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Scientific Shocker: There Were Cave Women! | Reproductive Justice and Gender | AlterNet
Interesting commentary on presentism and bias. Share with students.
Tags: history, historiography on 2009-07-01 -All Annotations (0) -About
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Think Again: Asia's Rise - By Minxin Pei | Foreign Policy
Tags: asia, china, korea, japan, history, economics on 2009-06-30 and saved by 3 people -All Annotations (2) -About
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Transcript 11 - On the Steps of Moab: Deuteronomy - Open Yale Courses
fascinating: the priestly hoax that led to unified temple worship in Jerusalem under King Josiah.
Tags: judaism, judeo-christianity, history, religion on 2009-06-25 -All Annotations (54) -About
more fromoyc.yale.edu
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the Bible depicts Moses as receiving
law from God and conveying it to the Israelites. But clearly Moses
isn't the author or compiler of the legal traditions contained in the
Bible. Some of the individual laws we know are found in very, very,
very Ancient Near Eastern laws: they're part of an Ancient Near Eastern
legal tradition. The collections as a whole clearly date to a much
later period of time--and we're going to see that clearly when we talk
about Deuteronomy today--and they have been retrojected back to the
time of Moses. -
Now Joshua son of Nun was filled with
the spirit of wisdom because Moses had laid his hands upon him -
So Israel's wanderings in the wilderness end on the Plains of Moab,
which is on the east bank of the Jordan River, and it's there that the
book of Deuteronomy opens. There Moses is going to deliver three long
speeches prior to the Israelites' entry into the Promised Land, and
these three speeches constitute the bulk of the book of Deuteronomy. So
Deuteronomy differs very much from the other four books of the
Pentateuch because in those books you have an anonymous narrator who
describes Yahweh as directing his words to Moses to then be conveyed to
Israel. Moses will speak to Israel on God's behalf. But in Deuteronomy
Moses is going to be speaking directly to the Israelites so that the
book is written almost entirely in the first person, whereas the first
four books of the Pentateuch are not; they are third person anonymous
narrative, narration. Here we have the bulk of the book in the first
person: direct speech. -
Moshe
Weinfeld is one of the leading scholars of Deuteronomy and he describes
the book as expressing ideology by means of a programmatic speech put
into the mouth of a great leader. That's a very common practice in
later Israelite historiography, and he says it's happening here
already. -
Deuteronomy differs from the other books of the
Pentateuch in other significant ways. So for example, according to the
Priestly writer, Israel received its laws, its Torah, from God at Mount
Sinai. But in Deuteronomy the laws were given here on the Plains of
Moab, 40 years after Sinai, before the Israelites crossed the Jordan.
At Sinai the Israelites heard the Decalogue but the remainder of the
laws, it would seem, are delivered on the Plains of Moab. -
Now the Greek title for this book, which is Deuteronomy, deutero
nomos, a second law, a repetition of the law, and that name derives
from the fact that the bulk of the book contains this legal core of
material which reviews the law. -
from
ancient Greece we know that in the ancient world settlers who would
colonize a place, particularly if they colonized a place at divine
instigation, they would perform certain ceremonies that would be
accompanied by blessings and accompanied by curses. They would write
the laws on stone pillars, they would erect an altar for sacrifices,
they would proclaim blessings and curses for those who obey and
disobey--very similar to what happens in chapter 27; all of these
elements appear in chapter 27. -
But the importance of the
Deuteronomist's view of history in which Israel's fate is totally
conditioned on her obedience to the covenant--this is something that
will occupy us repeatedly at a future date. I mention it here but it's
something we will need to come back to. -
Listen to the cadences of this kind of language in Deuteronomy. We
haven't heard language like this before but it's what people often
think of when they think of biblical language. It starts here in
Deuteronomy. -
Now centuries ago already scholars of the Bible noted that
Deuteronomy opens with the verse, "These are the words that Moses
addressed to all Israel on the other side of the Jordan," that is to
say the trans-Jordan, on the other side of the Jordan. So that line is
obviously written from the prospective of someone who is inside the
land, saying Moses said that when he was over there, outside the land,
on the other side of the Jordan--so he's looking eastward. And so
that's a line that one would think could not be written by Moses
because Moses did not ever enter the land and would not be in a
position to talk about something being on the other side of the Jordan. -
And so through careful analysis you have scholars like Moshe
Weinfeld and many others--I think Bernard Levinson is the one has
written about Deuteronomy in your Jewish Study Bible, and that's
a wonderful introduction to read there, so I encourage you to please
make sure you look at that--but analyses of scholars like these have
led them to draw the conclusion that the original core of Deuteronomy
emerged in the eighth century, -
the original core of Deuteronomy
emerged in the eighth century, -
It was
probably a scroll of laws known as the Book or the Scroll of the Torah.
Deuteronomy refers to itself that way in Deuteronomy 17:19-20. And so
we think it was probably something roughly equivalent to chapters 12 to
26; maybe there was a little introduction, a little conclusion. And
eventually these laws were put into the framework of a speech by Moses:
maybe chapters 5 through 11 and maybe 28; maybe that would've been in
the eighth, seventh century. And then at some later point several
things happened, and I will say them in the following order, but that
doesn't mean they happened in this order, we really aren't sure. -
You also have laws being updated, passages being expanded,
to reflect the experience of exile. You'll remember that as of 586,
Jerusalem is destroyed and the Israelites are in exile in Babylonia.
