Category Archives: Uncategorized

the OneVille Project

My colleagues at the OneVille Project are building a whole set of tools that teachers, parents, students, and other key community members can use to communicate in the interests of particular kids. The underlying theory is that communication among key players (both inside and outside of schools) about kids’ needs, performance, and opportunities can improve their learning–if we figure out who needs to communicate what and how.

We know (from work by James Coleman, Robert Putnam and others) that “social capital” in communities strongly influences student outcomes. “Social capital” is usually measured as the density of relationships and memberships, along with psychological traits such as trust in other people (generically). But perhaps the real work is being done by communication, and if we could increase the amount and timeliness of relevant and reliable information, we could improve results.

Some of the OneVille tools are digital, such as an online dashboard for each student that teachers share with parents. Some of the tools are electronic but do not rely on computers; they use telephones or text messaging instead. Some are not electronic at all. All are designed in very close consultation with community members, who sometimes want labor-saving tools for accomplishing what teachers or parents are required to do already, rather than add-ons.

Because the tools are in development and are meant for confidential use by Somerville (MA) residents, you can’t just explore them. But the project team is blogging at oneville.org and their posts are substantive and challenging.

public sector unions and the public interest

I can imagine a just society without public sector unions. Democratically elected officials, accountable to the whole public, would decide how much money to invest in the civil service and how to run it. Public employees, like everyone else, could vote to affect those decisions. Individuals could decide whether to work for a given municipality or state. Governments would not bargain with unions as collectivities, and unions would not make campaign contributions.

I can also imagine a just society in which business corporations were permitted to operate in the marketplace but were forbidden to lobby or make political contributions of any type. Governments would not negotiate or even meet with corporations as such. Individuals who owned stakes in corporations could exercise their individual civil rights, but corporations would be treated as potentially corrupting special interests, and their charters of incorporation would forbid them from acting politically.

I can also imagine a society in which politicians and judges could not accept money from any private organizations or individuals. In this society, reasons and votes would be the only political currency. While we are dreaming, we might even imagine that turnout was high in this society and that all groups were represented equally in elections.

Our actual political system is driven by organized interest groups. In its 2010 Citizens United decision, the Supreme Court officially endorsed, as a matter of constitutional interpretation, the principle that corporations and other interest groups are free to use unlimited money in politics. No one even complains when corporations negotiate with political leaders on matters like where to locate and invest.

If we had a discussion about the influence of interest groups, it would tap into a deep vein of public dissatisfaction. In the 2008 American National Election Study, 70 percent of respondents said the government was “run by a few big interests”; 30 percent said it was “run for the benefit of all.” But the influence of public sector unions would hardly top the list of concerns in any reasonable discussion of “big interests.” Unions’ power (whether measured in inputs such as money, or in outputs such as favorable policies) would look puny compared to the power of for-profit corporations.

If we had a discussion about what causes some state programs to perform badly (or what swells state budget deficits), reasonable people could lob some criticisms in the direction of public employee unions. The California prison guards union, for example, fought hard for “three strikes” laws and other draconian sentencing policies so that the state of California would build almost one new prison per year for decades–with devastating effects on the state budget and communities.

But any damage that unions do would have to be put in context. Just before Gov. Scott Walker proposed to cut state employees’ salaries and benefits, he signed a $117.2 million tax break for corporations. Repealing tax cuts or removing business tax breaks would be alternative options for solving the problem (budget deficits) that Gov. Walker attributes to unions.

Finally, in this discussion, we would have to consider the public benefits of unions, which are not just negotiating partners but also professional associations, builders of social capital, educative institutions, and potential partners in solving public problems.

We are not having a broad discussion in which all organized interests are scrutinized and all remedies to state deficits and other public problems are on the table. Instead, we see efforts to destroy certain public sector unions while exempting the unions that vote Republican. That is a sure sign that we are talking about raw power and resistance.

In a system of virtually unlimited interest-group power, we need as much organization as possible to counteract the political influence of for-profit corporations. State sector unions are not the ideal source of countervailing power. They represent teachers but not students, prison guards but not prisoners, and state employees but not private sector workers or consumers. Still, they offer some kind of check–and that is why the newly elected Midwestern Republican governors want to destroy them.

