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The tragic deaths of 26 people shot and killed at Sandy Hook Elementary School in Newtown, Conn., included 20 young children and six educators. Many more children might have been killed or injured had it not been for the brave and decisive actions of the teachers in the school. The mainstream media was quick to call them heroes, and there is little doubt that what they did under horrific circumstances reveals not only how important educators are in shielding children from imminent threat, but also how demanding their roles have become in preparing them to negotiate a world that is becoming more precarious, more dangerous – and infinitely more divisive. Teachers are one of the most important resources a nation has for providing the skills, values and knowledge that prepare young people for productive citizenship – but more than this, to give sanctuary to their dreams and aspirations for a future of hope, dignity and justice. It is indeed ironic, in the unfolding nightmare in Newtown, that only in the midst of such a shocking tragedy are teachers celebrated in ways that justly acknowledge – albeit briefly and inadequately – the vital role they play every day in both protecting and educating our children. What is repressed in these jarring historical moments is that teachers have been under vicious and sustained attack by right-wing conservatives, religious fundamentalists, and centrist democrats since the beginning of the 1980s. Depicted as the new “welfare queens,” their labor and their care has been instrumentalized and infantilized;  they have been fired en masse under calls for austerity; they have seen rollbacks in their pensions, and have been derided because they teach in so-called “government schools.” Public school teachers too readily and far too pervasively have been relegated to zones of humiliation and denigration. The importance of what teachers actually do, the crucial and highly differentiated nature of the work they perform and their value as guardians, role models and trustees only appears in the midst of such a tragic event. If the United States is to prevent its slide into a deeply violent and anti-democratic state, it will, among other things, be required fundamentally to rethink not merely the relationship between education and democracy, but also the very nature of teaching, the role of teachers as engaged citizens and public intellectuals and the relationship between teaching and social responsibility. This essay makes one small contribution to that effort.
The War Against Public School Teachers
Right-wing fundamentalists and corporate ideologues are not just waging a war against the rights of unions, workers, students, women, the disabled, low-income groups and poor minorities, but also against those public spheres that provide a vocabulary for connecting values, desires, identities, social relations and institutions to the discourse of social responsibility, ethics, and democracy, if not thinking itself. Neoliberalism, or unbridled free-market fundamentalism, employs modes of governance, discipline and regulation that are totalizing in their insistence that all aspects of social life be determined, shaped and weighted through market-driven measures. Neoliberalism is not merely an economic doctrine that prioritizes buying and selling, makes the supermarket and mall the temples of public life and defines the obligations of citizenship in strictly consumerist terms. It is also a mode of pedagogy and set of social arrangements that uses education to win consent, produce consumer-based notions of agency and militarize reason in the service of war, profits, power and violence while simultaneously instrumentalizing all forms of knowledge.
To read more articles by Henry A. Giroux and other authors in the Public Intellectual Project, click here.
The increasing militarization of reason and growing expansion of forms of militarized discipline are most visible in policies currently promoted by wealthy conservative foundations such as the Heritage Foundation and the American Enterprise Institute along with the high-profile presence and advocacy of corporate reform spokespersons such as Joel Klein and Michelle Rhee and billionaire financers such as Michael Milken. As Ken Saltman, Diane Ravitch, Alex Means and others have pointed out, wealthy billionaires such as Bill Gates are financing educational reforms that promote privatization, de-professionalization, online classes, and high-stakes testing, while at the same time impugning the character and autonomy of teachers and the unions that support them. Consequently, public school teachers have become the new class of government-dependent moochers and the disparaged culture of Wall Street has emerged as the only model or resource from which to develop theories of educational leadership and reform. The same people who gave us the economic recession of 2008, lost billions in corrupt trading practices, and sold fraudulent mortgages to millions of homeowners have ironically become sources of wisdom and insight regarding how young people should be educated.
