Education

Racism on College Campuses: Understanding It and How to Fight Back

By Collin Chambers

“Racism is a fundamental characteristic of monopoly capitalism”

- George L. Jackson, 1971

White supremacy and settler colonialism have always undergirded US society from its very origins and foundations. Since the election of Trump in 2016, however, the systems of white supremacy and settler colonialism have taken off their “progressive neoliberal” (Fraser 2017) masks. This is evident through the increasing blatant acts of white nationalism and hate crimes. For instance, the rate and frequency of hate crimes on college campuses continue to rise (Bauer-Wolf 2019). To give a recent concrete and on-going example, towards the end of the Fall 2019 semester Syracuse University campus went through “two weeks of hate” as one student put it (McMahon 2019). In a 13-day period, there were 12 acts of racist hate-crimes. This series of racist graffiti has emboldened white supremacists on campus, which has recently culminated in a white nationalist manifesto being “airdropped” to individuals at a university library, the same one shared by the gunman in the Christchurch massacre in New Zealand. The Syracuse University Administration claims this is a myth, but it is a proven fact that the white supremacist manifesto was circulated and viewed within a Greek-life online platform/blog. 

In direct response to these events a POC-led group emerged. #NotAgainSU occupied the Barnes Center, a brand-new $50 million student/gym/wellness center for seven days and seven nights. Though it is a self-described “nameless and faceless” group, there is group of around 15 students who can be characterized as the leadership. From my understanding, and from discussions with those more enmeshed in the group, two-thirds of the 15 can be classified as more liberal and rooted in identity politics, and thus understand racism from this lens. I think the dominance of the more liberal-minded is shown through the list of 18 demands that the group wants met by the administration. I highlight the leadership because the leadership of any organization, group, or movement plays the determining role in characterizing the type of politics the organization has. The theoretical-political framework used to understand oppressions based on identity, like race, determines the politics and effectiveness in challenging/overthrowing structures of power. I do not intend for the essay to be a sectarian/outsider critique of #NotAgainSU—when there are direct actions/spontaneous protest against reactionary structures of power a revolutionary must participate despite any political-ideological limitations to the action/protest. I simply wish to offer what I think is the most efficient (i.e., most revolutionary) theoretical-political framework to deploy to understand racism in contemporary global capitalism. How we understand the world shapes how we act upon it. Identity politics is limiting in the sense that is “an integral part of the dominant ideology; it makes opposition impossible” (Haider 2018, 40). Identity politics needs to be left behind. Below, I offer my thoughts on what type of politics and strategy is necessary to productively fight against racism. 

Following the Geographer, Raju Das (2012), I do indeed privilege class in this analysis, but “do so in a manner in which race and gender are taken very seriously.” Class is, as Das says, “the dominant social relation” (Das 2012, 31), it cuts across all forms of social difference. Thus, in relation to the question of race, an anti-racist working-class politics and strategy needs to be developed and perpetuated. In this essay I argue in order to struggle against the structures of racism there needs to be an anti-racist working-class politic that is global in scope. This means centering imperialism. I emphasize imperialism because all imperialist wars are predicated and justified through racialized logics (both ideological and economical). Imperialist war and racism are inherently linked—one cannot exist without the other (see Du Bois 1933). As Andrea Smith (2012, 69) says nicely: “For the system of white supremacy to stay in place, the United States must always be at war.” I will first do this—though unpopular it may be in our post-structural times—by re-emphasizing the centrality of class. Then, I will offer a brief historical materialist understanding of racism in the age of imperialism (I do indeed argue that imperialism still exists, but that we are in a new unipolar era). Additionally, going against much “post-colonial” thought I emphasize the need to use the nation-state as a form of sovereignty that can fight against racism. With this understanding of racism, I will argue that Asad Haider’s (2018, 111) idea of “insurgent universalism,” which says: “I fight for my own liberation precisely because I fight for that of the stranger,” is a useful strategy/method to fight racism. 

Re-centering Class to Fight Racism

The current political economic situation necessitates for a return to more traditional conceptions of class. Living and growing up in a social formation dominated by the capitalist mode of production, we are not taught or trained to think in class terms i.e., to have class consciousness. If class is mentioned at all it is usually deployed to point out an individual’s identity and status i.e., in the non-Marxist sense. Class is typically thought of as either based on income or status/identity i.e., if someone is blue collared or white collared. It is a common misconception to think of class as just another identity that exists along the different axes and vectors of oppression. In popular parlance, when one talks about a working-class identity one commonly conceives of a white male with a hardhat working on the construction site. While a white male in a hardhat is indeed within the working class, this view is problematic in two senses. First, it ignores how labor/the working class has increasingly been feminized and racialized (Sanmiguel-Valderrama 2007). Secondly, by treating “the working-class” as just another identity alongside gender and race is faulty from a Marxist perspective which sees class as one’s objective relationship to the means of production (see Heideman 2019 for more on all of this). This objective conception of class simply means that on one side there exists the capitalist class which owns and controls the means of production, and on the other side the working class who own nothing but their ability to work and who work within a workplace that is controlled and dominated by the capitalist class. Class from this perspective is understood as a social relation of power (Zweig 2005). 

Obviously, in the capitalist mode of production, capitalists have a lot of “power to” (Glassman 2003). Capital has the power to appropriate surplus product, dictate what is produced within the production process and how, and by what pace. However, as Glassman (2003, 682) points out nicely, “[c]apitalists are not the only actors who can exercise ‘power to.’ Workers, though less empowered than capitalists because of their specific positions within processes of surplus value production and appropriation, also possess structural power in their collective ability to provide or withhold labor.” The inert power workers have exists at all times, even in eras of global working-class defeat and retreat, workers can shut the production and labor process down. In relation to the question of racism, the working class can use their power to fight racism through their latent power and ability to stop the production process. In order to end “extra-economic”-based oppressions the power of capital must be struggled against by with the latent power the working-class has (Heideman 2019; Wood 2002). For example, stopping production (i.e., striking) can be deployed as a method to fight against racism, sexism, heteronormativity, etc. 

Raju Das (2012, 31) lays out clearly the power class analysis and a class perspective can provide for social movements: 

Class analysis necessarily says that: class is the most important cause, and condition for, major global problems…and that workers and semi-proletarians who suffer from these problems have the power to fundamentally transcend the system to solve these problems. Class analysis includes in it the idea of the possibility and the necessity of abolition of class and its replacement with optimal direct-democratic control on the part of the proletariat and semi-proletarian workers over society’s resources and political affairs, at local, national and global scale. Class is about power, which is rooted in the control over productive forces including labor. Class analysis articulates and performs this power.

As the reader can see, Marxists point out the objective nature of class out at nauseam (e.g., Foley 2018; Heideman 2019), but they have done so within the confines of the nation-state scale of the United States and tend to ignore or downplay global scale race relations, in particular the race relations involved in contemporary imperialism

A Historical Materialist Understanding of Racism in the Age of Imperialism

Even within the anti-Marxist early 2000s Ruth Wilson Gilmore (2002) argued that we still need the historical materialist method to understand racism. Historical materialism is Marx’s method of understanding historical and contemporary social formations. This method seeks to explicate what is historically specific about a dominant mode of production within a particular social formation (Ollman 1993). It is a common misconception that Marx ignored race, gender and other forms of oppression, but this is certainly false especially if one examines his more historical work (see Anderson 2010 79-114 for Marx’s writings on race, slavery, and US Civil War). A mode of production can be briefly defined as the “complex unity” (Althusser 2014) between the productive forces (i.e., means of production and labor-power) and relations of production, which Bettelheim (1975, 55) defines as a “system of positions assigned to agents of production in relation to the principal means of production.” Non-economistic Marxists like Lenin, Mao, etc., emphasize that the relations of production play the determining role in shaping the mode of production (Althusser 2014). On top of the mode of production arises a political and cultural superstructure that works in dialectical relation/tension with the economic base (mode of production). Social change occurs do this dialectical relation with the economic base (see Marx 1979). This historical materialist method allows us to see the historically specific form racism takes on in particular modes of production, and even within different forms of the capitalist mode of production. Understanding the specific forms racism takes in particular historical is essential if one wants to successfully struggle against racism. Ellen Meiksins Wood (2002, 282) points out that 

Capitalism will always have a working class, and it will always produce underclasses, whatever their extra-economic identity. It can adopt to changing conditions by changing the meaning of race and ethnicity, so that one group can displace another at the bottom of the ladder (as Hispanic groups have in some cases replaced African-Americans); or the boundaries of racial categories can, if necessary, be redrawn.

This othered “underclass” that Wood points to can exist on many different scales and not just within the nation-state scale of the Unites States. In the era of imperialism and global capitalism, the underclass are the oppressed nationalities who are struggling for self-determination against the global imperialist class camp (i.e., the US, Europe, and Japan). This will be explored more below. First, I must lay out how to understand racism as a historical materialist i.e., how it functions within the “complex social whole” (McNally 2017). 

In Black Marxism Cedric Robinson (1983) critiqued Eurocentric Marxists for ignoring the Black Radical Tradition, and for not paying close enough attention to how logics of racism structures capitalism itself. Robinson emphasizes that ideas of race and otherness is culturally ingrained in European Civilization itself and thus precedes the development of the capitalist mode of production and in turn structures it. However, the form racism changes within different modes of production. Racism adapts “to the political and material exigencies of the moment” as Robinson (1983, 66) himself says. Thus, we must understand the “political and material exigencies” of the unipolar imperialist era (Becker and Puryear 2015). To help through this the relations of production need be thought of in a non-economistic way. The relations of production are traditionally thought of as class relations (see above). However, in order to think of race as being integral to the social whole of the capitalist mode of production is to consider race relations as being a component of the relations of production that help reproduce capitalist relations of exploitation and oppression on an extended scale (see also Bhattacharya 2017).  When the capitalist mode of emerges on the historical scene it emerges in an already existing racialized European social formation. At first it incorporates the existing racial relations and ideologies, but as the capitalist mode of production becomes the dominant mode of production in the social formation it totally transforms them to serve the interest of capitalist relations of exploitation and oppression because capital is “coercive relation” and bends all social relations to its will (Marx 1990, 425). Capitalism and the new race relations/ideologies that develop become inseparable from each other and cannot function without each other (see also McNally 2017). Understanding racism (and also sexism, heteronormativity, etc) as existing within the relations of production themselves allows one to understand the “distributions of power throughout a structure” along different forms of oppression such as race. (Gilmore 2002, 17). 

In order to explicate this historical-materialist view we turn to W.E.B. Du Bois. Du Bois (1933) is able to show clearly the particular form racial relations of production take on in the monopoly/imperialist era of the capitalist mode of production. Here he lays out two material factors that produce and reproduce racism within the white labor movement during this particular form of the capitalist mode of production (monopoly/imperialist). Firstly, he talks about the development of a labor aristocracy that began to emerge in the monopoly era of capitalism and through the class struggle itself. In this era, Du Bois (1933, 6) says that “a new class of technical engineers and managers has arisen forming a working-class aristocracy” who “have deposits in savable banks and small holdings in stocks and bonds.” These kind of investments and material vested interests in the capitalist system give rise to “capitalistic ideology” which is ingrained in the heads labor aristocracy. Du Bois (1933, 6-7) says that these “engineers and the saving better-paid workers form a new petty bourgeois class, whose interests are bound up with those of the capitalists and antagonistic to those of common labor.” This labor aristocracy is a direct consequence of monopoly/imperialist phase of capitalism.

Secondly, in the era of monopoly capitalism (i.e., imperialism) we see “the extension of the world market” through “imperial expanding industry” which has produced a “world-wide new proletariat of colored workers.” The capitalists are able to bribe “the white worker by high wages, visions of wealth and opportunity” to fight militarily, politically, and economically against colored workers across the world, i.e., to serve the interests of the imperialist-capitalist class. As Du Bois (1933, 7) says: “Soldiers and sailors from the white workers are used to keep ‘darkies’ in their ‘places.’ Imperialist war and racism are inseparable and are two sides of the same coin and are produced and reproduced by global imperialist class camp. The othered underclass in the monopoly/imperialist era of capitalism is indeed the oppressed nationalities across the world (and within the US) who are constantly targeted by the global imperialist class camp. To make this more concrete, the police departments that terrorize, murder, and target people of color in the US purchase weapon surpluses from the US military! This displays clearly a direct connection between people of color within the US nation-state and oppresses nationalities that US imperialism oppresses. 

Marx and Engels (1978, 474, my emphasis) say in the Manifesto: “The modern bourgeois society that has sprouted from the ruins of feudal society has not done away with clash antagonisms. It has but established new classes, new conditions of oppression, new forms of struggle in place of the old ones.” Thinking about racism in this sense, as being a part of the relations of production helps us see that racism is an integral part in reproducing the capitalist system as a whole. Racism has been so completely transformed and integrated by the capitalist mode of production that one cannot imagine ending racism without struggling against the capitalist system. Mao said: “Racism is a product of colonialism and imperialism. Only by overthrowing the capitalist class and destroying colonialism and imperialism [can complete emancipation be won]” (quoted in Kelley 2008, 100-101) Additionally, because “[w]age-labour rests exclusively on competition between the labourers,” racism plays a fundamental role in maintaining the class power of capital by continuing to divide workers along racial lines (Marx and Engels 1978, 483). At least for me, it is clear that racism does not just exist in air in the superstructure but is produced and reproduced in the mode of production itself. If the structural and root causes of racism are superseded, then overtime—through more political struggle—so will all micro-forms of racism (e.g., racist language).

The Nation-State still matters! Imperialism still exists!

From many different theoretical frameworks/positions the nation-state is seen as inherently problematic for being racist and perpetuating settler colonialism (e.g., A. Smith 2012; Anthias 2018). “Post-colonial” scholars who emphasize decolonization argue that decolonization is impossible within the confines of the nation-state as it is a colonial European invention. Even scholars focused on solving climate change are critical and skeptical of the nation-state in regards to creating a global post-carbon energy regime, and for obvious and important reasons (see Mann and Wainwright 2019). Additionally, many argue that imperialism, understood from the Leninist tradition, no longer exists in the contemporary post-Soviet world. For example, Hardt and Negri (2000, 9), who many draw from, say: 

we think it is important to note that what used to be conflict or competition among several imperialist powers has in important respects been replaced by the idea of a single power that overdetermines them all, structures them in a unitary way, and treats them under one common notion of right that is decidedly postcolonial and postimperialist. This is really the point of departure for our study of Empire: a new notion of right, or rather, a new inscription of authority.