One of the most interesting questions is how unions will react if the state of Wisconsin and its municipalities stop negotiating with them (while maintaining the existing statutory ban on strikes in the public sector). Since the New Deal, labor law has envisioned officially recognized–some would say co-opted and bureaucratized–unions. Since the 1950s, public sector unions in many states have been granted the legal right to negotiate with state agencies but have also been denied what some would call an intrinsic moral right to organize and strike. One possibility is that we will now enter an era in which organized groups of state workers simply withhold their labor and dare the state to replace them all–or negotiate. Some local observers “now fear [that] Gov. Scott Walker’s plan to eliminate almost all collective bargaining for most public employees will lead to gut-wrenching strikes.” Indeed, strikes would be gut-wrenching, because teachers and other public employees could lose. But they could also win.

with Facing History and Ourselves and others in Colorado

Denver, CO: I am here for a series of conversations about civic education, youth civic engagement, and education reform in Colorado. My hosts are Facing History and Ourselves, the Colorado Legacy Foundation, and the Donnell-Kay Foundation and I look forward to seeing other proponents of civic education, old friends and new ones.

Since my main host is Facing History and Ourselves, this is an appropriate moment to introduce the program. It provides curricula, professional development, and materials related to historical examples of severe intergroup conflict, such as the Holocaust. Students are encouraged to discuss and critically evaluate their own identities and responsibilities in response to these cases. Probably the best evaluated program in the field, it has been the subject of roughly 100 published studies, including, most recently, a national randomized experiment which found strong positive academic outcomes (such as improved skills for interpreting historical evidence) and civic benefits (such as increased tolerance and belief that one can make a difference). Participating teachers were more likely to create serious, intellectually focused, ethical communities in their classrooms. These outcomes are not only important later, once students have graduated and become adults with influence in civil society; they also matter immediately, because schools in which students and teachers work tolerantly and constructively together are the best environments for learning.

homage to Hannah Arendt at The New School

In New York City–At 6 pm today, I will speak at The New School on a panel entitled “Civic Engagement and Higher Education in the United States: What Do College Students Gain From Civic Engagement Experiences?” My co-panelist is my friend and collaborator Connie Flanagan from University of Wisconsin. Admission is open to the public and free.

The New School was where Hannah Arendt taught from 1967 (when I was born) to her death in 1975, and her concept of “natality” is fundamental to the whole issue of youth and politics.

We often give pragmatic or utilitarian arguments for engaging young people. For example: (1) Teenagers perform much better in school when they are attached to communities. (2) If we seek an equitable political system in the future, we need to intervene with our youth today, to give them all the skills and motivations to participate. (3) Today’s young generation already has praiseworthy values and talents that will help them to reform the society that we older people have messed up.

These are valid reasons, but Arendt gave deeper ones. Her teacher Martin Heidegger had seen mortality, the inevitable movement toward death, as the fundamental metaphysical fact. In politics, he had been a Nazi. Without naming him, Arendt replied to him in The Human Condition (p. 9): “Since action is the political activity par excellence, natality, not mortality, must be the central category of political, as distinguished from metaphysical thought.”

This was the response of a little-“d” democrat, someone who believed that we should create the world freely but together. She derived this commitment from the fact that human beings are constantly being born, thus renewing the world and making its future basically unpredictable and up to us. Racism, to name just one example, is not written in nature but is produced by people, and the new people who arrive on earth every few seconds do not have to reproduce it. Later in the same book, Arendt elaborates:

    The miracle that saves the world, the realm of human affairs, from its normal ‘natural’ ruin is ultimately the fact of natality, in which the faculty of action is ontologically rooted. It is, in other words, the birth of new men and the new beginning, the action they are capable of by virtue of being born. Only the full experience of this capacity can bestow upon human affairs faith and hope, those two essential characteristics of human existence which Greek antiquity ignored altogether, discounting the keeping of faith as a very uncommon and not too important virtue and counting hope among the evils of illusion in Pandora’s box. It is this faith in and hope for the world that found perhaps its most glorious and most succinct expression in the few words with which the Gospels announced their glad tidings: ‘A child has been born unto us.’

I have written elsewhere about hope and loyalty as cardinal intellectual virtues. (See also this post on loyalty in academia.) Arendt was right–I believe–that our highest calling is to love the world. To love the world is to remake it in each generation with our contemporaries, which is “politics.” We count on the newly born to replenish our efforts, and we owe them the virtues of hope and loyalty. We owe them, in short, a genuine welcome to the political world.