American Indians in Children's Literature (AICL)

American Indian Library Association Statement on Ethnic Studies Programs in Arizona

2012-01-31T17:42:00.000-06:00

AmericanIndian Library Association Statement on Ethnic Studies Programs in Arizona

TheAmerican Indian Library Association (AILA) wishes to publicly express itsstrong disapproval of the elimination of the Tucson Unified School District(TUSD) Mexican American Studies classes and removal of books associated withthe program due to the State of Arizona Revised Statutes Sections 15-111 and15-112. We write this statement in support of all students, educators, andfamilies who have been negatively affected by this action.

Allstudents have the right to develop critical thinking skills through achallenging curriculum. All students, regardless of their background, have theright to learn about the history of their own people, as well as the history ofthe land and peoples where they are currently living. In Tucson, this shouldinclude the history and literature of Mexican American people as well as theTohono O'odham and Pascua Yaqui peoples. The targeting of one ethnic group isan attack on all ethnic groups, and the elimination of a curriculum and booksthat encourage students to consider the perspectives of those who are oftensilenced should be a concern to all humanity.

Theteaching of Mexican American studies cannot be separated from the teaching of thehistory of the Indigenous peoples who inhabited this land long before thearrival of Europeans. Indigenous communities have been artificially bisected bythe US-Mexico border. People from these communities may speak Spanish, English,as well as their Indigenous languages. Their histories, their stories, anddiscussion of their contemporary issues have a place in our classrooms andlibraries. The curriculum that has been banned in Tucson includes works writtenby highly acclaimed authors and Tucson residents Ofelia Zepeda (Tohono O'odham)and Leslie Marmon Silko (Laguna Pueblo), in addition to a number of otherNative American authors. The censorship of Native voices due to the prohibitionof the Mexican American Studies curriculum is part of what prompts the AmericanIndian Library Association to take a stand on this issue.

Thesystematic banning of ethnic studies and the discouragement of studentslearning about their own histories is reminiscent of the US federalgovernment’s educational philosophy towards American Indians. As NativeAmericans, we have witnessed the destructive policies of the federal governmentin which Indian children were denied knowledge of their own cultures,histories, and languages through the abhorrent practices of the boarding schoolsand, later, through western educational systems. Because of this history, manyNative Americans continue to struggle to maintain the knowledge of our eldersand ancestors.

We haverights under the United Nations Declaration of Rights of Indigenous Peoples,and we assert that Arizona state law is in violation of these rights. Under Article 8, the UN Declaration says, “States shall provide effectivemechanisms for prevention of, and redress for:

(a) Any action which has the aim oreffect of depriving them of their integrity as distinct peoples, or of theircultural values or ethnic identities; . . .

(d) Any form of forced assimilation orintegration;

(e) Any form of propaganda designed topromote or incite racial or ethnic discrimination directed against them.”

The banningof the Mexican American ethnic studies curriculum is in effect denying thestudents the opportunity to learn about their cultural values and identities asIndigenous peoples.

TheAmerican Indian Library Association supports the January 2012 American LibraryAssociation Resolution that

1. Condemns the closure of educationalethnic studies programs on the basis of partisan or doctrinal disapproval.

2. Condemns the confiscation of the booksassociated with educational ethnic studies programs.

3. Condemns the censoring of historical,educational, and cultural and creative writings important to the development ofcritical thinking in students.

4. Urges the Arizona legislature to pass HB2654, “An Act Repealing Sections 15-111 and 15-112, Arizona Revised Statutes;Relating to School Curriculum.”

TheAmerican Indian Library Association worked alongside a number of ALAcommittees, offices, and affiliates to draft the above mentioned resolution,including the ALA Office for Intellectual Freedom, ALA Committee on Diversity,ALA Committee on Legislation, American Association of School Librarians, AsianPacific American Librarians Association, Black Caucus of the American LibraryAssociation, Chinese American Library Association, Intellectual Freedom RoundTable, REFORMA: The National Association to Promote Library & InformationServices to Latinos and the Spanish Speaking, Social Responsibilities RoundTable, and the Young Adult Library Services Association. We urge othernational associations to also take a stand on this issue, particularly othernational and international groups with a focus on Indigenous, tribal, NativeAmerican, and American Indian communities.

While theissue in Tucson, Arizona may seem to be limited to the Mexican-Americanpopulation, we recognize that Tucson, and the surrounding area, is home toseveral Indigenous groups, including the Tohono O'odham and Pascua Yaqui, andmany students in this school district identify as Native American. According toTUSD enrollment statistics, 4% of students in the district are Native American,with most students identified as Tohono O'odham, Yaqui, and Navajo. Additionally, according to the independent audit of the disbanded MexicanAmerican Studies program, conducted by Cambium Learning, Inc., 2% of thestudents who were enrolled in the program are Native American.

As amembership action group, AILA's focus is on the library-related needs ofAmerican Indians and Alaska Natives, including the improvement of library,cultural, and information services in schools and public and researchlibraries. As librarians and educators, and members of the American IndianLibrary Association, we write this statement in support of culturally basedcurriculum that includes libraries as institutions that can freely disseminateinformation about cultures, languages, and values to the community.

American Indian Library Association, January 31, 2012

Contact: Sandy Littletree, 2011-2012 AILA President, Sandy505@email.arizona.edu

References:

Cambium Learning, Inc. “Curriculum Audit of the Mexican AmericanStudies Department Tucson Unified School District,” 2 May 2011. http://www.scribd.com/doc/58025928/TUSD-ethnic-studies-audit

“Resolution Opposing Restriction of Access to Materials and OpenInquiry in Ethnic and Cultural Studies Programs in Arizona,” Approved by ALACouncil III, 24 January 2012. http://www.oif.ala.org/oif/?p=3157

Tucson Unified School District. “Native American Studies,” 5 Dec 2011.http://www.tusd1.org/contents/depart/native/aboutus.asp

UN Permanent Forum on Indigenous Issues. “United Nations Declarationof Rights of Indigenous Peoples,” 13 September 2007. http://www.un.org/esa/socdev/unpfii/en/declaration.html

TUSD School Superintendent Pedicone scolds University Professors

2012-01-30T18:58:00.000-06:00

_____________________________________

In today's news from Tucson, KNST is reporting that John J. Pedicone, Superintendent of Tucson Unified School District, sent a letter on January 27, 2012 to Dr. Tony Estrada, the Head of Mexican American Studies at the University of Arizona.

Below are screen shots of the two page letter. Read them below, or download the letter from the KNST site.

To protest the shut-down/"suspension" of the Mexican American Studies classes, students organized a protest that consisted of walking out of school to a day-long ethnic studies teach in at the El Casino Ballroom. Once there, there were a variety of activities taking place. At one table, there was a poetry slam. During the day, professors from the University of Arizona delivered lectures.

Pedicone's letter, in essence, tells Dr. Estrada to tell his faculty and staff to mind their own business. These professors, Pedicone says, got the students in trouble! And now, the district has no choice but to follow their disciplinary policies.

Students, Pedicone writes "have been assigned consequences followed by restorative practices to create a learning experience for them." What are "restorative practices"? Sounds a lot like janitorial work.

In fact, students who walked out a few weeks ago were assigned to do janitorial work. Someone must have figured out that was a bad move, and students went to detention instead. That, however, was a couple of weeks ago.

The Fox News network in Tucson reported this evening that "Students who participated in walkouts from school to protest suspension of Mexican-American studies will be disciplined" and that "Students who have participated in walkouts or other activities that violate TUSD policies can face detention, suspension, or if the activity is repeated, more severe penalties." Is it time for more "restorative practices"?!

I'm sure that some people think that TUSD is running things in an appropriate way, but from my perspective, they're just digging a bigger hole. After shutting the program down, they're now trying to shut out university professors.

It is almost laughable, thinking of the superintendent, wagging his finger at the university, scolding its professors for getting students in trouble, and then turning to wag that finger at students as he directs them to do "restorative" practices.

But it isn't a laughing matter. The well-being and future of the students is at stake. Going back over a decade, teachers in the Mexican American Studies Department at TUSD created a program that should be expanded, not shut down. It has a proven track record of student success.

What will tomorrow's news hold?!

All of this is very bad for the State of Arizona. Those behind the racist laws may think all is fine and dandy, but today's statement from over 20 national and international educational organizations should tell the political machinery in Arizona to back down. They are embarrassing the state on a national and international level.

fhfh

Arizona School Censorship Hit by Salvo of Protest from Free Speech Orgs and Educators

2012-01-30T09:31:00.000-06:00

________________________________________

This is the press release sent out on Monday, January 30, 2012, announcing the Statement in Opposition to Book Censorship in the Tucson Unified School District, dated January 30, 2012.

FOR IMMEDIATE RELEASE

Contact:

Joan Bertin

Executive Director

National Coalition Against Censorship

bertin @ncac .org

212-807-6222 x 101

Michael O’Neil

Communications Coordinator

National Coalition Against Censorship

michael @ncac .org

212-807-6222 x 107

Chris Finan

President

American Booksellers Foundation For Free Expression

Chris @abffe .org

212-587-4025 x 301

Amy Long

Communications Coordinator

American Booksellers Foundation For Free Expression

amyl @abffe .org

212-587-4025 x 302

Arizona School Censorship Hit By Salvo of Protest

From Free Speech Orgs and Educators

TUSCON, AZ, January 30, 2012

Dozens of national organizations havejoined together to protest the banning of books used for the Mexican AmericanStudies program in the Tucson Unified School District (TUSD). “This is censorshipat its most brazen,” said Joan Bertin, Executive Director at the NationalCoalition Against Censorship (NCAC). “Officials at the state and local levelare responsible for this unacceptable restriction on the educationalopportunities of students and their ability to have discussion in school abouthistorical and contemporary events touching on race and ethnicity.

“We call on them to restore thebooks and the topics for discussion in the district’s classrooms.”

The TUSD board ordered the booksremoved after State Superintendent of Public Instruction John Huppenthalthreatened to withhold state funding pursuant to a recently-enacted Arizonalaw. That law is being challenged in court.

“We do not think the students ofTucson should have to wait for a federal court order to get the education theydeserve,” said Chris Finan, President of American Booksellers Foundation forFree Expression (ABFFE). “Regardless of the outcome of legal proceedings, thisis harming students, whose education should be the primary concern of electedofficials. Instead they are puttingpolitics and ideology ahead of the well-being of young people.”

NCAC and ABFFE have jointly created the Kids’ Right to ReadProject (KRRP), which offers support, education, and advocacy to promote theright of young people to read widely and to receive a high quality educationthat is challenging and relevant. KRRPprovides direct assistance to students, teachers, librarians and othersopposing book-banning in schools and communities nationwide, while engaginglocal activists to promote the freedom to read.

In the shocking case of Tuscon, many national organizationsdedicated to education and constitutional rights have organized to speak in onevoice, calling on the appropriate authorities to correct what they see as anegregious abuse of power.

The joint statement to Arizona officials, with signatoriesincluding representatives from publishers, teachers, civil libertarians, andbooksellers from the region, may be viewed at ncac.org and abffe.org.

STATEMENT IN OPPOSITION TO BOOK CENSORSHIP IN THE TUCSON UNIFIED SCHOOL DISTRICT

2012-01-30T09:14:00.000-06:00

________________________________________

At 8:00 AM, Mountain Standard Time, teachers who taught in the Mexican American Studies Department distributed the statement below at the White House Hispanic Community Action Summit in Tucson, Arizona (updated at 10:33 AM, CST ~~held a press conference where they read aloud the statement below~~). It is signed by national educational associations such as the National Council of Teachers of English (NCTE), the National Council for the Social Studies (NCSS) and the International Reading Association (IRA):

STATEMENT IN OPPOSITION TO BOOK CENSORSHIP

IN THE TUCSON UNIFIED SCHOOL DISTRICT

January 30, 2012

The undersigned organizations are committed toprotecting free speech and intellectual freedom. We write to express our deepconcern about the removal of books used in the Mexican-American Studies Programin the Tucson Unified School District. This occurred in response to adetermination by Arizona Superintendent of Public Instruction John Huppenthalthat the program “contained content promoting resentment toward a race or classof people” and that “materials repeatedly reference white people as being‘oppressors….’ in violation of state law.” The books have been boxed up and putin storage; their fate and that of the program remain in limbo.

The First Amendment is grounded on the fundamentalrule that government officials, including public school administrators, may notsuppress “an idea simply because society finds the idea itself offensive ordisagreeable.” School officials have a great deal of authority and discretionto determine the curriculum, the subject of courses, and even methods ofinstruction. They are restrained only by the constitutional obligation to basetheir decisions on sound educational grounds, and not on ideology or politicalor other personal beliefs. Thus, school officials are free to debate the meritsof any educational program, but that debate does not justify the wholesaleremoval of books, especially when the avowed purpose is to suppress unwelcomeinformation and viewpoints.

School officials have insisted that the bookshaven’t been banned because they are still available in school libraries. It isirrelevant that the books are available in the library – or at the localbookstore. School officials have removed materials from the curriculum,effectively banning them from certain classes, solely because of their contentand the messages they contain. The effort to “prescribe what shall be orthodoxin politics, nationalism, [or] religion” is the essence of censorship, whetherthe impact results in removal of all the books in a classroom, seven books, oronly one.

Students deserve an education that providesexposure to a wide range of topics and perspectives, including those that arecontroversial. Their education has already suffered from this political andideological donnybrook, which has caused massive disruption in their classesand will wreak more havoc as teachers struggle to fill the educational vacuumthat has been created.

Book-banning and thought control are antithetical toAmerican law, tradition and values. In Justice Louis Brandeis's famous words,the First Amendment is founded on the belief:

that freedom to think as you will and to speak asyou think are means indispensable to the discovery and spread of political truth;that, without free speech and assembly, discussion would be futile; … that itis hazardous to discourage thought, hope and imagination …. Believing in thepower of reason as applied through public discussion, [the Framers] eschewedsilence coerced by law …. Recognizing the occasional tyrannies of governingmajorities, they amended the Constitution so that free speech and assemblyshould be guaranteed.

The First Amendment right to read, speak and thinkfreely applies to all, regardless of race, ethnicity, sex, religion, ornational origin. We strongly urge Arizona school officials to take thiscommitment seriously and to return all books to classrooms and remove allrestrictions on ideas that can be addressed in class.

American Association of University Professors

Cary Nelson, President

1133 19th St., NW, Suite 200

Washington, D.C. 20036

202-737-5900

crnelson@illinois.edu

American Booksellers For Free Expression

Chris Finan, President

19 Fulton Street, Suite 407

New York, NY 10038

212-587-4025

chris@abffe.org

American Civil Liberties Union (ACLU) of Arizona

Alessandra Soler Meetze, Executive Director

P.O. Box 17148

Phoenix, AZ 85011-0148

602-773-6006

ameetze@acluaz.org

Antigone Books

Trudy Mills, Owner

411 N. 4th Ave.

Tucson, AZ 85705

520-792-3715

info@antigonebooks.com

Association of American Publishers

Judith Platt, Director, Free Expression &Advocacy

455 Massachusetts Avenue, NW

Washington, D.C. 20001

202-220-4551

jplatt@publishers.org

Association of American University Presses

Peter Givler, Executive Director

28 West 36th Street, Suite 602

New York, NY 10018

212-989-1010

pgivler@aaupnet.org

Atlanta’s Music & Books

Joan Werner, Owner

38 Main Street
Bisbee, AZ 85603

520-432-9976

Authors Guild

Paul Aiken, Executive Director

31 East 32nd Street, 7th Floor

New York, NY 10016

212-563-5904

PAiken@authorsguild.org

Center for Expansion of Language and Thinking

Dr. Kathryn F. Whitmore, President

N275 Lindquist Center

The University of Iowa

Iowa City, IA 52242

319-335-5434

Kathryn-whitemore@uiowa.edu

Changing Hands Bookstore

Gayle Shanks and Bob Sommer, Owners

6428 S McClintock Drive

Tempe, AZ 85283

480-730-0205

inbox@changinghands.com

Comic Book Legal Defense Fund

Charles Brownstein, Executive Director

255 West 36th Street, Suite 501

New York, NY 10018

212-679-7151

charles.brownstein@cbldf.org

Freedom to Read Foundation, an affiliate of theAmerican Library Association

Barbara M. Jones, Executive Director

50 East Huron Street

Chicago, IL 60611

312-280-4226

bjones@ala.org

International Reading Association

Richard M. Long, Ed.D., Director, GovernmentRelations

444 North Capitol Street, NW, Suite 524

Washington, DC 20001

(202) 624-8801

rlong@reading.org

Mountains and Plains Independent BooksellersAssociation

Laura Ayrey, Executive Director

8020 Springshire Drive

Park City, UT 84098

435-649-6079

laura@mountainsplains.org

National Coalition Against Censorship

Joan Bertin, Executive Director

19 Fulton Street, Suite 407

New York, NY 10038

212-807-6242

bertin@ncac.org

National Council for the Social Studies

Susan Griffin, Executive Director

8555 16th St, Ste 500

Silver Spring, MD 20910

301.588.1800x 103

sgriffin@ncss.org

National Council of Teachers of English

Millie Davis, Division Director

Communications and Affiliate Services

1111 West Kenyan Road

Urbana, IL 61801

800-369-6283 ext. 3634

mdavis@ncte.org

National Youth Rights Association

Alex Koroknay-Palicz, Executive Director

1101 15th Street, NW Suite 200

Washington, DC 20005

202-835-1739

akpalicz@youthrights.org

PEN American Center

Larry Siems, Director, Freedom to Write &International Programs

588 Broadway

New York, NY 10012

212-334-1660 ext. 105

lsiems@pen.org

PEN Center USA

Adam Somers, Executive Director

P.O. Box 6037

Beverly Hills, CA 90212

323-424-4939

adam@penusa.org

People For the American Way

Debbie Liu, General Counsel

1101 15th Street NW, Suite 600

Washington, D.C. 20005

202-467-4999

dliu@pfaw.org

Reach Out and Read

Anne-Marie Fitzgerald

Senior Director of National and State Programs

56 Roland Street, Suite 100D

Boston, MA 02129

618-455-0600

Reading is Fundamental, Inc.

Carol Hampton Rasco, President/CEO

1255 23^rd Street NW, Suite 300

Washington, DC 20037

202-536-3500

Society of Children’s Book Writers and Illustrators

Lin Oliver, Executive Director

8271 Beverly Boulevard

Los Angeles, CA 90048

323-782-1010

linoliver@scbwi.org

Spark Teacher Education Institute

Educational Praxis, Inc.

P.O. Box 409

Putney, Vermont 05346

802-258-9212

Student Press Law Center

Frank LoMonte, Executive Director

1101 Wilson Boulevard, Suite 1100

Arlington, VA 22209-2275 USA

703-807-1904

flomonte@splc.org

TESOL InternationalAssociation

John Segota, CAE, AssociateExecutive Director for Public Policy & Professional Relations

1925 Ballenger Ave.,Suite 550

Alexandria, VA 22314

703-518-2513

jsegota@tesol.org

(List in formation)

_____________________________________

For further information contact:

Joan Bertin, National Coalition Against Censorship,212-807-6222, Bertin@ncac.org

ChrisFinan, American Booksellers Foundation for Free Expression, 212-587-4025, chris@Abffe.org

Chris Crutcher on Matt de la Pena's book being banned: "This is racism, plain and simple."

2012-01-29T17:45:00.001-06:00

In the 1960s, tired of being tracked into vocational classes and feeling shame for being Mexican American, students in East LA decided to go before the school board asking for changes. They did a survey of fellow students asking them what they wanted to present to the school board. They wanted bilingual instruction, Mexican American history courses, Mexican American teachers, and an end to corporal punishment. They also wanted access to college prep classes so they could go on to college.

Carmen Lomas Garza, author of In My Family/En Mi Familia, was a young child in the schools then. In the video (at the 5:45 mark) she talks of being made fun of when she took out her lunch of tacos with frijoles, meat, and rice. It was so bad that she didn't want to take that lunch to school anymore.

Her book won the Americas Picture Book Award in 1996, and in 1997 it received the Pure Belpre Honor Award, and was listed as a Notable Book by the International Reading Association.

In 1997, her book also won the Tomas Rivera Children's Book Award, which brings us back to the present and the ban of the Mexican American Studies Department in Tucson Unified School District. Tomas Rivera's books are among those that were taught in the MAS program.

Until it was shut down in January, the Tucson MAS program was doing precisely what students wanted in 1968, and it was doing precisely what college students are been taught in teacher education courses. Use multicultural literature and teach critical thinking!

The outcome? Students did better in school, graduated at higher rates, and went on to college at higher rates than students who were not in the MAS classes. They read Matt de la Pena's Mexican WhiteBoy.

Matt de la Pena

Matt de la Pena's Mexican WhiteBoy is amongst the books that were taught in the MAS literature courses, but it is more than that... His book is mentioned on page 29 of the Administrative Law Judge (ALJ) Kowal's decision about the program, in the section titled "Latino Literature." As such, it is evidence that the MAS program violates the law. Here's the text from that section:

Latino Literature
160. Drafts of the Pacing Guides for the MAS junior and senior Latino Literature courses demonstrate that elements of critical race theory and critical pedagogy encompass a significant portion of the course.
161. Proposed required reading for these classes include "Justice: A Question of Race," by Roberto Rodriguez and "Mexican Whiteboy" by Matt de la Pena.
162. Juniors in Latino Literature appear to study "Our History-Indigenous Roots and the Mexican Revolution Novels."
163. Senior Latino Literature students appear to devote an entire quarter of the semester to "Critical Race Theatre," in which they are required to "critically dissect and identify components of critical race theory through literary works."
164. Student assessments from these courses show that the focus on Latino Literature is the oppression of Mexican Americans by the White European race.
165. As an example, one second semester final exam for a Latino Literature course used in the spring of 2011 tests students with the following essay prompt:

All year long we have read stories where the Mexican Americans were discriminated against, taken advantage of, oppressed, etc. We are destined to repeat history if we don't do something to change it. Reflect on what we have read about this year and in an essay, write about what we can do as a group to change things. What will you do as an individual to change things? Select one of the pieces we have read this year that reflects the point that you are trying to make in your essay.

