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Splintered: Critical Race Theory and the Progressive War on Truth
Critical race theory has hijacked the U.S. education system on every level. Parents, students, educators, and policymakers must know and support the truth about American history and reject this divisive and anti-American theory’s obsession with skin color and prejudice.
The problem with our nation’s schools today is not just the low test scores in basic reading and math—which are an obstacle for the economy, not to mention students’ futures. The challenge is that K-12 instruction has been hijacked by Critical Theorists who are “skeptical” of representative government, freedom, and the American Dream.
Students and adults are woefully unprepared to fulfill civic responsibilities. Civics—the study of the rights and duties of citizens—is simply not taught enough, and Critical Theorists have been filling this intellectual vacuum with their revisionist history and odious ideology, teaching young Americans to judge people by the color of their skin.
The debates over the retelling of America’s past, on display in local school board meetings as well as conflicts between the New York Times’ 1619 Project and President Donald Trump’s 1776 Commission, involve not just historical facts, but how Americans define their nation. This battle over our national identity is a cultural battle, involving schools—cultural institutions—and the ideas we all need to share to get along with our neighbors, raise families, and pursue the American Dream.
The problem with our nation’s schools today is not just the low test scores in basic reading and math—which are an obstacle for the economy, not to mention students’ futures. The challenge is that K-12 instruction has been hijacked by Critical Theorists who are “skeptical” of representative government, freedom, and the American Dream.
Students and adults are woefully unprepared to fulfill civic responsibilities. Civics—the study of the rights and duties of citizens—is simply not taught enough, and Critical Theorists have been filling this intellectual vacuum with their revisionist history and odious ideology, teaching young Americans to judge people by the color of their skin.
The debates over the retelling of America’s past, on display in local school board meetings as well as conflicts between the New York Times’ 1619 Project and President Donald Trump’s 1776 Commission, involve not just historical facts, but how Americans define their nation. This battle over our national identity is a cultural battle, involving schools—cultural institutions—and the ideas we all need to share to get along with our neighbors, raise families, and pursue the American Dream.
- GenresNonfiction
240 pages, Hardcover
Published April 19, 2022
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January 4, 2023
The book explores critical race theory and its teaching and application in schools. It stays on topic and is written in a very accessible, easy manner. The numerous citations are found in footnotes.
Summary:
Critical theory and critical race theory are offshoots of Marxism. It’s a worldview that divides people into oppressors and the oppressed. Every interaction in life is about power balance. You see it in schools and colleges when they aim for equal outcomes and dismiss merit as oppressive. You see it as more and more schools are going back to segregation. You see it how students are taught to be mindless activists instead of learning math, reading, science, and history. Kids are taught propaganda and lack the critical thinking schools to realize it.
Equity is the new goal; everyone must have equal outcomes, which is the misery imposed by socialism. A worldview that teaches divisiveness over unity and hatred over forgiveness only serves to create miserable, violent people.
Proponents first denied CRT was being applied in schools, then denied it was anything beyond a history of slavery and racism. Mountains of evidence proves otherwise.
Its goal, straight out of Marxism, is to discredit the values of the Enlightenment (justice, equality, truth, scientific inquiry) to then discredit America’s founding (because people failed to live up to its ideals of freedom, justice, and equality, those ideals must be wrong and invalid) so the indoctrinated masses will create a revolution and overthrow it all. The only plan is destruction. There is nothing constructive about it. I truly don’t understand why so many Democrats are in favor of totalitarianism.
Clean content
================================
Shelby Steele explains that there is a difference between individual acts of racism, which are a sad fact of human life, and believing that an entire nation is irredeemably racist or dedicated to preserving racism. Steele says, “Certainly there is still racial discrimination in America, but I believe that the unconscious replaying of our [black people’s] oppression is now the greatest barrier to our full equality.”
