My First Teacher

Last Thursday morning, minutes away from the first-period bell, I was in robot mode, punching pencils into the electric sharpener on the counter of my classroom. You see, experience has taught me to keep on hand a batch of ready-to-use #2s for those hapless souls who come to class sans writing instrument. (Colleagues chastise me for aiding and abetting student carelessness. “Make them sign the tardy log!” they bark.  “Punish them for their unpreparedness!” I did that for a while, but found it to have no effect on the more Mr. Magoo-ey of my students. In other words, the ones who are like me.)

As the pencil sharpener whined and whirred, there came a sudden, unbidden memory of my mother.

***

I am 17 years old, in my childhood home, dressed and ready for school, but still bleary-eyed and yawning. Hunched over the dining room table, I’m punching pencil-after-pencil into an electric sharpener—in those days a luxury item that Mom induced Dad to buy because her first-graders have taken to surreptitiously breaking pencil-points as a stalling tactic.

Mom has countered—buying pencils by the hundreds, and charging me and my siblings, in turns, to pull morning duty, sharpening dozens of pencils and putting them into a cigar box. This way, Mom nips her students’ foot-dragging by quickly delivering a freshly sharpened pencil to every child who breaks his or hers.

For my sibs and me, this duty comes with specific instruction. Turns out, there is a golden mean of pencil-sharpening—neither too sharp nor too blunt.  We kids learn to work that sharpener as deftly as John Coltrane works his saxophone. Mom thanks us profusely, and repeatedly tells us we’re part of her teaching. I half-listen to her.

***

Nearly a half-century later, all of that came suddenly to mind and prompted me to pay closer attention to the tips of the pencils I was pulling from my classroom sharpener. “Geez, I’m making these too sharp,” I muttered. And I thought again of how Mom used to insist that I was part of her teaching.

I paused and wondered if her decades-ago encouragement and her own teaching have served in any way as cause for my being exactly where I am now—in a classroom of my own.  I must tell you that until about fifteen years ago, I never dreamed I would wind up a teacher. If on that morning in my 17th year, Mom had said, “Jerry, you’ll be teacher, too, one day!” I would’ve laughed in her face.

My mother clung tightly to her identity as a teacher throughout her adult life. But I dismissed her claim in my early adolescence—those years when you start to challenge your parents. I thought, “She calls herself a teacher, but how much has she actually taught?”

Not much, up to that time. There had been those very few years at Moore Elementary School following her college graduation, before she had quit to have kids.  Then, after my baby sister started to school, Mom tried again, this time at Wylam Elementary. But that didn’t last, as she couldn’t find enough energy to teach while battling depression..

Then, in the early 1970s, on her third try, she was hired on the spot while filling out an application for Jefferson County Schools. The county sent her to an impoverished and neglected, nearly one-hundred percent African-American school—Roosevelt City Elementary. Within two years, her students were outperforming over-the-mountain rich kids in reading.

Mom had taken a mandated, standardized reading program and had altered it so that, among other things, extra repetition was added. She persuaded a banker in our church to give her the bank’s discarded IBM punch-cards so she—and we, her children—could fashion them into reading flashcards. Doing this, she lifted her own students to the top of the charts.

This was along about the time my 17-year-old bleary-eyed self was sharpening pencils for her. There was then a particular moment when it hit me: “Wow! Mom really is a teacher.”

***

No doubt, all of our lives are influenced in some measure by our parents’ lives. Yet I don’t think we can ever be sure of the degree—or even the precise ways—in which we are influenced by our parents. I think we construct narratives, life stories that infer our parents’ influences. But are those narratives always accurate? I’m not sure.

Still, in my constructed narrative, I can’t seem to let go of the notion that my winding vocational path has now arrived at Room A104 of Bumpus Middle School precisely because my mother was a teacher—and a good one.

Thus, last Thursday, over the whine and grind of an electric pencil sharpener, I heard my mother’s voice again tell me that I was a part of her teaching.

And I heard my own voice reply, “And you’re part of mine, too, Mom.”

Let’s Trash Grades!

“Lookie here!” the principal shouts into the microphone.

Despite the upscale suit, the professorial glasses, and the elegant white hair, the principal is a bona fide Southern-bred good ol’ boy. His big eyes grow big as he pauses for effect and then thrusts his arms outward and downward to indicate two rows of students seated in chairs cordoned by stretches of blue ribbon.

“These up here in the front,” he pauses again, “are the top ten percent!” [Pause]  “And they’re up here to show all the rest of y’all—”[Leans into the microphone] “—what excellence looks like!”

Obediently the rest of us look upon excellence sitting straight—if nervously—in the glory of a thousand gazes.

“Now, next year!” [Pause] “We gonna need us a bunch more blue ribbon.” [Pause] “‘Cause I wanna see every student up here in the top ten percent!”

Seated next to me, the Latin teacher leans my way and whispers, “That’s a mathematical impossibility, right?”

Right. 

But in the principal’s defense, he’s not alone in overlooking this aspect of rank-ordering students. The principal’s words have rolled over the assembly like water off a duck’s back.

