Curriculum Change Quotes

Public schools were not only created in the interests of industrialism—they were created in the image of industrialism. In many ways, they reflect the factory culture they were designed to support. This is especially true in high schools, where school systems base education on the principles of the assembly line and the efficient division of labor. Schools divide the curriculum into specialist segments: some teachers install math in the students, and others install history. They arrange the day into standard units of time, marked out by the ringing of bells, much like a factory announcing the beginning of the workday and the end of breaks. Students are educated in batches, according to age, as if the most important thing they have in common is their date of manufacture. They are given standardized tests at set points and compared with each other before being sent out onto the market. I realize this isn’t an exact analogy and that it ignores many of the subtleties of the system, but it is close enough.

• As society rapidly changes, individuals will have to be able to function comfortably in a world that is always in flux. Knowledge will continue to increase at a dizzying rate. This means that a content-based curriculum, with a set body of information to be imparted to students, is entirely inappropriate as a means of preparing children for their adult roles.

26 Thought-Provoking Questions: 1. if you could own any single object that you don't have now, what would it be? 2. if you could have one superpower, what would it be? 3. if you could meet anyone in history, who would you choose and what would you ask them? 4. if you could add one person to your family, who would it be? 5. if you could be best friends with anyone in the world, who would you pick? 6. if you could change anything about your face, what would it be 7. if you could change anything about your parents, what would it be? 8. if you could fast-forward your life, how old would you want to be and why? 9. what is the one object you own that matters more to you than anything else? 10. what is the one thing in the world that you are most afraid of? 11. if you could go to school in a foreign country, which one would you pick? 12. if you had the power to drop any course from your curriculum, what would it be? 13. if you caught your best friend stealing from you, what would you do? 14. if you had a chance to spend a million dollars on anything but yourself, how would you spend it? 15. if you could look like anyone you wanted, who would that be? 16. if you were a member of the opposite sex, who would you want to look like? 17. if you could change your first name, what name would you chose? 18. what's the best thing about being a teen? 19. what's the worst? 20. if someone you like asked you out on a date, but your best friend had a crush on this person, what would you do? 21. what is the worst day of the week? 22. if you had to change places with one of your friends, who would you chose? 23. if you could be any sports hero, who would you like to be? 24. what's the one thing you've done in your life that you wish you could do over differently? 25. what would you do if you found a dollar in the street? what if you found $100? $10,000? 26. if you had a chance to star in any movie, who would you want as a costar?

It is not really a “Negro revolution” that is upsetting the country. What is upsetting the country is a sense of its own identity. If, for example, one managed to change the curriculum in all the schools so that Negroes learned more about themselves and their real contributions to this culture, you would be liberating not only Negroes, you’d be liberating white people who know nothing about their own history. And the reason is that if you are compelled to lie about one aspect of anybody’s history, you must lie about it all. If you have to lie about my real role here, if you have to pretend that I hoed all that cotton just because I loved you, then you have done something to yourself. You are mad.

The most important subject in the curriculum in the future years will be how to love ourselves and be content.

The problem of brute sanity was identified by George Bernard Shaw when he observed that ‘reformers have the idea that change can be achieved by brute sanity’ … Brute sanity is the tendency to overlook the complexity and detailed processes and procedures required, in favour of the more obvious matters of stressing goals, the importance of the problem and the grand plan. Brute sanity overpromises, overrationalises and consequently results in unfulfilled dreams and frustrations which discourage people from sustaining their efforts and from taking on future change projects.

The change in the early elementary curriculum and the consequent neglect of teaching socialization places a greater burden than ever before on the American parent. But just when kids need parents more than ever to teach them the whole package of what it means to be a good person in this particular culture, the authority of parents to do that job has been undermined. We now live in a culture in which kids value the opinion of same-age peers more than they value the opinion of their parents, a culture in which the authority of parents has declined not only in the eyes of children but also in the eyes of parents themselves. Parents today suffer from role confusion.

The obvious cure for the tragic shortcomings of human intuition in a high-tech world is education. And this offers priorities for educational policy: to provide students with the cognitive tools that are most important for grasping the modern world and that are most unlike the cognitive tools they are born with. The perilous fallacies we have seen in this chapter, for example, would give high priority to economics, evolutionary biology, and probability and statistics in any high school or college curriculum. Unfortunately, most curricula have barely changed since medieval times, and are barely changeable because no one wants to be the philistine who seems to be saying that it is unimportant to learn a foreign language, or English literature, or trigonometry, or the classics. But no matter how valuable a subject may be, there are only twenty-four hours in a day, and a decision to teach one subject is also a decision not to teach another one. The question is not whether trigonometry is important, but whether it is more important than statistics; not whether an educated person should know the classics, but whether it is more important for an educated person to know the classics than to know elementary economics. In a world whose complexities are constantly challenging our intuitions, these trade-offs cannot responsibly be avoided.

What if racism is so perfect, it made you believe the boycotting and peaceful protests of the civil rights movement actually changed policies, but in actuality policies were gonna change anyway. "Hell, let them sit whereever they want on the bus. Just don't sit with them. Let them into our schools, the teachers will still teach from a eurocentric curriculum anyway. Let them eat with us, they'll need the energy and strength to build our homes." Racism is a perfect system with an impenetrable barrier.

Attitude-changing curriculum programs can be assessed in a number of ways, including (1) how effective they are in the specific area in which they claim to be effective (drug prevention, for example), (2) the academic and emotional costs they entail, and (3) their wider social consequences. Remarkably

Working with a small team of researchers, educators, and scientists, we are creating a curriculum on what we are calling “worldview literacy.”31 We define this as the capacity to comprehend and communicate not only our own worldview but also to recognize that our beliefs come from our particular frame of reference and to understand that others hold different and potentially equally valid worldviews out of which their assumptions, and therefore their actions, arise. This capacity also includes being able to adapt to changes that come through a meeting of different perspectives, customs, practices, and belief systems.