Additionally at some point Deuteronomy is appended to the other four
books of the Pentateuch. Genesis through Numbers is made to precede
this. It's serving therefore as their conclusion, and by being joined
to them it confers its title as a book of Torah, as a scroll of Torah,
to that material as well. They don't use the word "Torah" in that way,
in those books; only Deuteronomy uses the word Torah to speak of God's
instruction or revelation overall. So by being appended now to Genesis
through Numbers, all of this perhaps comes to be known as Torah, as
well. And then finally during the exile or sorry, probably during the
period after the exile--no, during the exile, down to the end of the
sixth century, Deuteronomy was incorporated into a larger narrative
history that runs from Joshua through Judges, First and Second Samuel,
First and Second Kings: that's all a unit, as we'll come to see in the
next lecture. And so Deuteronomy in a way served as an introduction to
that material looking forward; so a conclusion to the previous four
books but also an introduction to a long narrative history that's going
to run through to the end of 2 Kings. Now there's a lot of debate over
the precise timing of these events and this process by which this
material grew and was expanded, but in the post-exilic period, at some
point, the entire unit, the Genesis through Numbers material,
Deuteronomy, and then the lengthy historical narrative, all the way
through 2 Kings, was solidified. -
So if you are in exile, then perhaps a more satisfying ending
is to have Israel not in fact entering the land. -
modern notions of authorship cannot be applied to biblical
texts. We think of an author, we tend to think of an author, as a
discrete individual who composes a text at a specific time, but this
isn't the way that texts came into being in the ancient world,
particularly important communal texts. As Weinfeld points out, the
biblical authors were what we would call collectors, compilers,
revisers, editors, and interpreters of ancient tradition. Ancient texts
were generally the product of many hands over the stretch of many long
centuries, and during that time modifications and recontextualizations
occurred. -
the question is,
what is the relationship between the different versions of the legal
material? Some of these laws will parallel each other quite closely and
others do not. So are Deuteronomy's legal traditions a direct response
to or modification of the laws in Exodus and Numbers, or are they best
understood as just different, independent formulations of a common
legal tradition? -
Deuteronomy revises and reforms them
according to new ideas: its new notion of a centralized cultic worship,
and secondly its humanitarian spirit. -
dependent on the E source
-
author of Deuteronomy limits the
revelation at Sinai to the Decalogue and seems to assert that the full
law was given to Moses for the Israelites on the plains of Moab. In
Weinfeld's view this means that Deuteronomy, with its revisions, would
have been seen, would have been presented as and would have been seen
as an updated replacement of the old Book of the Covenant, rather than
its complement. It exists side by side in our text now, but I think in
his view those who promulgated it were understanding it as the updated
replacement of the laws of the Book of the Covenant. -
the few civil
laws that are there tend to be reworked in line with Deuteronomy's
humanity. So, for example, the laws of the tithe, the laws of the
seventh year release of debts, the rules for the release of slaves, the
rules for the three festivals--these are all ancient laws; they occur
in Exodus but they appear in Deuteronomy with modifications,
modifications about things that concern the Deuteronomists, and some of
you have discussed some of these in section. So in Deuteronomy the
Israelite debt slave comes out of his or her servitude, with generous
gifts from the owners. This is not something that appears in Exodus. Or
as another example, Deuteronomy extends the Covenant Code's prohibition
against afflicting a resident alien. In Deuteronomy there's the
insistence that the Israelites must not just refrain from afflicting
them, but must love the resident alien. It goes so far as to provide
concrete legal benefits, food and so on, for the resident alien. -
the relationship
between D and the laws in the Priestly source is more difficult to
characterize. The Priestly source seems to represent an equally early
set of laws, legal traditions, that just emanated from a very different
circle and had different concerns. It tends to deal with sacral topics,
or if it's dealing with other topics it will deal with the sacral
implications of those topics. Like D, P often updates and revises laws
of the Covenant Code. We can see that in the fact that the Priestly
source abolishes Israelite debt slavery altogether and insists that
slaves must be acquired only from the nations around Israel: no
Israelite can enslave another Israelite. Nevertheless Weinfeld argues
that on occasion Deuteronomy contains laws that are also found in P,
but presents them in a more rational manner, is the word he uses, or
desacralized manner. So D's treatment, Deuteronomy's treatment of
sacrifice, we'll see in a moment, is going to be different, for
example, from P's. They have different concerns and different foci in
their presentation of that material. -
So
Deuteronomy exemplifies a phenomenon that occurs at several critical
junctures in Israel's history--and we're going to see this as we move
forward through the biblical text--and that is the modification and
re-writing of earlier laws and traditions in the light of new
circumstances and ideas. So Deuteronomy is itself an implicit
authorization of the process of interpretation. And the notion of
canon, or sacred canon, that's exemplified then by biblical texts is
one that allows for continued unfolding and development of the sacred
tradition. And that's an idea that I think differs very much from
modern intuitions about the nature of sacred canons. I think a lot of
people have the intuition that a sacred canon means that the text is
fixed, static and authoritative because it is fixed and static, or
unchanging. That's not the biblical view or ancient view of sacred
canon. Texts representing sacred revelation were modified, they were
revised, they were rephrased, they were updated and they were
interpreted in the process of transmission and preservation. It was
precisely because a text or a tradition was sacred and authoritative
that it was important that it adapt and speak to new circumstances;
otherwise it would appear to be irrelevant. So it's a very different
notion of what it means for something to be canonical and sacred, from
what I think some moderns have come to understand those terms to
mean. -
what are the special circumstances and concerns that guide
Deuteronomy's revisions of tradition? -
emphasis on worship at
a single, central shrine -
in a place that God himself will choose--it's
not named -
striking similarities between Deuteronomy's religiousAdd Sticky Note
program and the major religious reforms that were carried out in the
eighth century by King Hezekiah, but even more so in the seventh
century by King Josiah, around 622: King Josiah. This is a reform
that's reported in the book of 2 Kings, in 2 Kings 22. This reform has
long been noticed and provides scholars with a basis for dating the
core materials of Deuteronomy, dating them to the late seventh century.
According to the story in 2 Kings, during temple repairs that were
being done in the time of King Josiah, the scroll of the Torah--that's
how it's phrased--the scroll of the Torah was found and when it was
read the king was distressed because its requirements were not being
upheld. Now this term, the scroll of the Torah, as I said, does not
occur in Genesis through Numbers; it is a phrase that occurs in
Deuteronomy, in Deuteronomy 17.- So Josiah's reforms were based on a priestly Deuteronomistic hoax: the Torah was never called "scroll of the Torah" before D. Was it a priestly power grab, a consolidation of authority by divesting the country/hilltop shrine priests of authority?posted by cburell on 2009-06-25
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in 2 Kings,
Josiah is said to take action. He assembles the people, he publicly
reads the scroll, the people agree to its terms and then Josiah's
reforms begin. We hear that he purges the temple of vessels that had
been made for Baal and Asherah, that were in the Temple of Yahweh. He
removes all foreign elements from the cult, he prohibits sacrifice to
Yahweh anywhere but in the central sanctuary. He destroys all of the
high places--this refers to sort of rural shrines that were scattered
throughout the countryside where local priests and Levites might offer
sacrifices for people--ritual shrines and pillars being used in the
worship of Yahweh: these are deemed to be quite legitimate in the J and
E sources. The patriarchs are doing this sort of thing all the time,
building altars all around the country, but it's Deuteronomy that
contains commandments to destroy the worship, first of all the worship
of other gods but also the worship of Yahweh in high places or in rural
shrines. So this is evidence again that what Josiah found to base his
reforms on was something like the Book of Deuteronomy: it's Deuteronomy
that contains the prohibitions of high places and so on. -
After these reforms it's reported that the Passover was celebrated.