Throughout the document, some things were underscored (as shown above) by the Department of Education. Apparently, those portions are "the smoking gun", so to speak. From my perspective, however, all of that sounds fine, especially for college prep classes.

Matt de la Pena has been following and writing about all of this at his blog. He will be in Tucson, at Tucson High School, on March 13. He writes:

Ironically, I'm scheduled to speak at Tucson High School on March 13. A young female student there spearheaded the whole thing. She went to the administration on her own accord and helped raise funds. She's a self-admitted reluctant reader, but she was introduced to my books in a class much like the one above, and something clicked. Because of her effort and passion, this has been the visit I'm most looking forward to this year. I can't wait to meet her.

He links to the video (below) of Yolanda Sotelo who taught at Pueblo High School and used his book.

Among the comments to his blog post is one from Chris Crutcher. He writes:

Hey Matt, the responders here have said it as well as it can be said. I’ll what I can to bring as much light to this as possible. Let me know if you have ideas. I’ve been able to laugh off book bannings based on irrational right wing Christian fears (and politically correct left-wing fears as well) for years. There were even times I (foolishly) believed those folks wanted the same things for young people that I wanted; just had a different belief about how to get there. But this is racism pure and simple. I’m sick of living in a country in which it’s become more heinous to CALL someone a racist than it is to BE a racist. There will come a time, I hope in my lifetime, when the ethnic scales will tilt and these assholes will be voted out of office. Until then, let’s do what we can to make their lives interesting.

Crutcher is right. This is racism pure and simple. Crutcher's "I'm sick of living in a country in which it's become more heinous to CALL someone racist than it is to BE a racist" is especially powerful.

I'm glad some of the well-established authors like Crutcher are paying attention. Students in TUSD's MAS program read works by Mexican American, and American Indian, and Asian American, and African American authors. They were taught to think critically. They went from being uninterested---and perhaps reluctant readers like Matt was---to being students like Matt who go on to college.

I'm closing this post with part one of a four-part video of Matt de la Pena talking with high school students. His personal story is important, and the opportunity to read his books from a Mexican American perspective in a Mexican American class should never have been taken away from the students in TUSD.

__________
For a chronological list of AICL's coverage of the shut-down of the Mexican American Studies program, click here.

To participate in the Feb 1, 2011 National Teach-In, go here.

Jan 28 Updates regarding shut-down of Mexican American Studies program at Tucson Unified School District

2012-01-28T06:59:00.000-06:00

Norma Gonzales

In his letter, Acosta writes about his colleague, Norma Gonzales, and her experiences over the last few days. In addition to teaching literature at the high school level, Gonzales worked with elementary school teachers in TUSD, helping them bring Mexican American content into their teaching. She also did art projects with students at Wakefield Middle School.

On January 24th, students at Wakefield participated in a walkout. They were subsequently suspended. Rather than stay home on Thursday, January 26th, they spent the day attending Mexican American Studies classes at the University of Arizona, including Roberto Rodriguez's class. Among the speakers Rodriguez had lined up for that day was Simon J. Ortiz of Acoma Pueblo. Rodriguez has been writing about the attacks on the MAS at TUSD for some time at his blog. In his post on Thursday, he writes that just as his class ended that day, they learned that the suspension of the students had been lifted.

The Three Sonorans YouTube Channel uploaded a twelve-minute video of interviews with the middle school students. I'm sharing it below and urge you to watch the entire video.

Here is Acosta's letter, titled "Behind the Curtain in Tucson". He concludes with a reference to students in the video.

Thank you all for your patience this morning with the earlier message, and I hope this latest update on what my colleagues and I are experiencing in Tucson find you well.

Unfortunately, there has been little guidance and movement toward how my colleagues and I are to move forward in the development of brand new curriculum and the pedagogical changes that must be made. As I wrote to you all last week, anything from the Mexican American Studies perspective is now illegal for the former MAS teachers. We are being asked to use the district adopted textbooks as the model for how to move forward. We have been told that we can still teach about race and sensitive topics, which is contradiction to earlier direction from our school/site administrators, but we must be balanced and cannot reflect MAS perspectives, although this has yet to be defined.

In fact, Norma Gonzalez (one of my MAS colleagues) was specifically told that she “CANNOT teach or discuss in class anything that is specific towards the culture and background of Mexican American Students.” This is an exact quote from her administrator. She was also asked to leave the middle school site that she is currently teaching and forced to abandon all her current students. Norma's mere presence at her school is seen as unbearable to her administration regardless of her quality work, dedication to her classes and amazing relationships she creates with her students. This is the damage being displayed in our classrooms in order to fall in line with the political motivations behind destroying our program.

What is troubling for all of us is the fact that we have always been balanced, encouraged students to engage in critical thought, and embraced diverse voices and viewpoints throughout our curriculum and pedagogy. The direction from the district implies the opposite regardless of the many audits and observations that have proven otherwise.

To put this in a more concrete way, my classes were designed in a way that showed multiple perspectives and voices. Here is a short list of authors who are not Mexican that I use: Sherman Alexie, Jane Yolen, Junot Díaz, David Berliner, Angela Davis, Pat Buchanan, Ofelia Zepeda, Malcolm X, Maxine Hong Kingston, Jonathan Kozol, and Martin Luther King Jr.

This is critical since we see a common theme that administration across the district have told my colleagues and myself - we are all to avoid Mexican work and perspectives at all costs. However, these authors are a part of the same censored, banned, or illegal curriculum and this surely means we must abandon these authors and this curriculum, too. We are also forbidden to use the critical lenses to view the work which challenge students to develop academically credible arguments in order to support their own views.

Thus, when they tell us we may move forward and develop multicultural curriculum it feels like we are being set-up to fail. The district has been caught in so much double speak and contradictory language they have no idea how to move forward, and we have no confidence in trusting them as they give advice. As I have mentioned in other interviews I do not feel safe teaching The Tempest or "Beyond Vietnam" by Dr. King as I normally have for years since it is clear that the district wants us to not only abandon the history and culture of Mexican Americans, but also the curriculum and pedagogy developed by Mexican American teachers. The only safe route appears for us to flee from any history or voices of color, authors that echo the themes that we had used in the past, and embrace curriculum that does not venture down those pathways. In other words, for my colleagues and I we must step back in the time machine to Pleasantville.

We are working without a net and there have been credible claims that two TUSD Governing Board members have told our district superintendent that any violations by teachers should be disciplined harshly and immediately. Thus, my colleagues and I feel that our jobs are very much on the line, and we have not been given any reassurance through specific criteria in curriculum and pedagogy of what is to be avoided and how we can confidently move forward with our students.

Yet our students remain dedicated to the restoration of the program and to have their voices heard. This week many of them participated in walkouts and an Ethnic Studies School was created for a day by the youth of UNIDOS, where many community members and professors from the University of Arizona donated their time to teach the youth. Above all else it is their education that matters, and this massive disruption in their lives and schooling is clear proof of how their futures have been dismissed and marginalized by local and state officials. The good news is that they are resilient and we all will continue to ensure that their future dreams are not compromised by the pettiness and spite of the tragic few that made this deplorable and shameful decision.

In Lak Ech,
Curtis Acosta

Nation-wide responses to the shut-down of the Mexican American Studies Department at Tucson Unified School District

2012-01-27T08:41:00.000-06:00

For a comprehensive list of links to AICL's coverage of the shut-down of the Mexican American Studies program at Tucson Unified School District, go here.

On Tuesday, January 24, 2012, the American Library Association issued a resolution condemning what is happening in Tucson Unified School District (TUSD) and calling for the law that banned Mexican American Studies to be repealed.

However, the harsh reality in Arizona is that the Republicans hold a super majority. They passed the law banning ethnic studies, and the newly introduced bill calling for its repeal is not likely to be passed.

Meanwhile, Tom Horne, the Attorney General for the State of Arizona continued misrepresenting the program in the US and abroad. He gave an interview on BBC in which he said that students in TUSD are divided by race. He said "if you're this race you take this class. If you're that race, you take that class." That is not true. Students from several racial groups have taken classes offered in the program. Last year, John Huppenthal, Arizona's Superintendent of Public Instruction, hired an independent firm to conduct an audit of the program. The audit includes information about the ethnicity of students who have taken MAS courses as follows:

Hispanic, 90%
White/Anglo, 5%
Native American, 2%
African American, 1.5%
Asian American and Multi-racial, just under 0.50%

The audit also found improvements in school attendance, grades, and graduation rates of students of all races who were taking classes in MAS.

State level politics in Arizona are driving the shut-down of the program. For background and analysis, I recommend you go to Huffington Post (start with the article dated January 25) and read all the stories Jeff Biggers has written over the last few years. Use the "Mexican American Studies" tag to find them.

Attacks on, and misinformation about, the MAS program in Arizona are not an isolated case. Too many of us express outrage when we learn about this, but, we've got to do more than express outrage! Outrage doesn't stop what is happening. Actions are what is needed.

A few days ago, CNN ran a story that the United States Congressional Hispanic Caucus is asking for an investigation of the law that banned the MAS program.

The CNN story also includes information about how the program's shut-down is playing out on the lives of students and teachers who were in, or teaching, MAS classes when they were shut down. Imagine being given 48 hours to rewrite your lesson plans and curriculum so that it is stripped of anything that you did from a Mexican American perspective. Here's two examples:

Norma Gonzales, a teacher who taught Mexican American History was reassigned to teach American History and given a textbook that says that the Tohono O'odham people mysteriously vanished. She has two Tohono O'odham students in her class. Ironically, students who took the Mexican American Literature courses read Ofelia Zepeda's Ocean Power. She is Tohono O'odham and received the MacArthur Genius Grant for her work. In MAS, curriculum reflected who they are. In the core curriculum, they have "mysteriously disappeared."
Curtis Acosta, a teacher who taught Mexican American Literature, had a meeting with district administrators. Listen to the audio of Acosta being told how he can and cannot teach The Tempest.

As news spread about the banning of books in TUSD spread across the country, people asked what they could do to help. There are several initiatives in progress.

EDUCATIONAL RESPONSES:

In Tucson, students walked out of classes on Tuesday and held an Ethnic Studies Teach-In off school grounds. Some were suspended for walking out, and rather than stay home yesterday, they attended Mexican American courses at the University of Arizona. Those are localized educational responses to the shut-down of their classes.

A nation-wide educational response in the form of a National Teach-In will take place on February 1st. Some things people can do include the following:

View excerpts--specially selected for the Teach In--from Precious Knowledge, the documentary about the MAS program that will be aired on PBS in May.
In elementary classrooms or library read-alouds to elementary-aged children, tead aloud from one of the picture books used in the MAS program. Two suggestions are Pam Mora's The Desert is My Mother, Gary Soto's Snapshots from the Wedding.
With older students, introduce them to Matt de la Pena's Mexican WhiteBoy or Sandra Cisnero's House on Mango Street.
Share what you know with your family, friends, and colleagues.
Purchase a copy of Rethinking Columbus or one of the other books that was boxed up and removed from classrooms, or, one of the books that was used in the program.
Purchase a copy of Precious Knowledge. To order, write to preciousknowledgedvd@gmail.com. (Individual copy is $28. Public library copy is $40. Rights for university or public performance are $200.)
Sign the petition set up by Norma Gonzales. She taught in the MAS program.
Donate to the fund to support the work to fight the ban.

Another option is to watch "A Teach-in on Tucson" that will take place at Georgia State University's College of Education. Portions of it will be streamed online. Initial information is here. The flier for the event is shown below. I'll share more information on the Teach In as I learn more details.

In addition to the educational teach ins, there are other ways people are pushing back on the shut-down of the program. I will add others as I find them, and I invite you to send me information about other initiatives that you know about.

Librotraficante is a planned caravan in which carloads of banned books will be driven from Texas to Arizona.
At Banning History in Arizona, you can submit a video of yourself reading from one of the banned books.

AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

2012-01-24T10:01:00.003-06:00

This is a comprehensive set of links to AICL's coverage of the Arizona law that led to the shut down of the Mexican American Studies Program in Arizona and the subsequent banning of books used in the program. It will be updated as my coverage continues.

Sunday, January 15, 2012

Tuesday, January 17, 2012

Authors banned in Tucson Unified School District respond

Wednesday, January 18, 2012

Thursday, January 19, 2012

Friday, January 20, 2012

Saturday, January 21, 2012

Sunday, January 22, 2012

Monday, January 23, 2012

Tuesday, January 24, 2012

Curtis Acosta's Letter

Friday, January 27, 2012

Nationwide Responses to the shut-down of the Mexican American Studies Department

Saturday, January 28, 2012

Updates regarding shut-down (includes Curtis Acosta's letter "Behind the Curtain" and video interviews of middle school students who walked out of school on Tuesday)

Sunday, January 29, 2012

Chris Crutcher on Matt de la Pena's Book Being Banned: "This is racism, plain and simple."

Monday, January 30, 2012

Tuesday, January 31, 2012

American Indian Library Association's Statement on Ethnic Studies Programs in Arizona

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Additional information outside of AICL:

Tuesday, January 24, 2012:

American Library Association Resolution Opposing Restriction of Access to Materials and Open Inquiry in Ethnic and Cultural Studies Programs in Arizona, and a link to HB 2654 referenced in the ALA resolution, Arizona House Bill 2654
Arizona Congressman Grijalva urges investigation of Arizona law

Wednesday, January 25, 2012:

CNN is reporting that Norma Gonzales, a teacher who taught in the MAS program, has been reassigned to teach American history and was asked to teach out of a textbook that says the Tohono O'odham tribe mysteriously disappeared. She has two Tohono O'odham students in her class. Among the books no longer being taught in the shut down MAS program is Ofelia Zepeda's Ocean Power. Zepeda is Tohono O'odham, teaches in the American Indian Studies program at the University of Arizona, and won a MacArthur Genius Grant.

Efforts to support Mexican American Studies teachers and students:

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To order a copy of Precious Knowledge, a documentary of the Mexican American Studies program (view trailer here):

Send an email to preciousknowledgedvd@gmail.com
Send a check made out to DOS VATOS PRODUCTIONS to:

Dos Vatos Productions
4029 E. Camino de la Colina
Tucson, AZ 85711

The DVD is priced as follows---Individual: $28, Community Group, High School, Public Library, Non-profit: $40, University and public performance rights: $200

Curtis Acosta's letter

2012-01-24T08:39:00.000-06:00

Curtis Acosta

[Note: For a chronological and comprehensive list of links to AICL's coverage of the shut-down of the Mexican American Studies Department at Tucson Unified School District, go here. To go right to information about the National Mexican American Studies Teach-in, go here.]

Curtis Acosta, one of the teachers who taught in the Mexican American Studies program at Tucson Unified School District, gave me permission to reproduce the following letter. It was published on January 23, 2012 at the Rethinking Schools blog.

As you read his letter, note the duress the teachers are working under, and look at the way his teaching must be stripped of anything that might be construed as "promoting resentment" and therefore a violation of the law. At the bottom of his letter, I'm reposting an audio recording (presented in video format) of his meeting with administrators regarding how he can and cannot teach The Tempest.

Acosta's photo is the one used at the Save Ethnic Studies website. At the site are bios of the teachers in the program. This is the group photo used on the site:

I encourage you to visit the site. Read their bios, and if you have time, download and read all the documentation they have compiled there. There are no documents uploaded after November 22, 2011. Prior to that they were uploading a lot of material. I suspect that they are overwhelmed and unable to post anything since then.

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Curtis Acosta's letter:

To my friends and all our supporters,

Let me try a few cleansing breaths before all of this.

First, I am deeply moved by the love, commitment and creativity to help honor our plight and support our fight. Thank you all so much and I apologize to all of my friends who I have not responded to as of yet. We all are overwhelmed here in Tucson and I need a new email system for organizing all the love. Muchismas gracias y Tlazocamatli.

This week has provided more challenges. The teachers have still not received specific guidelines for curriculum and pedagogical changes that need to be made in order to be in compliance of the law. TUSD leadership has asked the site administrators on each campus where our classes are taught to lead the process which means that my colleagues and I are all separated from each other, and have not yet come together as a group since the destruction of our program. It also is a way to divide and conquer since we are all struggling at our individual sites for clarity and consistency.

To be more specific, I meet alone with my site administration, with only my union representative as support, but separated from my MAS colleagues who also work at my school. The district leadership has done this move to wash their hands of us and any accountability to us. However, they continue to send out press releases that claim that books that are now boxed in a warehouse are not banned, and that anyone can teach critical issues like race, ethnicity, oppression, and cultura, but do not mention the exception being the censored teachers in the MAS program. The double speak is unseemly and lacks honor. I am so happy that our friends around the nation are holding them accountable since the power structure in Tucson has made sure the local media tows the line. This has been the case for years.

What I can tell you is that TUSD has decreed that anything taught from a Mexican American Studies perspective is illegal and must be eliminated immediately. Of course, they have yet to define what that means, but here’s an example of what happened to an essay prompt that I had distributed prior to January 10th.

{Chicano playwright Luis Valdez once stated that his art was meant to, “…inspire the audience to social action. Illuminate specific points about social problems. Satirize the opposition. Show or hint at a solution. Express what people are feeling.” The novel So Far From God presents many moments of social and political commentary.} Select an issue that you believe Ana Castillo was attempting to illuminate for her audience and write a literary analysis of how that theme is explored in the novel. Remember to use direct citations from the novel to support your ideas and theories.

{Culture can play a significant role within a work of fiction. For generations in this country, the literature studied in English or literature classes rarely represented the lives and history of Mexican-Americans.} In a formal literary analysis, discuss what makes So Far From God a Chican@ novel and how this might influence the experience of the reader. Remember to use direct citations from the novel to support your ideas and theories.

The brackets indicate what I had to edit since the statements were found to be too leading toward a Mexican American Studies perspective. In plainer terms, they are illegal and out of compliance. A quote from a great literary figure, Luis Valdez, is now illegal, and a fact about education in our nation’s history is also illegal.

You can imagine how we are feeling, especially without any clear guidance to what is now legal and what is not, and what makes matters worse is that TUSD expects us to move forward and redesign our entire curriculum and pedagogy to be in compliance.

I cannot speak for all my colleagues but it has become clear to me that I must abandon nearly everything I used to do in the classroom and become “born again” as a teacher. At least for the foreseeable future, since the list of individuals that are waiting to pounce upon us at our first wrong step is long and filled with powerful figures.

However, we have not lost faith that we will overcome all of these atrocious, absurd, and abusive actions to our students and to learning environment centered upon love and academic excellence. Our students have already learned so much this year and this process is teaching them so much more. They are restless, ready to act and eager for their voices to be heard, and our community is equally supportive to their desires. Our lawsuit moves forward and the unconstitutionality of the law will be debated before Judge A. Wallace Tashima. Three of the four men who voted to disband our program will be accountable on November 6th since their seats on the school board are up this election. We are strong in spirit that a better day is ahead.

Lastly, there has been an idea put forward by my good friends, Tara Mack and Keith Catone, that there should be a national day of solidarity where teachers would teach our curriculum all over the nation. I will be discussing this with my colleagues in MAS this weekend and then to Tara and Keith. They have been amazing and fired-up to help, but I have had to navigate the Tempest in our classrooms and schools before more specifics come your way. The first day we are to be officially in compliance is February 1st, so that may be a wonderful, symbolic day to keep our spirit alive through the nation.

Respectfully,
Curtis Acosta
Chican@/Latin@ Literature Teacher (forever in mind and in spirit)
Tucson
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Listen to Curtis Acosta's meeting with school administrators as they discuss how he can and cannot teach The Tempest.

Tweeting Tucson events

2012-01-23T11:37:00.000-06:00

As I write (11:31 AM, CST, January 23, 2012), students are walking out of Tucson Unified School District's high schools. They are walking to a rally during which Arizona legislators will announce a bill to repeal the one passed last year that has resulted in an end of the Mexican American Studies program.

At noon CST, Simon Ortiz, author of The People Shall Continue and Winona LaDuke will be on Native America Calling.

I am tweeting these two developments. My twitter ID is debreese.

You can also follow the walkout by going to the Facebook page of DA Morales, or following his blog posts at Three Sonorans, or, by following his Twitter feed: ThreeSonorans.

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FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

Stegeman's January 22, 2012 letter

2012-01-23T07:04:00.000-06:00

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David Safier, a blogger at Blog for Arizona, posted a letter Mark Stegeman (President of the Governing Board, Tucson Unified School District), sent out yesterday. It raises more questions than it answers about the Mexican American Studies (MAS) program.

To get around the fact that three of the books that were removed actually had approval for use, Stegeman now says that the curriculum itself was never approved. That may, in fact, be the case, but I hope that Stegeman is applying that curriculum approval process in an even-handed manner. Has the curriculum for all their programs been through the curriculum approval process? All along, students have been noting that it is only the MAS program that is being scrutinized. If I walked into the TUSD offices, would I be able to see a document that approved the Native American Studies program? What about the curriculum at the college prep school?

That said, there is research data that demonstrates that students who took MAS classes are succeeding in school (see data on page 44). Their attendance is better. Their grades are better. And they graduate at higher rates than students who have not taken the classes. The independent audit of the program recommended it continue.

With research that demonstrates the success of the program, it seems to me that an educational leader would say "hey, lets fast track the approval of the curriculum and make it more widely available at all the schools so more students can start doing better in school."

Instead, TUSD voted to end the program rather than fight the political machine in Arizona. As he says in his letter, they're going to revise the social studies core curriculum, making sure that Mexican American history and culture will be covered. This time, he says, they "want to get it right."

