Sunday, August 7, 2011

Blog Party Post: Save Reading!

Introduction

Here is my conspiracy theory: the American political system is bankrupting public education in order to dumb down citizens so that they’ll experience knee-jerk responses to political messages, they’ll vote according to those responses, and they’ll keep in power people who make big money and help their friends make big money based on their political position. If I were going to take to the streets to protest any crackpot notion this would be it.

Every other problem I have with American politics is connected to it. The current American wars are just one example: we claim to be promoting democracy around the world and use violence to do it. This bait and switch ensures that there will always be terrorism so that America will always have an excuse to go to war, which puts big money into the pockets of people who make weapons and other war-related products and who make money off of that industry. War also allows politicians to whip Americans up into a frenzy of patriotism whenever they need votes in support of troops whose lives they are wasting to line their pockets.

This money-making machine falls apart when Americans have enough education and experience to think critically through the messages communicated to them, so it’s no wonder that politicians claim the public school system needs to be policed instead of properly funded. Increasing requirements and less money… hmm, I wonder what that will do? It will ensure that the American public loses faith in public-school teachers, that the politicians will take over and shut down “low-performing” schools (read: schools with a lot of poor kids), and that increasing sums of money will flow into the for-profit sector in support of high-cost “solutions” to the problem that poor families will not be able to afford. At the moment when America is poised to make real education accessible to all Americans (note the rhetoric of No Child Left Behind), we are actually chopping away at the public-school foundation that makes that access possible. Like everything else in American culture, we are talking one way and acting another. It’s called hypocrisy.

Inquiry question: What is the connection between reading and the “decline” of the American educational system?

Conclusion: Reading grounds academic success because it encourages imaginative, emotional, and intellectual connection with ideas. When educational and social structures encourage us away from reading, we lose the opportunity to advance ourselves and to support our culture. Currently, both educational and social structures are killing reading, which will increasingly undermine education in America and widen the gap between rich and poor. While this may not have been intended by those in power, these institutional structures benefit the privileged few who can survive the system and then capitalize on it.

Point #1: Reading and socio-economic class correlate. More affluent families have more money and leisure for reading, and they have generations before them who valued reading. So, we might reinterpret the following statistics: “fewer than 50 percent of high school graduates from families without college experience are regarded academically qualified for college [. . .], compared to more than 80 percent of graduates with college-educated parents” (Arum and Roska 42). These statistics assume that families’ lack of experience with college culture interferes with children’s ability to get to college. While this is likely true, another aspect of underpreparedness may have to do with low levels of reading in the home. If young people are not comfortable with reading and discussing reading, they may not choose reading-heavy courses or succeed in the rigorous coursework leading to college, and they may need lots of support to tackle the reading associated with college-level academics.

Moreover, reading is one way to unconsciously absorb all kinds of cultural knowledge. Many assessments of skills and knowledge rely partly on the skill or knowledge sought and partly on the greater cultural context surrounding the task. If a student’s critical thinking skills are being assessed by being asked “to generate a memo advising an employer about the desirability of purchasing a type of airplane that has recently crashed” (Arum and Roska 21), the student needs to know more than merely how to argue based on evidence. The student needs to know what a memo is, understand the relationship between an employee and employer in a professional situation, and have some familiarity with airplanes. Students who have never come into contact with the cultural aspects of this prompt may struggle to determine how to answer it. Students who have not themselves come into contact with the same cultural aspects but who are also readers may be able to better address the question through their imaginative journeys into the lives of others who have encountered these things. The problem is that cultural exposure and reading are both class defined; the more well-off students who more likely to have a broad cultural exposure to the professional world assumed to be the norm by people writing tests (rather than, for example, assuming most students understand gang activity) are the same students likely to have broad reading exposure to additional aspects of culture.