It was celebrated not as a family observance in individual homes; it
was celebrated as a national pilgrimage festival, celebrated by
everyone in Jerusalem. That's how its celebration is described in the
Book of Deuteronomy. It's described as a family celebration in
individual homes in the other books of the Bible. So again this is
another basis for the conclusion that the scroll of the law, found by
Josiah and guiding his reforms, was something like the legal core of
Deuteronomy. -
Scholars now think that that legal core of Deuteronomy was
produced in the Northern Kingdom, the Northern Kingdom of Israel which
fell in 722, you'll recall. It was probably produced there in the
eighth century, and that is supported by the fact that Deuteronomy has
affinities with the writings of some prophets we'll be looking at later
from the Northern Kingdom of the eighth century, such as the prophet
Hosea, and we'll see this when we look at Hosea's writings. It also has
affinities with the E source, which is also connected with the Northern
Kingdom. In the ninth and eighth century, the Northern Kingdom was the
site of a struggle, a struggle against Baal worship. It was also home
to certain prophets such as Elijah and Elisha, who are known for their
zealotry and their exclusive Yahwism. -
So some scholars think that was going on in the ninth/eighth centuryAdd Sticky Note
in the north, the sort of Yahweh-only party that was working hard and
struggling against Baal worship. And they think that those Yahweh-only
traditions were brought south; after the fall of the Northern Kingdom
in 722, you have refugees coming south, they brought these traditions
with them. Some of these written materials were put into the Temple and
then about a century later, during Josiah's time, when the Temple was
being refurbished, they were found.- The plot thickens: not a hoax after all?posted by cburell on 2009-06-25
-
So the centralization of the cult also needs to be understoodAdd Sticky Note
against the larger political backdrop of the late seventh century. The
Assyrian threat loomed large. You have to remember that the Northern
Kingdom has already been completely destroyed: ten tribes exiled,
deported, and essentially lost. The Southern Kingdom managed to escape
destruction but only by paying tribute as a vassal to Assyria. So
Judah, the Southern Kingdom, is a tribute-paying vassal state to the
Assyrian overlord. And of course there's a great deal of Assyrian
cultural influence and religious influence in Judah as a result. So 2
Kings tells us that there were foreign forms of worship being
introduced right into the Temple. Josiah's reforms have been
interpreted by some as an attempt to assert the political and the
cultural and religious autonomy of Judah. Unregulated worship
throughout the land was no longer going to be acceptable; the people
were going to be united around a central, standardized Yahweh cult,
which would be purged of any Assyrian influence or foreign influence.
And this was deemed as necessary to stand up against or to survive the
Assyrian threat. So it's in that context that we can look at the very
strong parallels that exist between the Book of Deuteronomy and certain
Assyrian treaties, from the seventh century.- So was the Assyrian religion tied more to Mesopotamia or to the Canaanite/Ugaritic tradition? Was Gilgamesh part of this culture?posted by cburell on 2009-06-25
This pushes back my "exilic reaction" theory by a century or so....
-
Deuteronomy reworks the second-millennium Hittite model in
accordance with the covenantal patterns that are evident in the
first-millennium vassal treaties of Esarhaddon. We see history being
used as a motivational tool and we see laws being reinforced by curses;
and it's fascinating, if you line up some of the curses in Esarhaddon's
treaties with the curses in Deuteronomy, there's an amazing
correspondence. Deuteronomy also includes blessings; the Assyrians
didn't do that. -
Weinfeld notes that the Assyrian treaties are really
loyalty oaths that are imposed upon vassals, rather than true
covenants. And Deuteronomy is also something of a loyalty oath, except
that the people are pledging their loyalty to a god rather than to a
human king. So you have the exhortation to love the Lord your God--and
think back to some of that language that we heard as I read Deuteronomy
30 -- he exhortation to love the Lord your God, to go after God, to
fear God, to listen to the voice of God: these are all typical of
pledges of loyalty, and they are paralleled in the Assyrian treaties
where the vassal has to love the crown prince, he has to listen to the
voice of the crown prince. The same phraseologies are used. So it is a
political literary form, but it's borrowed and it's referred to God. -
he Assyrian treaties also will warn against prophets or ecstatics or
dream interpreters who will try to foment sedition. If you'll notice in
Deuteronomy 13 we have something quite similar: a warning against false
prophets who will try to foment sedition, and lead the people to the
worship of other gods. Some scholars refer to Deuteronomy as a kind of
counter treaty, if you will, right? A subversive document that's trying
to shift the people's loyalty from the Assyrian overlord to God, the
true sovereign, and it's part of a national movement. -
Deuteronomy differs in style, in terminology, in outlook and inAdd Sticky Note
theological assumptions from the other books of the Torah. As a series
of public speeches it adopts a highly rhetorical tone, a very...
sometimes an almost artificial style. It's a style of a very skilled
preacher almost. It employs direct address: you, you; sometimes in the
singular, sometimes in the plural, but Moses is constantly speaking in
a very personal tone, direct address. And there are all sorts of
hortatory phrases, phrases that exhort you: to do this with all your
heart and soul, do this in order that it may go well with you. The land
is described as a land where milk and honey flow, and if only you will
obey the voice of Yahweh your God. This is the kind of language that's
used here, and not so much in the other books.- So the D priests use Moses as their mouthpiece.posted by cburell on 2009-06-25
-
Now slaughter in theAdd Sticky Note
countryside was simply common, profane slaughter. As a result you have
a lot of rural Levites who are out of business now, a lot of people who
would have officiated at local shrines, and they're out of business:
that probably explains the fact that Deuteronomy makes special
provision for the Levites and includes them in its... in legislation,
sort of social welfare legislation. There are provisions that are made
for the Levites, who are not going to be able to earn their income
anymore at these local shrines. So many of them would have gone up to
Jerusalem and a real tension is going to develop between the Jerusalem
priests and this class of Levites who are newcomers; and we'll see some
of that tension played out in some other texts.- Yup. A priestly civil war.posted by cburell on 2009-06-25
-
We also have a greater abstraction of the deity; this is
something many people point to in the Book of Deuteronomy because
Deuteronomy and books that are related to it--those that are going to
follow--consistently refer to the sanctuary as the place where Yahweh
chose to cause his name to dwell. God himself isn't said to dwell in
the temple, nor is the temple described as a house of God. The temple
is always the dwelling of his name. The house is built for his name.