This is only half correct. We are indeed living in world where there is no longer the type of inter-imperialist rivalry that characterized the WWI and WWII eras, but that does not mean in any sense that we are living in a “postimperialist” world where the nation-state no longer matters. Rather, we are currently just in a new phase of imperialism, namely a unipolar era of imperialism (see Becker and Puryear 2015), in which the United States is the global hegemonic leader. Since the collapse of the former USSR, the United States has become the hegemonic leader on a global scale. In this era every newly independent nationalist country has to play by the rules that the United States has set through so-called international political-economic apparatuses. Countries have to try to arise in a global political economic system dominated by the interests of the United States. This creates serious limits for what specific countries can do. Cuba, for example, has chosen to maintain its socialist political economic system at the continued expense of the embargo enforced by the US. Evo Morales was just overthrown by a coup that was funded and supported by the United States for being a leader who does not want to play by the rules that the United States enforces through different “international” political/economic apparatuses. The development of the UN, NATO, EU, etc., does not mark an end of nation-state rule and “toward a new notion of global order.” The UN is an “international” organization that, in the last instance, represents and perpetuates the interests of the US, western Europe, and Japan. 

Nation-states still matter for global capital. The rules and regulations needed for continued capital accumulation are largely enforced by nation-states themselves, not a decentralized Empire. In addition, the nation-state still matters in regard to resisting imperialism and racism, especially in the imperial core of the United States. Nation-states and the apparatuses of nation-states can be seized and used for successfully struggling against imperialism and racism. The faulty idea that we are living in a decentralized global Empire makes it seem that capitalism so ubiquitous and penetrating it cannot be directly opposed, that there are no alternatives. 

Kelley and Betsy (2008) in a chapter titled “Black Like Mao: Red China and Black Revolution” shows how oppressed nations constructed political solidarity with each other that functioned on an international scale, but was also made possible because one oppressed nation was able to take power on the nation-state scale, and used the power gained from doing so to spread anti-racist working-class power outside its own nation-state. In the 1960s the Black Nationalist movement in the United States had close political-ideological ties with the Chinese Communist Party, and Mao Zedong and other Maoists more specifically. It is commonly known that the Black Panthers would sell Mao’s book of quotations i.e., “the little red book” to fund themselves, but this is only the surface appearance of the connection Maoists in China had with the Black Panthers and groups like Revolutionary Action Movement (RAM). As Kelley and Betsy (2008, 103) point out, Maoism was not exported from China to the Black Nationalist movement. Rather, “[m]ost black radicals of the late 1950s and early 1960s discovered China by way of anti- colonial struggles in Africa and the Cuban revolution.” The example of national liberation/communist struggles taking state power on the nation-scale inspired oppressed nationalities within the United States. Marxism-Leninism and Mao Zedong Thought provided the theoretical foundations on which to view nationalism relatively. Nationalism from the oppressor nation is reactionary, but nationalism from oppressed nations is revolutionary and necessary. Revolutionary nationalism of an oppressed nation is “proletarian in content, national in form” as Harry Haywood (1978) says. In fact, the RAM argued that black nationalism “‘is really internationalism.’ Only by demolishing white nationalism and white power can liberation be achieved for everyone. Not only will national boundaries be eliminated with the ‘‘dictatorship of the Black Underclass,’’ but ‘‘the need for nationalism in its aggressive form will be eliminated’’ (Kelley and Betsy 2008, 115-116). 

Conclusion: Towards an Anti-Racist Working-Class Strategy

Asad Haider (2018, 61) tells the story about Harry Haywood’s critique of the CPUSA as it became increasingly conservative in the post-World War II years. Throughout the first half of the 20th century the CPUSA was at the forefront of anti-racist/black liberation struggles both politically and theoretically (see Kelley 2002). However, as the CPUSA became more conservative, the Party “distanced itself from the project of black liberation,” and white chauvinism increased within the Party. Haider (2018, 61) points out that the Party had previously been able to combat white chauvinism and racism effectively “through mass antiracist organizing: by joining different people and disparate demands in a common struggle.” After this practice ceased, the “party launched what Haywood called a ‘phony war against white chauvinism’…In Haywood’s analysis, this phony war only ended up strengthening the foundations of white chauvinism, now uprooted from its structural foundations and seen a free-floating set of ideas” (Haider 2018, 61). Harry Haywood argued that a better strategy to fight white chauvinism in the party is to reaffirm the “division of labor among communists in relation to the national question. This division of labor, long ago established in our party and the international communist movement, places main responsibility for combatting white chauvinism on the white comrades, with Blacks having main responsibility for combating narrow nationalist deviations” (Haywood quoted in Haider 2018, 61-62). 

A “phony war” (i.e., one that plays into the logics of the dominant ideology and structures) against racism must be avoided. Given what has been said above, the strategy I propose to fight racism, imperialism, and capitalism is to perpetuate what Asad Haider (2018, 108-114) calls “insurgent universalism.” Insurgent universalism “says we are not passive victims but active agents of a politics that demands freedom for everyone” (Haider 2018, 109). It is a universality that “necessarily confronts and opposes capitalism” (Haider 2018, 113). It is a universality that “is created and recreated in the act of insurgency, which does not demand emancipation solely for those who share my identity but for everyone; it says no one will be enslaved” (Haider 2018, 113). The working class can use its power within the realm of production to not only struggle against capital in the economic sense, but also against all “extra-economic” oppressions that exist within the global imperialist-capitalist social whole. We need to fight for the strangers who are being targeted by the global imperialist class camp. We may not know “the other” that is being targeted by US imperialism, we may even have some preconceived notions of that “other” through the media ideological state apparatus (e.g., demonization), however, and despite this we must principally be against any form of US intervention in sovereign nations. Being anti-racist means being anti-imperialist at the same time! Self-determination for all oppressed nationalities!


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

By Roger Williams

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

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

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

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

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

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


Capitalism vs. Humanity

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


The Commodity: Making Students into Workers

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


The Workers: Educators

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

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

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

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

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

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

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

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


Capitalism's Strategy against Workers: Divide and Conquer

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

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

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

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

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

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


The Bosses: Principals

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

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

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

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

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

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

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

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

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

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

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

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


Upper Management: The Politicians

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

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

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

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

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

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


The Capitalists: The Rich

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

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

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

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

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

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

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

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

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

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

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


Summary

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Conclusion

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

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

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

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


This was originally published at the Fire With Fire blog.

West Virginia's Ongoing, Anti-Capitalist Struggle

By Michael Mochaidean

One year ago, teachers and school service personnel in West Virginia rocked the nation with their historic nine-day statewide walkout. The movement was sparked in part due to declining state revenue for state employees' insurance plan - PEIA - and a persistent lack of wage growth compared to contiguous states. In the wake of the Mountain State's first statewide walkout in twenty-eight years, a rupture began to emerge between education workers and their states. Soon thereafter, Oklahoma, Kentucky, and Arizona witnessed their own statewide actions, ranging from a few days of actions to weeklong walkouts.

State legislatures were forced to compromise by these strike actions. In Oklahoma, teachers won an additional $6,000 raise and an increase in school funding by over one hundred million dollars. In Arizona, teachers won a twenty percent raise and increase in support staff salaries to entice teacher retention. West Virginia's victory was smaller by comparison, but no less impactful. There, state workers won a five percent pay raise (equivalent to $2,000 for teachers), a one-year hiatus on PEIA premium increases, and the promise of a PEIA Taskforce whose sole purpose was to find a long-term revenue source for the state's ballooning health care costs. The year had ended with an empowered, engaged, and militant rank-and-file, who were at the forefront of these battles.

The present legislative session in West Virginia is reminiscent, in many ways, of last year's militant struggle. Before the session had even begun, Senate Majority Leader Mitch Carmichael had touted Senator Patricia Rucker's appointment to the Republican-controlled Senate Education Committee. Senator Rucker, a bourgeois reactionary Venezuelan who has spoken damningly about the Bolivarian Revolution, ended 2018 with an attack on socialism in her op-ed, "Socialist-style policies won't grow WV." Senator Rucker, who moved to West Virginia only a decade prior, founded a local Tea Party chapter in 2009 whose sole purpose it was to recruit "liberty-minded" candidates to run for office. Rucker even claimed that she and her family had moved to West Virginia "as refugees from socialist Montgomery County [Maryland]," and thus her desire to implement right-wing libertarian fringe elements into the state's political discourse could be better accomplished in more conservative-leaning West Virginia.

Yet despite her consistent redbaiting, which became an all too common feature during last year's legislative session, Senator Rucker's most troubling pieces of her background are her ties to the far-right in both the religious and education realms. Rucker is a self-described member of the Traditionalist Roman Catholic strand of Catholicism, a right-wing segment of the Roman Catholic Church that believes Vatican II was an illegitimate liberal reform effort. Rucker is also a homeschool advocate who has no experience teaching in public schools. Though Rucker had initially claimed to be a public-school teacher, a freedom of information request with the Maryland State Department of Education found that Rucker never held a teaching certificate with the state board of education, but was only a substitute teacher between 1993 and 2002, before she began homeschooling her children full-time.

In conjunction with her role in the reactionary right's religious and education fields, Rucker is also one of a handful of West Virginia legislators affiliated with ALEC - the American Legislative Exchange Council. ALEC is a front group for corporate lobbyists and state legislators who help funnel resources from large corporate donors into crafting legislation beneficial to the ruling elite. Corporate backers of ALEC help to draft "model" bills that are then used by ALEC-sponsored legislators in a hastily-fashioned copy-and-paste procedure, whereby tax breaks and deregulation maneuvers are inserted into legislation on a state by state basis. Ninety-eight percent of ALEC's revenue, according to ALEC Exposed, comes from "sources other than legislative dues, such as corporations, corporate trade groups, and corporate foundations." Some of the largest donors to ALEC include the Koch Foundation, the Castle Rock Foundation, the Allegheny Foundation, and the Claude R. Lambe Foundation, all backed by some of the wealthiest Americans - the Koch, Coors, and Scaife families.

Rucker was highlighted as ALEC's "State Legislator of the Week" last year as a model for right-wing libertarian deregulation and privatization efforts in state legislatures. Her down-home charm as a candidate, running for "limited government, lower taxes, and personal freedom" obscures her larger role as an austerity-minded politician whose proudest achievement at the time was the repeal of Common Core. The ability to receive taxpayer funds to provide religious indoctrination - either at home or in private school settings - appears to be one of Rucker's larger goals now as Chair of the Senate Education Committee. Intersecting her relationship to ALEC with the reactionary religious right makes it evident that Rucker's initial goal to help modernize West Virginia's education system is a ruse, obfuscated by her larger desire to implement neo-liberal "reforms" within the state's public education system.

Once this legislative session began, Rucker's Senate Education Committee wasted no time in pushing their privatization, austerity-ridden omnibus bill - SB 451.

The omnibus bill would impact education in the following ways:

- Unlimited charter school development throughout the state.

- The creation of educational savings accounts (ESA's) that provide families with a percent of district funds should they choose not to send their children to public schools.

- Payroll protection clauses, which force unions to individually sign up members rather than having members sign up and have their paychecks automatically deduct their dues.

- Eliminate seniority as a factor in transfers and layoffs when consolidations occur, potentially eliminating higher scale workers in favor of lower scale state employees.

- Increase student cap sizes in elementary schools.

The bill itself passed quickly through the Education Committee - spending less than a week in committee - before it was debated for only two hours, passing in the State Senate on an 18-16 vote. Senator Mitch Carmichael stated at the time that, "It's a historic, great day for the state of West Virginia," at a press conference soon after. "We are so thrilled about the vote today and the aspect of finally, comprehensively, reforming the education system in West Virginia." Senator Rucker likewise claimed that she and her committee were "determined to do the right thing no matter the political pressure."

Education workers, however, were prepared for the worst retaliation from the Senate in advance. On the first day of the legislative session, roughly one month prior to SB 451's passage, hours before Governor Jim Justice held his State of the State address, teachers in twenty counties held walk-ins to remind their fellow workers, parents, and community members what it was they were fighting for. The theme of the walk-ins was a need for mental health and community support for children most impacted by the twin factors of neo-liberal capitalism and the opioid crisis.

To give some perspective on the relative crisis schools are facing, West Virginia:

- Ranks forty-sixth for child poverty, and last for child poverty for children under the age of six.

- Has over one-third of children being raised by their grandparents, which ranks it second in the nation for this. Grandfamilies, as they are called, make on average $20,000 less than the average household in the state.

- Is operating at sixty-six percent efficiency for school counselor to student ratio, and at twenty-three percent efficiency for school psychologist to student ratio.

- Has more than one-in-four children experiencing an adverse childhood experience (trauma leading to depression, violence, substance abuse).

The educator and activist Bob Peterson describes this brand of unionism social justice unionism in that the union represents the interests of the community in conjunction with the material interests of the workers themselves. It is little wonder that this was the theme, given that the walk-ins were organized by the newly-formed West Virginia United caucus, whose five core principles include social justice unionism. An affiliate of UCORE (United Caucuses of Rank and File Educators), West Virginia United began in the wake of last year's statewide walkouts. The caucus is a combination of members from the state's three primary education unions - West Virginia Education Association (WVEA), the American Federation of Teachers (AFT), and the West Virginia School Service Personnel Association (WVSSPA). In a video released back in September that announced the caucus' formation, steering committee member Jay O'Neal stated that, "We need a caucus, because we saw what happened when teachers and service personnel came together, stood together, and said, 'Enough is enough.' We know that our power lies in us; it's not in the politicians down at the capital."

Worker self-management of unions with respect to bargaining and actions is a component of what the famous Wobbly historian and organizer Staughton Lynd calls solidarity unionism. Solidarity unionism, in its broadest form, is a concept in union organizing that recognizes that the individual union member knows best their conditions and their contractual obligations. In lieu of relying on business unionism - lobbying and mediation to gain power - solidarity unionism utilizes direct action to mediate disputes between members and management. Union representatives become less impactful in organizing efforts or disputes, as workers themselves take on the task of building their union at the local level. In addition to social justice unionism described above, solidarity unionism is also one of United's five key principles.

