Showing posts with label American History. Show all posts
Showing posts with label American History. Show all posts

Friday, May 3, 2013

Cinco de Mayo revisited - Mexicans weigh in, and one other fellow...

As Cinco de Mayo approaches, many Americans (both of Mexican and non-Mexican extraction) will get drunk without every really knowing why.  As I mentioned in my last post, Cinco de Mayo is largely celebrated by Mexican Americans (not to be confused with Mexicans still living in Mexico).  I had made the assertion that this was ostensibly to feel a closer sort of connection to the homeland from which they find themselves separated. (The Mexican Americans, anyway; the non-Mexican Americans just want to get drunk.)  I got some feedback that made me think, however... much of it from Mexicans who were of the opinion that Americans’ celebration of Cinco de Mayo is, in many ways, a big joke.

One poster responded:
My wife is from Mexico City, she knew the historical significance, but said that maybe they do something in Puebla but it isn't celebrated by anyone she has ever known in Mexico. As an American, I wouldn't say it is celebrated here either, just an excuse for people to get drunk. People have to know what something is to celebrate it, right? and Americans know nothing about Cinco de Mayo except "Mexico" "holiday" and "drinking". In other words... nothing about what it really is. What they are really celebrating is getting drunk in the name of Mexico.
This seemed to be a common theme, a Mexican contempt for the over-the-top celebrations (and the ignorance that fueled them) of Cinco de Mayo north of the border. For some, the reasons are historical.  One offered, by way of local knowledge, a "balanced" analysis of the history involved:
Puebla es (aún hoy día) una ciudad netamente conservadora. En la época de la intervención Francesa, la sociedad Poblana (y gran parte de la de la ciudad de México) estaba a favor de que un país tan avanzado como Francia tomara el poder en México y nos gobernara. Esto era visto como necesario por parte de quienes creían que no había otra manera de pacificar el país (que llevaba 50 años enfrascado en guerras civiles). Los liberales de esa época, consideraban que esta actitud era una actitud vendepatrias y a todos los que ansiaban un gobierno Francés, traidores a la patria. Nomás hay que recordar que, mientras que la alta sociedad Poblana era pro intervención, las clases bajas apoyaban al gobierno de Juárez y murieron en gran número defendiendo la ciudad (que finalmente cayó). Así que sería más justo decir que la Alta sociedad conservadora Poblana si puede ser acusada de traición, mientras que el Pueblo poblano tuvo una actitud heróica.
Another was less equanimous:
Hay un refrán: "A perro, perico y poblano, nunca le des la mano." 
Todos por acá recuerdan que durante la invasión estadounidense los poblanos recibieron con los brazos abiertos y hasta alimentaron a los gringos, tanto así que el desgraciado del general Scott armó con poblanos la "Mexican Spy Company", para usarlos de ayuda en la guerra (gracias a su ayuda, los gringos luego atraparon a los del Batallón de San Patricio, en la batalla de Churubusco). 
Nunca olvidaremos, nunca perdonaremos.
Yet another poster addressed the article  directly, with a more mature criticism (that still stung a little bit) but a wistful, almost poetic, look at a severed population, and what s/he calls "the mythology of the expat":
Este artículo falla en desentrañar los aspectos más obscuros y profundos del aparentemente inocente "Cinco de Mayo". Es verdad que corresponde a una nostalgia por la patria abandonada de los ancestros, y que es la desconexión casi total con la cultura madre lo que lleva a los Mexicanos-Americanos a celebrar este día con el fervor del día de la Independencia. Sin embargo, esto es un análisis superficial de los móviles socio-psciológicos que crearon la fiesta en su manifestación actual. 
La masa no se moviliza sola, sino que corresponde a empresas, sobre todo en EEUU, moldear y explotar la necesidad de mitología de los expatriados. No debería llamarse Cinco de Mayo, que como bien apuntan, no es celebrado en el interior de la República, y no significa nada históricamente, sino "Corona Day", porque finalmente fue un "día festivo" planeado por ellos, para su beneficio, y que al final del día solo representa "cultura light", donde celebrar consiste en tomar Corona y tequila, y creer que por hacerlo estás honrado, recordando, etc. a una cultura que se te escapó para siempre.
Lastly, two short posts that were informative, to the point... and in English:
WE, born and raised in Mexico, know exactly what Cinco de Mayo is. The most that we would get close to celebrat[ing it], is holiday at school, meaning NO SCHOOL. I felt actually embarrassed when I moved to the US, and found out that even Mexican-American[s] celebrated in a bigger way May 5th, rather than September 16th [Mex. Declaration of Independence], and even angry, when nobody even acknowledged November 20th (Mexican Revolution). Most Mexican-Americans come from born-and-raised Mexican parents, and it's a shame that they have forgotten to teach their children about Mexican culture.
And simply:
Ahem. Mexicans know about their own history. You are confusing Mexicans with Mexican Americans.
But I reserve the place of honor for the response that actually fried my cookies.  I might well deserve snark from Mexicans, who ostensibly know a thing or two more about Cinco de Mayo than I, but when a (non-Mexican) MA TESOL-holding ESL professor who cut his teeth teaching adults in Southern California (no shortage of Mexican-Americans there, last I checked), and who has now become an expat teaching English in the Middle East, wrote the following, not on my blog page, not in reddit.com (where people will write anything – one Mexican poster wrote, in response to my blog, “[¡]Señor escritor, usted es una verga parada!”), but on the page of a members-only professional ESL discussion board, the following:
"I think it's offensive that a country that dumps its worst criminals and low lifes [sic] feels entitled to tell America how to treat them. Why don't you ask Mexicans to celebrate holidays in El Salvador? Do you know what kind of response you'll get?  Better yet, try teaching Mexicans in the slums of Long Beach or Compton. People like you are the reason America is losing sovereignty."