Based on everything I've learned about him, I'm doubtful that they will ever "get it right." At the end of his letter, he says developing this core curriculum will be a long process and that he does not expect it to happen any time soon. Again, with research based evidence that demonstrates the success of the program, it seems to me that it would be smart to use the MAS curriculum as the core.

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MARK STEGEMAN'S LETTER:

January 22, 2012

Dear friends and correspondents,

Because of the recent media attention on TUSD’s “book ban,” it seems useful to clarify that situation. TUSD also issued a press release on this subject several days ago, which is posted on the district website.

Every district in the state approves curriculum according to a process guided by statute and local policy, and approving the books to be used is part of that process. Through such processes a typical district might approve several hundred books for use in instruction. This leaves millions of books not approved for instruction; it would be silly to say that all of those books are “banned.”

When the TUSD board voted (4-1) to end the Mexican-American Studies (MAS) curriculum, ending use of the books had to be part of that package. Staff says that the seven titles removed from classrooms and placed into storage are still available in school libraries, and I expect many of the books in storage to be distributed to libraries where they are not already available.

Because MAS did not actually have a board-approved curriculum, it was not immediately obvious which books to remove, but the staff took guidance from the evidence presented during the hearing on TUSD’s appeal of Huppenthal’s finding against the district. Because one motivation for the board’s vote to end the MAS classes was to forestall the substantial financial penalty which the ADE threatened to impose, it made sense to remove the books which helped to provide the basis for that finding.

The seven removed books are:

    Occupied America: A History of Chicanos - Rodolfo Acuña

    Rethinking Columbus: The next 500 Years - Bill Bigelow

    Critical Race Theory - Richard Delgado

    Pedagogy of the Oppressed - Paulo Freire

    Message to AZTLAN - Rodolfo Gonzales

    500 Years of Chicano History in Pictures - Elizabeth Martinez (ed.)

    Chicano! The History of the Mexican Civil Rights Movement - Arturo Rosales

I am not aware of any other school district in Arizona which has approved these books for use in instruction. If anyone knows of such approvals, then I would be interested to hear about them.

Shakespeare’s The Tempest is not on this list and never was, despite some media accounts to the contrary. Instructors are free to use it.

In the resolution which ended the MAS program, the TUSD board also said:

“The district shall revise its social studies core curriculum to increase its coverage of Mexican-American history and culture, including a balanced presentation of diverse viewpoints on controversial issues. The end result shall be a single common social studies core sequence through which all high school students are exposed to diverse viewpoints.”

When staff brings this new curriculum to the board, it may or may not recommend that some of the seven books be approved for use in that new curriculum. I do not expect this to happen any time soon, however. Developing the new curriculum will be a long process, which will include community input. Obviously, this time, we want to get it right.

Thank you for your continued interest in TUSD. The MAS issue has been a long-running distraction for the district, far out of proportion to the small number of students in the MAS courses (currently fewer than 300). Bringing that issue to closure will increase our capacity to focus on the many large reforms necessary to improve education in TUSD, for all students.

Mark

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FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

ALA Midwinter Discussions of Tucson Ban of Mexican American Studies Covered by CNN

2012-01-22T19:23:00.001-06:00

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Today (Sunday, January 22, 2012), one of CNN's bloggers covered the banning of the Mexican American Studies Program at Tucson. Stephanie Siek (the reporter) talked to Barbara Jones:

Barbara Jones, director of the American Library Association's Office of Intellectual Freedom, said the removal of the books was a big topic of discussion at the association’s 2012 midwinter meeting, which began last Thursday in Dallas. Groups including REFORMA, the Latino librarians' group, the American Indian Librarians' Association and the Intellectual Freedom Committee planned to respond and a coalition of civil liberties groups were researching possible legal action and expecting to release a statement this week, Jones said.

Regardless of the words the district used, Jones said, it's actions restricted access to books, which leads to censorship.

"We're gathering facts. Right now it looks like it's just the curriculum that’s affected and not school libraries," Jones said. "But we know from experience this will eventually affect books in the library."

Siek writes:

District leaders said they aren't banning the books, but have removed them from classrooms while their content is evaluated.

While their content is evaluated?! I thought the contents had already been evaluated and found to be guilty of "promoting resentment of a class of people"!

And yet, Siek writes, Stegeman (President of the TUSD governing board) said that the books might be brought back into the classroom after a review, and that the review might be completed by the end of the summer!

Isn't that contradictory? Did the books get reviewed or not? Is someone going to change his or her mind and decide that the content of the books does not "promote resentment of a class of people"???

For a video and more details, see How Tucson Schools Changed after Mexican American Studies Ban.

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FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

Progressive Libriarian's Guild: Statement on Censorship and the Tucson Unified School District

2012-01-22T07:45:00.000-06:00

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On January 21, 2012, the Progressive Library Guild issued the following statement on Censorship and the Tucson Unified School District. Kudos to the Guild for this outstanding and well-researched statement.

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PLG Statement onCensorship and the Tucson Unified School District

Recentmedia reports regarding the mass removal of books from classrooms inthe TucsonUnified School District (TUSD) demand a response from librarians,charged byour professional ethics to oppose censorship and restriction oninformation.

Afterreviewing publicly available materials documenting the process leadingup tothis TUSD action, the Progressive Librarians Guild believes a challengeshouldbe issued regarding not only the onerous situation, but the politicsunderlyingthe decision to cut District’s Mexican American Studies program (MAS)program.

At issue isthe supposed violation by TUSD of Arizona state law prohibiting classesinpublic or charter schools from instructions that:

1. Promotethe overthrow of the United States Government

2. Promoteresentment toward a race or class of people

3. Aredesigned primarily for pupils of a particular ethnic group.

4. Advocateethnic solidarity instead of the treatment of pupils as individuals.

A.R.S.§15-112

The booksin question include the following titles used in conjunction withcoursestaught throughout the TUSD as part of the District’s MAS program:

Critical Race Theory by Richard Delgado

500 Years of Chicano History inPictures edited by ElizabethMartinez

Message to AZTLAN by Rodolfo Corky Gonzales

Chicano! The History of the MexicanCivil Rights Movement byArturo Rosales

Occupied America: A History ofChicanos by Rodolfo Acuna

Pedagogy of the Oppressed by Paulo Freire

Rethinking Columbus: The Next 500 Years by Bill Bigelow

On December 27, 2011,Lewis D. Kowal, Administrative LawJudge, ruled in favor of Arizona’sDepartment of Education Superintendent’s allegation that MAS coursesviolatedthe law, and on January 10, 2012, the Board of TUSD passed a resolutionrequiring the immediatesuspension of MAS classes. Had TUSD notsuspended the program state funds would have been withdrawn from theDistrict.

The Board’s resolutiondid not address the removal of booksfrom classrooms, yet TUSD officials removed and stored books even whileoneclass was in session. News of this mass removal of books from schoolstraveled,and TUSD found itself confronted with accusations that it had “bannedbooks”from the schools.

On January 17, 2012,the District issued a statement saying, “Tucson Unified School Districthas notbanned any books as has been widely and incorrectly reported.” The press release described the removal assimply a move of the books to storage and further noted that all of thetitlesremoved from classrooms were available to students through TUSD schoollibraries. A check of the online catalogverified that at least one copy of each title is, indeed, available.

The fact that thesetitles are available through the schoollibraries has minimal bearing, however, on the extreme and censoriousbehaviorof school officials in at least three respects:

1. Neither A.R.S.§15-112 northe TUSD Board resolution requires the removal of books in order to settheDistrict into compliance with the law.

2. The act of removing books from aclassroom during a class session clearly has a chilling effect onstudents andthe entire educational community. Further, removal of materials fromclassroomsimpinges on teacher freedom of speech.

3. TUSD can quibble over whether or notit banned any books, but it certainly cannot state that it did not banall thecourses being taught through the MAS program. Compliance with the order to suspend the program is in itself an act ofcensorship and a violation of academic freedom.

Regardingthe political aspects of this situation, A.R.S. §15-112 was signedinto law inthe spring of 2010 on the heels of the state’s anti-immigration law,consideredby many to be racist and neocolonial. The law is currently being reviewed by the U.S. Supreme Court. PLG considers A.R.S. §15-112 to have arisenfrom a climate of racist sentiment among lawmakers in the State ofArizona. This sentiment has been promoted by JudgeKowal in his siding with Department of Education expert witnessesagainst TUSDand MAS, which placed TUSD “between a rock and a hard place” – eithersuspendMAS or lose state funding for the entire school district. Giventhe budgetary problems facing schooldistricts across the nation, TUSD’s decision to sacrifice MAS overfunding isunderstandable, but unacceptable.

TUSD isaware its MAS program did not teach “racial resentment” but historicalliteracy. It is also is awarethere is absolutely nothing in the MAS curriculum that affronts civicvalues orclashes with classes that teach “ethnic solidarity.” In the faceof absurd, draconian laws, theonly ethical position to take is one of complete opposition. Today’s capitulation to A.R.S. §15-112 willbe tomorrow’s capitulation to the next absurd, racist law enacted bythe Arizona legislature. The law should be abolished.

The ProgressiveLibrarians Guild opposes the actions of allofficials in the State of Arizona responsible for the passage,enforcement,and/or compliance with A.R.S.§15-112.

ProgressiveLibrarians Guild, CoordinatingCommittee (PLG-CC)
January 21, 2012

Bibliography

Attorneysfor Defendant John Huppenthal, Superintendent of Public Instruction fortheState of Education.In the Matter of the Hearing of an Appealby the TucsonUnified School District. No. 11F-002-ADE, Jan. 6, 2012.
http://www.tusd1.org/contents/distinfo/Documents/EthnicStudies-Huppenthaldecision010612.pdf

Biggers, Jeff. Tucsonsays Banished Books May Return to Classrooms. Salon January18, 2012. http://www.salon.com/2012/01/18/tucson_says_banished_books_may_return_to_classrooms/

Biggers,Jeff. Who’s afraid of “The Tempest”? Salon,January 13, 2012. http://www.salon.com/2012/01/13/whos_afraid_of_the_tempest

In the Matter of theHearing of anAppeal by the Tucson Unified School District,No. 1, No. 11F-002-ADE,December 27, 2011.
http://www.tusd1.org/contents/distinfo/Documents/EthnicStudies-ALJdecision122711.pdf

Librariansand Human Rights [blog]. Background on Tucson School DistrictActions. January 20, 2012.http://hrlibs.blogspot.com/2012/01/background-on-tucson-school-district.html

Mackey, Robert. ArizonaLaw Curbs Ethnic Studies Classes New York Times, May 13,2010.
http://thelede.blogs.nytimes.com/2010/05/13/arizona-law-curbs-ethnic-studies-classes/

Rene, Cara.Reports of Reports of TUSD Book BanCompletely False and Misleading. TucsonUnified School District, January 17, 2012.
http://www.tusd1.org/contents/news/press1112/01-17-12.html

Safier, David. Sigh . .. Yes, it really is a ban. Blog for Arizona. January 20, 2012. http://www.blogforarizona.com/blog/2012/01/sigh-yes-it-really-is-a-ban.html

Save EthnicStudies.org, n.d. http://saveethnicstudies.org/index.shtml

Tucson Unified School District No. 1 Governing Board SpecialMeeting. Resolution to Implement Ethnic Studies in Tucson UnifiedSchool District in Accordance with All Applicable Laws.December 30,2010. http://www.tusd.k12.az.us/CONTENTS/govboard/gbminutes/12-30-10Special.pdf

Tucson Unified School District. Resolution onMexican-American Studies. January 10, 2012. http://www.tusd1.org/contents/govboard/Documents/ResolutionMAS011012.pdf

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FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

A Sampling of Children's Books used in the Mexican American Studies Program

2012-01-21T18:41:00.000-06:00

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The Mexican American Studies (MAS) program in the Tucson Unified School District (TUSD) was found in violation of a newly passed state law in Arizona. If TUSD did not shut down the program, John Huppenthal, the Arizona Superindent of Public Instruction, said he would withhold millions of dollars from TUSD. The law was one that prohibited instruction that "promoted resentment toward a class of people", and/or "promoted the overthrow of the United States government."

For decades, people who work in education and literature have asked publishers to publish books that reflect African American, American Indian, Asian American, and Latino/a American children, families and communities. We've seen some growth in those books, and a lot of those books were used in the MAS program that was declared in violation of that "promote resentment" law.

Research data shows that students in the program did better in school than students who were not in the program. Their attendance was better, their grades were better, and their graduation rates were better, too. Seems to me the program was doing wonderful things!

I wondered about the picture books and novels children who were in MAS courses have been reading since the program has been in TUSD, which is about ten years. I've been looking over the list of books that the MAS program made available to students through the Learning Materials Center (LMC).

The books are housed in the Learning Materials Center, so I think they escaped being boxed up and taken away, but I wish for the well-being of students in TUSD who were in MAS courses, or who were receiving MAS instruction from MAS teachers (elementary students were served by MAS teachers who worked with classroom teachers who were infusing their lesson plans with Latino/a content), that the program had not been shut down.

This is just a sampling of the books on the LMC list. There are over 400 books in this collection. As I studied it, I noticed the publication years are through the 1990s, but none in the 2000s, which leads me to think it is an incomplete list and that there are probably more than 400 at this point.

Ada, Alma Flor. The Christmas Tree/El Arbol de Navidad, Gathering the Sun
Anzaldua, Gloria. Friends from the Other Side/Amigos del Otro Lado
Cisneros, Sandra. Hair/Pelitos
Martinez, Victor. Parrot in the Oven
Mora, Pat. Confetti Poems for Children, The Desert is My Mother/El Desierto es Mi Madre, Tomas Y La Senora de la Biblioteca
Ortiz-Cofer, Judith. Una Isla Como Tu
Rohmer, Harriet. How We Came to the Fifth World/Como Vinimos Al Quinto Mundo, Just Like Me
Soto, Gary. Baseball in April and Other Stories, Chato's Kitchen, Snapshots from the Wedding, Too Many Tamales

Dear Editors at the New York Times

2012-01-21T09:32:00.000-06:00

Dear Editors at the New York Times,

Several days have passed since books were banned in Tucson. Why have you not covered that news? Maybe I've missed it?

I searched your site, and I see that you've covered the Jaipur Literature Festival in India where people are reading from Rushdie's The Satanic Verses. That is an important story to bring to your readers, but what about the censorship of books written by citizens of the United States?!

WHERE IS YOUR COVERAGE OF THAT?

______________________________________
Update: Saturday, January 21, 1:45 PM CST

Tomorrow's New York Times will carry an editorial titled "Rejected in Tucson." It is available online here. Why is it an editorial, and not a front page news item? Why is it on the opinion piece instead of a news report on the front page?

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

Three of the banned books were approved in 2007, but not properly?!

2012-01-20T15:18:00.000-06:00

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Earlier today, Mark Stegeman, president of the governing board of the Tucson Unified School District was on the Buckmaster radio program. A caller phoned in saying that he was looking at a document from the district that approves a list of books. That list includes three of the banned books: Critical Race Theory, Occupied America: A History of Chicanos, and Pedagogy of the Oppressed.

Stegeman's response to the caller was that the list was not properly approved.

I wish the host of the program would have pressed Stegeman on his answer. What does "proper" approval look like?!

Tucson Citizen uploaded a screen shot of the document, and, uploaded the document on Scribd. I downloaded it. It is signed by Patricia E. Lopez, Deputy Superintendent, and, Roger F. Pfeuffer, Superintendent. It is dated June 12, 2007.

Under the "Description and Justification" section is:

The attached list reflects the 2006-2007 Supplementary Textbooks & Technology materials used to supplement the Adopted Textbooks currently being used in the classroom.

Under the "Board Policy Considerations" section is:

Teachers may use these books with approval of the Deputy Superintendent with Governing Board's ratification during the school year in which they were added.

Is Stegeman saying that the items (books, videos, lesson plan packets, transparencies, study guides, workbooks) on the list were only approved for use in 2006-2007?

If the answer is yes, then, are all the 102 items on that list also being boxed up and removed until they are "properly" approved?

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

Video: What Huppenthal saw

2012-01-20T12:20:00.002-06:00

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In "What Huppenthal said" I wrote that I'd like to hear from the teacher of the Mexican American Studies class that Huppenthal visited. Today, Tucson Citizen uploaded an excerpt from Precious Knowledge.

The video is pretty damning of what Huppenthal is saying about that visit. You can view it at the bottom of the Tucson Citizen page here, or, on the ThreeSonorans YouTube channel.

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

National Association of Multicultural Education responds to closing of Mexican American Studies program

2012-01-20T06:20:00.000-06:00

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On Wednesday, January 18th, Christine Sleeter, President of the National Association of Multicultural Education, posted the following letter to the Save Ethnic Studies page on Facebook. She prefaces the letter by saying she submitted it to the Arizona Daily Star but it had not yet been published.

Dear Editors:

As a long-time educator, I am outraged that the Arizona Department of Education closed a program that has been highly successful in graduating Mexican American students, and is now censoring what can be taught about Mexican American history.

Mexican American students completing Tucson’s ethnic studies program had been graduating at a rate of over 90%, and entering college at a rate of about 80%. This is a remarkable record of closing a huge achievement gap. Its success is supported by social psychology research documenting that Black and Latino students who have a strong, positive ethnic identity and an understanding of racism and how it can be challenged tend to take education more seriously than those who do not.

Banning texts means censoring knowledge that resonates with and explains conditions of life Mexican American students experience everyday. Censorship flies in the face of education in a democracy. Ethnic Studies must be restored.

Christine Sleeter
President, National Association for Multicultural Education

What Mark Stegeman said...

2012-01-19T19:12:00.001-06:00

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Earlier today (January 19, 2012), Tucson Citizen uploaded a screen shot of a Facebook page that includes a remark made by Tucson Unified School District president, Mark Stegeman. Stegeman was asked about other "non-approved" books that have to be removed. He said:

This is the first example I know of, because external circumstances made this case urgent. But I suspect that TUSD is using many books which were never legally approved, in many different courses, and we have to track those books down and either remove them or go through proper curriculum approvals. Staff has already begun that search process.

I read that and sat back a minute, stunned at the idea that (presumably) some unfortunate staff person in TUSD is going to (presumably) visit every classroom and every teacher, carrying a list of books the board has approved.

I'm guessing that the staff person is going to need a great big trailer to put those unapproved books onto!

What is the search strategy? Where did the search start? With English teachers? What grade level? What school did they start with? I sure wouldn't want to be that staff person.

And can you imagine being a teacher in the Tucson Unified School District, learning that someone was going to come into your classroom to see what you've got on your shelves?!

When I taught elementary school, I had hundreds of children's books in my classroom. Most elementary school teachers have a lot of books in their classrooms. Did they have each one "legally approved" first? Did they, for example, get last year's winner of the Caldecott Medal approved before taking it into the classroom? (For those who don't know, last year's winner was A Sick Day for Amos McGee, written by Philip C. Stead, illustrated by Erin E. Stead.)

And can you imagine being a first grader with A Sick Day for Amos McGee on your lap when that staff person comes into the room? What will be said to that first grader? Will the child be able to finish reading it? Or will it be taken out of the classroom immediately, as was done with the books that were removed from the Mexican American Studies classrooms?

Stegeman is either very smart or very stupid. His words put the entire district at risk. When he finds a bunch of unapproved books in classrooms, what is he going to do? He can't, of course, shut down a first grade classroom, but I wonder if there are pull-out programs that offer classes for specific reasons. Will those programs be shut down? Could the enforcement of this "legally approved" policy work in favor of the Mexican American Studies program?

Here's my screen shot of the Tucson Citizen screen shot:

Hang on, teachers. It's going to be a rough semester in the Tucson Unified School District.

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

What Huppenthal said...

2012-01-19T17:09:00.001-06:00

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On January 18, 2012, the guest on Michel Martin's NPR "Tell Me More" program was Superintendent of Public Instruction in Arizona, John Huppenthal.

Democracy Now had him on its program, too, but they also had Richard Martinez on the program. Martinez is the lawyer for the teachers and students in Tucson.

On both programs, Huppenthal said pretty much the same things. As you might guess, he was pushed harder by Richard Martinez than he was by Michel Martin.

I wish that we (the public) had access to those lesson plans Huppenthal says teach students to resent white people.

And, I wish Huppenthal would provide his analysis of student performance. In their report, the auditors he hired to examine the Mexican American Studies (MAS) program included evidence that shows that students in the program outperformed students who were not in the program. (Note: Students in the classes reflect the demographics of the school district, which means students in the classes are Mexican American, white, American Indian....). Huppenthal rejected the findings of that audit. He did his own analysis. I want to see what he did!

Huppenthal apparently believes the auditors didn't know how to do their job in analyzing student performance. He said they were comparing oranges to apples, and that in his analysis he compared apples to apples. I want to see his analysis.

Huppenthal then goes on to say that students in Tucson Unified School District (not clear if it is the MAS program or the entire school) were not performing as well as students in other districts. That, he says is another of the reasons he had to shut down the MAS program. That seems to me like HE is comparing apples to oranges! Is he comparing, for example, a district with a lower SES to one with a higher SES? If so, that's not fair.

In both interviews (NPR and Democracy Now), Huppenthal talks about Che Guevara's poster being on the wall in the classroom he visited. From what he says, the lesson he observed was not about Guevara, but had something to do with Benjamin Franklin. Huppenthal says that the teacher called Franklin racist. I wish that teacher was also on the show. I'd like to know more about what Huppenthal observed.

I'm wondering if the class Huppenthal was observing was studying Franklin's "Observations Concerning the Increase of Mankind"? (Note: I found it by searching on "Was Benjamin Franklin racist?" The link I got was to "Did Benjamin Franklin have ulterior motives" which is a pdf housed at Fairfield University in Connecticut. I think the pdf was developed by Professor Dennis G. Hodgson.)