In my experience more than a few teachers, students, and parents vaguely believe that if everyone tries super hard, then everyone can be in the upper percentiles.  Few stop to think that the traditional way of sorting out student performance guarantees that some students—no matter how well they perform—are required to be the mediocres or the losers.

For example, what if we took the principal’s top ten percent—those excellent ones sitting in ribboned chairs—and made them a group unto themselves? Brilliant as they are, they would be split into sets of winners, mediocres, and losers.  In fact, they should stand up right now, turn around, and offer great thanks to the ninety-percent seated behind them. For without that ninety percent, nearly every one of the top ten percent would’ve been reduced to mediocres and losers.

“What’s wrong with that?” you may ask.

Well, consider this: suppose that after Test #1, the teacher works hard, as do her students, to ensure that everyone improves.  Now, suppose every student does improve on Test #2 by, say, a whopping fifty percent. How will the scores for Test #2 look in terms of student comparisons when placed next to those of Test #1? Exactly the same! The losers on the first test are still losers on the second one, despite their having performed fifty percent better.

Thus, in our current practice of education, there will always have to be losers, no matter how well the losers perform. Ain’t no way the principal’s lower 90 percent can break into the top ten percent.

This brings a subtle but, I think, harmful side-effect. In my twelve years of teaching I’ve noticed that ranking students in relation to one another creates (in both students and parents) an attitude that, if expressed honestly, is: Learning be damned, just tell me what I need to do to get an “A.”

As a result, by eighth grade almost every student has developed an academic identity based on his/her average grades:  “I’m an ‘A’ student,” or “I’m a ‘C’ student,” etc.  And this means that students shape their expectations of themselves based on past grades. They settle into their rank, because they begin to think it’s written in stone.

From time to time, my frustration inspires me to speak with my classes about their obsession with grades. I remind them that grades aren’t nearly as important as learning. This sets off a cascade of eye-rolling, and inevitably, a student asks, “But don’t grades show what you’ve learned or not learned?”

Sadly, no, they don’t.

For the most part, grades are an indication of how long a student can remember information that is usually irrelevant to his/her life.  To confirm this, I will occasionally remind students of tests they may have taken in, say, Science or History two weeks earlier. “Would you do as well if you got it as a pop-test today?” I ask.  They laugh at the absurdity of the question. “Of course not!”

There’s an old riddle that goes:

Question: What’s the difference between an “A” student and an “F’ student?

Answer:  An “A” student forgets the answers five minutes after the exam; an “F” student forgets them five minutes before.

Some may say, “Well, that’s life! We all went through it!”

But is this the best life we can offer our young people? And if it’s not, can we do better?

I say we can, and we can start by making the following changes:

  1. Let’s trash grades (yes I said it!) and replace them with performance standards. For example, in my subject, English, a student would be presented a rubric that clearly defined specific degrees of mastery in reading, writing, speaking, and listening. The student would be shepherded through these degrees of mastery. Upon displaying mastery (which is something more than making an “A” on a one-off test; it is, rather, the display of an enduring skill) the student would move on to the next defined and specific degree of mastery. True, some students would move faster than others. So be it. And there would be no stigma associated with a student’s slower pace.  After all, we don’t all learn at the same pace. The pace is far less important than that we learn.
  2. Give the student voice and choice in pursuit of standards. We often forget—or never stop to think—that there are almost always many different paths to mastery of any performance. Traditional public education, with its cookie-cutter methods, tends to favor one mode of learning over the many others, thereby unfairly disadvantaging many students. Plus, students are far more likely to see relevance in their learning if they are given voice and choice in how to achieve their goals.
  3. Encourage collaboration among students as they seek mastery of standards. Traditional grading systems turn students against one another. If I know that my value as a student is based on where I rank among all other students, then I’m inclined to wish ill for those above and below me, and disinclined to share knowledge or to help my peers. If, on the other hand, I see myself and my classmates as climbing a mountain together, even if by different paths, then I’m much more likely to collaborate with and help my classmates. Better yet, I’m more likely to be a collaborative and helpful citizen in future society.

 Granted, these are three very broad-brush suggestions. And I’ll issue here what I consider to be the five most important words in the English language: but I could be wrong. However, I can confidently say this: What we’ve been doing ain’t working well for us at all.

I think it’s time for radical reform.  What do you think?

“…and deliver us from ‘the data,’ for Thine is the kingdom…”

I teach eighth-grade English.

Last February I spent a training day with colleagues at our school district’s central office where a district official emphatically reminded us that our students’ reading scores are of paramount importance. If our students don’t show improvement from standardized test to standardized test, we were told, then teachers will be held accountable.”

At the end of the day I raised my hand and said, “We’ve been here about six hours and not once have we said or heard the word ‘creativity.’  Do we simply not care about our students’ creative capacities?”

I got this answer: “Well, we don’t have a metric that measures creativity. Next question?”

But do we, in fact, even have a metric that measures reading?

*  *  *

A few months earlier I had been in a bi-weekly meeting with my school’s administrator, our reading specialist, and other teachers of the same students I teach. We were reviewing a list of “struggling readers.”

Coming to the name of a particular student—let’s call her Bonita—we were told authoritatively that Bonita reads on a second-grade level.

