The Innovation Schools Deserve

 

Image result for 1950s school

School is no longer about education. From 2004 to 2016 teachers’ unions provided political endorsement that has grown from $4.3 million dollars to an all-time high $32 million. While their aims are peddled as what is best for schools and classrooms, teachers unions contributions have ramped up school budgets and made innovation in the classroom less dynamic. Their solutions do not address the problem that our modes are outdated. In 2013 the US collectively spent over $620 billion on public and secondary schools, numbering at around $10,700 per pupil. Education spending has nearly quadrupled since 1984, reaching upwards of $67 billion in 2014 while showing virtually no quantifiable results in eighth to twelfth grade reading proficiency and math scores. Admitting that the current system is broken and that we are merely average in world education today would force us to radically change the school system, so we refuse to do what is best for our kids and our country; however, there are a plethora of innovations that can and should be adopted by states and school districts immediately.

 

If you had spoken to a teacher at the end of the previous school year, you would have heard the woes of the fidget spinner. It was an epidemic sweeping classrooms throughout the nation, akin to the water bottle flipping fiasco of 2014-15, and it was a result of our students seeking to distract themselves. It is unnatural that our students do not want to learn. All human beings desire to understand the world surrounding them, but when students are wasting their time with test preparation they begin to believe that education is not worthwhile. The first innovation that our schools need is that our curriculum must become richer and more personal. National and state standards cannot address this, nor can educational experts or additional funding. Education can only be made interesting by good books and good teachers. We must allow students to read books that have stood the test of time, and we must have passionate teachers teaching those books. Our teachers must prove to our students that they are involved in an ongoing conversation with great minds throughout history. Computers and worksheets cannot provide this conversation, and arbitrary standards imposed by the state deter students from realizing that education is, after all, for their own benefit.

 

The school day and school week needs to become shorter and more dynamic. No university in the country forces students to sit in a building for 8 hours a day, 5 days a week. There is no reason for high schools to so wastefully use time other than that the schedule is more accommodating for parents, and it is what the school day has looked like historically. Most states mandate that schools are in session 180 days of the year, and the average school day must be around 6 hours. It is little wonder that students wish to spin fidgets rather than learn: if the work is too rigorous they are worn out, and if the curriculum is too simple they become bored. Keep in mind that most classrooms are filled with students from any educational background. This makes it difficult for teachers to calibrate the rigor within the classroom to the needs of both the more advanced students and the weaker students. Advanced Placement classes have tried to remediate this deficiency, but they do not allow students the flexibility that they have merited; they provide the rigor without peaking their interest. What states should do is provide a more flexible environment for students who want to experience substantive work outside of school so that they may gain a taste of the real world and what they wish to do beyond high school; however, the high school schedule only provides students the time to work menial jobs after school hours. What the students miss out on is the opportunity to gain real world experience and learn about what they wish to specialize in for the rest of their lives.

 

The same is true for teachers: they need to be given flexibility. Although teachers unions are partially to blame for their defense of bad teachers, a plethora of studies show that millennials leave the teaching profession within five years of entrance. What teachers need is the flexibility to sharpen their academic gifts. While most businesses provide opportunities for development of low level entrants, our education system leaves teachers dead in the water within their first few years. Teachers should act as life-long learners who steward their pupils to pursue wisdom, but as teachers lack the time to pursue additional development themselves the discipline becomes stale through a lack of incentives.

 

Studies show that what fulfils teachers is appreciation, not money. Teachers need to be appreciated more and this begins with making school an extension of the home. Teachers face pressure from national and state standards, but also from administrators and parents. This detracts from what is done in the classroom and the critical voices often ring louder than the appreciative ones. Parents are too quick to blame the teacher when their child underperforms; however, it is difficult to blame them when high school achievement seems to set the path for the remainder of their child’s life. There must be more communication between parents and teachers, and parents need to take a stake in the education of their children. This begins with creating a partnership between families and schools; however this is incredibly difficult when teachers have so much on their plates. If the school week was shortened, teachers would have the flexibility to communicate effectively with families and provide one on one support with kids; schools could even facilitate such a program. Education should not only be about knowledge, but about wisdom. This means that a true educator must mentor pupils outside of the classroom as well as within it. This is not possible with given the amount of standards and regulations imposed on teachers. We have made it all but impossible for good teachers to go the extra mile.