Weinfeld asserts that this is in order to combat the ancient popular
belief that God actually dwells in the sanctuary. Likewise to eradicate
or guard against the idea, which is implicit in earlier sources, that
God sits enthroned on the cherubim, on the cherubim, who guard his ark,
Deuteronomy emphasizes that the function of the ark is exclusively to
house the tablets, the tablets of the covenant; that's its purpose. The
ark cover isn't mentioned, the cherubim aren't mentioned. We don't have
the image of this as a throne with the ark as God's footstool. So it
seems to be a greater abstraction of the deity. -
shift from visual to aural
imagery in describing God's self-manifestations or theophanies. One
hears God but one doesn't see God, in Deuteronomy. And that's very
different from earlier texts where we're seeing a sort of a cloud
encased fire and so on. So the sanctuary is understood to be a house of
worship, as much as it is a cultic center, in which Israelites and
foreigners alike may deliver prayers to God who dwells in heaven. So he
is in heaven; this is a place of worship. -
when it focuses on sacrifices it focuses on aAdd Sticky Note
different aspect of those sacrifices. The sacrifices it talks about
consist primarily of offerings that are consumed by the offerer in the
sanctuary, or are shared with the disenfranchised in some way: the
Levite, the resident alien [correction: resident alien], the orphan,
the widow--portions are given to them. So by emphasizing the obligation
to share the sacrificial meal with disadvantaged members of society,
Deuteronomy almost gives the impression that the primary purpose of the
sacrifice is humanitarian, or at least personal--the fulfillment of a
religious obligation or the expression of gratitude to God and so on.
These are aspects of the sacrifices that are emphasized in
Deuteronomy.- Good, if followed by actual implementation.posted by cburell on 2009-06-25
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Deuteronomy also emphasizes social justice and personal ethics andAdd Sticky Note
neighborly responsibility. God's own righteous behavior on behalf of
the weak and the oppressed is a model for Israel's righteous behavior.
God assists the orphan, the widow and the stranger, and that's the
basis of Israel's injunction to assist them also. It's the basis for
the humanitarianism that I mentioned earlier that seems to run through
the laws of Deuteronomy 12 through 26.- Is this humanitarianism limited to Jews only, or to all people? I.e., is it racist?posted by cburell on 2009-06-25
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Moreover Deuteronomy 31 proclaims that every seventh year the TorahAdd Sticky Note
is to be read publicly, the entire thing. And Weinfeld argues that
where many Ancient Near Eastern cultures direct the king to write the
laws for himself, to read them, it's only in Israel--he's yet to find a
parallel--it's only in Israel that the law is a manual for both the
king and the people. It's to be proclaimed and read aloud to the
people, on a regular basis, every seven years.- In other words, it's a theocracy. The priests have hog-tied the King.posted by cburell on 2009-06-25
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The Deuteronomist
makes it clear that God's great love should awaken a reciprocal love on
Israel's part, love of God. Love of God here really means loyalty. The
word that is used is a word that stresses loyalty. -
Another key idea that occurs in Deuteronomy is the idea of Israel as
the chosen people. We find it here for the first time. It's an
expression of the particularity of Israel and its unique relationship
with God, and that uniqueness is expressed by this term, bachar,
which means "to elect" or "to choose." This is the first time we
encounter this. Yahweh has chosen Israel in an act of freely bestowed
grace and love to be his special property. Deuteronomy 10:14:Mark, the heavens to their uttermost reaches belong to the
Lord your God, the earth and all that is on it! Yet it was to your
fathers that the Lord was drawn in His love for them, so that He chose
you, their lineal descendents, from among all peoples--as is now the
case. -
perhaps to put it too
crudely--for P, for the Priestly source, holiness is a goal to be
attained through obedience to God's Torah. For Deuteronomy, holiness is
a status to be lost through disobedience to God's Torah.
EyeWitness to History - history through the eyes of those who lived it
Tags: history, interactive, sources, modern, ancient, primary_sources on 2009-06-22 and saved by 173 people -All Annotations (3) -About
more fromwww.eyewitnesstohistory.com
The Ideology of Unfettered Capitalism Is Crumbling -- It's a Huge Opportunity for Alternative Economics | Corporate Accountability and WorkPlace | AlterNet
Staggering.
Tags: wealth_gap, economics, capitalism, usa, history on 2009-06-16 and saved by 2 people -All Annotations (2) -About
more fromwww.alternet.org
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According to 2006 IRS data reported in the New York Times, “the top 300,000 Americans collectively enjoyed almost as much income as the bottom 150 million Americans. Per person, the top group received 440 times as much as the average person in the bottom half earned, nearly doubling the gap from 1980."
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But his most chilling observation concerned where he thought we were: “We are at a critical fork in the road. We can either create the millions of jobs needed for the 30 million who are right now effectively unemployed, or we can bail out Wall Street, again. We can either re-grow the incomes of the 300,000 richest Americans, who for many years have earned half the nation’s income, or we can build an economy that serves the employment and income needs of the 150 million hard working Americans who earn the other half. For more than three decades we’ve focused on the 300,000, through ‘trickle down’ and other discredited economic practices. That’s been easy, although horribly unfair. The hard but fair thing to do is to manage our economy so that it responsibly serves the 150 million.”
The Virtual Museum of Iraq
Awesome production.
Tags: gilgamesh, sumer, history on 2009-06-11 and saved by 5 people -All Annotations (0) -About
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Obama's trail of broken promises | Salon
Bad title. The death of integrity is closer to the article's essence.
Tags: obama, politics, usa, history on 2009-06-06 and saved by 3 people -All Annotations (0) -About
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Was Ronald Reagan an Even Worse President Than George W. Bush? | Politics | AlterNet
Good re-evaluation of Reagan in light of today. Great example for the classroom of history's changing nature.