Attesting to the fact that political culture has become an adjunct of the culture of finance, politicians at the state and federal levels, irrespective of their political affiliation, advocate reforms that amount to selling off or giving away public schools to the apostles of casino capitalism. More importantly, the hysterical fury now being waged by the new educational reformists against public education exhibits no interest in modes of education that invest in an “educated public for the culture of the present and future.” On the contrary, their relevance and power can be measured by the speed with which any notion of civic responsibilities is evaded.
What these individuals and institutions all share is an utter disregard for public values, critical thinking and any notion of education as a moral and political practice. The wealthy hedge fund managers, think tank operatives and increasingly corrupt corporate CEOs are panicked by the possibility that teachers and public schools might provide the conditions for the cultivation of an informed and critical citizenry capable of actively and critically participating in the governance of a democratic society. In the name of educational reform, reason is gutted of its critical potential and reduced to a deadening pedagogy of memorization, teaching to the test and classroom practices that celebrate mindless repetition and conformity. Rather than embraced as central to what it means to be an engaged and thoughtful citizen, the capacity for critical thinking, imagining and reflection are derided as crucial pedagogical values necessary for “both the health of democracy and to the creation of a decent world culture and a robust type of global citizenship.”
This is clear by virtue of the fact that testing and punishing have become the two most influential forces that now shape American public education. As Stanley Aronowitz points out,
Numerous studies have shown the tendency of public schooling to dumb down the curriculum and impose punitive testing algorithms on teachers and students alike. Whether intended or not, we live in an era when the traditional concepts of liberal education and popular critical thinking are under assault. Neo-liberals of the center, no less than those of the right, are equally committed to the reduction of education to a mean-spirited regime of keeping its subjects’ noses to the grindstone. As the post-war “prosperity,” which offered limited opportunities to some from the lower orders to gain a measure of mobility fades into memory, the chief function of schools is repression.
Instead of talking about the relationship between schools and democracy, the new educational reformers call for the disinvestment in public schools, the militarization of school culture, the commodification of knowledge and the privatizing of both the learning process and the spaces in which it takes place. The crusade for privatizing is now advanced with a vengeance by the corporate elite, a crusade designed to place the control of public schools and other public spheres in the alleged reliable hands of the apostles of casino capitalism. Budgets are now balanced on the backs of teachers and students while the wealthy get tax reductions and the promise of gentrification and private schools. In the name of austerity, schools are defunded so as to fail and provide an excuse to be turned over to the privatizing advocates of free-market fundamentalism. In this discourse, free-market reform refuses to imagine public education as the provision of the public good and social right and reduces education to meet the immediate needs of the economy.
For those schools and students that are considered excess, the assault on reason is matched by the enactment of a militaristic culture of security, policing and containment, particularly in urban schools. Low-income and poor minority students now attend schools that have more security guards than teachers and are educated to believe that there is no distinction between prison culture and the culture of schooling. The underlying theme that connects the current attack on reason and the militarizing of social relations is that education is both a Petri dish for producing individuals who are wedded to the logic of the market and consumerism and a sorting machine for ushering largely poor black and brown youth into the criminal justice system. There is no language among these various political positions for defending public schools as a vital social institution and public good. Public education, in this view, no longer benefits the entire society but only individuals and, rather than being defined as a public good, is redefined as a private right.
Within this atomistic, highly individualizing script, shared struggles and bonds of solidarity are viewed as either dangerous or pathological. Power relations disappear and there is no room for understanding how corporate power and civic values rub up against each other in ways that are detrimental to the promise of a robust democracy and an emancipatory mode of schooling. In fact, in this discourse, corporate power is used to undermine any vestige of the civic good and cover up the detrimental influence of its anti-democratic pressures. It gets worse. A pedagogy of management and conformity does more than simply repress the analytical skills and knowledge necessary for students to learn the practice of freedom and assume the role of critical agents, it also reinforces deeply authoritarian lessons while reproducing deep inequities in the educational opportunities that different students acquire. As Sara Robinson points out,
In the conservative model, critical thinking is horrifically dangerous, because it teaches kids to reject the assessment of external authorities in favor of their own judgment – a habit of mind that invites opposition and rebellion. This is why, for much of Western history, critical thinking skills have only been taught to the elite students – the ones headed for the professions, who will be entrusted with managing society on behalf of the aristocracy. (The aristocrats, of course, are sending their kids to private schools, where they will receive a classical education that teaches them everything they’ll need to know to remain in charge.) Our public schools, unfortunately, have replicated a class stratification on this front that’s been in place since the Renaissance.
