On Saturday night, I looked out upon a standing-room-only audience, people fidgeting and giddy, barely able to conceal the significance of what was about to occur. I was onstage at Harvard University electric and buzzing, flanked by three distinguished professors – Judith Butler, Steven Cohen and Shaul Magid – the four of us representing various streams of Zionist, post-Zionist, and anti-Zionist thought.
At first, I was awed by the company I had been asked to join, thinking, What on earth am I doing here? That thought was quickly replaced by another as the room erupted with boisterous cheers when a student organizer stepped to the microphone; this is a historic moment, a thought I Tweeted when the feeling came over me, and five days removed I still deeply believe.
So what occurred that was so historic? On Saturday night, a grassroots-led and student-driven movement called Open Hillel launched a three-day conference, determined to create what Jewish institutions have largely refused to permit: dynamic spaces where both Zionists and anti-Zionists can come together and discuss Israel as equals, and with equally valuable perspectives as respected members of the American Jewish community.
Thousands crowded Central Park in New York City for the Global Citizens Festival on September 27. Credit: Creative Commons/ Anthony Quintano
Over 60,000 people in New York’s Central Park and millions more around our planet were treated to the eclectic sounds of world-class performers at the third Global Citizens Festival on Saturday, September 27. Performers included Jay Z, Beyoncé, Carrie Underwood, The Roots, Tiesto, No Doubt, Sting, and Alicia Keys.
The organization Global Citizen, whose goal is to eliminate extreme poverty worldwide by 2030, sponsored the event to shed light on poverty, which continues to affect an estimated 1.2 billion people, and to empower individuals and the world community to take concrete actions to end this scourge. Specifically, Global Citizen urges people to contact world leaders to focus on issues of providing vaccines, education, and sanitation to all the world’s citizens.
Internationally, more people have mobile phones than have clean potable water and sanitation facilities. An estimated 3.4 million people die each year of diseases caused by lack of access to clean water and adequate sanitation infrastructures. This shortage kills people around the world every four hours. This lack of clean water and vaccinations significantly lowers a person’s chances for quality education, keeping them in extreme poverty. The vicious cycle continues.
Multicultural education is a philosophical concept built on the ideals of freedom, justice, equality, equity, and human dignity…. It challenges all forms of discrimination in schools and society through the promotion of democratic principles of social justice.
— National Association for Multicultural Education, emphasis added
Credit: Creative Commons/Wikipedia
October is LGBT History Month. It originated when, in 1994, Rodney Wilson, a high school teacher in Missouri, had the idea that a month was needed dedicated to commemorate and teach this history since it has been perennially excluded in the schools. He worked with other teachers and community leaders, and they chose October since public schools are in session, and National Coming Out Day already fell on October 11.
I see this only as a beginning since lesbian, gay, bisexual, transgender, intersex, queer, (LGBTIQ) history is all our history and, therefore, needs to be taught and studied all year every year. Why do I feel this way?
by: Murali Balaji on September 25th, 2014 | 2 Comments »
Credit: The Bi-College News (http://www.biconews.com).
Last week’s Confederate flag incident at Bryn Mawr College, one of the nation’s top small liberal arts institutions, raised important questions about how colleges with progressive reputations are combating anti-Black racism. But the incident also highlighted the continuing struggle to develop and sustain interfaith efforts—particularly involving Dharmic traditions—to combat prejudice.
Given my own ties to the South Asian community, I’m personally most connected to the effort to persuade South Asian Americans—the majority of whom identify as Hindu—to become more active in combating racism. For college students of South Asian descent, the reluctance to join in anti-racism efforts can be from a combination of factors, including general apathy, a lack of recognition of the social histories of race and exclusion, or simply an unwillingness to speak out in fear of violating campus norms.
One Hindu American student, Shreekari Tadepalli, a freshman, said she was disappointed by the lack of strong response from the campus’ South Asian community to the flag’s exhibition. Many of Bryn Mawr’s South Asian American students are immigrants from countries like India and Pakistan, but even among those born and raised in America, the flag’s symbolism doesn’t hit home the way it should, Tadepalli said.
copyright 2013 Eiren Caffall
There is a theory out there in nature education circles that preparing children for climate change means steering clear of scaring them until they are old enough to handle it. David Sobel, author of Children’s Special Places, is often credited with the mantra, “no disasters before fourth grade,” and he writes eloquently about the notion that you must first ask children to love nature before you ask them to save it.
There are lots of people who champion this view. Recently, Grist published a profile of Liam Hennegan, a professor of environmental science at DePaul University, who has strong opinions about what books should be on a children’s environmental curriculum. He lists classics like The Hobbit, Where the Wild Things Are, and Bridge to Terabithia, not one of them mentioning a word about rising carbon emissions. Instead, the books are gorgeous works that you and I might remember from our own childhoods, full of the pleasures of being in nature, the desire to know and change a special place, and to build story, history, and relationship with it.
I was obsessed with Bridge to Terabithia as a kid. And, I was lucky enough to have access to a stream in my back yard, one that was like the stream in the book. I had hours of time to explore it, with no adults supervising my play. This stream was in the back field that ran behind our house in Great Barrington, Massachusetts. We lived over a gas station during the gas crisis of the 1970′s. My mother was in training for her eventual career in hydrogeology, meaning that I grew up hearing about the oil crisis, waste water runoff, leach fields, and superfund clean-up sites.
