, excluding any written by or about white settler-colonialists and especially the ones like John Smith's because his ego was so overwhelming, even to him, that he had to write his own autobiography in third person.

Becoming a teacher wasn't ever something I wanted to have to do. I knew, in kindergarten, when the kid at the table near me declared his belief in our beloved teacher's sincere suggestion that we could be "anything" we wanted when we grew up, that I didn't believe anybody could be the president. I knew when he used the picture of Abe Lincoln on the worksheet to guide his answer, that I didn't want to be someone who lied to people or let them think they were smart and "good" for saying or doing what they were obviously supposed to do or say. I knew, increasingly, with every teacher, with every detention, suspension, and Saturday school, that most people in charge, even if they had started out with the right intentions, had become or maybe always were tools. I feel this way about the teachers I have loved the most too.

I have loved them because... well, because as long as I haven't been able to see a way out, I have felt the timeless empathy teachers are able to sustain for their students. Because students are our best selves as we have ever been, and they are all the potential we have ever had and might ever hope to see met.

I didn't ever want, I still don't want all that empathy to come from me. Because empathy means you have the hurt, the pain, the suffering, the particular kind of sadness that someone else is feeling.

I didn't want to have to be a teacher, because for teaching to take place there has to be someone who is willing to receive and someone who is willing to give. The best conditions for teaching are those where people are in need, are searching, are students. Those are the conditions for empathy and empathy is the only bridge I know of that can hold enough authority to see the human race from this world with its globalized late-stage capitalism, rampant individualism, ever expansive militarization, and polarizing dichotomies through communism, through socialism, to the abstract idealistic notions of interconnected autonomy and stateless anarchy that fuels my dreams.

Or if you believe the same misinformation that still confuses us and keeps us from acting in the face of global warming when it says anarchy is chaos, then substitute "anarchy" for "freedom." Anarchy, as I dream it, means I don't have to be what you say I have to be and I don't have to tell you what to do or be. Freedom means I have the autonomy to neutralize gender norms and that I live unhindered in whatever my idea of a home is, on public land. I mean that everything we ever called "public" can't be private, can't be owned, and can't be used to oppress people in any way, shape or form because "public" means we all share it. "Public" means it belongs to everyone and therefore no one. "Public" means you can carry shit around with you and call it yours, call it "personal" but even that ignores the disprovable physical laws of spacetime every human being is linearly confined by. How did you come to be? How did the things you think you own come to be? "No man is an island entire of itself," if you like Donne.

From that gold-yellow book, in September of 2012, the Dali Lama asked me to see myself and he did it a different way, but also the same way that Gill did when we he ran up on me in my high school hallway. After Gill, who I only knew then by reputation through the rumors spread by poor spellers, showed me that new way of seeing things, I sought him out. We don't have much choice or agency as high school students, but I dropped out of AP English the following year because I had learned that Gill taught regular English classes, and when I went on to the next grade and back into AP, I also took creative writing because I had learned that he taught creative writing. I took journalism and wrote a column in the paper too, because if I was going to take creative writing, I might as well take journalism too.

If I could go back and do it all intentionally, I would have studied the sciences. I would have passed pre-calc rather than failing it twice out of a concocted aversion I manifested out of early onset senioritis. I would love to know where that would have taken me. But Charles Gill got to me, so I'm teaching English and I am grateful to read biographies about Einstein, to be able to translate religious texts that give context to phrases like "Now I am become Death, the destroyer of worlds", and to have even the slightest theoretical comprehension of what is being discussed in papers on String Theory. I'm even grateful to have been allowed to audit Charles Hatfield's Science Fiction and Time Travel course, since it's there I last learned that while multi-verses and parallel timelines are widely accepted as possibilities, the only thing that goes wrong more than traversing those, is the story that supposes we can go backwards in time.

Just think, this is only one of my stories about what made me want to become a teacher, and I haven't even finished answering the first half of that question yet! Let me shorten it up by directly addressing the "made" in that prompt. I was made to want to become anything by drugs. Specifically, I abused drugs and alcohol to the point that I was frequently blacking out and overdosing without a second thought past "fuck. Being hungover fucking sucks." My journals said I was a writer and could potentially teach other people to write. The Art of Happiness said it was my right as a human being to be happy and that to be happy I should do less of the things that made me unhappy and more of the things that made me happy. So, I put as much as I could fit in my car while the passed out freckled drunk who would later justify holding me off the ground against the wall in a choke hold as a response to me punching him in the face snored. In the morning I left.

