Brave New Schools Chapter 1
New Beliefs for a Global Village1
by Berit Kjos
Skip down to The Little Red Hen or Aldous Huxley
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"The purpose of education and the schools is to change the thoughts, feelings and actions of students." [2] Professor Benjamin Bloom, called "Father of Outcome-based Education"
"Nations that stick to stale old notions and ideologies will falter and fail. So I'm here today to say, America will move forward.... New schools for a new world.... Re-invent--literally start from scratch and reinvent the America school.... Our challenge amounts to nothing less than a revolution in American education."[3] Former President George Bush, announcing America 2000
"You can only have a new society... if you change the education of the younger generation...."[4] Marilyn Ferguson, The Aquarian Conspiracy
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"Come to the Medicine Wheel!" The teacher's cheery voice beckoned the Iowa fourth graders to a fun Native American ritual. "And wear your medicine bags."
Jonathan grabbed his little brown pouch and hurried to his place. His favorite teacher made school so exciting! She brought Indian beliefs about nature into all the subjects--science, history, art, reading... She even helped the class start The Medicine Wheel Publishing Company to make writing more fun.
She taught Jonathan to make his own medicine bag--a deer skin pouch filled with special things, such as a red stone that symbolized his place on the Medicine Wheel astrology chart. This magic pouch would empower him in times of need--such as when taking tests. Jonathan wanted to show it to his parents, but his teacher said no. He didn't know why.
Sitting crosslegged in the circle, the class chanted a song to honor the earth: "The Earth is our Mother, We're taking care of her.... Hey younga, Ho..." Then the teacher read an Indian myth from the popular classroom book, Keepers of the Earth. It told about a beautiful spirit woman who came to save a starving tribe of Sioux Indians. This mystical savior brought sage to purify the people, and she showed them how to use the Sacred Pipe--a symbol of "the unity of all things"--for guidance and prayer to the Great Spirit.
Few could miss the point of the story: all is one--the earth, people and animals--around the world. As long as the tribe remembered "that all things were connected as the parts of the Pipe, they lived happily and well."[5] Spiritual oneness, not Western individualism, would bring happiness. In the teacher's guide, the authors Michael Caduto and Joseph Bruchac explain that this blend of myth and ecology meets today's need for "spiritual and religious values," including "deeper spiritual ties with the Earth."[6]
From coast to coast, the same kind of multicultural experiences inspire students to stretch their view of God--an essential part of today's social transformation. Connecticut fourth-graders use guided imagery to "experience" Indian tribal life and meet "wise" spirit helpers.[7] Colorado sixth graders enjoy "spirit dances" wearing their class-made masks.[8] Oregon students celebrate Winter Solstice by acting the roles of the Sun God, Moon Goddess, drummers and animal spirits.[9] California students wear masks that help them identify with their favorite Greek gods and goddesses.[10] Earth-centered religions are in.
During a public school dedication of a small parcel of Colorado land, an officiating pastor said, "Now we are going to stomp our feet like tom-toms and pray to the Great Spirit." After the ceremony, a mother explained to her confused son, "No, the Great Spirit is not the same as God."[11]
Having rejected biblical Christianity, educational "change agents"[12] have realized that some kind of global spirituality is needed to fuel a collective pursuit of global unity. Although Native American spirituality provides the perfect model--and brings the least resistance from concerned parents--any of the world's New Age or Neo-pagan religions will do. Offering a common alternative to the biblical God, they all blend. . .
Pantheism: all is god and god is all, since a universal force infuses all things with spiritual life. Today's popularized version encourages everyone to "look within" for the strength, wisdom and guidance needed to "empower" oneself for success.
Monism: all is one, joined together through the pantheistic spiritituality. Today it has become a subtle way of turning children against private ownership, parents as sole custodians of children, etc. After all, they are told, the American Indians shared everything! [Actually, personal possessions like scalps and horses were status symbols among the Sioux.[13]]
Polytheism: many gods. Since the pantheistic deity makes everything sacred, people can worship anything or anyone they choose. Children learn that in the end, all the world's gods lead to the same happy spirit world.
Few classroom texts dare mention the terrors and tortures that have always oppressed pagan cultures--those that sought power and wisdom from occult forces. Instead, ancient paganism has donned a new mask. Sometimes called Neo-paganism, it is simply an idealized blend of any of the world's pagan religions. Disguised as personal empowerment and harmony with nature, this global or earth-centered spirituality seduces both young and old who ignore the tragic lessons of history.[14]
Oneness is the heartbeat of global spirituality. Taught to believe in the basic oneness of all life, students are trained to demonstrate this unity through a planned set of values, attitudes and behaviors. The "right" kinds of assignments bypass reason and establish the new ideals in their minds. So when sixth graders in North Carolina had to design a global postage stamp that would show "what the world would need to make it a better place," they used their imagination, not facts, to form new goals. When ninth graders wrote a "constitution for a perfect society,"[15] they practiced building their dreams on mythical idealism, not the truth about human nature. Chapter 3 will show you how easily these fragile foundations can be manipulated for political purposes.
