Author: chipbruce

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What do Boston & Cambridge have to say to Champaign Unit 4?

violin_may06Ann Abbott inspired me to say more about the connections between the Boston desegregation experience in my last post and that of Champaign Unit 4.

I’d have to say that Boston is a good example of how not to do it. As I said in that post, Judge Garrity made the correct, and only legally justifiable decision, but rulings alone cannot accomplish much if there is widespread resistance, especially from political and religious leaders, school officials, and media. The racism thwarted integration of the schools, and in the process did major damage to the school system and to Boston as a civilized city.

In contrast, just across the Charles River, Cambridge managed relatively successful desegregation during the same period. Cambridge adopted a “freedom of choice” or “controlled open enrollment” desegregation plan in 1981. Parents would specify a list of  the schools they wanted their children to attend. Their preferences were followed as long as explicit desegregation controls could be maintained. There were no guarantees of attending any particular school.

Graham_parksBecause the program was coupled with interesting magnet programs at every school, there were many viable options for families. As parents we almost welcomed the fact that we didn’t have to make the final choice between the Maynard School’s dual language (two-way Spanish-English bilingual) program, Tobin’s School of the Future, with innovative uses new technologies, the Graham & Parks Alternative Public School, with its open education plan (see mural above), or the closer by Peabody, Fitzgerald, or Lincoln schools, each with things to recommend it. It helped that Cambridge did not have the urban sprawl of midwestern cities, which meant that unlike Champaign, Cambridge offered several schools within walking distance.

Although not without its problems, this plan was effective in substantially desegregating Cambridge schools, and maintained public support and involvement with the public schools. It’s not surprising then that Robert Peterkin, Superintendent, was called in as a consultant on the similar plan in Champaign. The story in Champaign is still unfolding (as it is in Cambridge and Boston as well). But if I had to draw lessons today from these three experiences, I’d say that it’s essential for Champaign residents today to avoid the disastrous path of resistance that Boston experienced

champaignThe Champaign school district has been struggling to address concerns such as too many black students in special education and discipline referrals; too few in gifted and honors classes; and black students being bused out of their neighborhoods. Responses such as denying the problems or siting new schools outside of black communities (though still technically north side) remind me of Boston’s response. Everyone would benefit if the school system and residents were to embrace not only the technical details of the Cambridge (or similar) plan, but also the spirit that saw how desegregation could enrich the learning for all.

References

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Don’t blame Judge Garrity for the failure of school busing in Boston

W. Arthur Garrity Jr., the federal judge whose order to desegregate Boston’s public schools triggered mob violence and an image of bigotry in the city that prided itself on being the cradle of American liberty, died Thursday of cancer.

Garrity’s death at 79 came two months after the Boston school board voted to end busing for integration, 25 years after Garrity’s order launched a tumultuous period in the city’s history.

via W. A. Garrity; Judge Desegregated Boston Schools – Los Angeles Times.

garrity1I moved to the Boston area on the first of June, 1974. On June 21, Judge Garrity filed a 152-page opinion, in which he ruled that the School Committee of the city of Boston had “knowingly carried out a systematic program of segregation affecting all of the city’s students, teachers and school facilities.” The ruling was unanimously affirmed by the U.S. Court of Appeals. It ordered the School Committee to desegregate Boston schools by instituting student assignment, teacher employment, and facility improvement procedures, as well as the use of busing on a citywide basis. When the Committee failed to present an adequate plan the court assumed an active role in in the desegregation, a role that continued for fifteen years, my entire time of living in the Boston area.

The Community Action Committee of Paperback Booksmith, a bookstore in the area, published the decision in 1974 as The Boston School Decision. Publishing a lengthy court opinion may seem like a foolish business decision, but it was in fact a courageous and consequential act to inform the public debate. I still have my well-read copy.

Following the decision, there was resistance, violence, and white flight. When regular drivers refused to drive buses for schoolchildren out of racism or fear for their own safety, brave people, such as my friend Henry Kingsbury, volunteered to take their place. Given all that and the fact that 30 years later, the Boston schools had become even more segregated than before, one might consider Judge Garrity’s decision to be a failure. A persistent myth arose that this was an example of social engineering gone awry. For example, Bruce G. Kauffmann, in “Judge took Beantown for bumpy ride in 1974” describes it as “a liberal judge’s infatuation with experimental social engineering programs.”

school-busBut Garrity was both courageous and correct. The problem was not his, nor anyone else’s, attempt to engineer social relations. For twenty years after the Supreme Court had ruled that the legal maintenance of segregated schools violated the US Constitution, and even more, the fundamental values of the United States for simple justice, the Boston School Committee and other political leaders steadfastly resisted every attempt at incremental reforms. Ideas about placement of schools, magnet programs, voluntary busing, and so on, which might have led to gradual and peaceful integration, were subverted or outright blocked.

