The lesson in human rights education applicable to American ...

ÐÏà¡±á>þÿ kmþÿÿÿ^_`abcdefghijÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿÿì¥Á@ ø¿ õbjbjîfîf Œ,Œ,3éÒÿÿÿÿÿÿˆ¦ ¦ ¦ ¦ ÊÊÊt>åååÈÎå´‚æÜ>'½¬jêl¶ê¶ê¶ê2ëççç¦¼¨¼¨¼¨¼¨¼¨¼¨¼$Ó¿r%ÂdÌ¼Ê0‹\ç00Ì¼¦ ¦ ¶ê2ëyá¼o>o>o>0d¦ ¶êÊ2ë¦¼o>0¦¼o>o>>¦ ¦ ¦ ¦ 8£‚‰ÂÊº¥( ç¼£† o>)l•$lçççÌ¼Ì¼>>¤lâ$cs>>>â grade twelve social studies course: american government are minority rights protected by the common good? the student will (or is able to do) define the common good. question if there are exceptions or limits to basic rights. make connections between rights and responsibilities. idaho content standards: social studies goal: 4.1 – civics and government 9-12.g.4.1.4 explain the central principles of the united states governmental system including written constitution, popular sovereignty, limited government, separation of powers, majority rule with minority rights, and federalism. materials: “the christmas menorah: how a town fought hate; not in our town,” reading 6; facing history and ourselves, identity chart, page 8 the christmas menorah, cohn, janice, albert whitman & co., morton grove, il, 1995. facing history and ourselves, strom, margot stern, facing history and ourselves national foundation, inc., brookline, ma, 1998. a guide to choosing to participate: facing history and ourselves, facing history and ourselves national foundation, inc., brookline, ma, 1998. project citizen, center for civic education, calabasas, ca., 2006. suggested activities: day 1: using the identity chart "who am i?" students will independently complete the identity chart. teacher creates personal identity chart on board to model. teacher will write margaret mead quote on the board. "never doubt that a small group of thoughtful committed citizens can change the world; indeed, it's the only thing that ever has." classroom will brainstorm examples of any small group of citizens who have affected a change. (examples: anne frank memorial - students raised $4,000 of $7,000 needed for statue, rosa parks - montgomery, alabama bus boycott.) in preparation of day 2, students will identify another example to share. day 2: students will share additional examples. teacher will share example of a town that affected a change. in order for the students to appreciate the example, they must understand the components. students will be provided with individual copies of pages 22 and 26 from the christmas menorah. individual students read the pages aloud, and teacher provides any needed clarification. teacher then reads the christmas menorah in its entirety. teacher then provides students with their own copy of not in our town (safran account). students begin reading quietly in class and finish the reading at home. day 3: using edmund burke’s quote "all that is necessary for the triumph of evil is that good men do nothing," the teacher poses the question, what would have happened in billings if people had not responded the way they did? teacher reads pages 28 - 34 from a guide to choosing to participate facing history and ourselves (1998) which leads into a class discussion of what you can do as a student to effect change in your school/town. this leads directly to teacher assignments for student volunteerism or civic involvement (see project citizen, (p. 155) - a civic education program designed to develop interest in public policymaking as well as the ability to participate competently and responsibly in state and local government.) extension: video: "not in our town" suggested resources: christmas menorah by janice cohn, d.s.w. albert whitman & co., morton grove illinois, 1995. isbn 0-8075-1153-6 video: “not in our town” california working group, inc. 5867 ocean view drive oakland, california 94618 (510) 547-8484 facing history and ourselves: holocaust and human behavior resource book, margot stern strom. facing history and ourselves national foundation, inc., brookline, massachusetts, 1994 participating in democracy: choosing to make a difference, "joining together,” facing history and ourselves national foundation, inc., brookline, massachusetts, 1995 project citizen center for civic education calabasas, ca hyperlink "http://www.civiced.org" www.civiced.org contact the idaho human rights education center at hyperlink "mailto:dan@idaho-humanrights.org" dan@idaho-humanrights.org to request a free copy of the project citizen text. editions are available for grades 5-8 (level i), grades 9-12 (level ii) or in spanish. identity chart who am i? “who am i?” is a question that each of us asks at some time in our life. in answering, we define ourselves. the word define means “to separate one thing from all of the others.” what distinguishes the bear from all other bears? from all other workers at the factory? create an identify chart for the bear. the diagram below is an example of an identify chart. individuals fill it in with the words they call themselves as well as the labels society gives them. what phrases does the bear use to define himself? what words did others use to define him? include both on the diagram. shape \* mergeformat create an identity chart for yourself. begin with the words or phrases that describe the way you see yourself. add those words and phrases to your chart. most people define themselves by using categories important to their culture. they include not only gender, age, and physical characteristics but also ties to a particular religion, class, neighborhood, school, and nation. compare your chart with those of your classmates. which categories were included on every chart? which appeared on only a few charts? as you look at other charts your perspective may change. you may wish to add new categories to the one you created. this activity allows you to see the world through multiple perspectives. what labels would others attach to you? do they see you as a leader or a follower? a conformist or a rebel? are you a peacemaker, a bully, or a bystander? how do society’s labels influence the way you see yourself? the kinds of choices you and others make each day? for example, if a person is known as a bully, how likely is he or she to live up to that label? facing history and ourselves: holocaust and human behavior resource book, margot stern strom. facing history and ourselves national foundation, inc., brookline, massachusetts, 1994 the christmas menorahs how a town fought hate page 22 during world war ii, many countries in europe were fighting the nazis, who believed that jews, and some other people, should be imprisoned or killed because they were different. the nazis ordered jews to sew stars on their clothing so they could be easily identified. but denmark had a courageous king named christian. king christian believed that the lives of all the danish people were precious. according to legend, after the nazis conquered denmark, king christian said that if the jews had to wear stars, then he would wear one, too. the next morning, when king christian rode on horseback out of the palace, he was wearing a jewish star. soon many of the danes were wearing them, too. the danes knew that the enemy had threatened to punish them if they tried to help their jewish neighbors, but that didn’t stop these brave people. because they stood together against the nazis, many jews were saved. page 26 long ago, in the second century b.c., israel was ruled by king antiochus of syria. he decreed that the jews could no longer practice their