As critical race theorist Angela Harris writes in Critical Race Theory: An Introduction, “Critical race theory not only dares to treat race as central to the law and policy of the United States, it dares to look beyond the popular belief that getting rid of racism means simply getting rid of ignorance, or encouraging everyone to ‘get along.’” As I explain here, critical race theorists have little need to “get along” with others; they demand action, resistance to existing authorities, specifically. The critical worldview “questions the very foundations of the liberal order, including equality theory, legal reasoning. Enlightenment rationalism, and neutral principles of constitutional law.”
Increasingly, Americans find themselves talking past each other. Or not listening at all. Critical race theory is making things far worse. This worldview does not unite people from different backgrounds or with different opinions. As Derrick Bell, one of critical race theory’s leading thinkers, put it, this worldview supports “wide-scale resistance.” Resistance to what? To America’s creed of freedom, opportunity, and equality under the law for everyone.
Nearly one-quarter of the population being unable to understand even the most rudimentary aspects of how their government works is a frightening prospect. For only half to know all three branches of government is hardly consoling. So, when they are presented with an alternative, false, and misleading narrative about America and the vital issue of racial discrimination in its past, far too many Americans lack the knowledge to recognize and reject such revisionist history. As critical race theorists push their worldview into K-12 classrooms, there are few who can articulate responses.
Because not everyone was treated equally under the law at the time of the Constitution’s adoption, critical theorists, specifically critical race theorists, consider America’s creed itself to be at fault, when it is the failure of some people in American history to live up to this creed.
Fortunately for all Americans, the civil rights movement resulted in policymakers’ erasing racial prejudice from American law. Critical race theorists’ insistence today that people are guilty of oppression because of their skin color, not their character or their actions, is an affront to the sacrifices of those who so bravely took part in this movement.
While too many Americans failed to live up to their national creed in the past, this fact does not represent a shortcoming of the creed, but a failure by individuals and communities in prior generations to fulfill it. America’s commitment to life, liberty, and the pursuit of happiness and of human equality before God and under the law, beliefs central to America’s identity, are the ideas we need to apply today. These ideas can help us to overcome the divisive ideas of critical race theory and provide a sense of national identity we can all celebrate.
Black Americans’ successes in building a culture and participating in the economy even under the terrible conditions that slavery and Jim Crow laws caused are extraordinary. We—all of us—should celebrate these accomplishments and teach the attitudes and behaviors that made these successes possible. These achievements are part of America’s shared experience. This in no way minimizes the hardships and injustices that black Americans faced. Rather, this conversation would elevation their successes as an example of human accomplishments in the face of adversity.
Though the passage of the Civil Rights Act of 1964 made racial discrimination illegal, and the civil rights movement made racial bias culturally repugnant, critical race theorists designed a worldview that injects racial prejudice back into American life.
Critical race theorists use race as a wedge to drive people apart, so that the focus of public life becomes not unity, but power.
“Critical” aptly describes the worldview because the philosophy, a “gadfly of other systems,” is meant to criticize the traditional uses of language and reason to describe the world around us (“traditional theory”). … Critical theorists believe that reason—logical thinking based on reality as we understand it—should be rejected.
We are to respect and celebrate differences unless some is [sic] part of a nuclear family. This statement is one of the many examples of the contradictions inherent in critical theory, where the ideas simultaneously call for tolerance of others while specifically listing the character traits and relationships that it opposes—character traits and relationships that have, in fact, been important to individuals and communities for millennia around the world.
These studies focus on teaching teachers and students to discover their victimization, whether it exists or not. We are to assume animus in society, government, and from people who are different from us, and disrupt systems of power—as well as the lives of people with whom we disagree.
Though the Smithsonian’s infographic included the claim the nuclear family is an example of oppressive white culture, U.S. Department of Education data find that 45 percent of black children living with only their mother, and 36 living with only their father, live in poverty, while just 12 percent of black children from two-parent families live in poverty. Furthermore, as American Enterprise Institute scholar Ian Rowe points out, the percentage of births to unmarried while women has risen faster in the past thirty years than the percentage of births to unmarried black women—which Rowe says means that “the decline in family structure is an existential challenge facing communities of all backgrounds and one that all should tackle together. Such data challenge the idea that the nuclear family is bad for children—in need of disruption—and that the nuclear family in somehow only for white Americans.
