Bob Schwartz

Category: Politics

Veterans Studies as an Academic Discipline

This began with a simple thought: The use of veterans as a political prop is about as immoral as the failure as a nation to fully and properly honor their service beyond politically expedient lip-service.

I wondered just how seriously we take veterans, and whether they have yet received the same sort of academic attention that practically every other cultural and social cohort has. The answer is that it is just starting, and that is a good thing.

Travis L. Martin has helped pioneer the program:

My goal is to inform people of the importance and feasibility of establishing “Veterans Studies” as an academic discipline. Below you will hear my story, as well as those of students I’ve taught in Eastern Kentucky University’s Veterans Studies Program. I was a student veteran when I approached faculty and administrators with the idea. And it will take that kind of grass roots activism to get Veterans Studies established as a discipline at institutions across the country….

Why do we need Veterans Studies programs? Well, in 1947, veterans comprised up to 49% of all college students. Professors from that era will tell you stories of makeshift camps and barracks built to accommodate them. In the wake of WW2, the option to pursue higher education helped America avoid a catastrophic influx of unemployed veterans into the job market. School became synonymous with service. However, a rift formed between the military and academia when the anti-war movement found a home on college campuses during the Vietnam War. While veterans have come a long way since then, those returning home from Iraq and Afghanistan still deal with many of the same stereotypes….

The first Women’s Studies program was founded in 1970 at San Diego State. This program sought to undo the stereotypes that held back the advancement of women in society for centuries. Today, there are more than 900 Women’s and Gender Studies programs throughout the world. Likewise, the first program to examine the culture of African Americans originated at San Francisco State in 1968. Today, there are more than 300 programs. Similar stories can be found about programs ranging from Appalachian Studies, to Irish Studies, to Jewish Studies, to programs for about every underrepresented, misunderstood population on the globe. Why are veterans excluded from these initiatives?

This problem is one driven by too much lip-service and not enough action. In 2011, $9.9 billion had already been spent on tuition assistance. Student veterans are big business. While this money is certainly a welcome relief for those institutions of higher learning struggling with low enrollments and government budget cuts, those benefiting do not seem concerned with investing it in long-term initiatives designed to transform the societies in which their veteran graduates live and work….

Veterans Studies is not just about teaching veterans. It is about bringing non-veterans and veterans together at a common center rooted in scholarship. Non-veteran students take my courses to complete “diversity of experience” credits and, if they choose, go on to earn a minor or certificate in a field that prepares them for work within military and veteran communities….

That both veterans and non-veterans take the course is vital. The two groups learn to communicate by framing veteran experience in three key ways: the institutional, cultural, and relational dimensions of Veterans Studies. The institutional portion of the course teaches the students how the different branches function as a hierarchy and together—in the past as well as the present—to keep America safe. The cultural dimension exposes them to works of literature, films, and the typical ways in which veterans are depicted by the media. Finally, in the last portion of the course, students learn about how veterans assimilate into society after taking off the uniform….

Veterans Studies, as it exists in the courses I’ve designed, integrates oral, written, and visual communications skills in projects requiring critical inquiry and research. Students, taking Veterans Studies courses for a variety of professional and personal reasons, must cross disciplinary lines in order to make the first forays into this field. Further, group work, specifically, the kind of group work that asks veteran and non-veteran students to collaborate and produce work relevant to all parties, is foundational in both composition and the future of Veterans Studies….

Schools benefiting financially from the sacrifices of service men and women have a responsibility to create veteran-friendly environments and produce graduates capable of interacting respectfully and knowledgeable about veterans issues in the workplace and their day-to-day lives. The time has come for Veterans Studies Programs to claim their rightful places within the walls of academia.

Yom Kippur Picnic

Emma Goldman’s dislike of religion is evidenced by her participation in events such as this [Yom Kippur Picnic], scheduled on Jewish holy days.
Jewish Women’s Archive

We were invited to a picnic this Saturday. We declined. Because it is Yom Kippur, a fast day and the holiest day on the Jewish calendar.

Curiosity led to discovering that there were once not only Yom Kippur Picnics but Yom Kippur Balls.

Eddy Portnoy writes in Tablet:

When Jews decide to chow down on Yom Kippur, it’s usually done clandestinely, sneaking tasty morsels in a dark pantry, or disappearing into a diner in some nearby non-Jewish neighborhood. But furtive noshing wasn’t always the heretical path of choice on the Day of Atonement. Just over a century ago, a range of leftists held massive public festivals of eating, dancing, and performance for the full 25 hours of Yom Kippur, not only as a way to fight for the their right to party, but to unshackle themselves from the oppressive religious dictates they grew up with. What does one do, after all, when prayers and traditional customs no longer hold any meaning yet you still want to be part of a Jewish community? Eating with intention on a fast day allows you, in one fell swoop, to thumb your nose at the religious establishment and create a secular Jewish identity.

