Category Archives: Critical Thinking

American History X Culture, reading for week 1. Myth, Mythology, American Mythology.

Dear Students,

please read the extracts discussing the concepts myth and mythology below, and then chapter one from Hughes, R.  Myths Americans Live By: White Supremacy and the Stories that Give us Meaning (one of your key text books). Take particular note of the way Hughes writes about the concepts myth and mythology.

Myth (a keyword)

Myth came into English as late as eC19, though it was somewhat preceded by the form mythos (C18) from fw mythos, lL, mythos, Gk – a fable or story or tale, later contrasted with logos and historia to give the sense of ‘what could not really exist or have happened’.

Myth and mythos were widely preceded in English by mythology (from C15) and the derived words (from eC17) mythological, mythologize, mythologist, mythologian. These all had to do with ‘fabulous narration’ (1609) but mythology and mythologizing were most often used with a sense of interpreting or annotating the fabulous tales. We have mythological interpretation from 1614, and there is a title of Sandys in 1632: Ovid’s Metamorphosis Englished, Mythologiz’d, and Represented in Figures, with the same sense.

Two tendencies can be seen in the word in eC19. Coleridge used mythos in a sense which has become common: a particular imaginative construction (plot in
the most extending sense). Meanwhile the rationalist Westminster Review, in perhaps the first use of the word, wrote in 1830 of ‘the origin of myths’ and of seeking their ‘cause in the circumstances of fabulous history’.

Each of these references was retrospective, and myth alternated with fable, being distinguished from legend which, though perhaps unreliable, was related
to history and from allegory which might be fabulous but which indicated some
reality. However, from mC19, the short use of myth to mean not only a fabulous
but an untrustworthy or even deliberately deceptive invention became common, and has widely persisted.

On the other hand, myth acquired in an alternative tradition a new and positive
sense, in a new context. Before C19 myths had either been dismissed as mere
fables (often as pagan or heathen fables), or treated as allegories or confused memories of origins and pre-history. But several new intellectual approaches were now defined. Myths were related to a ‘disease of language’ (Muller) in which a confusion of names led to personifications; to an animistic stage of human culture (Lang); and to specific rituals, which the myths gave access to (Frazer, Harrison; the popular association of ‘myth and ritual’ dates from this 1C19 and eC20 work).
With the development of anthropology, both this last sense, of accounts of rituals,and a different sense, in which myth, as an account of origins, was an active form of social organization, were strongly developed. From each version (which in varying forms have continued to contend with each other as well as with efforts to rationalize (q.v.) myths in such a way as to discredit them or to reveal their
true (other) causes or origins) a body of positive popular usage has developed.
Myth has been held to be a truer (deeper) version of reality than (secular) history or realistic description or scientific explanation. This view ranges from simple irrationalism and (often post-Christian) supernaturalism to more sophisticated accounts in which myths are held to be fundamental expressions of certain properties of the human mind, and even of basic mental or psychological human organization.

These expressions are ‘timeless’ (permanent) or fundamental to particular
periods or cultures. Related attempts have been made to assimilate this mythic
function to the more general creative (q.v.) functions of art and literature, or
in one school, to assimilate art and literature to this view of myth. The resulting
internal and external controversies are exceptionally intricate, and myth is now
both a very significant and a very difficult word. Coming into the language only
in the last hundred and fifty years, in a period of the disintegration of orthodox
religion, it has been used negatively as a contrast to fact, history (q.v.) and science (q.v.); has become involved with the difficult modern senses of imagination, creative and fiction; and has been used both to illustrate and to analyse ‘human nature’ in a distinctively post-Christian sense (though the mode of various schools using myth in this sense has been assimilated to Christian restatement and apology). Meanwhile, outside this range of ideas, it has the flat common sense of a false (often deliberately false) belief or account.

Extract from Raymond Williams, Keywords: A Vocabulary of Culture and Society

Myth (a literary definition)

Myth, a kind of story or rudimentary narrative sequence, normally traditional and anonymous, through which a given culture ratifies its social customs or accounts for the origins of human and natural phenomena, usually in supernatural or boldly imaginative terms. The term has a wide range of meanings, which can be divided roughly into ‘rationalist’ and ‘romantic’ versions: in the first, a myth is a false or unreliable story or belief (adjective: mythical), while in the second, ‘myth’ is a superior intuitive mode of cosmic understanding (adjective: mythic). In most literary contexts, the second kind of usage prevails, and myths are regarded as fictional stories containing deeper truths, expressing collective attitudes to fundamental matters of life, death, divinity, and existence (sometimes deemed to be ‘universal’). Myths are usually distinguished from legends in that they have less of an historical basis, although they seem to have a similar mode of existence in oral transmission, re-telling, literary adaptation, and allusion. A mythology is a body of related myths shared by members of a given people or religion, or sometimes a system of myths evolved by an individual writer, as in the ‘personal mythologies’ of William Blake and W. B. Yeats…. For a fuller account, consult Laurence Coupe, Myth (1997).

Extract from Chris Baldick, (2001) The Concise Oxford Dictionary of Literary Terms, OUP.


Ta-Nehesi Coates The Case for Reparations A critical thinking reading

Ta-Nehesi Coates The Case for Reparations

A critical thinking reading


Coates argues that America owes African Americans a great reparation for slavery and its consequences.


Connections and comparisons (editor’s preface)

Germany, reparations to Jewish people 62 billion dollars (1998) + 1 billion (2013)

US Japanese Americans 2 billion

African Americans 0 billion.

Anchors his argument with two prefacing quotes. Why use Deuteronomy and John Locke and anonymous?

In the first part of his essay ‘So That’s Just One of My Losses’ Coates recounts the experiences of Clyde Ross. Clyde Ross was born in 1923, raised on his family’s farm in Mississippi, where they suffered Jim Crow laws and debt peonage, the state’s theft of their property and, consequently, were reduced to sharecropping. His father advised him to submit and not resist as resistance would result in being murdered. Clyde Ross left to join the army, fought for his country in WWII, and returned to Clarksdale Mississippi which remained a racist tyranny. He took art in the great migration moving North to Chicago in 1947, got a job as a soup taster, married, had children and enjoyed the relatively less racist social environment. In 1961, He bought a house in North Lawnsdale where the predominantly Jewish community, exceptionally, encouraged integration. The contract for the house was deliberately exploitative and designed to allow the lender to earn excessive profits from the buyer and then to use indebtedness to force him to release the asset back to the lender at a greatly devalued price. This was he only type of contract that Black Americans could access, as banks were not prepared to make normal loans for black buyers. Black American homeowners were then subject to redlining which marked their neighbourhoods as uninsurable and thereby ruined the value of the house, making the repayments on the loan for the house greatly exceed its value, and ruin their ability to escape from the debt trap by re-selling (as the house became near worthless, and the neighbourhood became a ghetto). Thus in the 1960s, 200 years after the end of slavery (1865) Americans were being locked out of the American Dream of homeownership by racist financing and government regulation. Clyde Ross joined other Black Americans in resisting this new form of exploitation and in 1968 the Contract Buyers League took the sellers to court seeking reparations for their losses (they lost the case in 1976).


Q1. Why recount the narrative of Clyde Ross at length (slightly more than 11 pages)? What does the narrative contribute to the author’s main argument? What myths relating to the American Dream might the author be challenging? Is his challenge effective?


In part II, ‘A Difference of Kind, Not Degree’, Coates explains the income asset and locational (segregation) inequalities suffered by Black residents of North Lawnsdale, Chicago and more generally, America. He suggests that these inequalities mean that the younger generation are effectively trapped in the ghetto.

He then briefly attacks another racialised myth relating to the American dream (inequality is the result of Black American culture and came be overcome better hard work and better behaviour).

In part III, ‘We Inherit Our Ample Patrimony’, Coates sketches a brief history of calls for reparation. The response to those calls, that Black Americans have already received sufficient benefit, by being taught to work, to speak English and worship Christ, has remained constant.

He discusses John Conyer Junior’s HR 40 Bill, which asks for a study of slavery and its ongoing effects and the creating of recommendations for remedies. Coates argues that the Bill has never been taken up tells us something about American democracy. It tells us that the historical memory is racialised, selectively recalling the positive legacies as effective in the present (we are democratic and maintain our creed) and downplaying the negative legacies (slavery and its effects are long finished with). Our privileges our imagined as holding no debt to past and ongoing racism).


In part IV “The Ills that Slavery Frees US From” Coates outlines the positive benefits that accrued and accrue from that negative racist legacy. Democracy, freedom, equality and wealth were built on the violent exploitation of African Americans, enabling white American business to enjoy the very cheap labour of slaves, and their value as commodities.


Coates uses the story of the Brown family’s separation to describe slavery as social murder (the murder of social selves, of family and wider relationships) in contrast to the freedom enjoyed by white Americans, arguing that the latter depended on the former. The price of white freedom was the murder of Black society.


In part V, the author argues that slaveowning was viewed as a foundational and aspirational part of American society (aspiration is basic to the American Dream) just like homeowning has been. He then argues that Black Americans have been ecluded from the American dream of homeownership throughout the periods in which Americans enjoyed state supported upward mobility and more equitable access to the American dream.


In Part VI ‘Making the Second Ghetto’ Coates argues that Chicago has been and  remains one of America’s most  segregated cities and that the cause has been and continues to be racism and white self-interest. He returns to the story of Clyde Ross, who had to go to extraordinary lengths to make a measure of the American Dream possible for his family. Despite his efforts he couldn’t succeed on an equitable basis for lack of sufficient money (not because of lack of hard work or responsibility). Like him other Back Chicagoans might work very hard and still lose the homes to exploitative white financiars.

In part VII

Coates concludes by arguing that the wealth gap is the ongoing form of the racist exploitation of Black Americans that developed and continued from slavery, that America has been and is the destroyer not the nurturer of Black American families and that America must make historical amends, recognising the truth of the past and ongoing racist harm, and material reparations to remove the inequalities that trap Black American families in the ghettos. He calls for a healing that is both spiritual and material that recognises the origins of America not as the home of democracy and freedom for all, but of white democracy and freedom dependent on the oppression of African Americans. It is a stunted form of society that needs to mature to become a civilization.




Lesson 7. The American Dream, Class, Race and Immigration (over two weeks).

Nimen Hao,

for this (two week) lesson we are doing two things.

First, you worked on an exercise on the Robert Putnam readings.

I will give some feedback and guidance, and talk about the critical thinking in another inequality reading.

Then I will tell you a little more about the American Dream, this time from the perspective of the immigrants and Black Americans who may or may not see American as a land of welcome and opportunity.

Inequality and the American Dream (continued)

Reading Putnam group exercise.

Finish reading Robert Putnam’s chapter. Summarize the reading.

1. What are his main themes, what is he saying, how does he say it?

2. Consult the list of critical thinking standards. What aspects of critical thinking does his passage meet?. Be specific and show how he meets the standards.

3. Briefly comment on whether you found the questions in this exercise difficult or easy. If difficult, say why.

Write your group’s result on a piece of paper. Put your student numbers, Chinese and pinyin names, as well as English names if you have them.

Inequality Homework.

To think further about inequality and the American Dream you may read “Class in America” by Gregory Matsios from Rereading America (665-697). Pay careful attention to the aspects/standards of critical thinking the author employs.

Revising the Readings

OK, let’s do some revision on the critical thinking  in the Putnam and Matsios readings together.

First, the Putnam reading and your summaries.

In the exercise last week I asked you to answer three questions, the first of which was:

1. What are his main themes, what is he saying, how does he say it?

We could start with the first part of that question. We might want to put it into other words (to suit our way of thinking and explaining). For example, we could ask ourselves:

  • What is the heart of the matter?
  • What is the most significant idea in Putnam’s reading?
  • ‘What is Putnam basically saying’?

We could do that with many readings right? What is the author the basically saying?  What is her main point? What is the heart [or crux] of the matter?

Tip1: When reading critically, it is a good idea to read the introduction and the conclusion first (before reading the whole thing). We can often find the author’s main ideas in the introduction and conclusion.

Application for our own writing.

And we could keep this questioning in mind for our own writing. What am I basically saying? What is my main point/my main idea? Have I clearly stated it/them in the introduction and conclusion?

Putnam’s main idea: your explanations.

For the Putnam reading, one of your groups started with this point, and correctly identified it:

The American Dream was much more possible in the 1950s than it is nowadays”.

Then some of you correctly identified how Putnam refined (further defined, elaborated) his main points in two key ways:

1. The change has been a great decrease in absolute and relative social mobility. The second of these is particularly important in terms of his theme of equality: low relative inequality means little opportunity to pursue the American Dream of upward social mobility.

2. Although there are some limits in terms of racial and gendered equality of opportunity, the major obstacle is class difference. Nowadays, poor people have much less opportunity for pursuing their American Dream than did poor people in the 1950s.

Once we have included Putnam’s elaborations of his main point, we can restate it (re-summarize) more precisely:

Putnam is measuring and analyzing changes in equality of opportunity and he suggests that while racial and gender have improved,  class inequality has drastically worsened since the 1950s.

Tip 2: Reviewers often start their reviews by summarizing the main ideas/arguments/themes of a book. So you might choose to read a review or two to get an overview before reading an authors chapter/book.

Now let’s look at the second part of that question,

1. What are his main themes, what is he saying, how does he say it?

We could put this part of the question into other words (to suit our way of thinking and explaining):

  • How does he elaborate his main themes and ideas?
  • How does he make his argument?
  • How does he support his argument?

Several of you identified key aspects of the ‘how’ of Putnam’s chapter.

1. He takes a specific example (the people of Port Clinton), argues that the example is indicative of wider trends (it can be generalized from, it is not exceptional).

2. He compares and contrasts (1950’s Port Clinton, current Port Clinton).

3. He identities key aspects of his theme of equality (class, race, gender).

4. He uses a series of narrative examples to flesh out (elaborate) his themes (the stories of Don, Frank, Libby, Cheryl, and Jesse, in the 1950’s; the stories of Chelsea and Dave in current times).

5. He connects the specific findings of changing equality of opportunity in Port Lincoln with national trends, using credible statistic data.

6. He uses these comparisons and connections to support his propositions that class inequality has greatly increased in America,.

Critical thinking in Putnam’s chapter.

OK, let’s review our ideas about the use of critical thinking in Putnam’s passage.

Clarity: Putnam elaborates his points, giving examples and refining  his concepts. His examples illustrate his ideas about changing equality of opportunity.

Accuracy: The examples are based on interviews and surveys; he also uses statistics. All of these can be checked and compared with other examples and statistics.

One way to check would be to compare and contrast with other locations (for example, Port Clinton and Brooklyn New York).

Another way would be to take other examples of equality and inequality from his themes. One that might be worth doing would be to cite 1950s generation equality stories and statistics for other black people. We could ask the critical question: are Jesse and Cheryl’s stories really typical of equality of opportunity for black people of that generation?

Precision: Putnam’s passage is specific, detailed and exact.

Relevance: Putnam’s example of Port Lincoln is, he argues, indicative of broader trends in equality of opportunity. His historical comparison is well-fitted to his argument and helps the reader reflect on the main trends and particular aspects of the issue (fall equality of opportunity).

We could still question the relevance in some aspects.

  • Is it really reasonable to generalize from this one small town in the rust belt? Is Port Clinton really relevant to the wider themes of social mobility and equal opportunity?
  • Are the narratives he gives really indicative of the trends he identifies (supported by statistics)?
  • Are there other trends and examples that might change the way we can reasonably think about inequality of opportunity (for example, is race really less important than class)?

Depth: Putnam’s chapter achieves it’s depth by engaging with the complexity of the problem of growing inequality. The chapter does this through its historical comparison, well-elaborated examples, use of conceptual categories (class, gender, race; equality of distribution, equality of opportunity, absolute and relative social mobility), connecting of the particular to the general.