Education is dominated by creationist thinking. The curriculum is too prescriptive and slow to change, teachers are encouraged to teach to the exam rather than to the pupils’ or their own strengths, the textbooks are infused with instructions about what to think instead of how to think, teaching methods are more about instructing than learning,

Whisperer’ and a bestselling author of climate change and overpopulation books. Combining his curriculum vitae with the amazing dumbing down of the humanities department in recent years, he was in high demand. The campus was full of attractive women with limited, or even non-existent, critical thinking skills who didn’t know very much but were passionate about their beliefs.

The most popular antiracist curriculum among conservative evangelicals is Latasha Morrison’s Be the Bridge: Pursuing God’s Heart for Racial Reconciliation. In the accompanying curriculum, Whiteness 101: Foundational Principles Every White Bridge Builder Needs to Understand, Morrison defines racism as “a system of advantage based on race, involving cultural messages, misuse of power, and institutional bias, in addition to the racist beliefs and actions of individuals.” It is important to note that this redefinition of racism, among other things, changes the location and therefore the nature of the sin. We are no longer dealing with the hearts of men; we are addressing institutions and structures. “For as long as America exists with its current institutions,” writes DiAngelo, “it will also need to be in group therapy where our turn begins with: ‘Hi. I’m America, and I’m racist.’ ”34

According to Piaget, the best strategy for preschool curriculum is to keep children curious, make them wonder, and offer them real problem-solving challenges, rather than give them information. Many adults still hold the notion that a teacher is someone who shares information. Using Piaget’s theory about children’s learning requires changing the image of teacher into someone who nurtures inquiry and supports the children’s own search for answers.

At Douglas’s school, Jefferson began to perfect his political and diplomatic skills. Seeking changes in the curriculum, but reluctant to confront the teacher directly, Jefferson sent another student in his stead. “For his temerity,” the historian John Chester Miller has written, “the hapless accomplice was roundly rebuked by the clergyman-pedagogue while Jefferson himself remained undetected and unscathed. Jefferson, one of the great managers of men, began his career as a manager of children.

As of September 2020, the British mandatory curriculum broadened to include same-sex relationships, sexual assault and 'porn literacy,' and parents will no longer be able to opt-out their children once they reach the age of fifteen. A petition with more than 118,000 signatures protested against the change, insisting that it was the parents' 'fundamental right to teach their child' about sex. What these parents are missing is that their children are already being taught about sex, and not by them.

What makes the SAT bad is that it has nothing to do with what kids learn in high school. As a result, it creates a sort of shadow curriculum that furthers the goals of neither educators nor students.… The SAT has been sold as snake oil; it measured intelligence, verified high school GPA, and predicted college grades. In fact, it’s never done the first two at all, nor a particularly good job at the third.” Yet students who don’t test well or who aren’t particularly strong at the kind of reasoning the SAT assesses can find themselves making compromises on their collegiate futures—all because we’ve come to accept that intelligence comes with a number. This notion is pervasive, and it extends well beyond academia. Remember the bell‐shaped curve we discussed earlier? It presents itself every time I ask people how intelligent they think they are because we’ve come to define intelligence far too narrowly. We think we know the answer to the question, “How intelligent are you?” The real answer, though, is that the question itself is the wrong one to ask.

Woman-identification is a source of energy, a potential springhead of female power, violently curtailed and wasted under the institution of heterosexuality. The denial of reality and visibility to women’s passion for women, women’s choice of women as allies, life companions, and community; the forcing of such relationships into dissimulation and their disintegration under intense pressure, have meant an incalculable loss to the power of all women to change the social relations of the sexes to liberate ourselves and each other. The lie of compulsory female heterosexuality today admits not just feminist scholarship, but every profession, every reference work, every curriculum, every organizing attempt, every relationship or conversation over which it hovers. It creates, specifically, a profound falseness, hypocrisy, and hysteria in the heterosexual dialogue, for every heterosexual relationship is lived in the queasy strobe-light of that lie. However we choose to identify ourselves, however we find ourselves labeled, it flickers across and distorts our lives.

Since well-educated people are better voters, another tempting way to improve democracy is to give voters more education. Maybe it would work. But it would be expensive, and as mentioned in the previous chapter, education may be a proxy for intelligence or curiosity. A cheaper strategy, and one where a causal effect is more credible, is changing the curriculum. Steven Pinker argues that schools should try to “provide students with the cognitive skills that are most important for grasping the modern world and that are most unlike the cognitive tools they are born with,” by emphasizing “economics, evolutionary biology, and probability and statistics.”60 Pinker essentially wants to give schools a new mission: rooting out the biased beliefs that students arrive with, especially beliefs that impinge on government policy.61 What should be cut to make room for the new material? There are only twenty-four hours in a day, and a decision to teach one subject is also a decision not to teach another one. The question is not whether trigonometry is important, but whether it is more important than statistics; not whether an educated person should know the classics, but whether it is more important for an educated person to know the classics than elementary economics.62

I believe that culture is the hidden tool for transforming our schools and offering our students the best learning possible. Traditionally, policymakers have focused on curriculum as the tool for transformation, naively assuming that teachers merely deliver curriculum to their students. Change the deliverable—Common Core, National Curriculum, International Baccalaureate Diploma—and you will have transformed education they assume. In reality, curriculum is something that is enacted with students. It plays out within the dynamics of the school and classroom culture. Thus culture is foundational. It will determine how any curriculum comes to life.

THE SIX-HOUR SEMINAR that Jack was forced to attend at the beginning of each new semester had been called Orientation until a few years ago, when the university changed the seminar’s name to Onboarding. The name change coincided with a revamp of the orientation curriculum, which had bloated into this all-day human resources horror during which members of the HR team attempted, at unmerciful length, to “socialize the mission statement’s DNA,” is how they put it. They were referring to the many-planked mission statement the university had spent two years and countless consultant dollars developing in a campus-wide effort to express everything the university did in just one sentence. This was the brainchild of the university’s new CFO, who told the faculty in all seriousness that developing a mission statement that captured everything the university did in just one sentence was akin to their “moonshot,” and he asked for their help in this endeavor “not because it is easy, but because it is hard.” Why the university needed to corral its collective intelligence and creativity and energy for the task of expressing everything it did in just one sentence was a mystery to most faculty, but this did not stop their administrator bosses from enthusiastically assigning them to “mission statement working groups” so that they could have a voice (unpaid) in developing this one magical sentence, this one statement that would distill everything everyone did into a phrase ideally small enough for letterhead.