 

Our school system was devised to meet the economic imperatives of the industrial revolution; since the conception of this school model, we have lacked innovation to fit the needs of the given day. It is high time that we take interest in the needs of education today, and tailor the school system to deliver what is necessary for students to succeed.

Chapter 1: I Guess I Named Myself

Cornelius Sheridan Dare Postell. Wouldn’t that have been a hell of a thing to go by? The day that I was born my Uncle said “He will always be Bob to me”.

The tale that was told me was my uncle Frank Smith come in the morning I was born and heard that name. He always did his business on a Sunday. He asked, “What’d ya name him?”

“Hoho!” He laughed “He’ll always be Bob to me!”

That name stuck. So when I went into the Navy that was the name I put in: “Bob Postell”.

But the recruiter said that was just a nickname. I said “No… It’s not a nickname. I was named Bob”.

He said “That’s not a full name- you’re going to have to go by Robert”.

I complied because at the time that was all there was to do. There was no fighting it. So I’ve always signed my checks “Robert S. Postell”. It is the deal between what I was given and what I took; what the Navy give me and what I refused to give them.

I always said that I’ve named myself.

In school I went by Deacon. I always went to Sunday school because Pop always made us go. I had a friend who was named Bob Bryner and he was a Jehovah’s Witness. His folks had me over for dinner one night and his mother asked me when I would go with him to “class”. You see, they always called church “class”.

I replied “I’ll come with him to class when he decides to come to the Baptist church with me!”

Oh boy, did that go over bad!

So that’s when I hung the nickname “Baptist” on him. From that point on I was known as the “Deacon” among us boys. Old Dale Ward was “Cedrick”, Rolly was “Rolo”. And then there was old Carol Reams who we called “Dutch”; he was a really good friend of mine.

We started nicknaming one another early on. It was a way of knowing who we were, and that is what that Navy recruiter couldn’t understand. He couldn’t understand how deeply American it was because, rather than his own self-reliance, his obedience to the Naval order defined his American-ness. There is nothin’ more American than naming yourself. There is nothin’ more American than defining who you are and what you will be.

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This is the story of my grandfather, my hero. He is an Ohioan who served in the Navy in World War II. He is extremely conscious of becoming too elaborate in his story-telling and when he heard that I had recorded him the first thing he said was “It wasn’t any braggin’ in there was it?”. He always defines these stories as “most of ‘em funny”. Every time he tells me stories he reveals that of which he is most proud saying, “I’ve had a good life, Sammy”.

He also reveals that which he wishes to be remembered by. He fathered three children with the same wife. He loved my grandmother deeply and faithfully. The first time I ever saw him shed a tear was the night before her funeral. He said “She was my left hand and my heart” and brought the entire room to tears. He wrote her every day when he was away at war while she was working in a factory and taking care of their first born daughter.

However, little of what is within these pages come from the letters. We were able to locate a plethora of pictures, keepsakes, notes, and Naval garb in my grandfather’s house, but only two letters that he had written to my grandmother. His story is that he saw her lighting them on fire because she was “bashful”. In my heart I know that my grandmother was too proud to relive losing him to the war for so long, and she was too “bull-headed” to admit how special they were to her.

The stories herein told are taken from several hours of recording on different occasions of his telling them to my brother and myself. At first, I thought it impossible that he could remember so many stories from as early as the age of eleven, but I have heard these stories on numerous occasions as have a few others. I have talked to others that he has spoken with and the stories are the same each time. He is either being honest or he has memorized lies. You may choose to believe what you wish.

