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The exercise was given to Year 11 GCSE pupils, aged between 15 and 16, by a history teacher at the Hazeley Academy in Milton Keynes, and was derived from an AQA teacher’s guide on “Britain: migration, empires and people” study topic.
In the module, students are asked to examine the reasons why the British Empire pursued the transatlantic slave trade instead of piracy, with the stated aim to show how “plantations proved to be more profitable than piracy”.
As homework for the course, a teacher at Hazeley Academy asked students to list the “pros” and “cons” of slavery in a table, seen by HuffPost UK.
Sabrina Aries, the mother of a student who complained that the exercise was inappropriate, said she swiftly raised the issue with the headteacher, both via email and in person.
This article tells us little about the methodology and scope of the history lessons during which students were asked to list the pros of slavery (though I am not impressed by the photograph of an answer template). There is definitely a case for understanding the motivations and belief systems of abusers and abusive structures but to talk about the ‘pros’ of slavery is wholly insensitive and like talking about the pros of genocide, rape or child abuse.
History teaching at its best can offer invaluable insights into who we are as humans and into the way we treat each other. It can help us think about today, about how we go here and where we we need to go and so on. But because it is a powerful educational tool it has to be used carefully and sensitively with regard to content and methodology. I don’t think that history can be properly studied without also studying ethics. ‘Those who do not learn history are doomed to repeat it.’ is a well known saying but I think the truth is that we are doomed to repeat history if we do not take ethical lessons from it. Britain benefited enormously from being a slave trader in the past, Britain benefits enormously from being an arms trader in the present. Unless we are able to use history in the context of ethical dialogue it is worse than useless, it is a tool of oppression. A story like this should prompt a discussion about the purposes of teaching history and maybe the purposes of education in general. It is not simply an issue about the ‘politically correct’ use of language.
Jimmy Dore’s short presentation provides a good introduction to the issue of the climate change catastrophy. As a human species and as individuals we need to change our ways. Here are some of my suggestions for political and personal action:
1. If you’re in the west consume less. Don’t manufacture or buy unnecessary stuff.
2. Share more. Make sure no one starves even if it means you eat less. Make sure everyone has a home even if it means your home is smaller.
3. Phase out meat and dairy farming. We all need to move to veganism. Is eating fish sustainable? I like eating fish but we have to ask the question.
4. Dont buy plastic toys, plastic bags or plastic water bottles.
5. Reduce the use of fossil fuels through sustainable green energy use and a drastic reduction in energy consumption.
6. Don’t even think about fracking. Stop it now.
7. Don’t be a frequent flier. You may be able to afford it but the planet cannot. Focus on making your local environment more appealing.
8. Don’t deforest. Reforest.
9. Rationalise production by taking essential industries into public ownership
10. Learn to repair stuff rather than replace it.
11. Don’t think going to nuclear power is going to help. Disasterous weather conditions and degraded supply infrastructures can lead to Fukashima type incidents.
12. Move globally, nationally and personally from a competition mindset to a cooperation mindset
13. Work for global disarmament and repurpose the military to disaster relief and environment protection forces.
14. Work for change in your own local communities but communicate and coordinate with other communities regionally and globally.
15. Meditate and pray. Things are going to get very rough and we’re going to need acceptance, faith and love to get us through
16. Don’t have more than two children.
Community Politics is not local. It is universal. It is an approach to the collective making of decisions and the co-operative regulation of society that is relevant in any social group, from the family to the world.
Community Politics is not government. It is about people. It is about their control of the exercise of power. It is about the distribution of power, the use of power, the dissemination of power and the control of power. It is an approach to the way in which decisions are made. It is not limited to the making of ‘political’ decisions within the structures of ‘government’.
Community Politics is not about elections. Elections are an essential ingredient in the process of community politics, a necessary and vital element in the conduct or social affairs. If elections and the holding of elected office become the sole or even the major part of our politics we will have become corrupted by the very system of government and administration that community politics sets out to challenge. The process will have displaced the motivating ideas. We will have lost our reason for fighting elections at all.”
Gordon Lishman and Bernard Greaves’ treatise The Theory and Practice of Community Politics