Girls and young women are also starving because the women’s movement changed educational institutions and the workplace enough to make them admit women, but not yet enough to change the maleness of power itself. Women in “coeducational” schools and colleges are still isolated from one another, and admitted as men manqué. Women’s studies are kept on the margins of the curriculum, and fewer than 5 percent of professors are women; the worldview taught young women is male. The pressure on them is to conform themselves to the masculine atmosphere. Separated from their mothers, young women on campus have few older role models who are not male; how can they learn how to love their bodies? The main images of women given them to admire and emulate are not of impressive, wise older women, but of girls their own age or younger, who are not respected for their minds. Physically, these universities are ordered for men or unwomaned women. They are overhung with oil portraits of men; engraved with the rolling names of men; designed, like the Yale Club in New York, which for twenty years after women were admitted had no women’s changing room, for men. They are not lit for women who want to escape rape; at Yale, campus police maps showing the most dangerous street corners for rape were allegedly kept from the student body so as not to alarm parents. The colleges are only marginally concerned with the things that happen to women’s bodies that do not happen to the bodies of the men. Women students sense this institutional wish that the problems of their female bodies would just fade away; responding, the bodies themselves fade away.

one of the hottest topics today is ethics—ethics discussions, ethics curriculum, ethics training, codes of ethics. This book shows that while ethics is fundamentally important and necessary, it is absolutely insufficient. It shows that the so-called soft stuff is hard, measurable, and impacts everything else in relationships, organizations, markets, and societies. Financial success comes from success in the marketplace, and success in the marketplace comes from success in the workplace. The heart and soul of all of this is trust. This work goes far beyond not only my work, but also beyond anything I have read on the subject of trust. It goes beyond ethical behavior in leadership, beyond mere “compliance.” It goes deep into the real “intent” and agenda of a person’s heart, and then into the kind of “competence” that merits consistent public confidence.

Every human is born with a birthright. That birthright is happiness. Our greatest challenge to achieving happiness is not the obstacles we encounter in our life. The true barrier to happiness lies inside of us—and it’s the one thing we can’t ever escape: our own mind. From birth, we are educated on countless aspects of life, from personal hygiene to personal finance, but there is no widely accepted curriculum for understanding and managing our minds. Indeed, almost every human remains the victim of their own mind throughout their entire life, never learning to master it, or manage it, or even understand it. The Birthright was written to change that. This book is an owner’s manual for a human mind. If you read it and do the maintenance it recommends, your mind will run smoothly. It will break down less often, and in the end, it will take you to your birthright. Indeed, a well-tuned mind is the only road to true and lasting happiness. Owen

Well, let me weave together various sorts of tales, using the Milesian mode as a loom, if you will. Witty and dulcet tones are going to stroke your too-kind ears—as long as you don’t turn a spurning nose up at an Egyptian papyrus scrawled over with a sharp pen from the Nile. I’ll make you wonder at human forms and fortunes transfigured, torn apart but then mended back into their original state. Now to my preface. ‘Who’s writing there?’ you ask. In a few words: my ancient stock is from Attic Hymettus and the Ephyrean Isthmus and Spartan Taenarus. All that fertile sod has been immortalized by books more fertile still. There, as my boyhood began, I served my first tour of literary duty in the Athenian tongue. Then as a foreigner in the Latian city I invaded the speech native to the Quirites’ curriculum, settled on it, and worked it for all it was worth – and it was harrowing, as I had no teacher walking ahead and pointing out what to do. So here I am, pleading in advance to be let off if I commit some offense, as I’m still a greenhorn: to me, the speech of the Roman forum is outlandish. But this very change of language suits the genre-jumping training I have undertaken. The story we are starting has a Greek original, you see. Give heed, reader: there is delight to be had.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.

I WANT TO end this list by talking a little more about the founding of Pixar University and Elyse Klaidman’s mind-expanding drawing classes in particular. Those first classes were such a success—of the 120 people who worked at Pixar then, 100 enrolled—that we gradually began expanding P.U.’s curriculum. Sculpting, painting, acting, meditation, belly dancing, live-action filmmaking, computer programming, design and color theory, ballet—over the years, we have offered free classes in all of them. This meant spending not only the time to find the best outside teachers but also the real cost of freeing people up during their workday to take the classes. So what exactly was Pixar getting out of all of this? It wasn’t that the class material directly enhanced our employees’ job performance. Instead, there was something about an apprentice lighting technician sitting alongside an experienced animator, who in turn was sitting next to someone who worked in legal or accounting or security—that proved immensely valuable. In the classroom setting, people interacted in a way they didn’t in the workplace. They felt free to be goofy, relaxed, open, vulnerable. Hierarchy did not apply, and as a result, communication thrived. Simply by providing an excuse for us all to toil side by side, humbled by the challenge of sketching a self-portrait or writing computer code or taming a lump of clay, P.U. changed the culture for the better. It taught everyone at Pixar, no matter their title, to respect the work that their colleagues did. And it made us all beginners again. Creativity involves missteps and imperfections. I wanted our people to get comfortable with that idea—that both the organization and its members should be willing, at times, to operate on the edge. I can understand that the leaders of many companies might wonder whether or not such classes would truly be useful, worth the expense. And I’ll admit that these social interactions I describe were an unexpected benefit. But the purpose of P.U. was never to turn programmers into artists or artists into belly dancers. Instead, it was to send a signal about how important it is for every one of us to keep learning new things. That, too, is a key part of remaining flexible: keeping our brains nimble by pushing ourselves to try things we haven’t tried before. That’s what P.U. lets our people do, and I believe it makes us stronger.