My grandfather’s stories are important because they capture the character of a people and ennoble that character, shedding light upon the goodness of a people who are in great need of ennobling. What his stories capture are a dedication to family, country, and compass. He always put his family first, no matter how difficult, and he never thought a thing of it. He understood that family was the stuff of life. He always loved his country, honored it, and fought for what it stood for, despite the various things about that country that he could choose to hate her for. He always kept in view his own moral compass, never straying from what he thought was right and never backing down when had to fight for what he believed in.

My grandfather is my hero because he embodies what is redeeming about Midwesterners and about Yankees. My grandfather’s story is important because it preserves the character and the habits of a time past and it preserves the history of a time when Americans were dignified without believing themselves so.

The terms “Yankee” and “Midwesterner” that I use to describe my Grandfather ought to be synonymous; however, not all Yankees are Midwesterners and not all Midwesterners are Yankees. Nonetheless, I believe that a Yankee is what a Midwesterner and an American should strive to be.

Outside the United States all Americans are sometimes described as “Yankees”. This includes Southerners. The informal British and Irish English “Yank” refers to Americans in general. It is especially popular among Britons and Australians and sometimes carries pejorative overtones.

Within the United States, “Yankee” usually refers to those of the Midwest and the Northeast. It most precisely identifies those with New England cultural ties and descendants of colonial New Englanders. It is therefore more cultural than geographical. It ties Americans back to the settling of America before the United States became Independent from Great Britain and expanded Westward, allowing the descendants of those settlers to disperse. It recalls the grit and the stern Puritan faith of those who settled along that coast. They later migrated through New York, then Pennsylvania, and finally into Ohio, later dispersing throughout the Midwest in no certain pattern.

Southerners often refer to Northerners as “Yankees”, and this certainly carries a negative connotation. It refers to the nickname of those fighting for the Union side in the American Civil War. The term Yankee implies holding one’s ground, willing to fight in order to “nobly save, or meanly lose, the last best hope of earth”.

Yankees were the ones who migrated North, up the shore of America, and began operating fisheries and running towns. They were the ones who migrated West into what we now understand as the Midwest where they began to create the infrastructure that would later facilitate the industrialization that happened in the north. Because they were the first to define the habits and culture of the place that they inhabited to a great extent they informed the culture and the habits of immigrants who came to work throughout the next two centuries in hopes of becoming Americans. Throughout Industrialization, Yankees began to define themselves by work and work ethic in addition to grit and religion. It is peculiar the way in which a Midwesterner or a Yankee earns money and feels toward that money, especially if he becomes rich. Rich Yankees are different from any other rich men I’ve met.

If the hillbilly happens to become rich it is usually by chance. He takes a risk and stumbles upon wealth, only to expend that wealth quickly, lavishly, and foolishly.

The rich men on the coasts are always old money, or if they are not they feel self conscious that they are not. If their fathers were not rich they are burdened by this almost daily and conceive of a way to manufacture the circumstance of their birth in order to dignify themselves. They are defined by the wealth of their fathers and their fathers’ fathers before them.

Rich men in cities are self-made but often the product of calculated risk. They come to their own demise as a result of that risk, never taking a moment to cherish what they have got while they’ve got it, and never thinking about the provisions for the next day or for their children because they always believe that their industry and talent will provide income.

The Yankee, on the other hand, almost does not believe he has money even if he’s got it. It sometimes seems that he is bashful about having money for concern that he may appear to be reaching beyond his own means and therefore exercising haughtiness, but that is not quite it. The Yankee always deeply understands his past and his future and therefore he understands equality as the capacity of misfortune to bring any man to ruin. He does not feel exempt from the heaves and throws of life simply for having earned a few day’s bread. Even if he becomes rich he feels compelled to toil, often outlasting his necessary work years. The Yankee understands that work and toil define life and a man’s worth. It is almost as if the money is for naught. Even after the Yankee has ceased a life of labor and lives peacefully in retirement, he will conceive of a way to show those around him that he still struggles and works rather than rests. It is almost as if he believes that in giving up a life of labor he gives up life altogether. The Yankee feels self conscious if he is spending lavishly and frivolously and this will weigh on him. He will soon feel that his neighbors mock him and disdain him for breaking the appearance of equality of hardship and the fashion that is work.