“Wait! What?” I blurted.

I explained that in my class Bonita was independently reading a sixth-grade-level novel, was journaling about it intelligently, and, furthermore, was explaining the novel’s unfolding plot to me in weekly one-on-one conferences.

“Well,” I was told, “it says right here in the data that she reads at second-grade level.”

“The data.” Lately, I’ve begun to pray the Lord’s Prayer, but with “deliver us from evil” changed to “deliver us from ‘the data.’”  For in the case of reading assessments, the data is evil, because it works like this:

  • slice out 60-120 minutes of a child’s life (without regard for how she’s feeling physically or emotionally in that moment);
  • have the child read a block of text that has little if any relevance to her life;
  • test her comprehension with someone else’s questions and—get this—someone else’s multiple-choice answers (in others words, don’t dare give this child the chance to express her comprehension with her own passions and her own terms);
  • score the test, compare it to other scores and then label the child with that number.
  • Oh, and make sure that child and her parents see that number in comparison with others so that child may be accorded a place on a continuum of good-to-bad.

That, my friends, is “the data” from which I pray the Lord will deliver us.

*   *   *

Last week I learned that last year, according to “the data,” I did not sufficiently advance my students along the reading continuum. Thus, I’m told, I am failing—not in those words (we’re too nice for that) but “the data” is a master of inference. And its inferences always carry a moral tinge. Everyone—students, teachers, parents—on whom “the data” lays its grubby little hands will be judged as either good, fair, or bad.

Having received my judgment, I felt bad—real bad.  In fact I was demoralized. I began to scheme ways to retire as soon as possible. “I’m too old for this sh*t,” I told myself.

But suddenly a voice came to me, saying, “If you feel demoralized, how must Bonita have felt on hearing that she was an eighth-grader reading on a second-grade level?  How must her parents have felt?”

This made me angry—real angry. How dare “the data” do this to us?

I recalled Bonita sitting across from me with smiling wide eyes, her arms gesturing excitedly, while explaining the unfolding action in the novel she had just finished, while she inferred insights into the characters’ points-of-view. This novel was set in the midst of middle-school girl drama which was the world in which she lived. Later in the year she would write poetry about her world, and my pride in her would bring tears to my eyes.

But “the data” doesn’t give a damn about any of that, because “the data” has no capacity for human uniqueness, no appreciation of a child’s ability to gather impressions of the world around her and put them into words that stir her heart and the hearts of her readers.  “The data” just wants to judge in much the same way my students describe the incurably judgmental: “Haters gonna hate.”

So I am not going to let myself be demoralized or defined by “the data.” Instead I will remind myself every day that I have the privilege to share life with hundreds of unique 13- and 14-year-old human beings, each of whom brings curiosity and talent to my classroom.

And so I swear I will refuse to worship “the data.” I will refuse to “standardize” my students. I will not tell them what “the data” declares they ought to be. I will instead ask them what they want to be, and I’ll do my damnedest to help get them there.

For in my theology, one cannot serve God and “the data.”  So, to “the data” I say, “Get thee behind me.”

Amen.

 

 

A Great Lesson from the Great White North (Part 1)

February, 1983. We are twenty miles south of Toledo on Interstate-75 north in a ‘79 Ford wagon, hurtling through flurries of snow. We are five Presbyterians from five Indiana churches–two directors of Christian Education (DCEs, they’re called) and three ministers. Our destination? Toronto, to attend the annual North American conference of church educators.

“I think it’s accumulating,” one of the DCEs says and then giggles.  She’s from that part of Wisconsin where they punctuate their speech with nervous giggles.

“Yes. So it is.” adds Big Steeple Preacher behind the wheel. His words roll out in sonorous tones that make me want to bow my head and say, “Amen.”  But I don’t. What I really want to say is: “What breed of moron sets up a February conference in Toronto?”

But I don’t say that because in this group I am much the least in age and importance. My travel mates are “icons” in the presbytery. They’ve spent years making names for themselves. They preach and lead workshops at churches throughout the Wabash Valley. Adoring fans fawn over them for their faith and wisdom.

They are icons” and I am…well…do you know that character who wanders uninvited into a party and naively kills the mood? That’s me–attached like a wart to this crew of cronies who have trekked together for 15 years, just the four of them, to conferences all across the continent. They see themselves as a single vital unit of Presbyterianism, a brain trust, if you will.  And as I ride quietly in their midst, I imagine the conversation that put me here:

“Somebody’s gonna have to take the new kid?”

[Long, painful pause]

“Well, he lives closest to you.”

“Yes, but…

“What would Jesus do?”

[Long, painful pause]

“All right, all right! We’ll take him.”

Compulsory Christian guilt cracked open a door just wide enough to stuff me into this Ford wagon.

By the time we reach the Detroit suburbs, snow is buffeting us in big, thick waves, creating that starburst blast of flakes beyond the windshield that can hypnotize the most alert of drivers. But there in the cockpit, Big Steeple’s holy hands are tight on the wheel at 10 and 2.  He cranes his neck forward, his knobby nose only inches from the windshield. God is his co-pilot.

