flwyd: (Trevor glowing grad macky auditorium)
We have forgotten that the proper function of the school is to transmit the cultural heritage of one generation to the next generation, and so to make them capable of absorbing ancient learning and applying it to the problem of its own day.
– Barry Goldwater, The Conscience of a Conservative, “Some Notes on Education”

Senator Goldwater expressed many points of view in The Conscience of a Conservative which I approach from a very different perspective, yet perhaps none as concisely as this one. He wrote this passage in the context of arguing that the federal government should divest itself entirely of involvement in education, leaving the matter instead to states and local school districts.

The transmission of cultural heritage from generation to generation happens naturally and effectively in the home, at religious and social gatherings, and as young folks interact with their communities. The unique value offered by a school is the opportunity for children and young adults to learn ideas and techniques which were unavailable to their parents. A child sent to boarding school in the 1820s might return as the first person in the history of the family who could read. A young man in 1870 who went off to a land grant college could return home two to four years later and teach his father and their neighbors newly developed techniques in farming. In 1900, a student could leave a town without electricity and pursue a degree as an electrical engineer, learning things in his senior year which were not known to the world when he arrived as a freshman.[1] And in the 1980s and 1990s, my generation played with computers in our public school classrooms and went on to teach our parents, with varying levels of success, how to use the most crucial tool of the modern age.

Goldwater makes clear that he is arguing against John Dewey and progressive education:
Subscribing to the egalitarian notion that every child must have the same education, we have neglected to provide an educational system which will tax the talents and stir the ambitions of our best students and which will thus insure us the kind of leaders we will need in the future.
In our desire to make sure that our children learn to “adjust” to their environment, we have given them insufficient opportunity to acquire the knowledge that will enable them to master their environment.
Earlier in the book, Goldwater said that he was in favor of school integration (I believe that it is both wise and just for negro children to attend the same schools as whites, and that to deny them this opportunity carries with it strong implications of inferiority) but he didn't think the federal government should bring it about (I believe that the problem of race relations… is best handled by the people directly concerned.). The belief that integration is desirable, yet it's fine if entrenched state political interests deny it, can be easily understood when Goldwater explains that his interest in schools is for the development of future leaders–and the unspoken conclusion that black children in the South would not be the future leaders of those states.

In the intervening half century the Dewey educational position, particularly the emphasis on adaptation to a changing world rather than mastering a static one, has been held widely in colleges and universities. Deans and chancellors are likely to craft mottoes like “preparing students for the challenges of tomorrow” and liberal arts departments emphasize that they teach critical thinking, not just classic knowledge. Yet in many locales primary school (which answers much more directly to local and state political pressure) is shifting away from a path where each generation knows more than their parents, requiring instead that children be taught the same misconceptions that their parents believe. The designated future leaders, of course, are still afforded access to accurate facts through private schools, thanks to their parents’ ability to succeed, whether through a privileged position or personal skill. One of the biggest failings of public education in the last two generations is that it’s funded and run at the local level while the rich and middle class have fled integrated areas, taking their tax revenue and school board engagement away from areas with poverty and students of color and into suburbs with higher school ratings. (There's a great two part piece from This American Life on this topic.)

[1] I’m using male pronouns in this discussion because secondary education was at that time overwhelmingly meant for men, another major failing of the traditional approach of schools whose goals were to educate a pre-screened set of future leaders.
flwyd: (Om Chomsky)
Any progressive activist and anyone involved in the Democratic Party who has not read Don't Think of an Elephant! should put it very near the top of their to-do list, above any political action that's longer-term than "this week." It's short and practical, so it can be read in a day or you can read an essay-chapter each day and be done in two weeks. Many of the key insights also appear in articles on the author's blog, so you can start there.

George Lakoff is a professor of linguistics and cognitive science at UC Berkeley. I first encountered his work in Metaphors We Live By, a fairly academic book which argued that metaphors aren't just manners of speech, they actually provide structure to how we think and form a framework through which we perceive the world. This led him to research on frames, "mental structures that shape the way we see the world" and investigations on how liberals and conservatives think and the frames they use. He published Don't Think of an Elephant in 2004 as an accessible and practical guide for progressives to understand how people make political choices, why conservatives are much better at framing than progressives are, and what the left needs to do in order to activate progressive frames in the minds of voters. The All New Don't Think of an Elephant! is a 2014 edition which adds chapters and updates many of the essays to cover political developments during the second Bush term and the Obama presidency.

Frames help us make sense of the information we receive. For instance, the frame "Countries are rational actors" provides us tools for interpreting international relations and actions of governments. Given that frame, a speech by a particular politician or an attack by an army is evaluated as though it's a single person (the country) following a considered strategy. An alternate frame, say "Countries are herds of animals," would lead to a different conceptualization of the same presented facts, like an assumption of acting on instinct and a focus on the power dynamics within a government.

Frames are wired into our brains: the more often the language associated with a frame gets activated, the stronger the neural linkages become. When information is presented which doesn't jive with the frames in our brain, cognitive dissonance results. Cognitive dissonance is uncomfortable, so we tend to resolve the situation by rejecting the information or selectively reinterpreting it so that it can form a narrative supported by the frame.

The most important insight in the book is that people don't vote based on a list of policies and they don't necessarily even vote for their rational self-interest. They vote for candidates whose message activates the frames that drive their values. People aren't swayed by facts, they're swayed by narratives that resonate.