Punishment is not care, and poverty is not a crime. We need to create safe, supportive pathways for reentry into the community for all people and especially young people who are left out and act out. Interventions like decriminalizing youthful indiscretions for juvenile offenders and providing foster children and their families with targeted services and support would require significant investment and deliberate collaboration at the community, state, and federal levels, as well as a concerted commitment to dismantling our carceral state. These interventions happen automatically and privately for young offenders who are not poor, whose families can access treatment and hire help, and who have the privilege of living and making mistakes in neighborhoods that are not over-policed. We need to provide, not punish, and to foster belonging and self-sufficiency for our neighbors’ kids. More, funded YMCAs and community centers and summer jobs, for example, would help do this. These kinds of interventions would benefit all the Carloses, Wesleys, Haydens, Franks, and Leons, and would benefit our collective well-being. Only if we consider ourselves bound together can we reimagine our obligation to each other as community. When we consider ourselves bound together in community, the radically civil act of redistributing resources from tables with more to tables with less is not charity, it is responsibility; it is the beginning of reparation. Here is where I tell you that we can change this story, now. If we seek to repair systemic inequalities, we cannot do it with hope and prayers; we have to build beyond the systems and begin not with rehabilitation but prevention. We must reimagine our communities, redistribute our wealth, and give our neighbors access to what they need to live healthy, sustainable lives, too. This means more generous social benefits. This means access to affordable housing, well-resourced public schools, affordable healthcare, jobs, and a higher minimum wage, and, of course, plenty of good food. People ask me what educational policy reform I would suggest investing time and money in, if I had to pick only one. I am tempted to talk about curriculum and literacy, or teacher preparation and salary, to challenge whether police belong in schools, to push back on standardized testing, or maybe debate vocational education and reiterate that educational policy is housing policy and that we cannot consider one without the other. Instead, as a place to start, I say free breakfast and lunch. A singular reform that would benefit all students is the provision of good, free food at school. (Data show that this practice yields positive results; but do we need data to know this?) Imagine what would happen if, across our communities, people had enough to feel fed.

Despite compelling new knowledge about learning, how the brain works, and what constitutes effective classroom groupings, classrooms have changed little over the past 100 years. We still assume that children of a given age are enough like each other that they can and should traverse the same curriculum in the same fashion. Further, schools act as though all children should finish classroom tasks as near to the same moment as possible, and that school year should be the same length for all learners. To this end, teachers generally assess student content mastery via tests based on specific chapters of the adopted textbook and summative tests at the end of designated marking periods. Teachers use the same grading system for all children of a given age and grade, whatever their starting point at the beginning of the year, with grades providing little if any indication of whether individual students have grown since the previous grading period or the degree to which students' attitudes and habits of mind contributed to their success or stagnation. Toward the end of the school year, schools administer standardized tests on the premise that all students of a certain age should have reached an average level of performance on the prescribed content by the testing date. Teachers, students, and schools that achieve the desired level of performance are celebrated; those that do not perform as desired are reprimanded, without any regard to the backgrounds, opportunities, and support systems available to any of the parties. Curriculum often has been based on goals that require students to accumulate and retain a variety of facts or to practice skills that are far removed from any meaningful context. Drill-and-practice worksheets are still a prime educational technology, a legacy of behaviorism rooted firmly in the 1930s. Teachers still largely run "tight ship" classes and are likely to work harder and more actively than their students much of the time.

The mistake that many policymakers make is to believe that in education the best way to face the future is by improving what they did in the past. There are three major processes in education: the curriculum, which is what the school system expects students to learn; pedagogy, the process by which the system helps students to do it; and assessment, the process of judging how well they are doing.

Children naturally love to learn. It’s schooling they hate. Have you heard the old saying “find a job you love and you’ll never work a day in your life?” It’s the same thing with teaching your children. If you find something that touches his mind, you won’t have to work so hard to get him to do it. Your children will be honest with you about how it’s going. Don’t mistake the wrong curriculum for disobedience. If everyone is miserable, change it.

It is common to hear staff talk with both passion and concern about the “crowded curriculum;” how there is never enough time to “fit everything in.” Often such comments result from a focus on the delivery of content rather than a focus on engaging students in active learning. An internationalized curriculum must focus on more than content. To make sense of and thrive in the world, students need to develop their ability to think critically, their intercultural competence, and their problem-solving skills as well as the ability to apply these skills and competencies in a rapidly changing, increasingly globalized and interconnected world.

Usually it takes 4 to 6 years to become a doctor, and another 5 to 10 years to become a specialist. Trying to remember what the world looked like 4 or 6 years ago I recall no widespread use of smartphones, tablets, Google Glass, social media, or artificial intelligence. That is how much the world can change in a few years’ time. The rate of change is even faster now. Current curriculum does not prepare students for these even though new applications and technologies are becoming a crucial part of the medical profession. It is time to change and actually re–think the basics of what we call medical education.

We have to stop delivering the curriculum to kids. We have to start discovering it with them.” I

Prosperous non-white nations such as Japan, Taiwan, and South Korea would be very desirable destinations for Third-World immigrants, and if those countries opened their borders, they would quickly be filled with foreigners. They keep their borders closed because they know they cannot have the same Japan or Taiwan with different people. Israel, likewise, is determined to remain a Jewish state because Israelis know they cannot have the same Israel with different people. In 2010, Prime Minister Benjamin Netanyahu approved tough measures to deport illegal immigrants, calling them a “threat to the character of the country.” Linguistically, culturally, and racially, Japan is homogeneous. This means Japanese never even think about a host of problems that torment Americans. Since Japan has only one race, no one worries about racism. There was no civil rights movement, no integration struggle, and no court-ordered busing. There is no bilingual education, and no affirmative action. There is no tyranny of “political correctness,” and no one is clamoring for a “multi-cultural curriculum.” When a company needs to hire someone, it doesn’t give a thought to “ethnic balance;” it just hires the best person. No Japanese are sent to reeducation seminars because of “insensitivity.” Japan has no Civil Rights Commission or Equal Employment Opportunity Commission. It has no Equal Housing Act or Voting Rights Act. No one worries about drawing up voting districts to make sure minorities are elected. There are no noisy ethnic groups trying to influence foreign policy. Japanese do not know what a “hate crime” would be. And they know that an American-style immigration policy would change everything. They want Japan to remain Japanese. This is a universal view among non-whites. Those countries that send the largest numbers of emigrants to the United States—Mexico, India, China—permit essentially no immigration at all. For them, their nations are exclusive homelands for their own people. Most people refuse to share their homelands. Robert Pape, a leading expert on suicide bombing, explains that its motive is almost always nationalism, not religious fanaticism. Whether in Sri Lanka, Lebanon, Chechnya, Kashmir, the West Bank, Iraq, or Afghanistan, its main objective is to drive out occupying aliens. It is only Western nations—and only within the last few decades—that have ever voluntarily accepted large-scale immigration that could reduce the inhabitants to a racial minority. What the United States and other European-derived nations are doing is without historical precedent.