religious traditions. this greatly angered them, and so a small group of freedom fighters, called the maccabees, fought a three-year war against the syrians. though they were greatly outnumbered, the maccabees fought heroically and were finally victorious. after the war, according to legend, the maccabees went to reclaim the temple in jerusalem and prepare it for worship. when they tried to light the sacred lamp at the temple’s altar, they found only one small jar of oil—just enough to provide light for a single night. but miraculously, the oil kept the lamp burning for eight nights. that’s why the menorah has nine candles. there is one for each night, with an extra candle to light the others. every year jews celebrate hanukkah by lighting menorahs and remembering the victory of the maccabees against religious intolerance. christmas menorah by janice cohn, d.s.w. albert whitman & co., morton grove illinois, 1995. isbn 0-8075-1153-6 choosing to participate facing history and ourselves not in our town t he 1960s were years of turmoil in the united states. much of that turmoil centered around issues of “race.” in 1968, president lyndon johnson appointed a commission headed by illinois governor otto kerner to study race relations in the united states. after months of work, the commissioners concluded that the united states was moving toward two societies: “one black, one white, separate and unequal.” in 1998, a similar commission appointed by president bill clinton and headed by african american historian john hope franklin described a somewhat different united states—a nation more united along racial lines, but one where “discrimination is still a fact of life.” a series of events in montana in 1993 suggests how far the nation has come. it also reveals how far the nation has yet to go. in 1994, journalist claire safran reported: on a quiet evening in billings, montana, early [in december of 1993], a stranger arrived at the home of tammie and brian schnitzer. he stole across the lawn, a cinder block in hand. he stopped at a window decorated with star of david decals and a menorah, the nine-branched candelabra that is the symbol of the jewish festival of chanukah. then he hurled the stone, sending jagged shards of glass into the bedroom of isaac, 5. by chance, the little boy wasn’t there. he’d been in the family room watching tv with his 2-year-old sister, rachel, and a babysitter. they heard the crash, but when the sitter searched for a cause, she missed the broken window. that remained for brian to find when he came home. shaken, he phoned the police and put the children to bed in the safest spot he could think of—bundled in sleeping bags under the four-poster bed in his bedroom. “we’re playing campout,” he told isaac. not long after, tammie returned from a meeting of the human rights coalition she co-chaired. seeing the look on her husband’s face, she asked, “what’s wrong?” he led her to isaac’s room. shocked, she stared at the broken window. tammie had felt a little nervous putting up the chanukah decorations; in recent months a string of hate crimes had occurred around town. now her worst fears had come home. waiting for the police to arrive, tammie huddled in a rocking chair in her son’s room. “i felt so cold,” she recalls. “but it wasn’t the winter air coming through the broken window. it was my sense of being so helpless. it was my fear of what would come next.” some 80,000 people live under the big sky of this valley town sheltered by rocky hills. they drive pickups and family sedans, dress in jeans and business suits, and mingle in an easy, relaxed way. they are overwhelmingly christian and white; about 50 jewish families live here, and fewer than 500 blacks. add hispanics and native americans, all told, minorities in billings make up a meager 7 percent or so of the population. for some that’s still too many. in 1986 white supremacists declared montana to be one of the five states comprising their “aryan homeland.” in the years that followed, racist incidents around the state became increasingly frequent; eventually they cropped up in billings. . . . by the end of 1992, the knights of the ku klux klan and a band of skinheads had become visible presences in billings. klan newspapers were tossed onto driveways, and flyers surfaced attacking mainly jews and homosexuals. one day a bumper sticker that read “nuke israel” was placed on a stop sign near the temple. not long after, tammie saw a flyer that named brian, who’d recently become president of the montana association of jewish communities. “i felt sick” she recalls. “it really hit home.” at a meeting, temple officers chose not to speak out. says tammie, “they seemed to feel that to acknowledge a problem or identify ourselves as being different would make us stand apart.” tammie refused to stay silent. . . . at the same time, margaret macdonald, . . . a mother of two and the part-time director of the montana association of churches, was encountering resistance to another effort to draw attention to the problem: a petition that opposed hatred and bigotry. “there’d been an emphatic hard-line stance in the town, like a brick wall, that the less said about the skinheads and other racists, the better,” she says. she persisted, however, and over the following months, more than 100 organizations and 3,500 people signed the resolution. in the spring of 1993, after a conversation at a town meeting, tammie, margaret, and several others formed the billings coalition for human rights. “this wasn’t a jewish issue, it was a human rights issue,” says tammie. “we wanted to make the community aware of what was going on.” the hate activity escalated. in september, four days before the start of the jewish new year, vandals overturned headstones in the jewish cemetery. and on the holiday itself, a bomb threat was made to the temple before the start of the children’s service. tammie urged synagogue members to speak out. “i wanted to let people know what was happening. but some members felt that we would put ourselves in more danger. we didn’t know what to do.” in the weeks that followed, several billings residents—inspired by the coalition for human rights—took action against racism. when skinheads showed up at services of the african methodist episcopal wayman chapel, small groups of white christians appeared in response. they sat with the congregation until the skin-heads stopped coming. in october an interracial couple awoke one morning to find crude words and a swastika spray-painted on their house. three days later, volunteers from the local painters union repaired the damage. but with the arrival of the holiday season, the hate incidents turned violent. in late november a beer bottle was thrown through the window of a jewish home. and then, on the night of december 2, the schnitzer home was attacked. as tammie spoke with the police officer who’d arrived at her home, she swung between fear and outrage. “this isn’t just mischief,” she said. he agreed and advised her to take down the chanukah decorations and avoid leaving the children with a babysitter. lying in bed that night, sleepless, tammie thought how ironic it was that the attack on her home had occurred because of chanukah—a holiday commemorating the jews’ fight thousands of years ago to worship god in their own way. “i wondered what kind of struggle we were going to be in for, and how we could stop it before it became worse,” she