Note, the chapter is only an introduction to the book, so adequately judging how well Putnam deals with the complexity of the issue he discusses would have to wait until we read the whole book.

Breadth and fairness:

By examining equality from the point of view of people of different races, genders and classes, and engaging with them sympathetically (he thinks of them as ‘our kids’), Putnam gives quite a lot of breadth and fairness.

Other writers might take different approaches to the problem, and we would (again) need to read the whole book to see if Putnam gives room for other critical views.


The chapter makes sense. Putnam proceeds from stating his main idea to elaborating his examples and then generalizing by connecting to broader national trends. His historical comparison develops logically (1950s/present) and his concluding section summarizes well (as well as raising other theoretical/methodological issues more relevant for the rest of the book).


The American Dream is the key social myth for American society, and an important aspect of the dream of opportunity is that it should be equitable. So Putnam’s subject could be said to be highly significant for Americans (and anyone interested in America).

Whether a reader thinks  his wider argument about civil society is as significant as the problem he identifies might be more questionable (is community spirit or the lack of it. really the most significant issue? What about the political economy, neo-liberalism, racism?)

Points about your critical readings.

  • Some of you identified the main ideas and summarized them well. Others did not.
  • Some of you tried to summarize his ideas on the basis of just half the story (i.e., the 1950s/the present).
  • Some of you described what you had read thoroughly, others did not (for example, you only covered some of the examples, like the later comparison between David and Chelsea).
  • Some of you got side tracked by minor themes and missed the most important ones.

Identifying how Putnam meets the critical thinking standards

  • Some of you did well identifying how Putnam’s passage meets the standards.
  • However, some of you were not accurate enough and need some more familiarity with the standards and practice using them.
  • A few people said some of the categories seem to overlap, so let’s have a discussion about that (I’ll put them up on the board now).

“Class in America” by Gregory Matsios from Rereading America (665-697).

Let’s briefly reflect on the main ideas in this reading, and how the author makes his argument.

Matsios argues that the idea that class inequality is not important in North American society is a myth (in the rationalist sense, myth as a lie).

He identifies four forms of that myth and counters them with statistical evidence.

Matsios’s critical thinking is well structured.

I. Set’s up a proposition (his myth)

class distinctions are not relevant to U.S. society


Tells us he is going to show how its false (how we mistakenly hold a set of beliefs that obscure the reality of class differences and their impact on people’s lives).

2. Outlines the four aspects of the myth and forms questions to test them.

He tests them against some well-chosen (relevant) statistical evidence, uses some illustrative examples (Eiffel tower for wealth distribution, biographies of Harold, Bob and Cheryl)  and provides a series of summations (he calls them ‘realities’ 1-10) that counter the myths.

Myth a. We are a middle class nation.

Question: Are there significant class differences among Americans? If these differences do exist, are they getting bigger or smaller?

Myth b. Class doesn’t really matter in the United States.

Question: Do class differences have a significant impact on the way we live?

Myth c. We live in a land of upward mobility.

Question: How much upward mobility is there in the United States?

Myth d. Everyone has an equal chance to succeed.

Question: Does everyone in the United States really have an equal opportunity to succeed and an equal voice in our democracy?

3. Concludes by arguing that North America is highly inequitable in terms of class and that the American capitalist system involves ongoing class exploitation, in line with racial and gender discrimination

The article demonstrates good critical thinking including reasoning with evidence, a logical structure based on questioning, investigating, complexity (including depth and breadth), accuracy, specificity and precision.

The Immigrant’s American Dream.

Its time we begin to think critically about the immigrant’s “American Dream,” one expression of which is the song I want to live in America from the 1960s musical, West Side Story.

Founding myths again (1): the American Dream for immigrants

In American mythology, the U.S. is, as the national anthem puts it, “the land of the free / And the home of the brave!”

It’s a land in which in which all citizens are thought of as being equal and free. As Thomas Jefferson wrote

We hold these truths to be self-evident: That all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness.  (Declaration of Independence, 1776).

The American dream is encapsulated in the idea that every individual American should have an equal right right to become her or his best self. Citizen’s have the right to try to realize their hopes.

Give Me Your Weak Quote Give Me Your Tired Your Poor Your Hudd Emma Lazarus Like

Historically, a key element of the American myth of a land of hope and freedom is the idea that America gave welcome to the world’s migrants. For many foreigners, the idea of American freedom has been a magnet attracting them to migrate to the United States.

New York’s Statue of Liberty is a famous icon that represented welcome to the 19th century immigrants who later became American citizens.


For generations, America has served as a beacon of hope and freedom for those outside her borders, and as a land of limitless opportunity for those risking everything to seek a better life. (U.S. Congressman Spencer Bachus).

Some would argue that the Congressman’s story of American welcome is a myth (in the rationalist sense, i.e., its a lie). Chinese people might have thought that, historically. For example, just as America was welcoming masses of European migrants in the 19th century, it designed measures to exclude Chinese migrants, including most famously the Chinese Exclusion Act (1882). So the idea that all men were created equal didn’t include Chinese people (until 1943).

Just as the Statue of Liberty is an icon of the myth of welcome to the land of the free, San Fransisco’s Angel island immigration prison is a historical symbol of one of the gaps in American equality.

Chines women in an immigration holding cage, Angel island.

In recent years, political talk about migrants has made the American Dream for migrants seem mythical (in the rational sense, i.e., a lie).


Making American Great Again: some strands of Trump’s political discourse


  • “When Mexico sends it people, they’re not sending their best. … They’re sending people that have lots of problems, and they’re bringing those problems with us. They’re bringing drugs. They’re bringing crime. They’re rapists. And some, I assume, are good people” (Trump, 2016).
  • Trump blames undocumented (Mexican) immigrants for “the American family that loses their jobs, their income, or their loved one”.
  • At rallies and in TV interviews, Trump charged that Gonzalo Curiel, the Indiana-born federal judge presiding over the Trump University fraud case, was incorrigibly biased against him because “we’re building a wall. He’s a Mexican.”

Trump, Muslims

The American Dream and racism

Background: Slavery in the U.S.

Slavery in the United States was the legal institution of human chattel enslavement, primarily of Africans and African Americans, that existed in the United States of America in the 18th and 19th centuries.

Slavery was based on racism “the division of people in a “race system”( like Apartheid) where certain races are biologically subordinated others. For the dominant race, the purpose was economic.

A slave was treated as a legal form of property and could be bought, sold, or given away like other personal property. Like a horse, a capable slave could be worked or bred.

Slavery had been practiced in British America from early colonial days, and was legal in all Thirteen Colonies at the time of the Declaration of Independence in 1776.

Thomas Jefferson, Benjamin Franklin, John Adams, and their revolutionary colleagues in the Congress of 1776 grounded the new nation’s independence on the declaration “that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness.”

It lasted in about half the states until 1865, when it was prohibited nationally by the Thirteenth Amendment of the United States Constitution.

That’s known as emancipation (freedom from slavery).

That amendment meant that slavery could only be practiced as punishment for a crime. What actually happened was that, in the Southern American states at least, slavery was largely replaced by sharecropping and convict leasing. Large numbers of African Americans were defined as criminal in some way, and the southern economy was thereby, in practice, able to reneslave them.

] During and immediately following the Revolutionary War, abolitionist laws were passed in most Northern states and a movement developed to abolish slavery. Northern states depended on free labor and all had abolished slavery in some way by 1805 (some Northern states adopted immediate emancipation, and others had gradual systems of abolition). The rapid expansion of the cotton industry in the Deep South after the invention of the cotton gin greatly increased demand for slave labor to pick cotton when it all ripened at once, and the Southern states continued as slave societies. By 1850, the newly rich cotton-growing South was threatening to secede from the Union, and tensions continued to rise.

When Abraham Lincoln won the 1860 election on a platform of halting the expansion of slavery, seven states broke away to form the Confederacy. Due to Union measures such as the Confiscation Acts and Emancipation Proclamation in 1863, the war effectively ended slavery, even before ratification of the Thirteenth Amendment in December 1865.


Contemporary Racial inequality in the U.S.

According to a Census Bureau Current Population survey, for every $100 in income earned by white families, black families earn only $57.30, and for every $100 of wealth held by white families, black families have only $5.04.

African-American communities suffer entrenched and ongoing disadvantages in education, health, housing, labour, income and criminal justice.  (Krivo and Peterson, 2010).

Black Americans are far more likely than white people to be stopped, frisked, arrested, jailed, shot and executed by the state, while the racial gaps in unemployment are the same as 40 years ago, the racial disparity in wealth and income is worse than 50 years ago. They have the right to eat in any restaurant they wish; the trouble is, many can’t afford what’s on the menu.

(Gary Younge, “Remember this about Donald Trump. He knows the depths of American bigotry”, The Guardian, 2017/09/26).

25 per cent of the people in the world who are incarcerated are incarcerated in the U.S. Yet the U.S has just 5 per cent of the world’s population.

Today the prison population is more than 2 million. The majority of those imprisoned are African Americans, but African Americans are a minority of all Americans.

Criminal courts sentence black defendants more harshly than white defendants. Many black defendants accept a plea (plea guilty) because they cannot afford competent legal representation.

US leads world in fatal police shootings


Fact: In the first 24 days of 2015, police in the US fatally shot more people than police did in England and Wales, combined, over the past 24 years.

Behind the numbers: According to The Counted, the Guardian’s special project to track every police killing this year, there were 59 fatal police shootings in the US for the days between 1 January and 24 January.

According to data collected by the UK advocacy group Inquest, there have been 55 fatal police shootings – total – in England and Wales from 1990 to 2014.

The US population is roughly six times that of England and Wales. According to the World Bank, the US has a per capita intentional homicide rate five times that of the UK.

Police shooting victims disproportionately black

Young black males in recent years were at a far greater risk of being shot dead by police than their white counterparts – 21 times greater i, according to a ProPublica analysis of federally collected data on fatal police shootings.

The 1,217 deadly police shootings from 2010 to 2012 captured in the federal data show that blacks, age 15 to 19, were killed at a rate of 31.17 per million, while just 1.47 per million white males in that age range died at the hands of police.

Who is killing all those black men and boys?

Mostly white officers. But in hundreds of instances, black officers, too. Black officers account for a little more than 10 percent of all fatal police shootings. Of those they kill, though, 78 percent were black.

What were the circumstances surrounding all these fatal encounters?

There were 151 instances in which police noted that teens they had shot dead had been fleeing or resisting arrest at the time of the encounter. 67 percent of those killed in such circumstances were black.

There were many deadly shooting where the circumstances were listed as “undetermined.” 77 percent of those killed in such instances were black.

Data show From 2005 to 2009, “officer under attack” was cited in 62 percent xxxvii of police killings.

Black Lives Matters

BLM is a protest movement against police brutality, including the unlawful police killing of black people.


Some protesters draw historical parrallels with current murders by police and historical abuses. A famous and typical case was the murder of Emmett Louis Till (July 25, 1941 – August 28, 1955). Emmet was a 14-year-old African American who was lynched in Mississippi in 1955, after being accused of offending a white woman in her family’s grocery store. The brutality of his murder and the fact that his killers were acquitted drew attention to the long history of violent persecution of African Americans in the United States. Till posthumously became an icon of the Civil Rights Movement.[1]

The American Dream in sport and advertising (again, this time in relation to racism)

Let’s have another look at some contemporary sports advertising and film as discussion texts to think about the American dream in some of its current forms.

We looked at Colin Kaepernick, Quarterback for the San Fransisco 49ers. Nike chose him as the face of their Just Do It advertising campaign.


Have another look at this recent Nike commercial starring the footballer.

We talked about Nike’s Just Do It campaign in relation to the American dream.

  • Described the representations in the commercial: what happens.
  • We described who the actors are and what do they do.
  • We talked about the messages being communicated and how do they relate to the American dream?

Actually, Nike’s commercial is deliberately controversial in its choice of Colin Kaepernick, as he is famous not just for being a great footballer, but for the being one of the leaders of the Bend the Knee campaign in American football, which is strongly linked to the Black Lives Matter campaign.

We’re going to talk about how these three things, the American Dream, Bend the Knee and Black Lives Matter are connected.

Black Lives Matter and the Bend the Knee Campaign: confronting racial inequality and police brutality

Let’s watch a short video giving a little about social context. What is “bending a knee”? Why are Colin Kaepernick (and many others) doing it?

What are the links between Bend the Knee and Black Lives Matter?

Well the Black Lives Matter campaign is all about police brutality (including shootings) of black people in the US.

Let’s watch a fictional representation to get an idea of the sorts of events that people are protesting about (Clip, The Hate U Give).

  • Black Lives Matters = campaign against police brutality (against Black Americans)
  • Bend the Knee = sporting protest; sportswomen and spectators stand for the national anthem at sports events; the campaigners kneel down instead to protest against discrimination against Black Americans (especially police brutality).

Kaepernick, in the interview above, goes on to say that ‘cops are getting paid leave for killing people… that’s not right by anyone’s standards’.

Let’s watch one more video to help us think about the relationships between the American dream, Nike’s Just Do It advertising campaign and the two anti-racist campaigns. This one discusses some of the reaction to Nike’s decision to use the spokesman of the Bend the Knee campaign as the face of its Just Do It campaign.

Trump’s view on Kaepernick’s Bend the Knee Protest:

  • I think it’s a terrible thing, and you know, maybe he should find a country that works better for him, let him try, it’s not gonna happen.”

Class Discussion.  (in your small groups then together)

Plan a group essay.

  • What do you think?
  • Is Colin Kaepernick right to bend the knee? Or, is his protest unpatriotic?
  • Is the meritocratic American Dream (of equal opportunity for all) damaged by racism, or are criminalized Black Americans responsible for their own situation? Could they succeed through hard work and talent?
  • Do you have any other critical reflections on the American Dream, race/racism and protest in America?
  • How will you make your argument/provide your analysis?
  • Use the critical thinking standards as a checklist and show how you can plan to make your work meet the requirements.


You should have started reading Ta-Nehesi Coates, Rereading America (1112-1162). Pay careful attention to the aspects/standards of critical thinking the author employs. The reading is quite long, so you can read it over two weeks (you need to have finished reading it by then).

ta-nehesi coates


Critical Thinking Assessment

Dear students,

this semester your assessment will be based on one written essay (80%) and class participation (20%).

Written Assignment

Write a critical reflection on one or more aspects of the American Dream in relation to one or more artworks or cultural texts.


  • You must create your own title for your essay.
  • The essay must demonstrate competence in critical thinking standards.
  • You may choose to write about any kind/s of artwork/s or cultural texts, but must discuss them in terms of aspects of the American Dream.
  • You must draw on and reference several academic and other texts.


Create a proposed title and a bullet point plan for your essay. Submit these to me before writing your essay (I will give you feedback on your plans)

Length: 1500 words

Format: Word.

Referencing: use a standard form of academic referencing (i.e, MLA, Chicago).

Submission: by email to me @

Proposed submission date: December 27 (12/27)


Consists of: taking part in small group and class discussions, listening to and engaging with the lessons, demonstrating that you  have done the homework by expressing your views about readings and answering questions.

Points will be lost for inappropriate use of mobile phones, doing other work in class, etc.


Lesson 6: Thinking about the American Dream and inequality

Nimen hao,

today we will:

  1. Have a quick look at where to find our lessons and resources on the
  2. Remind ourselves of the key aspects and standards of critical thinking we have studied and how we applied them to Colombo and colleagues extract about the American Dream and inequality.
  3. Discuss how Robert Putnam’s passage from Our Kids makes use of critical thinking.
  4. Work through a few examples of how our mythologies (the myths we live with) can hamper critical thinking, and how we can use critical thinking to understand, revise or reject the mythology.
  5. Discuss how you will use your knowledge and understanding of critical thinking for your written assignments.

