by [John Taylor Gatto]

[New Society Publishers], 1992
From the book "Dumbing Us Down," [ISBN]# 086571231

This is squeaky clean to distribute, so you need not serve me a [bullets|lead salad] over copyright issues. The text can be found at http://www.hackvan.com/etext/7-lesson-schoolteacher.html (and others).

Call me Mr. Gatto, please. Twenty-six years ago, having nothing better to do at the time, I tried my hand at [schoolteaching]. The [license] I hold certifies that I am an instructor of [English] language and English [literature], but that isn't what I do at all. I don't [teach] English, I teach school -- and I win [awards] doing it.

Teaching means different things in different places, but seven lessons are universally taught [Harlem] to [Hollywood Hills]. They constitute a [national curriculum] you pay more for in more ways than you can [imagine], so you might as well know what it is. You are at [liberty], of course, to regard these lessons any way you like, but believe me when I say I intend no [irony] in this [presentation]. These are the things I teach, these are the things you pay me to teach. Make of them what you will:

I

1. Confusion

A lady named Kathy wrote this to me from [Dubois, Indiana] the other day:

"What big ideas are important to [little kids]? Well, the biggest idea I think they need is that what they are learning isn't [idiosyncratic] -- that this is some system to it all and it's not just raining down on them as they helplessly [absorb]. That's the task, to [understand], to make [coherent]."

Kathy has it [wrong]. The first [lesson] I teach is [confusion]. Everything I teach is out of [context]... I teach the unrelating of everything. I teach [disconnections]. I teach too much: the orbiting of [planets], the law of large [numbers], [slavery], [adjectives], [architectural drawing], [dance], [gymnasium], [choral singing], [assemblies], surprise guests, [fire drills], [computer languages], [PTA|parent's nights], staff-development days, pull-out programs, guidance with [strangers] you may never see again, [standardized tests], [age-segregation] unlike anything seen in the outside world... what do any of these things have to do with each other?

Even in the best schools a close [examination] of [curriculum] and its sequences turns up a lack of coherence, full of internal [contradiction]s. Fortunately the [children] have no words to define the [panic] and [anger] they feel at constant [violations] of [natural order] and sequence fobbed off on them as [quality] in education. The [logic] of the [school-mind] is that it is better to leave school with a tool kit of superficial [jargon] derived from [economics], [sociology], [natural science] and so on than to leave with one genuine [enthusiasm]. But quality in education entails learning about something in depth. Confusion is thrust upon kids by too many strange adults, each working alone with only the thinnest [relationship]with each other, pretending for the most part, to an expertise they do not possess.

Meaning, not disconnected facts, is what sane [human beings] seek, and education is a set of codes for processing raw facts into [meaning]. Behind the patchwork [quilt] of school sequences, and the school [obsession] with facts and theories the age-old human search lies well concealed. This is harder to see in elementary school where the [hierarchy] of school experience seems to make better sense because the good-natured simple relationship of "let's do this" and "let's do that now" is just assumed to mean something and the clientele has not yet consciously discerned how little [substance] is behind the play and [pretense].

Think of all the great natural sequences like learning to [walk] and learning to [talk], following the progression of light from sunrise to sunset, witnessing the ancient procedures of a [farm], a [smithy], or a [shoemaker], watching your mother prepare a [Thanksgiving] feast -- all of the parts are in perfect [harmony] with each other, each action justifies itself and illuminates the past and future. School sequences aren't like that, not inside a single class and not among the total menu of daily classes. School sequences are [crazy]. There is no particular [reason] for any of them, nothing that bears close scrutiny. Few teachers would dare to teach the tools whereby dogmas of a school or a teacher could be criticized since everything must be accepted. School subjects are learned, if they can be learned, like children learn the [catechism] or memorize the 39 articles of [Anglicanism]. I teach the un-relating of everything, an infinite [fragmentation] the opposite of cohesion; what I do is more related to [television] programming than to making a scheme of order. In a world where home is only a ghost because both parents work or because too many moves or too many job changes or too much ambition or something else has left everybody too confused to stay in a family relation I teach you how to accept confusion as your [destiny]. That's the first lesson I teach.