I stopped at the Grand Canyon. I wandered through the woods on the edge of those gaping cliffs in the dark of 2am, with my delirious, sleep-deprived paranoid echoes bouncing off the startled silent forest around me, and with my own madness and fear that this was as far as I was going to make it flying back at me in blinding flashes of lightlessness. After the second sun rose, I decided the things I learned in school were good enough, the things the Dali Lama said were simple enough, and I had gone nowhere enough, that I could at least make it back to California. From there, with a lot of help from a lot of people, I figured out that I wanted to teach.

The way I saw it, I was joining the army or becoming a monk, only I wasn't going to murder anybody with a righteous fist of forced democracy, and I wasn't going the other extreme of disappearing into some other desert or mountain range in a vow of silence. This way, under the guise of teaching English, I would forfeit my ego, be humbled before everyone around me and be of service to their learning, to their seeking and finding, and thereby enter the realm of possibly finding purpose or meaning in my life as I simultaneously repaid everyone and anything which came before me and contributed to me still somehow being alive.

I decided I wanted to teach in LAUSD because the teaching at the school I went to felt too small. San Francisco seemed unattainable, too costly, and I simply felt as though I shouldn't go there. Maybe one day, if I had a real reason, I would go there. Los Angeles, with Hollywood, the ports, LAX, all its smog, traffic, diversity, and skateboarders everywhere, shouted at me like, "aye! Your moms is an hour away. Halfway point. Sleep there for a minute, then come down. Do you really need to think about it?" That was it. I was made to become a teacher by a long series of mistakes, because yeah, you have to make mistakes to learn anything worth knowing, but if you don't do better, do different, you can't really say you're learning anything. I learned that I needed my mom's help then and that I might at any time so I worked to restore that relationship first, and then every other relationship I had. Then I made new ones.

I met Justin Simons in Nenagh Brown's Monsoon Asian Civilization class, after wrestling with the concept of Western imperialism and its effects on China, India, and Japan all semester, after falling asleep for months to Marx and Engles audio readings, on the very last day of the semester. That was May 2013. That summer I started going with Justin to Los Angeles. He showed me the places he knew, like The Bourgeoisie Pig and Amoeba, and his friends' houses. We went to Socialist Party USA's LA local meetings and I learned about alternative structures of power like horizontalism. [1] I learned what the feminist process meant in practice. I threw myself into the LA left, joined the California Student Union (which coincidentally took me on a life-changing weekend trip to San Francisco), started a chapter of the Young Peoples' Socialist League at Moorpark with Justin, took the prerequisite classes I needed to tutor for the college's Writing Center in the library, got to know people in every club across campus as I toured their initial meetings to see who was there and how they did what they did, tabled and used free doughnuts and anarcho-syndicalist zines to lure in new members, got to know the school's groundskeepers, custodians and maintenance workers, asked them and the students, professors and staff about their experiences and working conditions on campus, then with the practices I learned in LA I taught my peers in affluent, conservative suburbia how to earn a reputation as the most active and subversive club on campus. A legitimately recognized and funded club, I might add. Well at first. After a year we outgrew the parameters that came with that status.

So some of us focused our efforts on taking direct action to provide the students that would come after we left with a long term solution to the scarcity of food on campus resulting from a district wide contract with Coca-Cola and the Vending Machine company that claimed sole distribution over all nutritional possibilities and hence left us stuck on a relatively remote campus for up to fourteen hours, not giving a fuck that all we had to eat was gummy worms and the occasional over-ripened apple.

From the summer of 2013 until I transferred to CSUN in the fall of 2015, I learned from Schools LA Students Deserve, the International Socialist Organization, the Valley Socialists (club at San Fernando Valley's Community College off the Orange Line a couple stops north of NoHo), independent organizers, politicians (one of whom became an LAUSD Substitute just in time to go proudly on strike with UTLA the second week of January 2019), members of the International Workers of the World, people like Vanessa Lopez whose identity I can't limit with labels or affiliations, people who stood out to me because in the midst of this new (to me) realm they were able to think ahead and convey to those around them a general, but malleable, flexible and collectively inviting purpose and place to envision direction.