At the end of "Observations...", Franklin was talking about people coming to America. He wrote:

Why should Pennsylvania, founded by the English, become a Colony of Aliens, who will shortly be so numerous as to Germanize us instead of our Anglifying them, and will never adopt our Language or Customs, any more than they can acquire our Complexion.
24. Which leads me to add one Remark: That the Number of purely white People in the World is proportionably very small. All Africa is black or tawny. Asia chiefly tawny. America (exclusive of the new Comers) wholly so. And in Europe, the Spaniards, Italians, French, Russians and Swedes, are generally of what we call a swarthy Complexion; as are the Germans also, the Saxons only excepted, who with the English, make the principal Body of White People on the Face of the Earth. I could wish their Numbers were increased. And while we are, as I may call it, Scouring our Planet, by clearing America of Woods, and so making this Side of our Globe reflect a brighter Light to the Eyes of Inhabitants in Mars or Venus, why should we in the Sight of Superior Beings, darken its People? why increase the Sons of Africa, by Planting them in America, where we have so fair an Opportunity, by excluding all Blacks and Tawneys, of increasing the lovely White and Red? But perhaps I am partial to the Compexion of my Country, for such Kind of Partiality is natural to Mankind.

In that passage, Franklin was trying to keep America for the English and American Indians. He didn't want Africans or Germans, Spaniards, Italians, French, Russians or Swedes here! Huppenthal is right in saying that Franklin was president of the Abolitionist Society in Pennsylvania, but that was later in life. Shouldn't students learn that, at one time, he owned slaves, and isn't it accurate to call that racist? Like I said, I wish we could hear from the teacher. Did he drop it at that? Or did he go on to talk more about Franklin's later life?

Huppenthal says a lot that I want to push back on, but I'll finish with this. Talking about Paolo Freire, Huppenthal said:

I mean, he says, explicitly—he says, explicitly, in his book that his—literally, the Pedagogy of the Oppressed, that word "oppressed" is taken right out of—he says it right in the book—that word "oppressed" is taken right out of The Communist Manifesto, where he talks about—Karl Marx talks about the struggle of the history of man—the entire history of mankind being the struggle between the oppressed and the oppressors.

I've got a copy of it, and I can't find the place where Freire says that he got the word oppressed right out of The Communist Manifesto. A small point, maybe, but Huppenthal did say he read the book. He accuses the teachers in the MAS program of teaching "to inflame feelings". By linking Freire and the Mexican American Studies program with The Communist Manifesto, I think Huppenthal is trying to inflame feelings.

Maybe Huppenthal can tell us where he read Freire referencing The Communist Manifesto when he gives us access to the lesson plans and his analysis of student performance.

Update: Friday, January 20, 2012, 6:15 AM CST:
Kelly Howe, President of the Pedagogy and Theatre of the Oppressed, Inc, (PTO) posted a letter to NPR at the PTO website. She did so to provide a more accurate description of Freire's ideas. Here's two excerpts.

Huppenthal also cast suspicion on the term "oppression." The word is a key term for Freire, who believed that as students hone their critical thinking skills they become savvier at recognizing oppressions. As a result, students seek to transform oppressions into more equitable power relationships. But Freire does not advocate "resentment" or demonization. Instead he values processes in which students gain tools to challenge oppressive systems and work lovingly but relentlessly toward new systems that recognize the full humanity of all. "The pursuit of full humanity," Freire writes, must be carried out "in fellowship and solidarity; therefore it cannot unfold in the antagonistic relationship between oppressors and oppressed" (85). Freire hoped for classrooms where everyone-oppressors and oppressed-might become more fully human.

Despite Huppenthal's claims that he has studied Freire, the interview revealed the Superintendent's embarrassing lack of knowledge about one of the core thinkers of contemporary education theory and practice.

At the end of her letter, she invites Huppenthal to the PTO conference in May and offers to pay all his expenses so that he can deepen his knowledge of Freire.

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

Copies of books in TUSD libraries?

2012-01-18T14:15:00.002-06:00

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Yesterday's press release from the Tucson Unified School District states that books used in the Mexican American Studies classes are still available to students through their libraries.

There are over 1,000 students in the classes. Now, I doubt that 1,000 students would head over to the library to check out Rethinking Columbus, but I wondered how many copies there are in the libraries. It was easy to find out. Their library databases are online. Here's what I found (I wasn't able to access the database at Southwest Alternative High):

Catalina High has 0 copies
Cholla High has 1 copy
Howenstine High School has 0 copies
Palo Verde has 0 copies
Project M.O.R.E. School has 1 copy
Pueblo High has 2 copies
Rincon/University High has 0 copies
Sabino High has 0 copies
Sahuaro High has 0 copies
Santa Rita High has 0 copies
Tucson High has 0 copies

Amongst the TUSD high school libraries, there are 4 copies of Rethinking Columbus.

Perhaps, as I write, the librarians are entering additional copies (the ones taken from the classrooms) into their databases... Anybody know? Are those boxed copies being put on library shelves?

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

"Reports of TUSD book ban completely false and misleading"

2012-01-18T06:09:00.003-06:00

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Yesterday afternoon, the Tucson Unified School District issued the following press release: "Reports of TUSD book ban completely false and misleading."

I've pasted the press release below, placing TUSD's contradictory statements in red. As you'll read, the press release says only seven books were boxed up and removed from the classrooms, but, the press release also says they removed materials from a file cabinet.

Neil Gaiman said it well on his twitter feed:

"Every BannedBookWeek there are people who claim books are never banned in the US. Sometimes they're just put in boxes."

Another thing to note in the press release... Teachers can teach The Tempest as long as they do it appropriately. To understand the inappropriate way to teach it, according to the law passed in Arizona, listen to Curtis Acosta discussing his pedagogy with school administrators.

Here's the press release:

__________________________________

Reports of TUSD book ban completely false and misleading

Posted on: January 17, 2012
Contact: Cara Rene, Communication Director, (520) 225-6101, Cara.Rene@tusd1.org

Tucson Unified School District has not banned any books as has been widely and incorrectly reported.

Seven books that were used as supporting materials for curriculum in Mexcian American Studies classes have been moved to the district storage facility because the classes have been suspended as per the ruling by Arizona Superintendent for Public Instruction John Huppenthal. Superintendent Huppenthal upheld an Office of Adminstriation Hearings’ ruling that the classes were in violation of state law ARS 15-112.

The books are:

Critical Race Theory by Richard Delgado
500 Years of Chicano History in Pictures edited by Elizabeth Martinez
Message to AZTLAN by Rodolfo Corky Gonzales
Chicano! The History of the Mexican Civil Rights Movement by Arturo Rosales
Occupied America: A History of Chicanos by Rodolfo Acuna
Pedagogy of the Oppressed by Paulo Freire
Rethinking Columbus: The Next 500 Years by Bill Bigelow

NONE of the above books have been banned by TUSD. Each book has been boxed and stored as part of the process of suspending the classes. The books listed above were cited in the ruling that found the classes out of compliance with state law.

Every one of the books listed above is still available to students through several school libraries. Many of the schools where Mexican American Studies classes were taught have the books available in their libraries. Also, all students throughout the district may reserve the books through the library system.

Other books have also been falsely reported as being banned by TUSD. It has been incorrectly reported that William Shakespeare’s “The Tempest” is not allowed for instruction. Teachers may continue to use materials in their classrooms as appropriate for the course curriculum. “The Tempest” and other books approved for curriculum are still viable options for instructors.

The suspended Mexican American Studies classes were converted last week to standard grade-level courses with a general curriculum featuring multiple perspectives, as per the directive by the state superintendent. Students remained in classes with their teachers, who are now teaching general curriculum.

As the district has taken action to comply with the order from the state, the goal of the district has continued to be to prevent disruption to student learning. Books used as instructional materials in the former Mexican American Studies classes were collected only from classrooms in schools where the courses were taught. Again, all the books are still available to students through the TUSD library system.

In one instance, at Tucson High Magnet School, materials were collected from a filing cabinet while students were in class though teaching did not stop during the process.

Tucson High Magnet School Principal Dr. Abel Morado acknowledges that the gathering of materials could have been accomplished outside of class time in all instances.

“We had a directive to be in compliance with the law and acted quickly to meet that need,” says Morado. “Part of that directive is communicating with teachers, students and parents, and collecting materials. We regret that in one instance materials were collected during class time.”

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

TUSD vs The Tempest: To teach or not to teach

2012-01-18T05:56:00.000-06:00

______________________________________

Yesterday afternoon, the Tucson Unified School District issued a press release that says reports of book banning are misleading. They specifically say that teachers can teach The Tempest. As this audio demonstrates, teachers who taught in the Mexican American Studies program can teach it if they can do it without talking about race or oppression. [Source for video: Three Sonorans YouTube channel]

"Once you begin to describe the Natives, and once you begin to delve into issues that are going to be from a critical race theory perspective, that's when you're not in that safe harbor, so to speak."

________________________________________________________
FOR A COMPREHENSIVE LIST OF AICL'S COVERAGE, CLICK ON:
AICL Coverage of Arizona Law that resulted in shut down of Mexican American Studies Program and Banning of Books

Authors banned in Tucson Unified School District respond

2012-01-17T12:31:00.000-06:00

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As I find them, I will add responses from authors whose books were taught in the now-outlawed Mexican American Studies program at Tucson Unified School District:

SHERMAN ALEXIE

On January 17th, 2012, Sherman Alexie tweeted:

Teachers who taught in the Mexican American Studies program that was shut down last week are no longer allowed to teach two of his books:

On January 29, 2012, I read Alexie's response at The Progressive. He wrote:

Let's get one thing out of the way: Mexican immigration is an oxymoron. Mexicans are indigenous. So, in a strange way, I'm pleased that the racist folks of Arizona have officially declared, in banning me alongside Urrea, Baca, and Castillo, that their anti-immigration laws are also anti-Indian. I'm also strangely pleased that the folks of Arizona have officially announced their fear of an educated underclass. You give those brown kids some books about brown folks and what happens? Those brown kids change the world. In the effort to vanish our books, Arizona has actually given them enormous power. Arizona has made our books sacred documents now.

RUDOLFO ANAYA (added on Jan 25, 2012):

On Friday, January 21, Rudolfo Anaya was on Jay Nightwolf's radio program. You can listen to the program by going to the Zinn Education Project website. Anaya is the author of Bless Me Ultima, and The Anaya Reader, two books that were taught in the Tucson Unified School District's Mexican American Studies program that was shut down.

JIMMY SANTIAGO BACA

On January 28, 2012, I read Jimmy Santiago Baca's response at The Progressive. In part, he writes:

The banning in Tucson is a political tactic to oppress us, just the latest attempt of many to lie to us, to spread distortions, to enfeeble us by taking away our rights to education. They know that education is a way to achieve equality, to empower ourselves, to see ourselves with pride and enhance our self-esteem. Books that see us as intelligent, that reflect our experience in a healthy light, lend themselves to invigorating our resistance against injustice.

Six of his books were used in the now-banned Mexican American Studies program, including A Place to Stand.

BILL BIGELOW

On January 13, 2012, Bill Below wrote on the Rethinking Schools blog:

Rethinking Schools learned today that for the first time in its more-than-20-year history, our book Rethinking Columbus was banned by a school district: Tucson, Arizona. [...] What’s to fear? Rethinking Columbus offers teaching strategies and readings that teachers can use to help students consider perspectives that are too often silenced in the traditional curriculum.

JOSEPH BRUCHAC

In an email to me on January 17, 2012, Joseph Bruchac said:

In the long run, I think the actions of the Tucson
School Board may end up in a positive way--by
drawing attention back to RETHINKING COLUMBUS
and creating further awareness of the complex legacy
of Cristobal Colon. Either this was their intention all
along (closet progressives that they are on the school
board) or (thinking in terms of nautical metaphors), they
are attempting to save the sinking ship of the myth of
heroic European colonialism by an action as effective as
bailing with a tea cup!

His essay, "A Friend of the Indians" is in Rethinking Columbus, a book that teachers who taught in the Mexican American Studies program are no longer allowed to teach.

RICHARD DELGADO and JEAN STEFANCIC (added Jan 31, 2012):

On January 31, 2012, I read Richard Delgado and Jean Stefancic's response at The Progressive. Here's an excerpt:

Young minds will not learn about critical race theory or Latino history or the historic struggles of their predecessors for school desegregation, immigration reform, and equal rights. They may learn about them piecemeal, but without an overarching framework, it will be difficult for them to develop a comprehensive view of race in American society.

Their book, Critical Race Theory, was taught in the now-shut down Mexican American Studies department at Tucson Unified School District.

JUNOT DIAZ (added January 29, 2012):

On January 29, 2012, I read Junot Diaz's response at The Progressive:

This is covert white supremacy in the guise of educational standard-keeping--nothing more, nothing less. Given the sharp increase of anti-Latino rhetoric, policies, and crimes in Arizona and the rest of the country, one should not be surprised by this madness and yet one is. The removal of those books before those students' very eyes makes it brutally clear how vulnerable communities of color and our children are to this latest eruption of cruel, divisive, irrational, fearful, and yes racist politics. Truly infuriating. And more reason to continue to fight for a just society.

His book, Drown was taught in the now-banned Mexican American Studies program.

MARTIN ESPADA (added January 31, 2012)

Earlier today, I read Martin Espada's response at the Progressive website. He said, in part:

In the end, this is just another bomb threat. All they have done is force us to evacuate the building. We will gather ourselves in the dark, and keep reading to each other in whatever light we can find.

His book, Zapata's Disciple: Essays, can no longer be taught by teachers who taught in the now-banned Mexican American Studies Department at Tucson Unified School District.

DAGOBERTO GILB (added January 31, 2012)

Yesterday, I read Dagoberto's response at The Progressive website:

What subversive information did those Tucson students learn? What is kept from the government-approved textbooks and classrooms all across the West?: You don’t have to be from somewhere else more important and better to be a lawyer or an artist or a doctor or scientist. You don’t have to leave your culture. You don’t have to be ashamed that your parents struggled with English. We don’t have to accept being only the cooks and maids, custodians and gardeners.

Two of his books are on the Cambium audit and can no longer be taught by the teachers in the now-banned Mexican American Studies Department.

SUZAN HARJO

In an email to me on January 18, 2012, Susan Harjo said:

The banned books and other materials removed from the Tucson public schools are a good start for a required reading list. I consider it a mark of distinction to be among the banned authors for my part of Rethinking Columbus. I am honored to be in the company of other writers who are targeted in Arizona's war on ethnic studies. I hope their reckless actions help raise awareness among more and more people of good will about what this last gasp of white supremacy is doing to our children and young people.

Her essay, "We Have No Reason to Celebrate" is in Rethinking Columbus, a book that teachers who taught in the Mexican American Studies program are no longer allowed to teach.

Update, January 25th, 2012: Harjo wrote an extended essay for Indian Country Today. For more on her response to being banned, see Rethinking Columbus: Book Banning in Tucson.

WINONA LADUKE (added January 25, 2012):

On January 21, 2012, Winona LaDuke's response to being banned was published at INFORUM. Her essay is in Rethinking Columbus, one of the books boxed up and removed from classrooms in Tucson Unified School District. Rethinking Columbus is no longer being taught in TUSD. See LaDuke's "On Being Banned in Tucson."

WILLIAM L. KATZ

On January 18, 2012, via email, I received William L. Katz's response:

As the writer of two essays contributed from my Black Indians: A Hidden Heritage to Rethinking Columbus, a former public school teacher for fourteen years, and the writer of forty history books that have earned praise from sources ranging from the Wall Street Journal to Howard Zinn, I can only hope this pathetic censorship of ideas and knowledge that aims to keep young people uninformed about their lives, their society and the struggles that shaped their country and world, that this stupid decision in Arizona, will finally lead to a resounding victory for an inclusive, multicultural curriculum. We all deserve that, to read what we want, to learn what we need, and to understand our history not as patriotic, tasteless pablum, but something substantial and true enough to enable us to live in a country and world that was built by women and men of every race and region, and to appreciate and enjoy our neighbors. Part of this is learning that women and men were not handed democracy and justice but often had fight and sometimes die for it, and this is particularly true if they were in the way of those bent on conquest, exploitation, or just the pursuit of obscene profits.

His essay, "Black Indians and Resistance" is in Rethinking Columbus, a book that teachers who taught in the Mexican American Studies program are no longer allowed to teach.

MATT DE LA PENA

On January 16th, Matt de la Pena wrote on his blog:

A truly scary situation. Tucson schools have just “shut down” all courses related to Mexican American Studies (in essence, banning Chicano authors). If you’re familiar with Tucson’s racial makeup, you know this means that literally thousands of Chicano students will no longer be allowed to see a reflection of themselves in literature. The teachers literally had to pack up the books and remove them from their classrooms.

Teachers who taught in the Mexican American Studies program that was shut down last week are no longer allowed to teach his book, Mexican WhiteBoy.

BOB PETERSON (added Jan 31, 2012)

On January 16, 2012, Bob Peterson wrote on his blog:

What’s most disturbing is the banning’s broader context, in particular Arizona’s anti-immigrant legislation and the move across the country toward scripted curriculum that too often ignores students’ cultural heritages and that undermines the ability to promote critical thinking. On a more positive note, however, the banning can be seen as the flailing of small-minded bigots attempting to derail multicultural, anti-racist curriculum. In this sense, the move is similar to the anti-gay rantings of Santorum and Company.

Teachers who taught in the Mexican American Studies program that was shut down last week are no longer allowed to teach Rethinking Columbus, a book he edited that includes essays, poems, and prose by American Indian writers.

CORNEL PEWEWARDY

On January 20, 2012, Cornel Pewewardy sent me the following comment by email:

The "Empire" Strikes Back via a Neoliberal Agenda

His essay, "A Barbie-Doll Pocahontas" is in Rethinking Columbus, a book that teachers who taught in the Mexican American Studies program are no longer allowed to teach.

ROBERTO RODRIGUEZ (added on Jan 25, 2012):

On Friday, January 21, Roberto Rodriguez was on Jay Nightwolf's radio program. You can listen to the program by going to the Zinn Education Project website. Rodriguez is the author of Justice: A Question of Race and The X in La Raza II (I am unable to locate a cover of the book; please send me a link or image), both of which were used in the Tucson Unified School District's Mexican American Studies program that was shut down.

LUIS ALBERTO URREA (added January 29, 2012)

On January 29, 2012, I read Luis Alberto Urrea's response at The Progressive website:

The issue seems to be the power boys and girls are afraid that studying MacArthur winning Tohon O'odam poet Ofelia Zepeda is un-American. Cult-like. Divisive. Yes, that's right--Indians are out too. Sherman Alexie, that notorious wetback, has been ba--ed, boxed. As well as that notorious narco, Guillermo Shakespeare. Thoreau--well. Come on. When isn't Thoreau banned? I hereby make him an Honorary Homeboy.

Urrea is the author of five books on the list of works taught by teachers in the now-banned Mexican American Studies program, including The Devil's Highway: A True Story.

Mexican American Studies Department Reading List

2012-01-15T12:49:00.001-06:00

______________________________________

Book list below; author responses to their books being banned is here:
Authors banned in Tucson respond

Also, see multiple updates below the list of books.

_________________________________________

Cambium Learning, Inc. conducted an audit of the Mexican American Studies program in Tucson. The findings were published in May 2, 2011. The audit took place between March 7, 2011 and May 2, 2011. [Update, Jan 16, 7:35 PM: Cambium was hired by Arizona's Superintendent of Public Instruction, John Huppenthal, ~~district~~ to do the audit. Cambium recommended the Mexican American Studies program be continued. The superintendent disagreed with the audit findings, and shut the program down.]

The following books are listed on Appendix Item Mexican American Studies Department Reading List of the audit of the Mexican American Studies program. I am presenting the lists here, replicating the lists as shown on the audit. News stories indicate that book in the Mexican American Studies classrooms were boxed up and removed from classrooms last week. At this point is is not known if all the books listed below were boxed and removed. They were placed in storage.

For critical discussion, see "Teaching Critical Thinking in Arizona: NOT ALLOWED".
The report (in pdf) is available here: Curriculum Audit of the Mexican American Studies Department, Tucson Unified School District, May 2, 2011.