I had access to plenty of information about disasters before fourth grade.
The University of Illinois administration is imploding under the weight of a swiftly growing academic boycott and a rash of no-confidence votes by numerous university departments. All of this has come in response to the firing of Professor Steven Salaita by Chancellor Phyllis Wise in August for his social-media critiques of Israel. The story of that firing is a sordid and rapidly deteriorating one on the verge of concluding. It has also become the story of how university administrations across America, unsettled by the Salaita case, are responding with calls for ‘civility,’ a preemptive strike threatening the principle of academic freedom.
To explain, it’s first necessary to briefly tell Salaita’s story as it currently stands, which indeed is a strange one. A former English professor at Virginia Tech, Salaita was hired away by Wise to a tenured professorship at Illinois, where he was to teach Native American Studies beginning this fall. However, Salaita was suddenly fired before he even stepped into a classroom just before the academic year began because of his severe critiques of Israel on Twitter.
For nearly three weeks, as outrage grew and academic boycotts by professors around the country spread, Wise and the administration remained silent. Then, finally, Wise released a statement explaining the Salaita firing in which she wrote:
“I firmly believe that a tenured faculty position at the University of Illinois is a tremendous honor and a unique privilege. Tenure also brings with it a heavy responsibility to continue the traditions of scholarship and civility upon which our university is built.”
by: Tikkun Admin on September 3rd, 2014 | No Comments »
Rabbi Michael Lerner will be the keynote speaker on Sunday evening, Sept. 7th in Ashland Oregon at the Awards Dinner held by the Peace House. You can purchase tickets here or by calling 541-482-9625.
Rabbi Michael Lerner and Cat Zavis, executive director of the Network of Spiritual Progressives and empathic communication trainer and mediator will co-lead two separate workshops, Sept. 7th and 8th. Both workshops will be held at the Peace House at 345 S. Mountain Avenue, Ashland, Oregon.
Sunday, Sept. 7th from 2:00-5:00pm, Rabbi Lerner and Cat Zavis will co-lead a workshop called: Grieving for Israel and Palestine: a training on how empathy can become a path to Middle East peace. The cost for this workshop is $20.00.
In this 3-hour workshop, you will learn techniques to deal with your distress, rage, and upset about the situation in Israel and Palestine and also have opportunities to learn and practice skills for hearing those who don’t agree with you and expressing yourself more effectively. You will leave feeling empowered to engage in healthy discourse, even with those with whom you disagree.
Credit: Creative Commons/AFGE
There are milestones in the history of education where conditions have come together to advance progressive social policy reforms. One such milestone was the momentous United States Supreme Court decision, Brown v. Board of Education (Topeka, Kansas), rendered on May 17, 1954. In a unanimous decision, the court ruled that the “separate but equal” clause (set down in the case of Plessy v. Ferguson, 1896) was unconstitutional because it violated children’s rights as covered under the 14th Amendment of the U.S. Constitution when separation was solely on the classification of “race.” Delivering the court opinion, Chief Justice Earl Warren wrote that the “segregated schools are not equal and cannot be made equal, and hence they are deprived of the equal protection of the laws.”
The Brown decision rested on accumulated social science research that emphasized the detrimental effects of school segregation on students of color. Following the decision, intransigence on the part of a number of Southern political leaders prevented the law from fully taking effect. In fact, President Eisenhower was compelled to call out federal troops to ensure compliance in Little Rock, Arkansas in 1957. Some Southern governors chose to close some public schools in their states rather than comply with desegregation orders.
Are you upset about what is happening in Israel/Palestine?
Are you tired of the vitriolic discourse with friends, family members, or on social media?
Do you want to learn skills to communicate compassionately and effectively across differences? Want a safe place to grieve and mourn?
… If so, this workshop is for you.
Come meet others who care deeply about ending the suffering in the Middle East, and learn how to effectively communicate with others with whom you might not agree!
The Network of Spiritual Progressives and Tikkun are offering a four-hour workshop where you willlearn techniques to deal with your distress, rage, and upset about the situation in Israel and Palestine and also have opportunities to learn and practice skills for hearing those who don’t agree with you and expressing yourself more effectively. You will leave feeling empowered to engage in healthy discourse, even with those with whom you disagree.
by: Warren Blumenfeld on August 2nd, 2014 | Comments Off
Credit: Creative Commons
While contemplating the topic and eventual focus of my doctoral dissertation at the University of Massachusetts at Amherst, I was having difficulty deciding since so many potential directions and questions excited me. Knowing me as well as she did, my major professor offered me some guidance.
The seemingly simple but deeply profound words she uttered placed, for me, the scope of my eventual research into poignant and profound prospective driving my research agenda to this very day.
“Your research is your therapy,” she told me. Though framed as a declarative statement, she was posing in these words what I understood as a number of underlying questions. By implication, what I heard her saying was, “There are many potential directions and research questions for you to investigate. What directions and questions will challenge you to change and to grow, not merely as a researcher, not merely intellectually and academically, but also, and very importantly, personally, spiritually, ethically, emotionally, psychologically?”
I listened to my professor’s words, “Your research is your therapy,” and as I did, the bottlenecks in my mind unclogged and tears welled in my eyes. Visions of my childhood swirled in my memories settling upon a five-year-old self seated upon my maternal grandfather, Simon (Szymon) Mahler’s, lap in our cramped Bronxville, New York apartment.