That summer, 2015, I moved into a two bedroom apartment with Jose and Jay who taught me about being American with Salvi parents, about being Korean in LA, about how to bring the motherfucking ruckus almost anywhere, about how to share a kitchen with the smell of abandoned squid, and a hallway with a forth roommate; also from Korea, but he got his own master bedroom and bathroom because he had more money than us - from the App he had invented - and I don't remember his name, but I do remember us all stifling laughter as he marched with the overzealous and disproportionately heavy weight of his own self-importance, up and down the hall, in his saggy off-white underwear). I smoked cigarettes on the roof next to 18th Street tags and watchers who watched the watchmen who always hover above all of us in black ghetto birds. They oppress us with the loud pervasive sound of rapidly spinning blades and thereby they unite the richest diversity of the densest populations in the nation with a common enemy. #FTP

I had been doing Supplemental Instruction which is basically being a TA with mad tutoring and small group teaching skills, at Moorpark. I applied and qualified to be an SI Leader at CSUN when I transferred. So, Fall 2015, I started teaching my own class of freshmen in English for 50 minutes a day, two days a week. Then I had two classes in the spring. That is the valley; I don't know if you count it as LA's school system. But if we're being particular about when I started working as a teacher in LA's schools - I haven't started yet. I'm in my second semester of student teaching (unpaid) as CSUN's credential program requires. I've been a student for, well as long as I've been alive - 30 years. I will be over 40,000$ in debt after a quick two-year AA, two more years for a BA, and this last year and a half for my credential work (not classified as graduate school but is essentially graduate school). If all goes as planned, I'll be paid to teach in LAUSD this fall.


Give us a historical background for this strike. Place it into a larger context of what has been happening to teachers, students, and the school system at large.

I mentioned that when I started going to meetings in LA in summer 2013, one of the grassroots organizations whose meetings I frequented was Schools LA Students Deserve. We called them SLASD then. They were high school students, parents, teachers, staff, and a community of dedicated, unyielding, persistent public education advocates. We met at and near Dorsey and Robert. F Kennedy, in classrooms, auditoriums, cafeterias, and community spaces. I met one of Dorsey's English teachers because she hosted a series of free public classes about how capitalism, industry, and global warming had historically affected and was currently affecting people and their neighborhoods in and around, of and in fact, Los Angeles. She hosted an interesting group of us students, workers, student-workers, teachers, people, at her house off the Expo line in Inglewood. I thought, this is what I want. I want to live in this place that feels like the word neighborhood and brings it new meaning.

For five years I've worked towards that goal. Now it is the end of January and the beginning of 2019. I'll get lost in too many words if I give historical background beyond my personal experience of it, but I can recommend Bill Ring's " Guerilla Guide to LAUSD " for that history.

I felt inspiration, happiness, and hope from Students Deserve's role in the strike. They work to bring a vast, diverse, segregated, and by all means intentionally divided district together to repair, reinvigorate, rebirth, decolonize, demilitarize, and democratize public education in Los Angeles. They have proven that the people have the power. They have it because without people, the rich, white, elite, house of cards currently dictating the abuse of our collective resources does not stand. The current pyramid scheme of a system stands only to be further stacked against humankind's survival. This is not something that can be concealed anymore. The students, parents, teachers, psychologists, nurses, librarians, groundskeepers, custodians, maintenance men, and everyone who hungers for learning or yearns to live rather than to be murdered or just barely survive, have the power. They have social media to make transparent all that might be concealed. They have strategic planning, passion, and humility. Their vulnerabilities are their strengths.

I have explored Marx's critique of capitalism my whole life. Through punk rock, skateboarding, writing, the blues, gender defiance, criticism of those who falsely claim authority, and every breath I take is an effort to teach through action what I, and they, and every person must instinctively know.

Why is it that whenever teachers' strikes occur, people argue that the strikes are related to pay? Why does the media never focus on the other demands of teachers that actually help to aid students learning?