These Yom Kippur Balls, organized initially by anarchists in the mid-1880s, started in London and migrated to New York and Montreal. Smaller nosh fests and public demonstrations were also celebrated by Jewish antinomians in other locales. Unorthodox Jews in interwar Poland could pull hundreds of locals into small venues on Yom Kippur in shtetls like Kalish and Chelm; in larger cities like Warsaw and Lodz, they could sell out 5,000-seat circuses. Heresy was big business; tickets for early 1890s Yom Kippur events cost 15 cents for anarchists: capitalists who deigned to attend paid double.

There’s no suggestions here about what Jews of any religious or political stripe should do about fasting or partying on Yom Kippur. As with all such things, there is what your society or community expects you to do, what your God demands that you do, and what your heart and mind tell you to do. If there is a paradise, Emma Goldman is probably there, still railing against injustice, still noshing on Yom Kippur.

 

Labor Day: The Wobblies – Industrial Workers of the World

From the IWW History Project at the University of Washington:

Founded in 1905, the Industrial Workers of the World captured the attention of a generation with its fiery rhetoric, daring tactics, and program of revolutionary industrial unionism. Pledging to replace the narrow craft unionism of the American Federal of Labor with massive industrial unions, the organization grew in numbers and reputation in the years before World War I, demonstrating an ability to organize workers neglected by the AFL, notably immigrant steel and textile workers in the Northeast, miners, timber, and harvest workers in the West.

But the IWW’s revolutionary program and class-war rhetoric yielded more enemies than allies. Frequently jailed or beaten when they tried to organize, Wobblies faced something more serious after the United States mobilized for war in 1917. Federal and state governments moved to suppress the organization, imprisoning hundreds of Wobblies, passing criminal syndicalism laws that made membership a crime. The IWW survived and is active today, but never regained the momentum of its early years.

Shonda fur di goyim (A shame in front of the non-Jews)

“I want a leader like Trump but more racist, who won’t give his daughter to a Jew…I don’t think you can feel about race the way I do and watch that Kushner bastard walk around with that beautiful girl, okay?”
Charlottesville white supremacist leader Chris Cantwell

Expectations have never been lower for moral courage. Not just for Trump, who has no morality or courage, but for politicos and operatives who seem to believe that keeping silent in the face of horror is the only way to keep power and their jobs.

This is a narrow message about the Jews in Trump’s inner circle, such as chief economic advisor Gary Cohn, Treasury Secretary Steve Minuchin, son-in-law Jared Kushner, daughter Ivanka Trump, and others (including, I suppose, Trump’s Jewish grandchildren).

I repeat that expectations are low. But if there is a case where you might expect more or better, it is for Jews at the center of this moment to speak up about a (neo) Nazi attack, such as Cantwell’s targeted screed, or about the crowd in Charlottesville chanting “Jews will not replace us!”

There is a Yiddish expression, “shonda fur di goyim,” roughly meaning a shame that is embarrassing in front of the non-Jews. I don’t suppose it is any more embarrassing to hear the silence of Cohn, Minuchin, Kushner and Ivanka than it is to observe the diffidence of most elected Republicans. Other Jews can imagine the self-serving rationalizations rolling around in the heads of these high-profile Jews who seem convinced that it is best not to say or do anything, such as denouncing Trump or quitting their posts.

Jews—along with every other besieged and reviled minority—have had to learn the very hard way that when things get this explicit, you not only have to pay attention. You have to take a stand. Why these particular Jews have not done that yet is unfortunate. And a little embarrassing.

Don’t Play the Madman’s Game (Heart of Darkness)

In the face of current events in America, it is easy to say something heartfelt, progressive, outraged, rational and clever. I am tempted, but decline and leave that to other more articulate voices.

Instead, what I want to say right now is this: don’t play the madman’s game. Social and political situations are real and affect the lives of many, and we want to make things better, for ourselves and others. But loud and powerful lunatics can quickly draw us into their craziness, even as we think we are doing the right thing by criticizing, resisting and opposing. Before you venture into the heart of darkness, try to be sure of your own light.

Note: Some literary and film folks may recognize the reference to “heart of darkness.” It is the title of a Joseph Conrad novella, which was the inspiration for Francis Ford Coppola’s Vietnam War movie Apocalypse Now. In unsettled times, in strange lands, charismatic and crazy leaders may emerge, not so much products of the environment as reflections of it, or at least part of it. Read or reread Heart of Darkness, watch or rewatch Apocalypse Now. “Mistah Kurtz—he dead.”