This is but a mere sketch of what the Yankee is and what my grandfather has taught me is good within him. My grandfather’s stories should give vividness and expression to this description, and this should serve merely as a framework or reference to the themes throughout the book.

Education: the art of finding lost souls

When I was in second grade we were asked to create a small biography of ourselves. We were to provide information such as “favorite color”, and “favorite sport”, and “favorite animal”, and “favorite book”. My grandfather had been telling me stories about these three bullfrogs sitting on a log since I was the age of 3 and therefore I had grown particularly fond of the children’s series “Frog and Toad”. However, I had also been thumbing through my brother’s books and listening to him talk about what he was studying in his political science classes. Rather than writing down one of the many books in the “Frog and Toad” series, I came to a toss up between The Gates of Fire, a fictional book about the battle at Thermopylae, and The Presidency of James Madison by Robert Allen Rutland. I chose the Madison biography because I didn’t want the trouble of explaining The Gates of Fire to my teacher. All I knew was that there was a lot of blood and cursing (which was probably more than I could say about the Madison biography at the time). Nonetheless, my teacher was still troubled with my choice.

That same year when we were doing times tables for speed during class, the kid across from me was teasing my classmate next to him in order to rattle him during the competition. I got angry and threw my pencil at him which landed me in a corner in the back of the classroom for the remainder of the year. She didn’t believe me.

When I was in the fourth grade I opened a business. I was bored in class- we mostly studied science and I had decided that I wanted to be a lawyer and study history in order to bide my time in lower school in order to prepare myself. During many of our class “experiments”, which consisted of the teacher explaining diagrams and we the students filling in work sheets, I would make what I then called “bookies”. In other words, I would create small comic books on notebook paper and sell them to students, who at first, I think, bought them out of their sense of charity, and who later bought them out of their desire to be fashionable, for 55 cents. I also had a small jar on my desk that would hold pencils that my mother had bought for me and I would sell those for 10 cents or throw them in to sweeten the deal for the bookies. I saw no problem with it. The students in PACE, who were said to be the advanced students, but in reality were the students whose parents had close connections at the school, sold lolly pops for 50 cents every day before school and the principal sold pencils in his office. My teacher shut down my efforts nonetheless.

When I had gotten to freshman English class I had a teacher that I particularly liked. We read Shakespeare and the Odyssey that year. I suppose the Odyssey reminded me of my adolescent love for the battle at Thermopylae. I can even remember that I thought so much of Homer at the time that I found that the textbook which contained the Odyssey left out a few scenes of the work. It didn’t say so anywhere on the textbook, but I found that some things in the text just weren’t adding up or painting a full picture of the story. I can remember my teacher telling me that we weren’t yet old or mature enough to read the entire work. I know what this really meant was that she didn’t have faith that we were “smart” enough to understand it- whatever that means.

My junior year was the year that all of us began to think about college. In my English class that year we read Gatsby and I fell in love. I can remember the movie, but I don’t remember any lectures. We were also asked, that year, to write an essay on a topic of our choosing. A rather vague assignment, but we were told that this was what we would be asked to do on the state tests, and this is what would be asked of us in college. I decided to write on Political campaigns. I was accused of plagiarism that year for my essay because my teacher said that the words “didn’t seem” like they were my own. I’m not sure how she would know- we hadn’t written an essay yet in her class and this was the end of the year, nor had we, to my knowledge, typed any true essays up until that point.