I just had to respond in kind.  Call it a pathological weakness.
"People like you are the reason America is losing sovereignty" ????  You and I, sir, are going to have a problem.

I taught Mexicans in the slums of the San Francisco Bay Area - Oakland, San Jose, East Palo Alto, Hayward... for 15 years. I know that of which I speak. "People like you," sir, to use your ignorant turn of phrase (did you even look at my profile to see my experience before you called me out for what I have and have not experienced in my professional career?) are the reason why "people like me" blog. If you are so concerned about America's sovereignty and the state of its national integrity, why don't you come back from Kuwait and Saudi Arabia [Note: poster has spent 2 of the last 3 years teaching English in S.A. and Kuwait] and be part of the solution, instead of hurling firebrands at the stonework from a distance?

Further, with regard to your opening salvo ("I think it's offensive that a country that dumps its worst criminals and low lifes [sic] feels entitled to tell America how to treat them..."), your ability to compound logical fallacies is truly staggering. "A country that dumps its worst criminals..." implies volition which is unfounded, is a grotesque straw man hyperbole of Mexico itself as a nation, and an utter non sequitur in that it is completely irrelevant to my thesis. In fact, if you actually read my blog (which I'm pretty sure you did not, since your retort is so completely off-topic and irrelevant) you would have read the part where I acknowledged, "the Mexico of the 20th and 21st centuries did/does not appear to have held up the glorious promise of its inspiring foundational period..." but why ruin a perfectly good rant with inconsequential irrelevancies like detail, precision, clarity, accuracy, and nuance?

Your follow-up ("Why don't you ask Mexicans to celebrate holidays in El Salvador?") is equally silly and irrelevant. First of all, Mexicans would not celebrate a holiday *in* El Salvador. Perhaps you meant to ask "Why don't you ask Mexicans to celebrate Salvadorean holidays?" Ahhh, now that's a relevant question, to which I have two answers: 1.) If the E.S. holidays are relevant/germane to the historical legacy of Mexico, then sure; 2.) Again, further proof that you did not actually read my post, you missed the part (right at the end, in a paragraph all by itself) that read "Is it appropriate to recognize a non-U.S. holiday in the U.S.? Does it set us down a slippery slope? I dunno, I’m just [asking]"

So you see, the very purpose of the blog was to stimulate discussion. You sir, are clearly not interested in discussion; you prefer the name-calling approach. That's fine, I have thick skin. I see that you have a few years of ESL experience, mostly with older learners, in California, so I won't accuse you of not knowing anything (despite evidence to the contrary) but I will merely say that my 15 years teaching English and Spanish and ESL in largely Chicano areas in California, plus my Spanish, English and ESL teaching at the college and university level, plus my experiences as an adviser for Latinos Unidos and MEChA, plus my work as a Department Chair in Spanish and ESL, plus my curriculum work in developing Spanish for Native Speakers programs, plus my research in the sociolinguistics of Hispanic speech communities, plus my extensive community outreach during my secondary teaching years, plus my MA TESOL and Linguistics degree, plus my three teaching credentials in English, ESL and Spanish, plus my postbac studies in Mexican and Latin American History, plus my social and professional relationships in the Chicano community, plus a couple of other things, all add up to something you should consider not dismissing so cavalierly, and in spectacularly embarrassing fashion, if I do say so myself.

Stay in the Middle East. I'm sure you won't have to deal with any Mexicans there; they are obviously anathema to you. Good luck in your career. I hope you are able to find a corner of the world for your intolerance to relax comfortably unchallenged. 
How dare you.
I’m actually (surprisingly) very conservative when it comes to immigration issues, certainly more conservative than most ESL professors, I’d wager.  But I also don’t think that my initial post had anything to do with immigration reform, nor did it have anything to do with ceding anything to a Mexico that this fellow seems to think “dumps its worst criminals and low lifes [sic] [and] feels entitled to tell America how to treat them.”  I simply pointed out that, at its roots, the Mexican Constitution of 1857 (the beginning of their first truly long-term stable period as an independent nation), and the Declaration of Independence share a lot more than most people would ever guess, and that the heroics of the Battle of Puebla should remind us of our own selves.  We are so used to seeing difference in others (refer to my blog post on just this very issue); when we have an opportunity to see affinity, we should seize on it.

So did I overreact?  (I do tend to do that.)  Was my response too much?  I dunno, I’m just A.S.K.ing…

Tuesday, April 30, 2013

Cinco de Mayo – A uniquely American holiday, courtesy of… México!

Outside of areas with large Mexican populations, Cinco de Mayo as a holiday is largely ignored.  Allow me to suggest that this perhaps is a mistake.  In schools, certainly, the history of this critically important day provides a valuable historical lesson, not just about our neighbor to the south, but about the intangibles that once defined us as a nation.

When asked what Cinco de Mayo is, most people – even, I learned after many years of teaching in California schools, many people of Mexican extraction – automatically report, erroneously, that it is Mexican Independence Day.  (That would be September 16, sorry.)  It is always sad when a people is disconnected from its heritage to such an extent that no one can even recall the significant formative moments in the formation of that culture’s psyche; can you imagine an American calling him- or her-self a “patriot,” but not knowing why there were 13 stripes on the flag, or not knowing why we recognize certain presidents’ birthdays, or what “the shot heard ‘round the world” was? 

In Mexico, Cinco de Mayo is acknowledged, but not celebrated as a national day with any real fervor on a national scale; official recognition of the day varies regionally, with individual states (yes, Mexico has states) deciding how the day is to be commemorated, if at all.  The occasion is celebrated with much more vehemence, pomp, circumstance and ornamentation in parts of the United States – those with a significant Mexican population, understandably – than in Mexico itself.  This makes intuitive sense, perhaps; people separated from their cultural center, if they have any desire to commemorate or celebrate their heritage and cultural identity, or any drive to maintain the same, will strive wherever possible to forge connections through ritual.  Islands of Mexicanity within the borders of the United States can therefore engage in these celebrations and feel a closer connection to their homeland, their distance, like absence, having ostensibly made the heart grow fonder. 