Point #2: Schools are committing “readicide.” Kelly Gallagher defines “readicide” as “the systematic killing of the love of reading, often exacerbated by the inane, mind-numbing practices found in schools” (2). Reading involves emotion and imagination. Reading occurs most effectively when students care about the subject matter and the mode of expression. Reading requires emotional and intellectual interaction with a text, not just processing of facts. Reading, even challenging reading, can be fun! For example, my eight-year-old daughter recently discovered the Warrior Cats series by Erin Hunter. She’s not even done with the first book, and she loves the series. She imagines she is a cat, her stuffed animals become other cats, and even our real cat Ichabod gets dragged into the role-playing. Then, my daughter found the website for the series and discovered a related game. This game has a 54-page instruction manual. I told her that I didn’t have time to read it and help her, but because she is emotionally invested, this little kid is reading a 54-page instruction manual, understanding it, and not even thinking about it as work. My observations of her indicate that she moves easily from reading the manual to writing her own Warrior Cat stories, to acting out scenarios, to playing problem-solving Warrior Cat electronic games, and to discussions with other people about issues raised as part of this process. Her challenging reading is embedded in an entire intellectual, physical, imaginative, interpersonal, and emotional package that keeps her developing her thinking. Reading in school could be like this. In some schools, it is.

However, because of the culture of high-stakes assessments, many schools are forgetting how reading happens and focusing on reading as a simple transaction based in comprehension rather than engagement. In emphasizing reading in the service of test-taking, schools are making reading a chore completely disconnected from students as individuals and thereby ironically undermining their students’ ability to succeed on tests. Gallagher says, “In an effort to ‘help’ prepare [students] for reading tests, we starve readers” (32-33). Young readers hungry for interesting ideas and stories increasingly denied the opportunity to feast in sustained, authentic, pleasurable, intellectually stimulating reading moments will stop seeking them. Through readicide, schools are killing the potential for students to enjoy reading in more advanced school work and in later life. This situation particularly disenfranchises children of less affluent families who may not have opportunities and encouragement in the home to consider reading as fun.

Point #3: Popular culture substitutes quick superficiality for deep thought. In Kurt Vonnegut’s “Harrison Bergeron,” smart characters like George have buzzers implanted in their heads to interrupt their thinking and make them more “equal” with less smart characters. During the story, George watches his son Harrison get killed on TV for defying the equality rules and showing off his strengths. Moments later, George can’t even remember this personal tragedy because “a handicap signal shook him up.” Instead, he says to his wife Hazel, “’Forget sad things’” (185). This is a tragic ending because parents are not even allowed to feel the loss of their child due to the politics keeping the powerful in power. One of the messages conveyed by “Harrison Bergeron” is that equality is not sameness but everyone having the support to use their talents. Another message is that structures of power protect themselves. In the story, these structures protect themselves through handicapping people into sameness and gunning down anyone who bucks the system. Thankfully, American structures of power don’t frequently turn guns against citizens, or at least not in white middle-class reality.

Yet, American culture includes structures that encourage distraction equally as devastating as George’s handicap buzzer. As an example, commercial news sources operate for pay based on advertising. This means they need to attract viewers who will stay and read the ads. This need to retain viewers’ attention means that news sources will highlight news stories most likely to do so. Often these stories, such as what’s going on with Lindsay Lohan’s rehab, are visually highlighted on the screen, while Middle East peace talks fall into a list of other world events. In our fast-paced world where we don’t have time to read every news story, we may find ourselves reading about Lindsay Lohan instead of Benjamin Netanyahu (who?). When it comes time to use our hard-won political right to vote, will we be ready based on our superficial understanding of current events? Maybe. Maybe we won’t vote because we don’t know enough. Maybe we’ll vote in alignment with our political affiliation because we haven’t had time to examine the facts. Maybe we’ll vote for the person who comes across most favorably in Yahoo! News photos rather than understanding anything about his or her politics.

While such media involve reading, the structures of such media do not encourage the habits of reading: first of all, commercial news sources don’t foreground important facts. They tend instead to cater to the lowest common denominator of public opinion, gossip. Secondly, such media don’t encourage spending time with information, pursuing ideas in-depth, living in characters’ experiences for days and years, and connecting those ideas to one’s ongoing thought processes. Instead, media like commercial news sources repeat the same kinds of stories over and over again, encouraging only momentary uproars and feeding our sense that nothing is happening worth worrying about. Real reading, reading that invokes our emotions and challenges our thinking, helps us to think outside the confines of our lived experience, to understand other people and cultures, to value individual and ordinary experiences, to imagine better futures and long for justice (Pontusco and Thornton 65), and to better understand ourselves (Felski 7).