Create a New Culture. Hold on to the new ways of behaving, and make sure they succeed, until they become strong enough to replace old traditions. Better still, make all of these steps a central part of the way you live to help you adapt to an ever faster changing world. Consider: Are we putting those who have helped make change happen in leadership roles? Have the scouts been rewarded? How can we institutionalize change, like adding scouting to the school curriculum?

Andropov’s KGB sought to change the course of history by rewriting it, to shape the policies of a foreign government and the thinking of its citizens by bending and warping them. It would steal an election when it was up for grabs, weaken the alliances of its enemies when it could, discredit foreign leaders and undermine their political institutions when it saw the opportunity. These stratagems were the core of the curriculum for Putin’s education in the KGB.

In theory, deficiencies in knowledge can be made good simply by changing the curriculum. In practice a change in the curriculum will do little good, unless there is a corresponding change in the point of view of professional educationists. For the trouble with American educationists, writes a distinguished member of their profession, Dr. H. L. Dodge, is that they “regard any subject from personal grooming to philosophy as equally important or interchangeable in furthering the process of self-realization. This anarchy of values has led to the displacement of the established disciplines of science and the humanities by these new subjects.” Whether professional educationists can be induced to change their current attitudes is uncertain. Should it prove impossible, we must fall back on the comforting thought that time never stands still and that nobody is immortal. What persuasion and the threat of national decline fail to accomplish, retirement, high blood pressure, and death will bring to pass, more slowly, it is true, but much more surely.

Futuring,” says Bunyan, is based upon Hope. Hope is the force that propels us through life, giving us nourishment, purpose, and energy for our actions. Futuring causes us to question assumptions we make about life. Through the techniques of writing and sharing stories, creating images and participating in role-plays, we can simulate events as though we are already in the future. Our objective in such visualizations is not to predict the future, but to perceive potential futures in the here-and-now and to conceptualize what it will take to get from here to there.… There is no monopoly on futurism. Every person has the childlike ability to spontaneously create.6 At the 1992 futuring conference I created a vision of Detroit Youth in the year 2032. A record-breaking snow storm had occurred on the eve of the celebration of Martin Luther King’s 103rd birthday, I wrote, but people had no trouble getting to the celebration because young people, organized in Youth Block Clubs, had assumed the right and responsibility to keep the streets clean and safe for the community, especially elders. The vision goes on to describe how community work had been incorporated into the school curriculum, so that elementary schoolchildren working with elders were growing most of the food for the city while middle and high school students were doing most of the work of preparing and serving food in the community, and so on.7 Having that vision in my head and heart since the futuring conference has helped me time and again to project youth activities that transform young people at the same time that they improve the community.

In Greek, the most significant area to which these curricula were reduced was the rudiments of Aristotelian logic. It is possible, for instance, to discern a major structural change in the medical curriculum in Alexandria toward the end of the sixth century, perhaps as a reaction to the decline of philosophical instruction in that last remaining center of Greek philosophical studies. ...The theological applications of philosophy in Greek patristic literature, by contrast, were many and longevous, though clearly harnessed to their theological, apologetic, and polemical goals rather than free philosophical discourse. In Syriac Christianity, as in Greek, there is a similar development of a logical curriculum, except that it was rather shorter: The Sasanian rulers actively endorsed a translation culture that viewed the transferral of Greek texts and ideas into Middle Persian as the “restitution” of an Iranian heritage that was allegedly pilfered by the Greeks after the campaigns of Alexander the Great.17 It was this cultural context, and the atmosphere of open debate fostered most energetically by Chosroes I Anushirwan (ruled 531–78), that must have prompted the Greek philosophers to seek refuge in his court after Justinian’s 529 edict prohibited them from teaching.

One reason for the popularity of music with a beat is that, once public schools began to drop music from their curriculum, people found it more and more difficult to access styles of music removed from everyday experience. So they began to ask for worship music that sounded more like what they heard on their radios, televisions, and stereos. 80 Like it or not, in the United States the megachurch movement has changed the way many people think about church music. Nowadays, “thousands of North American Christians simply assume that music in worship is properly rendered by a guitar-led praise band, not an organ; and that the basic genre of liturgical music is not hymnody, but choruses and ballads.” 81

Innovations are happening in conventional schooling. Some people will read the chapters to come and respond that their own children’s schools are incorporating evidence-based changes, making them more like Montessori schools—eliminating grades, combining ages, using a lot of group work, and so on. One could take the view that over the years, conventional schooling has gradually been discovering and incorporating many of the principles that Dr. Montessori discovered in the first half of the 20th century. However, although schooling is changing, those changes are often relatively superficial. A professor of education might develop a new reading or math program that is then adopted with great fanfare by a few school systems, but the curricular change is minute relative to the entire curriculum, and the Lockean model of the child and the factory structure of the school environment still underlie most of the child’s school day and year. “Adding new ‘techniques’ to the classroom does not lead to the developmental of a coherent philosophy. For example, adding the technique of having children work in ‘co-operative learning’ teams is quite different than a system in which collaboration is inherent in the structure” (Rogoff, Turkanis, & Bartlett, 2001, p. 13). Although small changes are made reflecting newer research on how children learn, particularly in good neighborhood elementary schools, most of the time, in most U.S. schools, conventional structures predominate (Hiebert, 1999; McCaslin et al., 2006; NICHD, 2005; Stigler, Gallimore, & Hiebert, 2000), and observers rate most classes to be low in quality (Weiss, Pasley, Smith, Banilower, & Heck, 2003). Superficial insertions of research-supported methods do not penetrate the underlying models on which are schools are based. Deeper change, implementing more realistic models of the child and the school, is necessary to improve schooling. How can we know what those new models should be? As in medicine, where there have been increasing calls for using research results to inform patient treatments, education reform must more thoroughly and deeply implement what the evidence indicates will work best. This has been advocated repeatedly over the years, even by Thorndike. Certainly more and more researchers, educators, and policy makers are heeding the call to take an evidence-based stance on education. Yet the changes made thus far in response to these calls have not managed to address to the fundamental problems of the poor models. The time has come for rethinking education, making it evidence based from the ground up, beginning with the child and the conditions under which children thrive. Considered en masse, the evidence from psychological research suggests truly radical change is needed to provide children with a form of schooling that will optimize their social and cognitive development. A better form of schooling will change the Lockean model of the child and the factory structure on which our schools are built into something radically different and much better suited to how children actually learn.