2. Class Position

The second lesson I teach is your class [position]. I teach that you must stay in class where you belong. I don't know who decides that my kids belong there but that's not my [business]. The children are numbered so that if any get away they can be returned to the right class. Over the years the variety of ways children are numbered has increased dramatically, until it is hard to see the human being plainly under the [burden] of numbers he carries. Numbering children is a big and very profitable [business], though what the [strategy] is designed to accomplish is elusive. I don't even know why parents would allow it to be done to their kid without a [fight].

In any case, again, that's not my business. My job is to make them like it, being locked in together with children who bear numbers like their own. Or at the least [endure] it like good sports. If I do my job well, the kids can't even [imagine] themselves somewhere else because I've shown how to envy and fear the better classes and how to have [contempt] for the dumb classes. Under this efficient [discipline] the class mostly polices itself into good marching order. That's the real lesson of any rigged competition like school. You come to know your place.

In spite of the overall class [blueprint] which assume that 99 percent of the kids are in their class to stay, I nevertheless make a public effort to exhort children to higher levels of test success, hinting at eventual transfer from the lower class as a reward. I frequently [insinuate] that the day will come when an employer will hire them on the basis of test scores and grades, even though my own experience is that employers are rightly indifferent to such things. I never [lie] outright, but I've come to see that truth and schoolteaching are, at bottom, incompatible just as [Socrates] said they were thousands of years ago. The lesson of numbered classes is that everyone has a proper place in they [pyramid] and that there is no way out of your class except by number [magic]. Until that happens you must stay where you are put.

3. Indifference

The third lesson I teach kids is [indifference]. I teach children not to care about anything too much, even though they want to make it appear that they do. How I do this is very [subtle]. I do it by demanding that they become totally involved in my lessons, jumping up and down in their seats with [anticipation], competing [vigorous]ly with each other for my favor. It's [heartwarming] when they do that, it impresses everyone, even me. When I'm at my best I plan lessons very carefully in order to produce this show of enthusiasm. But when the bell rings I insist that they stop whatever it is that we've been working on and proceed quickly to the next [work station]. They must turn on and off like a light switch. Nothing [important] is ever finished in my class, nor in any other class I know of. Students never have a complete experience except on the installment plan.

Indeed, the lesson of the [bells] is that no work is worth finishing, so why care too deeply about anything? Years of bells will condition all but the strongest to a world that can no longer offer important work to do. Bells are the secret logic of schooltime; their argument is [inexorable]. Bells destroy the past and future, converting every interval into a sameness, as an abstract map makes every living mountain and river the same even though they are not. Bells [inoculate] each undertaking with indifference.

4. Emotional Dependency

The fourth lesson I teach is [emotional] [dependency]. By stars and red checks, smiles and frowns, prizes, honors and disgraces I teach you to surrender your will to the predestined chain of [command]. [Rights] may be granted or withheld by any [authority], without appeal because rights do not exist inside a school, not even the right of free speech, the [Supreme Court] has so ruled, unless school authorities say they do. As a schoolteacher I intervene in many personal decisions, issuing a Pass for those I deem legitimate, or initiating a disciplinary [confrontation] for behavior that threatens my control. Individuality is constantly trying to assert itself among children and teenagers so my [judgment]s come thick and fast. [Individuality] is a [contradiction] of class theory, a [curse] to all systems of classification. Here are some common ways it shows up: children sneak away for a private moment in the toilet on the pretext of moving their bowels; they trick me out of a [private] instant in the hallway on the grounds that they need water. I know they don't but I allow them to deceive me because this conditions them to depend on my favors. Sometimes free will appears right in front of me in children angry, depressed or happy by things outside my ken; rights in such things cannot be recognized by schoolteachers, only privileges which can be withdrawn, [hostage]s to good behavior.

5. Intellectual Dependency

The fifth lesson I teach is [intellectual] dependency. Good people wait for a teacher to tell them what to do. It is the most important lesson, that we must wait for other people, better trained than ourselves, to make the meanings of our lives. The expert makes all the important choices; only I can determine what you must study, or rather, only the people who pay me can make those decisions which I enforce. If I'm told that [evolution] is fact instead of a [theory] I transmit that as ordered, punishing [deviants] who resist what I have been told to tell them to think.

This power to control what children will think lets me separate [successful] students from failures very easily. Successful children do the thinking I appoint them with a minimum of resistance and decent show of enthusiasm. Of the millions of things of value to study, I decide what few we have time for, or it is decided by my [faceless] employer. The choices are his, why should I [argue]? Curiosity has no important place in my work, only [conformity].