This is how educators are applying critical race theory in classrooms. Racism is everywhere. America leaders intentionally designed laws and policies to oppress ethnic minorities, and students must be activists against the country they call home. There is no American dream, only one long nightmare.
One of the most important parts of a teacher’s job, shared with parents and family and friends, should be to help children to identify prejudice so that it can be rejected. Critical race theorists, beholders of the new conventional thinking in schools, grind prejudice into students by teaching them that discrimination is all around them. Life becomes an exercise in finding examples of how we are oppressed.
To critical race theorists, people’s ethnic and gender identities—not their actions, attitudes, or character—are essential because they determine how society keeps them down. (84)
Here [in intersectionality], the priority is not only to discuss diversity and pluralism but to assume that some people are still “typically marginalized,” regardless of whether someone with a certain skin color actually believes this to be true. The standards and lessons teach him that he is marginalized. The facts do not matter—racism is everywhere, whether you see it or not.
There is a problem with such [diversity] training, though, and the problem is not just that these trainers tell employees and educators to assume omnipresent discrimination, and to dismiss America’s foundational promises: Research finds again and again that there is no evidence that antibias training has made any biased people less bias. Dobbin and Kalev explain that … it “is likely the most expensive, and least effective diversity program around.”
A report in the Journal of Applied Psychology found that “individuals who received a high prevalence of stereotyping message expressed more stereotypes than those who received a low prevalence of stereotyping message.” Many white participants in such training feel “left out,” according to the researchers. Mandatory attendance is also not effective: “By mandating participation, employers send the message that employees need to change,” again irrespective of what the employees believe about themselves or their workplace.
Critical race theory reframes American history around identity groups and ethnicity, separating us into tribes, and rejects the principles of the civil rights movement.
According to critical race theory, the expression of ideas that challenge the theory’s obsession with race is itself a harm.
In the upside-down worlds of critical theory and critical race theory, in which speech is a kind of violence, freedom is also a type of oppression. To be free requires government to restrict the liberty of others who differ from us, just as to be antiracist is to favor racial discrimination.
This is critical race theory’s ultimate paradox: if you admit you are racist, you are; if you deny you are racist, that also means you are racist.
Critical race theorists have abandoned any sense of truth as well as its importance. Once we understand the critical view of “narrative” as being more important than facts, questions about life and its meaning become vulnerable to the intellectual occupation of critical race theory’s radical, sometimes violent, and always destructive dogma.
Microaggressions present a paradox similar to critical race theory’s picture of racism: if you admit to committing a microaggression, you have done so; if you are accused of committing a microaggression and deny it, this means you have committed a microaggression. That makes having a conversation about preventing or dealing with microaggressions impossible. Everyone is required, as a function of this principle, to live either in a constant state of anxiety that someone, somewhere is being offended by something we may have done or failed to do—or to live in a state of tense readiness to pounce on a perceived slight, no matter how “invisible to the perpetrator.” The very idea that black people—or anyone with an ethnic minority background in the U.S.—are so delicate that they may suffer traumatic psychological harm from the existence of a table centerpiece made of cotton—is itself denigrating to black people.
Van Jones … said, “I’m against bigots and bullies,” but, “I don’t want you to be safe ideologically. I don’t want you to be safe emotionally. I want you to be strong. That’s different. I’m not going to pave the jungle for you. Put on some boots and learn how to deal with adversity.”