No one has yet stated the obvious—that we ain’t gonna reach Toronto like this. So, trying delicately to broach that subject, I resurrect the question I’d muted earlier, only in a kinder, gentler way:

“Why did they schedule a February conference in Toronto?” I ask.

“Isn’t it obvious?” blurts the minister up front in the passenger seat. Let’s call him Big Steeple Jr, or better, Junior. He’s a balding 40-something whose blaring voice belies his belief that everywhere is his pulpit. Covertly, though, he covets Big Steeple’s bigger pulpit, and designs to seize it, once Big Steeple retires—or dies.

“You get much better hotel and venue rates when demand is low!” says Junior with a laugh meant to signal my ignorance.  Then he looks to Big Steeple for approval.

“Quite so, quite so.” booms Big Steeple.  “Are we not called to be righteous stewards of the bounty our Lord has bestowed upon us.”

“Amen!” blares Junior, a little too eagerly.

Make no mistake: by bounty, Big Steeple means money. And nothing brings out the crazy in Presbyterians like money. They are, after all, a manifestation of the Church of Scotland where, for centuries, penny-pinching has been the noblest of arts. I will eventually endure 25 years in Presbyterian ministry, and through it all, any mention of money always trumped all other topics. For example, I witnessed a presbytery meeting in which a debate over the ordination of “self-avowed, practicing homosexuals” (practicing?) descended into shrieking madness bordering on fisticuffs. Then, suddenly, near the back of the room, a peace-minded man stood up and shouted, “ONE MILLION DOLLARS!”  Immediately the room fell silent, all movement ceased.  Then came bewildered murmurs, “Where?” “Whose money?” “Are we makin’ a million or losin’ it?” “Quick, call the Finance Committee!” “Form a subcommittee!”

“Money” is to Presbyterians what “Squirrel” is to the attention deficient. Shouting the word works like the neuralyzer in Men in Black. Folks forget everything that came before it.

So here we are: money-minded Presbyterians, a faith-filled fivesome in a Ford, fishtailing to Toronto, dodging dozens of ditched and dinged-up vehicles, hanging our health and safety over the abyss. But it’s okay. We’re saving money!

In retrospect it’s clear I should’ve been terrified. We had no business on the road in those conditions.  But two thoughts shielded me from terror. First, I naively believed that God was guiding the hands and brake-foot of Big Steeple–that God was his Co-Pilot. Years later I will come to believe that Big Steeple was as unbearably annoying to God as he became to me.   But in February ‘83, it didn’t occur to me that God might be swinging at Big Steeple and whiffing.

Second, I was shielded from terror by my own eager anticipation.  This was to be my first ever trip abroad. Okay, okay, I know. It’s just Canada. But to a boy who who’d just recently escaped the South, the Great White North was bona fide exotica. And so I believed that neither rain nor sleet nor snow could keep me from crossing north of the border.

So now we’re warping, woofing, weaving through the Motor City. Big Steeple is furiously working the wheel, hard and fast to the right, then to the left, back right again, all to keep the tail of the wagon in line with front. Junior squirms in the passenger seat, vicariously jerking himself in whichever direction Big Steeple jerks the wheel. The DCEs are wide-eyed and seem to have quit breathing. DCE Giggles starts to pray, “O Precious Pinnacle of Power, protect us….. [nervous giggle].” The other DCE interrupts with the wisest words said so far: “We need another plan.”

And Junior is ready to dispense that plan, for he is a train buff, among those whose Grandpa took him to see a Choo-Choo when he was a tyke, and, in that moment, the heavens opened and a voice came forth saying, “This is my beloved mode of transportation in which I am well pleased!”  So today Junior can name and describe every locomotive, every train car that ever rumbled on two rails. Back home his attic is a sprawl of miniature towns nestled in an intricate web of model-train tracks over which little locomotives whistle and toot and tug long lines of flat cars, commodity cars, coal cars, passenger coaches and, of course, cabooses. There’s even a circus train that totes tiny elephants and lions and tigers and bears.  (Oh my.)

“If we can get over the Ambassador Bridge and into Canada,” barks field marshal Junior, “we can take the Canadian National rail line into Toronto! CN has some of the finest, softest rail beds in the world! Leave the driving to them!”

“How much will that cost us?” asks Big Steeple, warily, Presbyterianly.

“Less than it’d cost to replace your car and pay our medical bills,” says the DCE who’d lobbied for a new plan.

Judging by the interstate beneath us, I don’t expect the bridge to Canada to be open. And, ill-advisedly, I say so. Junior is too ready to denounce my doubt. “O ye of little faith!” He explains that in its role as a major international artery, the bridge was designed for quick and easy d-icing. And yadda, yadda, yadda.  Well, sure enough, we find the surface of the bridge quite passable, almost dry.

Across the bridge at customs, Junior maintains his command, demanding directions to the train station which turns out to be mere minutes away—a great convenience, not so much because of proximity, but because it cuts short Junior’s sermon on the history of railroads.

[Blogpost concludes HERE.]

A Great Lesson from the Great White North (Part 2)

[Conclusion of a two-part blog that begins HERE.]