Tags: reagan, conservatism, usa, history on 2009-06-05 -All Annotations (7) -About
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But there's a growing realization that the starting point for many of the catastrophes confronting the United States today can be traced to Reagan's presidency. There's also a grudging reassessment that the "failed" presidents of the 1970s – Richard Nixon, Gerald Ford and Jimmy Carter – may deserve more credit for trying to grapple with the problems that now beset the country.
Nixon, Ford and Carter won scant praise for addressing the systemic challenges of America's oil dependence, environmental degradation, the arms race, and nuclear proliferation – all issues that Reagan essentially ignored and that now threaten America's future.
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Nixon helped create the Environmental Protection Agency; he imposed energy-conservation measures; he opened the diplomatic door to communist China. Nixon's administration also detected the growing weakness in the Soviet Union and advocated a policy of détente (a plan for bringing the Cold War to an end or at least curbing its most dangerous excesses).
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After Nixon's resignation in the Watergate scandal, Ford continued many of Nixon's policies, particularly trying to wind down the Cold War with Moscow. However, confronting a rebellion from Reagan's Republican Right in 1976, Ford abandoned "détente."
Ford also let hard-line Cold Warriors (and a first wave of young intellectuals who became known as neoconservatives) pressure the CIA's analytical division, and he brought in a new generation of hard-liners, including Dick Cheney and Donald Rumsfeld.
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After defeating Ford in 1976, Carter injected more respect for human rights into U.S. foreign policy, a move some scholars believe put an important nail in the coffin of the Soviet Union, leaving it hard-pressed to justify the repressive internal practices of the East Bloc. Carter also emphasized the need to contain the spread of nuclear weapons, especially in unstable countries like Pakistan.
Domestically, Carter pushed a comprehensive energy policy and warned Americans that their growing dependence on foreign oil represented a national security threat, what he famously called "the moral equivalent of war."
However, powerful vested interests – both domestic and foreign – managed to exploit the shortcomings of these three presidents to sabotage any sustained progress. By 1980, Reagan had become a pied piper luring the American people away from the tough choices that Nixon, Ford and Carter had defined. -
Cruelty with a Smile
With his superficially sunny disposition – and a ruthless political strategy of exploiting white-male resentments – Reagan convinced millions of Americans that the threats they faced were: African-American welfare queens, Central American leftists, a rapidly expanding Evil Empire based in Moscow, and the do-good federal government.
In his First Inaugural Address in 1981, Reagan declared that "government is not the solution to our problem; government is the problem."
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In the early 1980s, Reagan also credentialed a young generation of neocon intellectuals, who pioneered a concept called "perception management," the shaping of how Americans saw, understood and were frightened by threats from abroad.
Many honest reporters saw their careers damaged when they resisted the lies and distortions of the Reagan administration. Likewise, U.S. intelligence analysts were purged when they refused to bend to the propaganda demands from above.
To marginalize dissent, Reagan and his subordinates stoked anger toward anyone who challenged the era's feel-good optimism. Skeptics were not just honorable critics, they were un-American defeatists or – in Jeane Kirkpatrick's memorable attack line – they would "blame America first."
Under Reagan, a right-wing infrastructure also took shape, linking media outlets (magazines, newspapers, books, etc.) with well-financed think tanks that churned out endless op-eds and research papers. Plus, there were attack groups that went after mainstream journalists who dared disclose information that poked holes in Reagan's propaganda themes.
In effect, Reagan's team created a faux reality for the American public. Civil wars in Central America between impoverished peasants and wealthy oligarchs became East-West showdowns. U.S.-backed insurgents in Nicaragua, Angola and Afghanistan were transformed from corrupt, brutal (often drug-tainted) thugs into noble "freedom-fighters."
With the Iran-Contra scandal, Reagan also revived Richard Nixon's theory of an imperial presidency that could ignore the nation's laws and evade accountability through criminal cover-ups. That behavior also would rear its head again in the war crimes of George W. Bush. [For details on Reagan's abuses, see Robert Parry's Lost History and Secrecy & Privilege.]
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Despite the grievous harm that Reagan's presidency inflicted on the American Republic and the American people, it may take many more years before a historian has the guts to put this deformed era into a truthful perspective and rate Reagan where he belongs -- near the bottom of the presidential list.
Twenty years from Tiananmen
The following comes to The Advocate courtesy of a friend of mine, whose astonishing bravery I had no idea of until today, when I heard her tell this rememberance of events around the Tiananmen Square protests in 1989.
The Northwest Progressive Institute extends its heartfelt thanks to Yuki Cheng for allowing us to share her story with our readers.
Tags: Tiananmen, china, history, education on 2009-06-05 -All Annotations (0) -About
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Tomgram: How Permanent Are Those Bases?
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Han Shan: The Video Shell Doesn't Want You to See
The Heart of Darkness isn't in Africa.
Tags: colonialism, capitalism, history on 2009-05-30 -All Annotations (0) -About
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Capitalism Produces Rich Bankers, but Socialism Produces Happiness | CommonDreams.org
Tags: capitalism, socialism, usa, history, culture on 2009-05-30 -All Annotations (1) -About
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Socialism is better than
capitalism. So say 20 percent of Americans, and another 27 percent say
they can't say which is better, according to an April 9 Rasmussen poll.There's hope.
When
you consider that virtually no newspaper, broadcaster, well-funded
think tank, teacher, or anybody's boss or commander ever said something
nice about socialism, it's remarkable that only 53 percent of us still
favor rule by the moneyed class. Perhaps folks are learning how
capitalism sacrifices happiness for individual gain.
Salon.com | America is not a Christian nation
Tags: history, usa, christianity on 2009-05-27 and saved by 3 people -All Annotations (9) -About
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Desperate to obscure the actual intellectual roots of the Declaration of Independence in Greek philosophy and Roman law, Christian apologists have sought to identify the "Creator" who endows everyone with unalienable rights with the revealed, personal God of Moses and Jesus. But a few sentences earlier, the Declaration refers to "the Laws of Nature and of Nature's God." Adherents of natural rights liberalism often have dropped "Nature's God" and relied solely on "Nature" as the source of natural rights.
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In his "Notes on the State of Virginia," he wrote: "The legitimate powers of government extend to such acts as are injurious to others. But it does me no injury for my neighbor to say there are twenty gods, or no god. It neither picks my pocket nor breaks my leg."