I don’t mean to insinuate that I didn’t have any good teachers in school. I can remember my third grade teacher inspiring me to collect coins, and I can remember my eighth grade history teacher and her love for Lewis and Clark. I can even remember my Math class from my eighth grade year. I couldn’t see the white board because I refused to get glasses and I struggled very badly. I told my math teacher and instead of having me take notes from the back of the class he would have me do a work problem on the white board every single day in front of my classmates. I loved him for that. He was a basketball coach at the high school and It showed that he cared. He and I would struggle together in front of the class. He would struggle to flex his art of teaching a kid who didn’t naturally get math. I would struggle on the math problem, and he would struggle to find what made me get it. Furthermore, he would reveal to the entire class, and to me specifically, what leadership was.

Although I don’t want to insinuate that I didn’t have any good teachers, I do want to say that I didn’t appreciate teachers because the bad ones had the ability to overshadow the good ones. They tinged my pallet so badly that by the time that my senior Spanish teacher prophetically told me that I was going to be a teacher I cringed. I also want to say that I had never known why I was doing the things that I was doing. I had asked teachers this before and they had taken my question as an attempt to lash out and demean them in front of other students. I may not have known it at the time, but the answer that I was looking for was one that I try to tell at least one of my students every day. The answer is either one of three things: “Because its good”, “Because its true”, or more importantly “Because its beautiful”. That was all I wanted to hear, alongside a defense of why it was one of those things.

Throughout the long history of teaching, one that stretches back to the conception of the first man, the art has shifted in terms of its aim. This is because teaching, despite the contemporary understanding of it, is an art. Like artwork, its focus shifts as the subject matter that it attempts to capture shifts. I was lucky to have my brother growing up. He is the greatest mentor that I have ever had, or that I will ever have. He taught me about character and love by simply being around me. He didn’t have to do anything special- he just had to be there and his being there was inspiring. The focus of teaching today is to do for students what my brother had done for me: to help me find my soul.

Unfortunately, today we lack older brothers as a society. Today we do not have leaders that we can look up to and that can teach us about character and what it means to be a man or woman who strives to do something good an honorable and just. We lack people that imbue our lives with a sense of purpose and meaning. School is at least partially to blame for this.

As a teacher I struggled a lot with this, and I still do. How am I to lead my students? I don’t particularly care about teaching them, for they have their whole lives to learn. I care much more about guiding them. I care about putting them on the right path so that their parents can draw the goodness out of them for the remainder of their lives until they must set them free. As a teacher I couldn’t do this, and this is why I gave up teaching. My soul was in pain because of this.

Teachers can’t be leaders today. The idea of school generally lacks purpose. It is a place that parents allow their kids to go during the day so they can go to work. We settle for this default understanding of what has been understood as the highest good of human life for the majority of the history of humanity simply because we are afraid to give up stability. But the problem is that our kids deserve better than mediocrity, and our nation can’t stand long if we only provide them with mediocrity.

I worked at the greatest school that I can imagine and I still struggled with this. Teaching is supposed to be team work; however, from my experience I have learned that much of the time I was working against the grain. There is not enough time to create community because we are concerned constantly with the practicality of doing things by the book. Because some bad teachers have treated students badly, teachers must refrain from becoming close with students. Because administrators are enforcing standards that they cannot explain and that they do not believe in there is tension between teachers and those who are supposed to support them most. Parents don’t understand that the process of learning and growing is painful and they resent when you foster children through the healthy pain of growth.

All of this needs to change. I did not get out of teaching to stay out, but I got out of teaching because I understand that we are wasting the human capital that we severely need as a nation. I understand that school is the most sacred institution on God’s earth, and I believe that wisdom is the most beautiful thing known to man. I got out of school because I hope to evoke the change that will bring education back to school. I am not sure how we get there, but I hope I can fight tooth and nail to do it.