says. the next day, friday, tammie spoke with a reporter from the billings gazette. she told him how troubled she was by the officer’s advice. “maybe it’s not wise to keep these symbols up,” she said. “but how do you explain that to a child?” on saturday morning margaret [macdonald] read tammie’s quote in the paper. she tried to imagine telling her daughter, siri, then 6, that they could not have a christmas tree, or explaining to charlie, then 3, that they had to take a wreath off the door because it wasn’t safe. margaret phoned her pastor, keith torney. “what would you think if we had the children draw menorahs in sunday school?” she asked. “if we mimeographed as many pictures of the menorah as we could? if we told people to put them up in their windows?” reverend torney had read the paper that morning too. “yes,” he said. “and yes again.” he spent the rest of the day on the phone, enlisting other churches. that week hundreds of menorahs appeared in the windows of christian homes in billings. “it wasn’t an easy decision,” says margaret. “with two young children, i had to think hard about it myself. we put our menorah in a living room window, and made sure nobody sat in front of it.” one of the first to put up a menorah was becky thomas, . . . a catholic mother of two who lives near the schnitzers. “it’s easy to go around saying you support some good cause, but this was different. it was putting ourselves in danger,” she says. “i told my husband, ‘now we know how the schnitzers feel.’” some, nervous about jeopardizing their families, checked first with wayne inman, the chief of police at the time. “yes, there’s a risk,” he told callers. “but there’s a greater risk in not doing it.” on december 7, the billings gazette published a full-page picture of a menorah to cut out and tape up. local businesses also distributed photocopies of menorahs, and one put a message on a billboard, proclaiming: “not in our town! no hate, no violence. peace on earth.” as the jewish symbol sprouted in christian windows, the haters lashed out. glass panes on the doors of the evangelical united methodist church, graced with two menorahs, were smashed. someone fired shots into a catholic school that had joined the crusade. six cars parked in front of homes that displayed menorahs had their windows kicked out; the homeowners received phone calls that told them to “go look at your car, jew-lover.” yet suddenly, for every menorah that was there before, ten new ones appeared. hundreds of menorahs grew to be thousands. it’s estimated that as many as 6,000 homes in billings had menorahs on display. “all along, our coalition had been saying an attack on one of us is an attack on all of us,” says margaret macdonald. “and god bless them, the people of this town understood.” . . . . the people of billings kept their menorahs up until the new year. as inman says, “the haters could attack a couple of jewish homes. they could make a second wave of attacks on christian homes and churches. but they could not target thousands of menorahs.” confronted by a united town, the ku klux klan and skinheads backed off. the acts of vandalism stopped, the hate literature disappeared, and the anonymous calls ended. but with no witnesses and no strong leads, the police were never able to make any arrests, a fact that leaves the community extremely uneasy. . . . the town continues to stand together. in april [of 1994] more than 250 christians joined the jewish community for a seder, the traditional passover meal. not long after, hundreds attended a concert of jewish music that the schnitzers helped coordinate to show their appreciation to billings. tammie schnitzer and margaret macdonald are busy organizing meetings and speaking at schools about racial sensitivity. with chanukah just a few weeks away, they’re stepping up their activities and are working on combined holiday events for the temple and local churches. soon tammie’s going to be putting up her chanukah decorations. “i have to make sure my kids are proud of themselves and never have to hide who they are,” she says. “yes, i’m afraid. but i know if something happened again, the community would respond.” becky thomas, for one is prepared. “we saved our menorah, and it’s going in our window again,” she says. “we need to show commitment for a life-time. roger rosenblatt of the new york times interviewed people in billings in 1994. he found that many of them were assessing their attitudes and beliefs as a result of the menorah campaign. wayne inman told rosenblatt that although there were no african americans or jews in his hometown, he grew up hearing racial slurs. it was as common as the sun coming up in the morning. nobody ever confronted the issue. it was “normal.” but when i got out into the larger world, i found that it wasn’t normal, or if it was normal, it should be opposed. when you have a person present, not just a word, you see that you’re talking about a human being whose skin is black. i saw that for myself. i saw the hurt and pain in his eyes. it became a very personal issue for me. others in the community wondered if the same response would have been accorded a black or hispanic family. the schnitzers are jewish, but they are also white, middle-class citizens. some felt that putting up a menorah was “relatively painless for the community.” rosenblatt goes on to note: and there is discussion, as well, about the difference between encouraging diversity in the community and opposing bigotry. several evangelical churches did not participate in the menorah movement because it was led by the human rights coalition, whose support of homosexual rights they do not endorse. . . . “once there was a visual act of bigotry, it was easy to get people involved,” [kurt] nelson says. “personal tolerance is harder to achieve. . . .” sarah anthony, a member of human rights coalition, reflected on the struggle and why it matters to her. she told the reporter: i mean, what have we done so far? come up with a plan. make a few phone calls. put up menorahs. that’s all we did. pretty simple stuff, actually. but you have to build the sentiment, to forge the real feeling that goes deep. we did something right here, and we will do it again if we have to. if we don’t, there are people who would break every window in billings, and we would look in those windows and see ourselves. connections w hat has the nation learned since the crisis in little rock? what issues still divide americans? what does the story of billings suggest about the way people get involved? about the way one act leads to another and yet another? on what precedents did the people of billings build? what legacies did they leave for their children? for other communities? chief inman says that it took a long time for his “sense of social justice” to develop. what helped it to develop? how necessary is a “sense of social justice” to citizenship in a democracy? what does sarah anthony mean when she says, “we did something right there, and we will do it again if we have to. if we don’t, there are people who would break every window in billings, and we would look in those windows and see ourselves”? marian wright edelman believes that “the good people’s silence” can be “as damaging as the bad people’s actions.” would anthony agree? do you agree? what is a hate crime? what distinguishes a hate crime from other crimes? after a rock was thrown through the window of a home that belonged to