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Most of the world's stable democracies are in Europe, where the population is largely post-Christian and secular, and in East Asian countries like Japan where the "Judeo-Christian tradition" has never been part of the majority culture.
UC Berkeley Webcasts | Video and Podcasts: History 4A
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The Atlas of Early Printing - The University Of Iowa Libraries
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AlterNet: American Amnesia: We Forget Our Atrocities Almost As Soon as We Commit Them
Tags: usa, history, terrorism, obama, bush, atrocities on 2009-05-22 and saved by 2 people -All Annotations (14) -About
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"Come Over and Help Us"
The inspirational phrase "city on a hill" was coined by John Winthrop in 1630, borrowing from the Gospels, and outlining the glorious future of a new nation "ordained by God." One year earlier his Massachusetts Bay Colony created its Great Seal. It depicted an Indian with a scroll coming out of his mouth. On that scroll are the words "Come over and help us." The British colonists were thus pictured as benevolent humanists, responding to the pleas of the miserable natives to be rescued from their bitter pagan fate.
The Great Seal is, in fact, a graphic representation of "the idea of America," from its birth. It should be exhumed from the depths of the psyche and displayed on the walls of every classroom. It should certainly appear in the background of all of the Kim Il-Sung-style worship of that savage murderer and torturer Ronald Reagan, who blissfully described himself as the leader of a "shining city on the hill," while orchestrating some of the more ghastly crimes of his years in office, notoriously in Central America but elsewhere as well.
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The Great Seal was an early proclamation of "humanitarian intervention," to use the currently fashionable phrase. As has commonly been the case since, the "humanitarian intervention" led to a catastrophe for the alleged beneficiaries. The first Secretary of War, General Henry Knox, described "the utter extirpation of all the Indians in most populous parts of the Union" by means "more destructive to the Indian natives than the conduct of the conquerors of Mexico and Peru."
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Long after his own significant contributions to the process were past, John Quincy Adams deplored the fate of "that hapless race of native Americans, which we are exterminating with such merciless and perfidious cruelty… among the heinous sins of this nation, for which I believe God will one day bring [it] to judgement." The "merciless and perfidious cruelty" continued until "the West was won." Instead of God's judgment, the heinous sins today bring only praise for the fulfillment of the American "idea."
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American imperialism is often traced to the takeover of Cuba, Puerto Rico, and Hawaii in 1898. But that is to succumb to what historian of imperialism Bernard Porter calls "the saltwater fallacy," the idea that conquest only becomes imperialism when it crosses saltwater. Thus, if the Mississippi had resembled the Irish Sea, Western expansion would have been imperialism. From George Washington to Henry Cabot Lodge, those engaged in the enterprise had a clearer grasp of just what they were doing.
After the success of humanitarian intervention in Cuba in 1898, the next step in the mission assigned by Providence was to confer "the blessings of liberty and civilization upon all the rescued peoples" of the Philippines (in the words of the platform of Lodge's Republican party) -- at least those who survived the murderous onslaught and widespread use of torture and other atrocities that accompanied it. These fortunate souls were left to the mercies of the U.S.-established Philippine constabulary within a newly devised model of colonial domination, relying on security forces trained and equipped for sophisticated modes of surveillance, intimidation, and violence. Similar models would be adopted in many other areas where the U.S. imposed brutal National Guards and other client forces.
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The Torture Paradigm
Over the past 60 years, victims worldwide have endured the CIA's "torture paradigm," developed at a cost that reached $1 billion annually, according to historian Alfred McCoy in his book A Question of Torture. He shows how torture methods the CIA developed from the 1950s surfaced with little change in the infamous photos at Iraq's Abu Ghraib prison. There is no hyperbole in the title of Jennifer Harbury's penetrating study of the U.S. torture record: Truth, Torture, and the American Way. So it is highly misleading, to say the least, when investigators of the Bush gang's descent into the global sewers lament that "in waging the war against terrorism, America had lost its way."
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Obama did not shut down the practice of torture, Nairn observes, but "merely repositioned it," restoring it to the American norm, a matter of indifference to the victims. "[H]is is a return to the status quo ante," writes Nairn, "the torture regime of Ford through Clinton, which, year by year, often produced more U.S.-backed strapped-down agony than was produced during the Bush/Cheney years."
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Sometimes the American engagement in torture was even more indirect. In a 1980 study, Latin Americanist Lars Schoultz found that U.S. aid "has tended to flow disproportionately to Latin American governments which torture their citizens,... to the hemisphere's relatively egregious violators of fundamental human rights." Broader studies by Edward Herman found the same correlation, and also suggested an explanation. Not surprisingly, U.S. aid tends to correlate with a favorable climate for business operations, commonly improved by the murder of labor and peasant organizers and human rights activists and other such actions, yielding a secondary correlation between aid and egregious violation of human rights.
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Small wonder that President Obama advises us to look forward, not backward -- a convenient doctrine for those who hold the clubs. Those who are beaten by them tend to see the world differently, much to our annoyance.
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Salon.com columnist Glenn Greenwald reviews the aftermath. Seeking to "preserve the power to abduct people from around the world" and imprison them without due process, the Bush administration decided to ship them to the U.S. prison at Bagram Air Base in Afghanistan, treating "the Boumediene ruling, grounded in our most basic constitutional guarantees, as though it was some sort of a silly game -- fly your abducted prisoners to Guantanamo and they have constitutional rights, but fly them instead to Bagram and you can disappear them forever with no judicial process."
Obama adopted the Bush position, "filing a brief in federal court that, in two sentences, declared that it embraced the most extremist Bush theory on this issue," arguing that prisoners flown to Bagram from anywhere in the world (in the case in question, Yemenis and Tunisians captured in Thailand and the United Arab Emirates) "can be imprisoned indefinitely with no rights of any kind -- as long as they are kept in Bagram rather than Guantanamo."
In March, however, a Bush-appointed federal judge "rejected the Bush/Obama position and held that the rationale of Boumediene applies every bit as much to Bagram as it does to Guantanamo." The Obama administration announced that it would appeal the ruling, thus placing Obama's Department of Justice, Greenwald concludes, "squarely to the Right of an extremely conservative, pro-executive-power, Bush 43-appointed judge on issues of executive power and due-process-less detentions," in radical violation of Obama's campaign promises and earlier stands.