Bad kids fight this, of course, even though they lack the concepts to know what they are fighting, struggling to make decisions for themselves about what they will learn and when they will learn it. How can we allow that and survive as schoolteachers? Fortunately there are [procedures] to break the will of those who resist; it is more difficult, naturally, if the kid has respectable parents who come to his aid, but that happens less and less in spite of the bad [reputation] of schools. Nobody in the middle class I ever met actually believes that their kid's school is one of the bad ones. Not a single parent in twenty-six years of teaching. That's amazing and probably the best testimony to what happens to families when mother and father have been well-schooled themselves, learning the seven lessons.

Good people wait for an expert to tell them what to do. It is hardly an exaggeration to say that our entire economy depends upon this lesson being learned. Think of what would fall apart if kids weren't trained to be dependent:

The social-service businesses could hardly survive, they would vanish I think, into the recent historical limbo out of which they arose. Counselors and [therapists] would look on in [horror] as the supply of psychic [invalids] vanished. Commercial entertainment of all sorts, including television, would [wither] as people learned again how to make their own fun. Restaurants, prepared-food and a whole host of other assorted food services would be drastically [down-sized] if people returned to making their own meals rather than depending on strangers to plant, pick, chop and cook for them. Much of modern law, medicine, and engineering would go, too, the clothing business and schoolteaching as well, unless a guaranteed supply of helpless people poured out of our schools each year.

6. Provisional Self-Esteem

The sixth lesson I teach is provisional self-esteem. If you've ever tried to wrestle a kid into line whose parents have convinced him to believe they'll love him in spite of anything, you know how impossible it is to make self-confident spirits conform. Our world wouldn't survive a flood of [confident] people very long so I teach that your [self-respect] should depend on expert opinion. My kids are constantly evaluated and judged. A monthly report, impressive in its precision, is sent into students' homes to signal approval or to mark exactly down to a single percentage point how [dissatisfied] with their children parents should be. The [ecology] of good schooling depends upon perpetuating dissatisfaction just as much as commercial economy depends on the same [fertilizer]. Although some people might be surprised how little time or reflection goes into making up these [mathematical] records, the [cumulative] weight of the objective-seeming documents establishes a profile of defect which compels a child to arrive at certain decisions about himself and his future based on the casual judgment of strangers.

Self-evaluation, the staple of every major [philosophical system] that ever appeared on the planet, is never a factor in these things. The lesson of report cards, grades, and tests is that children should not trust themselves or their parents, but need to rely on the evaluation of [certified] officials. People need to be told what they are worth.

7. One Cannot Hide

The seventh lesson I teach is that [you can't hide]. I teach children they are always watched by keeping each student under constant surveillance as do my colleagues. There are no private spaces for children, there is no private time. Class change lasts three hundred seconds to keep [promiscuous] [fraternization] at low levels. Students are encouraged to [tattle] on each other, even to tattle on their parents. Of course I encourage parents to file their own child's [waywardness], too. A family trained to snitch on each other isn't likely to be able to conceal any dangerous secrets. I assign a type of extended schooling called "[homework]", too, so that the surveillance travels into private households, where students might otherwise use free time to learn something unauthorized from a father or mother, or by apprenticing to some wise person in the [neighborhood]. Disloyalty to the idea of schooling is a Devil always ready to find work for idle hands. The meaning of constant [surveillance] and denial of privacy is that no one can be trusted, that privacy is not legitimate. Surveillance is an ancient urgency among certain influential thinkers, a central prescription set down [Republic], in City of God, in Institutes of the Christian Religion, in [New Atlantis], in [Leviathan] and many other places. All these childless men who wrote these books discovered the same thing: children must be closely watched if you want to keep a society under tight central control. Children will follow a private drummer if you can't get them into a uniformed marching band.

II

It is the great triumph of [compulsory] government monopoly mass- schooling that among even the best of my fellow teachers, and among the best of my student's parents, only a small number can imagine a different way to do things. "The kids have to know how to read and write, don't they?" "They have to know how to add and subtract, don't they?" "They have to learn to follow orders if they ever expect to keep a job."