As powerful as this utterly reactionary and right-wing educational reform movement might be, educators are far from willingly accepting the role of deskilled technicians groomed to service the needs of finance capital and produce students who are happy consumers and unquestioning future workers. Public school teachers have mobilized in Wisconsin and a number of other states where public schools, educators and other public servants are under attack. They have been collectively energized in pushing back the corporate and religious fundamentalist visions of public education, and they are slowly mobilizing into a larger social movement to defend both their role as engaged intellectuals and schooling as a public good. In refusing to be fit for domestication, many teachers are committed to fulfilling the civic purpose of public education through a new understanding of the relationship between democracy and schooling, learning and social change. In the interest of expanding this struggle, educators need a new vocabulary for not only defining schools as democratic public spheres, students as informed and critically engaged citizens, but also teachers as public intellectuals. In what follows, I want to focus on this issue as one important register of individual and collective struggle for teachers. At stake here is the presupposition that a critical consciousness is not only necessary for producing good teachers, but also enables individual teachers to see their classroom struggles as part of a much broader social, political and economic landscape.
Unlike many past educational reform movements, the present call for educational change presents both a threat and a challenge to public school teachers that appear unprecedented. The threat comes in the form of a series of educational reforms that display little confidence in the ability of public school teachers to provide intellectual and moral leadership for our youth. For instance, many recommendations that have emerged in the current debate across the world either ignore the role teachers play in preparing learners to be active and critical citizens or they suggest reforms that ignore the intelligence, judgment and experience that teachers might offer in such a debate. At the same time, the current conservative reform movement aggressively disinvests in public schooling so as to eliminate the literal spaces and resources necessary for schools to work successfully.
Where teachers do enter the debate, they are objects of educational reforms that reduce them to the status of high-level technicians carrying out dictates and objectives decided by experts far removed from the everyday realities of classroom life. Or they are reduced to the status of commercial salespersons selling knowledge, skills and values that have less to do with education than with training students for low-wage jobs in a global marketplace. Or, even worse, they are reduced to security officers employed largely to discipline, contain, and all too often, turn students who commit infractions over to the police and the criminal justice system. Not only do students not count in this mode of schooling, teachers are also stripped of their dignity and capacities when it comes to critically examining the nature and process of educational reform.
While the political and ideological climate does not look favorable for the teachers at the moment, it does offer them the challenge to join a public debate with their critics, as well as the opportunity to engage in a much needed self-critique regarding the nature and purpose of schooling, classroom teaching and the relationship between education and social change. Similarly, the debate provides teachers with the opportunity to organize collectively to improve the conditions under which they work and to demonstrate to the public the central role that teachers must play in any viable attempt to reform the public schools.
In order for teachers and others to engage in such a debate, it is necessary that theoretical perspectives be developed that redefine the nature of the current educational crisis while simultaneously providing the basis for an alternative view of teacher work. In short, this means recognizing that the current crisis in education cannot be separated from the rise and pernicious influence of neoliberal capitalism and market driven power relations, both of which work in the interest of disempowering teachers, dismantling teacher unions, and privatizing public schools. At the very least, such recognition will have to come to grips with a growing loss of power among teachers around the basic conditions of their work, but also with a changing public perception of their role as reflective practitioners.