However, many American celebrations of Cinco de Mayo have degenerated into generic and heavily commercialized cultural celebrations; Cinco de Mayo is, in many American communities in the West and Southwest, merely an undifferentiated outpouring of nostalgia for a missed fatherland, a contrived concatenation of music, color, dance and food, with little – if any – acknowledgment (or even understanding) of the historical occasion which the day is meant to commemorate.  I recall that once a Mexican-American administrator in a school at which I spent an early part of my full-time teaching career, in an attempt to voice an elegant encomium to Mexico over the loudspeaker for Cinco de Mayo, informed the student body, perhaps a quarter of whom were Chicanos, that “today [was] the day we celebrate the Mexican declaration of independence.”  ¡Carajo, hombre!

That is a shame, because despite the occasional flare-ups of grotesque and arbitrary anti-Mexican sentiment extant in many sectors of the current American political landscape, Cinco de Mayo is, above all things, very much a holiday in the American spirit, and a significant movement in a critical historical period in our hemisphere worth getting to know.

The period between the 1760s and the 1860s was a momentous era in Western history. Thanks in no small part to Schoolhouse Rock, everybody knows the phrase “taxation without representation,” and has a vague idea that the American colonists were spurred on by outrage to fight for independence.  Anybody who cares to dig a little deeper quickly gets past the easy potential misconception that the outrage the colonists felt was simply petty, petulant and trite, (a la Occupy Wall Street – don’t get me started on that; it’s off-topic, just move along… ), like a child protesting his “unfair” bedtime and throwing a fit; in fact, the Revolution and subsequent Declaration of Independence (I’ll pause for a moment while you go look it up – yes, the war started before the Declaration was penned) were the inevitable end product of a principled line of thinking that had its seeds in the Enlightenment.  But the story does not end with the surrender of Cornwallis.

Proper historians may cringe at the truncated treatment I am about to give a rather complex series of political upheavals, but this plays better from 30,000 feet, so broad strokes only for a while.
 
The French Revolution, which lasted from 1789 to 1791, was directly influenced by the American Revolution, and the French National Constituent Assembly’s The Declaration of the Rights of Man and of the Citizen paid generous homage to both the Declaration of Independence and the Constitution.  One wonders if the last thing that went through Louis XVI’s head in 1793, besides a guillotine blade, was the idea that maybe signing the Treaty of Alliance with the American colonies in 1778 wasn’t such a hot idea after all.  The French Revolution stimulated the people of Haiti, then a French colony, to revolt, and for thirteen years, war raged in that tiny country.
  
Then, a few short years later, nearby Mexico caught the revolution bug but good, as Napoleonic War-era France distracted Spain for long enough to disrupt their attentiveness to their own colonies, giving Mexico an opening to follow Haiti’s lead, which they did.  This chain reaction of wars of independence cascaded down the spine of Mesoamerica into the South American continent, and by mid-century, 1849, to be precise, almost all of the modern-day Spanish-speaking nations had declared, fought for, and won their independence from Spain. 

Mexico, as a newly independent nation, had what one might understatedly call growing pains.  An almost constant state of civil war existed over the three-and-a-half decades between 1821 and 1857, with a shocking series of revolving-door presidencies (Santa Anna alone was named President some ten or eleven separate times) while that nation saw not one but three separate, distinct national constitutions implemented.  The anti-theocracy capitalist reformer Benito Juárez played an important role in the creation of Mexico’s 1857 Constitution, a document which set forth guidelines that included freedom of speech, freedom of assembly, a reaffirmation of the ban on slavery [Note/edit: Thanks to the poster at /r/mexico in reddit who alerted me to the fact that Mexico had banned slavery actually in 1829], the right to bear arms, and the familiar notion of “the consent of the governed,” captured in the Constitution’s Article 39:
Article 39, The Mexican Constitution of 1857:

La soberanía nacional reside esencial y originariamente en el pueblo. … El pueblo tiene en todo tiempo el inalienable derecho de alterar[o] modificar la forma de su gobierno. 
“[Our] national sovereignty resides in and originates with the People. … The People at all times have the inviolable right to alter or modify the form of their government.”   
Compare to the American Declaration of Independence:
“Governments are instituted among Men, deriving their just powers from the consent of the governed, — That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government…”
Juárez became Mexico’s next president, in 1858.  He borrowed funds heavily from European powers – England, France, Spain (yes, Spain) – to rebuild his war-torn country, but after a short few years, his creditors came calling, led by an extraordinarily zealous Napoleon III of France, who in response to Juárez’s non-repayment, invaded Mexico in 1861, driving Juárez into exile, and succeeded in installing Hapsburg stooge and eventual fall guy Maximilian I as the puppet Emperor of Mexico in 1864.

The Mexican people did not go gentle into that good night, however.  While the elite French forces generally made short work of whatever Mexican resistance stood in its way, there was one battle, at the village of Puebla on May 5, 1862, that, while not a key or decisive battle in the larger conflict, came to become the best known (at least by name) battle on Mexican soil – the Battle of the Alamo was technically fought in the Republic of Texas – in that nation’s history. Reports vary on the precise troop strength of the opposing armies: on the Mexican side, estimates run as low as 1,500 and as high as 4,500; on the French side, estimates are fairly consistent at around 6,000, though I have read some as high as 8,000.  What is certain is that the Mexican fighting force was perhaps one step up from rabble, while the French forces were arguably among the most formidable, well-trained, and well-outfitted in the world.  David, however, defeated Goliath, sending the French temporarily into retreat, the number of their casualties three to four times that of the stalwart Mexican defenders.