This is a rhetorical question. Have you read George Orwell's " Politics and the English Language " essay? What do you know about the Sapir-Warf Hypothesis? The question you are asking yourself is why are you on the side of teachers rather than the state-run, corporate-sponsored media?


In what ways do you think that this country undermines education?

What comes to your mind when you think of public education? The sentiment I'm hearing is that the education system is "broken." If that's the case, privately owned charter schools aren't going to fix it by taking students, and therefore funding, out of the public sphere. They're just going to profit off of the work of others.

What did you feel about school as you were in your last years of it? I loved learning, the few good teachers I had, my friends, and having somewhere to go be away from my parents. But I got in trouble a lot for challenging authority in various ways. From my experience there, San Luis Obispo County undermined education by denying us the responsibilities, respects, decencies and liberties everybody needs to experience from a young age if they're meant to graduate and go off to college with the ability to sustain a living.

Don't even let me get me started on student debt.

Schools in LA are segregated by race, class, and status. My school had gates and fences around it, but it also had large gaps or holes in the back fences where we'd easily get out into the cow pastures or strawberry fields; circa rural Arroyo Grande, 2002-2006. However, the schools in Koreatown don't even try not to look like prisons. The tracking systems like GATE (Gifted and Talented Education), AP (Advanced Placement), and Honors make sure that the right candidates are given advantages to counter its failing efforts to exclude students by race (aka ethnicity), nationality or citizenship, gender, sexuality, class, or ability.[2] Those that do make it through without conforming to become another agent of this web of oppression are rare.

Those people, the ones that manage to escape the school to prison pipeline or manage to make it in and out of the prison industrial complex are the best educators we have. And most of them probably don't teach in public schools (I'm thinking of bell hooks at The New School or people who teach under other employment classifications). Hence, I see school as the Juvenile Detention Recruitment Facilities that scout for slave labor more than a system of education that should empower citizens of a free nation with the agency and autonomy to actively practice democracy within their local communities, at least.


It seems we pay lip service to the idea of it being a 'great equalizer' but then aren't willing to do the heavy lifting to actually make that a reality.

If you're alluding to the saturation of empty rhetoric our lives are bombarded by, I agree. We are living a crossover of every piece of Dystopian Literature ever written. We let it happen too. Remember when the Simpsons predicted Trump as president?[3]

This gives me insight to another reason I was so happy with the victories won by the recent UTLA strike. The fact that there still exists powerful veins of opposition in an Equilibrium-like dictatorship is amazing when you consider how much it takes to live versus how much it costs to live.[4] Economic surveys give us some ideas about this, though there are so many more un-quantified, unrecorded, and unrecognized variables that should be factored into cost of living. Even so, the abstract understanding I have of wealth disparity from profit driven reports whose audience is intended to be capitalist investors is enough to fill me with humility when I see organizers who work well beyond the legal maximum of 8 hours a day.

My own short-lived period of organizing, when paired with what I am able to observe in LA equates to burnout. How long would you be able to go 16-24 hours a day and seeing people that are basically your grandparents, parents, siblings, cousins, or children passed out in the middle of the sidewalk, clothes dirty and falling off their bodies, pushing carts full of plastic bags full of plastic things, discarded human beings hauling around discarded belongings like ghosts? How long would you go into Skid Row to meet with, plan and carry out action with, organize with folks to detail the level of surveillance and control the military and police and corporations have over everybody? How long would you go to "public," "democratic," Board of Trustees meetings to speak in shaking vulnerability knowing all you stand to lose, just to be given a 3 minute maximum time slot in which you are made to stand outside the circle where menacing, suit-wearing demagogues who sit facing each other and ignoring you like the judges, jurors, and executioners of your hopes and dreams?

How long before you burn out? How long before the cynicism overcomes you?

And then what?


Unions are demonized in general, but teachers' unions seem especially hated. Why do you think that is?