I want to make a small theoretical contribution to this debate and the challenge it calls forth by examining two major problems that need to be addressed in the interest of improving the quality of “teacher work,” which includes all the clerical tasks and extra assignments as well as classroom instruction. First, I think it is imperative to examine the ideological and material forces that have contributed to what I want to call the deskilling and commodification of teacher work; that is, the tendency to reduce teachers to the status of specialized technicians within the school bureaucracy, whose function then becomes one of the managing and implementing curricular programs rather than developing or critically appropriating curricula to fit specific pedagogical concerns and the particular needs of students. Second, there is a need to defend schools as institutions essential to maintaining and developing a critical democracy and also to defending teachers as public intellectuals who combine scholarly reflection and practice in the service of educating students to be thoughtful, active citizens.
Devaluing and Deskilling Teacher Work
One of the major threats facing prospective and existing teachers within the public schools is the increasing development of instrumental and corporate ideologies that emphasize a technocratic approach to both teacher preparation and classroom pedagogy. At the core of the current emphasis on the instrumental and pragmatic factors in school life are a number of important pedagogical assumptions. These include: a call for the separation of conception from execution; the standardization of school knowledge in the interest of managing and controlling it, the increased call for standardized testing, and the devaluation of critical, intellectual work on the part of teachers and students for the primacy of practical considerations. In this view, teaching is reduced to training and concepts are substituted by methods. Teaching in this view is reduced to a set of strategies and skills and becomes synonymous with a method or technique. Instead of learning to raise questions about the principles underlying different classroom methods, research techniques and theories of education, teachers are often preoccupied with learning the “how to,” with what works or with mastering the best way to teach a given body of knowledge.
What is ignored in this retrograde view is any understanding of pedagogy as a moral and political practice that functions as a deliberate attempt to influence how and what knowledge, values and identities are produced with particular sets of classroom social relations. What is purposely derided in conservative notions of teaching and learning is a view of pedagogy, which in the most critical sense, illuminates the relationship among knowledge, authority and power and draws attention to questions concerning who has control over the conditions for the production of knowledge. Pedagogy in this sense addresses and connects ethics, politics, power and knowledge within practices that allow for generating multiple solidarities, narratives and vocabularies as part of a broader democratic project. As Chandra Mohanty insists, pedagogy is not only about the act of knowing, but also about how knowledge is related to the power of self-definition, understanding one’s relationship to others and one’s understanding and connection to the larger world. In the end, pedagogy is not, as many conservatives argue, about immersing young people in predefined and isolated bits of information, but about the issue of agency and how it can be developed in the interest of deepening and expanding the meaning and purpose of democratization and the formative cultures that make it possible.
Technocratic and instrumental rationalities are also at work within the teaching field itself, and they play an increasing role in reducing teacher autonomy with respect to the development and planning of curricula and the judging and implementation of classroom instruction. In the past, this took the form of what has been called “teacher-proof” curriculum packages. The underlying rationale in many of these packages viewed teacher work as simply the carrying out of predetermined content and instructional procedures. The method and aim of such packages was to legitimate what might be called “market-driven management pedagogies.” That knowledge is broken down into discrete parts, standardized for easier management and consumption and measured through predefined forms of assessment. Curricula approaches of this sort are management pedagogies because the central questions regarding teaching and learning are reduced to the problems of management, regulation and control. While such curricula are far from absent in many schools, they have been replaced by modes of classroom instruction geared to a pedagogy of repression defined through the rubric of accountability. This approach works to discipline both the body and mind in the interest of training students to perform well in high-stakes testing schemes. It defines quality teaching through reductive mathematical models.
Pedagogy as an intellectual, moral and political practice is now based on “measurements of value derived from market competition.”  Mathematical utility has now replaced critical dialogue, debate, risk-taking, the power of imaginative leaps and learning for the sake of learning. A crude instrumental rationality now governs the form and content of curricula, and where content has the potential to open up the possibility of critical thinking, it is quickly shut down. This is a pedagogy that has led to the abandonment of democratic impulses, analytic thinking, and social responsibility. It is also a pedagogy that infantilizes both teachers and students. For instance, the Texas GOP built into its platform the banning of critical thinking. Not too long ago, the Florida legislature passed a law claiming that history had to be taught simply as a ledger of facts, banning any attempt at what can loosely be called interpretation.