a vietnamese family, then deputy superintendent william johnston of the boston police department noted that the rock did more than shatter glass. it also shattered a family. what do you think he meant? how do his words apply to billings? a video of johnston’s talk is available from the facing history resource center. “hate crimes are not a police problem,” says former police chief wayne inman. “they’re a community problem. hate crimes and hate activity flourish only in communities that allow them to flourish.” james pace, the head of a racist “skinhead” group in billings, agrees. he told a reporter. “if you have a racist problem, it was here and it’s been here and it’s going to be here if we are here or not.” what are the two men suggesting about the role of the bystander in a community? about the importance of the way billings or any other community defines its universe of obligation? since 1994, a video has helped spread the word about what happened in billings and the importance of speaking out against hate crimes. it is called not in our town and is available from the facing history resource center. the video has inspired several other communities to take a stand against racism and anti-semitism. in 1997, a magazine reported: in cedar rapids, iowa, . . . the faith united methodist church has used the not in our town video to encourage community groups to speak out against public events sponsored by the iowa militia. “we did not want the militia to be the only loud voices talking to our children,” said tom mohan, who works through the methodist church. “we watched the program so the people could talk about what happened in billings and what we can do here. doing something that you know others are doing all over the country makes you feel stronger.” in bloomington, illinois, “not in our town” became the town motto: an official road sign was erected with a red circle containing a slash over the word “racism,” followed by the phrase “not in our town.” last year, nearly 1000 people signed a pledge against intolerance. police officers wore “not in our town” buttons on their lapels as they joined the mayor in a protest against racial hatred and church burnings around the country. what does the response of other communities suggest about the way people get involved in a movement? what does it suggest about the way that one act leads to another and yet another? how do we create civic spaces that allow these conversations to take place? shape \* mergeformat grade twelve language arts what is my social responsibility? students will be able to: discuss individual responsibilities identify traits of heroes/humanitarians that bring about change reflect on their own responsibility through personal essay writing idaho content standards: language arts goal: 4.1: acquire expressive writing skills 12.la.4.1.1: write reflective compositions that draw comparisons between specific incidents and broader themes that illustrate the writer’s important beliefs or generalizations about life goal: 6. 3: acquire viewing skills 9-12.spch.6.3.2: analyze the impact of the media on the democratic process at the local, state, and national levels. other goals from the idaho content standards in language arts may be addressed, depending on the depth the teacher desires to attain. goals: 3.1, 3.2, 3.3, 3.4, 3.5, 5.3, 5.4 all objectives from the writing process of idaho content standards in language arts may be addressed, depending on the depth the teacher desires to attain. objectives: 12.la.3.1.1-5, 3.2.1-2, 3.3.1-6 literature/materials: kevin carter’s 1994 pulitzer prize winning photo of a starving sudanese child being stalked by a vulture universal declaration of human rights (see p. 214) biographies of humanitarians (a list of humanitarians and a sample bio is included with this lesson) – “biographies,” a publication by the idaho human rights education center, provides insight into the lives and times of the diverse individuals and groups on the idaho human rights memorial quote wall. request a copy by contacting 208.345.0304. suggested activities: as an anticipatory set, put kevin carter’s 1994 pulitzer prize photo on the projector. ask students to describe what is going on in the scene and what questions this raises for them. students should be able to identify that there is a starving child, near death, and a vulture awaiting his prey. what students might not readily think about is the man behind the camera. if the topic does not emerge naturally, ask students who is responsible in this situation? the discussion will probably encompass the photographer’s responsibility but also the family’s responsibility, and the country’s responsibility, our responsibility, and so on. as students raise discussion questions about the photographer’s responsibility, the instructor may wish to share some of kevin carter’s story. it is said that mr. carter chased away the vulture, and the girl continued making her way to the feeding center. however, kevin was described by his father as “always carr[ying] around the horror of the work he did,” and he committed suicide. see article available at: http://www.ajr.org/article.asp?id=825 ask students the questions: why should this child have been helped? what rights did the child have? what obligated kevin carter to step in? shift the discussion to all individuals: what are humans willing to tolerate? what reasons/excuses do humans have for tolerating suffering? what is the responsibility of those who view the photo? use this as a segue into a review of the 30 articles of the universal declaration of human rights. focus on right #29, which states that we all have an obligation to ensure that others are given their rights. this discussion ties into the senior discussion of the hero’s journey that is in many british and world literature curricula (beowulf, iliad, gilgamesh, etc.). ask students who the true humanitarians of today are. who is living out right #29, and along with it, the other 29 rights? at this point, the instructor could share some stories of some lesser known humanitarians. one possible resource and a list of possible humanitarians has been included with this lesson. assign students a personal writing assignment reflecting on their own social responsibility. the instructor can decide the length and parameters of the assignment. mahatma gandhi’s quote, “be the change you want to see in the world” would be a good starting point for the writing. to facilitate some brainstorming the instructor could have students do a series of three fastwrites (where students write quickly, putting down all ideas that come to their minds, not stopping until the end of the designated time—usually 5 minutes). what am i involved in? what am i leaving behind? how can i be a humanitarian? depending on time, students could complete an in-class writing assignment on this topic or a formal essay with multiple drafts. extensions: students could do a more in-depth writing assignment with multiple drafts, peer revision, and publishing opportunities. read the short story “the ones who walked away from omelas” by ursula k. le guin. this story is about a utopian society; however, the society can only be perfect as long as one boy is locked in a room and suffering. some people who see the boy choose to stay and enjoy a perfect society, but there are some who walk away. some possible discussion questions for the reading are: how is this story allegorical? in