At a money booth in Windsor station we convert U.S. dollars to Canadian currency, after which we buy round-trip tickets to Toronto. In the waiting area, we settle into seats, five abreast, until our train arrives. Junior seizes the chance to resume his sermon, prompting the DCEs to open books that they pretend to read.  More politely Big Steeple pretends to listen, his spirits having been lifted by the senior discount.

My own attention is absorbed by my new Canadian bills, which are exotic and eminently more colorful than their drab American counterparts.  I wonder at the faces on them.  I recognize Queen Elizabeth II, but who are these old frowny white guys? What did they do to land on money? The mystery thrills me.  The bills seem to speak: “Gerald! You have made it. You are in a foreign country!”

Our train arrives.  The public address calls for the elderly and parents with young children to board first.  DCE Giggles teases Big Steeple, “Go ahead, get on, old man! You took the discount! Get on the train!” Big Steeple declines.

The seats on the train are set in pairs on either side of a center aisle. My travel mates slip quickly into a cluster of seats together as I stand gawking in the aisle. “Gomer Pyle goes to Canada,” is what I think of myself. “Gaaaah-lay!”  Indecision nails me to the floor as other passengers scurry past to take the diminishing vacant seats. Still I don’t move. My strain of procrastination is less about lazy than it is about indecision. I’ve found that if you procrastinate long enough, you’ll never have to decide. Default will decide for you.

So it is now.  Just one seat is left, about five rows ahead of me on the aisle. I note the back of the head of the passenger in the window seat–silver hair stylishly coiffed beneath a blue pillbox hat. I sit next to her. We do that pleasant-smile-with-a-nod-of-the-head thing. No words spoken. She wears silver-rimmed glasses, wears them eruditely and is dressed professionally, a business suit that matches her hat. I figure she’s in her late fifties. She’s what my grandfather would’ve called a handsome woman. She’s reading the editorial page of the Toronto Star. I steal glances as I pull a book from my briefcase. She’s grimacing, presumably at what she’s reading. I remain silent.

The train starts gently forward. Several rows back of me Junior is preaching, “See? Notice the smooth start. No jerking like Amtrak. CN is one of the finest….”  I tune him out.  The train escapes the station canopy, and I see through the windows that night is falling beyond a veil of thickly falling snow—great white globs of snow dropping fast like stones. I pull a book from my briefcase, but, by damn, I’m in Canada, in a train, in the snow! My excitement won’t let me focus.

Soon, there comes down the aisle a young woman, blonde and uniformed in an apron. She’s pushing a silver cart in stops and starts. I see miniatures of liquor, small bottles of wine and, jutting from a mountain of ice, a big bunch of beer-bottle long necks. God, I desperately want one—or more—of those.

When the cart reaches our aisle, my seatmate buys a Merlot. The young woman hands her the bottle and a glass, then turns to me, “And you, sir?”

Suddenly, a crazy idea pops into my head: treat the four Presbyterian icons to beers! Honestly, this has nothing to do with grace or generosity. The truth is, I’m just seized with an un-Presbyterian impulse to blow a barge-load of this fancy Canadian money, because doing so will make me feel all the more like a foreign traveler!

“I’d like a Molson,” I say. Then I rise slightly, point to the iconic foursome, and say, “And I’d like to buy each of them a beer, too.”  The server smiles, “That’s very generous. Fourteen dollars, please.” From my top pocket I pluck the folded stack of Canadian bills and fish out a twenty. I pass the bill to her. She takes from her apron a Canadian five and one and hands them to me.

Suddenly I panic. How much should I tip her? Earlier Junior had delivered a sermon on how gratuities in Canada will need to be smaller because Canadians often regard American big-tipping as a pompous show of opulence.  Dear God, what do I do!?

Perceiving my panic, my seatmate leans my way and whispers, “Giver her the one.”

“I hand give the bill to the young woman who thanks me, puts it in a jar, opens the beer, hands it to me, and asks, “Would you like a glass?”  I decline. She pushes the cart on.

My seatmate has put down her paper as she pours wine into her glass. I heave a sigh of relief.  She grins.

“So, you’re an American,” she says. It’s not a question. It’s a declaration. I might’ve thought it an accusation, except that she’s smiling amiably as she swirls her wine.

“Yes, ma’am,” I answer.

“Ah!  And you’re from the South?” She takes this as an unexpected treat.

“Yes, ma’am.  From Alabama originally.  But I live in Indiana now.  I gather you’re Canadian?”

She chuckles and nods. She tells me she lives in a city called Hamilton, about 70 kilometers from Toronto.  She’s a lawyer, her husband’s a judge. She had been in Windsor for the day on business and is now headed home. She asks my occupation. When I tell her, she grins slyly and says, “Then I’d better be on my Ps and Qs, ay?

“No, ma’am,” I say, “please just be yourself.”

She smiles and says, “And you be yourself.”

“Yes, ma’am.”

The ice is now broken. The beer is working; its buzz melts my inhibitions. So I pull again from my pocket the stack of Canadian bills. “I recognize Queen Elizabeth,” I tell my seatmate, “but these guys are well….” I grin, “…foreign to me.” 