Lakoff identifies the major frames for political values as the "strict father model" and the "nurturant parent model." The former leads to values like law-and-order policing, military power, and "tough love" economic policies. The latter leads to values like restorative justice, soft power diplomacy, and opportunity-focused economics. Everyone has both frames in their brain to some degree, and political ideology reflects the frame which is stronger, or is present in more aspects of their life. He also talks about "biconceptuals," folks that have a balance of both models, the cognitive version of "swing voters."

The family models do a great deal to explain why positions which seem to be logically unrelated are so correlated in the political sphere. Why do so many folks both oppose gay marriage and support use of military force to achieve foreign policy objectives? Corporal punishment (or the threat thereof) is how order is established in a strict-father family, and gay marriage violates the whole premise of a strict-father family, because there's either no father (two women) or no single father figure (two men). Why do so many folks oppose firearm ownership and support public education? In a nurturative-parent family, providing opportunity to kids has a very high value (free public school provides opportunity even to kids whose parents don't have any resources) and guns represent violence, which is anathema to the protection and nurture values.

Conservative elites, starting with Barry Goldwater and the Powell Memo, have spent several decades carefully experimenting with ways to frame their policy goals so that they will resonate with the values frames of American voters. Progressives and liberals, on the other hand, have not had an organized approach to framing and tend to run on a set of specific policies, not on a set of values. Since the left haven't developed language to activate frames, they tend to use the frames provided by conservatives. This is self-defeating, because repeating the conservative framing of an issue activates the same neural pathways, even if the idea is negated (hence the title of the book). For instance, conservatives developed the phrase "tax relief," which activates a metaphor of taxes as a burden. If a liberal says "I'm against tax relief," it reinforces the idea that taxes are burdensome and the voter is left wondering why the politician is in favor of burdens. If the liberal instead recast the issue in their own frame–"I think the wealthy should contribute their fair share"–it would activate the frame that tax is a shared investment in society.

Lakoff advocates for progressives to rethink how they present their ideas. He urges the left to shift from talking about facts and policies to talking about values, principles, and policy directions. He instructs people to affirm the progressive world view rather than use the negated language of the conservative world view. He tells politicians to stop focusing on policy polls and start presenting a coherent narrative. And he recommends the left invest–intellectually and financially–in creating organizations (think tanks and so on) devoted to finding ways to frame progressive values in ways that resonate with American voters. This is a long-term investment: the right has spent over four decades building their current ideological power position and the left can't suddenly adjust the neural circuitry of the public next month or even this year. But the longer progressives wait, the more they'll lose ground and the harder it will be to make progress.

The book's final chapter, "How to Respond to Conservatives," has some solid tactical advice, including showing respect, remaining calm, and positively reframing the issue. It ends with the crystalized guidelines: "Show respect; Respond by reframing; Think and talk at the level of values; Say what you believe." His approach is good for spreading the progressive world view, but I think there is occasion to use the frames of the "other side." When you're working on a specific policy measure like climate change or health care, it's important to have allies on both sides of the spectrum–this eases passage of an initiative and makes it less likely it will be repealed when the legislative balance of power shifts. Shifting a Republican member of congress from a strict-father model to a nurturative-parent model is a long game indeed, but convincing the same representative that climate change is a threat to national security or that it will create an undue burden on business might get an important piece of legislation passed. This is also communication that can be more focused: a letter to a legislator can be tailored to resonate with the specific framing a person has demonstrated whereas a letter to the editor tries to activate the framing of thousands of different people.

My goal in reading this book was to improve my ability to communicate with people who don't share my worldview, and it definitely helped. I'm someone who's immersed in facts and tend to overcommunicate details. This is important when figuring out how to create software or working with scientists to learn how the world works. But it's a hopeless technique for reaching non-experts, and by necessity most politicians, and certainly most voters, are not experts on a vast majority of subjects. I intend to do work to verbalize my own values and organize them into a coherent story, one which I hope can inspire folks who are already on my side, resonate with folks who aren't there yet, and help folks with a strict-father model empathize with the nurturative values.
flwyd: (darwin change over time)
Programs are a major problem for attempts at unity. As soon as a policy is made specific, the differences must be addressed. Progressives tend to talk about policies and programs. But policy details are not what most Americans want to know about. Most Americans want to know what you stand for, whether your values are their values, what your principles are, what direction you want to take the country in. In public discourse, values trump policies, principles trump policies, policy directions trump specific programs. I believe that values, principles, and policy directions are exactly the things that can unite progressives, if they are crafted properly. The reason that they can unite us is that they stand conceptually above all the things that divide us.

Having those shared values, largely unconscious and unspoken, is not good enough. They have to be out in the open, named, said, discussed, publicized, and made part of everyday public discourse. If they go unspoken, while conservative values dominate public discourse, then those values can be lost–swept out of our brains by the conservative communication juggernaut.
Don't just read about these values here and nod. Get out and say them out loud. Discuss them wherever you can. Volunteer for campaigns that give you a chance to discuss these values loud and clear and out in public.
– George Lakoff, The All New Don't Think of an Elephant!, “What Unites Progressives”

Put another way, values, principles, and policy directions are how you build a movement. Policies are how you implement the vision once the movement has critical mass. When building a movement you don't worry too much about folks with a drastically different world view; you're just trying to find all of your friends. But when it comes to policy, it's important to work with folks from “the other side.” A policy which is supported by many members of some movements has a better chance of surviving than a policy which is supported by all and only one team.
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