Critical Thinking lessons and resources (



Recognizing the use of aspects and standards of critical thinking.

We have learnt some critical thinking aspects and standards. These are the aspects of that you will employ (they are like a toolkit to use) in your written assignments.
When you write your essays consider whether your work employs the follow aspects and meets the critical think standards:

Aspects of critical thinking to employ in your writing:


Standards to achieve in your writing.


We have used these aspects and standards in our interpretation of artworks and readings relating to the mythology of the American dream.

We’re using the mythology of American Dream as our subject of analysis, as this subject gives us great scope and a consistent theme for doing critical thinking work.

Last week we looked at how Gary Colombo et al used a series of Fast Facts to support the proposition that the American Dream is a mirage that hides a system of economic inequality.

We saw that by reasoning with evidence they were able to make a convincing argument that the American dream (of equal opportunity) was a mirage for poor people, for Black Americans, for some women (particularly poor Native American and Black American women).

We saw that their argument :

  • Had depth and breadth, providing a sufficiently complex account.
  • Their evidence had sufficient accuracy for the points they were making
  • Their argument proceeded logically.

This week let’s start our work together by thinking about the aspects of critical thinking that Robert Putnam employs in his passage from Our Kids, The American Dream in Crisis.

Questions regarding the reading from Robert Putnam, 

Q1. Which three criteria of equality does Robert Putnam use to discuss changing access to the American dream of improvement in Port Clinton?

A1. Class, gender, race.

Q2. Which of his high school classmates’ stories does Putnam use to discuss

a. Class (Frank, Don)

b. Gender (Libby)

c. Race (Jesse, Cheryl)?

Q3. What are Putnam’s main points in relation to access to the American dream for Port Clinton residents of his generation in terms of

a. Class,

b. Gender,

c. Race?

Q4. What is the heart of the matter in Putnam’s extract?

Q5. What aspects of critical thinking does his piece demonstrate?

Critically thinking about our mythologies.

Cultural myths can hamper critical thinking; have adverse real-world consequences

Gary Colombo and colleagues give the example of myths of gender roles that Americans might have grown up with.

The culturally dominant roles we see for women and men appear to us as self-evident: for many Americans it still seems natural for a man to be strong, competitive, and heterosexual, just as it may seem unnatural for a man to shun competitive activity or to be romantically attracted to other men.

Our most dominant cultural myths shape the way we perceive the world and blind us to alternative ways of seeing and being. When something violates the expectations that such myths create, it may even be called unnatural, immoral, or perverse.

As we discussed a few weeks ago, I grew up with these kinds of myths of gender roles, which included corresponding ideas about women (they should be soft, feminine, supportive, and attractive).

Let’s put those kinds of gender myths in a table:

Masculine Feminine Gay
Strong soft unnatural
competitive supportive immoral
heterosexual attractive perverse

Discussion questions

1. How might we critically think about these traditional (Western) gender myths?

2. How might you compare and connect them to traditional Chinese gender myths?

3. What are some of the real world problems that might arise from belief in these kinds of myths?

Historical example of critical thinking about gender

1950s Chinese gender roles and mythse13-276

In 1950s China. The new PRC questioned the way that filiality was imagined because it made men (and particular sons) more important than women (and particularly daughters) and many families practiced bride sale in order to support elders (filiality). This social order was imagined in the form of traditional Confucian household, and extended family with the eldest male at the top and women working inside in caring roles.

The Communist Party had been critically reflecting on traditional Chinese values in terms of the principle of equality.

The Communist government started a new mythology of the ‘iron’ women that related strongly to its creed and the value of (gender) equality.

Filiality (love and repect of ancestors and family) was not rejected, but new mythology arose (produced by Communist artists, writers, etc) and a new form of harmony (balance) gave woman a more equal role.

Some of the key social practices that this changed included:

  • Bride selling and purchase, which was outlawed.
  • Prostitution was also outlawed and in terms of brothel-run prostitution at least, the practice was severely restricted.
  • Gender labour balance and worker income. Many women went to work and received equitable incomes to their male colleagues.


Written Assignment

Write a critical reflection on one or more aspects of the American Dream in relation to one or more artworks or cultural texts.


  • You must create your own title for your essay.
  • The essay must demonstrate competence in critical thinking aspects and standards.
  • You may choose to write about any kind/s of artwork/s or cultural texts, but must discuss them in terms of aspects of the American Dream.
  • You must draw on and reference several academic and other texts.


Create a proposed title and a bullet point plan for your essay. Submit these to me before writing your essay (I will give you feedback on your plans)

Length: 1500 words

Format: Word.

Referencing: use a standard form of academic referencing (i.e, MLA, Chicago).

Submission: by email to me @

Proposed submission date: December 27 (12/27)



Finish reading the passage from Putnam as instructed (wechat). Pay careful attention to the aspects/standards of criticak thinking.


Ritchhart, Ron, et al., (2011) Making Thinking Visible, How to Promote Engagement, Understanding, and Independence for All Learners, Wiley

Paul, R, Elder, L, (2008), The Miniature Guide to Critical Thinking Concepts and Tools


Fast Facts about Inequality and the American Dream

Dear students, please find below the Fast Facts section from Rereading America (pages 653-4).


1. A 2017 report from the Institute for Policy Studies shows that America’s three richest men — Bill Gates, Jeff Bezos, and Warren Buffett — hold more wealth than the poorer half of all Americans.
2. According to a Census Bureau Current Population survey, for every $100 in income earned by white families, black families earn only $57.30, and for every $100 of wealth held by white families, black families have only $5.04. Americans’ perceptions of this
wealth gap are wildly inaccurate: survey respondents estimated that black family wealth was more than 80% of white family wealth.
3. According to a World Bank estimate, 97 of 149 nations have greater income equality than the United States. Ukraine is the most equal, South Africa the least. The U.S. is comparable to Turkey, Jamaica, Uganda, Haiti, El Salvador, and Morocco.
4. American children born into households in the bottom 20% of earnings have a lower chance of upward mobility than their counterparts in Sweden, Italy, France, or Britain. The probability of these children moving from the bottom quintile to the top
quintile is 7.8%.
5. According to a 2018 study conducted by Temple University and the Wisconsin Hope Lab, 36% of university students and 42% of community college students can’t afford to eat regular meals; 9% of university students and 12% of community college students
report having been homeless at some point during the academic year.
6. According to the Washington Post, the GOP tax bill that passed in December 2017 will produce these changes ten years later: those with an income below $28,100 will save $30; those between $154,900 and $225,400 will pay $100 more; those with incomes
over $912,100 will get a tax break of $20,660.

7. Women who work full time in the U.S. are paid only 80 cents for every dollar paid to their male counterparts. For each dollar paid to white, non-Hispanic men, Asian women are paid 87 cents, black women 63 cents, Native American women 57 cents, and Latina
women 54 cents.
Data from (1) “Bill Gates, Jeff Bezos, and Warren Buffett are wealthier than poorest half of US,” Guardian, November 8, 2017; (2) Emily Badger, “Whites Have Huge Wealth Edge Over Blacks (but Don’t Know It),” New York Times, September 18, 2017; (3) Jason Beaubien, “The Country with the World’s Worst Inequality Is . . . ,” NPR, Goats and Soda: Stories of Life in a Changing World, April 2, 2018; (4) “Americans overestimate social mobility in their country,” Economist, 9; (5) Caitlin Dewey, “The hidden crisis on college campuses: 36 percent of students don’t have enough to eat,” Washington Post, Wonkblog, April 3, 2018; (6) “Republicans say it’s a tax cut for the middle class. The biggest winners are the rich,” Washington Post, January 30, 2018 tax-plans-could-mean-for-you/?utm_term=.643ac4f89c5c; (7) “FAQs About the Wage Gap,” National Women’s Law Center, September 2017, https://nwlcciw49tixgw5lbab.

Critical Thinking Reading for Lesson 5

Putnam, R.D. Our Kids, The American Dream in Crisis



I went back to Ohio, but my city was gone.1

If I can get to the heart of Dublin I can get to the heart of all the cities in the world.

In the particular is contained the universal.2

MY HOMETOWN WAS, IN THE 1950s, a passable embodiment of the American Dream, a place that offered decent opportunity for all the kids in town, whatever their background. A half century later, however, life in Port Clinton, Ohio, is a split-screen American nightmare, a community in which kids from the wrong side of the tracks that bisect the town can barely imagine the future that awaits the kids from the right side of the tracks. And the story of Port Clinton turns out to be sadly typical of America. How this transformation happened, why it matters, and how we might begin to alter the cursed course of our society is the subject of this book.

The most rigorous economic and social history now available suggests that socioeconomic barriers in America (and in Port Clinton) in the 1950s were at their lowest ebb in more than a century: economic and educational expansion were high; income equality was relatively high; class segregation in neighborhoods and schools was low; class barriers to intermarriage and social intercourse were low; civic engagement and social solidarity were high; and opportunities for kids born in the lower echelon to scale the socioeconomic ladder were abundant.

Though small and not very diverse racially, Port Clinton in the 1950s was in all other respects a remarkably representative microcosm of America, demographically, economically, educationally, socially, and even politically. (Ottawa County, of which Port Clinton is county seat, is the bellwether county in the bellwether state of the United States—that is, the county whose election results have historically been closest to the national outcome.3) The life stories of my high school classmates show that the opportunities open to Don and Libby, two poor white kids, and even to Jesse and Cheryl, two poor black kids, to rise on the basis of their own talents and energy were not so different from the opportunities open to Frank, the only real scion of privilege in our class.

No single town or city could possibly represent all of America, and Port Clinton in the 1950s was hardly paradise. As in the rest of America at the time, minorities in Port Clinton suffered serious discrimination and women were frequently marginalized, as we shall explore later in this chapter. Few of us, including me, would want to return there without major reforms. But social class was not a major constraint on opportunity.

When our gaze shifts to Port Clinton in the twenty-first century, however, the opportunities facing rich kids and poor kids today—kids like Chelsea and David, whom we shall also meet in this chapter—are radically disparate. Port Clinton today is a place of stark class divisions, where (according to school officials) wealthy kids park BMW convertibles in the high school lot next to decrepit junkers that homeless classmates drive away each night to live in. The changes in Port Clinton that have led to growing numbers of kids, of all races and both genders, being denied the promise of the American Dream—changes in economic circumstance, in family structure and parenting, in schools, and in neighborhoods—are surprisingly representative of America writ large. For exploring equality of opportunity, Port Clinton in 1959 is a good time and place to begin, because it reminds us of how far we have traveled away from the American Dream.

  • •  •

June 1, 1959, had dawned hot and sunny, but the evening was cooler as 150 new graduates thronged down the steps of Port Clinton High School in the center of town, clutching our new diplomas, flushed with Commencement excitement, not quite ready to relinquish our childhood in this pleasant, friendly town of 6,500 (mostly white) people on the shores of Lake Erie, but confident about our future. It was, as usual, a community-wide celebration, attended by 1,150 people.4 Family or not, the townspeople thought of all the graduates as “our kids.”


Don was a soft-spoken white working-class kid, though no one in our class would have thought of him that way, for he was our star quarterback.5 His dad had only an eighth-grade education. To keep the family afloat, his dad worked two jobs—the first on the line at the Port Clinton Manufacturing factory, from 7:00 a.m. to 3:00 p.m., and the second, a short walk away, at the local canning plant, from 3:30 p.m. to 11:00 p.m. His mom, who had left school in the 11th grade, “lived in the kitchen,” Don says, making all of their meals from scratch. Every night, she sat down with Don and his two brothers for dinner. They got used to eating hash, made by frying up everything left in the house with potatoes. The boys were in bed by the time their dad got home from work.

They lived on the poorer side of town, and did not own a car or television until Don went off to college, by which time 80 percent of all American families already had a car, and 90 percent had a TV. Their neighbors drove them to church every week. The family had no money for vacations, but Don’s parents owned their home and felt reasonably secure economically, and his dad was never unemployed. “I didn’t know that I was poor until I went to college and took Economics 101,” Don recalls, “and found out that I had been ‘deprived.’?”

Despite their modest circumstances, Don’s parents urged him to aim for college, and, like many other working-class kids in our class, he chose the college-prep track at PCHS. His mom forced him to take piano lessons for six years, but his true love was sports. He played basketball and football, and his dad took time off from work to attend every single one of Don’s games. Don downplays class distinctions in Port Clinton. “I lived on the east side of town,” he says, “and money was on the west side of town. But you met everyone as an equal through sports.”

Although none of his closest friends in high school ended up going to college, Don did well in school and finished in the top quarter of our class. His parents “didn’t have a clue” about college, he says, but fortunately he had strong ties at church. “One of the ministers in town was keeping an eye on me,” he says, “and mentioned my name to the university where I ended up.” Not only that, the minister helped Don figure out how to get financial aid and navigate the admissions process.

After PCHS, Don headed off to a religiously affiliated university downstate (where he also played football) and then on to seminary. While in seminary, he developed doubts about whether he could “hack it” as a minister, he says, and came home to tell his parents he was quitting. Back home, he stopped by the local pool hall to say hello. The owner, a longtime friend of his dad’s, referred to him as “a future minister,” and a customer asked Don to pray for him—which Don interpreted as signs that he should continue on his path.

Immediately after college, Don married June, a high school teacher, and they had one child, who became a high school librarian. Don had a long and successful career as a minister and retired only recently. He still helps out in local churches and has coached high school football for many years. Looking back, he says he has been blessed with a very good life. His rise from a poor but close-knit working-class family to a successful professional career reflected his native intelligence and his gridiron grit. But as we shall see, the sort of upward mobility he achieved was not atypical for our class.


Frank came from one of the few wealthy families in Port Clinton. In the late nineteenth century, his maternal great-grandfather had started a commercial fishing business, and by the time of Frank’s birth the family had diversified into real estate and other local businesses. His mother graduated from college in the 1930s and then earned a master’s degree at the University of Chicago. While in Chicago she met Frank’s father, a college-educated minister’s son, and they soon married. As Frank grew up, his father managed the family businesses—fishing, a shopping center, farming, a restaurant, and so forth—and his mother did charity work.6

Port Clinton’s social elite has long made the Port Clinton Yacht Club its hub. While Frank was growing up, his grandfather, father, and uncle each served a term as the club’s “Commodore,” and his mother and aunt were elected “Shipmates Captain”—pinnacles of local social status. In short, Frank’s parents were the wealthiest, best educated, and most socially prominent parents of the class of 1959.

Nevertheless, the social distance between Frank’s family and those at the bottom of the socioeconomic ladder was much shorter than is common in America (even in Port Clinton) today. Frank (who lived only four blocks away from Don) recalls his neighbors as “a nice mix of everyone”—truck driver, store owner, cashier at the A&P, officer at a major local firm, fire chief, gas station owner, game warden. “We played baseball out in the backyard or kick-the-can down at the corner,” he says. “Everybody just got along.”

Despite his family’s affluence, Frank worked summers at the family restaurant, starting at fifteen, scraping paint and doing cleanup work with his high school buddies. And his family carefully downplayed their social status. “If you’re in Port Clinton with a group of boys who can afford a Coke, that’s what you are to order,” Frank’s grandfather had memorably warned Frank’s uncle. “If we’re in Cleveland or New York, you can order whatever you want, but when you’re with kids in Port Clinton, you do what they can do.”

In high school, Frank interacted with his classmates as a social equal—so ably, in fact, that many of us were unaware of his exceptional family background. But signs of it did appear. He was the first in our class to wear braces. In elementary school he spent winter months at a family home in Florida, attending school there. His grandfather was on the school board. Frank’s parents once invited a teacher over for dinner. Afterward Frank chided his mom, “Why did you embarrass me in front of the whole class?” The suggestion that his parents might ever have intervened to try to alter a grade strikes Frank as absurd: “Are you kidding? Oh, jeez, as far as we kids knew, the teachers are always right.”