Critical race theory’s goals do not prepare students for life after college, nor do they prepare them to recognize America’s unique contributions of ordered liberty. Critical race theory also does not accept the declaration that all men and women are created equal. … This is the intellectual centerpiece of any critical theory: everything in life can be reduced to competition for power. Today, with the “woke” crowd’s definition of “equality and inclusion” borrowing exclusively from the critical canon’s twisted ideology of tolerance for some, and condemnation according to ethnicity, social justice activists will find that cherished rights, such as free speech, do not fit into the critical worldview.
As students apply critical race theory to their lives on campus, some of the most prestigious American universities have recently been the sites of violent riots where students recite words and phrases from the critical lexicon. Meanwhile, diversity trainers and educators in K-12 schools, as well as those on university campuses, are proselytizing a worldview rooted in Marxism that teaches students to search out ever more ways to feel victimized.
One of critical race theory’s many glaring shortcomings is the lack of specifics for creating the equality or social reforms that its proponents claim to seek. Stuart Jeffries … says that critical race theory’s “self-imposed task was to negate the truth of the existing order rather than producing blueprints for a better one.”
Americans failed to live up to their country’s national creed in the past. This fact is not a shortcoming of the national creed, but the inability of prior generations to fulfill it. The commitment to life, liberty, and the pursuit of happiness and of human equality under God and the law—beliefs central to America’s creed—are the ideas that can overcome the divisive and anti-human ideas of critical theory and provide a sense of national identity we can all celebrate.
Such ideas will not allow people to communicate or co-exist, let alone build a community and sustain a culture. There ideas are a far cry from the deeply insightful voices of the civil rights movement. Contemporary critical race theorists, such as Kendi, reject the leaders of this era.
Critical race theory is not merely an intellectual vantage point that teachers can use when teaching history or civics or social studies. The theory is a radical, Marxist ideology that transforms every issue it touches into a fight for power in public and private life along racial lines.
Race and power—not affirmation and belonging: critical race theory in two words.
Today, critical theorists have stepped into a void created by a lack of shared knowledge, and are inserting ideas into K-12 schools that prior generations of Americans would have instantly recognized—and rejected—as discriminatory, if not downright racist. Schools are not preparing students to understand America’s civic institutions and key historical concepts. More and more, schools are preparing American students to hate their country and each other.
I take it as a given that a major cause of the discontent with public schools among the minority population of the large cities is their [the schools’] ineffectiveness in bringing the children of these populations to a suitable level of academic competence, universally accepted as the necessary platform for economic and social mobility. [Nathan Glazer]
critical race theorists assume the worst about America and Americans, even when they are at their best: Derrick Bell, for instance, argued that those white Americans who purged American law of discriminatory provisions, or who celebrated decisions, such as Brown v. Board of Education, were not fulfilling our national creed, but sustaining their own “sense of racial superiority” and “[sacrificing] the rights of blacks.”
Summary:
Critical theory and critical race theory are offshoots of Marxism. It’s a worldview that divides people into oppressors and the oppressed. Every interaction in life is about power balance. You see it in schools and colleges when they aim for equal outcomes and dismiss merit as oppressive. You see it as more and more schools are going back to segregation. You see it how students are taught to be mindless activists instead of learning math, reading, science, and history. Kids are taught propaganda and lack the critical thinking schools to realize it.
Equity is the new goal; everyone must have equal outcomes, which is the misery imposed by socialism. A worldview that teaches divisiveness over unity and hatred over forgiveness only serves to create miserable, violent people.
Proponents first denied CRT was being applied in schools, then denied it was anything beyond a history of slavery and racism. Mountains of evidence proves otherwise.
Its goal, straight out of Marxism, is to discredit the values of the Enlightenment (justice, equality, truth, scientific inquiry) to then discredit America’s founding (because people failed to live up to its ideals of freedom, justice, and equality, those ideals must be wrong and invalid) so the indoctrinated masses will create a revolution and overthrow it all. The only plan is destruction. There is nothing constructive about it. I truly don’t understand why so many Democrats are in favor of totalitarianism.