She chuckles, and points to the five-dollar bill. “Let’s start with this furious looking old man.” She tells me that he is Sir Wilfrid Laurier, Canada’s prime minister at the turn of the century. “Despite his pinched face here,” she says, “he’s probably our most beloved PM.” I learn that he was the first francophone prime minister and did more than any to reconcile the French-speaking provinces with the English-speaking ones. He stood for liberty and individual rights. “A bit like your Thomas Jefferson,” she adds.

We move to faces on the other bills. Sir John A. Macdonald, served as PM in the mid-19th century and made Canada stronger and more independent but resigned under a cloud of scandal.  Mackenzie King, the PM who led Canada through World War II and oversaw industrial growth.

I sense that I’m in the presence of a very good teacher, one who peppers her lessons with wit and frequently asks for her student’s impressions, and earnestly listens when he responds. I begin to feel as if we’ve known each other for a while. She’s merrily impressed when I tell her that this is my very first trip out of the States.

“On behalf of Canadians everywhere,” she says with a little bow of the head, “May I say we are honored to be your first foreign land.” When I mention I’ll be staying at the Royal York Hotel in Toronto, she beams and tells me this is where she and her husband honeymooned thirty-five years ago. “Would you like some advice on where to go and what to see in Toronto?” she asks.

“Absolutely!” I pull a notepad from my briefcase and jot notes as she describes restaurants, bistros (“Ask for Tony at the bar”), music venues, historic sites, how to navigate the underground, how to find the international art of West Bloor Street.

Much too soon comes the announcement that we’re arriving at Hamilton station. She gathers her things, and readies herself to leave.

“Thank you so much for teaching me,” I say.

“My pleasure!”

“I really want to travel the world,” I tell her, “and I hope everywhere I go I’ll find someone as kind and knowledgeable as you.”

She smiles, starts to speak, pauses for a moment, and then says, “I can tell you this: if you travel humbly, if you ask sincere questions like ‘Whose picture is on this bill?’ if you listen sincerely to those who answer your questions, you’re very likely to find someone kind and knowledgeable to teach you, no matter where you go.” Then she raises an index finger, and imparts to me a proverb that I will guard in my heart.

“Travel humbly, not pridefully,” she says, “and you will find the world a wonderful place.”

The train slows to a stop. Hamilton is announced. She rises. I stand to let her into the aisle. She smiles, shakes my hand, wishes me well in Toronto and in all my future travels and disappears down the aisle. I move to the window and take her seat. Snowfall has ceased. Gazing out across the laden, fallow fields, I’m interrupted by a kind voice, “Another beer, sir?”

I give her a five and tell her to keep the change.  She’s not offended. “Why, thank you sir. That’s very generous!”

I sip the beer slowly and look again across Canadian fields. I do not yet know to what extent I will travel. I do not know that I will visit Mexico, England, Germany, Austria, Switzerland, France, Belgium, Israel, and Lebanon. I do not know that I will live for two years in Africa—Burkina Faso and then Congo. But I do know that wherever I go, I will do my best to go humbly, not pridefully. I’ll do my best to muster the courage to ask people about their country, their culture, their lives. And I will listen when they answer.

The train slows to a stop at Toronto station. I gather my things, stand and wait until the four Presbyterian icons pass me so I can slip into my place as last and least.  As the DCEs pass, they thank me for the drinks. Big Steeple simply nods. Junior smiles dismissively and says, “You didn’t get to hear my history of railroads and my commentary on I Corinthians 13. Your loss!” He struts down the aisle.

I say a little prayer:

“Thank you, Lord. Thank you.”

Football Season! Let the Irrationality Begin!

Twelve years ago, as I was teaching English as a Second Language (ESL) to middle-schoolers, two boys—a Venezuelan and a Mexican—entered my classroom furious at each other.  Before reaching their desks, they had squared off, only inches apart—fists clenched, eyes bulging, mouths shooting bullets of Spanish.

I jumped between them, pushing each away from the other. Still, the screaming continued.  My Spanish being almost non-existent, I couldn’t grasp the point of contention until I heard one of the boys shriek something that sounded like “Auburn!”

“Nah,” I thought.  “Can’t be.”  Neither of these boys had been in the States more than a few months.  Then the other boy shouted, his Rs rolling like a revving machine, “RRRRRRoll Tide!”

Holy Mother of God!  These foreign boys were already sucked into the South’s most avid religion—football.   But they’d somehow landed in two separate sects of that religion, like Shiites and Sunnis in the Fertile Crescent. After all, isn’t this what Alabama v. Auburn is—a heated sectarian dispute?

It’s serious business, no doubt. Anyone who moves into Alabama is immediately hit with the BIG TWO questions:

  • Have you found a church home?
  • Are you for Alabama or Auburn?

Answering either in the negative will bring public shaming.

My two students had covered their bases.  They had found a church home.  In fact, they had found the same church home.  But, as is often the case in the same church, they had become adherents of different theologies. And so they Hatfield-and-McCoy-ed it all the way through that football season,  the end of which featured Auburn beating Alabama, 22-15, serving only to flame the feud into the following season.