Frank was an indifferent student, but that didn’t mean his parents neglected his educational prospects. “My life was programmed from the time I was born until I was through college,” he says. “You knew you were going to go to college, and you better graduate.” With financial support from his parents, he attended a small college in Ohio, graduating with a major in journalism. After college, he enlisted in the Navy and for seven years navigated Navy transport planes around the world. “I loved it,” he recalls.

After his naval service, Frank worked for about twenty-five years as an editor for the Columbus Dispatch, until he objected to some personnel decisions and was fired. At that point he returned to Port Clinton, semiretired, to work in the family businesses—the fish-cleaning operation, dock rentals, and the boutique. He has been helped financially through some difficult years by a trust fund that his grandfather created for him at birth. “It’s not a lot of money,” he says, “but I’ll never starve.” Frank’s family fortune has cushioned him from some of life’s hard knocks, but it was not a trampoline that boosted him ahead of his peers from less affluent homes, like Don.

Class Disparities in Port Clinton in the 1950s

Class differences were not absent in Port Clinton in the 1950s, but as the lives of Frank and Don illustrate, those differences were muted. The children of manual workers and of professionals came from similar homes and mixed unselfconsciously in schools and neighborhoods, in scout troops and church groups. The class contrasts that matter so much today (even in Port Clinton, as we shall shortly see)—in economic security, family structure, parenting, schooling, neighborhoods, and so on—were minimal in that era. Virtually everyone in the PCHS class of 1959, whatever their background, lived with two parents, in homes their parents owned, and in neighborhoods where everyone knew everyone else’s first name.7

Our parents, almost universally homemaker moms and breadwinner dads, were not especially well educated. Indeed, barely one in 20 of them had graduated from college, and a full third of them hadn’t even graduated from high school. (For the most part, they had completed their schooling before high school education became nearly universal.) But almost everyone in town had benefited from widely shared postwar prosperity, and few of our families were poverty-stricken. The very few kids in town who came from wealthy backgrounds, like Frank, made every effort to hide that fact.

Some dads worked the assembly lines at the local auto part factories, or in the nearby gypsum mines, or at the local Army base, or on small family farms. Others, like my dad, were small businessmen whose fortunes rose and fell with the business cycle. In that era of full employment and strong unions, few of our families experienced joblessness or serious economic insecurity. Most of my classmates, whatever their social origins, were active in sports, music, drama, and other extracurricular activities. Friday night football games attracted much of the town’s population.

Seen a half century later, my classmates (now mostly retired) have experienced astonishing upward mobility. Nearly three quarters of us obtained more education than our parents, and the vast majority made it higher up the economic ladder. In fact, some kids from less well-off backgrounds have climbed further up that ladder than kids from more comfortable, better-educated backgrounds. By contemporary standards, our class’s absolute level of upward educational mobility was remarkable, a reflection of the high school and college revolutions of the twentieth century. Half the sons and daughters of high school dropouts went on to college. Many of those who were the first in their family to complete high school ended up also being the first to complete college—a remarkable jump in a single generation. Even more striking, although the two black students in our class contended with racial prejudice (as we shall shortly see) and came from homes in which neither parent had completed grade school, both earned postgraduate degrees.

In 1950s Port Clinton, socioeconomic class was not nearly so formidable a barrier for kids of any race, white or black, as it would become in the twenty-first century. By way of comparison, the children of the members of the class of 1959 would, on average, experience no educational advance beyond their parents.8 The escalator that had carried most of the class of 1959 upward suddenly halted when our own children stepped on.

This high absolute mobility of my class of 1959 could have been consistent with low relative mobility, if everyone had moved upward in lockstep, but actually, even relative mobility was high. In fact, upward mobility among the kids from the lower half of the socioeconomic hierarchy was almost as great as among the most privileged kids. In short, lots of upward mobility from the bottom and a modest amount of downward mobility at the top.

To be sure, less educated parents, with narrower cultural horizons and less familiarity with advanced education, sometimes had lower educational aspirations for their kids. However, if they, or our teachers, or informal mentors in the community (like Don’s pastor), or our friends encouraged us to attend college, we invariably did—with virtually no trace of economic or financial or neighborhood bias in our college going.9 Low costs at public and private institutions across Ohio were supplemented by a wide array of locally raised scholarships—from the Rotary Club, the United Auto Workers Union, the Junior Women’s Club, and the like. Of all college grads in the PCHS class of 1959, two thirds of them were the first in their families to attend college, and one third were the first in their families even to graduate from high school. As the 1960s opened in Port Clinton, a single modest reform—better counseling for talented kids from poor backgrounds—would have seemed to hold the key to a truly remarkable degree of equality of opportunity, but instead (as we shall see) social history was about to reverse course.

Of the kids from lower- and middle-class backgrounds who did not immediately attend college, roughly one third later found on-ramps to postsecondary education, such as community college, with no trace of bias against kids from humbler backgrounds. The net effect of these late-blooming successes was to weaken still further the link between family background and eventual educational attainment.

This evidence from a survey of my classmates proves beyond a reasonable doubt that Port Clinton in the 1950s was a site of extraordinary upward mobility. Because the transmitters of socioeconomic status that are so potent today (economic insecurity, family instability, neighborhood distress, financial and organizational barriers) were unimportant in that period, the transmission process from generation to generation was weaker, and thus mobility was higher. Over and over again members of the class of 1959 use the same words to describe the material conditions of our youth: “We were poor, but we didn’t know it.” In fact, however, in the breadth and depth of the community support we enjoyed, we were rich, but we didn’t know it.

But how about gender and race? To open our discussion of those critical issues, let’s listen first to the stories of three more of my classmates.


Libby’s father worked as a farmer and a skilled craftsman at Standard Products, while her mother was a full-time housewife. Both parents had left school in tenth grade. The family lived in a large hardscrabble farmhouse outside town. Libby, the sixth of ten children, often wore hand-me-downs. With many mouths to feed, money was tight. Libby never learned to bike or skate: “those things,” she says, “were not in the family budget.” On the other hand, with thirty acres, hardworking parents, and strong young arms, the family raised vegetables, kept chickens and cows, and was never destitute.

Libby’s parents were good role models and nurtured an unusually cohesive family unit. The family always ate supper together, praying before the meal. Her parents insisted that the kids say “please” and “thank you,” and stay at the table until everyone had finished. That spirit of togetherness has endured: Libby says that as septuagenarians she and her siblings still “circle the wagons and take care of each other” when adversity strikes.

Social life for this close-knit family revolved around school and church. Libby’s parents were involved in the PTA and the kids’ extracurricular pursuits, and each week the family sat together in church. Students from the church youth group occasionally took responsibility for adult services, and after Libby preached, she received cards from congregation members telling her what a good job she’d done. She was hired on the spot for her first job when a downtown store owner recognized her from the pulpit.

Academically, Libby’s parents set high expectations for their children, and Libby lived up to them: she was an honors student in the college-prep track. Equally important, she made friends easily and could be counted on to get things done. “If you find enough people to help,” she recalls her mother saying, “you can accomplish just about everything.” A natural politician, Libby was elected president of the German Club, the Future Teachers of America, the Honor Society, and the Junior Class. Nearly 60 years later, Libby remembers high school as one of the most rewarding periods in her life. “I was in my element,” she says.

When the time came for college, an English teacher helped Libby win an academic scholarship to the University of Toledo. Libby planned to become a teacher, but almost as soon as she arrived at college, she and her high school sweetheart found themselves overwhelmed by how much they missed each other. And so, like so many of her female peers, Libby dropped out of college, returned home, got married, started a family, and settled down as a civic-minded housewife.

When the marriage ended after 20 years, however, Libby was left on her own. Suddenly, she found her lack of a college degree and work experience, and society’s pervasive gender bias, were holding her back. For the only time in her life, she became frightened about her future.

She proved resilient, however. Libby’s decades in the social life of this small town had given her a wide reputation for dependability and congeniality. Beginning as a clerk in the lumberyard, she quickly became a writer for the local newspaper and then the head of a nonprofit group. Libby’s father, always supportive, encouraged her to enter electoral politics, and within little more than a decade she had been elected to the county-wide office that she still holds, nearly thirty years later. As Libby’s track record in PCHS demonstrated, her emotional intelligence and civic spirit were well matched for public life.

As she entered her 70s, Libby had become widely respected statewide as a public official and a quiet power in local party politics. Still feeling the call of service, she began training as a minister and now also serves as a part-time pastor in several area churches.

This farm girl with hand-me-down clothes and exceptional people skills was, beyond doubt, held back by the cultural norms of the 1950s, particularly after she left high school. Born a few decades later, Libby would probably have trained for a profession and might well have risen to the top of Ohio politics. Libby’s gender was a serious impediment to upward mobility. But her modest class origins were not.

Libby’s experience was typical of women in the class of 1959. Men and women in our cohort were equally likely to attend high school, equally involved in academic and nonacademic activities, equally qualified in terms of academics and extracurriculars, equally likely to aspire to college, and equally likely to attend college. Until we left PCHS, our class experienced no gender differences in opportunity for advancement.

Gender massively affected who completed college, however, and thus just like Libby, the women in my high school class were deprived of what would turn out to be the most important credential for upward mobility—a college degree. Equal numbers of men and women of the class of 1959 went off to college, but 88 percent of the men got a degree, compared to 22 percent of the women! In short, no gender winnowing at all until college, and then extreme gender winnowing.

Exactly as in Libby’s story, that extraordinary difference was due almost entirely to women dropping out of college to get married. Women in my class were three times more likely to marry during college than men, and marriage was six times more of a barrier to finishing college for women than for men. Men were less likely to marry, and if they did, they stayed in school. Half a century later, my female classmates explain that whatever their academic or professional inclinations, they followed the social norms of the era—marriage, home, and a family. Of course, their world would change dramatically in the ensuing decades, as Libby recounts, but most of them (including Libby) say they don’t regret leaving college to start a family.10 On the other hand, self-imposed or not, the personal and social costs of having to choose between family and career were extraordinary.

The contrast with educational winnowing in twenty-first-century America could not be starker. Nowadays, women are more likely to graduate from college than men. On the other hand, 50 years ago family background had very little to do with who finished college, and nowadays it makes a huge difference, as we shall see in Chapter 4.

What about race, then and now?

Jesse and Cheryl

“Your then was not my then, and your now isn’t even my now.”

Even in a group that collectively experienced remarkable upward mobility in life, two of our 1959 classmates stand out—the only two black students, Jesse and Cheryl. Their experiences were in many respects parallel.

  • Both arrived in Port Clinton as children of families fleeing physical violence in the South, part of what historians call “the Great Migration.”11 Jesse’s family fled Mississippi after his sister was killed, while Cheryl’s family were forced to leave Tennessee after an altercation between her father and a white man.
  • Though none of their parents had a formal education beyond elementary school in the Jim Crow South, both Jesse and Cheryl benefited from tightly knit, hardworking, religiously observant, two-parent families.
  • Both lived in poorer sections of town. Jesse’s father loaded boxcars for a local manufacturer, while his mother worked as a seasonal maid in a nearby hotel. Cheryl’s father worked in the gypsum mines and in a fruit-packing plant, while her mother cleaned houses. However, neither considered their families poor. “When we got to Ohio,” Jesse recalls, “my dad always had a job, so we always had food and a place to live.”
  • Both excelled in high school. Jesse, perhaps the best all around athlete in school, was named MVP of the football team and was elected president of the student council. Cheryl was an elected officer of our senior class and ranked very near the top academically.
  • Immediately after graduation, both went to good nearby colleges on partial scholarships, obtained graduate degrees, entered the field of public education, and recently retired after long and successful careers. That leap from elementary-school-educated laborers to graduate-school-educated professionals in a single generation is a remarkable testament to their native talent and fortitude, and also to the relative weakness of class barriers to advancement in that era.

This bare biographical recital might suggest that Jesse and Cheryl lived trouble-free childhoods in Port Clinton and achieved their successes in life relatively easily. But they were two black kids living in a predominantly white small town in the pre–Civil Rights 1950s, and inevitably race became the most salient part of their identities, imposed on them by their social environment.

When Jesse first arrived in Port Clinton, he was stared at by classmates who had never gone to school with a black person, just as he had never gone to school with a white person. But he soon began to make friends, especially after he turned out to be good at sports. The son of Jesse’s father’s white supervisor at work persuaded his father, a Little League coach, to invite Jesse to join their team. “I got on the Little League team,” he says, “and started making friends. When you become an athlete, and you’re good, and you help the team, people start liking you. I felt welcome on my team, but the other teams didn’t like me being on the team.”

A talented four-sport athlete, Jesse focused on athletics in high school. Aside from his parents, the most influential person in his life was his football coach—but not because he was particularly sympathetic or close to Jesse. “He was a figurehead,” Jesse says, “whose values you wanted to emulate—the hard work, discipline, drive, work together, win. Given where he came from, this guy didn’t particularly care to interact with me, but he liked me because of my skills. He could give me an assignment, and I would do it.”

Jesse was even-tempered and avoided confrontations. “That’s the way you had to be in Mississippi to survive,” he says. “If I had responded to white people in Mississippi, I probably wouldn’t be here talking with you.” In high school, Jesse recalls, “I had such a good personality that they elected me president of the student council.” He recalls with pleasure that the candidate he defeated was the author of this book.

During high school Jesse assumed he would not go to college, because his family had no money, but a football coach from a nearby college showed up at his home during his senior year to offer him a generous scholarship. When Jesse discussed the offer with his parents, his father told him, “Son, if you don’t get an education, you’ll have to work as hard as I work.” His father agreed to loan him the $500 in costs not covered by the scholarship, and Jesse went off to college.

After college Jesse hoped to go to law school, but he didn’t have the money. He hitchhiked to California, where he was only able to find a job as a utility worker in an electronics company. A friend suggested that he seek a teaching job and work for his teaching credentials. In the end he got a master’s degree and spent more than four decades as a teacher, dean, vice principal, principal, and regional director in the Los Angeles education system.

Reflecting on his childhood in Port Clinton, Jesse notes that although he felt uncomfortable about entering a few business establishments, his experience in town was generally positive. “There were so many nice people in Port Clinton,” he says, “some of the most pleasant, accepting, and tolerant I ever met. We would go fishing, and they would let us take out the boat.”

His family lived in a poor, racially mixed neighborhood. “We had a lot of white neighbors who we walked to school with every day,” he recalls, “and we were friends. We never had problems. Everybody was trying to live, and it wasn’t about what color you were.” A white teammate on the football team who knew that Jesse’s family didn’t have money took to inviting Jesse over to his house for lunch.

On the other hand, the backdrop to Jesse’s good relations with his closest peers was racial prejudice and polarization in the wider society. “The hardest part was not being accepted as a human being. Some people would like you, but others would ostracize you when you never did anything to them.”

Jesse says he lived between “two worlds—a black world and a white world. Black kids didn’t like it because I got along so well with white kids, [and] when I was with the black kids, the white kids was mad. I’m out there trying to appease both sides and trying to get them to understand that we are all human beings. My white friends would want me to go to a white party in a nearby town, but other kids there, or their parents, might not be so tolerant. My friends were welcome, but I was not welcome, all because I was black.”

Cheryl has a different story. Her strong role model was her mother, a savvy and competent woman who insisted that Cheryl not use the word can’t. “From watching Mama,” she says, “I grew up knowing I could do anything. Some things are more caught than taught.”

Cheryl’s family had first moved to a village near the gypsum mines, where they lived in company housing without indoor toilets. When that housing was closed as unhealthy, the family bought a lot in Port Clinton at the edge of a mostly black neighborhood and moved an older house onto it, though in response to neighbors’ protests they were forced to shift the house on its foundation so that it would face away from the adjacent white neighborhood. Subsequently, one of her mother’s housecleaning clients arranged for them to buy a better house in a nearby white area, but the sale was aborted after somebody erected a cross in the yard.