Conclusion

OK, so maybe there’s not a conspiracy to dumb down American citizens, but there are structures in our culture that encourage us to invest our time and money in not thinking. In a democracy where successful government hypothetically relies on educated voters, the failure of our school system and culture to value reading and its connection to deep thinking subverts democracy and keeps a privileged few in power.

Questions for discussion:

1) I’m probably totally biased. I love reading. I don’t remember learning to read. Reading has always come easily for me. What are other structures in our culture that actively encourage deep thinking that could similarly assist in supporting democracy?

2) If reading is so all-fired important, what are strategies that could encourage kids and adults to read more?


Works Cited

Arum, Richard and Josipa Roska. Academically Adrift: Limited Learning on College Campuses. U Chicago P, 2011. Print.
Felski, Rita. “Remember the Reader.” Chronicle Review 55.7 (19 Dec. 2008): 7.
Gallagher, Kelly. Readicide: How Schools Are Killing Reading and What You Can Do About It. Portland, ME: Stenhouse Publishers, 2009. Print.
Pontuso, James F. and Saranna R. Thornton. “Is Outcomes Assessment Hurting Higher Education?” Thought & Action (Fall 2008): 61-69.
Vonnegut, Kurt. “Harrison Bergeron.” Literature: An Introduction to Fiction, Poetry, Drama, and Writing. 6th compact ed. Eds. X. J. Kennedy and Dana Gioia. Boston: Longman, 2010. 181-85. Print.

Saturday, August 6, 2011

The Thirteenth Tale





Spoiler alert! This post refers to the ending of the novel!

In response to Anna's interest in Twitterature, here is my tweet regarding Diane Setterfield's The Thirteenth Tale:

Bookseller and biographer, who lost her own twin at birth, discovers the family secret of a famous twin author, allowing her to die in peace (137 characters).

Mine is not very interesting. It doesn't feel much different from the punchy sentences used to promote books. Let me try again:

How I ache for my twin lost at birth. I wonder how this famous author lives without her twin? (spoiler alert!) Aha, she’s not a twin! (133 characters)

That's a little more dramatic, coming from main character Margaret Lea's perspective.


I enjoyed The Thirteenth Tale and would recommend it to anyone who likes ghost stories, gentle gothic, and literary allusions. I have two criticisms: 1) It did seem a bit plodding. As Emperor Joseph II says to Mozart in the film Amadeus: "There are simply too many notes." Maybe there are too many pages? Maybe that says about as much about Setterfield as it did about Mozart. 2) I do like the unraveling of family secrets but thought there could be a few more clues regarding the outcome buried earlier in the storyline to make the outcome more satisfying. The outcome was kind of deus ex machina somehow.


Works Cited


Setterfield, Diane. The Thirteenth Tale. New York: Washington Square P, 2006. Print.


Persepolis

Like Susie in her discussion board post, I am often struck by the fact that Americans don't take to the streets more often. People all over the globe vocally, physically, and non-violently protest all kinds of abuses. We're seeing this in the "Arab Spring" this year. Americans used to protest. Take the Civil Rights Moment and the Vietnam War as two examples. What has happened to us?

I find myself silenced by not wanting to incur the animosity of my neighbors, not wanting to disrupt my classroom by having my political views interfere with student learning, and not feeling as if I know enough even to comment publicly on the larger issues that make me angry. Yet, I do believe political voice is the foundation of our democracy, so why the paralysis?

I like Satrapi's depictions of protests in Persepolis. On page three, she depicts a group of men and women dressed in black against a black background. Each person has a raised fist, and the fists and the faces are the only white parts of the image. The caption reads "In 1979 a revolution took place. It was later called 'The Islamic Revolution.'"

Another frame depicts women after the revolution protesting for and against the veil. One one side are women covered except for their faces in black shouting "the veil!" and on the other are women in white clothes with black hair shouting "freedom!" Again, both groups have fists raised. The background here is white, and the caption reads, "Everywhere in the streets there were demonstrations for and against the veil" (5).