The decision demonstrates conclusively that the School Committee had consistently and deliberately acted to thwart Constitutional guarantees of equal rights, not only maintaining the “separate” aspect of Jim Crow, but failing also at any semblance of the “equal.” Schools designated for Black children were not just segregated, but denied resources in terms of teacher preparation, class size, curriculum, materials, physical plants, and other necessary tools for learning.

Given the entrenched racism, and the clear history of subversion of basic civil rights, Garrity had no choice. Unfortunately, the failure of leadership in Boston, both Black and White, pro-and anti-desegregation, led to undermining Garrity’s decision and the earlier Brown V. Board of Education decision.

References

Garrity, W. Arthur, Jr. (1974). The Boston School Decision: The text of Judge W. Arthur Garrity Jr.’s decision of June 21, 1974 in its entirety. Boston: The Community Action Committee of Paperback Booksmith.

Weinbaum, Elliot (2004, Fall). Looking for leadership: Battles over busing in Boston. Penn GSE Perspectives on Urban Education, 3(1).

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Dr. Evil’s community engagement

Richard Berman, aka Dr. Evil is

the force behind several industry-backed nonprofits that share staff and office space with his very for-profit communications and advertising firm, Berman and Company. The firm promises clients it will not ‘just change the debate’ but ‘start’ one, and a range of companies, from Anheuser-Busch to Philip Morris to the casino chain Harrah’s, have signed up for Berman’s ‘aggressive’ and ‘hard-hitting’ advocacy. Some clients pay Berman and Co. directly, while others donate to his nonprofits—but much of the cash winds up in the same place, via hefty management fees the front groups pay to Berman’s company.

Among Berman’s outfits is the Center for Consumer Freedom, which targets critics of fast food, alcohol, and mercury-laden fish. (Seen its commercial in which the “food police” yank an ice cream cone from a little boy?) Berman’s Employment Policies Institute campaigns against minimum-wage increases. And his Employee Freedom Action Committee crusades against unionization.

via Dr. Evil’s Payday | Mother Jones

This Mother Jones article goes on to show several examples in which mainstream news agencies pick up on the press releases of Berman’s organizations, using them in a totally unexamined, uncritical way.

One might view Berman’s method as a form of community engagement, offering appealing names (e.g., “Consumer Freedom”) and prima facie activities to promote a greater good. But it’s the opposite of what Jane Addams meant when she talked about making the entire social organism democratic.

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The birth of computer networking

I had arrived at Bolt Beranek and Newman (BBN) in the summer of 1971, knowing of the important work there in artificial intelligence, computer simulations in psychology, and natural language understanding. But I understood only vaguely the explosive potential of the work on computer networking.

Computer Networks – The Heralds of Resource Sharing was a movie made to accompany the public demo of the ARPANET at the 1st International Conference on Computer Communications in Washington DC in October, 1972, about a year after my arrival. Unfortunately, the movie wasn’t finished in time for the demo, but it was released before the end of that year. I didn’t have anything to do directly with the movie or the work described, but knew many of the people and projects that are featured.

The movie represents both a thoughtful account and a primary source itself for the general history of computing and communication. It also tells us about successful collaboration–how participants at the time themselves described it. I think it also gives a good account of the motivations behind the ARPANET, forerunner of the Internet, and a good basic description of how it works.

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Faubourg Tremé and community engagement

Thinking about Faubourg Tremé and also an earlier post about Cooking up a storm gives me a different understanding of community engagement or civic renewal. Sirianni and Friedland (2005), for example, talk about a broad civic renewal movement in the US in areas such as community organizing and community development, neighborhood associations, civic environmentalism, civic journalism, and healthy communities. They also discuss policies that can foster civic capacity building and problem solving.

Although their survey is useful (I use it in my own course on community engagement), three things seem missing from their picture. The most glaring omission is race. Every one of the areas they discuss is deeply imbued with the history and present circumstances of race relations in the US. The very notion of civic capacity building and problem solving can’t be examined fully without taking into account that there is a legacy of oppression and a lack of understanding about how race has shaped American history and policies.