Cheryl says she encountered little overt racism as she grew up. She doesn’t recall hearing racial epithets. “You could go anywhere and no one was going to bother you,” she says. She could ride her bike all over town and take books out from the public library on her own.

What did bother her was the lack of socializing across racial lines. “Port Clinton had a wonderful education system that prepared people [including her, she adds] for college, but 50 percent of high school is socializing,” she says, “and that’s what we missed. When I was at school with my white classmates, we talked, and after that it was over. I didn’t go home with them; they didn’t come home with me. So whatever I had to do, I did by myself.” A white friend in elementary school once refused to acknowledge her when Cheryl encountered the girl and her mother on the street. “I was happy to see her,” Cheryl recalls, “but she acted like she didn’t even know who I was. I was really hurt by that.”

Cheryl and her older sister wanted to join a girls’ majorettes group, but they knew they couldn’t, because the group traveled to places that wouldn’t be so tolerant as Port Clinton. “We never tried to join,” she says, “because there’s some things you just know that you can’t be part of.” She and Jesse double-dated with a popular white couple, but they couldn’t go to the local skating rink, because they expected to be refused admittance—a reasonable fear, a white classmate would much later confirm. “It wasn’t like anybody stood outside and said you couldn’t come,” she says. “You just knew that you don’t even try.”

An avid and precocious reader, Cheryl got good grades, and wound up in college prep at PCHS, she says, “because my white friends were going to college.” Her parents did not particularly encourage her to pursue higher education, however. “It wasn’t on their radar screen. They didn’t ever talk much about school.” At one point, she wrote to a business school in Cleveland, but her mother shut that down, saying, “We don’t have any money for you to go to college”—a response that stung.

A turning point came for Cheryl during her senior year in high school, when a white woman for whom she and her mother worked as housecleaners and who had come to respect Cheryl’s work ethic learned about her outstanding academic record, and was shocked to discover that nobody at school had talked to her about college. This woman—the wife of the CEO of one of Port Clinton’s largest firms—energetically took up Cheryl’s case. “I wouldn’t have gotten anywhere without that lady going to bat for me,” she recalls, “putting on that fur coat of hers and marching down to the principal’s office. Twice!” The reluctant principal finally agreed to take Cheryl to visit a nearby state university.

She was admitted to that university, got a partial academic scholarship, and worked summers for four years in menial jobs to cover the rest of the cost. She enjoyed college much more than high school, she says, because there were more blacks, so that “the social part that was missing in high school was available in college.” Still, looking back at her time in college, Cheryl regrets that she didn’t explore careers beyond teaching or social work. “Some kids say, ‘I’m going to be a lawyer, because my dad’s a lawyer,’?” she says. “If I had had some exposure, I would not have been a teacher, because there are so many other things that you could do. But not in the 1960s.”

Cheryl’s brothers had more trouble navigating Port Clinton than she did. “If you didn’t cross the line, which I never did,” Cheryl says, “you could avoid trouble, but if you did cross the line, you would run into some problems.” That happened to her younger brother, she recalls. In a history class on slavery, “he went ballistic and got in real trouble,” she says, after his teacher said that black people don’t have souls. The teacher had made the same remark when Cheryl had been in this class, but she had seethed in silence. For one of her older brothers, simply trying to buy a house upon his return from the Korean War amounted to crossing a line. “I don’t care how much money you have,” the most prominent real estate agent in town told him, “you’re not going to buy a house here.”

Her sense of not belonging still haunts Cheryl when she looks back on Port Clinton, even though she emphasizes that she was helped and befriended by individual white people in town. “Invisible Man, by Ralph Ellison, best describes my experience at PCHS,” she says. “As an African American student in the graduating class of 1959, I participated in but never felt a part of the student body.” America, for her, is a deeply racist system that did not—and still does not—allow her or her family to participate fully in economic and social life. For white kids, Port Clinton in the 1950s was a great place to grow up, but she tells me, amicably but accurately, “Your then was not my then, and your now isn’t even my now.”

  • •  •

There was much racism in Port Clinton in the 1950s, less violent and more subtle than in other parts of America at the time, but painful and deeply wounding nonetheless, as Jesse and Cheryl make clear. Port Clinton, like America, has made hard-won, halting progress toward racial equity in the last half century, and we must not sugarcoat race relations in the 1950s. On the other hand, as Jesse and Cheryl also emphasize, in Port Clinton of the 1950s humble class origins did not prevent them from using their talents and work ethic to achieve great upward mobility, any more than comparably modest family backgrounds prevented Don and Libby from gaining success in life.

In the half century since Libby, Cheryl, and Jesse came of age, the power of race, class, and gender to shape life chances in America has been substantially reconfigured.12 Inequality in the United States increasingly operates through education—a scarce resource in our knowledge-based economy and a measure that is closely correlated with parental socioeconomic status. Gender inequality, very high in the 1950s, has fallen sharply, so that women are now more likely to graduate from college than men, and gender gaps in pay are shrinking, though still present.

Progress on racial difference has been less encouraging. To be sure, controlling for education, racial gaps in income are modest, and racial gaps in family structure and test scores, though high, are falling. On the other hand, racial gaps in schooling and involvement with the criminal justice system remain immense. Black parents in America remain disproportionately concentrated among the poor and less educated, so black children continue to be handicapped from the start. Whether their parents are rich or poor, black children live in poorer neighborhoods than white children at that income level, and black children experience less upward mobility and more downward mobility than their white counterparts who started at the same income level.13

So, gender and racial biases remain powerful, but as barriers to success they would represent less burdensome obstacles for Libby, Jesse, and Cheryl today than they did in the 1950s. By contrast, in modern America one barrier would loom much larger than it did back then: their class origins. That nationwide increase in class inequality—how the class-based opportunity gap among young people has widened in recent decades—is the subject of this book.

Class Disparities in Port Clinton in the Twenty-first Century

As my classmates and I marched down the steps after graduation in 1959, none of us had any inkling that change was coming. Almost half of us headed off to college, and those who stayed in town had every reason to expect they would get a job (if they were male), get married, and lead a comfortable life, just as their parents had done. For about a decade those expectations were happily met.

But just beyond the horizon an economic, social, and cultural whirlwind was gathering force nationally that would radically transform the life chances of our children and grandchildren. For many people, its effects would be gut-wrenching, for Port Clinton turns out to be a poster child for the changes that have swept across America in the last several decades.

The manufacturing foundation upon which Port Clinton’s modest prosperity had been built in the 1950s and 1960s began to tremble in the 1970s. The big Standard Products factory at the east end of town had provided nearly 1,000 steady, well-paying blue-collar jobs in the 1950s, but in the 1970s the payroll was trimmed to less than half that, and after more than two decades of layoffs and givebacks, the plant gates on Maple Street finally closed in 1993. Twenty years later, only the hulking ruins of the plant remain, with EPA signs on the barbed wire fence warning of environmental hazard. But the closing of the Standard Products factory, the Army base, and the gypsum mines were merely the most visible symbols of the town’s pervasive economic collapse.

Manufacturing employment in Ottawa County, of which Port Clinton is by far the largest town, plummeted from 55 percent of all jobs in 1965 to 25 percent in 1995 and kept falling.14 Unemployment rose and fell with the national economic tides, but the local booms were never as good as the national booms, and the local hard times were much worse. As late as the 1970s, real wages locally were slightly above the national average, but during the next four decades they fell further and further behind, bottoming out at 25 percent below the national average. By 2012 the average worker in Ottawa County had not had a real raise for nearly half a century, and is now paid 16 percent less in inflation-adjusted dollars than his or her grandfather (or grandmother) was in the early 1970s.

The Port Clinton population, which had jumped 53 percent in the three decades prior to 1970, suddenly stagnated in the 1970s and 1980s, and then fell by 17 percent in the two decades after 1990. Commutes to jobs got longer and longer, as desperate local workers sought employment elsewhere. Most of the downtown shops of my youth stand empty and derelict, driven out of business partly by the Family Dollar and the Walmart on the outskirts of town, and partly by the gradually shrinking paychecks of Port Clinton consumers.

The social impact of those economic hammer blows was initially softened by the family and community bonds that had been so strong in my youth. But as successive graduating PCHS classes entered an ever-worsening local economy, the social norms that had undergirded Port Clinton’s community in the 1950s and 1960s gradually eroded. Juvenile delinquency rates had been just about at the national average in the 1980s but then began to skyrocket, and by 2010 were three times the national average. Increasingly, any PCHS graduate who could escape did. Net departures from Ottawa County among 30-somethings more than doubled from the 1970s to the 2010s, from 13 percent to 27 percent.

Not surprisingly, given the economic stresses and strains, single-parent households in Ottawa County doubled from 1970 to 2010, from 10 percent to 20 percent, and the divorce rate quintupled. The incidence of unwed births in the county rose sharply between 1990 and 2010, from less than 20 percent to nearly 40 percent, outpacing a similar increase among whites nationwide and portending a continuing increase in single parenting in the years ahead. In Port Clinton itself, epicenter of the local economic collapse of the 1980s, the rate of unwed births absolutely exploded in little more than a decade. Between 1978 and 1990, the rate jumped from 9 percent (about half the race-adjusted national average) to about 40 percent (nearly twice the national average). And in the decades that followed, child poverty skyrocketed from less than 10 percent in 1999 to nearly 40 percent in 2013.15

But the story of Port Clinton over the last half century—like the history of America over these decades—is not simply about the collapse of the working class, because the same years have witnessed the birth of a new upper class.

Port Clinton occupies a lovely site on the shores of Lake Erie. In my youth, small summer cottages and modest resorts and fishing camps dotted those shores, interspersed among fruit orchards, and the shoreline felt available to us all. In the past two decades, however, while the traditional economy of Port Clinton was imploding, wealthy lawyers and doctors and businesspeople from Cleveland and Columbus and other major cities of the Midwest have discovered the charms of the lakeshore and the nearby offshore islands and have begun to take these areas over—for second homes, for retirement, and occasionally even for a better quality of life, at the expense of longer commutes to their well-paying jobs back in the city.

Joined by some fortunate local developers, the newcomers have built elaborate mansions and gated communities. These now line the shore almost uninterruptedly for 20 miles on either side of town. Luxury condos ring golf courses and lagoons filled with opulent yachts. One home along the shore in the upscale Catawba area includes an indoor theater and an athletic court. Nowadays you can read ads in adjacent columns of the real estate pages of the Port Clinton News-Herald for near-million-dollar mansions and dilapidated double-wides, and it is possible to walk in less than ten minutes from wealthy estates on the shoreline to impoverished trailer parks inland.

The distribution of income in Ottawa County, once among the most egalitarian in the country, began to skew over these decades: the number of residents at both the top and the bottom increased, and the middle slumped. In 2010, the median household income in the Catawba Island area was more than twice the median household income in the adjoining census tract. Moreover, the pace and concentration of the transformation has been stunning, as the maps in Figures 1.1 and 1.2 reveal. Census tracts with relatively more poor kids are darker, so the maps show that Port Clinton itself (especially outside the immediate downtown) had many more poor kids in 2008–2012 than two decades earlier, but the Catawba residential area along the shore experienced virtually no such change over those decades. In 2011 in the aftermath of the Great Recession, if you drove east from downtown Port Clinton along East Harbor Road, the census tract to your left along the Catawba lakeshore had a child poverty rate of 1 percent, whereas the census tract on the other side of the road had a child poverty rate of 51 percent.

Let’s explore what life is like today for two white kids who live on different sides of that road.

Source: Census 1990 data as compiled by Social Explorer, accessed through Harvard University Library.
Source: ACS 2008–2012 (5-year estimates) data as compiled by Social Explorer, accessed through Harvard University Library.


Chelsea and her family live in a large white home with a wide porch overlooking the lake. They also have an expensive second home in a nearby small town, where Chelsea and her older brother went to school. Chelsea’s mother, Wendy, comes from an affluent family in Michigan, where her father was a prominent lawyer. She has a graduate degree and works part-time as a special educator in private practice. She values her flexible schedule, because raising her two kids (who are now in college) has been her top priority. Chelsea’s father, Dick, is a sales manager for a major national corporation, and he travels a great deal for his business. “He wasn’t real big on being a father when they were young,” Wendy says.

Wendy herself, on the other hand, has been intensely involved in her children’s lives growing up. “I probably pushed my kids a lot more than my parents ever pushed us,” she says. “I was a real grade hound [with my kids]. I really pushed them through high school, and then I just continued. I read to them [as infants]. That’s the biggest thing—read, read, read, read when they were little, and they were both reading when they got into kindergarten.” She is critical of other moms who are not so involved. “I see so many kids that are just so lost,” she says. “Their mothers don’t care.”

When Chelsea got home from school each day, at least one parent was always home. She and her older brother did their homework at the kitchen island while their mom cooked dinner. The whole family ate together every night, except when her brother was playing football. “Family dinner is critical,” Wendy says, “because the kids learn how to discourse with other people.”

Chelsea’s parents threw fancy themed birthday parties for her every year—tea party at age five, Barbie princess at six, Academy Awards (complete with limo pickups for the guests) at 11, Las Vegas casino night at 16. Worried that kids in the neighbourhood had nowhere to hang out, she installed a 1950s-style diner in their basement. “I’m the cook at the 1950s diner,” Wendy says, “which was good, because all their friends would talk to me about stuff, and I knew where they were.”

Wendy is proud of standing up for her kids at school. When a seventh-grade teacher claimed that Chelsea’s older brother had not completed an assignment, she proved to the teacher that he had—and when the teacher then refused to change his grade to reflect that, she appealed first to the principal and then to the school board. The school board changed the grade and moved the teacher to a different position. Another case in point: Chelsea worked hard on her high school yearbook for four years, and served as its editor-in-chief during her senior year, anticipating that she would get the annual yearbook-based college scholarship. When the teacher in charge declined to nominate Chelsea for the scholarship, her mother went to the principal. He knew immediately why she was there. “You know me,” she said. “I will go to the school board. . . . Just tell the teacher to write the [fellowship] check, and let’s get this over with.” The check arrived next day.

Chelsea describes herself as “the most active person” in her high school—student body president, yearbook editor, National Honor Society, president of the book club, “and a whole bunch of other stuff.” Her parents pitched in for school events, even more than other parents. They helped build a giant King Kong float out of chicken wire, because the kids did not know how. When Chelsea was in charge of the prom, and other students failed to show up to construct the scenery, Wendy was there, hot-gluing in the middle of the night.

Although the family is comfortable financially, Wendy doesn’t see herself or her affluent peers as “old money” gentry. “Most parents around here are Midwest parents who work for their money,” she says. “It’s not like Beverly Hills and the Hamptons.” She encourages her kids to have part-time and summer jobs. “You have to work if you want to get rich,” she insists. She’s skeptical about special funding for educating poorer kids. “If my kids are going to be successful, I don’t think they should have to pay other people who are sitting around doing nothing for their success.”

Asked about times of stress in her life, Chelsea responds, “There’s never really been any financial problem.” When a friend of her family committed suicide, it was emotionally very stressful, but she was able to talk with her mom and dad about her feelings, and describes them as good role models. “The people I surround myself with have always tried to help me and push me in the right direction,” she says. “I am content with what I’m doing in my life.”

Chelsea always knew that she’d go to college. Her parents encouraged good grades by promising her and her brother to pay the full ticket for college if they graduated in the top 10 percent of their high school classes. Both did, and both now attend the same Big Ten university. Chelsea is aiming for law school, following in the footsteps of her grandfather.