"The teaching profession prepares the leaders of the future," wrote NEA (National Education Association) leader William Carr, secretary of the Educational Policies Commission. "The statesmen, the industrialists, the lawyers, the newspapermen... all the leaders of tomorrow are in schools today."[16] Half a century ago, he called for the global beliefs and values that infuse education today:
"The psychological foundations for wider loyalties must be laid.... Teach those attitudes which will result ultimately in the creation of a world citizenship and world government... we can and should teach those skills and attitudes which will help to create a society in which world citizenship is possible." [17]
Today students across the country are asked to demonstrate those "skills" and attitudes" on standardized tests. Traditional knowledge and reason have been replaced by a radical new emphasis on politically correct attitudes that supposedly demonstrate the mental health needed for world citizenship. These attitudes are included in the "competencies" and work "skills" defined by the Department of Labor.[18]
The process for change is already in place. Initiated by former President Bush, the new education system cuts across partisan lines. Focused on socialization rather than traditional education, it fits as easily into the U.S. Department of Health and Human Services or the Department of Labor as into an Education Department. Many of the new functions--such as national testing and the school-to-work linkage--now operate through private organizations which are not accountable to concerned parents.
Students who resist the change face growing intolerance and pressures to conform. Unless the process is reversed, they will fail to earn their entrance pass to work or higher education.[19] The following story about Matt Piecora gives a small glimpse of the confusion faced by children who cling to traditional beliefs.
No room for traditional beliefs. Matt Piecora was only following instructions. The fifth grader at Mark Twain Elementary School near Seattle didn't know that his answers had to fit the new cultural standard. So when his teacher told him to complete the sentence, "If I could wish for three things, I would wish for..." Matt wrote "infinitely more wishes, to meet God, and for all my friends to be Christians."
Since each student's personal expressions would be posted on a wall for open house, they had to be just right. Matt's didn't pass. The teacher told him that his last wish could hurt people who didn't share his beliefs. To avoid offense, he agreed to add "if they want to be."
Another sentence to be completed began, "If I could meet anyone, I would like to meet..." Matt wrote: "God because he is the one who made us!" The teacher urged him to add "in my opinion."
When Debbie Piecora, Matt's mother, bent down to read her son's paper posted on the bottom of the wall, she immediately noticed the phrases that followed Matt's original sentences. "How come you wrote this?" she asked him.
"The teacher didn't want me to hurt other people's feelings like Mormons and people like that," he answered.
"But these are just your wishes..."
"I thought so, Mom." Matt looked puzzled.
Defending her actions, the teacher later explained that she wanted diversity in her multi-grade classroom and was just looking out for her other students. If the public display was supposed to "express the students' diverse views," why did she censor Matt's views? Troubled, Dan and Debbie Piecora pondered the paradox. Didn't their son's expression fit the needed "diversity"?
Apparently not. Like other parents across the country, the Piecoras are realizing that Judeo-Christian absolutes have become intolerable to educators who seek more "universal values". To match international as well as national goals, schools must train students to open their minds to new possibilities and to discard the old truths that block "progress" toward global oneness. In the name of tolerance, diversity and understanding, traditional beliefs are being quenched and more "inclusive" earth-centered beliefs are filling the vacuum.
The following chart, which compares the new meaning of "Good Thinking" with the new meaning of "Poor Thinking" illustrates these ambiguous values and deceptive labels. Part of a proposed Core Curriculum for Los Altos, California, it presents local guidelines designed to match national standards. Notice the bizarre logic bias in the introduction. Ponder the two-pronged guidelines that disqualify belief in biblical absolutes and encourage students to try new paths. Consider these question: Would Matt be considered a good or poor thinker? Would your child?
Good Thinking vs. Poor Thinking[20]
This model helps us make some valid and useful distinctions between good and poor thinking. Here we wish to distance ourselves from those who equate good thinking with a long list of discrete mental operations and those who describe poor thinking in terms of several logical errors.
Good thinkers are willing to think and may even find thinking enjoyable. They can carry out searches when necessary and suspend judgment. They value rationality, believing that thinking is useful for solving problems, reaching decisions, and making judgments. Poor thinkers, in contrast, need certainty, avoid thinking, must reach closure quickly, are impulsive, and rely too heavily on intuition. [Emphasis added]
THE GOOD THINKER
THE POOR THINKER:
Welcomes problematic situations and is tolerant of ambiguity
Searches for certainty and is intolerant of ambiguity
Looks for alternative possibilities...
...is satisfied with first attempts.
Is reflective, ...searches extensively when appropriate
...is overconfident of the correctness of initial ideas
Revises goals when necessary
Does not revise goals
Is open to multiple possibilities
Does not seek alternatives to initial possibilities
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