Already, West Virginia United has begun the work of constructing a left-libertarian dual power institution that can challenge both their own business unions and the reactionary right. Members engage in online-on-the-ground campaigns that work to build power across the state within online spaces that are then transformed into on-the-ground efforts. On the Public Employees United page, which was used last year during the nine-day walkout for organizing efforts, over 20,000 public employees engage with one another across the state to educate themselves on this legislation, agitate their co-workers against it, share stories of triumph and anger, and organize as a larger collective. West Virginia United is uniquely poised to capture and redirect this anger towards the larger struggle against austerity, given that their model of organizing relies on worker self-management in both a right-to-work state and in a state where public employees do not have the ability to collectively bargain. The primary education unions in West Virginia act more so as business representatives for teachers, assisting them with insurance, certification, and classification issues. Both WVEA and AFT lobby the legislature to push for laws that benefit members while holding electoral campaigns through their PAC's to provide resources that help elect likeminded candidates. The disconnect between business unionism and the militancy West Virginia has sparked nationwide last year, however, means that the tactics of solidarity unionism and social justice unionism must be central in the fight against neo-liberal capitalism.

The battle between the austerity-minded education reformers and the militant education workers will continue regardless of what happens to SB 451. As of the writing of this article, SB 451 is being debated in the House of Delegates, and its longevity is uncertain. Whatever may come of this lone bill, it is clear that the fight West Virginians are taking on once again is one in opposition to the rampant capitalism we have witnessed since privatization of public education began a little over two decades ago. The victories of the recent UTLA strike provide hope to many in the Mountain State that unions, driven by a desire to protect public services and in direct confrontation with neo-liberal capitalism, can win the day, but we cannot concede an inch to privatizers in the meantime. To open the floodgates would be disastrous to far too many engaged in this struggle. Should West Virginia strike again, it will be because the working-class educators of this state have developed a burgeoning class-consciousness that was lit last year, and is now carried on in the ranks of its militant citizens.


Michael Mochaidean is an organizer and member the West Virginia IWW and WVEA. He is currently co-authoring a book detailing the 2018 education walkouts, their triumphs and limitations one year later.

Teaching and Resistance in Los Angeles: An Interview

By Devon Bowers

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



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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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


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

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

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

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

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

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


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

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

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

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

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

And then what?


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

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

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

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

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


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

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

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

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


Endnotes

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

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

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

4: Investopedia,

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

Dismantle the Pipeline: A Review of Susan Anglada Bartley's "A Different Vision: A Revolution Against Racism in Public Education" (Luminare Press)

By David Gilbert

School was always a breeze for me. "Correct English" came naturally--it was the way people spoke at home. As for social studies, I was well-versed in the mythology of American democracy that masqueraded as "history." My parents instilled confidence that I could excel at science and math, which they saw as a career path for me. It was only in my college years--as I became intent on understanding why some people are obscenely rich while as many others are desperately poor--that I started to get into trouble.

Unusually well-educated for a New York State (NYS) prisoner--the average incoming inmate is at a 6th grade level--I've done a lot of work as a teacher's aide and a tutor. Early on I was struck by a conundrum: Many otherwise bright and brave guys just froze when it came to academic work. After many conversations I saw a frequent pattern: from early on in school they were treated as discipline problems, not as promising learners, and often humiliated and punished. Rather than accept a framework that made them feel stupid, they decided that school was b.s. And that they would prove their self-worth in the streets. In communities where decent manufacturing jobs fled but where the "War on Drugs" made them a lucrative trade, that seemed like the ready route to wealth and prestige. Before long, of course, that led to incarceration. Welcome to the school-to-prison pipeline. In NYS, Blacks and Latinos/as constitute 37% of the population and 72% of state prisoners.

Susan Anglada Bartley is a passionate anti-racist educator. Her new book, A Different Vision, looks at the school-to-prison pipeline as part of a fundamentally white supremacist education system. The various forms of exclusion are key--the ways students of color are told they are slow learners, are tracked away from college preparation courses, and are disproportionately subjected to harmful forms of discipline. The latter isn't just a product of cultural misunderstandings with white teachers; studies show that students of color are treated much more harshly for the same behaviors as whites. Once students are held out of the classroom, they're much more likely to fall behind on their work and then drop out. In the U.S. Black students are 3 times more likely than whites to be suspended or expelled, which foreshadows the 6 to 1 Black to white incarceration rate for males. Another school-to-prison pipeline has been built over the past 40 years, for the flow of dollars, as funding for incarceration has increased at twice the rate of that for education.

I cringed at A Different' Vision's description of how humilation is a standard technique for keeping students in line. As a teacher at Franklin High School (FHS) in Portland, Oregon, Anglada Bartley learned how to move away from that and toward engagement. She realized that especially as a white teacher, she had to earn the trust of her Black, Latino/a, Native American, and Asian students which she does in part by being willing to tell brief stories about her own life. She makes an effort to talk with students at eye level rather than down to them; she addresses issues individually rather than dressing students down in front of the class; she never writes them up for disciplinary punishment. More importantly, she's a big enough person to learn from her students and to acknowledge that.

To keep a class together without acting as a tyrant, a teacher needs a relevant and lively curriculum. To do so, a teacher has to learn about her students and their range of ethnic and linguistic backgrounds in order to create a culturally welcoming environment. While Anglada Bartley doesn't present a lot on curriculum in the sense of the subject matter, which would entail volumes in itself, she cites the best source of articles and references on that, Rethinking Schools Magazine. I would have liked to see her say more about the ways challenging white supremacy could also benefit many whites--when we can overcome clinging to privilege and pride of place--through more funding going to public education; wider availability of college; and a fuller, truer, richer understanding of history and culture.

Anglada Bartley knows her students can excel. In 2007, mentored and supported by an outstanding, Black principal, Dr. Charles Hopson, she created an Advanced Scholars Program (ASP) at her high school. The program encouraged students who might otherwise be tracked out to take the advanced placement courses so crucial to getting into succeeding at college; each student was provided a mentor. By 2016, ASP had 465 students, and every participant went on to higher education; seven of them became Gates Millennium Scholars; FHS overall, with more than 50% of students living in poverty, had a graduation rate within one point of the wealthiest school in the district.

After Anglada Bartley won all kinds of accolades and prestigious awards for this stunning success, the hostility of a new white administrator and some resentful teachers resulted in restrictions that undermined her work and led her to leave FHS. While A Different Vision has many useful examples of teaching methods, the other, essential dimension of the book involves the broader fight against white supremacy in education and in society at large. The needed changes can't happen when 82% of the teachers and 88% of the administrators are white for a population nove moving past 50% students of color. They can't happen when funding is so unequal and inadequate, when students of color have to worry about violence and incarceration, and when they face difficulty getting quality jobs. Given those realities, A Different Vision strongly advocates building active movements and coalitions from below involving the communities, parents, educators and students to challenge white supremacy and fight for quality education. That's the road to "a different vision"-- "One in which empowerment replaces humiliation, relationships replace control. One in which respect for humanity and our earth are central [...]" (223-4)

The Reds in the Hills: An Anarcho-Syndicalist Interpretation of the Contemporary West Virginia Teachers' Strike

By Michael Mochaidean

Historical Overview

In 1990, the average annual salary for West Virginia public teachers was $21,904, making it the 49th worst state for educator pay; only Mississippi's was worse. The state's Public Employee Insurance Agency (PEIA) was backlogged, with medical expenses taking almost half a year to be addressed. The teacher retirement fund had a $2 billion hole that grew larger each fiscal year, impacting retirees' insurance and state pension.

Today, in 2018, the average annual salary for West Virginia public teachers is $45,000, making it the 48th worst state for educator pay in the nation. By fiscal year 2020, premiums are set to increase for PEIA recipients by 15.2%, 14.3% (2021), and then another 10% (2022). For retirees, it is even worse. PEIA recipients on Medicare are expected to see an increase in their premiums by 38.9% (2020, 29% (2021), and then another (32.8%).

It is no wonder, then, that in both 1990 and 2018, educators across the state utilized direct action tactics to demand greater action be done to fund the state's public programs. Parallels have been drawn between both strikes in the recent past. In a Sunday editorial in the Charleston Gazette-Mail, for example, a poster reflected in "Not Your Mom's Teacher Strike?" that the 1990 strike and the current strike in 2018 suffered from a recurring theme of long-term underfunding of public health care programs, poor teacher pay, and few incentives built in to retain high-quality educators in the state.

The similarities don't stop there. The rhetorical strategy of positioning educators as hotheaded firebrands, whose only concerns are for themselves, have not changed in the almost three decades since the first statewide walkout. In 1990, soon after the strike was announced, Governor Caperton (D) declared that he would not meet with teachers or their union representatives until "calm and reason are restored and the teaching force returns to the classroom." In 2018, Governor Justice (R) recently declared that he would work towards a resolution to this issue when "cooler heads prevail," signaling that Republican legislators were acting calmer and more collected than the educators themselves. Similarly, the state's primary law enforcement agency, the Attorney General's Office, has made quick use of its power of injunction in an attempt to first break public sector unions, and then to establish precedent in future cases. In 1990, Attorney General Roger Tompkins declared the strike illegal in a formal memo that would later be used in Jefferson County Board of Education v. Jefferson County Education Association (1990). The Jefferson County BOE case would go on to state that, "Public employees have no right to strike in the absence of express legislation or, at the very least, appropriate statutory provisions for collective bargaining, mediation and arbitration." As West Virginia has none of the latter, any formal walkout would therefore be deemed illegal in the eyes of the court. In 2018, Attorney General Patrick Morrissey (R) released his own memo on the teacher walkout utilizing the precedent of Tompkins' 1990 memo and the subsequent Jefferson County BOE case to state that "the impending work stoppage is unlawful. State law and court rulings give specific parties avenues to remedy such illegal conduct, including the option to seek an injunction to end an unlawful strike."

Perhaps the only difference between these two events in the color of the state's legislature and governor's mansion. West Virginia, once proudly staunch Democrats, is now a hotbed of conservative Republican lawmakers. Republicans went from having a 18-16 majority in the state senator to a 22-12 majority in 2016. Governor Justice, who ran and won as a Democrat, switched his political party to Republican over the summer in an attempt to court President Trump's influence and, potentially, a cabinet position.

Such changes matter little in a state where both parties have played on the contemporary cultural fears or economic anxieties of their citizens. From the painful ramifications of trickle-down economics in 1990 to the neo-liberal drive to privatize public services in 2018, Democrats and Republicans have used whichever economic theory happens to be in vogue at their time to harm state workers, bringing them to the brink of death only to resuscitate them with a glimmer of social democracy. In the aftermath of the 1990 strike, for example, annual salary for public teachers increased by $5,000, to be distributed over a three-year period from 1991 to 1993, while the $2 billion pension gap was addressed over the course of the decade. More recently, the state's legislature has proposed meager percentage-based raises to be distributed over the next several years. Proposals vary, but range from a 5% increase spread over 4 years to a 4% increase spread over 3 years; each percentage raise would be $404 per educator. Governor Justice announced only a few weeks ago, when pressure began mounting on the legislature, that there would be no change in premiums or deductibles for state employees using PEIA. Such changes reflect a recognition of the power of grassroots democracy when coupled with direct action and statewide solidarity efforts, yet fall short of any substantive change in the fundamental workings of the state's social or economic trajectory. State Senator Richard Ojeda (D), now famous across the state as a "working-class Democrat" and somewhat of a celebrity (who, coincidentally, is also running for West Virginia's 3rd Congressional District this year) has proposed a series of severance taxes aimed against the natural gas industry to help fill gaps in PEIA funding. For every 1% raise in the state's severance tax on natural gas extraction, the state estimates that it will have around $40 million in new revenue. Much like the coal and timber industries before it, such a severance tax would plug metaphorical holes in the state's public services budget, but would do little to provide meaningful change to the operative conditions of workers. Recent statistics put the death toll for West Virginia miners from 1883 to 2018 at 21,000, while statistics for those that have died in the timber industry are inconsistent. In both instances, corporate profits have trended upward over the course of their history.

As the famed robber baron J.P. Morgan once said, "We are not in business for our health."


Theoretical Interpretation

Sol-i-dar-i-ty (noun): 1) unity or agreement of feeling or action, especially among individuals with a common interest; 2) mutual support within a group.

The renowned union song Solidarity Forever is over a century old and has been sung at labor gatherings and trade halls since Ralph Chaplin first penned it in 1915. The chorus extols the listener to remember that through unity in action, with a shared purpose, strength can overcome the greatest odds. "For the union makes us strong."

Chaplin's inspiration for the lyrics came about during his time covering the Kanawha coal miners' strike in Huntington, West Virginia. Over the course of his lifetime, Solidarity Forever would become a mainstay among business and industrial unions. Its lack of sectarianism provided all sympathetic union members the opportunity to sing together, regardless of labor orientation.

Chaplin, however, grew dissatisfied with its popularity and would go on to pen, "Why I wrote Solidarity Forever," wherein he states that, "I didn't write Solidarity Forever for ambitious politicians or for job-hungry labor fakirs seeking a ride on the gravy train." Solidarity, for Chaplin, was a process, a verb. It had to be reshaped in each new movement by a brand of committed industrial unions with a tendency towards dismantling capitalism and abolishing wage slavery. Unlike the more widespread AFL, the IWW, to which Chaplin belonged, took the struggle of workers' rights throughout the first two decades of the 20th century to include direct action politics - ranging from work slowdowns and work stoppages to lock outs and sabotage efforts. Solidarity through unified action, and unified action towards the "birth [of] a new world from the ashes of the old," could be the only end-goal for union efforts.

Peruse the secret Facebook group "West Virginia Public Employees UNITED" and you'll find post after post referencing Chaplin's most famous song. To the passerby, it may seem that the affinity for this song is first and foremost its tune familiarity - sung to the Battle Hymn of the Republic - while secondly, the song provides inspiration for trying times to the everyday worker seeking that reprieve from the capitalist system Chaplin describes. Educators on this page have posted signs detailing their "solidarity forever" with fellow unions, such as the UMWA, UE, and IBEW, and vice versa. The highly-paid staff for these business unions, not to mention their traditional lobbying tactics, would be enough to churn the stomach of any good Wobbly, and it appears at first that the teachers are being led by the same sort of social democracy that they have fallen for in the past.