Hands and Hearts

Herman Melville’s Moby Dick is the only book in which the author writes what cannot be written. The book is highly experiential, arguably to the point of superfluity. Among my students, the whaling chapters are those which push them to give up the fight. For myself, my first copy of Moby Dick was burnt upon Ishmael’s description of the Italian paintings of Christ wherein the narrator claims that they are most accurate because they capture the “hermaphroditical” character of the Son. Melville even went so far as to write to Nathaniel Hawthorne that he had composed “a wicked book and (felt) spotless as a lamb” having written it. My argument is that Melville writes in such a way in order to accomplish what no author had yet, or has since, been able to accomplish: he not only makes his reader think about God, but he affords his reader the opportunity to experience God. Thereby, Melville is able to moderate the American soul in hopes that it may make use of the vast freedom that so quickly can dissolve into wayward discontent. His book becomes a symphonic experience through which you, reader, like Ishmael are plunged into the deep waters of baptism and forced to fight your way back to faith, experiencing a metaphorical resurrection. As we read the American epic we find that we are all Ishmaels searching to find something all the while knowing not what.

 

Everyone is familiar with the false opening lines “Call me Ishmael” (I say false because there are two important “chapters” preceding the “loomings” chapter). However, few understand the significance of “Call me Ishmael” just as they do not attempt to make sense of the title “loomings” which is of layered importance. The Biblical Ishmael is said to be a man “with his hand against all men”. How American is he? I see in him every political campaign to which I’ve ever contributed, and I see in him the faces of all of the students I’ve ever taught. As Americans our independent and enterprising natures are manifested in this fellow who will befriend us along this journey. He is an orphan and a wanderer, a son begat with no true mother, and one searching for some ounce of feeling all the while wandering off the path that he most needs to tread. Just as Tocqueville describes Americans full of restlessness and characterized by individualism, Melville creates an American working through his restlessness and grappling with his individualism.

 

The title “Loomings” is doubly important: first, it recalls the feeling that “looms” over Ishmael, and second it refers to the first step in the process of God’s weaving of Ishmael’s fate upon his loom. The feeling of having his hand against all other men makes Ishmael feel as if he must either walk into the street and “deliberately knock their hats off”, or commit suicide. Luckily for us, he chooses water as his “substitute for pistol and ball”. What we will learn alongside him throughout this journey is that love of his fellow man must displace this looming feeling of grief and loneliness. Only through knowing and appreciating others will Ishmael come by a feeling of self-love and appreciation. This communion with his fellow man will be a thread in the tapestry woven upon God’s loom throughout the tortured journey of the Pequod. Ishmael will find later that God is that weaver who “weaves and is deafened by his weaving”. Initially angered with God for his deafness, Ishmael reasons towards that thought which Ahab never does: that perhaps the reason that man can’t hear God isn’t because God is not speaking, but rather the word of God is drowned out as we place our word at the center of the universe, contemptuously displacing His plans for us with our own wandering desires.

 

Surprisingly early in the novel Captain Ahab symbolically nails his doubloon to the mainmast of the ship as a bribe for his crew to follow Moby Dick. Ahab proceeds to explain that his path is “laid upon Iron rails” as he rhetorically overpowers Starbuck in front of the crew. Ishmael remarks “my shouts went up with theirs because of the dread in my soul”. How often are we all damned to chasing cursed Job’s whale to the ends of the earth for no reason but our own looming loneliness? Melville really calls into question, in this instance, the extent to which man really desires to exercise rational judgment. At least for Ishmael, the easiest way out of loneliness is to succumb peer pressure; nevertheless, his coping mechanism proves a hollow one. It is not until about 200 pages later, when we have almost forgotten about the soft despotism that plagues the crew, that the spell over Ishmael is broken and his loneliness truly subsides.

