After years of attacking public schools and their teachers, after years of demanding public funds for private choices, the discontented right found another approach to getting the kind of schools they want by adopting the curriculum provided by Hillsdale College, a small Christian college in Michigan. No more focus on racism and the other dark chapters in American history, past and present. Grievance is gone; what remains is an updated version of the American story taught in the 1950s. It relies, in large part, on the so-called 1776 curriculum commissioned by Trump in the last days of his term, which relied on Hillsdale advisors. Kathryn Joyce wrote in Salon about this development. She is one of the few journalists who has devoted time to understanding the rightwing effort to undermine or control public schools.

If people want to send their child to a religious school and one with a particular political perspective, they should have to pay the tab themselves. The public should not be compelled to pay for a White Nationalist Curricula that pretends to be “virtuous” when the program is actually discriminatory. What is worse is that they then get to raid the coffers of the public schools in order to brainwash the selected young people. This anti-democratic policy should not be paid for with public dollars over which the public has no say. Public funds must be subject to public accountability.
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Exacty, RT!
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Kathryn Joyce should have described Hillsdale as a school that is a merger of right wing Catholics and Christians.
As we witness the wavering support of Trump (the right wing of the GOP) for Israel and for Ukraine where a Jew, Zelensky, leads, there should be far greater awareness of, “the Catholic church’s institutionalized denial of responsibility for fomenting the kind of demonization of Jews that made the Holocaust possible.”
In an article at the National Library of Medicine (“The Roman Catholic Church, the Holocaust and the Demonization of Jews”) written by David Kertzer in response to similar points made by Jeanne Favret Saada (“Benjamin and Us: Christianity, its Jews , and History” – Journal of Ethnographic Theory 4 at the HAL site), we learn that, “the anti-semitism promulgated by the Church can be seen as part of a long battle it wages against modernity with which Jews were identified.” Kertzer makes the point that Jews are demonized for being both the promoters of capitalism and communism. It provokes the question about the underlying source of antipathy toward Jews.
It’s possible we could look to Nick Fuentes for an answer.
Or, possibly, the person described as the nation’s most dangerous critic of liberalism, a Harvard professor who favors immigration preference for Catholics, could shed some light.
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Kertzer’s article also explains the reasoning behind some right wing Catholics when they court Jews and why some
Jews sidle up next to right wing Catholics.
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One of the problems with curriculum is that each teacher, to a great extent, infused whatever curriculum with their own peculiar perspective on history or government. This is very natural, and students should confront varying approaches to content throughout their career as students, which contributes to understanding between citizens who differ. The problem occurs when an overarching organization attempts to block out whole chapters of the story, creating historical illusions that build false narratives for dishonest purposes.
It is easy for me to understand that some history stories bother people. Col. Chivington, who brutally murdered a Northern Cheyenne village at Sand Creek sounds like me until you dig deeper and realize he was generally a con man. This is one problem with history. There is so much that no one will ever know all the stories. On the surface of a story, many things appear true until you dig and find the differences. But what teacher has time to dig so deep?
It was always my intent that I did not dwell solely on the negative or positive of a great historical question. In war, an atrocious act, there is the paradox of personal bravery juxtaposed with often noble purpose. I always tried to teach the paradox. It would be easy to teach of the evil opponent of the perfect side, but it is never true. There are always things in a story you like to hear, and things you don’t.
The best way to assure students learn history that will be important to building a peaceful community is to educate their teachers well and discuss what responsibilities they have to a balanced story of history, then turn them loose. Let them teach. Students will confront those they find comforting and those they find challenging.
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