Leninists, too, have begun critiquing the teachers' strike, yet from an angle that argues, in essence, that the class struggle cannot operate within the single-dimensional framework of public employees. Quoting Lenin in Our Immediate Tasks, they argue, "When the workers of a single factory or of a single branch of industry engage in struggle against their employer or employers, is this class struggle? No, this is only a weak embryo of it. The struggle of the workers becomes a class struggle only when all the foremost representatives of the entire working class of the whole country are conscious of themselves as a single working class and launch a struggle that is directed, not against individual employers, but against the entire class of capitalists and against the government that supports that class." Utilizing the age-old Leninist argument that a revolutionary vanguard party is the sine qua non of all worker struggles, Leninists have challenged the belief that the teachers' strike can have significant impacts on their own, as they are by and large directed, or funded by, business unions, and that the "trade-union consciousness" which Lenin speaks of in What is To Be Done? inherently casts a shadow of doubt over the efficacy of any worker struggle outside of the vanguard.

The theoretical sectarian struggles to this point have been ones that center the discourse on this struggle as one that de-historicizes the larger framework of this narrative, provides a monolithic overview of individual and independent associations into one larger struggle, and relies on standard tropes to paint broadly the teachers-as-union-slaves narrative. In this sense, I hope to set the record straight on the contemporary West Virginia teachers' strike that is currently unfolding while providing my own interpretations of its theoretical foundations.


What Is Our Struggle?

Last year, I was fortunate enough to attend my association's state Delegate Assembly. Every year, the West Virginia Education Association (WVEA) hosts an assembly to elect new officers, provides a framework for future legislative efforts, and meets to discuss relevant issues with educators from across the state. It was at this assembly that I began to grow frustrated with the efforts of President Dale Lee and Executive Director David Haney - both of whom used portions of their assembly speeches to denounce educators who had voted for Republicans and "against their own interests" the previous November. In light of this treatment, I wrote a scathing article about these events in The Socialist Worker in July, hoping to simply vent my frustrations with a wider audience of like-minded thinkers, but assuming little would come of it; I was wrong.

A few weeks after the article was published, a now-comrade of mine - who for the sake of anonymity will be referred to as "Fred" - contacted me with a simple request: "We need to talk about your article." Fred had been at the Delegate Assembly, too, and felt as frustrated as I by the inability of union leadership to effectively mount a serious opposition to reactionary legislation. Over the summer, Fred and I began discussing dates for a grassroots "day at the capitol" lobbying day. We settled on Martin Luther King, Jr. Day because we knew the legislators would be in session and educators would also have the day off, so it would be both convenient and time sensitive. Throughout the next several months, Fred began working on a Facebook group that was then called "West Virginia Public Teachers UNITED." Our goal was to agitate and educate sympathetic teachers across the state into one large group. Each educator was expected to add at least 10 new members that they knew would support our efforts. Over time, we saw the page grow from a few dozen members to several hundred.

By November, we began to worry. Someone had added a member of the executive committee to the group and union leadership was not happy at the efforts we had made. Nonetheless, they realized that if they attempted to halt what progress we had made, they would be halting a real attempt at substantive change, something that hadn't been seen in decades; they took control of the lobby day and began coordinating with local leadership for the next few months. During that time, however, educators continued to post about possible legislation that would arise during the 2018 legislative session. Fears turned into anger as posters began to demand action, and it was at this time that serious talks of a statewide strike were seen. Posters who had been present during the 1990 strike or who had a family member who was on the picket lines then began drawing parallels between the two events organically, recognizing the underlying themes of decades of economic exploitation and the inherent failures of the American democratic experience. The posters were being educated daily, and this education led to their agitation at the state of affairs.

As the Martin Luther King, Jr. Lobby Day rolled around, posters began making concerted efforts to find carpools to the capitol. It looked online as if there would be a mass of teachers waiting in the rotunda to hear what could be done to fix public education for the foreseeable future; in reality, only a little over a hundred educators and supporters showed up. They were greeted by President Dale Lee, who in a surprise move, mentioned the upsurge in revolutionary talk. "I've heard a lot of people talk about 'It's time for a walkout or time for a strike,'" Lee said at the time. "But those are not the first steps in that decision. It's not the first step in what we should do to achieve our goals. If we were to get back to that, there's a lot of groundwork that needs to be laid beforehand." In essence, Lee had given the go-ahead to local leadership to begin efforts at rallying people to join in direct action politics. Mobilization efforts began almost instantaneously. Stories of legislators accosting teachers, refusing to meet with some groups, and outright rejecting basic facts and data from others showed the educators who did arrive that there could be no compromise with the reactionary forces they were fighting - it had to be all or nothing.

The next major rally was scheduled for February 17th. In between the rallies, local counties held a vote of authorization. This would allow state leadership to act on behalf of counties and locals at large. Once the vote had taken place, country presidents would meet at Flatwoods, WV to certify the vote in their county and provide leadership with a firm number of who would support direct action and who would not. The total percentage in support of authorizing statewide action was above 85% - well beyond the expectation of 70% that had been floated as an ideal percentage. The numbers in check and the votes certified, leadership decided to prepare for an eventual statewide walkout that would occur on Thursday, February 22 nd.

On that fateful day, estimates of 5,000 individuals met at the capitol to protest the lack of reforms the state has pushed and demanding long-term funding for PEIA, greater percentage raises for teachers, and a halt to reactionary legislation across the board. At one point, the state's Attorney General became so frightened by the protests outside his office that he barricaded his door with a large, taxidermied black bear. Walkouts continued the following day, even though numbers had dwindled significantly from Thursday to Friday at the capitol.

Meanwhile, online organizing had continued unabated. Several months prior, Fred had decided to change the name of the page from "West Virginia Teachers UNITED" to "West Virginia Public Employees UNITED." Fred realized the stagnant numbers we were drawing would not be able to sustain a mass movement, but even more so, Fred realized that the struggle our group faced was one that transcended our profession, yet was inherently wrapped up in the politics of it. West Virginia teachers could not succeed, he argued, without the widespread outpouring of support from all public employees, who have also been at the forefront of this onslaught against the public sector. Moreover, cross-labor solidarity efforts could show the public that a teachers' strike was not intended simply to alleviate the ills of an under-funded education system; rather, they were an attempt to save all public employees from the state itself. It was at this point that the Facebook page had reached critical mass - over 20,000 active posters. Posters began to talk frequently in person about the lessons they learned from the page, the information being disseminated taught them the limits of electoral politics and the need for greater direct action politics to effect any change. Organization began on the site as well during this time, with some counties splitting off to decide how best to coordinate local efforts for picketing, leafleting, walk-ins, walk-outs, and public relations campaigns.

Posters listened carefully for word on Friday afternoon of an impending rolling walkout to circumvent the Attorney General's upcoming injunction against the unions. Local leadership had told members that week to prepare for this action, listing the benefits of it and how to best organize in defense should educators be required to go to work those days under penalty of suspension or firing. During this week, too, posters complained vociferously that such an action would not have the intended consequences for the legislature. If the legislature knew when we would strike and how long to prepare for, then they would have no need to make a compromise, the argument went. Once again, to everyone's surprise, Lee stated that the walkouts would continue into Monday. It appeared that the grassroots push to have leadership take an active role in listening to its members had its desired effect. Even under threat of injunction, union leadership was keen on the idea of pushing for statewide action, almost indefinitely, until the principal demands had been met.


Theoretical Connections to Anarcho-Syndicalism

At the heart of anarcho-syndicalism is a two-fold attack against the ills of capitalism: 1) a decentralized, horizontal model of leadership that treats all members as first amongst equals, and 2) an abolition of the state through workers' self-management. The quintessential anarcho-syndicalist union of the early 20th century - the Confederacion Nacional del Trabajo (CNT) - initially organized around these sets of principals as well. Based in Barcelona, the CNT was an anarcho-syndicalist union organized across all sectors of employment. CNT capitalized on the worsening economic and political conditions of Spain in the lead up to global war to form autonomous collectives in the major urban centers throughout the peninsula. Though still mostly a rural nation, Barcelona became a central hub for modern industry in their singular productive industry textile mills. The Spanish losses of Cuba, Puerto Rico, and the Philippines during the Spanish-American War over a decade prior had damaged Spain's already fractured economy by forcing it to rely less and less on its sugar production and more on national industries based in the peninsula. Catalonia in the north, for example, was the only region in Spain where industrial output was greater than agricultural production.

Beginning with only 26,000 members in 1911, the CNT initiated a general strike which would later be deemed illegal by local authorities for several years. The illegality of this action, however, provided new in-roads upon which the CNT would build. In the interwar period, the CNT had a central role to play in the organizing of the 1919 La Canadiense general strike. This forty-four day general strike forced the Spanish government to agree to the world's first eight-hour work day. 70% of Catalonia's industry was halted during the La Canadiense general strike, and the CNT reached a membership of 755,000 as a result of their successes. According to libcom, "about 10% of the active Spanish adult population was a member of the CNT in 1919."

Declines among the CNT would slowly matriculate as businesses began hiring thugs - similar to the Pinkerton agents of American lore - who would murder union members and leaders with ruthless efficiency, though over the course of the Spanish Civil War, membership would balloon up to 1.58 million by the end of the war. The culminating blow to the CNT would ultimately come with the ascension of Francisco Franco and his Fascist forces, who outlawed the union and forced it to go underground. Much of the history of the CNT is paralleled across reactionary Europe and the United States, to groups such as the IWW and the IWA, which have recently seen an increase in membership.

The theoretical tendencies and historical parallels between the CNT and the contemporary West Virginia teachers' strike can show the deep-seated roots of anarcho-syndicalist tendencies underneath the surface of otherwise conservative states. In theory, anarcho-syndicalists view local autonomy and organizing around shared interests at a directly democratic level will provide the greatest change in society. Noam Chomsky, in his Anarcho-syndicalism: Theory and Practice, relays his views of anarcho-syndicalism to be, "a federated, decentralized system of free associations, incorporating economic as well as other social institutions…" The CNT's model of this association model contrasts with Marxist-Leninist tendencies which seek to form a revolutionary party model upon which a vanguard will appear and act as democratic leaders to herald in the revolution.

Similarly, the contemporary West Virginia teachers' strike has both the material and organizing conditions that make an anarcho-syndicalist system possible. First, West Virginia's economic devastation is a result of what has been called the "resource curse" or the "paradox of plenty" - wherein regions have an abundance of natural resources that can spur larger economic growth in various sectors, yet tend to become stagnant economically - and what Immanuel Wallerstein would deem the "Periphery status" within world-systems theory. According to Wallerstein, periphery states lack economic diversity, are semi-industrialized but only insofar as they provide products to core states, become targets for multinational corporate investment in extracting surplus labor or resources, and have high a pool of labor that is disproportionately poor and lacking in education. Wallerstein tended to view nation-states as at least somewhat monolithic in this regard - treating the United States as a collective core nation and China as a collective core periphery state, for example - without a recognition of the complexities of capital within the communities of those states themselves. If we expand Wallerstein's notion of periperhy status to West Virginia as a whole, a more uniform pattern of shared economic destiny can be understood:

In the case of West Virginia:

1. Ranked fourth highest in the nation for obesity and the highest prevalence of adults reporting fair or poor health in the country.

2. Over 30% of the state does not hold a high school diploma

3. The median household income is $36,864, while the median household income for the country at large is $59,039.

What differentiates the conclusions between a Marxist-Leninist trajectory of these material conditions is that a vanguard party is largely disregarded in the state or is too small and fractured to have any larger sense of statewide support. Furthermore, the support from Marxist-Leninist parties has been largely, though perhaps regrettably, superficial. Workers World and PSL have written articles supporting the teachers, to be sure, and have created a diverse range of graphics to show their solidarity with the collective struggle against capital. Yet, these gestures tend to attract only minor attention on an online space with educators.

On the other hand, collective struggles that decentralize power and return the dynamic to a community-oriented and labor-oriented structure has seen greater advances throughout the course of the strike. Over the past weekend when Dale Lee stated that a statewide walkout would commence on Thursday, February 22nd, local communities began their own decentralized organizing for food distribution centers. In Morgantown, for example, the local Monongalia County Education Association independently took on the task of setting up collection sites for food and other resources that could then be distributed to schools with the highest rates of students on free and reduced lunches. The outpouring of support led to this single organization collecting over 400 bags for lunches, 400 bags for breakfasts, and three-dozen snack bags - all with collections for only four schools total. This is without an even deeper analysis of the various food centers that have begun providing resources to local non-profits and managing distribution centers to students living in rural parts of the state where accessibility to resources is limited. In both senses, it has not been a vanguard party structure nor as movement towards social democracy that has funneled this energy into collective action, but rather, one that has a distributive model of community governance.

It remains to be seen what the result of such actions will be: union leadership could allow electoral strategies to win out and a compromise may be reached before any further action takes place; the Republican-dominated legislature could continue to stall on the issue of funding, providing for a special session to take place, costing the state even more money in the process; or, the state could begin a significant crackdown on educators and other potential dissidents in the process of maintaining "law and order." The last scenario is not unfounded, given the fact that the House of Delegates updated a 1933 law to give capitol police the ability to break up "riots and unlawful assemblages" while providing legal cover "for the death of persons in riots and unlawful assemblages." Thus, the state could effectively begin mass arrests against educators and union leadership, similar to what occurred to the IWW, CNT, and IWA, though driving them underground is unlikely. The difference is that such a direct assault would provide educators the necessary public relations to cover themselves and galvanize greater support in opposition to both capital and the defenders of capital. Thus, a direct assault by the state could essentially be the death knell to a dying institution.

Communist Study: Introduction to Partisan Educational Theory

By Derek R. Ford

This is the introductory chapter to Communist Study: Education for the Commons (2016), which argues that capitalism rests on a certain educational logic, and that political struggles looking to move beyond capitalism need to develop and practice oppositional modes of education .



While Margaret Thatcher tends to get the credit for saying that "there is no such thing as society," it was none other than Karl Marx who, in The Poverty of Philosophy, first-and for quite different reasons-contested that such a thing as society existed. For Marx the term society was too loose and static, too moralistic and jurisprudential; it wasn't dialectical or historical enough to account for the constantly changing state of things, for the complexity and dynamism of life. In its place, Marx proposed the concept of "social formation." [1] In the clear, careful, and patient manner that is characteristic of his work, Althusser spells out for us just what a social formation is, and why this concept is vital for Marx and for those of us who want to make a new world, a world that we deserve. In each social formation there exist multiple modes of production (at least two), one of which is always dominant, and others of which are either going out of or struggling to come into existence. A mode of production is, well, a way of producing things, an arrangement between the productive forces and the relations of production, between the objects and instruments of labor, on the one hand, and between those who relate to them and to each other, on the other.