True, the French did come back, this time with an army several times larger, and they completed their national conquest by 1864. But it did not take.  By 1867, Napoleon III had withdrawn both his interest in Mexican involvement and his troops, leaving Maximilian without a lifeline.  Maximilian was overthrown and captured in 1867, where a repatriated Benito Juárez sentenced him to death by firing squad. 

In commemoration of the Battle of Puebla, which despite its ultimate futility showed the rest of the world a nation of unexpected guts and grit, and provided an emotional flashpoint – like the Alamo, the Spartans at Thermopylae, or the defeat of the Gunpowder Treason – to kindle a resurgent sense of national pride, Juárez declared May 5th a day of national celebration.  It never, however, really became an official federal holiday in Mexico:
“Battle of Puebla is not a general public holiday, as per the "artículo 74 de la Ley Federal del Trabajo", but is included as a public sector holiday (Las dependencias y entidades de la Administración Pública Federal, cuyas relaciones de trabajo se rijan por el Apartado B del artículo 123 Constitucional) in the separate "Decreto por el que se reforma el Artículo Segundo del Decreto por el que se establece el Calendario Oficial"
However, the symbolism of the strength showed by an isolated and outnumbered band of ragtag underdogs surrounded by adverse hostility became a go-to font of patriotic pride for displaced Mexicans within U.S. borders.  Non-Mexican Americans would do well to acknowledge this day as of equal significance to America’s own Declaration of Independence, for while the Mexico of the 20th and 21st centuries did/does not appear to have held up the glorious promise of its inspiring foundational period (for that matter, The U.S. seems to have betrayed its legacy in a number of ways as well, but that too is a topic for another day, another time, another blog), the day itself, and the battle it commemorates, are sterling examples of the spirit that once made America great. This is something that students – all Americans – need to understand.  Let Cinco de Mayo be celebrated in our classrooms nationwide.

Pride is not a sin.

Is it appropriate to recognize a non-U.S. holiday in the U.S.?  Does it set us down a slippery slope?  I dunno, I’m just A.S.K.ing… 

                      [Note: Read the follow up to this post here.]

Thursday, April 18, 2013

One, linguist's, thoughts, on, the, Second, Amendment,

My undergraduate microeconomics professor used to express market dynamics in terms of “guns and butter.”  (Butter doesn’t kill people, bad diets kill people.)  Most conversations about guns outside the classroom, however, focus on meatier real-world issues.  Gun owners are afraid that someone is going to come and take their guns away.  And maybe they should be, since, properly analyzed, there is NO Constitutional protection of an individual’s “right” to own a gun. This does not mean that gun ownership is or should be illegal.  Just don’t look to the Constitution for help.  This linguist (that's me) explains why.

Barbara Newman writes:
The Latinate framers of the US constitution employed an ablative absolute in the Second Amendment: ‘A well-regulated Militia being necessary to the security of a free State, the right of the people to keep and bear Arms shall not be infringed.’ An interpreter who favoured regimen would argue that the ablative clause determines the sense of the main clause; hence, the state has the right to maintain an army. Those who favour the absolute, as American courts have done, bracket the militia clause and take the main clause to mean that citizens may own as many firearms as they choose. The difference between constructions amounts to roughly 12,000 murders a year
Setting aside Ms. Newman’s editorial digression, what is an ablative absolute?  An English absolute is a construction formed by a noun or pronoun, and a participle; it is an English reinvention of a classical bit of stylized Latin rhetoric, the “ablative absolute,” many examples of which can be found, with simple explanations, here.

What seems to be clear is that while an ablative absolute construction does not have any grammatical or syntactic force over the main clause of the sentence, it has strong causal  or semantic  force.  Read retired English teacher Mark Moe’s recent article on this idea here.

This logic even made its way to the Supreme Court. Here is a passage from the introductory section of the amici curiae brief, a Brief of Interest, submitted to the United States Supreme Court by a team of linguistics professors specializing in the history of English grammar and the linguistics of English in legal contexts (note the difference in comma usage compared to the Amendment as rendered by Newman - more on that later):
The Second Amendment reads: “A well regulated Militia, being necessary to the security of a free State, the right of the people to keep and bear Arms, shall not be infringed.” Under longstanding linguistic principles that were well understood and recognized at the time the Second Amendment was adopted, the “well regulated Militia” clause necessarily adds meaning to the “keep and bear Arms” clause by furnishing the reason for the latter’s existence. The first clause is what linguists call an “absolute construction” or “absolute clause.” It functions by melding the sentence “A well regulated Militia is necessary to the security of a free State “together with the sentence “The right of the people to keep and bear Arms shall not be infringed” to express this thought: “Because a well regulated Militia is necessary to the security of a free State, the right of the people to keep and bear Arms shall not be infringed.” On its face, the language of the Amendment tells us that the reason why the right of the people to keep and bear arms shall not be infringed is because a well regulated militia is necessary to the security of a free State. The purpose of the Second Amendment, therefore, is to perpetuate “a well regulated Militia.”
Dr. Denis Baron, an English linguistic historian and professor at the University of Illinois, one of the authors of the amicus brief, writes in his blog, “Absolutes are grammatically independent, no doubt about it. But grammatical independence has always been narrowly defined, and it never excludes the clear semantic connection between an absolute and the rest of the sentence.”