The soft underlying theoretical assumption that guides this type of pedagogy is that the behavior of teachers needs to be controlled and made consistent and predictable across different schools and student populations. The more hidden and hard assumption at work here is that teachers cannot be intellectuals, cannot think imaginatively and cannot engage in forms of pedagogy that might enable students to think differently, critically or more imaginatively. The deskilling of teachers, the reduction of reason to a form of instrumental rationality, and the disinvestment in education as a public good is also evident on a global level in policies produced by the World Bank that impose on countries forms of privatization and standardized curricula that undermine the potential for critical inquiry and engaged citizenship. Learning in this instance is depoliticized, prioritized as a method and often reduced to teaching low-level skills, disciplinary-imposed behaviors and corporate values. Neoliberal disciplinary measures now function to limit students to the private orbits in which they experience their lives while restricting the power of teachers to teach students to think rationally, judge wisely and be able to connect private troubles to broader public considerations.
Public schools have become an object of disdain, and teachers labor under educational reforms that separate conception from execution, theory from practice, and pedagogy from moral and social considerations. As content is devalued, history erased and the economic, racial and social inequities intensified, public schools increasingly are hijacked by corporate and religious fundamentalists. The effect is not only to deskill teachers, to remove them from the processes of deliberation and reflection, but also to routinize the nature of learning and classroom pedagogy. Needless to say, the principles underlying corporate pedagogies are at odds with the premise that teachers should be actively involved in producing curricula materials suited to the cultural and social contexts in which they teach.
More specifically, the narrowing of curricula choices to a back-to-basics format and the introduction of lock-step, time-on-task pedagogies operate from the theoretically erroneous assumption that all students can learn from the same materials, classroom instructional techniques and modes of evaluation. The notion that students come from different histories and embody different experiences, linguistic practices, cultures and talents is strategically ignored within the logic and accountability of management pedagogy theory. At the same time, the school increasingly is modeled as a factory, prison or both. Curiosity is replaced by monotony, and learning withers under the weight of dead time.
Teachers as Public Intellectuals
In what follows, I want to argue that one way to rethink and restructure the nature of teacher work is to view teachers as public intellectuals. The category of intellectual is helpful in a number of ways. First, it provides a theoretical basis for examining teacher work as a form of intellectual labor, as opposed to defining it in purely instrumental or technical terms. Second, it clarifies the kinds of ideological and practical conditions necessary for teachers to function as intellectuals. Third, it helps to make clear the role teachers play in producing and legitimating various political, economic and social interests through the pedagogies they endorse and utilize.
By viewing teachers as public intellectuals, we can illuminate the important idea that all human activity involves some form of thinking. No activity, regardless of how routinized it might become, can be abstracted from the functioning of the mind in some capacity. This is a crucial issue, because by arguing that the use of the mind is a general part of all human activity we dignify the human capacity for integrating thinking and practice, and in doing so highlight the core of what it means to view teachers as reflective practitioners. Within this discourse, teachers can be seen not merely as “performers professionally equipped to realize effectively any goals that may be set for them. Rather [they should] be viewed as free men and women with a special dedication to the values of the intellect and the enhancement of the critical powers of the young.”
Viewing teachers as public intellectuals also provides a strong theoretical critique of technocratic and instrumental ideologies underlying educational theories that separate the conceptualization, planning and design of curricula from the processes of implementation and execution. It is important to stress that teachers must take active responsibility for raising serious questions about what they teach, how they are to teach and what the larger goals are for which they are striving. This means that they must take a responsible role in shaping the purposes and conditions of schooling. Such a task is impossible within a division of labor in which teachers have little influence over the conceptual and economic conditions of their work. This point has a normative and political dimension that seems especially relevant for teachers. If we believe that the role of teaching cannot be reduced to merely training in the practical skills, but involves, instead, the education of a class of engaged and public intellectuals vital to the development of a free society, then the category of intellectual becomes a way of linking the purpose of teacher education, public schooling and in-service training to the principles necessary for developing a democratic order and society. Recognizing teachers as engaged and public intellectuals means that educators should never be reduced to technicians, just as education should never be reduced to training. Instead, pedagogy should be rooted in the practice of freedom – in those ethical and political formations that expand democratic underpinnings and principles of both the self and the broader social order.