Under the capitalist mode of production, the relations of production are inherently and unalterably relations of exploitation. There are those who work on the means of production and those who own the means of production, and the latter group appropriates what is produced, returning some to the worker in the form of wages and keeping the rest for themselves (and the landlord, the state, and the banker). There is always a struggle over how the value produced will be apportioned, what amount will return to the one who produced it and what amount will be taken by the owner; wages correspond to the level of class struggle at any given moment and in any given place. The relations of production under capitalism are therefore not of a technical or legal nature, but a social one. It is, then, the whole social and economic system that has to be overthrown: the working class has to have control over the productive forces and new relations of production have to be established.[2]

Althusser's presentation of social formations and modes of production is so appealing, for one, because of the way in which he makes clear that antagonistic modes of production co-exist along with as the capitalist mode of production. Thus, Althusser gives us a way to understand that the primary contradiction at the time of his writing was not necessarilywithin the capitalist mode of production but rather between the capitalist mode of production and the socialist mode of production, which in the early 1970s was a considerable portion of the globe.[3] For two, however, Althusser's formulation is appealing because of the way that it demonstrates the centrality of the social relations of production. Althusser states upfront that the relations of production aredeterminant in the reproduction of a social formation. [4] After all, that is why Althusser was interested in the ideological state apparatuses in the first place: they are "the number one object of the class struggle" because of their central role in the reproduction of the relations of production. [5]

The materialist method indicates that any new production relations and forces won't materialize out of thin air, which seems to me an important but fundamentally neglected insight when examining the history of the international communist movement. All too often socialist states are evaluated according to a checklist drawn up in the halls of academe by romantic, utopian intellectuals. But I digress. [6] The theory of immanence that is fundamental to the materialist method holds that it is only out of existing conditions that the future emerges, that we can glimpse alternative realities within the present, that hegemony is loosely stitched together, and composed of fabric and thread from the past. With the right alteration the whole thing can unravel. This is precisely why Althusser insists on the coexistence of multiple modes of production within any given social formation: multiple sets of production relations and forces can be blocked together, locked in struggles that are at times latent and at other times explosive. The question is how to locate and latch onto the germ of the future from within the present, at least that's the question for those of us who yearn for a different world.

That's also the question that motives this study. What I set out to do in this book is to locate antagonistic elements of subjectivity and modes of being that are immanent in the present, to understand these subjectivities in their necessary relationship to the mode of production, and to posit some ways that these elements can be seized upon by educators and political organizers. In this way, it's a political and intellectual book, and it's a deeply intimate one, too. This project embodies tensions that I have felt all of my life, tensions that Peter McLaren calls enfleshment, or "the mutually constitutive enfolding of social structure and desire… the dialectical relationship between the material organization of interiority and the cultural modes of materiality we inhabit subjectively." [7] This phrase, "the material organization of interiority" is a particularly profound one, for it so closely links politics to the subject, intimating two types of interiority: the interiority of the subject and the various forms of interiority that, together, we constantly construct (the domus, the collective, the classroom, etc.). [8] The co-intimacies are always experienced through the reigning mode of production, which is not external to social relations or to subjectivity itself.

The social and economic contradictions of capitalism run through us, as do the contradictions between the capitalist mode of production and other, ascending or descending modes of production. We can feel exploitation in our interior, but we can also feel solidarity there, nudging its way in. We organize with our fellow workers and students because our material conditions force us to, because we need more, want something else, but also because organizing, in its best moments, can produce a sublime feeling of being-in-common. While we are shoulder to shoulder with others fighting against a common enemy we experience a mode of collectivity that capitalism can never capture, a form of subjectification that exceeds any already existing conceptual framework. Now, anyone who has done even a quick stint as an organizer knows that a lot of other feelings can be produced, too, feelings that can divide us, make us anxious, cynical, and paranoid. Yet this is nothing but another testament to the blocking together of multiple forms of social relations that are vying for dominance.

I was an organizer and a communist before entering the field of education, and one of the reasons that I was drawn to the field was because of the ways in which I also got these sublime feelings when reading and thinking about, and wrestling with, ideas with others. When I harken back, the best educational experiences for me have been indistinguishable from the best political experiences. The research that I have done over the past several years has given me some tools, concepts, problems, and frameworks with which to theorize these feelings that I've had with others and how they relate to the social formation. This theorization resulted in the formation of a pedagogical constellation, and this book is a journey through that constellation.

In astronomy, a constellation is a way of grouping areas of the celestial sphere. The first constellations were determined by farmers who were looking for additional indicators of the changing of seasons, and today they are determined by the International Astronomical Union. Constellations are a way of framing and grouping the sky. Tyson Lewis has suggested that we should think of educational philosophy and practice as a constellation. A pedagogical constellation, then, "does not collapse differences between concepts, nor does it simply valorize one conceptual model over the other. Rather, they hang precariously together, maintaining an absent center." [9] Lewis is careful to note that this constellation can't be purely subjective, but has to "have an objective and necessary dimension." [10] Whereas Lewis argues that this dimension is the "exacting imagination," I hold that it is the social relations of production that fills the spaces and connects the relations between concepts, and the communist program that motivates the assembling of the constellation in the first place.

The communist educational program was in many ways the topic of my first book, Marx, Capital, and Education: Towards a Critical Pedagogy of Becoming , which I penned with my comrade and colleague Curry Malott. [11] We wrote that book in a fever, egged on by the need to locate critical education within the history of actually existing struggles against imperialism, exploitation, and oppression. This meant that we had to go back to Marx, and that we especially had to do some systematic and educational readings of the three volumes of Capital. Everywhere in education, in every other journal article or conference paper, we encountered this term "neoliberalism." That was good, we thought, because there can be no doubt that we, in the U.S., are in an intense struggle over accumulation by educational dispossession. So much of this trajectory of educational research, however, left us dissatisfied: the disconnection of neoliberalism from capitalism, the dismissal and demonization of the actually-existing workers' struggle (and the social formations it produced), the lack of any real systemic engagement with marxism, the emphasis on analysis at the expense of action, the reluctance to formulate a political program, silence on imperialist war, and an embrace of essentialist identity politics. We composed the book as an intervention into the field. We provided an antidote to the bland critiques of neoliberalism in education; we centered the law and logic of value, the dialectic, and negation; read the Ferguson protests through the lens of Capital and Harry Haywood-the self-proclaimed "Black Bolshevik"-and his theory of the oppressed Black nation within the U.S.; located neoliberalism as a strategy within the global class war; and pushed back against the idealistic and anti-communist critiques of actually-existing socialism.

Sending a manuscript off to press is rarely a satisfying thing, because as soon as you click "send" you've already thought of too many things to add, tweak, or test. And so writing a book or an article is less about completing something and more about starting something, opening new lines of inquiry or starting new political projects. Marx, Capital, and Education was no exception to this, and before it had manifested as a physical object we were both our pursuing new themes. Curry ended up writing History and Education, which confronts the deep-seated anti-communism in critical pedagogy and the academic Left more generally by expanding on the concept of the global class war, which we dedicated a chapter to in our book and which was begging for more analysis. As for me, I started contemplating a word that we had placed in Marx, Capital, and Education's subtitle: pedagogy. "Just what the hell is pedagogy?" I kept asking myself. I had read and written the word countless times, had gone through a graduate program in education, but I didn't have a grasp on what it meant.

After some digging, I came to realize that I wasn't alone. Sure, some scholars and researchers used "pedagogy" in a very clear sense: to them it was a method of teaching. But that seemed not only boring, but also definitely at odds with the critical tradition (critical pedagogy insists that it is not a method, but a practice). [12] As I started to take the claim seriously, though, I started to come around a bit to the position that pedagogy is a method. In the opening pages of History and Class Consciousness, Georg Lukàcs asks what orthodox Marxism is. He tells us that if all of Marx's theses were disproven, even then "every serious 'orthodox' Marxist would still be able to accept all such modern findings without reservation and hence dismiss all of Marx's theses in toto-without having to renounce his orthodoxy for a single moment." [13] This, Lukàcs says, is so because "orthodoxy refers exclusively to method," which for a marxist is dialectical materialism. And dialectical materialism is all about processes and relations, both of which imply constant change.[14] Indeed, the dialectic is what allowed Marx to study capital, which he defined as a social relation. Given this, it makes little sense to institute a binary between a method and a practice, as the marxist method is the practice of applying dialectical materialism to understand processes and relations.

In the spirit of the dialectic, the best educational theorists use pedagogy to name an educational relation. Paulo Freire, in his Pedagogy of the Oppressed, wrote at length regarding the dialogic relationship between teacher and student, the hyphen between what he termed the teacher-student and the student-teacher. [15] A central axiom of the book is that the teacher and the student must relate as agents who are encountering each other and, through dialogue, naming their world. This axiom, however, can't be divorced from another, which is the commitment to ending oppression and exploitation, what Freire called the process of humanization. What makes the relationship educational is this second axiom, for education always needs an end. [16] This is exactly what McLaren means when he insists, "ideological paths chosen by teachers are the fundamental stuff of Freirean pedagogy." [17] McLaren has been hard at work over the last two decades to theorize the ideological paths that lead toward the ends of this pedagogy by fleshing out a revolutionary critical pedagogy, upon which Marx, Capital, and Education was built.[18]

The pedagogical relation, in this tradition, is about opening ourselves up to the possibility that things can be otherwise than they are, that a world without exploitation and oppression can exist, and that, through struggle, we can create that world. As Antonia Darder writes, the purpose of pedagogy is to "engage the world with its complexity and fullness in order to reveal the possibilities of new ways of constructing thought and action beyond the original state."[19] Pedagogy, for McLaren, "is the telling of the story of the 'something more' that can be dreamed only when domination and exploitation are named and challenged."[20] This is a pedagogy that seeks a way out of the present through the cultivation of imagination and the formation of dissidence and resistance. The relationship between the present and the future was an animating theme of Marx, Capital, and Education, and it is why the book insisted on the process of becoming. What I came to realize, however, was that I needed something more here. As an educational theorist, I felt it was my duty to think more carefully and experimentally about how pedagogy bridges the gap between what is and what can be, while respecting the gap and its uncertainty and figurality. How can pedagogy respect the gap's ambiguity while remaining faithful to the communist project?


A pedagogical constellation

The pedagogical constellation constructed in the following pages is animated by these concerns. I demonstrate some ways that pedagogy can help materialize social relations and activate subjectivities that are not just antagonistic to capital, but conducive to the communist project. When I write about the communist project I mean something particular and something general, something old, something new, and something unknown. After the overthrow and dissolution of the Soviet Union and the socialist bloc in 1989-1991, communism fell into disrepute. The Bolivarian Revolution in Venezuela and global economic crisis of 2007-2008, however, turned the tide, and history restarted. Communism reappeared once again as a Left sign. In response, a "new communism" has emerged as a pole to be struggled over. There are multiple takes on this new communism, from Alain Badiou's notion of communism as an Idea, an abstract truth procedure that synthesizes history, politics, and the subject, to Michael Hardt and Antonio Negri's Spinozist communism as the absolute democracy of singularities.[21] Jodi Dean's take is that we mustn't equate communism with democracy. We live in the age of democracy, and so to organize around "radical" or "absolute" democracy implies an extension of the system as it is, signals that through inclusion democracy can be radically transformed. [22] While it is true, as Alex Means notes, that Lenin and Marx sometimes used the term "proletarian democracy" to describe communism, the situation today is considerably different.[23] Not only do the masses in capitalist countries today have access to the mechanisms of democracy, but democracy defines the contemporary moment. One could argue that we should struggle over the meaning of democracy, but this, I hold, is not only a dead end pragmatically (for it only reaffirms democracy's hegemony), but is incorrect politically. Democracy necessitates inclusion and participation and fails to name the exclusions and divisions that make politics possible.[24] Democracy names a commons; communism names a commons against.

Not all of the cartographers that travel with me to chart this communist constellation fit within the communist tradition, and in fact some of my co-thinkers have made explicit breaks from the communist movement. While I don't let them off the hook so easily, neither do I attempt to force them neatly into the communist project. There is a resulting tension that runs through the book, a tension that I hope readers find both productive and troubling. I'm familiar with the rash of Marxist/post-al debates that dominated so much of academia during 1990s. To be quite honest, I'm not especially interested in them, or in rehearsing the arguments, or in drawing up some sort of balance sheet on the matter. It's not so much that the categories and stakes of these debates aren't significant (they certainly are), but that the debates became so narrowed and debilitated, so narrowing and debilitating. They are, if I may say so, played out. My position is that we shouldn't allow ideological disagreements to prevent us from communicating with, or culling insights from, one another. It's not to say that ideological unity and clarity aren't important, but that this unity is always the result of struggle and practice, not a priori literary battles. So I chose my co-thinkers in this book because they have helped me conceptualize the relations that pedagogy can engender, how these relations relate to the varying kinds of social relations of production, and how we can link the educational relation to the struggle for a new social formation.

Foundational to this project is the idea that subjectivity is historical and material, that subjectivity changes, and that these changes have a relationship to production relations. The predominant form of the subject today, it appears, is the individual. Dean thus writes that "our political problem differs in a fundamental way from that of communists at the beginning of the twentieth century-we have to organize individuals; they had to organize masses." [25] This book begins with an inquiry into the individualized state of subjectivity today. The first chapter brings Judith Butler's theory of normative and performative constitution of the subject into the field of capital. I elaborate the social, juridical, and economic conditions of industrial capital accumulation and, reading Butler with Marx, I argue that the norms through which the subject comes to be constituted as an individual in the modern era are fundamentally connected with modern capitalism. In other words, the subjectivity of the individual is required for capitalist accumulation in the industrial era. The individual, however, is just one way in which subjectivity is produced under capitalism, for capitalism atomizes people at the same time as it concentrates them in space, alienating people from each other while developing sophisticated means of transportation and communication. These contradictions of capital are contradictions that are played out on the field of the subject, which both acts on and reacts to the mode of production. As a result, when I move to an examination of recent transformations that have taken place in capitalism, the move away from the industrial era, I pay special attention to the interaction between subjects and the means of production, although I also bring the economic contradictions of capitalism-overaccumulation and the falling rate of profit-into play.