what situations do we acknowledge bad situations and walk away? what is the motivation for walking away? when have people walked away from bad situations that harm other people? what were the results? what is our social responsibility? tie into aldous huxley’s novel brave new world. brave new world is a dystopian novel detailing the world state. the world state has three mottoes: community, identity, and stability. people are created in test tubes to be of a select caste with specific goals and desires. the world state uses other techniques such as hypnopedia to create the people to be satisfied. outside of the world state there is a place called the reservation, which more closely resembles our current society. a young man, john, comes from the reservation to the world state and notices the flaws in their community. he stands up in protest and when he fails and is criticized, he commits suicide. this is a good example of the individual’s responsibility and the repercussions of speaking out. brave new world could facilitate a discussion about the universal declaration of human rights: what rights were the citizens of the world state denied? what rights were they given? what was john’s responsibility? did he fulfill his obligation? as a class, students could decide what they could do to fulfill part of their social responsibility. the class could plan and execute a service project for their class or school. this would be a good way to put some action to this personal reflection. research ideas: research other human rights violations where there is a conflict between material gain and individual responsibility: sweat shops, sex trafficking, etc. photograph: kevin carter lesson: what is my social responsibility?jeffers, h. paul. the 100 greatest heroes. new york: citadel p, 2003. “but the one hundred individuals in these pages are not limited to daring deeds carried out in the fog of war. they include warriors, of course, but the scope of the heroism extends in equal measure to testing courage in areas that range from teaching, politics and government, religion, medicine, police work, aviation, sports, exploration, show business, civil rights…” contents introduction: grace under pressurexi1george washington12abraham lincoln43franklin delano roosevelt74winston churchill105ronald reagan136alexander the great167christopher columbus198martin luther229samuel adams2510napoleon bonaparte2811dwight d. eisenhower3112theodore roosevelt3413ulysses s. grant3714pope john paul ii4015george w. bush4316harry s. truman4617george c. marshall4918mikhail gorbachev5219lech walesa5520boris yeltsin5821john f. kennedy6122john glenn6423neil armstrong6724susan b. anthony7125senator margaret chase smith7426whitaker chambers7727simon bolivar8028david ben-gurion8329charles a. lindbergh8630john paul jones9031sergeant alvin york9332sergeant audie murphy9633general douglas macarthur9934davy crockett10335king george vi10636charles de gaulle10937joan of arc11238clara barton11539elizabeth blackwell11840anne hutchinson12141william bradford12442fiorello la guardia12743raoul wallenberg13044ira hayes13345harriet tubman13646galileo galilei13947martin luther king, jr.14248sir thomas more14549andrew jackson14850thomas jefferson15151meriwether lewis15452john quincy adams 15753amelia earhart16054general james h. “jimmy” doolittle16355admiral chester w. nimitz16656admiral david glasgow farragut16957colin powell17258nathan hale17559alexander hamilton17860giuseppe garibaldi18161admiral horatio nelson18462admiral george dewey18763moshe dayan19064golda meir19365william “wild bill” donovan19666lord louis mountbatten19967mohandas “mahatma” gandhi20268ralph bunche20569theodore roosevelt, jr.20870captain edward “eddie” rickenbacker21171lieutenant joseph petrosino, nypd21572melvin purvis21873lou gehrig22174george herman “babe” ruth22475joe louis22776branch rickey23077jackie robinson23378admiral richard e. byrd23679eleanor roosevelt23980margaret thatcher24281anwar el-sadat24582edward r. murrow24883general george s. patton25184general omar n. bradley25485general jonathan wainwright25786rudolph “rudy” giuliani26087chief sitting buill26388eugene v. debs26689jane addams26990willy brandt27291haile selassie27592general gouverneur kemble warren27893john mccain iii28194lieutenant colonel oliver north28495howard hughes28796vaclav havel29097todd beamer29398sergeant nathan ross chapman29699sir william stephenson299100bob hope302further reading305index313about the author322anwar el-sadat 1918-1981 in 1978, an historian of modern arab history wrote, “sadat is a great actor. he loves and warms to an audience.” as a young man anwar el-sadat had briefly tried his hand at acting. forty years later as president of egypt, he was in the spotlight on the world stage for what he called “a sacred mission.” aboard an egyptian airliner, he was heading to a place where no arab leader had ever set foot. on route to israel, sadat said to time magazine’s cairo bureau chief wilton wynn, “what i want from this visit is that the wall created between us and israel, the psychological wall, to be knocked down.” the flight to ben-gurion airport at tel aviv took only twenty-eight minutes, but when sadat met the woman who had been prime minister when israel defeated sadat’s army and air force in the yom kippur war of 1973, golda meir asked, “what took you so long?” the life journey of anwar el-sadat had begun on december 25, 1918, in the village of mit abul kim in the nile river delta. upon graduation from the egyptian military academy, he met another young officer, gamal abdel nasser, and joined him in forming a group dedicated to freeing egypt from british rule. following world war ii, during which he was imprisoned twice, and after a period as a businessman and an aspiring actor, sadat renewed the association with nasser in a revolutionary group called the free officers organization. it staged a successful coup against egypt’s obese and corrupt king farouk on july 23, 1952. sadat became nasser’s public relations minister and closest adviser when he declared egypt a “nonaligned nation” in the cold war struggle between the west and the soviet union. with the encouragement of moscow, nasser committed egypt to three arab wars against israel (1948, 1956, 1967). each ended in disastrous losses. as vice president of egypt when nasser died in 1970, sadat assumed power in a nation that had suffered greater human loss than its arab allies, syria and jordan, losing five times as many men in the 1967 six day war. determined to tackle egypt’s crushing domestic problems, sadat appealed to moscow for assistance. when the soviets failed to provide it, sadat expelled all their advisers from the country. after putting out peace feelers to israel that were ignored, he launched troops in 1973 in an effort to drive israel out of the sinai desert, with the hope that israel would be forced to make peace at last. the result was another defeat of egypt and its ally, syria. but the war also brought a series of peace negotiations marked by “shuttle diplomacy.” it was conducted by the american secretary of state henry kissinger. sadat embraced him as “my dear friend henry.” frustrated that a geneva peace conference was delayed, and alarmed by a “poisonous atmosphere” that threatened yet another arab-israeli war, sadat succeeded, with u.s. help, in obtaining an “interim agreement” that returned the western portion of the sinai to egypt. still