David was a scrawny 18-year-old in jeans and a baseball cap when we first encountered him in a Port Clinton park in 2012. His father had dropped out of high school and tried in vain to make a living as a truck driver, like his own father, but as an adult has been employed only episodically, in odd jobs like landscaping. David apologizes for not being able to tell us more about his father. “He’s in prison,” he explains, “and I can’t ask him.” David’s parents separated when David was very little, and his mother moved out, so he can’t tell us much about her, either, except to say that she lives in the Port Clinton area. “All her boyfriends have been nuts,” he says. “I never really got to see my mom that much. She was never there.”

David has bounced around a lot. He has grown up mostly in his father’s custody, though his father has been in and out of prison. A steady stream of women flowed through his dad’s life during David’s childhood, often floating on drugs. David and his dad would live with David’s paternal grandmother on the impoverished side of East Harbor Road for a while; then his dad would try to make it on his own, and another woman would come into his life. But eventually either his dad couldn’t pay the rent, or he would start “partying” again, and they’d end up back with the grandmother. David has nine half-siblings, but no fixed address.

When David was ten or 11, his dad hooked up for several years with a woman whom David called his stepmother, although she was never actually married to his father. The stepmother, he says, was “crazy . . . drinking, pills, drugs,” and now lives with another guy, with whom she has several other children. When she left, David says, his dad “went off the deep end” with drugs and women. The way adults moved in and out of his life without worrying about what happened to the kids left David feeling as though “nobody gave a shit” about him and his half-siblings.

David’s father was recently sent to prison for a string of robberies. David can’t visit him in prison, because he himself is on probation. He feels close to his father, the only adult who has been around all his life, but he worries that his father is unstable. “Sometimes he’s mad at me,” he says, “sometimes he’s not. It’s just if I catch him on a good day.”

David’s family life was obviously chaotic. He dealt with the stress by escaping with friends, staying away from home, and smoking marijuana. “I missed having a home,” he says. “I know how close I want my own family to be, because of how close I wasn’t.” He adds, “I never really had around-the-table family dinners at all, so I never got to miss it.”

Because of his dad’s itinerant existence, David went to seven different elementary schools. School, he recalls, was always a problem. “I just let grades float until the end of the semester,” he says, “and I passed every year. I’ve never been held back. In middle school I got into a fight with another kid, so they kicked me out and sent me to ‘behavior school,’?” which he hated. Finally, with assistance from a local teacher, in 12th grade he transferred to a “career-based intervention class” at a nearby high school, where he earned a diploma, mostly because he got school credit for working at Big Bopper’s Diner. Immediately after graduation, the Big Bopper fired him.

David himself got into lots of trouble, in part because he started hanging out with the wrong kids. At age 13 he broke into a series of stores and was put under house arrest for five months. He could attend school, but otherwise he had to stay at home alone, where all he did was play video games. “It’s all I had to do,” he says. Out on probation, he got into further trouble by getting drunk and failing a drug test, which sent him back to juvie. He has essentially no support network. It was his pre-jail friends who got him in trouble in the first place, and the ones he met behind bars were no better. “If you make friends in jail,” he says, “you usually go back to jail with them friends.”

Since leaving school, David has had various temporary jobs—at fast food restaurants, in a plastics factory, and doing landscaping. He has a hard time getting a job because of his juvenile record, and he can’t afford the “couple hundred dollars” in legal fees that it would cost to get the record expunged. He worked hard to qualify as foreman on the landscaping job, but then lost that opportunity because he had points on his license for speeding.

Despite his troubles in school, David has clear educational aspirations. “I really want to get a higher education,” he says. “I need one. It’s hard to get a job without one anymore.” But he has no idea how to get there. He can recall no helpful guidance counselor or teacher from his school years, and his parents are obviously useless. He notes bitterly that nobody at all in Port Clinton was willing to offer him help when he was younger. People in town knew what was going on in his family, he says, but no one cared enough to reach out to him. The fact that his father and mother “had a bad name in town,” he believes, meant that townspeople were disinclined to treat him with any sympathy. In the most fundamental sense, David has had to fend for himself his entire life.

Unexpectedly, given his life experience, David feels great responsibility for his diverse brood of younger half-siblings, because no competent adult is caring for them. “I’m the only one that can raise them,” he says. David’s sense of obligation to his half-siblings seems deep and sincere. “It’s like everybody is looking at me to hold it together,” he says, “and I feel a lot of pressure because of that.” In fact, when we first met him in the park in 2012, he was affectionately watching over an eight-year-old half-brother. Earlier that day, he had been the only family member to attend the school Olympics in which his little brother had competed. In a conversation two years later, David reported that that same little brother was now himself caring for a still younger baby brother, born to the drug-addled stepmother.

In 2012 David’s girlfriend became pregnant. “It wasn’t planned,” he says. “It just kind of happened.” At that point, he was hoping that the birth of his child would bring his life together, but he admitted he wasn’t sure if he could trust his girlfriend. Sadly, his instincts proved accurate: two years later she was living with a new partner (a drug addict, like her), and David shares custody of their daughter. He lives paycheck to paycheck, but says his daughter has provided him with a sense of purpose. “I love being a dad,” he says. “She just looks at me like I’m the Almighty.”

In 2012, we asked David if he ever felt like just giving up. “Yeah,” he replied, “Sometimes I get that feeling that there’s no point in it, but I bounce out of it. It kind of gets me down at times, but I try not to put my mind to it that much.” By 2014, distraught by his girlfriend’s betrayal and his dead-end job, he posted an update on Facebook. “I always end up at the losing end,” he wrote. “I just want to feel whole again. I’ll never get ahead! I’ve been trying so hard at everything in my life and still get no credit at all. Done . . . I’m FUCKING DONE!”

•  •  •

Comparing Port Clinton kids in the 1950s with Port Clinton kids today, the opportunity gap has widened dramatically, partly because affluent kids now enjoy more advantages than affluent kids then, but mostly because poor kids now are in much worse shape than their counterparts then. Frank’s parents were relaxed about his indifferent performance at school, in contrast to Wendy’s intensive parenting, from her “read, read, read, read” regime to her midnight hot-gluing of prom props. Frank’s family encouraged him to hang out with kids from modest backgrounds, whereas Wendy hired limos for fancy birthday parties. Chelsea’s neighborhood is exclusive, whereas Frank’s wasn’t. Chelsea dominated her high school’s activities, whereas Frank definitely didn’t. Chelsea and her mom are proud of Wendy’s interventions at school on her kids’ behalf, while Frank is appalled at the thought.

Compared to working-class kids in 1959, their counterparts today, like David, lead troubled, isolated, hopeless lives. Don, Libby, Cheryl, and Jesse all had stable, two-parent, loving families. David hardly has a family at all. Don’s dad, despite working two jobs, came to every one of Don’s games, and Libby’s and Cheryl’s moms were role models, while David’s dad, mom, and stepmom are, at best, object lessons of failed lives. Libby learned manners, values, and loyalty at regular family dinners, but David has no idea what a family dinner would be like. All four of the 1950s working-class kids were encouraged by family or school or both to head for college, whereas David “floated” with virtually no guidance from anyone. Teachers, coaches, church elders, and even fur-clad matrons reached out to help Libby and Jesse and Cheryl and Don, while townspeople left David to fend for himself. Everyone in my parents’ generation (from pool shark to pastor) thought of Don and Libby as “our kids,” but surprisingly few adults in Port Clinton today are even aware of David’s existence, and even fewer would think of him as one of “our kids.”16

Port Clinton is just one small town among many, of course—but the rest of this book will show that its trajectory during the past five decades, and the divergent destinies of its children, are not unique. Port Clinton is not simply a Rust Belt story, for example, although it is that. Subsequent chapters will trace similar patterns in communities all over the country, from Bend, Oregon, to Atlanta, and from Orange County, California, to Philadelphia. But first, zooming out from our close focus on Port Clinton to a wide-angle view of contemporary American society, let’s examine the principle of equality and what it actually means for Americans today.

Inequality in America: The Broader Picture

Contemporary discussion of inequality in America often conflates two related but distinct issues:

Equality of income and wealth. The distribution of income and wealth among adults in today’s America—framed by the Occupy movement as the 1 percent versus the 99 percent—has generated much partisan debate during the past several years. Historically, however, most Americans have not been greatly worried about that sort of inequality: we tend not to begrudge others their success or care how high the socioeconomic ladder is, assuming that everyone has an equal chance to climb it, given equal merit and energy.

• Equality of opportunity and social mobility. The prospects for the next generation—that is, whether young people from different backgrounds are, in fact, getting onto the ladder at about the same place and, given equal merit and energy, are equally likely to scale it—pose an altogether more momentous problem in our national culture. Beginning with the “all men are created equal” premise of our national independence, Americans of all parties have historically been very concerned about this issue.

These two types of equality are obviously related, because the distribution of income in one generation may affect the distribution of opportunity in the next generation—but they are not the same thing. The distribution of income and wealth among today’s parents forms a crucial backdrop to our story, just as it does to the contrasting lives of Chelsea and David. However, this book will focus primarily on the distribution of opportunity among today’s kids and will seek to answer this question: Do youth today coming from different social and economic backgrounds in fact have roughly equal life chances, and has that changed in recent decades?17 The difference in starting points between Frank and Don in the 1950s, for example, seems dwarfed by the difference between Chelsea and David in the 2010s, but how far can we generalize those cases? I begin with an overview of aspiration, myth, and reality regarding inequality in both senses throughout the long course of American history.

Americans are today divided about how much (if at all) income and wealth should be redistributed, Robin Hood–like, from today’s affluent to today’s poor. More than two thirds of us (concentrated among Democrats, minorities, and the poor, but including majorities of people of all political persuasions and walks of life) favor a more equal distribution than obtains today. While large majorities favor pragmatic steps to limit inequality of condition, we are also philosophical conservatives, suspicious of the ability of government to redress inequality and convinced that responsibility for an individual’s well-being rests chiefly with him or her.18

On the other hand, we are less divided about the desirability of upward mobility without regard to family origins. About 95 percent of us endorse the principle that “everyone in America should have equal opportunity to get ahead,” a broad consensus that has hardly wavered since opinion surveys began more than a half century ago.19 (The consensus is a bit shakier when the question is whether our society should do “whatever is necessary to make sure that everyone has an equal opportunity to succeed.” Nine in ten Americans agree, but only 48 percent of the top quintile in terms of socioeconomic status agree strongly, as compared to 70 percent of the bottom quintile.20) About 90 percent of Americans of all political persuasions say they support more spending on public education to try to ensure that everyone gets a fair start in life. And if forced to choose, Americans at all income levels say by nearly three to one that it is “more important for this country . . . to ensure everyone has a fair chance of improving their economic standing [than] to reduce inequality in America.21 As the former Federal Reserve chair Ben Bernanke has phrased it, “A bedrock American principle is the idea that all individuals should have the opportunity to succeed on the basis of their own effort, skill, and ingenuity.22

The roots of this primal commitment to equality of opportunity are deep and diverse. Ben Franklin’s Autobiography laid down the quintessential “rags-to-riches” narrative of colonial America. The absence of a preexisting feudal social structure—an important exception must be made for the antebellum slave-owning aristocracy—helped create and sustain an egalitarian political structure, marked especially by the rise of populist Jacksonian democracy of the 1830s. The vastness of the American frontier, with its virtually free land—free at least to the new settlers—made the ideal of upward mobility seem attainable. As Frederick Jackson Turner, the renowned historian of the frontier, put it, “The West was another name for opportunity.”23 Recurring spurts of evangelical religious fervor in America’s Great Awakenings (like the abolitionist Second Great Awakening of the 1830s and the “Social Gospel” of the Progressive Era) provided morally freighted reinforcement for extension of the foundational national pledge that God had created each of us equal.

America’s bounteous economy, finally, encouraged the hope that upward mobility was possible for all. The same 1950s boom that sustained Port Clinton’s egalitarian culture led the historian David Potter in his 1954 best-seller People of Plenty to claim that American affluence had allowed more equality of opportunity “than any previous society or previous era of history had ever witnessed.”24 Even if the popular belief in equality of opportunity was exaggerated, he added, it had led Americans to believe that if we can’t make it on our own, it’s our own fault. Equality in America, Potter wrote, had come to mean not equality of outcome, as in Europe, but “in a major sense, parity in competition.” That transatlantic contrast in outlook persists undiminished today.25 Compared to our European peers, Americans remain more skeptical about redistributive policies and more emphatic about social mobility.

Although “the American Dream” is a surprisingly recent coinage (the term was first used in its modern sense in the 1930s), the cultural trope of Horatio Alger and the prospect of upward social mobility have very deep roots in our psyche. In 1843, McGuffey’s Reader—in effect, our first national school textbook—told students, “The road to wealth, to honor, to usefulness, and happiness, is open to all, and all who will, may enter upon it with the almost certain prospect of success.”26

Throughout the half century after World War II, roughly two thirds of Americans from all walks of life told pollsters that as a matter of fact, anyone who worked hard could get ahead.27 In the twenty-first century, however, surveys have revealed a creeping pessimism about the chances for upward mobility for the next generation, and about whether hard work would really be rewarded. Nevertheless, on balance most Americans have believed (at least until recently) that equality of opportunity characterizes our society—that the American Dream, in other words, endures.28

Toward Two Americas?

So far we’ve surveyed Americans’ beliefs about equality and mobility. But what about the facts? When it comes to class differences in America, what have been the trends, now and in the past?

Graphically, the ups and downs of inequality in America during the twentieth century trace a gigantic U, beginning and ending in two Gilded Ages, but with a long period of relative equality around mid-century. The economic historians Claudia Golden and Lawrence Katz have described the pattern as “a tale of two half-centuries.”29 As the century opened, economic inequality was high, but from about 1910 to about 1970 the distribution of income gradually became more equal. Two world wars and the Great Depression contributed to this flattening of the economic pyramid, but the equalizing trend continued during the three postwar decades (the egalitarian period during which my classmates and I grew up in Port Clinton). “From 1945 to 1975,” the sociologist Douglas Massey has written, summarizing that era, “under structural arrangements implemented during the New Deal, poverty rates steadily fell, median incomes consistently rose, and inequality progressively dropped, as a rising economic tide lifted all boats.”30 In fact, during this period the dinghies actually rose slightly faster than the yachts, as income for the top fifth grew about 2.5 percent annually, while for the bottom fifth the rise was about 3 percent a year.

In the early 1970s, however, that decades-long equalizing trend began to reverse, slowly at first but then with accelerating harshness. Initially, the growing division appeared in the lower reaches of the income hierarchy, as the bottom dropped away from the middle and top, but in the 1980s the top began to pull away from everyone else, and in the first decades of the twenty-first century the very top began to pull away even from the top.31 Even within each major racial/ethnic group, income inequality rose at the same substantial rate between 1967 and 2011, as richer whites, blacks, and Latinos pulled away from their poorer co-ethnics.32 In the quarter century between 1979 and 2005, average after-tax income (adjusted for inflation) grew by $900 a year for the bottom fifth of American households, by $8,700 a year for the middle fifth, and by $745,000 a year for the top 1 percent of households.33

Income trends were especially divergent among men with different levels of education. “Between 1980 and 2012,” reports economist David Autor, “real hourly earnings of full-time college-educated U.S. males rose anywhere from 20% to 56%, with the greatest gains among those with a postbaccalaureate degree. During the same period, real earnings of males with high school or lower educational levels declined substantially, falling by 22% among high school dropouts and 11% among high school graduates.”34

Income inequality was momentarily reduced by the immediate impact of the Great Recession in 2008–2009, but in the ensuing years the trend toward increasing affluence at the very top, coupled with stagnation or worse for the rest of the society, resumed and even accelerated. From 2009 to 2012, the real incomes of the top 1 percent of American families rose 31 percent, while the real incomes of the bottom 99 percent barely budged (up less than half a percentage point).35

The causes of this breathtaking increase in inequality during the past three to four decades are much debated—globalization, technological change and the consequent increase in “returns to education,” de-unionization, superstar compensation, changing social norms, and post-Reagan public policy—though the basic shift toward inequality occurred under both Republican and Democratic administrations. No serious observer doubts that the past 40 years have witnessed an almost unprecedented growth in inequality in America.36 Ordinary Americans, too, have gradually become aware of rising inequality, though they underestimate the extent of the shift.