Clean content
================================
Shelby Steele explains that there is a difference between individual acts of racism, which are a sad fact of human life, and believing that an entire nation is irredeemably racist or dedicated to preserving racism. Steele says, “Certainly there is still racial discrimination in America, but I believe that the unconscious replaying of our [black people’s] oppression is now the greatest barrier to our full equality.”
As critical race theorist Angela Harris writes in Critical Race Theory: An Introduction, “Critical race theory not only dares to treat race as central to the law and policy of the United States, it dares to look beyond the popular belief that getting rid of racism means simply getting rid of ignorance, or encouraging everyone to ‘get along.’” As I explain here, critical race theorists have little need to “get along” with others; they demand action, resistance to existing authorities, specifically. The critical worldview “questions the very foundations of the liberal order, including equality theory, legal reasoning. Enlightenment rationalism, and neutral principles of constitutional law.”
Increasingly, Americans find themselves talking past each other. Or not listening at all. Critical race theory is making things far worse. This worldview does not unite people from different backgrounds or with different opinions. As Derrick Bell, one of critical race theory’s leading thinkers, put it, this worldview supports “wide-scale resistance.” Resistance to what? To America’s creed of freedom, opportunity, and equality under the law for everyone.
Nearly one-quarter of the population being unable to understand even the most rudimentary aspects of how their government works is a frightening prospect. For only half to know all three branches of government is hardly consoling. So, when they are presented with an alternative, false, and misleading narrative about America and the vital issue of racial discrimination in its past, far too many Americans lack the knowledge to recognize and reject such revisionist history. As critical race theorists push their worldview into K-12 classrooms, there are few who can articulate responses.
Because not everyone was treated equally under the law at the time of the Constitution’s adoption, critical theorists, specifically critical race theorists, consider America’s creed itself to be at fault, when it is the failure of some people in American history to live up to this creed.
Fortunately for all Americans, the civil rights movement resulted in policymakers’ erasing racial prejudice from American law. Critical race theorists’ insistence today that people are guilty of oppression because of their skin color, not their character or their actions, is an affront to the sacrifices of those who so bravely took part in this movement.
While too many Americans failed to live up to their national creed in the past, this fact does not represent a shortcoming of the creed, but a failure by individuals and communities in prior generations to fulfill it. America’s commitment to life, liberty, and the pursuit of happiness and of human equality before God and under the law, beliefs central to America’s identity, are the ideas we need to apply today. These ideas can help us to overcome the divisive ideas of critical race theory and provide a sense of national identity we can all celebrate.
Black Americans’ successes in building a culture and participating in the economy even under the terrible conditions that slavery and Jim Crow laws caused are extraordinary. We—all of us—should celebrate these accomplishments and teach the attitudes and behaviors that made these successes possible. These achievements are part of America’s shared experience. This in no way minimizes the hardships and injustices that black Americans faced. Rather, this conversation would elevation their successes as an example of human accomplishments in the face of adversity.
Though the passage of the Civil Rights Act of 1964 made racial discrimination illegal, and the civil rights movement made racial bias culturally repugnant, critical race theorists designed a worldview that injects racial prejudice back into American life.
Critical race theorists use race as a wedge to drive people apart, so that the focus of public life becomes not unity, but power.
“Critical” aptly describes the worldview because the philosophy, a “gadfly of other systems,” is meant to criticize the traditional uses of language and reason to describe the world around us (“traditional theory”). … Critical theorists believe that reason—logical thinking based on reality as we understand it—should be rejected.
We are to respect and celebrate differences unless some is [sic] part of a nuclear family. This statement is one of the many examples of the contradictions inherent in critical theory, where the ideas simultaneously call for tolerance of others while specifically listing the character traits and relationships that it opposes—character traits and relationships that have, in fact, been important to individuals and communities for millennia around the world.
These studies focus on teaching teachers and students to discover their victimization, whether it exists or not. We are to assume animus in society, government, and from people who are different from us, and disrupt systems of power—as well as the lives of people with whom we disagree.