***

What is it about football fandom—or, really, fandom in any competitive sport—that so stokes up the passions? Why does it become so severe? Wouldn’t it be more understandable if those who were about to fight were actually participating in the game? After all, if the outcome of the game depends on YOU and what YOU do, then your ego, your being, is clearly invested. If you win the game, you can rightly claim that in at least one respect, you are superior to your opponent.  Those on the field (the court, the pitch, etc.) have an obvious ego investment: they’re actually doing the stuff that we call the game.

But those in the stands (or watching on TV) are doing absolutely nothing (aside from feeding their faces and guzzling their beer). As do-nothings, how do they become so ego-invested in a game’s outcome? How do they arrive at the idea that, by virtue of kids in blue jerseys defeating kids in white ones, they have proven themselves somehow superior—when they did NOTHING?

Is this rational behavior?

I think not.

***

Those who know me will say, “You’re being critical only because you graduated from Tennessee, a perennial loser.”

Sadly, there may be truth in that, because, even as I recognize the irrationality of fandom, I still participate in it. I still feel the personal repercussions of my team’s winning or losing. For example, this year if snow were to fall on the Sahara and the Pope were to twerk with Mylie Cyrus and Tennessee were to beat Alabama, I would find it impossible not to gloat over Bama fans (as they have over me since I can’t remember when). Why is this impulse to gloat so stubborn, so hard to subdue?  I think Charles Darwin gave us the answer.

Darwin’s evolutionary theory reveals that every living species has survived not so much by being rational as by being competitive, by kicking and clawing to stay alive. You and I are the progeny of winners, of primordial ancestors who—faced with fourth and goal and six seconds on the clock—battled their way into the end zone to put their genes in the next generation. We’re talking Super Bowl of survival here. Single elimination. Do you know that 99 percent of all species that ever existed are now extinct?  That makes us the one percent—the descendants of those who were best equipped to scrap and fight, and lucky enough to survive. And this means that the impulse to compete is baked into our DNA—literally.

So what does this mean for our crazy, irrational football fandom down here in the sectarian South? I think it means we’re drawn into these rivaling sports tribes not merely by choice. Sure, we do choose to be a Bammer, a Barner, a Vol, or whichever. But for millions of us, the impulse to become a fan is rooted to our genes. There’s something deeper going on, something more visceral than a conscious decision. A sort of genetic GPS steers us to attach ourselves to a tribe, to celebrate ritually with our fellow tribespeople, and to battle other tribes.

This has been an epiphany for me. For years I tried to divorce myself from football fandom. I considered it intellectually beneath me. “I’ve got better things to do,” I proclaimed, “than sit on my ass and watch a football game.” Yet hours later, there I’d be on my feet in front of the TV, screaming, “C’mon Vols! What the hell’s wrong with you?”

Now I see that these impulses are rooted more in my biology than in my free will. I’ve been especially persuaded of this by 89-year-old Harvard biologist E. O. Wilson, an Alabama native who describes the Iron Bowl as “the wildest spectacle I know of humanity’s primordial group instincts.”  Wilson believes that attaching oneself as a fan to a team can serve a positive purpose by giving expression to our biologically wired-in need to be part of a tribe that competes and prevails. For the human, this impulse follows John Lee Hooker’s line: “It in him and it gotta get out.”

Fandom lets it get out. And the good news is that being a fan lets us compete vicariously.  We don’t have to hit or tackle or draw blood (though some of us fans—especially the drunker ones—sometimes do). Instead, we have our warriors (players) down there on the field (or court, or pitch) doing our bidding, clashing in our name while we chant and cheer, and shout and curse to spirit them on, despite the fact that we have not one ounce of influence on what they do down there.

So this season, I’ll surrender to my primordial impulses. I’ll pack the fridge with beer, load up bowls of chips and dip, switch on the TV and shout, “C’mon, Vols!  What the hell is wrong with you?!!”

[Among my sources for this post is this 12-minute video that is well worth the watch.]:

Eighth-Grade Boys or “The Goot of God” (Rated PG-13)

To live as an eighth-grader is to see yourself as inferior to almost all who look your way. Despite the bravado and swagger displayed by many, eighth-graders are, deep down inside, quaveringly unsure of themselves. This is true for girls as well as boys. The only difference between them lies in their responses. I won’t speak for girls, except to say that in my experience they deal with their insecurity more quietly, less mischievously.

Eighth-grade boys tend to nurse an angry fire.  And why shouldn’t they, when every day is a series of passing back and forth from one system of control to another and then another? You go from home to school to sports or church or wherever, and always there stands “The Man,” a controlling authority wagging his finger, looking down on you: “Do this! Do that! What are you doing? That’s not right! What’s wrong with you?”

And let’s be clear: The Man is not gender-specific. For an eighth-grade boy The Man may be—and at school, often is—a woman. The Man is that collection of adults—including your parents—who flippantly wield their power over you.

Thus there grows an increasing anger at The Man. And that anger has to go somewhere.  “It in him and gotta get out,” to quote John Lee Hooker in “Boogie Chillen.”  And the anger often gets out by way of retaliation at The Man.