O’Neill’s experiences with infant mortality illustrate the second way that keystone habits encourage change: by creating structures that help other habits to flourish. In the case of premature deaths, changing collegiate curriculums for teachers started a chain reaction that eventually trickled down to how girls were educated in rural areas, and whether they were sufficiently nourished when they became pregnant. And O’Neill’s habit of constantly pushing other bureaucrats to continue researching until they found a problem’s root causes overhauled how the government thought about problems like infant mortality.

Hiba S. is one of the pioneer Iraqi women academics and authors in the field of media and journalism, currently exiled in Amman. During a visit to her office in summer 2014, Hiba shared that the early days of the occupation in 2003 were the most difficult she had ever experienced. She recollected: ‘I was sitting in my garden smoking when I suddenly saw a huge American tank driving through the street. I saw a Black soldier on the top of the tank. He looked at me and did the victory sign with his fingers. Had I had a pistol in my hand, I would have immediately shot myself in the head right then and there. The pain I felt upon seeing that image is indescribable. I felt as though all the years we had spent building our country, educating our students to make them better humans were gone with the wind.’ Hiba’s description carries strong feelings of loss, defeat, and humiliation. Also significant in her narrative is that the first American soldier she encountered in post-invasion Iraq was a Black soldier making the victory sign. This is perhaps one of the most ironic and paradoxical images of the occupation. A Black soldier from a historically and consistently oppressed group in American society, who, one might imagine had no choice but to join the military, coming to Iraq and making the victory sign to a humiliated Iraqi academic whose country was ravaged by war. In a way, this image is worthy of a long pause. It is an encounter of two oppressed and defeated groups of people—Iraqis and African Americans meeting as enemies in a warzone. But, if one digs deeper, are these people really 'enemies' or allies struggling against the same oppressors? Do the real enemies ever come to the battlefield? Or do they hide behind closed doors planning wars and invasions while sending other 'oppressed' and 'diverse' faces to the battlefield to fight wars on their behalf? Hiba then recalled the early months of the occupation at the University of Baghdad where she taught. She noted that the first thing the Coalition Provisional Authority (CPA) tried to do was to change the curriculum Iraqi academics had designed, taught, and improved over the decades. While the Americans succeeded in doing this at the primary and high school levels, Hiba believed that they did not succeed as much at the university level. Iraqi professors knew better than to allow the 'Americanization of the curriculum' to take place. 'We knew the materials we were teaching were excellent even compared to international standards,' she said. 'They [the occupiers] tried to immediately inject subjects like "democracy" and "human rights" as if we Iraqis didn’t know what these concepts meant.' It is clear from Hiba’s testimony, also articulated by several other interviewees, that the Iraqi education system was one of the occupying forces’ earliest targets in their desire to reshape and restructure Iraqi society and peoples’ collective consciousness.

students need high expectations, tight routines and essential rules drip-fed over time. Delivering it all at once is as realistic as delivering the entire science curriculum in a double lesson.

high schools across the country may vary enormously and we try to take account of this by recommending that students complete the most challenging courses available to them at their particular school. When we talk about challenge and rigor, the signal we’re sending is that while college is a transformative, often life-changing experience, it requires serious preparation. We believe that students are in the best position to maximize their experience at our institution when they complete challenging and rigorous classes that are offered at their high school. Students don’t do themselves any favors by trying to pump up their GPA by completing a non-college-prep curriculum. Avoiding courses that prepare one for college is not an effective strategy

Page 366: Can the United States really have been experiencing falling IQ? Would not we be able to see the consequences? Maybe we have. In 1938, Raymond Cattell, one of the most illustrious psychometricians of his age, wrote an article for the British Journal of Psychology, “Some Changes in Social life in a Community with a Falling Intelligence Quotient.” The article was eerily prescient. In education, Cattell predicted that academic standards would fall and the curriculum would shift toward less abstract subjects. He foresaw an increase in “delinquency against society” – crime and willful dependency (for example, having a child without being able to care for it) would be in this category. He was not sure whether this would lead to a slackening of moral codes or attempts at tighter government control over individual behavior. The response could go either way, he wrote. He predicted that a complex modern society with a falling IQ would have to compensate people at the low end of IQ by a “systematized relaxation of moral standards, permitting more direct instinctive satisfactions.” In particular, he saw an expanding role for what he called “fantasy compensations.” He saw the novel and the cinema as the contemporary means for satisfying it, but he added that “we have probably not seen the end of its development or begun to appreciate its damaging effects on ‘reality thinking’ habits concerned in other spheres of life” – a prediction hard to fault as one watches the use of TV in today’s world and imagines the use of virtual reality helmets in tomorrow’s. Turning to political and social life, he expected to see “the development of a larger ‘social problem group’ or at least of a group supported, supervised and patronized by extensive state social welfare work.” This, he foresaw, would be “inimical to that human solidarity and potential equality of prestige which is essential to democracy.