High School Course Texts and Reading Lists Table 20: American Government/Social Justice Education Project 1, 2 - Texts and Reading Lists

Rethinking Columbus: The Next 500 Years (1998), by B. Bigelow and B. Peterson
The Latino Condition: A Critical Reader (1998), by R. Delgado and J. Stefancic
Critical Race Theory: An Introduction (2001), by R. Delgado and J. Stefancic
Pedagogy of the Oppressed (2000), by P. Freire
United States Government: Democracy in Action (2007), by R. C. Remy
Dictionary of Latino Civil Rights History (2006), by F. A. Rosales
Declarations of Independence: Cross-Examining American Ideology (1990), by H. Zinn

Table 21: American History/Mexican American Perspectives, 1, 2 - Texts and Reading Lists

Occupied America: A History of Chicanos (2004), by R. Acuna
The Anaya Reader (1995), by R. Anaya
The American Vision (2008), by J. Appleby et el.
Rethinking Columbus: The Next 500 Years (1998), by B. Bigelow and B. Peterson
Drink Cultura: Chicanismo (1992), by J. A. Burciaga
Message to Aztlan: Selected Writings (1997), by C. Jiminez
De Colores Means All of Us: Latina Views Multi-Colored Century (1998), by E. S. Martinez
500 Anos Del Pueblo Chicano/500 Years of Chicano History in Pictures (1990), by E. S. Martinez
Codex Tamuanchan: On Becoming Human (1998), by R. Rodriguez
The X in La Raza II (1996), by R. Rodriguez
Dictionary of Latino Civil Rights History (2006), by F. A. Rosales
A People's History of the United States: 1492 to Present (2003), by H. Zinn

Course: English/Latino Literature 7, 8

Ten Little Indians (2004), by S. Alexie
The Fire Next Time (1990), by J. Baldwin
Loverboys (2008), by A. Castillo
Women Hollering Creek (1992), by S. Cisneros
Mexican WhiteBoy (2008), by M. de la Pena
Drown (1997), by J. Diaz
Woodcuts of Women (2000), by D. Gilb
At the Afro-Asian Conference in Algeria (1965), by E. Guevara
Color Lines: "Does Anti-War Have to Be Anti-Racist Too?" (2003), by E. Martinez
Culture Clash: Life, Death and Revolutionary Comedy (1998), by R. Montoya et al.
Let Their Spirits Dance (2003) by S. Pope Duarte
Two Badges: The Lives of Mona Ruiz (1997), by M. Ruiz
The Tempest (1994), by W. Shakespeare
A Different Mirror: A History of Multicultural America (1993), by R. Takaki
The Devil's Highway (2004), by L. A. Urrea
Puro Teatro: A Latino Anthology (1999), by A. Sandoval-Sanchez & N. Saporta Sternbach
Twelve Impossible Things before Breakfast: Stories (1997), by J. Yolen
Voices of a People's History of the United States (2004), by H. Zinn

Course: English/Latino Literature 5, 6

Live from Death Row (1996), by J. Abu-Jamal
The Lone Ranger and Tonto Fist Fight in Heaven (1994), by S. Alexie
Zorro (2005), by I. Allende
Borderlands La Frontera: The New Mestiza (1999), by G. Anzaldua
A Place to Stand (2002), by J. S. Baca
C-Train and Thirteen Mexicans (2002), by J. S. Baca
Healing Earthquakes: Poems (2001), by J. S. Baca
Immigrants in Our Own Land and Selected Early Poems (1990), by J. S. Baca
Black Mesa Poems (1989), by J. S. Baca
Martin & Mediations on the South Valley (1987), by J. S. Baca
The Manufactured Crisis: Myths, Fraud, and the Attack on America's Public Schools (19950, by D. C. Berliner and B. J. Biddle
Drink Cultura: Chicanismo (1992), by J. A Burciaga
Red Hot Salsa: Bilingual Poems on Being Young and Latino in the United States (2005), by L. Carlson & O. Hijuielos
Cool Salsa: Bilingual Poems on Growing up Latino in the United States (1995), by L. Carlson & O. Hijuielos
So Far From God (1993), by A. Castillo
Address to the Commonwealth Club of California (1985), by C. E. Chavez
Women Hollering Creek (1992), by S. Cisneros
House on Mango Street (1991), by S. Cisneros
Drown (1997), by J. Diaz
Suffer Smoke (2001), by E. Diaz Bjorkquist
Zapata's Discipline: Essays (1998), by M. Espada
Like Water for Chocolate (1995), by L. Esquievel
When Living was a Labor Camp (2000), by D. Garcia
La Llorona: Our Lady of Deformities (2000), by R. Garcia
Cantos Al Sexto Sol: An Anthology of Aztlanahuac Writing (2003), by C. Garcia-Camarilo, et al.
The Magic of Blood (1994), by D. Gilb
Message to Aztlan: Selected Writings (2001), by Rudolfo "Corky" Gonzales
Saving Our Schools: The Case for Public Education, Saying No to "No Child Left Behind" (2004) by Goodman, et al.
Feminism is for Everybody (2000), by b hooks
The Circuit: Stories from the Life of a Migrant Child (1999), by F. Jimenez
Savage Inequalities: Children in America's Schools (1991), by J. Kozol
Zigzagger (2003), by M. Munoz
Infinite Divisions: An Anthology of Chicana Literature (1993), by T. D. Rebolledo & E. S. Rivero
...y no se lo trago la tierra/And the Earth Did Not Devour Him (1995), by T. Rivera
Always Running - La Vida Loca: Gang Days in L.A. (2005), by L. Rodriguez
Justice: A Question of Race (1997), by R. Rodriguez
The X in La Raza II (1996), by R. Rodriguez
Crisis in American Institutions (2006), by S. H. Skolnick & E. Currie
Los Tucsonenses: The Mexican Community in Tucson, 1854-1941 (1986), by T. Sheridan
Curandera (1993), by Carmen Tafolla
Mexican American Literature (1990), by C. M. Tatum
New Chicana/Chicano Writing (1993), by C. M. Tatum
Civil Disobedience (1993), by H. D. Thoreau
By the Lake of Sleeping Children (1996), by L. A. Urrea
Nobody's Son: Notes from an American Life (2002), by L. A. Urrea
Zoot Suit and Other Plays (1992), by L. Valdez
Ocean Power: Poems from the Desert (1995), by O. Zepeda

UPDATE, Monday, January 16, 2012

The list above is not complete. As I learn of other titles that have been boxed, I will add them to the list.

Bless Me Ultima, by Rudolfo Anaya
Yo Soy Joaquin/I Am Joaquin, by Rodolfo Gonzales
Into the Beautiful North, by Luis Alberto Urrea
The Devil's Highway, by Luis Alberto Urrea

In the video below, teacher Yolanda Sotelo (she taught in the Mexican American Studies program that was shut down last week) discusses novels she can no longer teach. They were boxed and removed. Teachers have been told that they will be monitored to make sure they do not teach those novels. Ironically, if Sotelo was teaching at Tucson's college prep school, she'd be able to teach Rudolfo Anaya's Bless Me Ultima. [Video source: ThreeSonorans channel on YouTube]

Update: Tuesday, January 17, 2012, 7:00 AM CST

Brenda Norrell of Censored News has video interviews of three students at her site. Interviews were recorded at an MLK event yesterday.

In the first one, the student describes how shelves were cleared of books during class. In the second, the student points to a double standard. It is only the Mexican American Studies class and books in those classrooms that are being targeted. Those books include more than just ones by Latino/a authors. Amongst the curriculum are books by African American, Asian American, American Indian, feminist, and progressive writers. Other ethnic studies programs are being left alone. In the third video, the student talks about the importance for all Americans of knowing the histories of all Americans.

Update: Tuesday, January 17, 6:40 PM CST

There are conflicting reports on how many books were removed. Cara Rene, spokesperson for the Tucson Unified School District says:

"The books... have been moved to the district storage facility because the classes have been suspended as per the ruling by Arizona Superintendent (of) Public Instruction John Huppenthal,"

The Tempest was not removed. According to the news story at Arizona Central (Update, 1/29/2012: Listen to an audio discussion between Curtis Acosta, MAS teacher, and TUSD administrators, discussing how he can and can not teach Tempest),

Rene said the seven books removed from the classrooms were: "Critical Race Theory" by Richard Delgado; "500 Years of Chicano History in Pictures" edited by Elizabeth Martinez; "Message to AZTLAN" by Rodolfo Corky Gonzales; "Chicano! The History of the Mexican Civil Rights Movement" by Arturo Rosales; "Occupied America: A History of Chicanos" by Rodolfo Acuña; "Pedagogy of the Oppressed" by Paulo Freire; and "Rethinking Columbus: The Next 500 Years" by Bill Bigelow.

UPDATE, TUESDAY, JANUARY 17, 9:20 PM, CST:

The Tucson Unified School District website has a statement with contradictory statements about the books they boxed up. Below, I'm reproducing the statement in its entirety, and I am placing the contradictory statements in red. You can find the statement here. The copy below is accompanied with "Last updated: 01/17/2012 14:32:39".

Reports of TUSD book ban completely false and misleading
Posted on: January 17, 2012
Contact: Cara Rene, Communication Director, (520) 225-6101, Cara.Rene@tusd1.org

Tucson Unified School District has not banned any books as has been widely and incorrectly reported.

Seven books that were used as supporting materials for curriculum in Mexcian American Studies classes have been moved to the district storage facility because the classes have been suspended as per the ruling by Arizona Superintendent for Public Instruction John Huppenthal. Superintendent Huppenthal upheld an Office of Adminstriation Hearings’ ruling that the classes were in violation of state law ARS 15-112.

The books are:
Critical Race Theory by Richard Delgado
500 Years of Chicano History in Pictures edited by Elizabeth Martinez
Message to AZTLAN by Rodolfo Corky Gonzales
Chicano! The History of the Mexican Civil Rights Movement by Arturo Rosales
Occupied America: A History of Chicanos by Rodolfo Acuna
Pedagogy of the Oppressed by Paulo Freire
Rethinking Columbus: The Next 500 Years by Bill Bigelow
NONE of the above books have been banned by TUSD. Each book has been boxed and stored as part of the process of suspending the classes. The books listed above were cited in the ruling that found the classes out of compliance with state law.

Every one of the books listed above is still available to students through several school libraries. Many of the schools where Mexican American Studies classes were taught have the books available in their libraries. Also, all students throughout the district may reserve the books through the library system.

Other books have also been falsely reported as being banned by TUSD. It has been incorrectly reported that William Shakespeare’s “The Tempest” is not allowed for instruction. Teachers may continue to use materials in their classrooms as appropriate for the course curriculum. “The Tempest” and other books approved for curriculum are still viable options for instructors.

The suspended Mexican American Studies classes were converted last week to standard grade-level courses with a general curriculum featuring multiple perspectives, as per the directive by the state superintendent. Students remained in classes with their teachers, who are now teaching general curriculum.

As the district has taken action to comply with the order from the state, the goal of the district has continued to be to prevent disruption to student learning. Books used as instructional materials in the former Mexican American Studies classes were collected only from classrooms in schools where the courses were taught. Again, all the books are still available to students through the TUSD library system.

In one instance, at Tucson High Magnet School, materials were collected from a filing cabinet while students were in class though teaching did not stop during the process.

Tucson High Magnet School Principal Dr. Abel Morado acknowledges that the gathering of materials could have been accomplished outside of class time in all instances.

“We had a directive to be in compliance with the law and acted quickly to meet that need,” says Morado. “Part of that directive is communicating with teachers, students and parents, and collecting materials. We regret that in one instance materials were collected during class time.”

Teaching critical thinking in Arizona: NOT ALLOWED

2012-01-15T07:23:00.000-06:00

______________________________________

Very early on Saturday, January 15, 2012, I read an article in Salon that said that Rethinking Columbus and the Tempest were being boxed up and removed from classrooms in Tucson, Arizona. They were part of the curriculum of the Mexican American Studies program in the school district. Due to the objection of some people in Arizona, that program has now been shut down.

On January 13, 2012, Bill Bigelow of Rethinking Schools wrote about Rethinking Columbus being removed. Within its pages are items by Native people, including

Suzan Shown Harjo's "We Have No Reason to Celebrate"
Buffy Sainte-Marie's "My Country, 'Tis of Thy People You're Dying"
Joseph Bruchac's "A Friend of the Indians"
Cornel Pewewardy's "A Barbie-Doll Pocahontas"
N. Scott Momaday's "The Delight Song of Tsoai-Talee"
Michael Dorris's "Why I'm Not Thankful for Thanksgiving"
Leslie Marmon's "Ceremony"
Wendy Rose's "Three Thousand Dollar Death Song"
Winona LaDuke's "To the Women of the World: Our Future, Our Responsibility"

As the day progressed, I began asking colleagues if anyone had a complete list of the books being removed. As of now (Sunday, January 15, 2012), several people are trying to find out more about the books that are being taken away.

One colleague pointed me to an audit of the program that includes a lengthy list of books that auditors saw in the classrooms. It includes Sherman Alexie's Ten Little Indians and Tonto and the Lone Ranger Fist Fight in Heaven; it also includes Ofelia Zepeda's Ocean Power: Poems from the Desert.

One thing I noted in my quick read of the audit is that the students in the program outperformed students who were not in the program. Further research led me to a broadcast on Democracy Now. On December 29, 2011, Amy Goodman quoted from the audit:

[A] Tucson Unified School District audit found its Mexican American Studies program gives students a measurable advantage over their peers. The audit was conducted by David Scott, the district’s director of accountability and research. In it, he wrote, quote, "Juniors taking a Mexican American Studies course are more likely than their peers to pass the [state’s standardized] reading and writing ... test if they had previously failed those tests in their sophomore year," and that "Seniors taking a Mexican American Studies course are more likely to persist to graduation than their peers."

The Mexican American Studies program was built on critical thinking. Students learned how to think critically, to question texts, to look at moments in history and portrayals of Latino Americans and American Indians from more than one perspective.

The books used in the program are terrific. Some are award winning children's literature, like Matt de la Pena's Mexican WhiteBoy.

Some are by writers who are not Latino or American Indian. An example of that is Jane Yolen's Twelve Impossible Things Before Breakfast. I asked Jane yesterday morning if she knew whether or not her book was being boxed up. She hadn't heard anything.

The list has some nonfiction on it, too. The auditors said that some of the books are not age-appropriate. According to the auditors, they belong in college, not high school classrooms. That, in my view, is bull. It is a convenient rationale for targeting those books that allows them to hide their fear of critical thinking. Nonfiction titles on the list include:

Howard Zinn's A People's History of the United States
Jonathan Kozol's Savage Inequalities: Children in America's Schools
bell hooks' Feminism is for Everybody

Opponents of the program argued that the classes were promoting resentment toward a race or class of people. That race or class of people is white.

In their (perhaps) unspoken words, thinking critically about America is dangerous and threatening to the existing power structure.

I'm pretty sure that Laura Ingalls Wilder's Little House on the Prairie is not on the list. Towards the end of that story, Pa learns that the federal government wants squatters (he doesn't use that word) to get off of Indian land. They load the wagon and as they drive away, they look back and see that that "their little log house and the little stable sat lonely in the stillness." Pa says that it is a great country, "but there will be wild Indians and wolves here for many a long day." Books like Little House teach readers to resent a race or class of people, too, but I doubt it is being removed from classrooms in Tucson.

I'll post updates as I get them... If you're in Tucson and saw books being boxed up, please write to me and provide me with titles. You can use my email address (dreese.nambe@gmail.com) or the Contact option in the menu bar above, or, if you prefer anonymity, use the comment box below.

UPDATE, JAN 15, 2012, 12:50 PM, CST:
Due to queries, I uploaded a list of the books listed in the audit:
Mexican American Studies Department Reading List

UPDATE, JAN 15, 2012, 1:10 PM, CST:
Brenda Norrell of Censored News is covering the story and includes a response from Roberto Rodriguez.

UPDATE, JAN 15, 2012, 4:20 PM, CST:
For further reading:

House Bill 2281 - "public school pupils should be taught to treat and value each other as individuals and not be taught to resent or hate other races or classes of people."
Arizona District Court document on the Mexican American Studies program.

UPDATE, JAN 16, 2012, 6:50 AM, CST:
Precious Knowledge is a documentary about the Mexican American Studies program that includes powerful footage of students and teachers in the program, and, footage of state administrators who characterize the program and people in it as anti-American. See the trailer and information about the documentary at Precious Knowledge.

Below is a 30 minute clip about the program. Some of it is from Precious Knowledge. The young man who speaks at the 1:58 mark talks about administrators coming into his classroom last week on Friday and directing teachers to box their books. One young woman who works in the library as an aide says that library copies of books will likely remain on the shelves, but that the teachers cannot teach the books. The young woman at 22:20 said it was heartbreaking to watch their teachers box the books. It concludes in a classroom. The teacher speaks with great emotion, which leads me to think that this footage was filmed after House Bill 2281 was passed. [Video source: Three Sonorans channel on YouTube]

Below is a clip of teacher, Yolanda Sotelo, talking about books and the events of last week. Administrators will visit classes to make sure the teachers are not teaching the banned books. [Video source: Three Sonorans channel on YouTube]

UPDATE: MONDAY, JANUARY 16, 2011, 2:05 PM CST:
The Save Ethnic Studies website has an extensive archive of court documents, statements, transcripts, student work.

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For ongoing AICL coverage, read through AICL from January 15 to the present or go directly to specific posts by clicking on links below:

Sunday, January 15, 2012

Mexican American Studies Department Reading List

Tuesday, January 17, 2012

Authors banned in Tucson Unified School District respond

Wednesday, January 18, 2012

Thursday, January 19, 2012

Friday, January 20, 2012

Saturday, January 21, 2012

Sunday, January 22, 2012

Monday, January 23, 2012

Tuesday, January 24, 2012

Curtis Acosta's Letter

Stereotypes of American Indians in Little Golden Books

2012-01-13T15:56:00.002-06:00

As comprehensive as I know... if something is missing, let me know! This covers the years from 1948 through 1974. Some observations about the eighteen books:

Two are alphabet books.
Seven are television shows or movies.
Two show a non-Native kid playing Indian.
Seven show warbonnets.
Six show headbands.
The only female is... wait for it... a princess! I wonder if she's a Cherokee princess?!
If you have them, please check... Do the little Eskimo or the little Indian have personal names?

What are your observations?

I have Golden Legacy by Leonard Marcus. I don't think he mentions any of these in his book.
___________________________________

1948, Up in the Attic: A Story A B C, by Hilda K. Williams, illustrated by Corinne Malvern

1949, My Little Golden Dictionary, illustrated by Richard Scarry

1951, Bugs Bunny and the Indians, by Annie North Bedford

1952, Howdy Doody and the Princess, by Edward Kean

1952, Indian Indian, by Charlotte Zolotow

1952, The Little Eskimo, by Kathryn Jackson

1952, Peter Pan and the Indians, by Annie Bedford

1953, Hiawatha, Walt Disney Studios

1954, Little Indian, by Margaret Wise Brown, illustrated by Richard Scarry

1956, Buffalo Bill, Jr., by Gladys Wyatt, illustrated by Hamilton Green

1956, Roy Rogers and the Indian Sign, by Gladys Wyatt, illustrated by Mel Crawford

1957, Lone Ranger and Tonto, by Charles Verral

1957, Brave Eagle, by Charles Verral

1957, Broken Arrow, by Charles Verral, illustrated by Mel Crawford

1958, Cowboys and Indians, by Willis Lindquist, illustrated by Richard Scarry

1959, Tonka, by Elizabeth Beecher

1961, I'm An Indian Today, by Katheryn Hitte, illustrated by William Dugan

1974, Little Crow, by Caroline McDermott

AICL in VOYA: Voices of Youth Advocates

2012-01-13T09:39:00.000-06:00

Screenshot of VOYA website, 1/13/2012

In September 2011, Rebecca A. Hill interviewed me for an article she was writing for VOYA: Voices of Youth Advocates. The article, "The Color of Authenticity in Multicultural Children's Literature", is in the December 2011 issue of VOYA. Shown here is a screenshot of the VOYA website. I read Hills' article by clicking on the "Digital VOYA" frame shown on the right of the image.

Hill does an excellent job laying out issues that I write about here on AICL.

After posing some provocative questions, she moves into a discussion of the work of Rudine Sims Bishop in Shadow and Substance, and, key moments in the development of multicultural literature. These include Nancy Larrick's The All White World of Children's Books, published in the Saturday Review in 1965, and the vitally important work done by the Council on Interracial Books for Children (CIBC).

Then, Hill features K.T. Horning and the work done at the Cooperative Children's Book Center (CCBC) at the University of Wisconsin. CCBC has been charting the number of books by and about writers of color and, K.T. notes, they've seen little change from one year to the next. A quote from K.T.:

"Back in the 1980s and into the 1990s, we used to hear that publishers wanted to publish more multicultural books, but that they didn't have authors and artists of color submitting things," Horning said. "The last ten years we have been hearing that [it is] marketing that drives the decisions. The book buyers claim that books with kids of color on the cover don't sell or, in order for the buyers to purchase these books, a kid of nondescript color needs to be on the cover."

From there, Hill's article is about the "who can write" debate. That's where she turns to her interview with me where we talked about Little House on the Prairie and the need to do more than archival research when writing a book that has Native characters.

I downloaded a pdf copy of the article from VOYA's nifty "Digital VOYA". If you go to the VOYA site while the December issue is available, you can download it, too. And other articles, as well! The option to read VOYA in digital copy is terrific. (Note: When I talked with Rebecca, I told her about Onate, the Spanish explorer who invaded Pueblo lands and issued orders to have a foot cut off of men and boys who survived a fight between the Spanish and the people of Acoma Pueblo. Columbus may have done that, too. I don't know. )

Lii Yiiboo Nayaapiwak lii Swer/Owls See Clearly at Night

2012-01-12T14:16:00.000-06:00

As I watch the snow fall outside, I remember a book that I presented in Chicago last January at the Chicago Metro AEYC (Association for the Education of Young Children) meeting. That book is Julie Flett's Lii Yiiboo Nayaapiwak lii Swer/Owls See Clearly at Night, published by Simply Read Books. Its subtitle is L'alphabet di Michif/A Michif Alphabet.

Flett is Metis. Her language, Michif, has prominence in the book. For example, on the 'A' page, she's got the letter 'A' and "Atayookee!" Beneath "Atayookee" is the phrase "Tell a story", which is what Atayookee means. That pattern continues throughout the book. The text is on the left of each double page spread. To the right is Flett's art.

Isn't the cover gorgeous?!

The rest of the book, is, too. Flett's art is stunning. Each page invites you to be with that page, studying the composition of what she gives you on that page. Here's another page (the illustration is from the publisher's website; in the actual book, the text is on the left page):

And below is a scan of the page I showed at the conference (my scan is dark; the page itself is white as snow). It is the art for the 'I' page. "Itohteew" is the Michif text, and "He/she goes" is the English translation.

I also love the page that shows two Michif children wearing blue dresses and moccasins, dancing a jig. And I love the 'S' page: "Li Siiroo" which is Syrup. In the illustration, there's a cabin in the background. In the foreground is a tree with its tap and bucket. Peering at it is a dog, and a gorgeous black and red bird is flying towards the cabin. And I also like, well... Truth be told, I love this book, cover to cover!