But this is tricky business, for The Man possesses all the power. Therefore, you can’t go full-frontal assault. You must go guerilla warfare, as in some variation of sneaking up on The Man and plunging a thumbtack into his ass. If you’re lucky, you get away before The Man turns around. This will bring you a fleeting thrill, a foretaste of some future freedom. This has been true as long as there have been eighth-grade boys.

Half a century ago, I was an eighth-grade boy. In my day “goot drawing” was the preferred retaliation. In case you don’t know, the goot was, in the parlance of those days, the male member, anatomically speaking, and the rendering of it was more stylistic than graphic or accurate. It was much less about sex than it was about eye-popping scandal. I would put such a drawing here in the blog, but Miss Moore, my eighth-grade teacher, might burst from the grave to destroy me with all the fury of The Man. So I’ll describe it in words.

Picture a curvy outline of a mouse head in which the ears are rounded (sort of like Mickey’s) and the snout is elongated horizontally from beneath them. Now, turn this drawing upside down so that the “ears” hang pendulously like, well, balls, and the snout extends left or right from above them.  That is how one draws a goot.

With pencil, pen, or marker, the goot can be applied surreptitiously in one continuous stroke to walls, stalls, and other flat surfaces.  A favored place was the wooden surface of a desk occupied by another student.  This way, you stuck it to The Man by shoving one of your classmates toward him. (You’ll recognize this as “throwing someone under the bus.” We were masters at it.)

Invariably teachers’ eyes would fall upon a goot and go wide in horror. “WHO DREW THIS?” And invariably, the question would be met with a silent ripple of shrugs. Such was (and is) the eighth-grade code of solidarity.

The goot looms vividly in my memory especially because of a classmate called “Whitey” on account of his pale skin and toe-headed hair. Despite those features, Whitey didn’t stand out especially. He wasn’t among the verbose kids who made C’s, D’s, or F’s in Conduct. He seemed to go along peacefully, occasionally smiling and giggling at others’ jokes. But soon we would learn that beneath Whitey’s placid veneer, there raged a powerful storm against The Man.

One night, when his parents were deep in sleep, Whitey rose from his bed, dressed himself, tip-toed into the garage, and very quietly opened its door. Then, he stuffed into his back pocket a screwdriver, a wide paintbrush, and a stirring stick. Next, he crouched down and snaked a skinny arm between the middle rungs of an extension ladder as he clasped the handle of a nearly-full gallon can of paint on the floor. Then, very quietly, he rose from his crouch, the ladder on his shoulder, the paint hanging from his hand.

I imagine him silhouetted by moonlight, marching the block or so to the school. Don’t hate me for this, but a decade later, while in seminary, I read a short story depicting Jesus carrying his cross to Golgotha, and there came into my mind the image of Whitey and the ladder and the paint.

Our school sat atop a hill, one side of which declined a great distance into a valley. From classrooms on that side of the school you could look out across the valley and see the old mines of Red Mountain which were at least five or six miles away.  Also on this side of the school a new addition had been built and left with a façade of whitewashed concrete block.  It was on that wall that Whitey painted, under cover of darkness, the biggest goot the world had ever seen, a goot for the ages, or, as one classmate gasped in admiration, “the Goot of God.”

And on that morning , after sunrise, from many kitchen windows of many houses that checkered the slope down into the valley, many mothers stood, mouths agape, eyes lifted upward to Whitey’s art.  Phone calls were made—to neighbors, to teachers, to principals, to the Board of Education, to police. Frenzy ensued.

When I arrived at school, the custodian was on a ladder taping butcher paper over the goot. But Whitey’s work was thick and many-coated, and so the custodian’s efforts worked like onion-skin on a stop sign. The goot was too mighty to obscure.

By now principal and teachers were frantically corralling students from the playground, where we normally waited for the opening bell, and where the goot was most clearly visible, around to the opposite side of the school where it was not.  The principal was shouting, teachers were shrieking, and we eighth-grade boys were exchanging gleeful glances, barely able to contain our elation. One of our arrows had finally found Achilles’ heel!  The Man was in full panic, rattled more than we’d ever seen him! Victory!

But, of course, The Man eventually prevailed. Whitey was found out. My memory is gauzy. I don’t recall if he was ratted out, or if, as I would like to believe, he surrendered himself to the authorities as Jesus did in Gethsemane. I believe he was expelled. I know that, by noon, workman had arrived from the Board of Education and had painted over the goot.

But I must confess that the episode still stands in my memory as a most glorious moment. By God, through Whitey, we eighth-grade boys had really stuck it to The Man!

Epilogue

Some four decades later, as if to prove He has a wicked sense of humor, God made me an eighth-grade teacher!

That’s right. God made me The man.

My school has a tradition in which teachers spend the first three days of the academic year reviewing rules and the consequences for breaking them. As I lead my students through relentless slide-shows and videos depicting proper and improper behavior, I see the boys exchanging furtive glances, eyes gleaming with mischief.

This always leads me to think of Whitey and the Goot of God, and I’m reminded that the eighth-grade boy is still very much alive in me. Occasionally I’ll catch some boys throwing mischievous glances at one another, and they’ll see that I’m looking, and as I scan their eyes, I try to send a silent message with mine:

“You go, guys!  Stick it to the Man!  Even if The Man is Me.”