Over the summer I attended a conference for adult basic education practitioners in Minnesota. At the conference I attended a breakout session detailing the history of adult basic education in the United States, and its radically compassionate underpinnings: settlement houses for new immigrants, literacy schools for disenfranchised black voters in the Jim Crow south, labor organizing schools for workers with high school educations or less. Myles Horton and his Highlander Folk School offer another example of this radical compassion, which Frank Adams details in his pseudo-biography Unearthing Seeds of Fire:The Idea of Highlander. At the end of the Gilded Age, just as the Great Depression began to take hold of the world, Myles Horton developed an ambitious plan to educate low-income workers in the deeply-impoverished South. He built his Highlander Folk School in rural Tennessee, based in part on folk schools found throughout Denmark, Norway, and Sweden. A self-identified socialist and active union organizer, Horton leveraged his connections to the echelons of academic society for funding and began attracting workers from all over the south. Students worked with Horton to develop the curriculum, and together they taught, learned, lived, and worked to produce a more equitable south. Of course wealthy landowners and state actors found this threatening and attempted again and again to either shut the school down through legal means or destroy the school using vigilante groups like the Ku Klux Klan. Even after a hundred years of violence and vitriol directed at the school, Highlander still exists in Tennessee, serving the same populations it has always served, but with a broader social justice mandate.
Most surprising throughout the book was Horton’s ability to adapt the school’s mission to the needs of its students and the greater Southern community. As culture shifts occurred in the United States and focus shifted from labor organizing to civil rights struggles, Horton too shifted the focus of Highlander to address those struggles. Despite his own desire to continue running the school, as often as possible Horton ceded decision-making responsibilities to those most oppressed peoples attending the school, from disenfranchised and segregated black folks to disgruntled workers to women seeking their own liberation. His willingness to listen and change ensured that Highlander continued to serve the South for decades despite countless setbacks. It also empowered students of Highlander to continue their work outside of the school and spread the radical compassion emanating from its classrooms.
Any CTEP members serving at adult basic education sites will find this book rewarding and informative, but anyone interested in social justice movements or the continuing fights for enfranchisement, labor rights, and civil rights ought to read this book. Aside from the empowering narrative of the Highlander Folk School, Adams includes many details about how the school functioned and the steps administrators and teachers and students took to keep it running, which could serve as a model for similar schools.