 

Only in the “Squeeze of the Hand” chapter when Ishmael is kneading spermacetti with his fellow voyagers can he remark “I forgot all about our horrible oath; in that inexpressible sperm, I washed my hands and my heart of it… while bathing in that bath, I felt divinely free from all ill-will, or petulance, or malice, of any sort whatsoever.” The result: Ishmael “lowers, nay shifts, all expectations of attainable felicity” from philosophy to the home, the bed, the wife, and the hearth. He even remarks that on that day he saw “angels all with their hands in a jar of spermaceti”. Rather than trying to focus on his tortured fate and all that lacks sense, Ishmael begins to find pleasure in those small graces that we so often overlook. Only through this lens can Ishmael finally begin to make sense of his relationship with God. He must first see light in order to see darkness. For Ishmael, friendship makes good all the vices of his fellow man and cloaks all of the darkness of the world: it is akin to the forgiveness that God has given man when he sends his son to die on the cross rendering our sins moot in the respect to salvation. All that is necessary to gain this blessing is for Ishmael to turn his hands away from his fellow man, and use those hands to work with his fellow man instead of against him.

 

Thus goes the baptism of Ishmael’s hand in a jar of spermaceti. Melville wishes to make stark the distinction between baptism of the body and baptism of the soul; however, he understands that the physical baptism is necessary to make possible the spiritual baptism. The purification of the soul is harder than the baptism of the body because it is an active pursuit rather than a passive one. And, as no man is worthy of the mantle of the Son of God, each man’s discipleship will be riddled with tests and failures. Ishmael’s is no different. However, by the end of the book Ishmael is no longer Ishmael: he is no longer the biblical orphan with his hand against all other men, but rather he is claimed by the wayward ship “the Rachel” who weeps for her lost children. However, he cannot be claimed by the Rachel until he has been plunged into the deep in pursuit of Moby Dick, losing all of his comrades, and only surviving by attaching himself to Queequeg’s coffin. He thereby becomes a “loose-fish”, and he thereby suffers the same fate as Ahab. However, Ishmael turns the fate of Ahab inside out: where Ahab was claimed by the darkness as he was loosened, Ishmael is claimed by God. The epilogue (which was not included in the first edition of the novel due to a huge twist of fate, but that is a story for another time) begins with the first instance in which Ishmael accurately quotes the bible: “And I alone   am escaped to tell thee”. Melville thereby draws a parallel between the old, wayward Ishmael, and the new Ishmael. He thus renders his great novel digestible from another perspective for the reader’s second read: the perspective of Job. In short, through realizing who Ishmael is by the end of the novel, we are able to better understand his perspective throughout the journey by placing it in view of all of his suffering. 

America, and especially American kids, is experiencing an identity crisis. Moby Dick may be the book that my students most hate, but it is the book they most need. Today we are too quick to teach our children to be “nice”, but we do so at the expense of affording our kids the opportunity to explore the complexities of their souls. I hope that my students begin to hate Moby Dick the work, just as Ahab hates Moby Dick the whale. I hope that they burn their first copy just as I did- because this will mean that the book has touched them. This will mean that the book has pushed them intellectually and made them uncomfortable. After all, Ishmael must be made uncomfortable in order to come about change, in order to grow, and finally in order to come about a resurrection and a renewal of his faith. The way in which I gauge my success or failure while teaching Moby Dick is to evaluate how my students are working through their hate: whether or not they are taking it seriously. Soon they will no longer be children, and soon they will have to grapple with their souls as they roam free. The better part of “being nice” is not a continuous set of accommodating gestures, but rather it is the ability to rule the hatred in their souls that Ahab feels combined with the longing that Ishmael feels to contemplate the blackness in the world which seems to overrun all light. In short, what Moby Dick attempts to do is make sense of the erotic hatred within us all to which Ahab falls, and to reign in the false path that reason may take if we become an Ishmael rationalizing the darkness and its seeming consumption of the light. If our kids can do this, then they can learn how to rule themselves in a much more substantial way than they can by being nice at all costs. If we can teach them this, then we will not have to teach them to “be nice”, for they will be happy and they will be just.