So now let’s look at the Second Amendment again:
5c.  “A well regulated militia, being necessary to the security of a free state, the right of the people to keep and bear arms, shall not be infringed.”
Sentence 5c illustrates the absolute construction in bold:  “a well regulated militia” is the noun phrase, and “being” is the participle.  But what about that dratted comma?  Adam Freedman offers a sensible observation:
[T]here could scarcely be a worse place to search for the framers’ original intent than their use of commas. In the 18th century, punctuation marks were as common as medicinal leeches and just about as scientific. Commas and other marks evolved from a variety of symbols meant to denote pauses in speaking. For centuries, punctuation was as chaotic as individual speech patterns.  
The situation was even worse in the law, where a long English tradition held that punctuation marks were not actually part of statutes (and, therefore, courts could not consider punctuation when interpreting them). Not surprisingly, lawmakers took a devil-may-care approach to punctuation. Often, the whole business of punctuation was left to the discretion of scriveners, who liked to show their chops by inserting as many varied marks as possible.  
Another problem with trying to find meaning in the Second Amendment’s commas is that nobody is certain how many commas it is supposed to have. The version that ended up in the National Archives has three, but that may be a fluke. Legal historians note that some states ratified a two-comma version. At least one recent law journal article refers to a four-comma version.
James Madison was classically educated, and it is more than fair to say that he would have known the classical ablative absolute style.  If the sentence is rendered in such a fashion, and the last comma, for which there seems to be no earthly grammatical reason (in Madison’s century or ours) for its existence, eliminated, this much clearer Second Amendment redux (also alluded to in the SCOTUS amicus brief) is yielded:
5d.  “A well regulated militia being necessary to the security of a free state, the right of the people to keep and bear arms shall not be infringed.”
The gun lobby’s collective urge to say “A-ha!” at the now unified “the right of the people to keep and bear arms shall not be infringed” must be stifled (or perhaps, “infringed?”) by the semantic force of the absolute phrase, which clearly subordinates the truth-value of the main sentence to the conditionality established by the prefatory content, similar to:
    “Inasmuch as…”
    “Because…”
    “Since…”                            >       “…a well regulated military is necessary…”
    “Due to the fact that…”
    “As…”
    “As long as…”
In other words, the right to possess a gun is predicated on the existence of a State-backed civilian militia; in the absence thereof, the sentence’s main clause becomes vacuous, moot.

One does not need to even refer back to history, that American law is rooted in British Common Law (an article in the Huffington Post looks into this a little bit with regards to the Second Amendment specifically), to recognize that a purely linguistic analysis of the Second Amendment fails utterly to confer upon Americans a Constitutional right to possess guns.

BUT WHAT ABOUT SO-CALLED "NATURAL" RIGHTS?

An interesting conclusion by the authors of an anonymous blog (yeah, i know, bad scholar, BAD scholar...) offers these as food for thought:
…owning guns was an everyday reality for virtually everyone at the time the amendment was written. The idea that a hunting rifle could be banned would have been as outrageous as banning cars today. It was some people's means of food and money -- and I don't mean shootists, I mean hunting.[ … ]

As Patrick Henry said, "Guard with jealous attention the public liberty. Suspect every one who approaches that jewel. Unfortunately, nothing will preserve it but downright force. Whenever you give up that force, you are inevitably ruined...." This is the attitude of the Second Amendment. The People have the right to maintain the ability to keep the Federal government in check against tyranny. The right to own weapons privately is assumed in this, as is the right to self-defense (another item already a part of British common law before the Constitution was drafted). Early commentary on the amendment confirms this view. The Boston Journal of the Times printed in 1769, commenting on the British Bill of Rights and the King's attempt to disarm the colonists, that "It is a natural right which the people have reserved to themselves, confirmed by the Bill of Rights, to keep arms for their own defence." The right to own a gun was viewed as a NATURAL RIGHT. One of the self-evident, unalienable rights that the people had, and commissioned government to protect .
There are two issues here. The first is survival.  The idea of guns for survival is vestigial, like a useless organ or withered limb, and has little or no force in the calculus of determining so-called “gun rights” in our time.  The second is defense, and specifically, defense against one’s own country.  The Declaration of Independence does call for rights-respecting and freedom-loving people to rise up and revolt when it proves necessary:
“But when a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.” 
Certainly it is not possible to do so against a government that has a standing army, without arms oneself?

These issues, while worth debating, are outside the extant question, however.  Neither finds purchase in the wording of the Second Amendment, under any of the interpretations, phrasings or punctuation arrangements listed in this treatment, anyway.  And to take the conditions of the then and apply carelessly them to the now, is to be guilty of a version of the fallacy of false etymology or false definition.  (Though it might well tickle one who was opposed to the proliferation of guns to suggest to overzealous gun advocates that, okay, sure, the Second Amendment means exactly what you think it means, but the definition of “arms” is frozen to only include technologies available at the time of the document’s writing.)

If there is a natural right to gun possession, then it must be an argument based on principles, not on the wording or the grammar of the Second Amendment, or whether the Second Amendments is properly rendered with one, two, three or four commas; it is an argument for philosophers.  If there is a blanket right to own a gun, it exists outside the Constitution, definitively.  [Comment:  With regard to principle, I will say that I believe that implicit in the rights to life, liberty and property is the right to defend that life, liberty and property.  But that's not the issue of this piece; that's an issue of philosophical principle, not linguistics.]

About those philosophical principles, I have said, and will say nothing (else).  I’m not calling for the abolition of all personal firearms (as some will surely accuse). Nor, in fact, am I even calling for the abolition of ANY firearms.  As a linguist, simply put, the “right to bear Arms,” as the phrase is used (wielded?) nowadays, is NOT extant in the Constitution.  

Now, put that in your musket and fire it.  (Now, put that in your musket, and fire it?) 

Dratted commas

Wednesday, March 27, 2013

The Canon, and Other Instruments of War

[Updated August, 2017]

There is (and will likely continue to be) a great deal of debate between two camps of English teachers – those who preach the canon of “great literature(s),” and those who specifically seek titles outside the canon.  It is almost impossible, at times, for members of the two camps to speak on the issue without polarizing epithets such as “purist,” “elitist” or “prescriptivist” being hurled at the pro-canon educators, or similar (and even worse) being levied against those who would incorporate more non-traditional and modern texts.