In the front of the book is an Introduction with information about the Metis people and the Michif language. There's a glossary in the back.

In preparing this post, I learned that in April of 2011, it won the 2011 Christie Harris Illustrated Children's Literature Prize in British Colombia. And in August, it won the 2010 IBBY Canada Elizabeth Mrazik-Cleaver Picture Book Award. Congratulations to Flett and her publisher, Simply Read Books!

Behind the Scenes: The Real Story of the Quileute Wolves

2012-01-09T17:30:00.002-06:00

Coming up this Saturday (January 14, 20120 at the National Museum of the American Indian is "Behind the Scenes: The Real Story of the Quileute Wolves." If you can't be there, you can watch the webcast of Chris Morganroth, Quileute elder. At the NMAI website about his talk, you'll find a link to the webcast.

Here's the blurb:

Listen to traditional Native stories and watch stories told through dance. Chris Morganroth, a Quileute elder, tells traditional stories geared towards kids and families. Morganroth also gives an introduction to Quileute culture and discuss how the tribe is presented in the popular Twilight books and movies.

I wrote about Morganroth on December 6, 2009. He's been pushing back on the Twilight books for a while. I look forward to listening in next week!

The Washington Post carried a story today. It has more info, so do take a minute to read it, too: Quileute tribal museum show debunking Twilight movies opening in Washington, DC

CALEB'S CROSSING

2012-01-09T08:37:00.000-06:00

Prompted by a friend, I finally read Caleb's Crossing. Written by acclaimed author Geraldine Brooks (she won the Pulitzer Prize in 2006 for March), I found it more than disappointing.

The Caleb in the title is Caleb Cheeshahteaumauk. He was the first American Indian to graduate from Harvard, way back in 1646. But, as Brooks tells us, Cheeshahteaumauk was the inspiration for the Caleb in her story. She's careful to tell us this is fiction. She's making up all kinds of things about him.

Her Caleb gets that name from Bethia, the protagonist. She names him. He calls her Storm Eyes. It is her teachings that bring him to the notice of her father (a minister) who brings him into their home for education and enlightenment. They rescue and convert this heathen salvage (oh, I forgot... her father insists they call them by their tribal name rather than salvage).

The real Cheeshahteaumauk died soon after he graduated from Harvard.

In Caleb's Crossing, Bethia saves Caleb on his death bed. She does that by visiting his pagan uncle and going through a ceremony that she cannot disclose (cleverly can't disclose). After that, she goes to Caleb and whispers to him, in Wampanoag, verses she's learned from that pagan uncle. This comforts him tremendously ("the lines of pain of a sudden all erased" p. 297) and then she lights a bundle of herbs and waves them around the room. Last, she puts a wampum belt on his chest. With his last breaths he sings his death song.

That isn't the first time Bethia goes Native. She did it early in the novel, too, when she comes upon a village where the people are dancing. She removes her sleeves, hose, and shoes and "found the rhythm. Thought ceased, and an animal sense drove me until, in the end, I danced with abandon." (pp 30-31).

Early in the book when I read the passages where Bethia first looks at the Indian she would name Caleb, it was like reading one of those bodice rippers you get at the grocery store, where a white woman gazes at the body of the Indian man shown on the cover. It was hard, in other words, for me to take this novel seriously.

I asked colleagues who study Native literature about Caleb's Crossing, and of the several who responded, nobody defended it. Indeed, one pointed to the USA Today review that said the novel is a mashup of Avatar and Dances with Wolves. (For those who don't know, both of those films are much derided within Native circles.) Click here to read the review in USA Today.

I don't know why the novel is called Caleb's Crossing. It is far more about Bethia than Caleb. The answer may be on page 230, where Bethia and Master Corlett (he runs the prep school that Caleb goes to prior to going to Harvard) are talking about President Chauncy (he runs the Indian College at Harvard) who, Corlett says "has come to think of the entire venture as a kind of milch cow" (p 230).

Looking at the reviews of the novel, I think that Caleb is a milch cow for Brooks and her publisher! I wish she hadn't used Caleb Cheeshahteaumuak as she did. She could have chosen a different name for that character and still told the story she tells. In the Author's Note (page ix), she writes:

I have presumed to give Caleb's name to my imagined character in the hope of honoring the struggle, sacrifice and achievement of this remarkable young scholar.

Unfortunately for all of us, I think her book dishonors him and his achievements in the same ways that stereotypical mascots are said to "honor" American Indians. The thing is that people do really want to know about American Indians. There are better places to go for that knowledge and there are ways to become more informed and critical readers of these 'honorable' portrayals. One place to start is by reading articles in journals like Studies in American Indian Literatures. If more writers and editors spent time with critical works like those found there, the result would be better literature for all of us.

Teaching for Change's Busboys and Poets Bookstore

2012-01-07T08:03:00.000-06:00

Earlier this week, Don Allen at Teaching for Change asked if I'd be interested in having my recommended book lists on their bookstore website. Of course, I'm interested in calling as much attention as possible to excellent books by Native authors, so I said yes. ~~The bookstore link on their site goes to the awesome Busboys and Poets bookstore...~~ Correction (Jan 7, 2011, 12:20 PM): Teaching for Change's bookstore is inside the Busboys and Poets restaurant.

A couple of years ago, I was in Washington DC for meetings of the Reading is Fundamental Multicultural Advisory board. While there, I went to Busboys and Poets. If you're ever nearby, stop in. Here's their mission statement:

Busboys and Poets is a community where racial and cultural connections are consciously uplifted... a place to take a deliberate pause and feed your mind, body and soul... a space for art, culture and politics to intentionally collide... We believe that by creating such a space we can inspire social change and begin to transform our community and the world.

~~In addition to terrific food (restaurant and coffee shop) they have a bookstore and a full calendar of events that includes lectures by authors.~~ Given the mission statement, it is not surprising that Teaching for Change has a professional relationship with Busboys and Poets, and I'm glad to be part of that progressive network. If you can, attend one of the many events Teaching for Change schedules.

Update, Jan 7, 2011, 12:20 PM: For details on that relationship, read the About Us page.

Day three with Karen Russell's SWAMPLANDIA!

2012-01-04T11:57:00.001-06:00

Two days ago I started reading Karen Russell's Swamplandia, writing up summaries and my comments for each chapter as I read. Yesterday, I read a few more chapters, summarizing and commenting as I read. Today, I finished the book.

Note 1: My comments on each chapter are indented and in bold text. Plain font is for summary.
Note 2: Don't read any further if you don't want to know what happens in the book. In other words, Note 2 is a spoiler alert.
Note 3: I'm reading the book in ebook format. I don't have reliable page numbers for excerpts I use below. At some point I'll get a hard copy and add page numbers.

_______________

Chapter Fifteen: Help Arrives, Then Departs
Ava and the Bird Man are out on the water and swamp areas, headed to the Eye of the Needle. Ava tells the Bird Man that there are a lot of Seminole ghosts out there and that her sister is "...named for a Seminole chieftain. The whites killed him with malaria. He died in Fort Moultrie, South Carolina."

Debbie's comments:
Ava calls him a chieftain and I do see that term in some sources but the ones by Native scholars like Theda Purdue use "war chief" instead. He did die of malaria at Fort Moultrie, but before he was there, he, his wives, and his children were held at a prison in Saint Augustine. Another awful detail: Purdue writes that he was buried headless because an Army doctor "made off with his head as a trophy" (page 190, The Columbia Guide to American Indians of the Southeast by Theda Purdue and Michael D. Green). In The Native Peoples of North America: A History, Volume 1, Bruce E. Johansen writes that the doctor was a surgeon named Frederick Weedon, and that he kept Osceola's head in a medical museum until it was destroyed in a fire in 1866. If interested, you can read testimony of three military officers who verified that Weedon had the head. Will we find out WHY "the Chief" and his wife chose that name for their daughter?!

Ava continues:

After the Indian Removal Act was passed in 1830, the Seminole people were hunted like animals. They built the palm-thatched chickees for use as temporary shelters, hiding places. President Jackson sent a letter to the Seminoles that we reproduced in our museum, the last line of which reads:
"But should you listen to the bad birds that are always flying about you, and refuse to remove, I have directed the commanding officer to remove you by force."

She provides more history, and then says:

My sister was named for the Seminoles' famous warrior and freedom fighter, War Chief Osceola, who, legend has it, said, at a time when General Jessup was upon them, and all seemed lost:
"If the Great Spirit will show me how, I will make the white man red with blood; and then blacken him in the sun and rain... and the buzzard live upon his flesh."

Debbie's comments:

Jackson's statement is in a letter. You can read it here in the Library of Congress publication. Scroll down and read details about how the removal was to be carried out. The only place I'm able to locate the second excerpt (Osceola's words) is in "Outing Magazine" which was a sports magazine published in the late 1800 and early 1900s. Russell precedes that excerpt with "legend has it" which gives her the space to attribute those words to him. This reminds me of Gina Capaldi's picture book biography of Carlos Montezuma. She went overboard, putting words into his mouth. Her disclaimer is less visible than a passage preceded with "legend has it."

Ava goes on:

These Seminoles, the "real" Indians that the chief envied in a filial and loving way, were in fact the descendants of many displaced tribes from the Creek Confederacy. This swamp was not their ancestral home either, not by any stretch--they had been pushed further and further into the swamp by President Jackson's Tennessee boys and a company of scarecrows from Atlanta, a militia that was starved and half-crazed. We Bigtrees were an "indigenous species" of swamp dweller, according to the Chief and our catalogs, but it turned out that every human in the Ten Thousand Islands was a recent arrival.

Debbie's comments:

Why does Russell have "real" in quotation marks, followed by information that says the Seminoles are descendants of displaced tribes? She is also collapsing a lot of history into a too-small period, and then she says her family and the Indians of the area are all the same. That's unsettling! It is a bold attack on the sovereignty of the tribes who were there!

Ava talks a bit about the Calusa's and then says:

...it was not until the late 1800s that our swamp was recolonized by freed slaves and by fugitive Indians and, decades later, by the shocked, drenched white pioneers shaking out wet deeds, true sitting ducks, the patsies of the land barons who had sold these gullible snowbirds farms that were six feet underwater. And then by "eccentrics" like the Bird Man and my parents.

Debbie's comments:

That suggests that there was nobody there at all between 1830 when the Removal Act was passed and the late 1800s. I suppose it depends on what "recolonized" means. The Seminole tribe says they never left:
Historians estimate there may have been only a few hundred unconquered Seminole men, women and children left - all hiding in the swamps and Everglades of South Florida. No chicanery, no offer of cattle, land, liquor or God, nothing could lure the last few from their perches of ambush deep in the wilderness. The U.S. declared the war ended - though no peace treaty was ever signed - and gave up.

The Florida survivors comprised at least two main factions: Maskoki speakers who lived near Lake Okeechobee and those who spoke the linguistically-related Hitchiti tongue (also called Miccosukee or Seminole) and lived to the south. In the remote environs of such uncharted Florida wilderness, the Seminoles remained, living in small traditional camps of cypress frame/palmetto-thatch chickees, isolated from Florida society and the rest of the world until well into the 20th century . . . long after most tribes had experienced assimilation, religious conversion and cultural annihilation.

The descendants of these last few Indian resistors are the members of today's Seminole Tribe of Florida, the Miccosukee Tribe of Indians of Florida and the unaffiliated Independent or Traditional Seminoles.

Among the "white pioneers" Ava references decades later is her grandfather (remember, he purchased that land in 1930).

The Bird Man asks Ava if her sister is like "the war chief Osceola" to which Ava says "Oh, no! She wears barrettes and stuff. She's a real girl-girl. She's not like us."

Debbie's comments:

Not like us... which means... What? What does it mean?

As they continue towards the Eye of the Needle, Ava wonders if Ossie has already made it home and found her note:

I pictured Ossie sitting Indian style on the burgundy sofa in her polka-dotted pajamas.

Debbie's comments:

Sitting "Indian style"?! We know what that means---with legs crossed. If this time period is 1980, then, Ava thinking "Indian style" makes sense. In recent years, use of that term has diminished as teachers become more aware of stereotyping. But, did it need to be in here at all? What if the sentence was "I pictured Ossie sitting on the burgundy soft in her polka-dotted pajamas." Does that take away from anything? Maybe Russell is trying to get us to see Ava as a product of her time. There are definitely plenty of people who understand the mistreatment of American Indians in historical contexts and still play Indian at Halloween or birthday parties, or, at sports events where a mascot is a stereotyped Indian.

Ava and the Bird Man talk a lot as they row/walk to the Eye of the Needle. He asks her if she knows about a bridge built in the 1920s. Ava nodded, told him about her grandfathers photos of African American bodies after the Labor Day hurricane of 1935. He took these photos to document something that official records did not. She goes on:

Most mainlanders hear "homeschooled" and they get the wrong impression. There were many deficits in our swamp education, but Grandpa Sawtooth, to his credit, taught us the names of whole townships that had been forgotten underwater. Black pioneers, Creek Indians, moonshiners, women, "disappeared" boy soldiers who deserted their army camps. From Grandpa we learned how to peer beneath the sea-glare of the "official, historical" Florida records we found in books. "Prejudice," as defined by Sawtooth Bigtree, was a kind of prehistoric arithmetic--a "damn fool math"--in which some people counted and others did not. It means white names on white headstones in the big cemetery on Cypress Point, and black and brown bodies buried in swamp water.

She calls her grandpa a true historian who is a true egalitarian:

Tragedies, too, struck blindly and you had to count everyone. Grandpa taught us more than any LCPS Teach Your Child ...! book about Florida hurricanes, Florida wars. From his stories we learned as children how to fire our astonishment at death into a bright outrage.

Debbie's comments:

Maybe it is grandpa's teaching that is at the root of Kiwi and Ava's frustration with their father for his persistence in playing Indian.

Towards the end of the chapter, they run into Whip Jeters, a park ranger who has known Ava and her family for a long time. He's surprised to find her with the Bird Man, but Ava and the Bird Man convince Whip that they're cousins.

Chapter Sixteen: Kiwi Bigtree, World Hero

Recall that in chapter fourteen, Kiwi rescued (I should note that the girl he rescued wasn't really drowning; she was fooling around) a girl at the World of Darkness pool where he is working as a lifeguard. In this chapter, the media swarms on the story, portraying him as a hero. He is interviewed and photographed or the newspaper:

He hadn't allowed himself to be photographed for the Swamplandia! brochures for years; in the most recent one he was fourteen, wearing his sister Osceola's red ribbon around his forehead and furious about it, a feather sticking up behind his head like a middle finger.

Debbie's comment:

This is some of the frustration that I mentioned earlier.

Kiwi realizes that this rescue story could help Swamplandia! and starts talking about it to the reporter, telling her that he belongs to the "Bigtree tribe of Swamplandia" and referring to the billboard of his father wearing a headdress. The reporter doesn't know what he's talking about but he goes on talking about Swamplandia hoping some of the information will make it into the newspaper. When he sees the paper the next day, he is disappointed that most of the article is about the girl, and that it says nothing about Swamplandia.

Chapter Seventeen: Ava's Eclipse
The niggling doubts Ava has been feeling are full blown by the end of this chapter. She and the Bird Man have found and passed the Eye of the Needle and pass by islands with people on them. Ava calls out, thinking Ossie is there, and the Bird Man slaps her. She realizes she doesn't know who he is and that she was wrong to trust him. At one point she thinks of her dad, drunk on the couch, wearing his feathered headdress.

Debbie's comment:

I don't remember prior references to her father being drunk. I'm not making an association between the drunken Indian stereotype here, and I don't think Russell is either. Ava's thought makes me feel sad for her.

Chapter Eighteen: Kiwi Rolls the Dice
Kiwi goes to a Seminole-owned casino with two friend/co-workers. There is a beauty pageant taking place. Kiwi realizes that the pageant MC is his dad. He puts the money he has with him in an envelope and hands it to a dealer, asking her to give it to his dad. She tells Kiwi to take the money himself, that the man, Sammie, is a nice guy who they all love. Kiwi takes off, conflicted over what he's realizing. All these years, he believed his dad went on periodic month long trips to the mainland to meet with investors, but, it looks like those business trips were just periods when he works at jobs like this one.

Chapter Nineteen: The Silently Screaming World
The chapter opens with Ava realizing that the Bird Man is having sex with her. She doesn't struggle but shortly after that, she runs away. They've been gone from Swamplandia! two days. She spends a night alone huddled in the dark and the next morning gathers her thoughts and gets her bearings. She starts out for higher land.

Chapter Twenty: Out to Sea
Kiwi goes to visit his grandfather at the retirement home, hoping his grandfather can fill him in and affirm his suspicions about his dad. But, his grandfather's mind is gone and they end up fighting. Kiwi goes back to his room at the World of Darkness and finds that his friend/co-workers have a new poster for him. They thought the poster Kiwi has of his mother is there for Kiwi to use when masturbating. In replacing it, they've torn it in half. They don't know that is his mother.

Chapter Twenty-One: Mama Weeds
Ava continues her journey through the swamps. She comes to a cabin with a clothesline on which are hung items she recognizes as Ossie's favorite shirt and Louis's jacket... She thinks the woman who appears is a ghost named Mama Weeds. The woman is wearing a dress that Ava thinks once belonged to her mother. She tries to tear it off the woman, and then, she takes off again. She's got a piece of the dress in her hand and is wearing the jacket.

Debbie's comment:

The last chapters of this story are just as heavy and dark as they can be. I'm not at all sure that Ava is alive anymore...

Chapter Twenty-Two: Kiwi Takes to the Skies
After rescuing the girl, Kiwi was promoted again, to pilot of an in-the-works World of Darkness airplane ride. In this chapter, he is able to fly a plane. While up, he sees a woman waving frantically at the plane. He decides to land (his instructor lets him try it), which he does successfully. He finds the barge and Ossie. She tells him that Louis Thanksgiving left her at the alter. The chapter closes with her asking about Ava.

Chapter Twenty-Three: The End Begins
The Bird Man finds Ava. She dives into an alligator pond, is bit on the leg, wrestles the alligator, and gets away from it. She swims through a tunnel and the Bird Man doesn't find her again. She hears the crackle of a park ranger's radio and is rescued. The ranger asks if she's related to Osceola Bigtree, who has also just been rescued. Ava, Ossie, and Kiwi are reunited and go to "the Chief's" hotel room. The family is reunited. They stay on the mainland. Ossie is on medication. Ava doesn't tell anyone about the Bird Man or what happened to her. The last paragraph ends with:

I think the Chief was right about one thing: the show really must go on. Our Seths are still thrashing inside us in an endless loop. I like to think our family is winning. But my brother and my sister and I rarely talk about it anymore--that would be as pointless as making a telephone call to say, "Kiwi, are you there? Listen: my blood is circulating" or, "Howdy, Ossie, it's today, are you breathing?" We used to have this cardboard clock on Swamplandia! and you could move the tiny red hands to whatever time you wanted, NEXT SHOW AT __:__ O'CLOCK.

Debbie's comments:

That's it. End of the story. After I've had some time to think about the story, I'll write up those thoughts. In the meantime, I invite your thoughts and comments, either through the comments option below, or through the "Contact AICL" button in the bar at the top of the page. You can also write to me directly at dreese.nambe@gmail.com

Day Two with Russell's SWAMPLANDIA

2012-01-03T14:30:00.000-06:00

Yesterday I started reading Karen Russell's Swamplandia, writing up summaries and my comments for each chapter as I read. I'm picking it up again today. Before reading below, go read Day One with Russell's Swamplandia where I wrote about chapters one thru five.

Note 1: My comments on each chapter are indented and in bold text. Plain font is for summary.
Note 2: Don't read any further if you don't want to know what happens in the book. In other words, Note 2 is a spoiler alert.
Note 3: I'm reading the book in ebook format. I don't have reliable page numbers for excerpts I use below. At some point I'll get a hard copy and add page numbers.

---------

Chapter Six: Kiwi's Exile in the World of Darkness

Kiwi takes a job at the World of Darkness, which is the reason tourists have stopped going to Swamplandia. There, he meets some unusual people like the oblivious character, Leonard Harlblower. Kiwi thinks:

Even Chief Bigtree--an "indigenous swamp dweller" who was actually a white guy descended from a coal miner in small-town Ohio, a man who sat on lizards in a fathered headdress--even the Chief seemed like a genius of self-awareness next to this kid Leonard.

Debbie's comments:

In chapter six, Russell used "indigenous" but without quotation marks. Here, she uses them. Is this inconsistency in her writing, or is it a way for the different characters to show that self-awareness?

Chapter Seven: The Dredge Appears
With "the Chief" gone, Ava and Ossie take care of Swamplandia and their property. This includes cutting down melaleuca, an invasive tree:

Ossie was cutting the saplings down, and I was painting herbicide onto the stumps. We were tree warriors, I told Ossie. We had come to the Last Ditch for a massacre.

"This is a pretty boring massacre," said my sister. "When is lunch?"

Debbie's comments:

Playing savage Indians now?! Russell's writing has a good bit of humor in it, but this particular stereotype (bloodthirsty savage massacring Indian) is not in the least bit amusing.

It is while they are out cutting down the saplings that Ava and Ossie find an old dredge. Ossie starts trying to communicate with its ghosts. She takes up with one in particular, named Louis Thanksgiving.

Chapter Eight: Kiwi's Debt Increases
Payday finally arrives and Kiwi finds out that things he thought were free (his uniform, food he eats while at work, and a room he stays in at the theme park) are not free. Instead of a check, he is given a bill.

Chapter Nine: The Dredgeman's Revelation
Ossie is in love with Louis, calling him her boyfriend. Ossie tells Ava his life story, from birth to death. He had friends in the Civilian Conservation Corps (CCC): "calm men, family men, bachelors, ex-preachers, hellions, white men, black men, the children of Indians and freed slaves"

Debbie's comments:

The CCC was a government work relief program that ran from 1933 to 1942. Grandpa Sawtooth bought the island that would eventually have Swamplandia on it in 1932. That means the barge and work being done by its crew was done while he was there. I don't know if that matters later on in the story or not.