Letting Off Steam: Jokes About Hitler in Nazi Germany

Did German citizens tell jokes about Hitler during the Third Reich? Actual jokes like this:

Hitler and Göring are standing on top of the Berlin radio tower. Hitler says he wants to do something to put a smile on the Berliners’ faces. Göring says, “Why don’t you jump?”

Were these people punished? Did the jokes have any effect?

These are some of the questions addressed in Dead Funny: Telling Jokes in Hitler’s Germany by Rudolph Herzog. Herzog explains:

Contrary to a common myth, targeting Hitler using quips and jokes didn’t undermine the regime. Political jokes were not a form of resistance. They were a release valve for pent-up popular anger. People told jokes in their neighborhood bars or on the street because they coveted a moment of liberation in which they could let off a bit of steam. That was ultimately in the interests of the Nazi leadership. Consequently, the Führer and his henchmen rarely cracked down on joke-tellers and if they did, the punishments were mild – mostly resulting in a small fine. In the last phase of the war when the regime felt threatened by “dissenters,” though, this changed. A handful of death sentences were handed down to joke-tellers, though the true reason for this was rarely their actual “crime.” The jokes were taken as a pretext to remove blacklisted individuals – people the Nazis feared or detested because of who they were rather than because of what they had done. Among others, these included Jews, left-wing artists, and Catholic priests. As I show in my book, a staunch party member could walk free after telling a joke, whereas a known “dissenter” was executed for exactly the same quip.

We can’t deny the significance of laughing and humor during the hardest times, personal and social. Jokes, like other subversive art, have a way of digging deep and even encouraging change. There is the example of the king’s fool, who was allowed to say things that others feared to say. But make no mistake, when the king was unhappy, not even the fool was protected from retribution and punishment.

It took Nixon 1,734 days. It took Trump only 109.

It took Nixon 1,734 days. It took Trump only 109.

Richard Nixon’s Saturday Night Massacre took place on October 20 1973. Besieged by investigations into Watergate, on that night he fired independent special prosecutor Archibald Cox, which resulted in Attorney General Elliot Richardson and Deputy Attorney General William Ruckelshaus resigning. That was 1,734 days after Nixon took office.

Today Donald Trump fired Attorney General James Comey, who was leading one of the investigations into possible ties between the Trump campaign and Russia. It is 109 days after Trump took office.

It still took nearly a year, but Nixon resigned on August 8, 1974, in the face of certain Senate conviction of impeachment articles passed by the House. The articles begin:

ARTICLE 1

In his conduct of the office of President of the United States, Richard M. Nixon, in violation of his constitutional oath faithfully to execute the office of President of the United States and, to the best of his ability, preserve, protect, and defend the Constitution of the United States, and in violation of his constitutional duty to take care that the laws be faithfully executed, has prevented, obstructed, and impeded the administration of justice. (emphasis added)

We don’t know that the Republican-led House will have the courage to hold impeachment hearings, let alone pass articles of impeachment. Unlike the Nixon situation, where Republicans cooperated in a bipartisan upholding of core American and constitutional principles, it is hard to tell exactly what some Republicans believe or will do in these circumstances.

The only thing certain is that with this firing of the FBI Director, we are in dark territory. Will it get even darker? Will we see the light? And will no Congress rid us of this turbulent president?

See The Case for Impeachment by Allan J. Lichtman

The Long Hot Summer

The movie Detroit will be released on August 4. Directed by Academy Award winner Kathryn Bigelow, it is about the Detroit riots in the American summer of 1967.

Fifty years ago, the summer of 1967—known as “the long hot summer”—was an unforgettable moment in American race relations. The Detroit riots were just part of it. That summer, 163 riots took place in American cities and towns, including in Atlanta, Boston, Cincinnati, Tampa, Birmingham, Chicago, New York, Milwaukee, Minneapolis, New Britain, Rochester, Plainfield, and Newark.

And in Detroit. During five days there, 43 people died, 1,189 people were injured, 7,231 people were arrested, 2,509 stores were looted or burned, 388 families were displaced, and 412 buildings burned or damaged enough to be demolished.

As a result, President Johnson appointed the Kerner Commission to investigate and report. Months later the government published The Kerner Report: The National Advisory Commission on Civil Disorders.


From the Introduction to the 2016 reprint edition of The Kerner Report by Julian E. Zelizer of Princeton University:

The report remains one of the most insightful government examinations of the state of race relations in twentieth-century America, with lessons that reverberate today and others that were ignored….

The Kerner Commission’s findings would be unlike almost any other report that the federal government had produced about race relations in America. Although the report stuck to conventional liberal ideas about how to improve racial equality, its analysis of the problems in the cities pointed to some radical critiques about the problem of institutional racism in America. The widely discussed report offered hard-hitting arguments about the ways in which white racism was built into the institutions and organization of urban America, so much that racial inequality was constantly reproduced over generations. The report tackled controversial issues like police violence against African Americans that had often been kept on the sidelines of mainstream political discourse….

