Saboteurs in sheep’s clothing

“They” say the depredations of age get each of us eventually, and maybe that’s responsible for what feels like my increasingb530dca6-86c1-4d7b-9fd1-e6ebb1bf3b41 inability to think of just the right word on short notice.  But whatever the cause, I owe a big thanks to whoever wrote and approved the headline on the March cover of Texas Monthly: “The Campaign to Sabotage Public Schools” hit perfectly as the word to describe the effort I’ve witnessed for years as radical evangelical Christians have undermined Texas public schools while insisting they are trying to save them.  Butter wouldn’t melt in their mouths.

For a quick refresher on the history of free public education in the United States, check out this short summary by the Center on Education Policy at The George Washington University.  The effort wasn’t without its shortfalls, but the driving force was the thoughtful insight that the future of America depended on educated Americans.

The Founding Fathers maintained that the success of the fragile American democracy would depend on the competency of its citizens. They believed strongly that preserving democracy would require an educated population that could understand political and social issues and would participate in civic life, vote wisely, protect their rights and freedoms, and resist tyrants and demagogues. Character and virtue were also considered essential to good citizenship, and education was seen as a means to provide moral instruction and build character. While voters were limited to white males, many leaders of the early nation also supported educating girls on the grounds that mothers were responsible for educating their own children, were partners on family farms, and set a tone for the virtues of the nation. The nations’ founders recognized that educating people for citizenship would be difficult to accomplish without a more systematic approach to schooling. Soon after the American Revolution, Thomas Jefferson, John Adams, and other early leaders proposed the creation of a more formal and unified system of publicly funded schools. While some Northeastern communities had already established publicly funded or free schools by the late 1780s, the concept of free public education did not begin to take hold on a wider scale until the 1830s.

It became understood across society that educating all of our children would be a benefit to the nation as a whole, and that the tax money needed to fund that effort was one of the responsibilities of citizenship, whether or not you had children and whether or not you sent them to the public school in your town.  Today, that desire and responsibility to promote a societal good is diminishing in some sectors of society; you’ve probably seen these people at work in your community as I have in mine.

The people who believe America is a “Christian nation” and that any effort to respect and accept other beliefs is misguided and unpatriotic.  The people who cannot abide that some people have different beliefs and ideas about what is right and how things should be done, especially when those other people do not share their religious beliefs; for these people, “freedom of religion” as a concept means that all Americans are free to worship as they do.  The people who protested COVID vaccine mandates as another flavor of criticism of established authority outside their “faith tradition.”  The people who now suddenly protest school library books as insufficiently representative of Christian evangelical mores.  The people who demonize the people who are willing to acknowledge the history of racism in this country, and the persistence thereof.  For them, public schools that teach children about math and science and literature and history to prepare them for participation in the secular world at large, and that do not take as their primary responsibility the religious indoctrination of students, are enemies to be defeated.  To be sabotaged, if necessary.

Taken individually, any of these incidents may seem like a grassroots skirmish. But they are, more often than not, part of a well-organized and well-funded campaign executed by out-of-town political operatives and funded by billionaires in Texas and elsewhere. “In various parts of Texas right now, there are meetings taking place in small and large communities led by individuals who are literally providing tutorials—here’s what you say, here’s what you do,” said H. D. Chambers, the recently retired superintendent of Alief ISD, in southwest Harris County. “This divisiveness has been created that is basically telling parents they can’t trust public schools. It’s a systematic erosion of the confidence that people have in their schools.”

The “they” behind this crusade are the current generation of a movement that has been trying to destroy public education for years.

The motivations for these attacks are myriad and sometimes opaque, but many opponents of public education share a common goal: privatizing public schools, in the same way activists have pushed, with varying results, for privatization of public utilities and the prison system. Proponents of school privatization now speak of public schools as “dropout factories” and insist that “school choice” should be available to all. They profess a deep faith in vouchers, which would allow parents to send their children not just to the public schools of their choice but to religious and other private schools, at taxpayers’ expense.

But if privatizing public education is today cloaked in talk of expanded liberty, entrepreneurial competition, and improved schools for those who need them most, its history tells a different story. In 1956, two years after the U.S. Supreme Court handed down its landmark Brown v. Board of Education decision, a group of segregationist legislators in Texas, with support from retiring governor Allan Shivers, began concocting work-arounds for parents appalled by the prospect of racial integration of public schools. One idea: state-subsidized tuition at private schools. That never came to pass, but it was Texas’s first flirtation with vouchers.