In the seventies and eighties in New York State, a student coming up through the ranks in English/Language Arts might have found his or her curriculum doled out thus:
7th:  Grammar, language arts, mechanics, writing skills, vocabulary, and writing.

8th:  More of the above, and a lot of writing.

9th:  Genres of Literature:  A smattering of poetry, a novel, one or two plays[1], a few short stories, thorough review of key Language Arts fundamentals, and a lot of writing.

10th:  American Literature:  A rigorous tour of the movements in American Literature (colonial/federalist, romantic, transcendentalist, naturalist, realist, Lost Generation…), five or six required major pieces,[2] and a ton of writing.

11th:  British Literature.  Like the above, only, you know, for Britain, plus a ton of writing. This would have been a NYS Regents Exam year.

12th:  Exploration/enrichment – semester electives, specialized/focused coursework, or A.P. classes.
There are a number of reasons why this has changed: demographics, economic and social issues, trends in research, politicization, and simply the all-too-familiar and mercilessly destructive myth of change-for-change’s-own-sake.  But one undeniable and very empirically real trend that has beset our schools over the past generation is a staggering increase in students who, for whatever reason or reasons, enter intermediate and high school absent the literacy and basic writing skills to be successful.  This article is not about blame (at least not exclusively), as everybody has a theory and a personal scapegoat-of-choice.  This is about observations, and maybe, solutions.

In recent years, the old, familiar Language Arts mission of intermediate school years past has been replaced by variations on a theme: world literatures, multiculturalism.  The desire to expose children to various styles, views and types of people is laudable.  It is not a stretch, however, to posit that the loss of certain core elements from that former curriculum has contributed to many of the deficits we now see, and I would suggest that – if we are really dead set on the latter – it is not impossible to hybridize the two, to avoid proffering the latter at the expense of the former: to teach grammar and mechanics in the context of short readings that achieve the new purpose, while still fulfilling the old.

A response to increasing diversity – not only in language and culture, but also in ability as “tracking” becomes passé and heterogeneous grouping becomes the norm (not coincidentally in recent years perhaps, stingier budgets lead to staff cuts, which increases the necessity of heterogeneous grouping, not out of any especial love for social leaning theories or constructivist teaching methodologies, but out of the simple financial mathematics of being no longer able to offer all students enough targeted, developmentally appropriate classes to meet their specific needs) – has been to “throw out the canon,” to quote a former colleague. I understand the motives behind such a philosophy, and to a certain extent, I do subscribe to the Krashen-era philosophy that massive amounts of reading, any reading (Krashen has been known to tout the virtues of comics, graphic novels and role-playing games, all of which, for the record, I am a huge fan of) can only be good. However, I also believe that for the few works that a teacher selects to study and investigate as a class in depth, it is important to retain as much of the canon as possible. Works become part of the canon for their staying power, the enduring nature of their universal themes, and/or their close connection to times and events in history (typically in our case, United States history) that it is important to preserve and commemorate.  In this way, and taken in the aggregate, they form what may be called the “root metaphor” of our culture.

A common concern is salience: Will my students “get it?”  Especially students who are under-prepared for reasons of recent immigration, language interference, a de-emphasis on academia in the student’s home, or just plain poor prior academic performance.  Attention span and motivation are also common what-ifs: “My students simply won’t pay attention or care if I try to get them to read X.” By way of hackneyed analogy, the temptation to offer children snacks instead of food is overwhelming, as any parent knows whose child refuses to eat at mealtimes.  Now, I certainly would not characterize all modern works, YA titles, and such as pseudoliterary “snacks,” but I would say that without a steady diet of more nutritious “food,” the mind slowly starves. And of course, there are new works that emerge as “Great Works,” by some big and intangible consensus, and they become part of the canon: The House on Mango Street, for example, Night, or Fences. At one point, all publications were new and untested pieces, after all, and even much of Shakespeare was little more than the occasionally scandalous pulp fiction of his day.

One solution is to relegate extracanonical titles to Independent Reading status, and indeed, IR programs can be an important part of a successful ELA class structure.  This is also a great place where short works of fiction can be used, saving perhaps the assigned major works for more traditional and time-tested pieces.  In other words, newer, edgier, on-the-vanguard short stories and more appealing or salient novels might be used to get students’ feet in the door, hook them, get them reading and involved in class discussions on a chosen theme, topic or “essential question,” thereby saving the “major works” slots for more established canonical pieces.

Or, efforts can be taken to identify those more contemporary and/or accessible titles with a distinct literary flair. Some that I have come across: Journey of the Sparrows, Trino’s Choice, The Last Unicorn, The Hunger Games, The Things They Carried.

Another solution is to tie lesser known works into larger thematic discussions that scaffold up to more established (and perhaps complex) canonical pieces.  The aforementioned Trino’s Choice and other works featuring two characters from different worlds provide a great opportunity to presage Romeo and Juliet.  Ayn Rand’s Anthem and Kurt Vonnegut’s “Harrison Bergeron,” both very short and easy pieces with dystopian settings, serve as excellent springboards to more adventurous and advanced pieces such as Farenheit 451, Brave New World, or 1984.  Peter Beagle’s The Last Unicorn and “The Smallest Dragonboy” by Anne McCaffrey, both self-discovery pieces with a fantasy theme, are wonderful bridges to The Lord of the Rings, or the study of classical Hero’s journey (a la Joseph Campbell) mythologies, such as the story of Orpheus, the epic of Gilgamesh, or Homer’s Odyssey.  (In fact, many YA “coming-of-age” or “taking your lumps” stories would fulfill this scaffolding need.)