Following the practice of the times, the grand princes and, later, the kings of Poland acquired the right of patronage; that is, they could appoint Orthodox bishops and even the metropolitan himself. Thus, the crucial issue of the leadership of the Orthodox faithful was left in the hands of secular rulers of another, increasingly antagonistic, church… The results were disastrous. With lay authorities capable of appointing bishops, the metropolitan's authority was undermined. And with every bishop acting as a law unto himself, the organizational discipline of the Orthodox church deteriorated rapidly. Even more deleterious was the corruption that lay patronage engendered… Under the circumstances, Orthodoxy's cultural contributions were limited. Schools, once one of the church's most attractive features, were neglected. Unqualified teachers barely succeeded in familiarizing their pupils with the rudiments of reading, writing, and Holy Scriptures. The curriculum of the schools had changed little since medieval times. The fall of Constantinople to the Ottomans in 1453 added to the intellectual and cultural stagnation by depriving the Orthodox of their most advanced and inspiring model. Lacking both external and internal stimuli, Orthodox culture slipped into ritualism, parochialism, and decay. The Poles, meanwhile, were enjoying a period of cultural growth and vitality. Benefiting from the West's prodigious outbursts of creative energy, they experienced the Renaissance with its stimulating reorientation of thought.

If you ask me, the real person to blame is whoever changed the school curriculum!

Every human is born with a birthright. That birthright is happiness. Our greatest challenge to achieving happiness is not the obstacles we encounter in our life. The true barrier to happiness lies inside of us—and it’s the one thing we can’t ever escape: our own mind. “From birth, we are educated on countless aspects of life on earth, from personal hygiene to personal finance, but there is no widely accepted curriculum for understanding and managing our own minds. Indeed, almost every human remains the victim of their own mind throughout their entire life, never learning to master it, or manage it, or even understand it. The Birthright was written to change that. This book is an owner’s manual for a human mind. If you read it and do the maintenance it recommends, your mind will run smoothly. It will break down less often, and in the end, it will take you to your birthright. Indeed, a well-tuned mind is the only road to true and lasting happiness.

Whiles much of the Victorian Era's education prepared young people for the workforce, school looked different for children of wealthy families. A governess would offer the upper class children lessons in music and art and languages that in turn benefited the child's education and understanding of the world. Meanwhile, the children in the lower classes received only the minimal basics of reading, writing and arithmetic. An important premise of the born person approach is that people of every background and status should have access to a wide curriculum and the freedom to search for knowledge. Each child is worthy of a liberal education for all.

The head of research for Sesame Street in the early years was a psychologist from Oregon, Ed Palmer, whose specialty was the use of television as a teaching tool. When the Children's Television Workshop was founded in the late 1960s, Palmer was a natural recruit. “I was the only academic they could find doing research on children's TV,” he says, with a laugh. Palmer was given the task of finding out whether the elaborate educational curriculum that had been devised for Sesame Street by its academic-advisers was actually reaching the show's viewers. It was a critical task. There are those involved with Sesame Street who say, in fact, that without Ed Palmer the show would never have lasted through the first season. Palmer's innovation was something he called the Distracter. He would play an episode of Sesame Street on a television monitor, and then run a slide show on a screen next to it, showing a new slide every seven and a half seconds. “We had the most varied set of slides we could imagine,” said Palmer. “We would have a body riding down the street with his arms out, a picture of a tall building, a leaf floating through ripples of water, a rainbow, a picture taken through a microscope, an Escher drawing. Anything to be novel, that was the idea.” Preschoolers would then be brought into the room, two at a time, and told to watch the television show. Palmer and his assistants would sit slightly to the side, with a pencil and paper, quietly noting when the children were watching Sesame Street and when they lost interest and looked, instead, at the slide show. Every time the slide changed, Palmer and his assistants would make a new notation, so that by the end of the show they had an almost second-by-second account of what parts of the episode being tested managed to hold the viewers' attention and what parts did not. The Distracter was a stickiness machine. “We'd take that big-sized chart paper, two by three feet, and tape several of those sheets together,” Palmer says. "We had data points, remember, for every seven and a half seconds, which comes to close to four hundred data points for a single program, and we'd connect all those points with a red line so it would look like a stock market report from Wall Street. It might plummet or gradually decline, and we'd say whoa, what's going on here. At other times it might hug the very top of the chart and we'd say, wow, that segment's really grabbing the attention of the kids. We tabulated those Distracter scores in percentages. We'd have up to 100 percent sometimes. The average attention for most shows was around 85 to 90 percent. If the producers got that, they were happy. If they got around fifty, they'd go back to the drawing board.

possibly at the Kaitokudō, one of the most prominent of the new schools chartered by the government to provide “an appropriately practical Confucian education” to the children of the merchant and artisan classes.8 The curriculum would have included the Confucian canon—the Four Books (Lun yü [Analects] of Confucius, Da xue [The Great Learning], Zhong yong [The Doctrine of the Mean], and Mengzi [Mencius]) and the Five Classics (I jing [The Book of Changes], Shu jing [The Book of Documents], Shi jing [The Book of Songs], Li ji [The Book of Rites], and Chun qiu [Spring and Autumn Annals])—and Japanese classics, especially waka (thirty-one-syllable court poems), Ise monogatari (Tales of Ise, ca. 947), and The Tale of Genji.

For me, to decolonize knowledge production does not mean to dismiss or never engage with Western knowledge. Rather, as many decolonial thinkers have repeatedly pointed out, it means that the terms of engagement must change. It means that we should not only engage with Western knowledge, but also deeply engage with knowledge from all over the world. It means that we must not use Western knowledge as a compass to measure the value of other forms of knowledge produced around the world…[T]o decolonize knowledge production is to reject and dismantle the Western hegemony of knowledge production; the Western control on what counts and what does not count as knowledge.

One of the most serious damages caused by the domination and hegemony of Western knowledge is that it makes you dismiss knowledge from every other part of the world – even your own – as less than or inferior. To decolonize, then, means to believe in our ability to be producers not just consumers of knowledge. In any walk of life, being just a consumer carries the danger of being deprived and impoverished as soon as the suppliers choose to block their production from you (be it knowledge, goods, mobility, and so on), which is precisely what happens when the West practices its favorite vicious game of sanctioning and cornering any country or group of people that dares to challenge its hegemony, or seek to change the rules of the game as we know it.