The dreaded vouchers.  The current effort in Teas, supported now for the first time by the governor as well as the lieutenant governor, uses the buzzwords “school choice” and “educational excellence” to advocate for a system that will take tax money out of the public schools and hand it over to the private schools, including private religious schools.  Yes: take public tax money and use it to pay for a religious school education for Texas children.

I don’t know that there was ever opposition to parents pulling their children out of the local public school and sending them to private schools—when they do so at their own expense.  My own parents footed the bill to send me to a private high school where they believed I would get a better education than in the Houston public schools.  Maybe they were right about that part.  But they never presumed to think that their public school tax money should be drawn out of the local public school district to pay their son’s private school tuition.  And I don’t want my secular tax dollars today supporting your favored religious institution, regardless of denomination.  And yes, that is exactly what this plan would do.

Pro-voucher people reject the argument that vouchers will only benefit the rich: they say vouchers will help the poor save their children from underperforming public schools.

That hasn’t worked out either. In various experiments across the nation, funding for vouchers hasn’t come close to covering tuition costs at high-quality private schools, and many kids, deprived of the most basic tools, haven’t been able to meet the standards for admission.

(Besides, just think about it: why are the schools “underperforming” in the first place?  Think it has anything to do with the effort over the years to reduce spending on schools or to divert school tax money into private school tuition?)

Voucher programs in Texas have failed at the legislature in the past because of opposition to the diversion of tax money, and due to the pragmatic concern of rural lawmakers who know that public school districts employ significant percentages of their constituents.  Draining the school budgets wasn’t/isn’t in their interests.  The lieutenant governor has favored some form of voucher system for years, but not the governor.

Governor Greg Abbott, knowing all too well the political headwinds that vouchers have faced, has long been wary of publicly supporting them, so he has undermined public schools in other ways. While campaigning early last year, he promised to amend the Texas constitution with a “parental bill of rights,” even though most, if not all, of those rights already existed. By then, “parental rights” had become a dog whistle to animate opponents of public education. (As the Texas Tribune put it: “Gov. Greg Abbott taps into parent anger to fuel reelection campaign.”)

During the recent intensifying crisis on the border, Abbott publicly floated a challenge to the state’s constitutional obligation to give all Texas children, including undocumented ones, a publicly funded education—a step his Republican predecessor, Rick Perry, had denounced years earlier as heartless. Then last spring, Abbott made headlines with his first full-throated public endorsement of a voucher program.

So here we are, with distrust in public schools advancing as fast as the latest COVID-19 variant. The forces behind the spread of this vitriol are no mystery. Those who would destroy public schools have learned to apply three simple stratagems: destabilize, divide, and, if that doesn’t work, open the floodgates of fear.

Here come the foot soldiers of the modern digital offensive: they lie about and harass people they disagree with, and amazingly (at least to me) very many of people who read those lies on Facebook believe them!  Same terrifying principle as with Alex Jones and his acolytes who not only bought what he had to say about the Sandy Hook school shooting being fake, but then took it upon themselves to attack the bereaved parents.  In the TM article, Mimi Swartz’ example of these tactics come from the Central Texas town of Dripping Springs, and she explains the rich and powerful players in the game.

In 2006 [James] Leininger found powerful new allies when [Tim] Dunn, with a major financial assist from the Wilks brothers, formed Empower Texans. Public education became one of its primary targets, in part because the property taxes that funded schools ran counter to their interests as billionaires and in part because they wanted more Texas children exposed to their version of Christian values.

(snip)

What voucher proponents needed most was a powerful champion who was also a gifted salesman. Former sportscaster and right-wing talk-radio host Dan Patrick happily stepped into the role. Elected to the state Senate from Houston’s prosperous, white, northwestern suburbs in 2006, the perpetually youthful but often choleric Patrick was lieutenant governor by 2015. Patrick found school choice and its kissing cousin, property tax reduction, to be winning issues among his right-wing base and his growing cadre of big-money donors, who, along with the backers of TPPF and Empower Texans, also included the billionaire deans of dark money, the Kansas-based brothers Charles and David Koch.