I'm not sure that the CCC was integrated in a way that would have made it possible for Louis to work with black men, or with "children of Indians and freed slaves." I'm wondering why Russell used "children of Indians and freed slaves" instead of whatever word they were called in the 1930s. I'm not sure that Louis would have worked alongside anyone who wasn't white. For the most part, the CCC wasn't integrated.

From his work on the CCC, Louis went to work on the dredge, but his friends chose not to go:

...the lone Indian on the crew, Euphon Tigertail, who had survived subhuman conditions while working on the Panama Canal, decided that he couldn't work in the swamp any longer. He'd been undone by miniscule foes, the chizzywinks, and the deer flies. "You sure you want to be a dredgeman for this outfit, Lou?" Euphon had whispered, both of them staring at the hulk of the dredge.

Debbie's comments:
Hmmm... I think this is the first time in the book that Russell provides us with words spoken by a Native character. Cool that it isn't stilted Indian-speak ("Um, that right, Kemosabe")!

Studying maps they found on the dredge, Ossie tells Ava that Louis has told her about a door to the underworld. Ava recognizes it as an Indian landmark called Eye of the Needle that is a day's hourney by airboat from their island. They had not been there, but their grandfather had:

Grandpa Sawtooth took a photograph of the Eye of the Needle passageway during his rambles in the forties: a gray channel cut between two twenty-acre islands made entirely of shells. These islands looked like twin boulders to me, or like one island that lived net to its echo. Two intricate skulls rising out of the river. They are hundreds or maybe even thousands of years old--the Calusa Indians constructed the mounds out of clay and every kind of local shell: oysters and conchs and whelks. The Calusa Indians were well established in our swamp when Ponce de Leon arrived in 1513, and they probably hugged the shoreline of Florida for hundreds of years before the European contact; by the late 1700s their tribe had disappeared, undone by Spanish warfare and enslavement, and by microbes: smallpox and measles. The Calusa shell mounds, these seashell archipelagos, had outlasted their architects by at least five hundred years. You can find them scattered throughout the Ten Thousand Islands; visitors will drag their kayaks up a shell mound's glittery shoes and picnic there. On the Gulf side a 150-acre shell mound supports a modern township. But the Eye of the Needle was a special landmark, known only to locals, and very remote.

Debbie's comments:

This is a history lesson! In a Google Everything search, the first hit was a social studies page that has much of the information Russell shares. Thankfully, Russell does not replicate the bias on that page (it presents the Calusa's as the aggressors in conflicts with the Spanish). A Google Videos search turned up an interesting documentary that dates one of the layers in a particular dig at 2000 years old. Ava, Ossie, and Kiwi are homeschooled but don't really study. In one place in the book, they worry at what grade level they'd be placed if they went to public school. That worry suggests the kids are not very well educated, so, the idea that Ava would know all this about the Calusa Indians kind of doesn't work.

On the third weekend without their father, Gus (he runs the ferry) comes to check on them. He finds Ava coloring, using "our Bigtree tribal colors: Indian red and heron blue."

Debbie's comments:
I'm curious about the time period for this story. Due to a way-cool effort by teachers, that "Indian red" crayon was retired in 1999 in response to teachers who felt that children wrongly perceived that color was intended to represent the skin color of American Indians. because children were using it on coloring sheets when they were coloring Indians. Crayola responded and changed the name to Chestnut. Below is a screenshot of the relevant part of their webpage. If the time setting for Swamplandia! is pre-1999, then it makes sense that the crayon is in the box that Ava is using. If it is post-1999, she could be using an old box. So--it is plausible and not necessarily a critique. More than anything, I suppose, I'm seizing Russell's use of "Indian red" as a teachable moment. (In chapter nine, Ava watches the news and learns of the famine in Uganda. That was 1980, and again, in 2011.)

A few days later, Gus arrives with a letter for Ava. This one is from the Secretary to the President at the University of Loomis. It reads:

Thank you for your inquiry. I have done some research on your behalf; unfortunately no such Commission or Committee or alligator-wrestling competition has ever existed. You might visit the Miccosukee Indian Reservation to watch a live alligator show.

Ava tears the letter into bits.

Debbie's comment:
Hmm... Are we going to find out that the trophy is a fake? Part of the hype for the park?

The chapter ends with Ossie going into the dredge again to see Louis. Ava meets and befriends the Bird Man (he's a guy who travels around driving birds away from places they aren't wanted). When Ava returns there the next morning, the dredge is gone.

Chapter Ten: Kiwi Climbs the Ladder
Back at the World of Darkness theme park, Kiwi gets a new job as a life guard.

Chapter Eleven: Ava Goes to the Underworld
In a panic, Ava tells the Bird Man about Ossie and the missing dredge. Reluctantly, she also tells him about Louis, the ghost boyfriend. To her surprise, he believes in ghosts and knows where the Eye of the Needle is. He agrees to help Ava find Ossie.

Chapter Twelve: Kiwi Goes to Night School
Kiwi goes to the local community college to begin a GED class. When it is his turn, he introduces himself and tells his classmates he needs to help his dad get out of debt and wants to go to college. Students immediately start ridiculing him, calling him "white boy." He wishes he could tell them about the island:

...about Chief Bigtree's "Indian" lineage; how as a kid they'd put makeup and beads on him, festooned him with spoonbill feathers and reptilian claws; how at fourteen he'd declared: "I'm a Not-Bigtree. A Not-Indian. A Not-Seminole. A Not-Miccosukee." This category "white" gave him a whistling fear, a feeling not unlike agoraphobia.

Debbie's comments:

Recall in chapter two, Kiwi is frustrated when his dad tries to talk to them in a booming "chieftain" voice? Here, we learn that Kiwi didn't like playing Indian. Seems like he thought he had no culture, and being called white, or realizing that his identity is being ridiculed, scares him.

Chapter Thirteen: Welcome to Stiltsville
Ava and the Bird Man stop at an abandoned village on stilts (Stiltsville) for the night.

Chapter Fourteen: The Drowning Chain
The drowning chain is a net used to rescue swimmers. At the end of the chapter, Kiwi (not using the drowning chain) rescues and revives a girl. Crowds gather round and take photos of him.

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That's it for Day 2 of Swamplandia!

Day One with Russell's SWAMPLANDIA!

2012-01-02T07:44:00.002-06:00

7:30 AM, January 2, 2012
Back in April, a reader wrote to me about Karen Russell's Swamplandia! I got an ebook of it today and will start working through it, posting notes here as I go. Based on what I read in April, I am not looking forward to this book in which a family plays Indian. If the characters were playing Black, I wonder if the book would have gotten the kudos it received from NPR and the New York Times?

-----

Update: 2:15 PM CST, Jan 2, 2010
This update consists of my comments and summaries from chapter 1 through chapter 5.

Note 1: My comments on each chapter are indented and in bold text. Plain font is for summary.
Note 2: Don't read any further if you don't want to know what happens in the book. In other words, Note 2 is a spoiler alert.
Note 3: I'm reading the book in ebook format. I don't have reliable page numbers for excerpts I use below. At some point I'll get a hard copy and add page numbers.

Chapter One: The Beginning of the End
We meet the family:
the dad: "Chief Bigtree"
the mom: "Hilola Bigtree"
the older sister: "Osceola"
the older brother: "Kiwi"
the grandfather: "Sawtooth"
the protagonist: Ava

Debbie's comments:

That is quite a set of names! Will we find out that Ava also has a nickname? And how did Russell (the author) settle on Osceola as the name for Ava's sister? Osceola was a Seminole leader. On the Seminole Nation's website, he is described as follows: "Elegant in dress, handsome of face, passionate in nature and giant of ego, Osceola masterminded successful battles against five baffled U.S. generals, murdered the United State's Indian agent, took punitive action against any who cooperated with the white man and stood as a national manifestation of the Seminoles' strong reputation for non-surrender."

Ava tells us that her family, "the Bigtree tribe of the Ten Thousand Islands" runs an alligator theme park in Florida called Swamplandia! On promotional billboards, they wear

Indian costumes on loan from our Bigtree Gift Shop: buckskin vests, cloth headbands, great blue heron feathers, great white heron feathers, chubby beads hanging off our foreheads and our hair in braids, gator "fang" necklaces.

Although there was not a drop of Seminole or Miccousukee blood in us, the Chief always costumed us in tribal apparel for the photographs he took. He said we were "our own Indians." Our mother had a toast-brown complexion that a tourist could maybe squint at and call Indian--and Kiwi, Grandpa Sawtooth, and I could hold our sun. But my sister, Osceola, was born snowy--not a weak chamomile blond but pure frost, with eyes that vibrated somewhere between maroon and violet. Her face was like our mother's face cast forward onto cloudy water. Before we posed for the picture on that billboard, our mother colored her in with drugstore blusher. the Chief made sure she was covered by the shadow of a tree. Kiwi liked to joke that she looked like the doomed sibling you see in those Wild West daguerreotypes, the one who makes you think, Oh God, take the picture quick; that kid is not long for this world.

Debbie's comments:

We know right away that this is not a Native family. They play Indian for their theme park. It makes them money. They benefit by playing Indian. Will we, as I continue to read, find out that Ava is uncomfortable with playing Indian? Is someone going to challenge their playing Indian? I wish Russell had also said that the "tribal apparel" is also fake.

I don't like Kiwi's joke. Would he make a similar joke about other oppressed children in daguerreotypes?

Ava's mother gets ovarian cancer and dies. Grandpa Sawtooth is placed in a home a month before her death. Ava starts doing her mother's act. A new theme park called The World of Darkness opens on the mainland and Swamplandia's visitors drop off dramatically. It is easier to get to (tourists have to take a 40 minute ferry to get to Swamplandia). Ava rarely thinks "dad" --- she usually thinks "the Chief" instead.

Chapter Two: The Advent of the World of Darkness
Without tourists to occupy their time, Ava and her sibs start reading more. Ossie (Ava calls Osceola "Ossie") takes interest in one called The Spiritist's Telegraph about an underworld. Kiwi spends more time studying for the SAT.

We learn that Grandpa's real name is Ernest Schedrach and that he is "the white son of a white coal miner in Ohio" who bought the land Swamplandia is on in 1932. Hilola Bigtree's maiden name was Owens and she, too, was born on the mainland. In one of the Swamplandia buildings is a display area that has family artifacts, including Schedrach's army medallions. "The Chief" works hard to make sure that nothing in the case sullies the manufactured Indian identity of the Bigtree family. He takes the medallions out, and makes sure there is no mention of the family's white roots.

Debbie's comment:

No mention, yet, of when Swamplandia was founded, or, when the family started playing Indian.

The night Osceola turns 16, they have a birthday party for her. Partway through, she announces she's going on a walk but "the Chief" asks her to stay so they can "have a tribal meeting." Osceola leaves anyway and "the Chief" says:

"As you may have noticed," he said in his booming chieftain's voice, "we Bigtrees have a serious enemy. We have a new battle to win."

"Oh my God," said Kiwi. "Dad. This isn't a show. We are all sitting in the same room."

Debbie's comments:

Go, Kiwi! And he called him "Dad" instead of "the chief."

The family discuss the future of Swamplandia, with "the Chief" wanting to make improvements, and, Kiwi wanting to sell it and move to the mainland.

Chapter Three: Osceola K. Bigtree in Love
Osceola starts leaving her bedroom at night. Ava is worried about her and her dates with ghosts. Ava tells Kiwi about it. They tell "the Chief" but he waves it off as a lovesick phase she's going through. Though they still have few if any tourists, "the Chief" continues to wear his costume.

Debbie's comment:

Kind of pathetic, "the Chief" in his costume....

Chapter Four: Ava the Champion
Ava decides she wants to enter the same alligator wrestling competitions her mother entered. Her mother won a national championship in 1971. Ava starts sending inquiries by mail. Her dad continues to wear the headdress all the time:

The fan was blowing at the Chief's headdress, flattening every feather so that they waved in place, like a school of fishes needling into a strong current. Something lunged in me then, receded. A giggle or a sob. A noise. I thought: You look very stupid, Dad.

Debbie's comment:

In chapter 2, Kiwi pushed back on the play Indian activity of "the Chief" and now, Ava does, too. And they're both thinking "dad" when they do it.

Ava remembers asking her mom why she didn't enter more contests, ones where she could "beat the Seminole wrestlers, to show the Miccosukee alligator handlers what we Bigtrees were made of" but her mother avoids answering the question, saying that her job is to be a mother to her children.

Debbie's comment:

According to the Timeline on their website, the Seminole's have been doing alligator wrestling for tourists since the 1920s.

Ava wonders if her mother is happy. She married "the Chief" when she was nineteen and "started her career as an alligator wrestler that same year." She also gave birth that year to Kiwi. Ava remembers Kiwi telling her that their mother had married too young. When Ava repeated that to her mother, she says "Your father and I were sweethearts, you tell me what's too 'too' about that! Without Sam I'd still be on the mainland."

Debbie's comment:

Sam! "The Chief's" name is Sam.

Ava watches a batch of alligators hatch. One is red in color and she starts caring for it secretly, hoping it will save Swamplandia. Towards the end of the chapter, the family goes to visit Grandpa Sawtooth who is rapidly losing his memory. He no longer remembers, for example, "Seth of Seth", which is the alligator he first wrestled. As the family rides the ferry back home, two other passengers stare at "the Chief" with "Seth of Seth" in his lap:

These Loomis men were wealthy, or wealthy to me: they wore belts with shiny buckles, and their khakied laps held fancy red double-decker tackle boxes. They were most likely on their way to play Injun for a weekend at the Red Eagle Key Fishing Camp; they didn't know my father was a Bigtree, and you could see the sneer in their eyes.

Debbie's comments:

On their way to play "Injun"?! Geez...

Chapter Five: Prodigal Kiwi
When they get back to their island, Ava shows Kiwi what she discovered earlier in the day: their mother's wedding dress is missing. They conclude that Ossie has taken it. Ava tells Kiwi about Ossie's nighttime dreams in which Ossie seems possessed. Frustrated with their father, Kiwi takes off. A few days later, "the Chief" tells Ava he is going on one of his extended trips to the mainland. He used to do these month-long business trips while her mother was alive. This is the first one since her death. Ava imagines that he'll raise money to carry out some of his development plans--plans that will make them competitive again. Ava imagines that:

Soon the indigenous Bigtrees would be able to compete with our niche competitor, that exotic invasive species of business, the World of Darkness.

Debbie's comments:

I don't know what to say... What is Russell doing calling the playing-Indian family "indigenous"? From the perspective of those who say they are "Native American" because they were born in America, but that is a snarky thing to do. It is an attempt to discredit American Indians. Same thing here, I think. Russell is intentionally (or not) being dismissive of American Indians. Then, Russell tells us that this family is being invaded by the World of Darkness. These are interesting parallels... Where is she going with this?

__________
See also:
Day two with SWAMPLANDIA
Day three with SWAMPLANDIA

Emerita Romero-Anderson's MILAGRO OF THE SPANISH BEAN POT

2011-12-31T12:41:00.001-06:00

Last month, a friend wrote to ask if I'd read Emerita Romero-Anderson's Milagro of the Spanish Bean Pot, published in 2011 by Texas Tech University Press. I ordered it and am sharing my thoughts on the book.

Here's the preface:

This story, Milagro of the Spanish Bean Pot, gives us a peek into a time and place in history that is little known, but significant in helping tell America's story. Based on historical fact, there is ample evidence of a Spanish Colonial pottery tradition from about 1790 to 1890 in northern New Mexico and southern Colorado. Some archeologists would argue that only Native Americans made clay pots.

Clearly, Romero-Anderson wants people to know that Spanish settlers in New Spain (in what later became known as New Mexico) made clay pots. She's created this story and its protagonist to bring that knowledge forward. Her motivation is good but in giving us that information, she affirms stereotypes of the bloodthirsty Indian, and there are other problems, too.

Some of them are relatively insignificant. In chapter nine, the protagonist, Raymundo (he's Spanish) is successful in getting an old woman to teach him how to make pots. Her name is Clay Woman (she's genizaro). I'll say more about her later. Within the span of one day:

Raymundo shaped three clay pots, complete with rims and handles, by midmorning
By noon he made three more and polished all of them with a stone
After polishing them, he coated the inside of each one with brown paint
Clay Woman then takes him out to gather plants to use as dyes
On their return, Raymundo gathers dung chips so they can fire the pots the next day
Then, Raymundo heads off to water his bean patch
But! He hears a "blood-curdling war cry"
It is the Comanches that killed his father a year ago. Now, they kidnap Raymundo and steal horses from Raymundo's village.
They ride for hours, stop, and then the Comanches kill a horse by shooting an arrow into one of its eyes before eating its raw liver. They roast the rest of it before going to sleep for the night.

My sister makes pottery, and so does one of my aunts. I called home and asked if they polish the pot on the same day they shape it. The answer? No. The shaped pot has to dry first, and that takes a couple of days. That said, I suppose it is plausible that all those things could have happened in a single day (the heat and drought figure prominently throughout the story), but is it probable? I don't think so.

For the remainder of this review, I want to focus on Romero-Anderson's depiction of the peoples that are in the story: the Spanish, the Genizaros, and the Comanches.

The Spanish
The year is 1790. Raymundo lives in a small Spanish village in the northern part of what is now known as New Mexico. In 1790, it was New Spain. He lives in a village of adobe houses Raymundo and his mother live in one room. They own two hundred varas (Romero-Anderson says a vara is 2 feet) of bottom-land acquired through a Spanish land grant. Some of the land grants were made to Spanish individuals who agreed to live in less-populated and less-protected areas. Given the Comanche raids in the story, that seems to be the case with Raymundo and his family.

Genizaros
The bean pot in the title is the only one Raymundo's family has, but it has a crack and no longer holds water. They need a new one, but, the genizaros who make the pots have stopped trading with the local Spanish people and sending their pots south, to Mexico.

I'm guessing genizaro is a new word to most people. As such, the way they are depicted is of utmost importance. And given the stereotyped and biased ways that American Indians have been portrayed in children's books, their depiction is equally important. Genizaros, Romero-Anderson tells us in the glossary, were "Christianized (Hispanicized) Indians" (p. 110). She introduces them in chapter two when Raymundo walks past their village:

His search for firewood took him to the crest, past the small village of genizaros, a group of Indians who were ransomed from captivity to the Spaniards. They were given land here far away from the capital and Spanish society before Reymundo was born.

Their village includes three adobe houses and two made of stone, surrounded by a fence.

To better understand who the genizaros were, I've been studying two books. One is Violence Over the Land by Ned Blackhawk, and the other is Captives & Cousins by James F. Brooks. They were primarily young Plains Indians who were captured by other tribes and Spanish soldiers, sold as slaves, and subsequently became detribalized (many did not know who their tribal nation was). Those who weren't successfully sold were killed, prompting some Spanish colonists to intervene by redeeming the captives and baptizing them. In return, the redeemed captive owed allegiance and service of up to 20 years to the person who redeemed them. In northern New Mexico, Brooks writes that they became like members of families in a fictive kinship relationship, but he that in the Rio Grande Valley, they were ostracized and looked down on.

In Milagro of the Spanish Bean Pot, we meet two genizaro characters. One is Clay Woman, who teaches Raymundo how to make pottery, and the other is a medicine man named Fools Crow. The genizaros wear clothing much like the Spanish, except for Clay Woman and Fools Crow who stand out because they wear traditional clothing. The traditional clothing Clay Woman wears includes a manta, but that's an error because, as Blackhawk and Brooks noted, captivity as young children means the genizaros were detribalized. Later on, Fools Crow performs an Indian ceremony on Raymundo but, how does he know how to do that?!

From the Pablita Velarde gallery, Bandelier Natl Monument

That article of clothing is actually worn by Pueblo women as seen in Pablita Velarde's illustration to the right. Velarde was from Santa Clara Pueblo, one of the Eight Northern Pueblos in New Mexico. Her art is known worldwide and she's the author of Old Father Storyteller, a collection of stories.

Speaking of Pueblo Indians, where are the Pueblo people in Milagro of the Spanish Bean Pot?! Romero-Anderson mentions them on page 13. Raymundo is on his family's land, looking at a dry wash: "It had once belonged to the ancestors of a Tewa Indian pueblo, Papa had said, but the native people were no longer allowed on land granted to the Spaniards by the Spanish Crown in the Kingdom of New Mexico." On page 20, Raymundo plays "chueco, an ancient game of the Pueblo Indians" but other than that, Pueblo Indians are absent from Romero-Anderson's story. All through that time period, Pueblo Indians were taking Spanish people to court for encroachment and other criminal matters.

In some ways, Romero-Anderson misrepresents the genizaros. She does, I think, accurately portray the disdain that Blackhawk and Brooks report in their respective books. Romero-Anderson writes "The old crone's hair looked like a magpie's nest" and she says that Fools Crow's hair is matted and filthy, and that his torso is caked with grime. (p. 11).

She also accurately portrays the ways that the Spanish feared and accused the genizaros of being witches. On page 15, Raymundo's aunt calls them "evil brujos" (witches). She tells Raymundo to stay away from them:

"Remember what happened to Father Ordonez? I believe the year was 1796. I had come for a visit and that's all everyone talked about. The genizaro witches put a curse on him, Raymundo, and he died a terrible death." (p. 15).

Juan, a Spanish man, shoots and kills Clay Woman with an arrow in a dramatic scene that takes place on the day that Raymundo and Clay Woman fire their pots (Romero-Anderson repeatedly says "bake" which to me, sounds odd).