beset by domestic troubles that included several riots. sadat decided that the time had come for a bold gamble that the israelis were as weary of incessant warfare as egyptians. eager to provide a “peace dividend” to both countries, he told the egyptian parliament in 1977 that he was willing “to go anywhere” to negotiate peace with israel. “there is no time to lose,” he warned. “i am ready to go to the ends of the earth if that will save one of my soldiers, one of my officers from being scratched. i am ready to go to their house, the knesset [israel’s parliament], to discuss peace with the israeli leaders.” israel’s prime minister menachem begin, himself an ex-guerilla fighter who’d fought to drive out the british and been imprisoned, responded with a formal invitation. lined up to meet sadat when his plane landed at ben-gurion airport were begin; former premiers yitzhak rabin and golda meir; foreign minister moshe dayan, who’d beaten the arabs in 1948 and 1967; and the man known as israel’s “general patton,” ariel sharon, whose tanks had driven all the way to the suez canal and across it to the suburbs of cairo in 1973. addressing the knesset, sadat recalled the history of arab-israeli relations since the birth of the jewish state in 1948. “we used to reject you, true. we refused to meet you anywhere, true. we referred to you as the ‘so-called israel.’ true. at international conferences our representatives refused to exchange greetings with you, true. at the 1973 geneva peace conference our delegates did not exchange a single direct word with you, true. yet today we agree to live with you in permanent peace and justice; israel has become an accomplished fact recognized by the whole world and the superpowers. we welcome you to live among us in peace and security.” naming anwar el-sadat “man of the year”, time magazine noted that the “astonishing spectacle was global theater.” within three weeks, israeli diplomats and journalists were flying into cairo to be met “with astounding warmth and joy by egyptians.” critics of the peace policy among arab countries, sadat said, were “dwarfs.” kissinger said, “it will take a monumental mess up to derail sadat’s initiative. but if it fails, there will be war.” after meetings between sadat and begin at the u.s. presidential retreat, camp david, with president jimmy carter acting as interlocutor, they signed the “camp david accords” on the lawn of the white house. since 1979, there has been a peace treaty between egypt and israel. for his daring stroke, sadat was awarded the nobel peace prize, along with menachem begin. but the result that sadat had hoped to realize at home in the form of an era of domestic harmony and economic progress did not happen. despite desperate gambles to deal with these internal problems, he came under increasing criticism by fundamentalist muslim groups. he reacted by outlawing protest demonstrations. while he reviewed troops on october 6, 1981, several armed men jumped from passing trucks, open fire into the grandstand, and assassinated him. jeffers, h. paul. the 100 greatest heroes. new york: citadel, p. 2003. the ones who walk away from omelas (variations on a theme by william james) the central idea of this psychomyth, the scapegoat, turns up in dostoyevsky’s brothers karamazov, and several people have asked me, rather suspiciously, why i gave the credit to william james. the fact is, i haven’t been able to re-read dostoyevsky, much as i loved him, since i was twenty-five, and i’d simply forgotten he used the idea. but when i met it in james’s “the moral philosopher and the moral life,” it was with a shock of recognition. here is how james puts it: or if the hypothesis were offered us of a world in which messrs. fourier’s and bellamy’s and morris’s utopias should all be outdone, and millions kept permanently happy on the one simple condition that a certain lost soul on the far-off edge of things should lead a life of lovely torment, what except a specifical and independent sort of emotion can it be which would make us immediately feel, even though an impulse arose within us to clutch at the happiness so offered, how hideous a thing would be its enjoyment when deliberately accepted as the fruit of such a bargain? the dilemma of the american conscience can hardly be better stated. dostoyevsky was a great artist, and a radical one, but his early social radicalism reversed itself, leaving him a violent reactionary. whereas the american james, who seems so mild, so naively gentlemanly—look how he says “us,” assuming all his readers are as decent as himself!—was, and remained, and remains, a genuinely radical thinker. directly after the “lost soul” passage he goes on, all the higher, more penetrating ideals are revolutionary. they present themselves far less in the guise of effects of past experience than in that of probable causes of future experience, factors to which the environment and the lessons it has so far taught us must learn to bend. the application of those two sentences to this story, and to science fiction, and to all thinking about the future, is quite direct. ideals as “the probable causes of future experience”—that is a subtle and an exhilarating remark! of course i didn’t read james and sit down and say, now i’ll write a story about that “lost soul.” it seldom works that simply. i sat down and started a story, just because i felt like it, with nothing but the word “omelas” in mind. it came from a road sign: salem (oregon) backwards. don’t you read road signs backwards? pots. wols nerdlihc. ocsicnarf nas . . . salem equals schelomo equals salaam equals peace. melas. o melas. omelas. homme helas, “where do you get your ideas from, ms le guin?” from forgetting dostoyevsky and reading road sings backwards, naturally. where else? with a clamor of bells that set the swallows soaring, the festival of summer came to the city omelas, bright-towered by the sea. the rigging of the boats in harbor sparkled with flags. in the streets between houses with red roofs and painted walls, between old moss-grown gardens and under avenues of trees, past great parks and public buildings, processions moved. some were decorous; old people in long stiff robes of mauve and grey, grave master workmen, quiet, merry women carrying their babies and chatting as they walked. in other streets the music beat faster, a shimmering of gong and tambourine, and the people went dancing, the procession was a dance. children dodged in and out, their high calls rising like the swallows’ crossing flights over the music and the singing. all the processions wound towards the north side of the city, where on the great water-meadow called the green fields boys and girls, naked in the bright air, with mud-stained feet and ankles and long, lithe arms, exercised their restive horses before the race. the horses wore no gear at all but a halter without bit. their manes were braided with streamers of silver, gold, and green. they flared their nostrils and pranced and boasted to one another; they were vastly excited, the horse being the only animal who has adopted our ceremonies as his own. far off to the north and west the mountains stood up half encircling omelas on her bay. the air of morning was so clear that the snow still crowning the eighteen peaks burned with white-gold fire across the miles of sunlit air, under the dark blue of the sky. there was just enough wind to make the banners that marked the