The American Legislative Exchange Council, commonly known as ALEC, is a powerful Koch-supported organization that has devoted much time and money to privatizing public schools nationally. According to a study by the watchdog group Common Cause, Texas has one of the highest concentrations of state lawmakers connected to the organization, at around 32 percent. One of the first bills Patrick introduced in the 2011 legislative session called for eliminating the ceiling on the number of charter schools allowed in the state. It failed, but the relentless Patrick rammed it through two years later. Echoing Republican U.S. senator Ted Cruz, Patrick would also proclaim vouchers to be “the civil rights issue of our time.”

(snip)

The state’s leadership has found other ways to undermine public schools. Texas, according to the latest data, ranks fortieth when it comes to school spending—$10,300 per pupil annually, compared with the national average of $13,500. According to a survey conducted by the Annie E. Casey Foundation, a charitable organization devoted to child welfare, Texas gets what it pays for, ranking thirty-third in the U.S. in the quality of its K–12 education.

Then there is the state’s ongoing loyalty to the STAAR test, the results of which are used to evaluate teacher and school quality. Its efficacy has been widely challenged by educators, parents’ groups, and academic researchers, who have found that the test’s demands are often well above grade level. And because the test is used as a yardstick to grade (and potentially close) schools, test prep has taken over actual teaching in many classrooms.

There’s much more worth your time in the story, which fleshes out the story of the attack on public education, in Texas and elsewhere, in the past couple of generations.  Some of it has been simple, racially-motivated white flight to the suburbs, leaving behind city schools with fewer resources available for the students who remain.  Not satisfied with their parents’ decision to take their ball and go to a new home, the children and grandchildren of those parents of the 50s and 60s are now trying to grab every last nickel they can out of the public school system to “protect” their own children from the real world.  I feel sorry for the children who will have to deal with that world without benefit of a “real world” education.

Equal protection: it’s what we do here at the ol’ USA

The first time I wrote about gay marriage rights here was more than four and half years ago  (“Equal justice for all: the gay rights tide has turned,” Oct. 15, 2010) and the kernel of the argument was already formed:

We can proclaim not to understand why people are homosexual, or embrace a religious belief that homosexual activity is a sin, but none of that matters in a tolerant, secular, civil society.  The experts can’t say why a person is sexually attracted to one gender or the other.  And it violates the rights of due process and free speech guaranteed to each American in the Constitution to treat someone differently because of their sexual orientation just as it would to treat them differently because of their gender or their ancestry.

(snip)

You don’t have to “understand” gay people any more than you have to “understand” people of a different race or a different religion.  You only have to understand that these people are Americans like you, who believe in American rights like you do, who want to enjoy American freedoms like you do…

This week, history: a 5-4 decision from the Supreme Court of the United States in Obergefell v Hopkins takes its place alongside the great civil rights and civil liberties decisions of American jurisprudence.  The U.S. Constitution guarantees the right of all Americans to civil marriage, and all its advantages and protections, be they heterosexual, homosexual, bisexual, or asexual.  As far as the civil law is concerned this isn’t about sex: it’s about equal treatment under the law.

Homosexual conduct is no longer a civil crime in this country, and thus is no reason to withhold the full rights and exercise of citizenship from homosexuals.  Homosexual conduct is objectionable within many organized religions, to be sure, and virtually all of the opposition to extending the right to marry to gays and lesbians has come on religious grounds.  For the most part I don’t question the sincerity of that religious belief (although it would be prudent to account for the cynical exploiters, primarily from the political realm).

But that’s beside the crucial point, which is that, in this country, civil law is not answerable to religious law.  The First Amendment guarantees that we each and all get the freedom to practice our religions, but also guarantees that none of those religions wields authority directly over civil society.  The Constitution protects us from any majority that would try to force one or another religious doctrine onto everyone—because the Constitution takes religious liberty for all just that seriously—and guarantees that all men and women deserve equal treatment under law.  Despite the nearly hysterical dissenting opinions of some of his colleagues, Justice Anthony Kennedy’s decision didn’t create a new right; it reminded us about a right that’s been there all along…and my friend Mr. Jefferson recognized the rationale by which Kennedy connected the dots (and Peter Foster of the Daily Telegraph reminded via the Twitterverse) long ago:

Obergefell does not mean that First Amendment protections of religious liberties are at risk, despite what you’ve heard.  Some of that reaction is well-intentioned misinformation; most is hot air from right-wing politicians and conservative religious extremists who need a boogieman to scare their supporters into donating money.  (I’m looking at you, Governor Abbott—thanks, Evan Smith for the Tweet-tip.)  In either case, they are wrong.  Religious organizations are exempt from this ruling, as they are exempt from many other laws, like, say, tax laws.  As Lisa Falkenberg put it in this morning’s Houston Chronicle, this ruling has no applicability to individuals in their private lives or to private religious institutions: “It does not keep anyone from judging, or hating, or even just politely refusing to acknowledge gay people.  No court ruling has ever told a pastor whose wedding he or she can bless.  That hasn’t changed.”