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By the same standards, if the Nicaraguans had been able to capture the chief terrorism coordinator, John Negroponte, then U.S. ambassador in Honduras (later appointed as the first Director of National Intelligence, essentially counterterrorism czar, without eliciting a murmur), they should have done the same. Cuba would have been justified in acting similarly, had the Castro government been able to lay hands on the Kennedy brothers. There is no need to bring up what their victims should have done to Henry Kissinger, Ronald Reagan, and other leading terrorist commanders, whose exploits leave al-Qaeda in the dust, and who doubtless had ample information that could have prevented further "ticking bomb" attacks.
Such considerations never seem to arise in public discussion.
There is, to be sure, a response: our terrorism, even if surely terrorism, is benign, deriving as it does from the city on the hill.
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Unexceptional Americans
Another standard pretext for torture is the context: the "war on terror" that Bush declared after 9/11. A crime that rendered traditional international law "quaint" and "obsolete" -- so George W. Bush was advised by his legal counsel Alberto Gonzales, later appointed Attorney General. The doctrine has been widely reiterated in one form or another in commentary and analysis.
The 9/11 attack was doubtless unique in many respects. One is where the guns were pointing: typically it is in the opposite direction. In fact, it was the first attack of any consequence on the national territory of the United States since the British burned down Washington in 1814.
Another unique feature was the scale of terror perpetrated by a non-state actor.
Horrifying as it was, however, it could have been worse. Suppose that the perpetrators had bombed the White House, killed the president, and established a vicious military dictatorship that killed 50,000 to 100,000 people and tortured 700,000, set up a huge international terror center that carried out assassinations and helped impose comparable military dictatorships elsewhere, and implemented economic doctrines that so radically dismantled the economy that the state had to virtually take it over a few years later.
That would indeed have been far worse than September 11, 2001. And it happened in Salvador Allende's Chile in what Latin Americans often call "the first 9/11" in 1973. (The numbers above were changed to per-capita U.S. equivalents, a realistic way of measuring crimes.) Responsibility for the military coup against Allende can be traced straight back to Washington. Accordingly, the otherwise quite appropriate analogy is out of consciousness here in the U.S., while the facts are consigned to the "abuse of reality" that the naïve call "history."
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It should also be recalled that Bush did not declare the "war on terror," he re-declared it. Twenty years earlier, President Reagan's administration came into office declaring that a centerpiece of its foreign policy would be a war on terror, "the plague of the modern age" and "a return to barbarism in our time" -- to sample the fevered rhetoric of the day.
That first U.S. war on terror has also been deleted from historical consciousness, because the outcome cannot readily be incorporated into the canon: hundreds of thousands slaughtered in the ruined countries of Central America and many more elsewhere, among them an estimated 1.5 million dead in the terrorist wars sponsored in neighboring countries by Reagan's favored ally, apartheid South Africa, which had to defend itself from Nelson Mandela's African National Congress (ANC), one of the world's "more notorious terrorist groups," as Washington determined in 1988. In fairness, it should be added that, 20 years later, Congress voted to remove the ANC from the list of terrorist organizations, so that Mandela is now, at last, able to enter the U.S. without obtaining a waiver from the government.
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The reigning doctrine of the country is sometimes called "American exceptionalism." It is nothing of the sort. It is probably close to a universal habit among imperial powers. France was hailing its "civilizing mission" in its colonies, while the French Minister of War called for "exterminating the indigenous population" of Algeria. Britain's nobility was a "novelty in the world," John Stuart Mill declared, while urging that this angelic power delay no longer in completing its liberation of India.
Similarly, there is no reason to doubt the sincerity of Japanese militarists in the 1930s, who were bringing an "earthly paradise" to China under benign Japanese tutelage, as they carried out the rape of Nanking and their "burn all, loot all, kill all" campaigns in rural North China. History is replete with similar glorious episodes.
As long as such "exceptionalist" theses remain firmly implanted, however, the occasional revelations of the "abuse of history" often backfire, serving only to efface terrible crimes. The My Lai massacre was a mere footnote to the vastly greater atrocities of the post-Tet pacification programs, ignored while indignation in this country was largely focused on this single crime.
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Historical amnesia is a dangerous phenomenon, not only because it undermines moral and intellectual integrity, but also because it lays the groundwork for crimes that still lie ahead.
The Case of the Missing H-Bomb: The Pentagon Has Lost the Mother of All Weapons | Environment | AlterNet
Tags: nukes, history, usa on 2009-05-17 and saved by 2 people -All Annotations (9) -About
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On the night of February 5, 1958 a B-47 Stratojet bomber carrying a hydrogen bomb on a night training flight off the Georgia coast collided with an F-86 Saberjet fighter at 36,000 feet. The collision destroyed the fighter and severely damaged a wing of the bomber, leaving one of its engines partially dislodged. The bomber's pilot, Maj. Howard Richardson, was instructed to jettison the H-bomb before attempting a landing. Richardson dropped the bomb into the shallow waters of Warsaw Sound, near the mouth of the Savannah River, a few miles from the city of Tybee Island, where he believed the bomb would be swiftly recovered.
The Pentagon recorded the incident in a top secret memo to the chairman of the Atomic Energy Commission. The memo has been partially declassified: "A B-47 aircraft with a [word redacted] nuclear weapon aboard was damaged in a collision with an F-86 aircraft near Sylvania, Georgia, on February 5, 1958. The B-47 aircraft attempted three times unsuccessfully to land with the weapon. The weapon was then jettisoned visually over water off the mouth of the Savannah River. No detonation was observed."
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Then just a month later, the search was abruptly halted. The Air Force sent its forces to Florence, South Carolina, where another H-bomb had been accidentally dropped by a B-47. The bomb's 200 pounds of TNT exploded on impact, sending radioactive debris across the landscape. The explosion caused extensive property damage and several injuries on the ground. Fortunately, the nuke itself didn't detonate.
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(Since 1945, the United States has lost 11 nuclear weapons.)