A second omission is history. Much of Sirianni and Friedland focuses on current movements and tools for organizing, all useful, to be sure. But without a grounding in historical precedents it’s difficult to see clearly our way forward. For example, long before the present generation of civic renewal, Jane Addams and colleagues led the way through their work in Chicago on health care, working conditions, literacy, and participatory democracy. Before that, the Paris Commune built social institutions based on liberty, justice, and equality, with a deep respect for learning by all. Even before that, Faubourg Tremé showed how an engaged community could work together to establish effective civic journalism, work toward racial equality, and build a healthy community.

A third area of omission is art. John Ruskin argues that art and culture reflect the moral health of society. Ruskin influenced Jane Addams, who saw that art in all its forms, including crafts, theater, and cultural practices was essential to community and individual development. The importance of art as a means for a community to find shared values, maintain its own history, and to express itself is striking in both the Faubourg Tremé and Cooking up a storm stories as well. I’m not sure that art ought to listed as a civic renewal movement per se, but it does seem crucial to understand more about what it means for civic health and civic renewal.

References

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Faubourg Tremé

Just to the Northwest of the French Quarter lies a neighborhood that few tourists visit, and many have never heard of, called Faubourg Tremé. Much of the area now appears bleak with Interstate Highway 10 bisecting it, industrial yards, and boarded up buildings. But it’s one of the most important neighborhoods in American history, and still has meaning for today. There are efforts to restore Faubourg Tremé and to learn what it has to tell us.

faubourg_tremeA recent, award-winning documentary tells the fascinating story, made all the more compelling by relating it to the life of a young reporter for the Times-Picauyune. The film is Faubourg Tremé: The Untold Story of Black New Orleans. Reporter Lolis Eric Elie leads us in his discoveries about his own city. He and director Dawn Logsdon show the relation between the city’s present and its rich past, enlivened throughout by music, including Derrick Hodge’s original jazz score, the Tremé Song by John Boutté, and a century of New Orleans music.

Viewers also meet Irving Trevigne, Elie’s seventy-five year old Creole carpenter, who descends from over two hundred years of skilled craftsmen, as well as Paul Trevigne, editor of L’Union, the first black newspaper in the US. L’Union and later, the Tribune, were strong advocates for the abolition of slavery, but beyond that, for full citizenship and social equality for all blacks, something most northern abolitionists shied away from. They hear from Louisiana Poet Laureate Brenda Marie Osbey, musician Glen David Andrews, and historians John Hope Franklin and Eric Foner as well.

armstrong_park_Congo Squre cFaubourg Tremé was home to the largest community of free black people in the Deep South during slavery, where they published poetry and wrote and conducted symphonies. It was a racially-integrated community, a model for our own future. It as also possibly the oldest black neighborhood in America, the home of the Civil Rights movement and the birthplace of jazz. (See Congo Square to the right.)

Long before Rosa Parks, Tremé residents organized sit-ins on streetcars leading to their eventual desegregation. But on June 7, 1892, Homer Plessy from Tremé deliberately challenged the Louisiana 1890 Separate Car Act, by insisting on sitting in a whites-only car on a commuter train. He was arrested, tried, and convicted and eventually lost in the infamous Supreme Court decision of Plessy v. Ferguson. The resulting “separate-but-equal” decision legitimized segregation throughout the US for the next 62 years, and was a major blow to Tremé.

Following later assaults from urban renewal, Interstate Highway 10, and then Hurricane Katrina, it’s surprising that anything remains in Tremé. But one thing that has survived is a sense of history, embedded deep in the music, dance, architecture, social relations, and stories of the community. It is this history which holds a promise for the renewal of Tremé and perhaps of the larger US Society.

The film is a must-see, telling a story that is simultaneously informative, uplifting, and disturbing.

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Visualize your inquiry unit

radar_plotThe Youth Community Informatics project now offers a free tool to create a radar plot for visualizing the strengths of an inquiry unit. The basic version is built on the Inquiry Cycle.

There are a variety of possible uses:

  • to show how different inquiry units emphasize different aspects of the Cycle. For example, an otherwise good unit might offer little in the way of Discuss (or collaboration). That might be fine if other units do emphasize collaboration, or it might indicate that some modification is needed to include that.
  • to compare across sites or projects.
  • to portray the development of a single site over time.
  • to support development of inquiry units.

The scoring of units could be done by researchers, teachers or youth leaders, community leaders, or community members.

None of these uses are a substitute for detailed analysis, but they can help start an investigation of the units.

The basic version of the tool, shown here, simply provides a single radar plot, with a logarithmic scale of arbitrary magnitude. Other versions might support overlays, color-coding, additional axes, or other features.