The growth of income inequality—especially the gap between the ultrarich and everyone else—has been widely discussed in the public square in recent years. This growing gap between rich and poor is reflected in many other measures of well-being, including wealth, happiness, and even life expectancy.

Since the 1980s, mortality has declined among college-educated white women but has actually increased among white women with less than a high school degree, largely because of growing differences in economic well-being. The sociologist Michael Hout reports that “the affluent were about as happy in 2012 as they were in the 1970s, but the poor were much less happy. Consequently, the gross income gap [in happiness] was about 30 percent bigger in 2012 than it was in the 1970s.”37

Growing inequality in accumulated wealth is particularly marked, as shown in Figure 1.3. Even taking into account the losses of the Great Recession, the net worth of college-educated American households with children rose by 47 percent between 1989 and 2013, whereas among high school–educated households net worth actually fell by 17 percent during that quarter century. Parental wealth is especially important for social mobility, because it can provide informal insurance that allows kids to take more risks in search of more reward. For example, a child who can borrow living expenses from Mom and Dad can be more selective when looking for a job, whereas a child without a parent-provided life preserver has to grab the first job that comes along. Similarly, family wealth allows for big investments in college without requiring massive student debt that then cramps the choices open to a new graduate.

Source: Survey of Consumer Finance, Federal Reserve Bank,

Less discussed than the growing gaps between affluent and impoverished Americans, but equally insidious, is the fact that the ballooning economic gap has been accompanied by growing de facto segregation of Americans along class lines.38

In Port Clinton of the 1950s, affluent kids and poor kids lived near one another, went to school together, played and prayed together, and even dated one another. These kids received different economic and cultural endowments from their parents, of course, because Port Clinton was not a commune. However, kids (and their parents) had acquaintances and even close friends across class lines. Nowadays, by contrast, fewer and fewer of us, in Port Clinton and elsewhere, are exposed in our daily lives to people outside our own socioeconomic niche. Three different dimensions of class segregation show just how pervasively American society has become divided along class lines during the past forty years.


Neighborhoods are important sites of growing class segregation. The sorting of households into distinct neighborhoods by income was significantly higher in 2010 than it was in 1970.39 More and more families live either in uniformly affluent neighborhoods or in uniformly poor neighborhoods, as figure 1.4 shows, and fewer and fewer of us live in mixed or moderate income neighborhoods. This geographic polarization was made possible by the growth of suburbs and the expansion of the highway system, which allowed high-income families to move away from low-income neighbors in search of large lots, privacy, parks, and shopping malls. This class-based residential polarization has been accelerated by the growth of the income gap and (ironically) by changes in housing legislation that enabled more affluent minority families to move to the suburbs.

Source: Census Bureau data, as analyzed by Kendra Bischoff and Sean F. Reardon, “Residential Segregation by Income, 1970–2009,” in Diversity and Disparities: America Enters a New Century, ed. John Logan (New York: Russell Sage Foundation, 2014).

So while race-based segregation has been slowly declining, class-based segregation has been increasing. In fact, the trend toward class segregation has been true within each major racial group, so affluent and impoverished black (or Latino) families are less likely to be neighbors now than they were 40 years ago.

Earlier in this chapter we mapped the increase of class-based segregation on either side of East Harbor Road in Port Clinton, and in subsequent chapters we shall see how exactly this same process—a kind of incipient class apartheid—has worked itself out in towns and cities across the country. It is a process that has powerful consequences for whom our children encounter in their daily lives—both in school and out, in terms of both peers and potential mentors, as we shall see in Chapter 5. Whether we are rich or poor, our kids are increasingly growing up with kids like them who have parents like us.


Since the 1970s, increasing class-based residential segregation has been translated into de facto class-based school segregation. Schoolchildren from the top half of the income distribution increasingly attend private schools or live in better school districts. Even when poor and wealthier schoolchildren live in the same school district, they are increasingly likely to attend separate and unequal schools. And often within a single school, AP and other advanced courses tend to separate privileged from less privileged kids. Later on, kids from different class backgrounds are increasingly sorted into different colleges: for example, by 2004, kids from the top quarter of families in education and income were 17 times more likely to attend a highly selective college than kids in the bottom quarter.40

Once again, this educational segregation has consequences far beyond the classroom, in terms of friendship networks and other social resources. As we have already seen, in Port Clinton in the 1950s kids from all sorts of backgrounds attended the same classes, played on the same teams, and went to the same parties. Today, however, even though Chelsea and David live only a few miles apart, they are unlikely even to encounter each other. Educational segregation is so important that we will devote an entire chapter to it (Chapter 4).


People mostly tend to marry others like themselves, but the degree of intermarriage across various social boundaries changes over time. For two reasons, intermarriage rates are useful indicators of how strict boundaries are in social life. First, we mostly marry people that we’ve met. Therefore, the more permeable a boundary (for example, in neighborhoods or schools), the more likely that young people will meet mates on the other side. Second, a high intermarriage rate implies that interaction across that boundary will be more frequent in the future, at least within extended families. In short, high intermarriage rates today imply low social segregation yesterday, and still lower social segregation tomorrow. In recent decades, for example, increasing religious and racial intermarriage has reflected and reinforced the gradual lowering of religious and racial barriers throughout American society. What about intermarriage across class boundaries?

Trends in marriage across class lines throughout the twentieth century turn out to mirror almost precisely the Great U in income inequality.41 During the first half of the century, marrying outside one’s own social class became steadily more common. After mid-century, however, that trend reversed itself. In the second half of the century Americans increasingly married people with educational backgrounds similar to their own, with the most educated especially likely to marry one another.42 In other words, as the gap between rich and poor narrowed in the first half of the twentieth century, more and more Romeos and Juliets jumped across, but as the economic and educational gulf has widened in more recent decades, fewer and fewer people are finding partners on the other side.

The decline in cross-class marriages has implications for the composition of extended families. Two generations ago, extended family gatherings might bring together small businessmen and manual workers, professors and construction workers, but the ripple effects of increasing endogamy (marrying within your own social class) ensure that one’s kin networks today—and even more, tomorrow—are likely to be from the same class background as oneself, further reducing cross-class bridging. Fewer and fewer working-class kids will have rich uncles or well-educated aunts to help them ascend the ladder.

Ultimately, growing class segregation across neighborhoods, schools, marriages (and probably also civic associations, workplaces, and friendship circles43) means that rich Americans and poor Americans are living, learning, and raising children in increasingly separate and unequal worlds, removing the stepping-stones to upward mobility—college-going classmates or cousins or middle-class neighbors, who might take a working-class kid from the neighborhood under their wing. Moreover, class segregation means that members of the upper middle class are less likely to have firsthand knowledge of the lives of poor kids and thus are unable even to recognize the growing opportunity gap. One reason, in fact, for including life stories of young people in this book is to help reduce that perception gap—to help us all to see, in the words of Jacob Riis, a social reformer during the previous Gilded Age, “how the other half lives.”44


To what extent has the American Dream of a fair start for everyone in fact been characteristic of American history? The answer to that question turns out to depend in part on the standard of comparison—the myth of perfectly open upward mobility, the reality of our own past, or the reality of similar countries. It also depends on the important distinction between absolute and relative upward mobility.

In a growing economy with rising educational levels, everyone could in principle do better than his or her parents in absolute terms, even if the relative standing of every family remained unchanged—if the children of college graduates got postgraduate degrees, for example, while the children of the illiterate graduated from elementary school. In such a world, a rising tide would lift all boats, even if no one ever moved from a dinghy to a yacht, so that relative mobility was zero.

Conversely, even if the economy as a whole were stagnant, in a system of perfect social mobility the more capable and ambitious children of lower-class parents on their way up would pass the ne’er-do-well scions of upper-class families on their way down. Such a world would have equality of opportunity, because where people ended up would not depend on where they started in life. So a society might have low absolute mobility but high relative mobility, or the reverse.

Over the grand sweep of history, relative mobility accounts for only a small portion of total mobility experienced by individuals across generations, whereas absolute (or structural) mobility accounts for most of it. During periods of high growth in income and education, or thinning out of manual occupations, many people from lower-class backgrounds will experience absolute upward mobility, regardless of changes in relative mobility.

In principle, of course, a society might have both high absolute mobility (a rising tide lifting all boats) and high relative mobility (dinghies doing even better than yachts). My classmates in Port Clinton in the fortunate 1950s and 1960s benefited from exactly that happy state of affairs, and scholars have identified the same pattern nationwide.45 The underlying issue raised in this book is whether, by contrast, American youth now have the worst of both worlds—low absolute mobility and low relative mobility.

Most empirical studies of social mobility in America prior to the twentieth century focused on absolute upward mobility among white men, and used the national myth of perfect mobility as the standard of comparison. In other words, they asked how many upper-class men were strictly self-made—and the answer is “relatively few.” In that sense, these earlier studies ended up debunking the national myth, because mobility seems never to have been as great as the rags-to-riches narrative implies.

On the other hand, careful statistical comparisons by historians suggest that economic growth and successive expansions of the educational system did allow significant absolute mobility, perhaps especially in the first half of the twentieth century.46 In the decades after World War II, as I have said, absolute mobility (and to some extent even relative mobility) seems to have been unusually high, because economic growth and educational expansion allowed exceptional upward mobility.

The evidence now suggests, however, that absolute mobility has stalled since the 1970s, because both economic and educational advances have stalled.47 Much recent public commentary asserts that relative social mobility in America has fallen in the past quarter century as well, though hard evidence for those claims is weaker.48 In other words, Americans believe that income inequality has increased in recent years, and they are right about that. They aren’t so sure that equality of opportunity (or upward mobility) has changed much, and so far they seem to be right about that, too, even if they overestimate the odds of moving from the bottom to the top. But—and this “but” is crucial for this book—conventional indicators of social mobility are invariably three or four decades out of date.

The conventional method of assessing mobility compares a son’s (or daughter’s) income or education when they are in their 30s and 40s with their parents’ income or education when their parents were in their 30s and 40s. The rationale is that not until a given generation reaches early middle age do we know with confidence where they will end up on the socioeconomic ladder. However, that approach necessarily means that conventional measures of mobility are a “lagging indicator” of social change, since even the most recent conventional measures refer to a generation that was born 30 to 40 years ago. In assessing social mobility, therefore, policymakers and citizens who rely on the conventional method are like astronomers studying the stars: they have to contend with an information time lag, and can only see what has happened years or eons ago, not what is happening right now. David and Chelsea will not show up in statistical assessments of social mobility until the 2020s. Their childhood and adolescent experiences, compared with the experiences of my 1959 classmates, suggest that we’ve been veering further away from equality of opportunity for several decades—but if so, we won’t detect that slowing of upward mobility in our conventional measurements for another decade or so. Similarly, if Alpha Centauri, our nearest stellar neighbor, exploded last night, we won’t know about it for more than four years.

This book adopts a different approach, eschewing the conventional “rearview mirror” method and examining directly what has been happening to kids in the past three decades—the families into which they’ve been born, the parenting and schooling they’ve received, the communities within which they’ve been raised.49 We know that those experiences will inevitably have a powerful effect on how well they do in life. Whatever changes we can detect in these areas will foreshadow changes in social mobility—which, distressingly, according to the evidence I describe in this book, seems poised to plunge in the years ahead, shattering the American Dream.

Conceptual Note

If this book were a sociological text, we would need to distinguish among different conceptions and indicators of social class, such as occupation, wealth, income, education, culture, social status, and self-identity, and we would have to worry about inconsistencies among these measures—a well-educated but poorly paid librarian, for example, or a barely literate billionaire.50 For our purposes, however, and for the population as a whole, these various indicators are closely inter-correlated, and I know of no instances in which the core generalizations in this book depend entirely on the specific choice of indicator.

Education, and especially higher education, has become increasingly important for good jobs and higher incomes; in the language of economics, the “returns to education” have increased. While education and income are thus becoming more closely correlated, I generally prefer education as our indicator of social class, partly because income measures in most surveys are much “noisier” (error-prone or entirely missing) and because when both are available, education is typically the more powerful predictor of child-related outcomes. Here I follow the example of sociologist Douglas Massey, who operationalizes social class by “education, the most important resource in today’s knowledge-based economy.”51 Another practical reason is that few of the long-term studies on which we are forced to rely have good measures of family income.

For consistency and simplicity, in this book I typically report class breakdowns either by education alone (college degree or more versus high school or less) or by a composite measure of socioeconomic status (based on income, education, and occupational status), depending on what indicators are available for a particular topic or survey. Roughly speaking, the educational attainment of Americans can be divided in thirds, with the top third college graduates, the bottom third no more than high-school-educated, and the middle third with some postsecondary education. So when I speak of kids from “upper-class” homes, I simply mean that at least one of their parents (usually both) graduated from college, and when I speak of kids from “lower-class” homes, I simply mean that neither of their parents went beyond high school. Other breakdowns would produce essentially the same patterns. For the sake of variety, in the text I often use the shorthand of “high-school-educated” or simply “poor” to refer to anyone who has no more than a high school education, and “college-educated” or simply “rich” for anyone with a college degree.

Lesson 5: Thinking about the American Dream

Critical Thinking Lesson 5: The American Dream (gender, inequality)

Let’s start by reviewing one of the readings.

  1. Excerpt from Cal Jillson, The American Dream in History, Politics and Fiction, pp., 1-8.

“The Ambiguity of the Dream in American History”

Call Jillson explains a way of thinking about the difference between the concepts of a ‘creed’ and a ‘myth’, and more specifically, between the American creed and the American Dream (as a kind of myth).

What is a creed? definition


  • any system, doctrine, or formula of religious belief, as of a denomination.
  • any system or codification of belief or of opinion.
  • an authoritative, formulated statement of the chief articles of Christian belief, as the Apostles’ Creed, the Nicene Creed, or the Athanasian Creed.

We can amend this definition slightly, to include the way the word has come to be used for America:

  • an authoritative, formulated statement of the chief articles of American belief, as the in the Founding Fathers’ Creed, stated in the Declaration of Independence

What is the American creed?

The fundamental values of the American Creed would include liberty, equality, individualism, populism, laissez-faire, and the rule of law under a constitution.

Thomas Jefferson, Benjamin Franklin, John Adams, and their revolutionary colleagues in the Congress of 1776 grounded the new nation’s independence on the declaration “that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness.” The luminous phrases of the Declaration of Independence put liberty, equality, and opportunity at the core of the American Creed. Jillson

Samuel Huntington concluded his study of the American Creed by declaring that “the same core values appear in virtually all analyses: liberty, equality, individualism, democracy, and the rule of law under a consti-tution.”5 Seymour Martin Lipset concluded that “the American Creed can be described in five terms: liberty, egalitarianism, individualism, populism, and laissez-faire.”6 Both Huntington and Lipset highlighted liberty, equality, and individualism. These are the Jeffersonian core of the American Creed.

What is the American Dream?

James Truslow Adams’s classic Epic of America (2001) popularized “the American dream, that dream of a land in which life should be better and richer and fuller for every man, with opportunity for each according to his ability or achievement.”

The American Dream is the promise that the country holds out to the rising generation and to immigrants that hard work and fair play will almost certainly lead to success.

All who are willing to strive, to learn, to work hard, to save and invest will have every chance to succeed and to enjoy the fruits of their success in safety, security, and good order. Education (physical and intellectual skills), good character (honesty, cleanliness, sobriety, religiosity), hard work (frugality, saving, investing), and a little luck form a broad pathway to the American Dream. Jilson

The American Dream today (via sport and advertising)

In a common sense (or everyday) kind of understanding, the American dream involves the idea that if an individual puts in the effort then she should be able to achieve the success she deserves.