I have argued that by viewing teachers as intellectuals we can begin to rethink and reform the traditions and conditions that have prevented teachers from assuming their full potential as active, reflective scholars and practitioners. I believe that it is important not only to view teachers as public intellectuals, but also to contextualize in political and normative terms the concrete social functions that teachers have both to their work and to the dominant society.
A starting point for interrogating the social function of teachers as public intellectuals is to view schools as economic, cultural and social sites that are inextricably tied to the issues of politics, power and control. This means that schools do more than pass on in an objective fashion a common set of values and knowledge. On the contrary, schools are places that represent forms of knowledge, language practices, social relations and values that are particular selections and exclusions from the wider culture. As such, schools serve to introduce and legitimate particular forms of social life. Rather than being objective institutions removed from the dynamics of politics and power, schools actually are contested spheres that embody and express struggles over what forms of authority, types of knowledge, forms of moral regulation and versions of the past and future should be legitimated and transmitted to students.
Schools are always political because they both produce particular kinds of agents, desires and social relations and they legitimate particular notions of the past, present and future. The struggle is most visible in the demands, for example, of right-wing religious groups currently trying to inject creationism in the schools, institute school prayer, remove certain books from school libraries and include certain forms of religious teachings in the curricula. Of course, different demands are made by feminists, ecologists, minorities, and other interest groups who believe that the schools should teach women’s studies, courses on the environment or black history. In short, schools are not neutral sites, and teachers cannot assume the posture of being neutral either.
Central to the category of public intellectual is the necessity of making the pedagogical more political and the political more pedagogical. Making the pedagogical more political means inserting schooling directly into the political sphere by arguing that schooling represents both a struggle to define meaning and a struggle over agency and power relations. Within this perspective, critical reflection and action become part of a fundamental social project to help students develop a deep and abiding faith in the struggle to overcome economic, political and social injustices, and to further humanize themselves as part of this struggle. In this case, knowledge and power are inextricably linked to the presupposition that to choose life, to recognize the necessity of improving its democratic and qualitative character for all people, is to understand the preconditions necessary to struggle for it. Teaching must be seen as a political, civic and ethical practice precisely because it is directive, that is, an intervention that takes up the ethical responsibility of recognizing, as Paulo Freire points out, that human life is conditioned but not determined.
A critical pedagogical practice does not transfer knowledge but create the possibilities for its production, analysis and use. Without succumbing to a kind of rigid dogmatism, teachers should provide the pedagogical conditions for students to bear witness to history, their own actions and the mechanisms that drive the larger social order so that they can imagine the inseparable connection between the human condition and the ethical basis of our existence. Educators have a responsibility for educating students in ways that allow them to hold power accountable, learn how to govern and develop a responsibility to others and a respect for civic life. The key here is to recognize that being a public intellectual is no excuse for being dogmatic. While it is crucial to recognize that education has a critical function, the teachers’ task is not to mold students but to encourage human agency, to provide the conditions for students to be self-determining and to struggle for a society that is both autonomous and democratic.
Making the political more pedagogical means treating students as critical agents; making knowledge problematic and open to debate; engaging in critical and thoughtful dialogue; and making the case for a qualitatively better world for all people. In part, this suggests that teachers as public intellectuals take seriously the need to give students an active voice in their learning experiences. It also means developing a critical vernacular that is attentive to problems experienced at the level of everyday life, particularly as they are related to pedagogical experiences connected to classroom practice. As such, the pedagogical starting point for such intellectuals is not the isolated student removed from the historical and cultural forces that bear down on their lives but individuals in their various cultural, class, racial and historical contexts, along with the particularity of their diverse problems, hopes, and dreams.