An old adjunct professor and mentor of mine is a union representative. Adjuncts are called freeway fliers because universities or community colleges "can't afford" to hire them full time (because they are spending money building facilities that will draw more students who can afford to pay higher tuitions). My friend, the professor who I invited to lunch immediately after Justin Simons told me she was an anarchist, she says adjuncts don't have offices. Then she laughs, unless you count their trunks. She burns an image into my mind, of the post-secondary educator's car filled trunk, back, and passenger seats, floor to ceiling with books, student and personal supplies, as they drive from classroom to classroom dawn to dusk. Before I got butt-raped by the UAW she let me know how useless unions have become. But we are historians, we listen to Eugene V. Debs speeches and read about him in Upton Sinclair's The Jungle. We know it's useless, but what else can you do? You have to fight with everything you have left until you die even if all you're doing is pissing them off or slowing them down a little.

I haven't worked in UTLA's ranks yet. I don't know how long I'll last when I do get in there to see how it is. However, I have to hope beyond hope that the reason you or anyone thinks that teachers' unions are hated is because they are most widely supported, most critically strategic, and most international laborers the world has. Teachers are the last resistance and I'm joining up, if nothing else, at least for vengeance.

What labor has not been assembly-lined? What effective union member has not been murdered, banished, enslaved or otherwise lost, broken, and forgotten? Yet here we are with our poetry and banned books, with our librarian allies, with our entire communities of food-deserted, exhausted, fed-up, impoverished families behind us. Here we are, after Raegan, Nixon and Bush and they're dreading us still being here after Agent Orange (Truuu - no I can't say it - he's like Voldemort).

Here we are after the drugs and diseases they've infested us with so they could quarantine us, go to war against us, send us to war against ourselves and make us manufacture all the weapons we use against ourselves while they profit and laugh. And we're still fucking here, because the working-class teacher unions still holding out are punk rock and kung fu. The teacher's unions aren't hated, but the hills have eyes and mouths that spread lies, and that sounds like good news to me. Sounds like it's working, no?


Do you have any regrets about becoming a teacher. I ask this as being a teacher seems to be extremely disrespected, no matter where one is.

I could ask the same of any service member. In fact, I asked my fiance, an Iraq Army Veteran of the U.S. Calvary, a similar question once. He said that when he found himself pointing his gun at women and children, he found himself knowing he was being made to do things entirely opposite of what he had signed up for. He came back from a dirty war, after being blown up more than once, with PTSD. I won't even tell you what he had planned to do before he started coming to Socialist Party USA meetings. I'll just say that even after the straight-up, downright, real human love we gave him dissuaded him from carrying out those plans and even after Agent Orange became Commander in Chief, he was considering rejoining because he thought that was his only option. But then we got together as I was graduating with my BA and talking about how it would only be another year or two before I was a salaried teacher with summers off and a strong union. Then he proposed and re-enrolled in community college and I don't doubt that he'll get to be whatever he wants to be in life. Right now he dreams of being a director and a father. We lost our first baby 7 months in utero and he's currently delayed from school to work 6 months to extend his VA benefits. We won't let anything stop us though, you know? We've got a foundation of unconditional love and acceptance, between us, with our families, with our neighbors, and in our community at large.

Really terrible shit happens all the time and it's unavoidable that we do things to contribute to the horrors of life and death. But I think once you see clearly what the things are that people to do cause suffering to themselves, to other people and all manner of living beings, then you have the opportunity to stop. From that point on the more you do contrary to all that horrible shit gets you further and further away from the guilt and shame and regret that would eat you alive while keeping you trapped in that cycle of destruction. Regret is a negative feedback loop.

So, no. I have had no regrets only ever since I decided to become a teacher. And I think, so long as you have a genuine love and conscious intent to practice compassion, as long as you work to cultivate or revitalize a support network, as long as you know that your purpose is to make meaning by holding fast to the ropes, and as long as you remember that he who fears death cannot enjoy life and those who hesitate are lost... then you have no cause for regret.


Endnotes

1: Marina Sitrin, "Horizontalism and the Occupy Movements," Dissent, Spring 2012 ( https://www.dissentmagazine.org/article/horizontalism-and-the-occupy-movements )

2: Individuals with Disabilities Education Act, United States Department of Education, https://sites.ed.gov/idea/

3: Maya Salam, "'The Simpsons' Has Predicted a Lot. Most of It Can Be Explained," New York Times, February 2, 2018 ( https://www.nytimes.com/2018/02/02/arts/television/simpsons-prediction-future.html )

4: Investopedia,

Cost of Living https://www.investopedia.com/terms/c/cost-of-living.asp