It is possible to believe in the religious sacrament of marriage and still accept this court’s decision on civil marriage rights for homosexuals.  Michigan Representative Justin Amash, a Tea Party/Libertarian/Republican, made the point quite nicely this week on Facebook:

Throughout history, different cultures have defined marriage according to their own customs and practices. Christians, Jews, Muslims, Buddhists, Hindus, agnostics, and atheists do not share identical views on marriage. In fact, significant differences regarding marriage exist even within Christianity.

What makes marriage traditional is not its adherence to a universal definition but rather that it is defined by personal faith, not by government. For thousands of years, marriage flourished without a universal definition and without government intervention. Then came licensing of marriage. In recent decades, we’ve seen state legislatures and ballot initiatives define marriage, putting government improperly at the helm of this sacred institution.

Those who care about liberty should not be satisfied with the current situation. Government intervention in marriage presents new threats to religious freedom and provides no advantages, for gay or straight couples, over unlicensed (i.e., traditional) marriage. But we shouldn’t blame the Supreme Court for where things stand.

To the extent that Americans across the political spectrum view government marriage as authoritative and unlicensed marriage as quaint, our laws must treat marriage—and the corresponding legal benefits that attach—as they would any other government institution. So, while today’s Supreme Court opinion rests upon the false premise that government licensure is necessary to validate the intimate relationships of consenting adults, I applaud the important principle enshrined in this opinion: that government may not violate the equal rights of individuals in any area in which it asserts authority. (emphasis added)

The civil right of marriage is open to all Americans.  We must be diligent about making sure that the implementation of this decision protects the First Amendment rights of those with a religious objection to same-sex marriage, keeping in mind that it doesn’t give them the right to ignore the law.  And while we’re at it we should work on getting rid of the laws which still permit discrimination against gay Americans in the areas of housing and hiring and other aspects of day to day life, and any other laws that violate anyone’s right to equal treatment.  Because we’re Americans, and that’s what we do.

In the wake of the Newtown school shooting

Passing along links to what I think are worthwhile reads on the school shooting in Newtown, Connecticut, and the aftermath…


For starters, here’s a dispassionate chronology from the Hartford Courant of just what happened in that school that morning. Just the facts ma’am, as best as they are known at the time.

Adam Lanza blasted his way into the Sandy Hook Elementary School. He fired a half-dozen thunderous rounds from a semiautomatic rifle to open a hole big enough to step through in one of the school’s glass doors.

Once inside, he had to make a choice.

Principal Dawn Hochsprung’s office was straight ahead. To the right, 25 or so children were rehearsing a play in the school cafeteria. To his left were the first-grade classrooms.

Lanza turned left.


The initial reaction of most people is disbelief that such a thing could happen…yet it’s been happening more and more frequently in recent years. In Slate Emily Bazelon wonders, if this doesn’t make us change our attitude about guns, what would?

In the United States, we’re divided, and we have no universal basic knowledge of weapons. We make it incredibly easy to buy the kind of weapons that shoot and shoot again instantly, but we don’t search people at the doors of schools or malls or movie theaters, and we don’t post armed guards in these places. We have the guns without the safety checks. We call that freedom.


Of course there are plenty of people renewing calls for more gun control, for outlawing assault weapons, for some kind of change in the law to make us feel safer. But it’s not just “gun control” people; some pretty staunch gun rights advocates are urging another look at the subject with an open mind.

Joe Manchin III, the pro-gun-rights West Virginia senator who drew attention in 2010 after running a commercial that showed him firing a rifle at an environmental bill, said that “everything should be on the table” as gun control is debated in the coming weeks and months.


David Frum makes a great point about the nuts and bolts part of any change in gun laws: he believes the push must come from outside government, along the lines of what Mothers Against Drunk Driving did to change the culture, to avoid politically polarizing the debate and dooming any chance for agreement.