As public intellectuals, teachers should develop a discourse that unites the language of critique with the language of possibility. In this instance, educators not only recognize the need to act on the world, to connect reading the word with reading the world, but also make clear that it is within their power individually and collectively to do so. In taking up this project, they should work under conditions that allow them to speak out against economic, political and social injustices both within and outside of schools. At the same time, they should work to create the conditions that give students the opportunity to become critical and engaged citizens who have the knowledge and courage to struggle in order to make desolation and cynicism unconvincing and hope practical. Hope in this case is neither a call to social engineering nor an excuse to overlook the difficult conditions that shape both schools and the larger social order. On the contrary, it is the precondition for providing those languages and values that point the way to a more democratic and just world. As Judith Butler has argued, there is more hope in the world when we can question common sense assumptions and believe that what we know is directly related to our ability to help change the world around us, though it is far from the only condition necessary for such change. Hope provides the basis for dignifying our labor as intellectuals; it offers up critical knowledge linked to democratic social change, and allows teachers and students to recognize ambivalence and uncertainty as fundamental dimensions of learning. As Ernst Bloch insists, hope is “not yet in the sense of a possibility; that it could be there if we could only do something for it.” Hope offers the possibility of thinking beyond the given – and lays open a pedagogical terrain in which teachers and students can engage in critique, dialogue and an open-ended struggle for justice. As difficult as this task may seem to educators, if not to a larger public, it is a struggle worth waging. To deny educators the opportunity to assume the role of public intellectuals is to prevent teachers from gaining control over the conditions of the work, denying them the right to “push at the frontiers, to worry the edges of the human imagination, to conjure beauty from the most unexpected things, to find magic in places where others never thought to look,” and to model what it means for intellectuals to exhibit civic courage by giving education a central role in constructing a world that is more just, equitable and democratic in dark times.
What role might public school teachers play as public intellectuals in light of the brutal killings at Sandy Hook Elementary School? In the most immediate sense, they can raise their collective voices against the educational influence of a larger culture and spectacle of violence and the power of the gun lobby to flood the country with deadly weapons. They can show how this culture of violence is only one part of a broader and all-embracing militarized culture of war, arms industry and a Darwinian survival of the fittest ethic, more characteristic of an authoritarian society than a democracy. They can mobilize young people to both stand up for teachers, students and public schools by advocating for policies that invest in schools rather than in the military-industrial complex and its massive and expensive weapons of death. They can educate young people and a larger public to support gun regulation and the democratization of the culture industries that now trade in violence as a form of entertainment; they can speak out against the educational, political, and economic conditions in which violence has become a sport in America – one of the most valuable practices and assets of the national entertainment state. The violent screen culture of video games, extreme sports, violent Hollywood films, television dramas and other cultural productions do not just produce entertainment, they are mainly teaching machines that instruct children into a sadistic culture in which killing is all right, violence is fun and masculinity is defined increasingly through its propensity to make celebrities out of killers. This is a culture that serves as a recruiting tool for the military, makes military force rather than democratic idealism the highest national ideal and war the most important organizing principle of society.
Public school teachers can join with parents, churches, synagogues, Mosques and other individuals and institutions to address the larger socioeconomic and ideological values and practices that legitimize a hyper-masculinity fueled by the death-dealing assumption that war and a primitive tribalism make men, irrespective of the violence they promote against women, gays, students and people with disabilities. America is obsessed with violence and death, and this fixation not only provides profits for Hollywood, the defense industries and the weapons industries, it also reproduces a culture of war and cruelty that has become central to America’s national identity – one that is as shameful as it is deadly to its children and others. The war on public school teachers and children has reached its tragic apogee with the brutal and incomprehensible killing of the young children in Sandy Hook. What kind of country has the United States become in its willingness allow this endless barrage of symbolic and material violence to continue? Why has violence become the most powerful mediating force shaping social relations in the United States? Why do we allow a government to use drones to kill young children abroad? Why do we allow the right-wing media and the mainstream press to constantly denigrate both teachers and young people? Why are the lives of young people one of our lowest national priorities? Why do we denigrate public servants such as teaches, who educate, nurture and safeguard young people? What kind of country betrays its teachers and denigrates public education? How does the violence against teachers and students destroy the connective tissue that makes the shared bonds of trust, compassion and justice possible not only in our schools but also in a democracy?