There was, in fact, a Franciscan father named Felix Ordonez y Machado who founded a mission at a genizaro settlement in Abiquiu. Brooks covers this on page 136 of Captives and Cousins. Ordonez died in 1756 of suspicious causes. The new missionary, Juan Jose Toledo, was sick several times in the years after 1756. Then a genizara, on her death bed, accused a Kiowa genizaro named Joaquin Trujillo, of sorcery, the area erupted in accusations and counteraccusations that led to exorcisms during which "pagan" practices of Pueblo Indians were exposed as "evil" activities. Reading that section of Captives and Cousins, leads me to believe that Romero-Anderson borrowed heavily from that series of events. Her Juan (who killed Clay Woman) is Juan Jose Toledo, and, Fools Crow is Joaquin Trujillo. The unnamed setting for her story is Abiquiu, 34 years after the actual event took place.

In the Acknowledgements, Romero-Anderson names Charles Carillo as a source for her writing. I think I'd probably find the Ordonez/Toledo/Trujillo/Abiquiu events in one of his books.

Comanches
Comanches did raid and kidnap the Spanish and Pueblo Indians of New Mexico, but not at the time period the story is set (1790). The Comanches in Milagro of the Spanish Bean Pot are portrayed much as they are in popular culture, as blood thirsty killers. There is a lot more to any tribe than that narrow portrayal. There were a lot of Native and non-Native nations trading and raiding and inflicting violence on each other. The title of Blackhawk's book, Violence Over the Land: Indians and Empires in the Early American West effectively captures the coalitions and conflicts of that time. If you're interested in knowing more about it, I highly recommend his book.

Conclusion
Romero-Anderson tried to give readers a look into a little known piece of history about Spanish potters. We do, in fact, need stories about that, and about that period during which many nations interacted with each other, but the information has to be reliable. Milagro of the Spanish Bean Pot falls short in that regard.

"Race changes" in Tintin

2011-12-30T09:34:00.001-06:00

In 2006 I learned about Tintin in America. I wrote about it then, but apparently failed to order it so that I could do an analysis of it for AICL. It is now on order...

Obviously, I'm thinking about Tintin because the movie is in theaters now. This morning on Slate, I read David Haglund's blog post about parent objections to Captain Haddock's love of alcohol. He provides some historical background for the American response to Haddock:

Sam Adams, who recently reviewed two Hergé biographies for Slate, pointed me to a third, Pierre Assouline’s Hergé: The Man Who Created Tintin, which reveals that when the Tintin books began appearing in America, Hergé’s publishers demanded that he “attenuate the text here and there” to reduce Haddock’s drinking, in an effort to satisfy “puritanical American morals.” Hergé went ahead and “eliminated all images of Haddock drinking straight from the bottle,” telling one reader, “The blacks have been whitened, and Captain Haddock has to refrain from guzzling his drink.” (A PDF of this chapter from Assouline’s book is available online.)

I clicked on the PDF and read the chapter. In addition to portrayals of Blacks and alcohol, Assouline writes about the ways that Herge depicted Jews. I think it will prove useful when my copy of Tintin in America arrives.

I'm also intrigued by what I'm reading in Paul Mountfort's "'Yellow skin, black hair... Careful, Tintin': Herge and Orientalism" published in 2012 in the Australasian Journal of Popular Culture (Volume 1 Number 1):

The original black and white version of Tintin in America (1931-32) offers a blistering critique of capitalism, both implicitly in its depictions of down-trodden urban Black Americans and in its explicit representation of American Indians as the victims of colonial dispossession and ongoing oppression at the hands of capital, backed by the US Army at gunpoint. (p. 38)

Eighty years later, "ongoing oppression" is about right, as the US is poised to, once again, come down on the side of companies who want resources on Native lands (see, for example, the resolution by the National Congress of American Indians ). It is too bad, however, that the Indians Herge presents are stereotypes (see the cover above). But how did he show them as "abject?":

the colour French (1946) and English (Herge 1978) editions progressively bowdlerized key scenes at their publishers insistence, so that, for instance, both a black doorman and mother with wailing child are literally bleached white in the colour version (Herge 1978:29 f12, 47 f15), along with their implications of ghettoization, due to the 'unsuitability' of mixing races in a children's book destined for an American audience. Similarly, frames depicting 'Red Indians' as abject were severely toned down (1978: 16 f7-8). (p. 38)

The copy I ordered is the 1978 edition. I'll have to see if I can get the black and white version to see what needed to be toned down. (If you've got access to it, perhaps you can scan relevant pages for me.)

Update, Saturday, December 31, 8:02 AM CST
Adelaide Dupont submitted a comment that says the Indians in the original are "Lakota Isnala." Items shown include a peace pipe, a tomahawk, a monastery, and a treaty. Using "Lakota Isnala" as a search term, I found a bit more information, also from Assouline's book. He says that Herge was looking for fresh ideas:

Then in the last months of 1957 he read an article on American Indians, reviving his youthful passion. He found his thread: Tintin finds himself on a reservation trying to prevent unscrupulous businessmen from evicting the natives in order to drill for oil. He immediately wrote to his old friend Father Gall to ask for his advice on the project. The Cistercian monk was an expert on the Plains Indians, who had named him "Lakota Isnala." He sent Herge five single-spaced typewritten pages filled with details and anecdotes about the geography of Little Rock and the Bureau of Indian Affairs, the Indians' hostility toward white people, and the despoliation of their land by big corporations. He even wrote of how Indians had been on the front line when the Allies landed on the beaches of Normandy.

Like the previous project, the story opens with an incident on the road to Marlinspike Hall. An accident, or is it an attempt on the life of a Sioux? At the hospital, in his delirium, the man mentions a peace pipe, a tomahawk, and a monastery. Going to the monastery and visiting an exhibit of Indian artifacts, Tintin discovers that the peace pipe has disappeared. It contains a precious official document proving the claims of the Indians to their hunting grounds. As all the other copies have vanished it is the last thing to prevent their being forced from their land by an oil company. Herge abandoned this project instinctively. (p. 187)

I read that excerpt in Google books preview. The excerpt prompts questions! What was that youthful passion? What was the article Herge read? Why did Herge abandon the project? I've got Assouline's biography on order...

"Lakota Isnala" also turned up in my search. Paul Goble also consulted with "Lakota Isnala" in writing Red Hawk's Account of Custer's Last Battle" in 1969. Interesting, eh?! I gotta learn more about "Lakota Isnala"!

Update: Saturday, December 31, 10:30 AM CST
"Lakota Isnala" is also in Benoit Peeters Herge, Son of Tintin, published by JHU Press in 2011. The Google Books preview offers a bit more info than the preview of Assouline's book allowed. Herge met "Lakota Isnala" at "the Trappist abbey of Scourmont near Chimay" (p. 204), where Herge went to rest. At first he was bored with the religious services there. Then, he met Father Gall, a monk who was "passionately interested by American Indians" (p. 204) who had entered the monastery in 1926.:

Without ever having set foot in America, he had learned the Sioux language in order to correspond with the tribe. Herge and Father Gall struck up an immediate friendship. The monk took the cartoonist into his den, an isolated circular room at the top of a small tower.
There, you don't know if you're still in an abbey or if you're in a Sioux tent. Eagle-feather headdresses, bows and arrows, tomahawks, guns, a peace pipe, and all sorts of other objects. Since I had read Paul Coze's book Moeurs et histoire des Peaux-Rouges (Customs and history of the Indians), I didn't feel too out of place. We talked for a long time. The names of Sitting Bull, Crazy Horse, Red Cloud, Spotted Tail, all the famous Indian chiefs, came up again and again, mingled with mentions of Little Big Horn, Wounded Knee, all the battles in which they became famous. He showed me photos of his friends Black Elk and Little Warrior, and told me their stories. Then he told me about his own life, or rather his grandmother's; she almost married a Sioux. He is Sioux by adoption himself; that is, he is actually part of the White Butte Band, a tribe of Ogallala Sioux! [31]
Herge, passionately interested since his youth in the world of the Indians, as totally fascinated by Father Gall. Gall was an extraordinary character, and he made a deep impression on the few people who were lucky enough to meet him. "My name is Lakota Ishnala," he would tell his visitors, "which means 'the solitary Sioux.' I am solitary in two senses; not only does this allude to the solitary prayers of the Indians, since I am a man of religion, but it is also a reminder that I am all alone here, far from my people and my family." [32]

The day after their first meeting, Father Gall took Herge into the woods, to the place he called his "reservation." There, the monk dressed in Indian clothing from head to foot, complete with a feather headdress, embroidered vest, loincloth and trousers, moccasins, and blanket. In a few minutes, the Trappist monk had transformed himself into a Sioux chief. Soon he suggested that Herge smoke the peace pipe with him, according to the very strict Indian rites: the bowl had to be stuffed with tobacco and special roots; the pipe raised toward the sky and lowered toward the earth, then turned toward the four cardinal points, before it could be passed around by the participants. This was a form of religious sentiment that Herge felt extremely close to. Father Gall spoke to him about the Indian soul, the desire for communion with all the beings in the universe, and the feeling of harmony with nature of which the white man was capable. He also tried to correct the misconceptions propagated by the Scouts on the subject, before describing the current situation of Indians on reservations. Fascinated, Herge decided to suggest that Paul Cuvelier work with Father Gall on an "illustrated history of the Indians." (pp. 204-205).

LOTS of red flags all through there... How did this monk learn to write the "Sioux language"? At best, he learned Lakota, Dakota, or Nakota. And just who was he corresponding with? I don't think there is a "White Butte Band." Was Gall friends with Black Elk? I suppose that is possible, given that Black Elk was in England as part of the Wild West show that toured there. Do I need to do research on Gall?! His persona was convincing to Herge, and as noted earlier, to Paul Goble, too. Do these two European writers (Herge and Goble) mean to tell us that this was the best they could do in terms of reliable sources for their portrayals of American Indians?!!!

"...they're reading Twilight!"

2011-12-29T12:32:00.000-06:00

Add caption

We spent some of this holiday watching Friday Night Lights.

In the fourth season, a leading character exits the show. His girlfriend is desperate to fill her time and signs up for every club posted on the school bulletin board. One of my favorite characters--Landry Clark--understands how she feels and says that the school beautification committee isn't a good choice, and that the Book Club "would be fine except this week 'cause this week they're reading Twilight." It is just one of many beautifully delivered lines by Jesse Plemons, a talented actor who plays a geeky football player.

Occasionally they refer to children's literature in some way. In the first season, the back-up quarterback was called "the little engine that could." There's some great writing on this series! I'm enjoying it quite a lot. I'd love to know what the writers meant when they dissed Twilight. Was it the problematic way that Meyer presents the Native content?

Anita Silvey's CHILDREN'S BOOK-A-DAY ALMANAC

2011-12-28T08:13:00.001-06:00

Anita Silvey is a powerful person in children's literature. Among her many accomplishments are that she was the editor at the The Horn Book Magazine, and has been on NPR and television news programs. According to the information on her website, her lifelong conviction is that “only the very best of anything can be good enough for the young.”

Going through her Book-A-Day Almanac with that conviction in mind, I'm a bit puzzled. On one hand, or rather, on one day, she hails Morning Girl by Michael Dorris for helping her to see Christopher Columbus in a new way... Indeed, she was so moved by Morning Girl that she no longer celebrates Columbus Day. Here's what Silvey wrote:

Morning Girl provides a different lens for history. As the saying goes, history gets written by the winners. But in this slim book, Michael Dorris makes it possible to view events in 1492 from the point of view of the people already living in the Americas, sailing no oceans. Because Dorris accomplished his mission so brilliantly, I have not celebrated Columbus Day since I read this small gem.

Though I've not written (yet) about Morning Girl on AICL, I agree with her assessment. It is a gem. Reading comments from her readers, I think she influenced several people to revisit how they view Columbus Day, too. That's a good thing because U.S. history is too-often romanticized and glorified, and too-often, stereotypes are not challenged. Dorris challenged these stereotypes, as Silvey tells us:

As a child, Dorris had found only stereotypical Indians in books; so he set out to craft a story with authentic Native American characters that children would want to read about, get to know, and grow to love.

What she does not tell her readers is that the stereotypical Indians Dorris found in books he read as a child are the ones in Laura Ingalls Wilder's Little House on the Prairie series---which is that 'other hand' I alluded to above. On one hand, Silvey praises Dorris, and on the other, she praises Wilder. (For my response to Silvey's recommendation of the series, see my post on July 11, 2011.)

In his essay, "Trusting the Words," Dorris wrote about sitting down to read Little House in the Big Woods to his daughters:

Not one page into Little House in the Big Woods, I heard my voice saying, "As far as a man could go to the north in a day, or a week or a whole month, there was nothing but woods. There were no houses. There were no roads. There were no people. There were only trees and the wild animals who had their homes among them."

Say what? Excuse me, but weren't we forgetting the Chippewa branch of my daughters' immediate ancestry, not to mention the thousands of resident Menominees, Potawatomis, Sauks, Foxes, Winnebagos, and Ottawas who inhabited mid-nineteenth-century Wisconsin, as they had for many hundreds of years? Exactly upon whose indigenous land was Grandma and Grandpa's cozy house constructed? Had they paid for the bountiful property, teeming with wild game and fish? This fun-filled world of extended Ingallses was curiously empty, a pristine wilderness in which only white folks toiled and cavorted, ate and harvested, celebrated and were kind to each other.

My dilemma, as a raconteur, was clear. My little girls looked up to me with trusting eyes, eager to hear me continue with the first of these books I had promised with such anticipation. I had made "an event" out of their reading, an intergenerational gift, and now in the cold light of an adult perspective I realized that I was, in my reluctance to dilute the pleasure of a good story with the sober stuff of history, in the process of perpetuating a Eurocentric attitude that was still very much alive. One had only to peruse newspaper accounts of contemporary Wisconsin controversies over tribal fishing rights, bingo emporia, and legal and tax jurisdiction to realize that many of Grandpa and Grandma's descendants remained determined that there could be "no people" except those who were just like them. (p. 271-272)

Dorris closed Little House in the Big Woods at that point, deciding he'd set that book aside and try again the next night with Little House on the Prairie. In that one, he recalled that the family had moved west. There, he figured, there would be Indians. Things seemed to be going fine as he read it to his daughters, but then he got to page 46 where Ma tells Laura she doesn't like Indians. Dorris writes:

What was a responsible father to do? Stop the narrative, explain that Ma was a know-nothing racist? Describe the bitter injustice of unilateral treaty abridgment? Break into a chorus of "Oklahoma!" and then point out how American popular culture has long covered up the shame of the Dawes Act by glossing it over with Sooner folklore? (p 274)

What he did instead, was start editing and leaving out words and passages as he read, doing what he could to counter the racism until he couldn't do it any longer. There was too much of it. He ended up putting the books on a top shelf and telling them to read them later on, on their own. He closes that essay by imagining a moment sometime in the future when each of his daughters would come to him with the book in-hand, outraged at its contents.

With someone as influential as Anita Silvey recommending the books, she is making sure the books stay on the bedside table, not the top shelf. So you see why I am puzzled by her conviction and the books she writes about on Book-A-Day. How are the stereotypes in the Little House books "the very best" for children? Or the ones in other books she recommends, like Danny and the Dinosaur?

-----
"Trusting the Words" is available in Paper Trails: Essays, by Michael Dorris, published in 1994 by HarperCollins.

THE CHRISTMAS COAT by Virginia Driving Hawk Sneve

2011-12-21T16:14:00.001-06:00

On December 6, 2011, I learned about a new book called The Christmas Coat: Memories of My Sioux Childhood, by Virginia Driving Hawk Sneve. Earlier this week, I read it, and like it very much. Here's the cover:

The book is subtitled "Memories of my Sioux Childhood" and that's Virginia on the cover. These are her memories. Perhaps the subtitle signals that there may be other books in the works. I hope so!

In The Christmas Coat, we come to know a young Virginia and her family in South Dakota in the 1940s or thereabouts. That's "a long time ago" to any young child, but in this "long time ago" story, we have Native children who, like other children of that time period, wear things like... green sweaters rather than the popular stereotype that suggests that "real" Indians wear buckskin and feathers. Like people of any culture or nation, we have clothing that we wear at specific times for specific purposes. Virginia wore that green sweater, but doing so did not--and does not--make her "less" Native.

On the cover, we see three children in buckskin and feathered headdresses. The reason they're dressed that way is because they are playing the part of the Wise Men at a Nativity pageant. The accompanying text says "They wore headdresses that only the wise leaders and elders of the tribe could wear."

You see, Virginia's dad is an Episcopal priest in their village. That plays a major role in the story. People from church congregations in the eastern part of the United States would send boxes of clothing to churches on reservations. The winter boxes include coats. Virginia needs, and wants, a new coat... How she gets one is the plot of the story. With Christmas 2011 a few days away, children all over the US are filled with wants, and needs, too. As such, the story will resonate with children and their parents, too.

Beneath that plot, however, is a wealth of information that children can pick up. As I said last week, Christmas at my mom's is a mix of traditional Pueblo ways, and, mainstream things like Christmas trees and Santa Claus (I played the part of Santa last year):

The Santa in Virginia's story brings a bag of gifts. Inside that bag is a mix of traditional and mainstream items. Virginia's present from Santa is one of the dolls you see in his bag (image from illustrator, Ellen Beier's website):

Beier's illustrations are terrific. See more of them here. She did a lot of research and work that helped her create the images that beautifully capture Virginia's story.

I hope Holiday House has more of Virginia's stories in the works. If you're still looking for a gift for someone, consider getting a copy of The Christmas Coat right away. Get two! One to give this year, and another copy for next year, too, for another child.

The Christmas Coat was featured on NPR earlier this week.

AICL listed on HORN BOOK "Kids, books, and blogs" page

2011-12-17T16:31:00.002-06:00

Back before The Horn Book redesigned its website, American Indians in Children's Literature was amongst the blogs it listed on its "Kids, books, and blogs" page. I grabbed a screen shot of it from its archive and am sharing it here. As far as I can tell, they haven't recreated the page on their new site.

Native students rebut ABC's "Children of the Plains"

2011-12-13T09:53:00.001-06:00

In October of 2011, ABC broadcast "Children of the Plains" on its 20/20 program. Watching the promos for it, I shook my head. Diane Sawyer gave her viewers a very narrow program that did little to portray Native youth in the fullness of their existence.

Today (December 13, 2011) I'm sharing a rebuttal to Sawyer.

Please watch More Than That, and share it with as many people as you can. Those of you who work with children's literature in some way, keep this video in mind when you're reviewing books. We need literature that reflects the entirety of who we are rather than an outsiders romantic or derogatory misconception.

More Than That...

by students at Todd County High School

Mission, South Dakota

Update: 6:15 AM, Wednesday, December 14, 2011

After posting the video yesterday, I watched some of the other videos the students have on Youtube. They do a video news broadcast at their school. That's what the first part of the video below shows, but the second half is a series of outtakes. While More Than That... blew me away, 12-12-11 (below) made me smile. These students are terrific! Right now, the school features More Than That... on their homepage.

12-12-11 Falcon News

Todd County High School

Mission, South Dakota

MY NAME IS NOT EASY... on Kindle Fire?

2011-12-07T15:35:00.001-06:00

This news is interesting! If I read it right, I think that Debby Dahl Edwardson's My Name is Not Easy is going to be available on Kindle...

The press release says something about "the brilliant touchstone screen" of Kindle Fire. I wonder if they plan to add images to Debby's book?

New book by Virginia Driving Hawk Sneve!

2011-12-06T12:24:00.001-06:00

Just saw something I must check out! Virginia Driving Hawk Sneve has a new book out...

Read about it at Cynsations, where Cynthia Leitich Smith has an interview with the illustrator, Ellen Beier.

What I find intriguing about the cover is the children in traditional clothing looking at the Christmas tree. If you were at my mom and dad's home at Nambe Pueblo on Christmas Eve, you'd see something like that.... Those of us who were dancing that night would be in traditional clothes, and, there'd be a Christmas tree there, too.

Definitely looking forward to reading it!

2011-11-23T17:02:00.001-06:00

I'm taking a much needed break for a couple of weeks...

I'll be back, though! See you then!

"Indian Children" by Annette Wynne

2011-11-18T10:56:00.001-06:00

Today's post is prompted by a comment submitted to me by Brendan, a regular reader of AICL. The comment was submitted via the "Contact AICL" button in the tool bar above.

In 1919, Annette Wynne's For Days and Days: A Year Round Treasury of Child Verse was published. In it is a poem that is easily found today. That poem is "Indian Children." You can find it, as Brendan did, on teacher lesson plan sites. When I started looking around, I saw that you can also find Youtube videos of children reciting it.

The poem tells us that American Indians no longer exist. You could read the poem as a lament, or you could read it as a celebration. Either way, it doesn't matter. The bottom line for Wynne, and, I suspect, for teachers who use it today, is that we are no longer here. We are, of course, alive and well.

Here it is:

Indian Children
by Annette Wynne

Where we walk to school each day
Indian children used to play-
All about our native land,
Where the shops and houses stand.

Note "we" in the first line and "our" in the third line. Neither word includes Native children. Both refer to white children and their families who now claim the land. What does a teacher tell her students about where those Indian children went? And, what does she tell them about how that land became theirs?

And the trees were very tall,
And there were no streets at all,
Not a church and not a steeple-
Only woods and Indian people.

References to religious structures and houses and shops, but not banks. Or saloons... A pristine, but incomplete image.

Only wigwams on the ground,
And at night bears prowling round-
What a different place today
Where we live and work and play!

If read as a lament, there is sadness that there are no longer wigwams and bears. No mention, in that stanza, of the children mentioned in the first stanza. If read as a celebration, there is gladness that there are no longer wigwams and bears.

A troubling poem, no matter how you slice it. Do you know someone who uses it? Do you know how and why it is used?

Another thought: The title doesn't fit the poem! It isn't about Indian children. Can you suggest a new title for it?