With planning, this process can satisfy even the most long-scale “essential questions”-themed curriculum planning.  For example, My Brother Sam is Dead (for younger/intermediate readers) or The Things They Carried (for older readers) can be set nicely against Crane’s The Red Badge of Courage and his poem “War is kind,” as well as Dickinson’s “Success is counted sweetest.” Throw in Anne Frank and/or Maus, the excellent short stories “The Sniper” by Liam O’Flaherty and “The Censors” by Luisa Valenzuela, have them watch the movie Good Morning, Vietnam, and do some non-fiction reading(s) about the Stanford Prison Experiments and Milgram’s obedience research, and you have a very serviceable, diverse, interesting and varied term-long unit on War in Literature.  (Throw in Gunter Grass’s 700-page magical-realist fictional WWII memoir, the Nobel Prize winning The Tin Drum, and also perhaps the harrowing and once-banned Johnny Got His Gun by Dalton Trumbo, if the class is truly advanced or A.P.-level).

Even canonical works can scaffold to other canonical works, especially if one is in a more easily digestible format:  The Crucible lends itself particularly well as a huge anticipatory set unit to a reading of The Scarlet Letter (especially with a couple of Jonathan Edwards sermons as supplemental readings!)  The relative simplicity of the drama’s format, stripped of verbose and baroque narration, streamlines the students’ appreciation of aspects of Puritan Colonial culture; the witch-hunt motif and the courtroom imagery prepare them well for the more dense (and intense) novel.  In fact, when I teach this unit, I begin with an investigation of a song lyric, “Witch Hunt” by Rush (lyric by Neil Peart) which I teach both to review the basics of poetry analysis and figurative language, as well as a launching point for my lessons on Crucible and/or Letter.

With the proper respect paid to important canonical pieces, modern public ELA education can still be salvaged from the onslaught of the über-progressive juggernaut which is the “essential question,” which, like so many other trends in education, is well intended, but ill applied. Instruction in English classes has, for better or for worse, shifted from a study of literary movements and the rigid application of what used to be called “language arts” to the nebulous and amorphous conceptual blob that is the aforementioned “essential question.”  The idea is to present pieces of literature not as standalone entities, but as part of a larger philosophical structure that is supposed to impart salience, relevance, and a base to anchor otherwise decontextualized knowledge, to enhance retention, etc...  The arguments are convincing, and they really make it sound like students’ best interests are being served.

They’re not.

Consider a parallel from the other side of the curricular tracks.  Efforts to take math classes and modify their sequence from the standard Algebra, Geometry, Algebra II/Trigonometry, Pre-Calculus to an “integrated,” “inquiry-based” platform almost universally meet with failure.  The reason is simple.  An algebra curriculum presents a series of core concepts that are required for all future math study, and it does so by scaffolding in the previous years’ arithmetic skills (the four functions of addition, subtraction, multiplication and division; fractions and decimals; positive and negative integers…), and so neatly adds another layer to existing knowledge.  Also, since the set of skills and concepts germane to algebra is rather small, it is possible over the course of a school year to investigate algebra with great depth, providing a secure foundation for later study. Efforts to break up traditional math courses into integrated courses that are “a little bit of this, a little bit of that” do so at the extreme peril of denying students the opportunity to appreciate the gestalt that is algebra.  With no real concept of algebra as an entity unto itself, students are forced to learn lesson to lesson; with a minimum of transferable skills from each lesson to the next, each new lesson is like starting over, with little chance for the valuable synergies that really move learning forward.

This is not just a simple personal prejudice in favor of traditional mathematics instruction methods; the decade-plus of research following the adoption by the National Council of Teachers of Mathematics (NCTM) in 1989 of new standards that de-emphasized traditional modes of learning in favor of trendier, more “progressive,” methods of instruction combined with intentionally less rigorous and less empirically objective standards of assessment was a 50-state cataclysm the debris of which is still being cleared.  Called “fuzzy math” by advocates of more traditional mathematics instruction, this short-lived revolution singlehandedly dropped the United States to dead last in international competitions and comparisons in mathematics education, skill and prowess.  With its emphasis on exploration, the gold standard being “trying” and not “solving” or “knowing,” a destructive “good enough” mentality, its negation of absolute rational standards, and a knee-jerk denial of the value and validity of such old-school practices as rote memorization of times tables, this wave of kum-ba-ya warm fuzziness annihilated an entire generation of American mathematics study.

Now let us return to the 7-12 English curriculum from the halcyon days of ELA respectability, as delineated earlier (look back if you need to).  Here is what it became all over my state by the start of the 2010s:
7th:  World/Multi-cultural literatures, literacy “strategies.” Students advance with their age-appropriate peers, whether or not they have successfully mastered any skills or content (social promotion).

8th:  World/Multi-cultural literatures, literacy “strategies.” If a student is 15+, s/he advances to 9th grade regardless of grades earned in 7th and 8th grade.  If not, promotion is still usually “social” in nature.

9th:  General Literature Study and Appreciation: 2-3 novels, 1-2 plays, how to write a paragraph, introduction to essay writing . A poetry unit that focuses largely on autobiographical "I am" type poems.  The average student is 1-4 years below grade level by most rubrics, and so much of 9th grade is remedial. Sorry, that's a dirty word now. "Developmental."

10th:  General Literature Study and Appreciation: 2-4 novels, 1-2 plays, lots of template-driven writing (geared specifically towards passage of the NYS Regents exam). Much of tenth grade is still remedial.  Fortunately, by 11th grade, many of the truly dismally lagging students will have left due to attrition, incarceration, or re-tracking through GED programs (since so many schools have had to cut other programs -- art, music, vocational education, school-to-career, in order to fund efforts to meet government-mandated standardized-test-success-rate targets).