These recent transformations have to do with the incorporation of subjectivity into capitalism as an element of fixed capital-what Marx labeled the "general intellect"-and the increasing importance of subjectivity and sociality in the production and realization of value. Following Maurizio Lazzarato I define the contemporary phase of capitalism as the "immaterial era." The immaterial era of capitalism, I claim, follows from the industrial era, and it represents a transformation within the capitalist mode of production, not a new mode of production. I caution against fetishizing immaterial production, a charge I level against Hardt and Negri, who recognize the corporeality of immaterial production but still harp on its "infinite reproducibility." This isn't just an esoteric distinction, for recognizing the inherently material nature of immaterial production directs our attention to the necessity of seizing the state and other forms of power. Power is not everywhere and nowhere. The bourgeoisie takes up specific spaces-they have names and addresses. After articulating what I mean by immaterial production as a transformation within the capitalist mode of production in the second chapter, I show how as the mode of production transitions into the immaterial era the norms that render the subject an individual become challenged. Here I return to Butler to show that instead of sovereign, autonomous, and atomized, in immaterial production we begin to experience ourselves and each other as dependent, opaque, and relational. Butler's conception of the subject becomes rooted as part of the capitalist mode of production, providing a material basis for her conception. While I agree with Dean that the individual is a dominant form of subjectivity today, I take issue with its prevalence, contending instead that it is constantly being challenged, both in the realm of production and in the "everyday."

Butler gives us a rich theorization of subject constitution and contemporary subject formation. Her descriptions of the ways in which we are unendingly and irretrievably bound up with each other, the ways that we are permanently dependent on each other and, as a result, forever other to ourselves, powerfully illustrate the commonness that communism is about. These attributes of contemporary subjectivity both correspond with and trouble the capitalist mode of production. Maybe they signal the emergence of an ascendant mode of production. But there is a primary contradiction within contemporary subject formation and between it and operations of capital: while a new commonness is being forged through the productive networks of society, society is increasingly polarized along lines of class and identity. Communist pedagogy, in turn, has to offer theorizations of commonness that are rooted in the material realities of everyday life. Moreover, the rule of private property bears a particular relationship to the political form of democracy, and taken together capitalism and democracy have a definite educational logic. The rest of the book gets at this knot by turning to the concept of study, which I figure as not just an alternative educational logic, but an oppositional educational logic, as a way of forging not just commonness, but commonness against.

In the third chapter I begin developing the concept of study, the central pedagogical concept in this book's constellation. The philosopher who has most richly developed study is Lewis, who takes Agamben's notion of potentiality and positions it against biocapitalism and its educational logic: the logic of learning. Biocapitalism is a form of capitalism that doesn't use up labor-power so much as it continually reinvests in it, remaking it over and over again. This reinvestment takes place through lifelong learning, in which we continually remake ourselves to fit the ever-changing demands of global capitalism. "Learning is," as Lewis formulates it at one point, "the putting to work of potentiality in the name of self-actualization and economic viability… Learning has thus become a biotechnology for managing and measuring the nebulous force, power, or will of potentiality." [26] Potentiality, of course, is only good for capital if it is actualized. Otherwise it is wasted potential. Agamben provides Lewis with another notion of potentiality, a potentiality not to be, and Lewis develops his theory of studying on this notion.

Whereas learning is always directed by predetermined and measurable ends, studying is about pure means, about exploring, wandering, getting lost in thought, forgetting what one knows so that one can discover that the world exists otherwise than the way that one knows it. Studying is, I think, the educational equivalent of flirting. When flirting with another, I and that other sway between "we can, we cannot." Each gesture, touch, or phrase proposes potential as it withdraws into impotential. We are neither committed nor un-committed to each other; we are not not-committed. Like flirting, studying is a contradictory feeling of exhilaration and dismay, anxiety and excitement, the pleasure of exploration and the pain of the unfamiliar. Studying can't be graded or measured; it is concerned only with use and not with exchange. Studying isn't only a wandering about, however, it's also a fleeing from, a stateless state of fugitivity, as Stefano Harney and Fred Moten put it. Harney and Moten more radically politicize studying by linking it to the undercommons, the label that they give to the spaces and relations that resist capitalist enclosures. In the undercommons we study together, bonded by our mutual indebtedness, or what Butler would call our mutual and inescapable dependency.

To further develop the concept of study, how studying can be in opposition to capital, and how educators can enact study, I turn to the thought of Jean-François Lyotard in chapters four, five, and six. While Lyotard's work has ignited more than a few debates in education and in critical theory, these debates have focused almost exclusively on his short book, The Postmodern Condition, a book that Lyotard refers to as "an occasional one," as nothing more than a "report." [27] The almost exclusive focus on this book in education has drawn our attention away from the rich body of Lyotard's work, which is rife with educational lessons. In chapter five I connect The Postmodern Condition to Lyotard's larger philosophical endeavors, revealing why a focus on that particular book has created misunderstandings in educational thought. The connecting point here is Lyotard's writing on "the system," which for Lyotard is the economic system of capitalism and the political system of liberal democracy. Lyotard helps us see how certain forms of difference and alterity can circulate quite productively within capitalism, including postmodernism itself. While many have noted that today capitalism thrives on difference and individuality, they have missed the mark: difference and individuality-alterity-have to first be brought to signification, have to be made public. There are very real limits to what signified subjectivities and beliefs can be accommodated within capitalism, of course, that Lyotard and some of his followers haven't appreciated because of their political commitments. But the central insight is that, like the demand for actualization, capital demands that the subject be made public, express itself.

While the demand for actualization represses the potentiality not to be, the demand for publicity represses the subject's secret life. The subject's internal alterity, a "no-man's land" where we can meet ourselves and others, is the place from where thought comes. The secret is, by definition, incommunicable, but this in no way prevents it from being a common region. The alterity that I am after here is not about individualized difference but about solidarity, forms of togetherness that capital can't capture, forms of collectivity that perpetually resist. The secret is a region, then, that we can't exactly know, that we can only encounter: it's a place of study. The political thrust behind the demand for constant communication and for endless articulation is at the heart of the democratic project, and a critique of democracy is the subject of the fifth chapter. Lyotard's problem is not with expression itself, but rather when the general-or public-life seeks to take hold of the secret life. Democracy, by compelling the subject to babble endlessly, by fashioning subjects that compel themselves and others to communicate, inaugurates what Lyotard calls terror. This is a terror to which pedagogy, as something that necessarily involves communication, is susceptible. I spend part of this chapter demonstrating how complicit critical pedagogy and its critics have been in this terror.

There is an irreducible antagonism between democracy and the secret, for the former requires transparency, dialogue and deliberation, and visibility, while the latter is opaque, mute, and concealed. And there is crucial link between democracy and capitalism, for the latter has an insatiable appetite for anything that can be input into its circuits of value production and realization. It is not just that the neoliberals have succeeded in equating democracy with capitalism; there is actually an intimate relationship between the two. The secret, which stands in opposition to both democracy and capital, breaks free from this nexus. Democracy is about learning; communism is about studying.

An attentiveness to and orientation toward the secret, which is always already present within and between us, can help open us up to the event, to the revolutionary rupture within the existing dominant order of things and subjects. The secret is a rearguard, always operating outside of and against democracy and the logic of exchange-value. One question for politics is how we can embrace the secret life and mobilize it as part of a vanguard project against capital. Such an embrace, I suggest, can help us realize not just what we want out of politics, but to where we are and what we have that we want to keep. In the sixth chapter I continue my conversation with Lyotard to offer a method of education, a way of attending to the secret, accommodating alterity, and cultivating receptivity toward the new without abandoning history and materialism; a way of thinking through the relationship between learning and studying. Developing what I call a figural education, I present an educational mode of engagement that has three heterogeneous and synchronous processes: reading, seeing, and blindness. This is a process of opening the world beyond how it appears to us, and of opening ourselves to a world that we can't conceptually understand.

The political question, of course, is how to conduct that negotiation. For pedagogy, the question is: on what criteria does the negotiation process between learning and studying pivot? When and on what basis should repression take place? When should studying itself be suspended? These are questions that haven't been answered by the new communists. Neglecting or refusing to answer these questions can leave education and politics permanently disoriented, a state that is altogether favorable to capitalism and imperialism. We have to develop such criteria, and in the seventh chapter I present some evidence in support of this injunction. I refer to three key battles that have left important marks on the Left: China in 1989, Hungary in 1956, and Libya in 2011. The struggles within each of these countries were presented as "the people" versus "the state," as "rebels" versus a "dictatorship," and the each state's repressive measures were (almost) universally condemned. Indeed, for Agamben the Chinese state's response to the Tiananmen Square protests represents the ultimate assault on whatever singularity. If we actually examine what took place in Tiananmen and elsewhere, however, if we look at the events themselves and-perhaps more importantly-at the social forces involved in the conflicts, then we draw a different conclusion. Although each is obviously unique, I demonstrate that in each instance the state moved to repress not a revolution but a counterrevolution. Such repression wasn't ideal, but that's the whole point: history and reality are never ideal.

This move to history is meant to counter what I call the new orthodoxy of the new communism, an orthodoxy that, in the last instance, frames the discussion. Costas Douzinas and Slavoj Žižek make this clear on page two of their introduction to The Idea of Communism: "The left which aligned itself with 'actually existing socialism' has disappeared or turned into a historical curiosity." [28] Dean militates against this by insisting on the continuity of communism as a horizon that has never disappeared and her asserting "communism succeeded." [29] Further, she writes about the necessity of repression and "the bloody violence of revolution." [30] Yet she doesn't engage the historical and existing global communist struggle. There are good philosophical reasons for such abstractions, and politically they prevent the immobilization that can result from debates about particular policies in particular social formations at particular moments in time. Returning to some key moments like I do in this chapter, however, provides nuance to discussions around repression, exclusion, division, and value production, nuance that has interestingly been relatively absent from the new communist discussions. It injects some old communism into the new communism.

Imperialism wears many masks; it transcends space, time, and identity. Its forces and agents are highly organized, centralized, and conscious. How many revolutions have been crushed under the weight of its reaction? How many revolutions have been aborted or turned back by its police, its military, its propaganda, and its agent provocateurs? The ruthlessness and savagery of imperialism renders organization itself a political principle for communists. As such, in the eighth chapter I move to an examination of the Party-form, which I submit is, at base, a pedagogical project. I argue that a foundational task of the Party is to orchestrate the educational process, to navigate the communist pedagogical constellation developed in the book. Revolutions are by definition radically uncertain and unpredictable events. All scripts are thrown out the window as dynamics rapidly shift about. In the midst of this uncertainty, the forces of capital have, historically, been quite well prepared. Without tight, disciplined organization, revolutionary moments result in restoration (a return to before) or counterrevolution. To prepare for revolution, the Party studies the mass movement, learns its lessons, teaches what it doesn't know, and produces us as new, collective subjects. Capital thrives on diversity, complexification, and difference. All sorts of oppositional movements can be coopted, absorbed within the game of profit maximization. When the limits to what capital can accommodate are tested, then repression is unleashed. Studying forges a commonness against that, if organized, can weather that repression, becoming a true political force. The following pages propose a series of educational concepts, frameworks, and modes of engagement that, taken together, form a partisan educational theory: a theory of communist study.


Notes

[1] Louis Althusser, On the reproduction of capitalism: Ideology and ideological state apparatuses , trans. G.M. Goshgarian (London and New York: Verso, 1995/2014).

[2] Althusser makes this point for the social democrats, who hold that mere technical and legal changes within the capitalist totality will usher in socialism-a critique that is just as important today as it was in the 1960s and 1970s.

[3] Thus, the contradiction was between the capitalist and the imperialist camp, the latter of which contained the socialist states and the anti-colonial states that emerged during the socialist and national liberation struggles of the 20th century.

[4] Louis Althusser, On the reproduction of capitalism, 21.

[5] Ibid., 161. In light of just this, it is quite remarkable that the founding theorists of critical pedagogy dismissed Althusser as an economic determinist and as a theorist who strips agency from the subject. See, for example, Henry Giroux, Ideology, culture, and the process of schooling (Philadelphia and London: Temple University Press and Falmer Press, 1981).

[6] For a brilliant and careful argument about this idealism, see Curry Malott, History and education: Engaging the global class war (New York: Peter Lang, 2016).

[7] Peter McLaren, Schooling as ritual performance: Toward a political economy of educational symbols and gestures (Lanham: Rowman & Littlefield Publishers, 1986/1999), 273-274.

[8] For more on this latter type of interiotiy, see Peter Sloterdijk, The world interior of capital, trans. Wieland Hoban (Cambridge: Polity Press, 2005/2013), Spheres I: Bubbles: Microsphereology, trans. Weiland Hoban (Los Angeles: Semiotext(e), 1998/2011); and Derek R. Ford, "The air conditions of philosophy of education: Toward a microsphereology of the classroom," in In E. Duarte (Ed.), Philosophy of education 2015 (Urbana: Philosophy of Education Society, 2016).

[9] Tyson E. Lewis, "Mapping the constellation of educational Marxism(s)," Educational Philosophy and Theory 44: no. s1: 112.

[10] Ibid., 113.

[11] Curry S. Malott and Derek R. Ford, Marx, capital, and education: Towards a critical pedagogy of becoming (New York: Peter Lang, 2015).

[12] Henry Giroux, On critical pedagogy (New York and London: Continuum, 2011), 155.

[13] Georg Lukàcs, History and class consciousness: Studies in Marxist dialectics , trans. Rodney Livingstone (Cambridge: The MIT Press, 1968/1971), 1. Marx's theses, of course, have on the whole only been repeatedly validated.

[14] See, for example, parts I and II of Bertell Ollman, Dialectical investigations (New York and London: Routledge, 1993).

[15] Paulo Freire, Pedagogy of the oppressed, trans. Myra Bergman Ramos (New York and London: Continuum, 1970/2011).

[16] This is one of the primary ways that Gert Biesta distinguishes education from learning. See Gert J.J. Biesta, Beyond learning: Democratic education for a human future (Boulder: Paradigm Publishers, 2006); and Good education in an age of measurement: Ethics, politics, democracy (Boulder: Paradigm Publishers, 2010).