What strikes me in both of these depictions is the groups of individuals doing the same thing, and the fact that protest involves raised fists, which suggests the capacity for violence. These aspects capture another aspect of my reluctance to protest: I'm not comfortable with group protests. Somehow, my participation in a group protest reduces the complexity of my understanding of a situation to the party line. I'm not comfortable being perceived as wholly agreeing with others in my group with whom I only partly agree. Maybe that's just an excuse.

The violence aspect, that even peaceful protests symbolized by raised fists involve the attempt to force others to share my view, is also not comfortable for me. I'm angry enough to believe in my view, but my recognition of the complexity of the situation makes me wary of imposing it on others who may better understand the details.

The Iranian revolution is a good example of the problem of complexity. In that revolution, the liberals and the fundamentalists collaborated to overthrow the Shah's excessive regime. The Shah needed to be overthrown, but the liberals did not predict that the fundamentalists would take that opportunity to impose Islamic law. If they had, they might not have joined the revolution. The situation was not as simple as it appeared, and the liberals like Satrapi's family have suffered for their simplistic reading of the situation. As we watch the various "Arab Spring" events, we would do well to be mindful of this history, as revolution involves tearing down existing structures, and it's never sure how they will be replaced.

And yet... all action is action. Even inaction and silence are action. When it comes down to it, we'd better just pick a stance and take to the streets even if our knowledge is not complete or risk never having our voices heard.

Blog 13: Quote-Response Dickinson

I love Emily Dickinson! She reduces huge natural phenomena to managable size and wrestles with big philosophical questions like, will I be able to recognize my loved ones after death? In "The Lightening is a yellow Fork" (606) Dickinson does both. She uses understatement about lightening to imply the power and negligence of whoever lives in the sky.

In the poem, lightening becomes a fork dropped from a table, which makes the reader wonder about who lives up there. In imagining a person in the sky who has dropped a fork, Dickinson also implies negligence on the part of any diety: he has "inadvertent fingers" to carelessly drop something so powerful as a lightening bolt. This probes whether God is actually paying attention and caring about humans.

Because heaven, the "mansions," never appear clearly, we can't know anything about God, but the lightening reveals the awful truth: God's "Apparatus" is "Dark." He keeps us in ignorance, only revealing his power and lack of caring in the moment when lightening strikes.

Despite my interpretation of this poem, I don't think Dickinson was an atheist. I think she just practiced a very questioning faith through her poetry, avoiding the convenient assumptions about God that keep people comfortable.

Blog 12: Poem Paraphrase

Robert Frost's "Acquainted with the Night" (576): I am familiar with despair from my own loneliness. No one cares about me. Even the sun by which understand time cannot provide moral direction and cannot tell me why I exist.

Blog 11: Quote-Response Brooks

I love Gwendolyn Brooks's "We Real Cool." It's in the rhythm section of our textbook because it employs only single-syllable words. Those words capture the force and naive fearlessness of young people:

We real cool. We
Left school. We

Lurk late. We
Strike straight. We... (557)

In addition to the single syllables, the voice reminds me of the boys in "Greasy Lake" posing as tough kids. The avoidance of standard English suggests a rejection of authority in "We real cool." It's not "We're really cool." Skipping school or not graduating also bucks authority, as does staying up late, beyond bedtime or curfew. This rebelliousness here is connected to an accuracy of violence in "Strike straight." This might be a shot in pool or a punch delivered to an assailant. In either case, the young people are equipped by their rebellious lives to be effective. Of course, the end of the poem undermines their confidence.

I'm also interested in the use of "We," always at the beginnings of sentences and always at the ends of lines. This suggests a collective persona, as if the group members never do anything alone. This resembles the narration in "A Rose for Emily" where the town gossipped enough to share the same unhelpful opinions about Miss Emily. Here, it seems as if peer pressure creates this life of deadends for these young rebels. Because they work as a group, they can't think critically about their behavior, and they all, without regret on their part but sadly for the reader, careen toward death.