racecourse snap and flutter now and then. in the silence of the broad green meadows one could hear the music winding through the city streets, farther and nearer and ever approaching, a cheerful faint sweetness of the air that from time to time trembled and gathered together and broke out into the great joyous clanging of the bells. joyous! how is one to tell about joy? how describe the citizens of omelas? they were not simple folk, you see, though they were happy. but we do not say the words of cheer much any more. all smiles have become archaic. given a description such as this one tends to make certain assumptions. given a description such as this one tends to look next for the king, mounted on a splendid stallion and surrounded by his noble knights, or perhaps in a golden litter borne by great-muscled slaves. but there was no king. they did not use swords, or keep slaves. they were not barbarians. i do not know the rules and laws of their society, but i suspect that they were singularly few. as they did without monarchy and slavery, so they also got on without the stock exchange, the advertisement, the secret police, and the bomb. yet i repeat that these were not simple folk, not dulcet shepherds, noble savages, bland utopians. they were not less complex than us. the trouble is that we have a bad habit, encouraged by pedants and sophisticates, of considering happiness as something rather stupid. only pain is intellectual, only evil interesting. this is the treason of the artist: a refusal to admit the banality of evil and the terrible boredom of pain. if you can’t lick ‘em, join ‘em. if it hurts, repeat it. but to praise despair is to condemn delight, to embrace violence is to lose hold of everything else. we have almost lost hold; we can no longer describe a happy man, nor make any celebration of joy. how can i tell you about the people of omelas? they were not naïve and happy children—though their children were, in fact, happy. they were mature, intelligent, passionate adults whose lives were not wretched. o miracle! but i wish i could describe it better. i wish i could convince you. omelas sounds in my words like a city in a fairy tale, long ago and far away, once upon a time. perhaps it would be best if you imagined it as your own fancy bids, assuming it will rise to the occasion, for certainly i cannot suit you all. for instance, how about technology? i think that there would be no cars or helicopters in and above the streets; this follows from the fact that the people of omelas are happy people. happiness is based on a just discrimination of what is necessary, what is neither necessary not destructive, and what is destructive. in the middle category, however—that of the unnecessary but undestructive, that of comfort, luxury, exuberance, etc.—they could perfectly well have central heating, subway trains, washing machines, and all kinds of marvelous devices not yet invented here, floating light-sources, fuelless power, a cure for the common cold. or they could have none of that: it doesn’t matter. as you like it. i incline to think that people from towns up and down the coast have been coming in to omelas during the last days before the festival on very fast little trains and double-decked trams, and that the train station of omelas is actually the handsomest building in town, though plainer than the magnificent farmers’ market. but even granted trains, i fear that omelas so far strikes some of you as goody-goody. smiles, bells, parades, horses, bleh. if so, please add an orgy. if an orgy would help, don’t hesitate. let us not, however, have temples from which issue beautiful nude priests and priestesses already half in ecstasy and ready to copulate with any man or woman, lover or stranger, who desires union with the deep godhead of the blood, although that was my first idea. but really it would be better not to have any temples in omelas—at least, not manned temples. religion yes, clergy no. surely the beautiful nudes can just wander about, offering themselves like divine soufflés to the hunger of the needy and the rapture of the flesh. let them join the processions. let tambourines be struck above the copulations, and the glory of desire be proclaimed upon the gongs, and (a not unimportant point) let the offspring of these delightful rituals be beloved and looked after by all. one thing i know there is none of in omelas is guilt. but what else should there be? i thought at first there were no drugs, but that is puritanical. for those who like it, the faint insistent sweetness of drooz may perfume the ways of the city, drooz which first brings a great lightness and brilliance to the mind and limbs, and then after some hours a dreamy languor, and wonderful visions at last of the very arcane and inmost secrets of the universe, as well as exciting the pleasure of sex beyond all belief; and it is not habit-forming. for more modest tastes i think there ought to be beer. what else, what else belongs in the joyous city? the sense of victory, surely, the celebration of courage. but as we did without clergy, let us do without soldiers. the joy built upon successful slaughter is not the right kind of joy; it will not do; it is fearful and it is trivial. a boundless and generous contentment, a magnanimous triumph felt not against some outer enemy but in communion with the finest and fairest in the souls of all men everywhere and the splendor of the world’s summer: this is what swells the hearts of the people of omelas, and the victory they celebrate is that of life. i really don’t think many of them need to take drooz. most of the processions have reached the green fields by now. a marvelous smell of cooking goes forth from the red and blue tents of the provisioners. the faces of small children are amiably sticky; in the benign grey beard of a man a couple of crumbs of rich pastry are entangled. the youths and girls have mounted their horses and are beginning to group around the starting line of the course. an old woman, small, fat, and laughing, is passing out flowers from a basket, and tall young men wear her flowers in their shining hair. a child of nine or ten sits at the edge of the crowd, alone, playing on a wooden flute. people pause to listen, and they smile, but they do not speak to him, for he never ceases playing and never sees them, his dark eyes wholly rapt in the sweet, thin magic of the tune. he finishes, and slowly lowers his hands holding the wooden flute. as if that little private silence were the signal, all at once a trumpet sounds from the pavilion near the starting line: imperious, melancholy, piercing. the horses rear on their slender legs, and some of them neigh in answer. sober-faced, the young riders stroke the horses’ necks and soothe them, whispering, “quiet, quiet, there my beauty, my hope. . . .” they begin to form in rank along the starting line. the crowds along the racecourse are like a field of grass and flowers in the wind. the festival of summer has begun. do you believe? do you accept the festival, the city, the joy? no? then let me describe one more thing. in a basement under one of the beautiful public buildings of omelas, or perhaps in the cellar of one of its spacious private homes, there is a room. it has one locked door, and no window. a little light seeps in dustily between cracks in the boards, secondhand from a cobwebbed window somewhere across the cellar. in one corner of the little room