[17] Peter McLaren, Life in schools: An introduction to critical pedagogy in the foundations of education , 6th ed. (Boulder: Paradigm Publishers, 2015), 241.

[18] Ibid.; Capitalists & conquerors: A critical pedagogy against empire (Lanham: Rowman & Littlefield Publishers, 2005); Che Guevara, Paulo Freire, and the pedagogy of revolution (Lanham: Rowman & Littlefield Publishers, 2000); Pedagogy of insurrection: From resurrection to revolution (New York: Peter Lang, 2015).

[19] Antonia Darder, A dissident voice: Essays on culture, pedagogy, and power (New York: Peter Lang, 2011), 207.

[20] Peter McLaren, Life in schools, 196.

[21] Alain Badiou, The communist hypothesis, trans. David Macey and Steve Corcoran (London and New York: Verso, 2010); Michael Hardt and Antonio Negri, Empire (Cambridge and London: Harvard University Press, 2000).

[22] Jodi Dean, The communist horizon (London and New York: Verso, 2012).

[23] Alex J. Means, "Educational commons and the new radical democratic imaginary," Critical Studies in Education 55, no. 2: 132.

[24] This is why Hardt and Negri "smash the state on page 361 only to resurrect it on page 380." David Harvey, Rebel cities: From the right to the city to the urban revolution (London and New York: Verso, 2012), 152.

[25] Jodi Dean, The communist horizon, 196.

[26] Tyson E. Lewis, On study: Giorgio Agamben and educational potentiality (London and New York: Routledge, 2013), 5.

[27] Jean-François Lyotard, The postmodern condition: A report on knowledge, trans. Geoff Bennington and Brian Massumi (Minneapolis and London: University of Minnesota Press, 1979/1984), xxv.

[28] Costas Douzinas and Slavoj Žižek, "Introduction: The idea of communism," in Costas Douzinas and Slavoj Žižek (Eds), The idea of communism (London and New York: Verso, 2010), viii.

[29] Jodi Dean, The communist horizon, 58.

[30] Ibid.

What is the End Game?: Moving Academics Out of the Ivory Tower

By Cherise Charleswell

As I sat on the panel for a session entitled, " Where Ebony Meets Ivory: From the Tower to the Streets (Towards a Critical Race Theory in Activism) " during the 2017 National Women's Studies Conference, I found myself asking the attendees this question. Unlike myself, an independent scholar and practitioner, they were mostly academics -- tenured faculty, adjunct, post-docs, and those trying to get their feet into the door of the Ivory Tower.

We discussed the irony of wanting to be a part of and completely beholden to the very institutions that their research and work focused on as being problematic. But, hey- folks have to eat right?

With my own professional background that involves working in biomedical and public health research, I find myself perplexed, annoyed, and frustrated with academia when it comes to the humanities, and related fields. See, those working in STEM research do so with an End Game in sight - and that is to develop a compound, drug, device, method, or intervention that will eventually go to market and be used to improve the lives or health outcomes of the public. That is the point of clinical research, that it is moved from "bench to market." The End Game for public health looks quite similar - conduct research in order to design programs, projects, and interventions that address an identified need. Now, I must admit that raking in profits is also another motivating factor, with the great irony that many of these companies that bring things to the commercial market are often making use of research developments that were funded by the public and distributed through federal grants, from agencies such as The National Institutes of Health.

Anyhow, my annoyance with the humanities (and I say this as someone who studied cultural anthropology as an undergrad) is that I truly lack the patience to theorizing in absence of action. Once again, when the germ theory was developed (first proposed by Girolamo Fracastoreo in 1546, expanded upon by Marcus von Plenciz in 1762, and later revolutionized and standardized by the work of Louis Pasteur and Robert Koch), it helped to revolutionize public health and led to vaccinations and anti-microbial medicines that have greatly benefitted humankind. Imagine if these leading scientists decided to simply spend the next few centuries theorizing, speaking in round, and never applying their knowledge. It is a reason why I wrote the article Feminism is Not Just for Academics: Overcoming Disconnect and Division , and made a point of asserting that feminist activism cannot rely on academics.

As more humanities courses, whether ethnic studies, women/gender studies, sociology, and others come under attack and go on the "chopping block" -- as was the case at the University of Wisconsin Superior, where 25 of these programs have been suspended - it is imperative to demonstrate their relevance, and much of that relies on application of scholarship. Showing how the knowledge that has been curated is actually being put to use to impact society, change dialogues, guide policy development, design interventions, and help to ensure that funding is correctly directed.

Simply stated, there is absolutely no value in research and theories if none of this information reaches the groups that were studied or whom the theoretical framework applies to, or society as a whole. There is no value in research that points out problems, but offers no insight or recommendations on how they may be counterbalanced, and there is certainly no value in research that only serves the purpose of ensuring that another person earns the right to put large letters behind their last name.

These points should especially resonate with scholars who come from minority or marginalized racial/ethnic/religious backgrounds; those who should be able to produce knowledge that betters or addresses the conditions that members of their racial/ethnic/religious group are subjected to. Historian, author, journalist and the founder of the Association for the Study of African American Life and History, Carter G. Woodson, said it best with the following statement: " The large majority of the Negroes who have put on the finishing touches of our best colleges are all but worthless in the development of their people."

But being worthless is apparently what is being taught, encouraged, and reinforced to academics. In response to my question during that NWSA session, my co-panelist turned to me and said, "There is no end game." She shared with the audience words of guidance imparted on her by a senior faculty in the sociology department. He tried to throw shade by calling her an applied sociologist, and reiterated that she should focus more on publishing. He also finished with stating the following: " If my work ever reaches or is used by the public, that is fine, but that is not my focus, or concern ."

A number of scholars have pointed out why this problem of meaningless and inactive research persists: it is due to the fact that the institutions dictate that they focus on publishing and doing nothing. It is an insidious cycle -- where the research and the employment of faculty is often being funded through donations and major grants by those who actually have a stake in ensuring that the social ills described in all of this research never go away. And by focusing on theorizing, not acting - academics do not have to worry about biting the hands that literally feed them. The neoliberal academy often shares the same supporters as the politicians in Washington, D.C. and state houses across the U.S., and there lies the problem. It is why academics are unable to include a vision of an "end game."

The Hampton Institute, a working-class think tank, was actually established with this End Game in mind. Building a community for inquiry, knowledge creation, discourse and networking - are the purpose of this organization, because we realize that it is these tenets, along with accessibility, that have always made it possible to create social change. While a university education is a recent privilege for many, it was not always something that was accessible to most Americans, particularly prior to the 1944 GI Bill. Intellectualism has always been something that was respected. People read novels, newspapers, foreign books translated to English, wrote poetry and entries into journals, and even developed what is now known as town halls in order to share or debate their understanding of pressing social issues.

The Hampton Institute (HI) harkens back and takes direction from this era and other subsequent social movements - Civil Rights, women's rights, and so on. As stated on our About Us page, the organization was "founded with the purpose of giving a platform to everyday, working-class people to theorize, comment, analyze and discuss matters that exist outside the confines of their daily lives, yet greatly impact them on a daily basis. The organization was named after former Black Panther, Fred Hampton, and also cites inspiration from Italian Marxist theorist, Antonio Gramsci, as well as educator and philosopher, Paulo Freire. In order to remain consistent with its working-class billing, the HI seeks out, as well as aims to develop, organic intellectuals within the working class; both in the US as well as internationally." Further, we are "dedicated to not only providing commentary, theoretical analysis, and research on a wide range of social, political, and economic issues from a distinct working-class perspective; but also to focusing on the continuation of transforming these ideas into practical steps towards revolutionary social change."

It is imperative that in this era of anti-intellectualism we show the importance of inquiry and knowledge-creation. There is no greater reminder that there is a need for applying this knowledge and engaging in activism than the current state of affairs that has left many adjuncts impoverished overworked, and under-valued Some adjuncts are even dealing with homelessness and have turned to sex work . It is just a reminder to academics that they should be loyal to the working class and not the plutocracy.

...And (Quality) Education For All: A Case Study on Race, Poverty, and Education in America

By Milo Levine

Four years ago, when senior Tre'chaun Berkley first came to Tamalpais High School (Mill Valley, CA) from Martin Luther King Jr. Academy, he was nervous. "I felt that I wasn't ready. Coming from a class with 11 students to a class with 20 is something I had to get used to," he said. "On top of that, [I worried about] not knowing how to speak with the people in my class, because I don't speak as proper [as them], so they wouldn't probably understand me or they would make fun [of] the way I say something," he said. Berkley is not alone. Many students of color that come to "Tam" from Marin City experience societal and systemic hardships that disrupt their educational experience.


"The Academic Achievement Gap"

We live in Marin County: the 17th wealthiest county in the country, and also one of the most segregated.

This segregation manifests itself in what teachers and administrators call "the academic achievement gap." According to the Glossary of Education Reform, an achievement gap is "any significant and persistent disparity in academic performance or educational attainment between different groups of students, such as white students and minorities, or students from higher-income and lower-income households."

This problem is very much alive in the Tam community. "The achievement gap correlates to socioeconomic status, and it is a countywide, statewide, and nationwide issue," Sausalito Marin City School District (SMCSD) Board of Trustees President Joshua Barrow said. "This is not something new. It's been around for decades."

Bayside Martin Luther King Jr. Academy (MLK) and charter school Willow Creek Academy (WCA) are both part of SMCSD. Mill Valley Middle School (MVMS) is part of the Mill Valley School District (MVSD). MLK and WCA teach students in grades K-8, while MVMS teaches students in grades 6-8. All three schools feed into Tam, and though they're within four miles of each other, they couldn't be more different.

The aforementioned schools differ significantly in statewide testing results. Student skill, knowledge, and achievement are largely measured by the California Assessment of Student Performance and Progress (CAASPP) scores. This test is given to students in grades 3-8 and 11. There is a large disparity in student performance when MLK and WCA are compared to MVMS. CAASPP determined that 77 percent of MVMS students are proficient in math, and 83 percent are proficient in English. In stark contrast, 25 percent of MLK students are proficient in math and 25 percent are proficient in English, well below the statewide average of 37 percent in math and 48 percent in English. WCA passed more students than the state's average in both math and English, at 43 percent and 50 percent, respectively.

CAASPP also reports that 82 percent of MLK students and 40 percent of WCA students are either African American or Hispanic. These two demographics perform the lowest in both math and English testing at Tamalpais High School. According to CAASPP, 31 percent of Hispanic students are proficient in math and 36 percent are proficient in English, while only 17 percent of black students are proficient in math and only 23 percent are proficient in English.

These results are heavily influenced by both race and poverty, given that white Tam students from low-income families also receive significantly lower test scores when compared to the general population, but higher test scores than students of color.

Only 3 percent of African American students attending WCA are proficient in math, and only 10 percent are proficient in English. Among low-income students, who make up 42 percent of WCA's population, 23 percent are proficient in math and 35 percent are proficient in English. At MLK, 17 percent of black students are proficient in math and 14 percent are proficient in English. While these statistics highlight SMCSD's shortcomings, they also show that there is a significant racial element to the achievement gap.

The principal of MLK, Dr. Chappelle Griffin, did not respond to multiple email requests for comment.

At Tam, multiple former MLK students said they felt under-served by the teachers at MLK. Freshman Tyrell Atkinson went to MLK from grades K-7, but transferred to WCA for the 8th grade. "I learned a lot in math and English [at MLK], but in all the other [subjects] I didn't," Atkinson said. "The bad teachers let us do whatever we wanted, and we had a sub every week. [I received] average grades, even though I didn't learn a lot from most teachers."

Atkinson said his school experience changed after he transferred. "At WCA they didn't give us much homework like they did at MLK. The teachers were nice and taught us a lot. It was an improvement over MLK," he said.

Unlike Atkinson, sophomore Daeshawn Burr attended MLK for the entirety of his pre-high school education. "MLK was academically bad for me," he said. "They weren't teaching us some stuff that we needed to learn. When I came to Tam I felt underprepared."

Burr elaborated on his rough transition. "I had an F in [Algebra 1-2], both semesters last year," he said. Although he admits that "I wasn't pushing myself to do well," he also added, "My [freshman math teacher] was kind of bad. She was all over the place. I went up to her to get help a few times, but she never helped me. I think she was probably busy." Burr is now in Algebra Foundations.

Tam Social Studies teacher Dr. Claire Ernst defended Tam, in response to Burr's claim that he was underserved by a school instructor. "Our job is to teach all students and to differentiate [instruction] so every student can learn and succeed," she said. "Math poses a lot of challenges in that regard, but our math department in general does a great job. A lot of support is available for kids that need it."

However, Ernst does notice a pattern among the students who require the most additional academic support. "Broadly speaking, students that have been through MLK come in with fewer skills," she said. If a student is struggling, Ernst said she will "meet [the student] at tutorial, restructure assignments, break things into smaller pieces, [and] individualize attention during class."

Berkley, who came to Tam from MLK, also spoke about a rocky transition to high school. "I wanted to go [to MLK], because it was close to my house and in my neighborhood, [but] I didn't feel prepared coming here from MLK," he said. Berkley had a particularly challenging time upon arrival at Tam. "It was a bigger school and I didn't know a lot of the students," he said.

Senior Jaiana Harris, who went to MLK and WCA, has also experienced a fair amount of alienation at Tam. "At MLK everyone's black, but [at Tam] you feel like an outsider," Harris said. Multiple African American students expressed outrage over how welcomed they were by the Tam athletic community, only to then be rejected come school time.

"We are only important during sports, but when it comes to academics, they don't care about us," Harris said, as several nearby African American students chimed in with their agreement. "[Black students] are used for sports… and during the classroom, [there's] no love for us," Berkley added.

Racial issues arise frequently at Tam, unbeknownst to many white members of the community.

"Students feel isolated, due to being black and alone in a class…You feel like you don't belong," Principal J.C. Farr said. At Tam, events such as Breakthrough Day, which took place on February 27 (2017), can help the community unite to mend issues of racial segregation. However, many minority students felt that Breakthrough Day didn't do enough. "I thought [Breakthrough Day] was a waste of time, because it was teachers running it instead of students, and all our teachers that ran it are white," junior Pedro Mira said.

Another issue, according to freshman Ta'Naejah Reed, was a widespread indifference expressed by white students during the day's activities. "I felt [Breakthrough Day] was good, but people couldn't really connect. If you weren't colored or weren't a different race you didn't really connect to it and it wasn't that important," she said.