Individual responsibility is a key idea: if someone succeeds, it is attributed to their individual efforts, they are regarded as having made the best of their talents (whatever their talents are). Conversely, if someone fails, then it is their fault (they didn’t work hard enough to realize their dream).

This idea is sometimes referred to as meritocracy (society is ruled by the principle that people get what they deserve).

Let’s use some contemporary sports advertising and film as discussion texts to think about the American dream in some of its current forms.

We’ll start by watching a little of American football.

OK, so that’s Colin Kaepernick as Quarterback for the San Fransisco 49ers. Good quarterbacks have to be strong, fast, brave and smart. Kaepernick has all of those attributes and is also articulate and charming. Those qualities are some of the reasons that Nike have chosen him as the face of their Just Do It advertising campaign.

Have a look at this recent Nike commercial starring the footballer.

Class discussion

Let’s talk about what the commercial, part of Nike’s Just Do It campaign represents in relation to the American dream.

  • Describe what’s going on in the commercial:
  • Who are the actors? What do they do?
  • What are the messages being communicated? How do they relate to the American Dream?

Now let’s talk about the readings from Rereading America.  

  1. Gary Colombo, et al., Rereading America, 33-38

What is Critical Thinking?

Professor Colombo and his colleagues ask us to think of critical thinking as active thinking, as a questioning and challenging form of thinking for ourselves rather than passively receiving and learning knowledge by rote. (p 33).

You can’t just memorise things a teacher tells you to demonstrate your critical thinking, in fact, your teacher is just a facilitator, you are the agent responsible for your own critical thinking.

Passive learner Active thinker
Collects and recites facts Probes facts, looks for underlying assumptions and idea
Is chronological, focussed on remembering dates and events in their correct order Probes for motives, causes, explanations
Is monological, developing arguments from her own perspective Imagines and listens to others’ points of view
Is a linear think, moves directly ahead on the basis of the point of view she already has Reflects on and may refine, strengthen, enlarge or reshape her own point of view and the ideas that go with it in light of the point of view of others
Is a closed thinker, seeking to work within the realms of assumptions she holds and received facts and opinions Is an open yet sceptical thinker, receptive to new/other ideas, but also careful to test them
Is a knowledge sponge (absorbs knowledge) Is a knowledge shaper (creates interpretations and meaning)


Thinking with and beyond our cultural myths and assumptions

Remember the two ways of thinking about myths we discussed in earlier lessons?

  1. Romantic: pointing to deeper underlying meaning
  2. Rationalist: stories or ideas that are untrue

We, like Americans and most different kinds of people, live with or are surrounded by cultural creeds and myths. Some of our myths might sustain us with deep underlying truths or relate to cultural assumptions that we might want to question.

Colombo et al help us think about that in terms of Greek myths:

You may associate the word myth primarily with the myths of the ancient Greeks. The legends of gods and heroes like Athena, Zeus, and Oedipus embodied the central ideals and values of Greek civilization notions like civic responsibility, the primacy of male authority, and humility before the gods.

The stories weretrue” not in a literal sense but as reflections of important cultural beliefs. These myths assured the Greeks of the nobility of their origins; they provided models for the roles that Greeks would play in their public and private lives; they justified inequities in Greek society; they helped the Greeks understand human life and destiny in terms thatmade sensewithin the framework of that culture.

We could, by way of comparison, think about some of your Chinese creeds, myths and values.

Creed Values/beliefs Related mythical forms
a.  Confucianism Traditional importance of learning Ancient texts, Stories, poems, drama, film, painting, government representations
Filiality respect for ancestors and elders, love and support of family Stories, poems, drama, government representations (The China Dream)
Harmony; keeping things in balance Stories, poems, drama, film, painting, government representations (The China Dream)
b.  Tanxia, uniting ‘all under heaven’. Unity of China, sacrifice for the greater good Stories, poems, drama, film (Wu Xia film)
c.   Communism Comradeship, fraternity, equality Drama, film, dance, posters, government representations (The China Dream)

As critical thinkers, we might recognize that we live with the myths and their associated values and creeds, but also question the assumptions that might go with them, as well as the ideas and practices that follow from those assumptions.

Questioning romantic mythology (in The Wandering Earth)

Let’s take the mythology of a recent film for example. The Wandering Earth is a Chinese sci-fi that creates what we might call a romantic mythical form (fictional story embodying underlying truths or values).

Discussion question: Which creeds and values (underlying truths) do you think the film represents?

Answer: All of them.

Questioning rational mythology (in The Wandering Earth)

We could fact and assumption check our myths to see if they are actional mythical in a rational sense rather than or as well as in a romantic sense.

For example, we could question the rational mythology of The Wandering Earth in terms of the key issue it relates to, which is environmental disaster and the possibility a species extinction.

Discussion Questions

1.What observations, thoughts or questions might we raise if we were to do that?

Rather than rejecting the underlying creeds, that questioning might result in different kinds of stories, for example …?

This kind of questioning involves some of the critical thinking standards we looked at last week.

2.Can you think of which ones?

Critically thinking about the American Dream

Colombo and colleagues suggest that Americans cannot ignore the mythology of the American dream …

whether you embrace or reject the dream of success, you can’t escape its influence. As Americans, we are steeped in a culture that prizes individual achievement; growing up in the United States, we are told again and again by parents, teachers, advertisers, Hollywood writers, politicians, and opinion makers that we, too, can achieve our dream that we, too, canJust Do It” if we try.

However, people might take different positions on it. They give two examples:

  1. For some Americans, the dream of success is the very foundation of everything that’s right about life in the United States.
  2. For others, the American dream is a cultural mirage that keeps workers happy in low-paying jobs while their bosses pocket the profits of an unfair system.

We might say that a person who takes the first position endorses the romantic mythology of the American Dream. They might do so unconsciously, just as part of their everyday common sense. Or they might have thought about it critically, and still believe in the dream.

A person who takes the second position might be considered to be questioning aspects of the American Dream as rational mythology.

Discussion questions

Let’s think about how a thinker might come to hold that (second) kind of view:

The American dream is a cultural mirage that keeps workers happy in low-paying jobs while their bosses pocket the profits of an unfair system.

  1. How might we use our reading of Colombo et al., pages 652-662. to think about this kind of view:
  2. What standards and components of critical thinking might we use to form and support such a view?

Questions after reading Robert Putnam’s chapter extract.

1. Which three criteria of equality does Robert Putnam use to discuss changing access to the American dream of improvement in Port Lincoln? How does he do that?

2. What has changed since the 1950s in relation to access to the American dream for Port Lincoln residents in terms of those three categories?

3. What is the heart of the matter in Putnam’s extract?

4. What aspects of critical thinking does his piece demonstrate?

Cultural myths can hamper critical thinking; have adverse real-world consequences

Gary Colombo and colleagues give the example of myths of gender roles that Americans might have grown up with.

The culturally dominant roles we see for women and men appear to us as self-evident: for many Americans it still seems natural for a man to be strong, competitive, and heterosexual, just as it may seem unnatural for a man to shun competitive activity or to be romantically attracted to other men.

Our most dominant cultural myths shape the way we perceive the world and blind us to alternative ways of seeing and being. When something violates the expectations that such myths create, it may even be called unnatural, immoral, or perverse.

As we discussed a few weeks ago, I grew up with these kinds of myths of gender roles, which included corresponding ideas about women (they should be soft, feminine, supportive, and attractive).

Let’s put those kinds of gender myths in a table:

Masculine Feminine Gay
Strong soft unnatural
competitive supportive immoral
heterosexual attractive perverse

Discussion questions

1. How might we critically think about these traditional (Western) gender myths?

2. How might you compare and connect them to traditional Chinese gender myths?

3. What are some of the real world problems that might arise from belief in these kinds of myths?

Historical example of critical thinking about gender

1950s Chinese gender roles and mythse13-276

In 1950s China. The new PRC questioned the way that filiality was imagined because it made men (and particular sons) more important than women (and particularly daughters) and many families practiced bride sale in order to support elders (filiality). This social order was imagined in the form of traditional Confucian household, and extended family with the eldest male at the top and women working inside in caring roles.

The Communists started a new mythology of the ‘iron’ women that related strongly to its creed and the value of (gender) equality. Filiality was not rejected, but new mythology arose (produced by Communist artists, writers, etc) and a new form of harmony (balance) gave woman a more equal role.



Lesson 4: Critically Thinking about Art and Myths

Dear Students,

let’s start today’s lesson with some group work.

Artwork group exercises (A and B)


  1. Select one of your friend’s artworks

1.Tell them what you see.

2.Tell them what you think.

3.Tell them what you wonder.

Did your friends see what you saw/think what you think/wonder what you wonder?


  1. Select one of your own artworks to show to and explain to your group.
  2. Tell them what’s going on

Others in the group should then:

  1. Ask what makes them say that?

Follow up by discussing each other’s interpretation and reasoning.

Critical thinking standards and dispositions

Now, let’s look at those thinking dispositions (Ritchhart et al.,) and standards (Paul & Elder). First let’s talk about the standards a little, then we’ll talk about how they (dispositions and standards) relate to each other.


If a statement is unclear (or not clear enough), we cannot tell anything about it because we don’t yet know what it is saying. That also means we cannot determine whether it is accurate or relevant.

For example, the question What can be done about the education system in America? is unclear.

In order to adequately address the question, we would need to have a clearer understanding of what the person asking the question is considering the “problem” to be.

Discussion Question:

Let’s suppose we want to frame an essay title about American education, and we started with this unclear question:

What can be done about the education system in America?

How could we make it clear enough to form a useful essay topic?

Professors Paul and Elder came up with this clear question “What can educators do to ensure that students learn the skills and abilities which help them function successfully on the job and in their daily decision-making?”

When a question is too broad, you might do what Richard Paul and Linda Elder did with the above question. They might have used the following questions to refine the unclear question What can be done about the education system in America?

  • Could you specify the actor/s?
  • Could you limit the range of actions?
  • Could you specify the subject’s characteristics?
  • Could you refine/include a goal or purpose?

Questions that help clarify an unclear statement or question or proposition:

  • Could you elaborate further on that point?
  • Could you express that point in another way?
  • Could you give me an illustration?
  • Could you give me an example?

We can ask ourselves these kinds of questions when formulating our own points, questions, statements, arguments for essays.


A statement can be clear but not accurate, as in:

When Mexico sends it people, they’re not sending their best. … They’re sending people that have lots of problems, and they’re bringing those problems with us. They’re bringing drugs. They’re bringing crime. They’re rapists … (Donald Trump, 2016)

Global warming is fake news (Donald Trump talking about climate change, 2016).

Questions that support greater accuracy include:

  • Is that really true?
  • How could we check that?
  • How could we find out if that is true (or to what extent it is true)?
  • What if the evidence is mixed? How can we represent mixed evidence in a fair/balanced way?


A statement can be both clear and accurate, but not precise, as in “Jack is overweight.”

(We don’t know how overweight Jack is, one pound or 500 pounds.)

Or, “America is an inequitable society”. We don’t know how unequal, or whether the inequality applies to particular groups, nor how inequality is being measured.

We might aid precision by asking …

  • Could you give me more details?
  • Could you be more specific?
  • Could you give some context?


A statement can be clear, accurate, and precise, but not relevant to the question at issue.

Let’s look at Professor Paul and Elders’ example:

Students often think that the amount of effort they put into a course should be used in raising their grade in a course. Often, however, “effort” does not measure the quality of student learning, and when that is so, effort is irrelevant to their appropriate grade.

Questions that help us identify what is relevant include:

  • How is that connected to the question?
  • How does that bear on the issue?


A statement can be clear, accurate, precise, and relevant, but superficial (that is, lack depth).

Let’s look at the professor’s (American) example.


The statement “Just Say No”, which is often used to discourage children and teens from using drugs, is clear, accurate, precise, and relevant. Nevertheless, it lacks depth because it treats an extremely complex issue, the pervasive problem of drug use among young people, superficially. It fails to deal with the complexities of the issue.

Questions that help us engage with matters in depth include:

  • How does your answer address the complexities in the question?
  • How are you taking into account the problems in the question?
  • Are you dealing with the most significant factors?


A line of reasoning may be clear, accurate, precise, relevant, and deep, but lack breadth (as in an argument from either an authoritarian or democratic standpoint which gets deeply into an issue, but only recognizes the insights of one side of the question).


For example:

Cantonese youth rioting about police brutality and political repression are only hurting themselves and their cause, as their vandalism and  violence upsets other citizens and their illegal actions must result in punishment.

This is what we might call a logically expressed authoritarian point of view. However, it does not engage with other perspectives (most relevantly, the democratic perspective), so it lacks breadth.

[optional: follow up reading for context]

Questions that encourage breadth include:

  • Is there another way to look at this question? Do we need to consider another point of view?
  • What would this look like from the point of view of…?


When we think, we bring a variety of thoughts together into some order.

When the combination of thoughts are mutually supporting and make sense in combination, the thinking is “logical.”

When the combination is not mutually supporting, is contradictory in some sense, or does not “make sense,” the combination is “not logical.”

Questions that support logic include:

  • Does this really make sense?
  • Does that follow from what you said?
  • How does that follow?
  • Before you implied this and now you are saying that, I don’t see how both can be true.


Significance means attending to central concerns, and not allowing ourselves to be distracted or digress, giving to much attention to peripheral issues.

For example, in a seminar we might be discussing regional inequality in China, and focus on the marginalisation of the north-east.

If I then contribute to the discussion by talking about how Beijinren think all Tianjinren are Baozi, and go onto describe how my family are really fit healthy people, I might be saying something that is accurate, but am definitely saying something that is not really significant.

In comparison, the difficulty people from Harbin experience in the job market in other first tier cities, and their lack of access to hukou would be a significant theme of discussion.

Questions that help us keep our focus on what is significant include:

  • Is this the most important problem to consider?
  • Is this the central idea to focus on? Is that focus maintained?
  • Which of these facts are most important?
  • Have we gotten to the heart of the matter?


We naturally think from our own perspective, from a point of view which tends to privilege our position.

Fairness implies the treating of all relevant viewpoints alike without reference to one’s own feelings or interests. Because we tend to be biased in favor of our own viewpoint, it is important to keep the standard of fairness at the forefront of our thinking. This is especially important when the situation may call on us to see things we don’t want to see, or give something up that we want to hold onto.

Questions that help us maintain fairness in our thinking include:

  • Are we considering all relevant viewpoints in good faith?
  • Are we distorting some information to maintain our biased perspective?
  • Are we more concerned about our vested interests than the common good?

Thinking Dispositions and Standards: how do they relate?

Which dispositions relate to which standards? Why/how?


Dispositions Standards
Observing and describing Clarity
reasoning Accuracy Precision Relevance
Questioning +investigating Depth
Comparing + Connecting Breadth
Exploring Viewpoints logic
Finding Complexity significance


Thinking about artworks (again)

Class discussion: The mythology of chairman Mao.

Zeng Fangzhi
Xie Qi

Let’s have a look at these artworks together, use it to practice the what’s routine, and see how many of the dispositions and standards we can engage in doing so.

Group discussion: In your small groups:

  1. As a group, select two artworks from your group’s images
  2. Compare and/or connect them.
  3. If asked, share them with the class and tell us about them (give us a brief critical comparison, discussion of how they connect)

A little on the reading Cal Jillson reading (The American Dream in History, Politics and Fiction, 1-8).

The American Creed is closely related to the American Dream. They are not the same thing, but are closely related. 


Readings.  Paul & Elder, 4-6, 11; Colombo et al., 652-662; Putnam, R.D. ‘The American Dream: Myths & Realities’.

While reading, apply Paul & Elder’s checklist (points 1 to 8) to your reading of Putnam’s chapter.