a couple of mops, with stiff, clotted, foul-smelling heads, stand near a rusty bucket. the floor is dirt, a little damp to the touch, as cellar dirt usually is. the room is about three paces long and two wide: a mere broom closet or disused tool room. in the room a child is sitting. it could be a boy or a girl. it looks about six, but actually is nearly ten. it is feeble-minded. perhaps it was born defective, or perhaps it has become imbecile through fear, malnutrition, and neglect. it picks its nose and occasionally fumbles vaguely with its toes or genitals, as it sits hunched in the corner farthest from the bucket and the two mops. it is afraid of the mops. it finds them horrible. it shuts its eyes, but it knows the mops are still standing there; and the door is locked; and nobody will come. the door is always locked; and nobody ever comes, except that sometimes—the child has no understanding of time or interval—sometimes the door rattles terribly and opens, and a person, or several people, are there. one of them may come in and kick the child to make it stand up. the others never come close, but peer in at it with frightened, disgusted eyes. the food bowl and the water jug are hastily filled, the door is locked, the eyes disappear. the people at the door never say anything, but the child, who has not always lived in the tool room, and can remember sunlight and its mother’s voice, sometimes speaks. “i will be good,” it says. “please let me out. i will be good!” they never answer. the child used to scream for help at night, and cry a good deal, but now it only makes a kind of whining, “en-haa, en-haa,” and it speaks less and less often. it is so thin there are no calves to its legs; its belly protrudes; it lives on a half-bowl of corn meal and grease a day. it is naked. its buttocks and thighs are a mass of festered sores, as it sits in its own excrement continually. they all know it is there, all the people of omelas. some of them have come to see it, others are content merely to know it is there. they all know that it has to be there. some of them understand why, and some do not, but they all understand that their happiness, the beauty of their city, the tenderness of their friendships, the health of their children, the wisdom of their scholars, the skill of their makers, even the abundance of their harvest and the kindly weathers of their skies, depend wholly on this child’s abominable misery. this is usually explained to children when they are between eight and twelve, whenever they seem capable of understanding; and most of those who come to see the child are young people, though often enough an adult comes, or comes back, to see the child. no matter how well the matter has been explained to them, these young spectators are always shocked and sickened at the sight. they feel disgust, which they had thought themselves superior to. they feel anger, outrage, impotence, despite all the explanations. they would like to do something for the child. but there is nothing they can do. if the child were brought up into the sunlight out of that vile place, if it were cleaned and fed and comforted, that would be a good thing, indeed; but if it were done, in that day and hour all the prosperity and beauty and delight of omelas would wither and be destroyed. those are the terms. to exchange all the goodness and grace of every life in omelas for that single, small improvements: to throw away the happiness of thousands for the chance of the happiness of one: that would be to let guilt within the walls indeed. the terms are strict and absolute; there may not even be a kind word spoken to the child. often the young people go home in tears, or in a tearless rage, when they have seen the child and faced this terrible paradox. they may brood over it for weeks or years. but as time goes on they begin to realize that even if the child could be released, it would not get much good of its freedom: a little vague pleasure of warmth and food, no doubt, but little more. it is too degraded and imbecile to know any real joy. it has been afraid too long ever to be free of fear. its habits are too uncouth for it to respond to humane treatment. indeed, after so long it would probably be wretched without walls about it to protect it, and darkness for its eyes, and its own excrement to sit in. their tears at the bitter injustice dry when they begin to perceive the terrible justice of reality, and to accept it. yet it is their tears and anger, the trying of their generosity and the acceptance of their helplessness, which are perhaps the true source of the splendor of their lives. theirs is no vapid, irresponsible happiness. they know that they, like the child, are not free. they know compassion. it is the existence of the child, and their knowledge of its existence, that makes possible the nobility of their architecture, the poignancy of their music, the profundity of their science. it is because of the child that they are so gentle with children. they know that if the wretched one were not there sniveling in the dark, the other one, the flute-player, could make no joyful music as the young riders line up in their beauty for the race in the sunlight of the first morning of summer. now do you believe in them? are they not more credible? but there is one more thing to tell, and this is quite incredible. at times one of the adolescent girls or boys who go to see the child does not go home to weep or rage, does not, in fact, go home at all. sometimes also a man or woman much older falls silent for a day or two, and then leaves home. these people go out into the street, and walk down the street alone. they keep walking, and walk straight out of the city of omelas, through the beautiful gates. they keep walking across the farmlands of omelas. each one goes alone, youth or girl, man or woman. night falls; the traveler must pass down village streets, between houses with yellow-lit windows, and on out into the darkness of fields. each alone, they go west or north, towards the mountains. they go on. they leave omelas, they walk ahead into the darkness, and they do not come back. the place they go towards is a place even less imaginable to most of us than the city of happiness. i cannot describe it at all. it is possible that it does not exist. but they seem to know where they are going, the ones who walk away from omelas. leguin, ursula k. “the ones who walk away from omelas.” the wind’s twelve quarters. new york: harper & row, 1975. 275-284. the lesson in human rights education applicable to american government identifies how the citizens of billings, montana responded to hate crimes against jewish residents in a unique way. students will begin to recognize the effect that their own actions can have on their community. the lesson in human rights education applicable to language arts moves discussion beyond the actions of the group to individual responsibility. prompted by the stories of heroes and humanitarians, students will reflect in writing upon their own personal opportunities and willingness to be a change agent. be the change you want to see in the world. female tall “b” student like rock music daughter born in boston me friend sister watch t.v. talk shows have a part-time job soccer player computer club live with a single parent visiting grandparents in florida jewish high school student shy live in suburbs 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