Fredi had always focused on getting kids excited to learn. He cared less about covering the required curriculum and more about finding hands-on projects. To many students, school felt sterile and bureaucratic. Fredi’s music was just one way he tried to change the ambience. It didn’t necessarily matter if they liked it. It was enough to be different. He also fought for unstructured time in the school day. When he arrived at Carl Hayden in 1987, he started a class called Science Seminar. There was no curriculum. Fredi just told students to find something fun to build or an idea to test. Over the years, students had embarked on a variety of unusual projects. One student tried to teach color-blind rats the differences among colors. Another student constructed a 1:60 clay model of downtown Phoenix, placed it in a wind tunnel, and blew carbon dioxide across it. The goal: determine how architecture could be used to increase air circulation and help dissipate trapped air pollution. Fredi’s room became the refuge of tinkerers, inventors, and frustrated dreamers.

Perhaps the greatest obstacle to systemic reform was that it required numerous stakeholders - textbook publishers, test publishers, schools of education, and so on - to change, which turned out to be an insurmountable political obstacle.

She’s a special person, Natalie. You have to be, to teach. Between the overbearing parents who all think their spawn are gifted, the administrators who’ve never spent a day in the classroom yet constantly change the curriculum, the politicians obsessed with what you can’t teach, and having a master’s degree but being micromanaged like teenage hourlies at McDonald’s.

6. CHRISTIAN REFORMED CHURCH Nor is this movement confined to liberal denominations. The Christian Reformed Church (CRC) is still thought to be largely evangelical, and it was only in 1995 that the CRC approved the ordination of women. But now the First Christian Reformed Church in Toronto has “opened church leadership to practicing homosexual members ‘living in committed relationships,’ a move that the denomination expressly prohibits.”24 In addition, Calvin College in Grand Rapids, Michigan, the college of the Christian Reformed Church, has increasingly allowed expressions of support for homosexuals to be evident on its campus. World magazine reports: Calvin has since 2002 observed something called “Ribbon Week,” during which heterosexual students wear ribbons to show their support for those who desire to sleep with people of the same sex. Calvin President Gaylen Byker . . . [said], “. . . homosexuality is qualitatively different from other sexual sin. It is a disorder,” not chosen by the person. Having Ribbon Week, he said, “is like having cerebral palsy week.” Pro-homosexuality material has crept into Calvin’s curriculum. . . . At least some Calvin students have internalized the school’s thinking on homosexuality. . . . In January, campus newspaper editor Christian Bell crossed swords with Gary Glenn, president of the American Family Association’s Michigan chapter, and an ardent foe of legislation that gives special rights to homosexuals. . . . In an e-mail exchange with Mr. Glenn before his visit, Mr. Bell called him “a hate-mongering, homophobic bigot . . . from a documented hate group.” Mr. Bell later issued a public apology.25 This article on Calvin College in World generated a barrage of pro and con letters to the editor in the following weeks, all of which can still be read online.26 Many writers expressed appreciation for a college like Calvin that is open to the expression of different viewpoints but still maintains a clear Christian commitment. No one claimed the quotes in the article were inaccurate, but some claimed they did not give a balanced view. Some letters from current and recent students confirmed the essential accuracy of the World article, such as this one: I commend Lynn Vincent for writing “Shifting sand?” (May 10). As a sophomore at Calvin, I have been exposed firsthand to the changing of Calvin’s foundation. Being a transfer student, I was not fully aware of the special events like “Ribbon Week.” I asked a classmate what her purple ribbon meant and she said it’s a sign of acceptance of all people. I later found out that “all people” meant gays, lesbians, and bisexuals. I have been appalled by posters advertising a support group for GLBs (as they are called) around campus. God condemned the practice, so why cannot God’s judgment against GLB be proclaimed at Calvin? I am glad Calvin’s lack of the morals it was founded on is being made known to the Christian community outside of Calvin. Much prayer and action is needed if a change is to take place.—Katie Wagenmaker, Coopersville, Mich.27 Then in June 2004, the Christian Reformed Church named as the editor of Banner, its denominational magazine, the Rev. Robert De Moor, who had earlier written an editorial supporting legal recognition for homosexuals as “domestic partners.” The CRC’s position paper on homosexuality states, “Christian homosexuals, like all Christians, are called to discipleship, to holy obedience, and to the use of their gifts in the cause of the kingdom. Opportunities to serve within the offices and the life of the congregation should be afforded to them as they are to heterosexual Christians.”28 This does not indicate that the Christian Reformed Church has approved of homosexual activity (it has not), but it does indicate the existence of a significant struggle within the denomination, and the likelihood of more to come.

For instance, few realize that we are changing the brains of schoolchildren through medication in order to make them adjust to the curriculum, rather than the reverse.

Invading a country is easier than changing educational curriculum,” the late Ghazi al Gosaibi, a confidant of King Abdullah,

The seven lessons in this book represent the foundation curriculum that I have been using in my coaching practice at The 1% Club since 1991. Together, the seven lessons represent a complete system for managing your life more effectively.

Rather than teaching decision-making and leadership in war as a stable structure, as Schmitt argues, the Army needs curriculums to deal with a type of war that “resembles a standing wave pattern of continuously fluxing matter, energy and information. War is more a dynamical process than a thing.”147 According to him, the Army needs to change the way it addresses the professional education of leaders.

An endless imposition of mandates, scripted curriculum, and lockstep pacing guides communicates little belief in teacher competence, and an overprescribed curriculum limits teachers’ capacity for growth.

The seven lessons in this book represent the foundation curriculum that I have been using in my coaching practice at The 1% Club since 1991. Together, the seven lessons represent a complete system for managing

When the gospel is the main thing, it will change everything. It will renovate our curriculum and reengineer our business meetings.

I would love to value connection over curriculum every time. Let's build a life and rhythm that leaves room for conversation, disruption, and questions.

By embracing a holistic approach to curriculum development, educators can empower students to become lifelong learners who are equipped to thrive in a rapidly changing world.

One lesser-known fact about school curriculums is that they are dynamic and responsive, reflecting ongoing changes in educational research, societal needs, and student aspirations.

Addressing achievement gaps necessitates broader systemic changes in education, such as a comprehensive approach aimed at improving outcomes for entire groups of students, encompassing adjustments to curriculum, teaching methods, and resource allocation.