11th:  General Literature Study with a mild (if any) focus on American authors.  Not an American Literature course.  No more than a couple of major works, which are equally as likely to be of the new trendy “topical non-fiction” genre (Fast Food Nation; The Tipping Point; Guns, Germs and Steel; Nickled and Dimed, etc…) as they are from the canon of vaunted American Literatures.  More essay writing, largely for the 30-40% of students who have failed the Regents once or more, and geared almost entirely to passing the Regents ELA Exam through the use of template-based essay writing, guaranteeing that the only essays that most students will actually be able to write are those whose structure mimics exactly the ELA Regents prompts, as opposed to developing a set of flexible and organic writing skills that can be then used to write any essay type.

12th:  Same as 11th grade, probably with a unit of resumes and college essay writing, and maybe a research paper thrown in.
As you can see, with the exception of the possible addition of a research paper (or a Power Point presentation, since many English teachers seem to think that writing traditional essays will damage a student, and Power Point is somehow a functional equivalent), nothing is really added to the secondary ELA curriculum that a generation ago would have been considered anything above 9th or maybe 10th grade. Instead, educators are concerned with fragile student egos, appeasing anxieties by making gestures to validate their diverse backgrounds, and not challenging them too hard.  A wave of politically correct descriptivism has made it passé to talk about good grammar or “correct” English, and much like the fuzzy math of the bad old days of the post-1989 NCTM regime, has stolen away the precision and the urgency with which education’s most important skill – literacy – is imparted, in favor of installing false confidence and pride in students who are by the age of 16 still unable to construct a simple paragraph without graphic organizers and a lot of hand-holding.

Look at what two crucial elements have gone missing since the old guard in ELA education has given way to the new:
1.  Rigorous and thorough instruction in English mechanics.  By the time students hit ninth grade now, they are still tragically ignorant of the most basic aspects of subject-verb agreement, sentence punctuation, singular vs. plural, apostrophe use, the subtleties of verb tense (went vs. have gone, vs. had gone, for example)…  In bygone decades, these were taught in a defined developmental sequence that was carefully scaffolded, and most importantly, as a primary objective, not as an afterthought or mini-lesson buried in the context of some random reading.  Students knew: the goal and purpose of this unit/semester/course is to master the basics of proper academic English.  Now, even when grammar is taught, it is an “oh, by the way…” event, and clearly subordinate to the larger issues of “big ideas” and “essential questions.”  Students nowadays lose essentially two full years of designated instruction in English language mechanics, all sacrificed willingly at the altar of progressive education (which is apparently defined these days as that process whereby all students, regardless of cultural heritage, skin color or socioeconomic status, are equally allowed to be performing below grade level), and schools are spending precious time and resources to remediate students, often with insufficient success.
2.  Presentation of American literature that allows students to not only appreciate the country’s history but to see how its literature changed in response to it.  In previous generations, American Literature would have been taught as a 10th grade course, one year in advance of U.S. History, thereby assuring that the 11th grade student of U.S. History had a thorough backing in the basic movements and ideas that swept the nation, from Jonathan Edwards’s Calvinist/Puritan fire and brimstone, to the more recognizable colonial America of Ben Franklin’s autobiography; from the Romanticism of the early days of American expansion to the local color and harsh realism of slavery and Civil War-era America; from the Lost Generation of the Depression Era to the westward thrust of Steinbeck.  In much the same way that the integrated math movement of the 90s crushed any chance for students to perceive the distinct identity of the entity that is algebra, the current state of American Literature in many schools denies students the chance to take in all that is and has been America, a sad irony in a nation in whose schools’ classrooms American flags are still flown, ostensibly proudly.
Please note that, in regards to (2), above, that this does not mean that the trendy, multicultural YA literatures that make up much of the current grade 7-9 reading regimen have no place in schools!  In fact, as I mentioned earlier, they make excellent first-level readers that can then be used to springboard to a more robust piece of canonical literature, and are also excellent components to an Independent Reading (IR) that should go hand-in-hand, though in the background somewhat, in the grades 7-8 Language Arts courses (students should shoot for at least one book a month of outside reading).  Imagine, then, a 7-12 course sequence in English/Language Arts that hearkens back to the 70s and 80s in terms of scope and sequence, but where options are put into place that maintain the rigor of a traditional ELA program while at the same time providing a developmentally appropriate place in the course sequence for the exposure to, appreciation of, and appropriately rigorous academic study of, multicultural literatures.

School administrations in urban centers in particular, whose demographic often includes a staggering adult illiteracy rate, inadvertently play in to the insecurities of the families whose children languish in re-designed “progressive” programs such as these, with teachers afraid to assert their pedagogical know-how in the faces of parents who are often simply too uninformed – despite what may be their best intentions – to know what is best for their children’s own education, and/or who often suspect racism or some other sort of “elitist” discrimination around every corner, and in the faces of School Boards who are too afraid of those same parents to actually care about education as anything other than a means to avoid parental and/or societal wrath.  As teachers, administrators, schools, districts, and Boards of Education, we cave in and invent feel-good rationales for our declining expectations of students, and these reasons become our shields when confronted with evidence of declining performance.  We are so afraid of litigation and bad press that we have become unable to draw lines in the sand and defend the absolute, rational, objective standards that must exist for a high school education to have any real value or meaning. [Please note: This is not an endorsement of the so-called Common Core State Standards. Sadly, nowadays, when anyone uses the word "standards," that's the assumption people make.]

Notes:
[1] In my 9th grade English class, we did Romeo and Juliet, Julius Caesar, Antigone, and a lot of poetry (especially Poe and Frost), and To Kill a Mockingbird, and I’m sure we read short stories, but I cannot recall which.

[2] In my 10th grade English class, our required major pieces were "Bartleby the Scrivener," The Scarlet Letter, Billy Budd, Huck Finn, The Red Badge of Courage, The Great Gatsby, Death of a Salesman, and Our Town.)