That campaign should be led from outside the political system, by people who have suffered loss and grief from gun violence. Only that way can the campaign avoid being held hostage by the usual conflict of parties — Democrats who fear that gun control will lose them rural congressional districts; Republicans who exaggerate for partisan gain exactly what gun control would mean.

Gun control should no more mean the abolition of guns than Mothers Against Drunk Driving abolished the car.

(snip)

Responsible gun owners have a right to their guns. The challenge for the grass-roots gun-safety movement of the future is to focus on the danger posed by irresponsible owners. The goal should be less to ban particular classes of weapons — such a goal puts the law in a race against technology, a race the law will likely lose — and more to change the rules defining who may keep a gun.


Impossible, you say—there’s no way we could change the culture on guns. Well, we’ve done things like this before

To modern sensibilities, the injustice [of lynching] once again seems obvious, as do the solutions: Prosecute lynchers, fight for racial justice, strengthen the rule of law, and mobilize public opinion to condemn rather than excuse outbursts of brutality. And yet it took more than 100 years for lynching to begin to disappear as a feature of American life, and even longer for Americans to fully acknowledge the depth of its horror. In the meantime, thousands of influential people, including many esteemed congressmen and senators, argued that lynching was simply a fact of life, a random act of violence about which nothing could be done. It was not until 2005 that the U.S. Senate, spearheaded by Mary Landrieu, apologized for failing to pass federal anti-lynching legislation, and for leaving hundreds of innocent people to be sacrificed to official inaction.


But just changing gun laws isn’t the answer; we should look at changing not only laws but our attitudes toward mental illness, and be better at seeing the warning signs that disturbed people give before they commit such an extreme act of attention-grabbing.

One reason shooters tip their hands is that they are trying to solve a problem. Though they are often intelligent, high-performing boys, their peers tend to see them as unattractive losers, weak and unmanly. In a school culture that values sports prowess over academic accomplishment, they face rejection. The shooters are rarely loners, but tend instead to be failed joiners, and their daily social experience is full of friction. Since they are almost always mentally or emotionally ill, those rejections — so common in adolescence — take on greater importance and become a fixation. Rebuffed after trying to join friendship groups, they look for ways to gain attention, to reverse their damaged identities.

The shooting is the last act in a long drama: a search for acceptance and recognition. The earlier acts fail miserably. But once a shooter starts to talk about killing people, ostracism can turn to inclusion. Suddenly, he is getting the attention he has been craving.


Help for mentally ill. A change to the culture of guns. David Gergen makes the case that we must take action to honor these dead and do it now or next time the blood will be on our hands.

Some years ago, no one thought that we could change our tobacco culture. We did. No one thought that we could reduce drunk driving by teenagers. We did — thanks in large part to Mothers Against Drunk Driving.

Years from now, no one will note what we say after this latest massacre. But they will hold us morally accountable for what we do. To honor all of those who have been slain in recent years — starting with the first-graders in Connecticut — we should highly resolve to change our culture of guns.


Meanwhile, to some measure of surprise, the National Rifle Association is laying low. Out of respect? Don’t know; they’re not talking.

On Dec. 13, the National Rifle Association’s Twitter account announced a giveaway promotion, thanked its followers for getting its Facebook page up to 1.7 million “likes,” and related a story from Wyoming in which a gunman apparently retreated from a nail salon after realizing one of its customers was “packing heat.” It tweeted the Wyoming case using the hashtag #ArmedCitizen.

On Dec. 14, the day an armed citizen killed 26 unarmed women and children at a Connecticut elementary school, the NRA’s Twitter account went silent. It has not tweeted since. Meanwhile, its Facebook page has disappeared, along with those 1.7 million “likes.” Navigating to www.facebook.com/nationalrifleassociation now redirects to the Facebook homepage.


 

UPDATE Dec. 18: The NRA ends its silence with this statement.

It’s OK to be away from the blog for a few days

You’re busy at work, and then there’s a holiday…and besides, after all the recent hubbub you just want some time not to think about things too much for a while.  The next thing you know you haven’t posted to your blog in more than ten days and you think you really should write something just to keep engaged—and then, you find the email you sent yourself ten days ago with a link to something you thought was funny, and everything just makes sense:

td121115

Thanks, Tom the Dancing Bug and Go.Comics.com