Breakthrough Day may have catalyzed conversations about race at Tam, even though it evidently left plenty to be desired. Regardless, the Tam administration is actively exploring race and poverty, with regards to the achievement gap. "It's a very complex issue," Farr said. "Some of it is due to preparation and the quality of middle school education."


Chaotic Teacher Turnover

Farr went on to explain one problem in particular that MLK recently faced. "They went months without having a single math teacher for the 8th grade. Those who even receive instruction are greatly advantaged," he said.

Berkley has experienced firsthand MLK's chaotic teacher turnover. "There were so many teacher switches at MLK. There were always new teachers and subs. It was confusing," he said. Almost every former MLK student interviewed mentioned teacher turnover as a substantial difficulty.

SMCSD has had an ongoing problem with teacher turnover, especially as of late. "Sausalito Marin City is a revolving door district. Statistically, having good teachers is the most important thing, and there is definitely more turnover than you want to see," Barrow said.

Referring to MLK's math teaching vacancy, Barrow said they had had a teacher lined up to fill the position, but he quit unexpectedly after a week.

"I don't know the reasons why he left. It could have been culture shock. Maybe he had another job lined up. It takes a special kind of teacher to operate in this environment," Barrow said. "Money doesn't drive the turnover. People just like to be involved in something successful."

The Shanker Institute reported significantly higher turnover rates at schools with a large disadvantaged population, compared to schools with a smaller disadvantaged population. When 34 percent or less of the student body qualifies for free or reduced-price lunch, teacher turnover rates average 12.8 percent per year. At schools where upwards of 75 percent of the students qualify for free or reduced-price lunch, teacher turnover rates nearly double, to an average of 22 percent per year.

Acknowledging that "all teachers are special in their own right," Barrow listed some of the qualities that make a person a good fit for working at MLK. "[They need a] desire to work with low-income and minority students, cultural awareness and sensitivity, particularly with African American, Hispanic, and the many other ethnic groups we serve, [and the] ability to work in a small district which may not have the specialization, process maturity, systems, or support structures of a large district," he said.

In a research analysis report, the Center for Public Education corroborated Barrow's analysis, suggesting that a good teacher is integral to student success. "Research consistently shows that teacher quality-whether measured by content knowledge, experience, training and credentials, or general intellectual skills-is strongly related to student achievement: Simply, skilled teachers produce better student results," the organization reported.

Tam has recently taken on an active role in trying to stop MLK's teacher carousel. "[Math department teacher leader] David Wetzel was assigned to teach at MLK, part time, for the semester," Farr said.

"MLK, for over a year, did not have a math teacher, so I asked the school to let me go over there to teach math and they said yes. I have been teaching there [part time] since the start of the semester," Wetzel said.

This is not the first time Wetzel has sought to help the academically challenged school. "Ten years ago, students coming [to Tam] from MLK were underperforming, so we started the MLK Math Transition Program, and MLK student's performance went up," he said. "Then SMCSD canceled the program, after three years, and performance went down again." Wetzel and Barrow both said that they did not know why the program had been cancelled.

Regardless, things are now looking up for MLK 8th graders, according to Wetzel. "The students are very grateful and positive now that they have a math teacher again. They are working very hard to learn as much material as possible," he said. From SMCSD's point of view, Barrow said, "The Wetzel situation is kind of like a band-aid. It's a temporary fix."


Funding, Education, and Added Stressors

Teacher pay could be a factor in SMCSD's turnover problem, given that teachers at MVMS have a higher average salary than teachers MLK or WCA. However, it would appear that funding in general is not the main driving force behind the district's poor academic performance. "On dollars per student, SMCSD is far ahead of MVSD, even after all of Kiddo's contributions," said Barrow.

Kiddo, which Barrow is referring to, is a nonprofit founded in 1982 that funds all Mill Valley School District (MVSD) campuses, covering kids from kindergarten to 8th grade. In the 2015-2016 school year alone, Kiddo raised almost $3.5 million for the district. A vast majority of this money goes straight into the schools.

Barrow is convinced that there are many other causes at play, unrelated to finances. "It's not all about money. It's about leadership, structure, consistency, and many other factors," he said. "I wouldn't say that Kiddo is why MVSD is doing so great. It helps, but it's not primary, and I don't know what they're doing right, but I do know that they have [a greater] size and a [smaller] disadvantaged population."

Students who come from low-income families face many academic obstacles. In their book about improving school performance, William Parrett and Kathleen Budge, both of whom have Ph.Ds in the educational field, wrote that "[Students living in poverty] may have limited access to high-quality day care, limited access to before-or after-school care, and limited physical space in their homes to create private or quiet environments conducive to study." They also reported that economic privilege manifests itself early, and those who don't have it suffer from the start. "…Substandard housing, inadequate medical care, and poor nutrition can affect the rate of childhood disease, premature births, and low birth weights, all of which affect a child's physical and cognitive development," they wrote.

In addition to navigating potential stressors at home, many students reported struggling with an environment at MLK that they did not find conducive to learning. "It was so easy to get in trouble there. It's a small classroom, with all of your friends. A lot of students in there were messing around and stopping the class," Berkley said. When faculty tried to intervene with students' misbehavior, Berkley felt that it sometimes made things worse.

"[I had an] English teacher [who] was too busy punishing kids that she didn't teach us anything," he said.

Berkley was not the only MLK alum whose experience was marred significantly by feuds between the students and the adults. Many felt that the constant conflict hampered their ability to learn much at all.

On the other end of the spectrum, MVMS alumna and current Tam sophomore Alexis Detjen-Creson said, "The school [MVMS] made sure that you did well. If you were struggling, the teacher would talk to you in private about getting your performance back on track."

Compounding the inequities between the two districts is the contrast in their sizes. Because MVSD has a massive population of around 3,400 students, compared to the relatively tiny SMCSD population of 540 students, it has more resources and can operate more efficiently. "[SMCSD] is one of the smallest [districts] in Marin. There are nineteen school districts in the county. We need to fix that," Barrow said.

Barrow has started a committee to try to combine SMCSD and MVSD into one district. "To consolidate like this, you need to hold a vote on it. If it got through, the governing board and the voters would be invested in improving Sausalito Marin City student's performance. The community at large would be pushing for this betterment," Barrow said. The community, in this case, would be families from Sausalito, Marin City, and Mill Valley, all working together to accomplish the same goal: improving academic success. The issue has not yet been brought to a vote; however, for the measure to pass, two-thirds of voters would have to approve it, a tall order for any bill.


Politics and Education

SMCSD has been subject to a fair amount of controversy as of late, primarily due to the release of a Fiscal Crisis & Management Assistance Team (FCMAT) report, an organization that investigates the financial status of local educational agencies. Published on August 10, 2016, the report concluded that: "The district has not met the needs of students at Bayside MLK, and the result is that students are underachieving." More specifically, MLK students are scoring well below average in statewide testing, in addition to being outperformed by their own district counterpart: WCA.

The assessment has since been disputed by SMCSD, who stated on their website that "The report was called into question by the Sausalito Marin City School District Board of Trustees, as it contained several factual inaccuracies and unfounded allegations."

The political controversy surrounding SMCSD can distract from the most important issue: the well-being and success of the students. There are some external organizations that are actively helping out, such as Marin Promise, which aims to propel disadvantaged students through high school and into college. There has been an increased effort to improve student's 9th grade math readiness, and Wetzel is currently working with the group to find solutions.

Another group is Bridge the Gap College Prep, which is a "college preparatory and youth development organization that provides programming aimed at preparing Marin City students for college success," according to their mission statement.

The effectiveness of such programs cannot accurately be measured at this time, due to a lack of available information and statistics from said non-profits.

Barrow has made an effort to address the matter at an earlier grade level "By high school, it's too late to integrate low and high income students," he said.

Measure A of 2016, a bill that would have, among many other things, created low price or free preschool for underserved children in Marin County, failed. This was a great disappointment for Barrow, who was hoping to improve kid's readiness for kindergarten.

The Marin GOP was a staunch opponent of Measure A, due to a common conservative opposition to welfare expansion. This may have resulted in the failure of the bill, even in a predominantly liberal area.

Granted, it's best to confront the achievement gap with younger kids, but high schools still have to take responsibility for their role in the issue, according to Farr. "We are amping up transition programs over the summer, to build up student's skills," said Principal Farr. "[It has taken me] some time to try and develop an understanding of the situation." Farr wants the Tam community to know that "We're committed to addressing the achievement gap."

Despite facing many obstacles throughout his educational career, Senior Tre'chaun Berkley is now looking to move forward, via higher education. After looking into various options, he finally made his decision. "I'm going to go to a community college, then [I'll] transfer into a university after two years," Berkley said. Reflecting on his time in high school, he added, "For the future [minority] students [at Tam], I want to say look to be a leader, [not] a follower."


Milo Levine is a student-journalist who serves as a news editor and editorial board member for The Tam News, a school paper located in Mill Valley, CA. Milo has won a national Certificate of Merit from the Columbia Scholastic Press Association.

Against Zombie Intellectualism: On the Chronic Impotency of Public Intellectuals

By Derek R. Ford

I've just read yet another think piece decrying the sad state of affairs in the U.S. and ascribing it to a depoliticized, docile, stupid populous that is "easily seduced." It came out on June 24, and I read it on June 25, as people took to the streets across the country for Pride (to celebrate it and to push back against pinkwashing). This is just a few days after people across the country took to the streets to protest the acquittal of the cop who murdered Philando Castile. What to explain this disconnect?

The piece I'm referring to is " Manufactured illiteracy and miseducation: A long process of decline led to President Donald Trump ," by cultural critic and public intellectual Henry Giroux. It's one of many articles of its kind, and is exemplary in its general representation of a certain brand of politics. In it, the distinguished professor Giroux mourns for a long-lost "civic culture," "public life," for the "foundations of democracy," and a time before "the corruption of both the truth and politics." The Trump administration, he admonishes, has "turned its back on education as a public good." Even more so than formal institutions of school however, we have a wider cultural pedagogy that manufactures ignorance and illiteracy-our inability to see or read the truth:

"Cultural apparatuses that extend from the mainstream media and the diverse platforms of screen culture now function as neoliberal modes of public pedagogy parading as entertainment or truthful news reporting."

This isn't just a bias against intellectuals and academics. It's more: "It is a willful practice and goal used to actively depoliticize people and make them complicit with the political and economic forces that impose misery and suffering upon their lives."

What we - progressives and the left - need to do is to understand that education can empower people, it can give the people tools to critically understand their lives so that they can overcome their ignorance and complicity, hold power accountable, and transform the world. With the election of Trump, we can't wait. We need to foster the "ideological and subjective conditions that make individual and collective agency possible." Once, apparently, this was just "an option," but now it is "a necessity."


The people, not intellectuals, make history

What this piece ultimately does is whitewash the long history that has led to this climate. It rests on a triumphalist account of American democracy that is only now under attack. It denies any historical and existing agency that the people have. And it offers no real solutions. I call it "zombie intellectualism" because it feeds off of existing political struggles but serves only to demotivate and demoralize them. We're all guilty of it from time to time, but the fact that it has become a niche in its own right should be alarming to those of us on the left.

Giroux is right that Trump has been a long time coming. But the decline didn't begin with Fox News or Facebook. It began in 1492. It began with the genocide of the Indigenous peoples. It accelerated with the Slave trade and the formal institutionalization of white supremacy and slavery. It intensified during each war of colonial and imperial conquest-from the war against the Philippines in the late 19th century to the ongoing war against Syria. The conditions that allowed for the rise of Trump didn't originate with the neoliberal attack on the public sector in the early 1980s. They are inscribed in the foundations of American democracy .

And yet this history of oppression has equally been a history of resistance. The legacies and fruits of this resistance are what we should be remembering, celebrating, and fighting to strengthen. And resistance is what we have seen since the election of Trump.

I don't exactly know why radical academics often fail to bring this into the narrative. It may be because of their general disconnection from political struggles and protest movements. But it may also be because academics have had little to do with this narrative. Distinguished professors have never made history strictly through their work as public intellectuals. History has been made by the masses: by organizers, by activists, by everyday people. Sometimes, these people have held professorships, but that has always been incidental.

This is not to brush off the ways that academics with radical politics have been attacked by the right wing, as some bloggers have done . They must be defended. (But it is interesting to note that the ones who are attacked are not propagating liberal myths of American democracy).

This is also not to say that spontaneous resistance is enough, or that there is no role for theory. On the contrary, theory is absolutely crucial. But theory doesn't come from the universities; it comes from the social movements themselves. Anyone who has helped organize in any way even the smallest of protests or political actions knows that there is no lack of theoretical debate that take place in our movements.

There has never been a time when the truth or politics have been uncorrupted, or pure. And truth has never corresponded with politics in any straightforward manner. If anything, politics is the struggle to produce new truths, new realities, and this is ultimately a struggle over and for power. That's what we need to focus on building right now: power.

Giroux comes close to admitting this, writing that truth and politics are now corrupted because "much of the American public has become habituated to overstimulation and lives in an ever-accelerating overflow of information and images." Jodi Dean has dubbed our current era that of "communicative capitalism ," a merging of capitalism, networked technologies, and democracy that traps us in a reflexive circuit of information and critique. The answer, then, is not more information and more critique. The answer is to organize, to build, to multiply, and to intensify.


Don't mourn or just write, organize!

I share Giroux's wish that there was more resistance. But I can't erase the incredibly hard work of the grassroots organizers and resisters in the U.S. I know the discipline they have and the incredible sacrifices they make. Their labor should be honored, supported, and highlighted.

One current example of this is an initiative called " The People's Congress of Resistance ." It's a campaign uniting radical activists and organizers from a range of struggles, and it will convene at Howard University in Washington, D.C. on September 16-17. The initial conveners are from organizations like the American Indian Movement, the Full Rights for Immigrants Coalition, the Muslim American Alliance, and the Party for Socialism and Liberation. There are people organizing for all 50 states.

Exposing the U.S. congress as the congress of millionaires and billionaires, it is building an alternative congress of the people, a true form of counter-power. If radical academics want to see the organic intellectuals they have read about in theory books, then they should be there. And if anyone wants to not just witness the beauty of the people in motion, but be a part of it, then you should be there.

It will be yet another manifestation of the collective agency of the people.