Though the Smithsonian’s infographic included the claim the nuclear family is an example of oppressive white culture, U.S. Department of Education data find that 45 percent of black children living with only their mother, and 36 living with only their father, live in poverty, while just 12 percent of black children from two-parent families live in poverty. Furthermore, as American Enterprise Institute scholar Ian Rowe points out, the percentage of births to unmarried while women has risen faster in the past thirty years than the percentage of births to unmarried black women—which Rowe says means that “the decline in family structure is an existential challenge facing communities of all backgrounds and one that all should tackle together. Such data challenge the idea that the nuclear family is bad for children—in need of disruption—and that the nuclear family in somehow only for white Americans.
This is how educators are applying critical race theory in classrooms. Racism is everywhere. America leaders intentionally designed laws and policies to oppress ethnic minorities, and students must be activists against the country they call home. There is no American dream, only one long nightmare.
One of the most important parts of a teacher’s job, shared with parents and family and friends, should be to help children to identify prejudice so that it can be rejected. Critical race theorists, beholders of the new conventional thinking in schools, grind prejudice into students by teaching them that discrimination is all around them. Life becomes an exercise in finding examples of how we are oppressed.
To critical race theorists, people’s ethnic and gender identities—not their actions, attitudes, or character—are essential because they determine how society keeps them down. (84)
Here [in intersectionality], the priority is not only to discuss diversity and pluralism but to assume that some people are still “typically marginalized,” regardless of whether someone with a certain skin color actually believes this to be true. The standards and lessons teach him that he is marginalized. The facts do not matter—racism is everywhere, whether you see it or not.
There is a problem with such [diversity] training, though, and the problem is not just that these trainers tell employees and educators to assume omnipresent discrimination, and to dismiss America’s foundational promises: Research finds again and again that there is no evidence that antibias training has made any biased people less bias. Dobbin and Kalev explain that … it “is likely the most expensive, and least effective diversity program around.”
A report in the Journal of Applied Psychology found that “individuals who received a high prevalence of stereotyping message expressed more stereotypes than those who received a low prevalence of stereotyping message.” Many white participants in such training feel “left out,” according to the researchers. Mandatory attendance is also not effective: “By mandating participation, employers send the message that employees need to change,” again irrespective of what the employees believe about themselves or their workplace.
Critical race theory reframes American history around identity groups and ethnicity, separating us into tribes, and rejects the principles of the civil rights movement.
According to critical race theory, the expression of ideas that challenge the theory’s obsession with race is itself a harm.
In the upside-down worlds of critical theory and critical race theory, in which speech is a kind of violence, freedom is also a type of oppression. To be free requires government to restrict the liberty of others who differ from us, just as to be antiracist is to favor racial discrimination.
This is critical race theory’s ultimate paradox: if you admit you are racist, you are; if you deny you are racist, that also means you are racist.
Critical race theorists have abandoned any sense of truth as well as its importance. Once we understand the critical view of “narrative” as being more important than facts, questions about life and its meaning become vulnerable to the intellectual occupation of critical race theory’s radical, sometimes violent, and always destructive dogma.
Microaggressions present a paradox similar to critical race theory’s picture of racism: if you admit to committing a microaggression, you have done so; if you are accused of committing a microaggression and deny it, this means you have committed a microaggression. That makes having a conversation about preventing or dealing with microaggressions impossible. Everyone is required, as a function of this principle, to live either in a constant state of anxiety that someone, somewhere is being offended by something we may have done or failed to do—or to live in a state of tense readiness to pounce on a perceived slight, no matter how “invisible to the perpetrator.” The very idea that black people—or anyone with an ethnic minority background in the U.S.—are so delicate that they may suffer traumatic psychological harm from the existence of a table centerpiece made of cotton—is itself denigrating to black people.
Van Jones … said, “I’m against bigots and bullies,” but, “I don’t want you to be safe ideologically. I don’t want you to be safe emotionally. I want you to be strong. That’s different. I’m not going to pave the jungle for you. Put on some boots and learn how to deal with adversity.”