Adam Bessie, “Public Teachers: America’s New ‘Welfare Queens,” Truthout (March 6, 2011). For a list such humiliations, see VetGrl, “Here are your Parasites and Terrorists, M*therf*ckers,” Daily Kos (December 15, 2012). Online: https://www.dailykos.com/story/2012/12/15/1170268/-Here-are-your-parasites-and-terrorists-m-therf-ckers
Manfred B. Steger and Ravi K. Roy, Neoliberalism: A Very Short Introduction, (Oxford University Press, 2010); Henry A. Giroux, Against the Terror of Neoliberalism (Boulder: Paradigm Press, 2008); David Harvey, A Brief History of Neoliberalism (New York: Oxford University Press, 2005).
See Henry A. Giroux, Education and the Struggle for Public Values (Boulder: Paradigm, 2012); Ken Saltman, The Failure of Corporate School Reform (New York: Palgrave, 2012); Diane Ravitch, The Death and Life of the Great American School System (New York: Basic Books, 2011); Alex Means, Schooling in the Age of Austerity (New York: Palgrave, 2013).
In the corruption of Wall Street, see, for example, Jeff Madrick, Age of Greed: The Triumph of Finance and the Decline of America, 1970 to the Present (New York: Vintage, 2011); Charles Ferguson, Predator Nation (New York: Crown Business, 2012); Henry A. Giroux, Zombie Politics in the Age of Casino Capitalism (New York: Peter Lang, 2010).
I am not just talking about right-wing Republicans but also about the Obama administration policy on education, which has reproduced the worse dimensions of the former Bush administration’s policies on educational reform, which are as reactionary as they are detrimental to the quality, if not future, of public education in the United States.
Sara Robinson , “How the Conservative Worldview Quashes Critical Thinking – and What That Means For Our Kids’ Future,” AlterNet, (May 20, 2012). Online: https://www.alternet.org/education/155469/how_the_conservative_worldview_quashes_critical_thinking_—_and_what_that_means_for_our_kids%27_future?page=entire
Martha C. Nussbaum, “Education for Profit, Education for Freedom,” Liberal Education, (Summer 2009), p. 6. Also see, Martha C. Nussbaum, Not For Profit: Why Democracy Needs The Humanities, (New Jersey: Princeton University Press, 2010)
Stanley Aronowitz, “Paulo Freire’s Pedagogy: Not Mainly a teaching method,” in Robert Lake and Tricia Kress, Paulo Freire’s Intellectual Roots: Toward Historicity in Praxis (New York, NY: Continuum, 2012).
Ken Saltman and David A. Gabbard, eds. Education as Enforcement: The Militarization and Corporatization of Schools, 2nd edition (New York: Routledge, 2010); David A. Gabbard and E. Wayne Ross, eds. Education Under The Security State (Defending Public Schools) (New York: Teachers College Press, 2008).
There is a great deal of literature written about zero-tolerance policies. For a brilliant academic discussion, see Christopher Robbins, Expelling Hope: The Assault on Youth and the Militarization of Schooling (New York: SUNY Press, 2009); Julianne Hing, “The Shocking Details of a Mississippi School-to-Prison Pipeline,” Truthout, (December 3, 2012); Donna Lierberman, “Schoolhouse to Courthouse,” The New York Times, (December 8, 2012).
Ernst Bloch, “Something’s Missing: A Discussion Between Ernst Bloch and Theodor W. Adorno on the Contradictions of Utopian Longing,” in Ernst Bloch, The Utopian Function of Art and Literature: Selected essays (Cambridge, Mass.” MIT Press, 1988), p. 3.