Blog 10: Song Response

Does anyone listen to Kenny Rogers anymore? I don't listen to much current music. Somehow, I lost the desire to keep up, preferring talk radio and audio books. But music was very much a part of my childhood and young adult life, and sometimes lyrics will come to mind. Kenny Roger's "The Gambler" has a great chorus that seems pretty important to my adult life:

You got to know when to hold 'em, know when to fold 'em,
Know when to walk away, know when to run.
You never count your money when you're sittin' at the table,
There'll be time enough for countin' when the dealin's done.

The song is a narrative about a down and out young man encountering an experienced gambler who gives him advice. The chorus is the advice: you need to know when to keep playing and when to quit, and in quitting, you need to know when to get out fast. I do think it's hard for young people to know when it's time to give up. We're taught to "hang in there" and that courage involves seeing something through to the end. I think it's also important to know when no effort on my part will do any good. There have been important times in my life when I've folded and run, and I haven't been disappointed in that choice.

The other part of the advice is not to count your money while you're still playing. I read this as don't judge yourself. Whether you're winning or losing, judging doesn't do any good. Just keep going with the work until it's finished. I've found even after the work is done that judging doesn't matter because I'm on to the next job. It's really the game that's important, life, career, family, not figuring out whether you're winning or losing. Just be happy in the action of life.

I don't really think of Kenny Rogers as providing my life philosophy, but clearly my own experiences connect enough with the idea of this song to make it meaningful for me. :)

Blog 9: Haiku

From Rilke's "Panther":

The caged panther paces.
His fierce hunter’s heart seeks,
Finding only bars.

Blog 8: Poem Paraphrase

Rainer Maria Rilke's "The Panther": The caged panther paces, momentarily opening the eyes that once hunted only to find himself surrounded by bars.

Road through Wonderland





My friend Dawn Schiller wrote The Road through Wonderland: Surviving John Holmes about her experiences as a “throwaway teen” victimized by the porn star John Holmes. The memoir follows Dawn on a road trip with her father, a Vietnam vet, from a tough neighborhood in Florida to Southern California where she met John. She was then 15, and he was twice her age. With the neglect of her father and John’s separating her from family and friends, Dawn came to see John as a protector, but their sexual relationship constituted rape, as she was not young enough to give consent, and he preyed upon her vulnerable situation.

Eventually, John became increasingly involved with drugs and abusive of Dawn. In one instance, John hit Dawn out of paranoid jealousy:

“Bam! John’s hand flies out across the glass and lands hard across my face.
I hit the ground with a thud that sends the air from my lungs. I immediately feel the searing pain of the blow rip through my jaw. It cracks with a loud snap and aches like it is broken. Stunned and in shock, I have no vision except for sparks of light against a black background” (259).

The use of present tense here and throughout the book makes the increasing violence gripping for a reader. While violence in a consensual relationship is never appropriate, it is even more terrifying that this is a big, male adult hitting a child, and the child has no adult to turn to and no frame of reference to use in understanding the violence as wrong.

John went so far as to traffic Dawn, prostituting her to raise money to spend on drugs. I can’t imagine that experience as the norm for a young woman. At the end of the book, following the Wonderland murders in which John was implicated, the couple fled to Florida where, finally, with the help of caring friends who notice the abuse, Dawn turned John in to the police.

Dawn’s book is written as a means to voice her side of the story in response to the film Wonderland, which focuses on John’s connection with the Wonderland murders. I had to watch the film version in small chunks, as I found the violence difficult. Kate Bosworth plays Dawn, representing her as a cute tagalong along for the ride. One planned scene of physical abuse was cut from the film, as the filmmakers were worried about making John look bad. One trafficking scene appears in the film, but it’s depicted so vaguely that it’s difficult to understand what is happening. John himself comes across more as pathetic than terrifying, which distorts his role in Dawn’s life.

As a means of turning the horror of her childhood into productive action, Dawn has founded the non-profit Empowering Successful Teens through Education, Awareness and Mentoring (ESTEAM): http://www.empowerteens.com/. Through this non-profit, Dawn plans to develop mentoring models that can guide adults in supporting teens experiencing neglect and in protecting teens from predators who prey on neglected youth. Nancy

Works Cited
Schiller, Dawn. The Road through Wonderland: Surviving John Holmes. Medallion P, 2010. Print.

Image Source: http://www.medallionpress.com/authors/schiller.html