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No tent cities for the wealthy

A continuing saga locally, similar to that in many other communities, is that of tent cities.

St. Mary’s Catholic Church in east Champaign apparently will be the home for the Safe Haven tent community for the next month.

The Rev. Tom Royer, pastor of the church at 612 E. Park Ave., sent a letter to Mayor Jerry Schweighart and the city council, dated Sunday, that “the parish of St. Mary has decided to host the Safe Haven tent community for 30 days.”

“This will give them (residents) additional time to work with you and the zoning commission to find a more permanent location for their community,” wrote Royer, who did not give a date when the tent city would locate at the church.

City Zoning Administrator Kevin Phillips said Wednesday the city still holds that tent cities are in violation of the city’s zoning ordinance, and he said the city would take enforcement action if the tent city does relocate at St. Mary’s Catholic Church.

via Eastern Champaign church takes in tent city residents

The discussions revolve around questions such as whether the tent city would annoy nearby residents, or how long it will be allowed to stay in a particular location. It’s amazing to me how little talk there is about alternatives. What other options are there for people who are down on their luck, often facing physical and emotional, as well as financial challenges? Shouldn’t we be asking ourselves what we can do to provide housing, not how to prevent people from coping?

One can’t help but recall Anatole France’s (1844-1924) famous passage from Le lys rouge (The red lily):

Cela consiste pour les pauvres à soutenir et à conserver les riches dans leur puissance et leur oisiveté. Ils y doivent travailler devant la majestueuse égalité des lois, qui interdit au riche comme au pauvre de coucher sous les ponts, de mendier dans les rues et de voler du pain.

For the poor it consists in sustaining and preserving the wealthy in their power and their laziness. The poor must work for this, in presence of the majestic quality of the law which prohibits the wealthy as well as the poor from sleeping under the bridges, from begging in the streets, and from stealing bread.

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Neither mock it nor lament it

spinoza1aEmily sent me a postcard from Germany with a quote from Baruch de Spinoza: “Man soll die Welt nicht belachen nicht beweinen sondern begreifen,” which could be translated as “one should neither laugh at nor lament the world, but only understand it.” I like the sentiment, which reminds us to avoid the tendency to categorize and judge other people or ideas. Instead, it calls for an openness to learning, akin to what Jane Addams calls “affectionate interpretation” in A modern Lear.

I’ve admired Spinoza since being introduced to him by Radoslav Tsanoff, a professor at Rice. Spinoza also inspired Marx, Wittgenstein, Einstein, and many others. His rejection of dogma and insistence on reason set the stage for the Enlightenment. Thinking about the quote sent me off to learn a bit more.

The quote (originally in Latin) is from his Tractatus theologico-politicus, but the general idea recurs throughout his Ethics. It’s actually not so much a “should” as it is Spinoza’s attempt to describe his own method–what he’s endeavored to do through his philosophy.

Friedrich Nietzsche picks up on Spinoza’s method in The joyful wisdom (La gaya scienza). He emphasizes that the issue is not to replace emotions with reason, but actually to build reason upon the emotions:

What does Knowing Mean? Non ridere, non lugere, neque detestari, sed intelligere! says Spinoza, so simply and sublimely, as is his wont. Nevertheless, what else is this intelligere ultimately, but just the form in which the three other things become perceptible to us all at once? A result of the diverging and opposite impulses of desiring to deride, lament and execrate? Before knowledge is possible each of these impulses must first have brought forward its one-sided view of the object or event.

This is consistent with Spinoza’s own rejection of the mind-body dualism of René Descartes. Much later, John Dewey proposes a related notion, that inquiry is reconstructive experience: The experiences, and our emotional responses, come first, but knowing is the reflection and articulation of those experiences, which leads away from simple judging.

This post necessarily glosses over the sublteties in the “sed intelligere” idea. But even so, I think it’s a useful phrase to remember, particularly as we encounter unfamiliar people or ideas.

References

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Understanding what we’re doing in Afghanistan

It’s refreshing to hear an admission that we really don’t know much about the country we’ve invaded, and that it would help if we did. Wouldn’t it be even more refreshing if we bothered to do that learning before we invade the next country?

We’re trying to understand what are the … factors that the people of Afghanistan are willing to sacrifice … to achieve,” he says. “And, I think, that right now it’s different depending on where you go, but I don’t think we have as good a grasp of that as we should. –Maj. Gen. Michael T. Flynn, Aug. 11, 2009

via U.S. General: Taliban ‘Comfortable’ In Kandahar : NPR.