In July, two major riots devastated the cities of Newark, New Jersey, and Detroit, Michigan. These were the worst of 163 riots that broke out that summer, in places large and small, ranging from Plainfield, New Jersey, to Wadesboro, North Carolina. On July 12, rioting started in Newark after rumors that the police had mistreated an African American cab driver whom they were arresting. To the eyes of some close to the Johnson administration, Newark’s unrest was the culmination of many years of frustration with excessive police violence. In fact, President Johnson refrained from sending in any troops to achieve calm, fearing that doing so would only stoke the racial flames engulfing the city. After five days of devastating violence, the riots ended with twenty-six people dead, hundreds injured, and massive property damage to the community.

The violence in Detroit started on July 23, not long after the smoke from the Newark riots had cleared….

The rioters, they found, were usually educated and had been employed in previous years. Most of them were angry about the kind of racial discrimination they faced when seeking employment and places to live. They were frustrated with the state of their neighborhoods and wanted access to the political system from which they had been disenfranchised. They also were described as wanting to participate in the consumer culture that American leaders had boasted about. The rioters were not driven by radical agitators, nor were they recent transplants to the city. The report depicted them instead as ordinary, longtime residents of neighborhoods who could no longer withstand the deplorable conditions under which they and their families lived….

No institution received more scrutiny than the police. The rioting had shown without any doubt that law enforcement had become a problem in race relations. Rather than constructive domestic policies, more aggressive policing had become the de facto response from city officials. “In several cities,” the report stated, “the principal official response has been to train and equip the police with more sophisticated weapons.” The police played a big role in almost all of the riots, according to the commissioners. Indeed, in contrast to the findings of the McCone Commission, the Kerner report noted that systematic police violence against African Americans was at the heart of the riots of this period, more so than almost any other issue….

In provocative fashion, the report blamed “white racism” for producing the conditions that were at the heart of the riots. With a powerful account of the history of race relations, the commission had traced the problems in the cities all the way back to slavery. The point was not that white Americans were intentionally committing racial injustice against African Americans, but that racism was imbedded in institutions….

There have been some notable improvements since the time the report was published, however. The civil rights legislation of the 1960s did legitimate racial integration, while social programs from that period—such as Medicaid and food stamps—created an important base of support to alleviate the conditions that the poor faced. A growing African American middle class has also been one of the most important positive developments in race relations.

Yet the problems highlighted in the Kerner Commission’s report remain hauntingly relevant today. Many parts of inner-city America remain as unstable, if not more so, than when Kerner looked into the conditions that existed in the late 1960s. Lack of jobs, inadequate education, racial discrimination, and police brutality all remain prevalent in modern times. Poverty has also been spreading to the suburbs, bringing these issues into new areas, while economic inequality has generally become more severe and hardened. The war on crime and the war on drugs have replaced urban policy. For those who didn’t make it out, hope for change has only diminished….

The Kerner report still stands as a powerful statement about the struggles that African Americans face in a country where racism shapes many of our key institutions. The Kerner report, a shining argument that government can indeed respond to national problems, still has a great deal to offer policymakers and citizens as they wrestle with racial tension in the aftermath of the racial unrest in Ferguson, Staten Island, Cincinnati, and Baltimore in 2014 and 2015. In all of these cases police violence against urban residents again brought attention to the racial disparities that afflict many parts of the nation.

New CEO: “I thought it would be easier.”

Imagine that you hired a new CEO for your very, very big company (annual budget: $3.8 trillion). The job he takes is universally considered the most difficult job in the world.

Imagine that not all the shareholders approved him. In fact, the shareholders were very, very divided on his being hired.

Imagine that in his early days, he demonstrated some serious gaps in his knowledge and ability to do the job.

Then imagine the new CEO is interviewed and says this:

“I loved my previous life. I had so many things going. This is more work than in my previous life. I thought it would be easier.”

Would you:

  1. Keep him and expect him to get better at his job.
  2. Excuse him because he is new on the job.
  3. Fire him.
  4. Pray.

“Trump jokes about replacing Haley, takes it back”

Washington Post today:

There was a bit of awkwardness at President Donald Trump’s lunch with U.N. diplomats when he made an undiplomatic comment about Nikki Haley, his ambassador to the U.N.

Trump was kicking off Monday’s lunch with ambassadors of countries on the U.N. Security Council when he asked the room if they liked Haley, the U.S. ambassador to the U.N.

Trump said that if they didn’t, “she could easily be replaced.”

The comment sparked some awkwardness, but seemed to be taken in jest. Haley and others gathered around the lengthy table laughed.

Above is a photo of Nikki Haley and Donald Trump at the lunch.