National Coalition for History » Blog Archive » Bill to Reform Teaching of American History and Civics Introduced in the Senate
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As a US History teacher in a high school, these programs are essential to increasing my knowledge of US History and creating engaging and relevant lessons for my students. Going where the history is reinvergerates me and encourages me to produce the type of history that will also pull in my students. I have participated in the American History Grants for the past two years and have visited Montana to study Vermont’s connection to the West. I was able to not only visit and interact with members of the Crow tribe that related to my Native American unit and my elective course, I was also able to immerse myself in the history of Virgina City and the Vermont connection to the gold rush. Last summer I spent time in Colonial Williamsburg and Jamestown. While I can’t speak for the various academies that will be created in this new bill, those who developed the curriclum for my two trips in the history grants are acedemic historians who pay close attention to not only the historical accuracy of these trips, but its connection to our current Vermont standards. Mr. Pitz I can assure you that they are professionals in ever sense of the word and the strict regulations in which they have to follow leave little room for waste. My hope is that those in Congress will contiue to create these opportunities for teachers so that we can continue to be better educators and historians. Mr. Green, with success of this program, perhaps Congress will see the benfits to extending these academies and opportunities to world history teachers.
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While the extension of standards and assessments to US history and civics is simply an employment bill for educrats (the National Center for History in the Schools developed challenging standards for US and world history more than a decade ago), I’d like to focus here on the vision underlying the TAH program.
The program is designed to promote something that it calls “traditional US history” (http://www.ed.gov/policy/elsec/leg/esea02/pg32.html). While this is designed in part to rescue the discipline of history from what the original authors of the bill consider to be the failings of social studies as a discipline, this notion of traditionalism is also used to promote both a politically conservative conception of heritage history that overlooks most of the key developments in the historical discipline since the 1960s and an intellectually retrograde notion of history as the knowledge of objective “truths.” The TAH program is of a piece with a 2006 Florida Education Omnibus Bill, signed by Gov. Jeb Bush, which–according to Jonathan Zimmerman’s HNN blog–states that “The history of the United States shall be taught as genuine history and shall not follow the revisionist or postmodernist viewpoints of relative truth… American history shall be viewed as factual, not as constructed” (http://hnn.us/roundup/entries/26426.html).
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It would be wonderful if I could get the funding to help a group of history/social studies teachers develop a more sophisticated understanding of what historians do by guiding them through a month of summer research in, say, the archives of the New York Historical Society. Both the teachers and their students would certainly benefit from this. But the TAH program in its current form seeks to legislate a limited and–in its limitations–problematic approach to the history of the United States. Moreover, as Arthur Green rightly suggests in the preceding post, the very traditional narrative of American exceptionalism that inspired the program is further reinforced by the explicit exclusion from the program of the history of the rest of the world–not because the teaching of world history is superior to that of American history, but rather because promoting the study of other societies would potentially unsettle the political and cultural assumptions that underlie the very idea of “traditional American history.”
For all of the obvious reasons, now is the time to rethink the kind of history that we want our children to be learning, and renewing the TAH program in its existing form will simply perpetuate a program and a vision of history that was never intellectually defensible and that is becoming less so with every passing day.
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I agree that using the standards developed by the National Center for History in the Schools would be more productive than paying “educrats” from outside the history field to develop national standards. I would put the savings into more TAH grants and add grants for the study of non-US history.ld put the savings into more TAH grants and add grants for the study of non-US history.
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An active and informed citizenry is critical to its survival. It appears necessary that some sort of Federal standards be put into place in order to force local school districts to include this in their budgets and requirements.
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believe minimum national standards will help provide a unified education The remainder of the curriculum can allow individual states and local governments to include regional and local history within the curriculum.
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I have taken part in one TAH grant and found it to be invaluable, particularly as a teacher in the early stages of my career. While the bill is written to encourage the teaching of “traditional American history,” I found the seminars in our two summers at Northwestern to go beyond pre-1960’s historiography.
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So in answer to your criticism, Mr. Frohman, I believe these grants can be used creatively and usefully to deepen a high school teacher’s understanding of modern historiography. You can even get around the provincial nature of the grant to some degree by teaching about the US role in the world, though I, too, would love to be able to attend a summer institute on world, and particularly Latin American, history. I saw nothing of Jeb Bush’s approach to history as objective truth in my seminars, and I do not teach my classes with the Florida mandate or approach in mind.
I agree that using the standards developed by the National Center for History in the Schools would be more productive than paying “educrats” from outside the history field to develop national standards. I would put the savings into more TAH grants and add grants for the study of non-US history.
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At my high school we studied US History for 9 of the 12 years I was there and only 2 years of World History. I’m not saying that they should cut back on US Hist, but seeing as for most of those 9 years we just kept starting over with Colonial America and rarely got past the Civil War until my Sophmore year, I think what we really need is to rewrite the curriculum so that history can be taught more efficiently so that more material can be covered. That would also allow for more time to be spent on World History, which is often of more interest to those students who study history by choice rather that because it is required. Also, forcing students to spend so much time on US History isn’t going to make them any more willing to learn it and will only lead to students becoming sick of the material and disinterested. For example, I’m a History Minor rather than a Major because to get a major I would have to take 6 hours of US History, which I am sick of; after discussing it with other minors on campus, I have found that at least 80% of the History minors here also chose to only seek a minor because they don’t wish to study US History.
Farewell to the American Century | Salon
Tags: politics, culture, usa, history, mrkim on 2009-05-14 -All Annotations (1) -About
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The instances of folly and criminality bearing the label "made in Washington" may not rank up there with the Armenian genocide, the Bolshevik Revolution, the appeasement of Adolf Hitler, or the Holocaust, but they sure don't qualify as small change. To give them their due is necessarily to render the standard account of the American Century untenable.
Here are several examples, each one familiar, even if its implications for the problems we face today are studiously ignored:
Cuba. In 1898, the United States went to war with Spain for the proclaimed purpose of liberating the so-called Pearl of the Antilles. When that brief war ended, Washington reneged on its promise. If there actually has been an American Century, it begins here, with the U.S. government breaking a solemn commitment, while baldly insisting otherwise. By converting Cuba into a protectorate, the United States set in motion a long train of events leading eventually to the rise of Fidel Castro, the Bay of Pigs, Operation Mongoose, the Cuban Missile Crisis, and even today's Guantánamo Bay prison camp. The line connecting these various developments may not be a straight one, given the many twists and turns along the way, but the dots do connect.
The Literature of the Jewish People in the Period of the Second Temple
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Tags: books, history, judaism, bible on 2009-05-10 -All Annotations (0) -About
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