Critical race theory’s goals do not prepare students for life after college, nor do they prepare them to recognize America’s unique contributions of ordered liberty. Critical race theory also does not accept the declaration that all men and women are created equal. … This is the intellectual centerpiece of any critical theory: everything in life can be reduced to competition for power. Today, with the “woke” crowd’s definition of “equality and inclusion” borrowing exclusively from the critical canon’s twisted ideology of tolerance for some, and condemnation according to ethnicity, social justice activists will find that cherished rights, such as free speech, do not fit into the critical worldview.
As students apply critical race theory to their lives on campus, some of the most prestigious American universities have recently been the sites of violent riots where students recite words and phrases from the critical lexicon. Meanwhile, diversity trainers and educators in K-12 schools, as well as those on university campuses, are proselytizing a worldview rooted in Marxism that teaches students to search out ever more ways to feel victimized.
One of critical race theory’s many glaring shortcomings is the lack of specifics for creating the equality or social reforms that its proponents claim to seek. Stuart Jeffries … says that critical race theory’s “self-imposed task was to negate the truth of the existing order rather than producing blueprints for a better one.”
Americans failed to live up to their country’s national creed in the past. This fact is not a shortcoming of the national creed, but the inability of prior generations to fulfill it. The commitment to life, liberty, and the pursuit of happiness and of human equality under God and the law—beliefs central to America’s creed—are the ideas that can overcome the divisive and anti-human ideas of critical theory and provide a sense of national identity we can all celebrate.
Such ideas will not allow people to communicate or co-exist, let alone build a community and sustain a culture. There ideas are a far cry from the deeply insightful voices of the civil rights movement. Contemporary critical race theorists, such as Kendi, reject the leaders of this era.
Critical race theory is not merely an intellectual vantage point that teachers can use when teaching history or civics or social studies. The theory is a radical, Marxist ideology that transforms every issue it touches into a fight for power in public and private life along racial lines.
Race and power—not affirmation and belonging: critical race theory in two words.
Today, critical theorists have stepped into a void created by a lack of shared knowledge, and are inserting ideas into K-12 schools that prior generations of Americans would have instantly recognized—and rejected—as discriminatory, if not downright racist. Schools are not preparing students to understand America’s civic institutions and key historical concepts. More and more, schools are preparing American students to hate their country and each other.
I take it as a given that a major cause of the discontent with public schools among the minority population of the large cities is their [the schools’] ineffectiveness in bringing the children of these populations to a suitable level of academic competence, universally accepted as the necessary platform for economic and social mobility. [Nathan Glazer]
critical race theorists assume the worst about America and Americans, even when they are at their best: Derrick Bell, for instance, argued that those white Americans who purged American law of discriminatory provisions, or who celebrated decisions, such as Brown v. Board of Education, were not fulfilling our national creed, but sustaining their own “sense of racial superiority” and “[sacrificing] the rights of blacks.”
August 15, 2022
Don't be fooled - CRT is making headway in schools
As a teacher in a middle school in an urban area of Maine, I see CRT not just "sneaking" in through the back door, but "barging" in through the front entrance with all the grace of a forceful battering ram at a flower show.
This book gives multiple examples of inroads CRT is making, explains how CRT goes counter to American life and education as America has progressed for more than 200 years, and makes suggestions of how to combat the insidious reach of this Marxist theory.
I would recommend this book to school staff and parents.
As a teacher in a middle school in an urban area of Maine, I see CRT not just "sneaking" in through the back door, but "barging" in through the front entrance with all the grace of a forceful battering ram at a flower show.
This book gives multiple examples of inroads CRT is making, explains how CRT goes counter to American life and education as America has progressed for more than 200 years, and makes suggestions of how to combat the insidious reach of this Marxist theory.
I would recommend this book to school staff and parents.
Displaying 1 - 2 of 2 reviews