Only a few lifetimes ago things were very different in the United States; originality and variety were common [currency]; our freedom from [regimentation] made us the [miracle] of the world, social class [boundaries] were relatively easy to cross, our [citizenry] was marvelously [confident], [inventive], and able to do many things independently, to think for themselves. We were something, we Americans, all by ourselves, without government sticking its nose into our lives, without institutions and social agencies telling us how to think and feel; no, all by ourselves we were something, as individuals.

We've had a society increasingly under central control in the United States since just before the [Civil War] and such a society requires compulsory schooling, government monopoly schooling to maintain itself. Before the society changed, schooling wasn't very important anywhere. We had it, but not too much of it and only as much as an individual wanted. People learned to read, write, and do [arithmetic] just fine anyway, there are some studies which show literacy at the time of the American Revolution, at least on the Eastern seaboard, as close to total. Tom Paine's Common Sense sold 600,000 copies to a population of 2,500,000, 20 percent of which was [slave] and another 50 percent [indentured].

Were the colonists [genius]es? No, the truth is that reading, writing and arithmetic only take about 100 hours to transmit as long as the audience is eager and willing to learn. The trick is to wait until someone asks and then move fast while the mood is on him. Millions of people teach themselves these things; it really isn't very hard. Pick up a fifth grade textbook in math or [rhetoric] from [1850] and you'll see that the texts were pitched then on what would today be college level. The continuing cry for "[basic skills]" practice is a smoke screen behind which schools preempt the time of children for twelve years and teach them the seven lessons I've just taught you.

We've had a society increasingly under central control in the United States since just before the Civil War: the lives we lead, the clothes we wear, the food we eat, and the green highway signs we drive by from coast to coast are the products of this central control. So, too, I think, are the [epidemics] of drugs, [suicide], [divorce], violence, [cruelty], and the hardening of class into [caste] in the U.S., products of the [dehumanization] of our lives, the lessening of individual and family importance that central control imposes. The character of large compulsory institutions is inevitable, they want more and until there isn't any more to give. School takes our children away from any possibility of an active role in [community] life -- in fact it destroys communities by reserving the training of children to the hands of certified experts -- and by doing so it ensures that they cannot grow up fully human. [Aristotle] taught that without a fully active role in community life you could not hope to become a healthy human being. Surely he was right. Look around you the next time you are near a school or an old people's [reservation], that will be the demonstration.

School as it was built is an essential support system for a vision of social engineering that condemns most people to be [subordinate] stones in a pyramid that narrows as it ascends to a terminal of control. School is an artifice which makes such a pyramidal social order seem inevitable, although such a premise is a fundamental betrayal of the American Revolution. In colonial days right through the period of the early Republic we had no schools to speak of -- read Franklin's autobiography for a man who had no time to waste in school -- and yet the promise of [Democracy] was beginning to be realized. We turned our backs on this promise by bringing to life the ancient dream of Egypt -- compulsory subordination for all. That was the secret [Plato] reluctantly transmitted in [The Republics] when [Glaucon] and [Adeimantus] exhorted from Socrates the plan for total state control of human life that would be necessary to maintain a society where some people took more than their share. "I will show you," said Socrates, "how to bring about such a feverish city, but you will not like what I am going to say." And so the blueprint of the seven lesson school was first sketched.

The current debate about whether we should have a national curriculum is phony -- we already have one, locked up in the seven lessons I just taught you and a few more I decided to spare you. Such a curriculum produces [physica], [moral], and intellectual [paralysis] and no curriculum of content will be sufficient to reverse its [hideous] effects. What is currently under discussion in our national school [hysteria] about failing [academic] performance is a great irrelevancy that misses the point. Schools teach exactly what they are intended to teach and they do it well -- How to be a good [Egyptian] and where your place is in the pyramid.

III

None of this is [inevitable], you know. None of it is [impossible] to overthrow. We do have a choice in how we bring up young people and there is no one right way; if we broke the power of Egyptian [illusion] we would see that. There is no life and [death] international competition threatening our national existence, difficult as that is to even think about, let alone believe, in the face of a constant [media] barrage of myth to the contrary. In every important material respect our nation is self-sufficient, including energy. I realize that runs counter to the most fashionable thinking of political economists, but the "profound transformation" of our [economy] these people talk about is neither inevitable nor [irreversible]. Global economics does not speak to the public need for jobs, affordable homes, adequate schools and medical care, a clean environment, honest and accountable [government], social and cultural renewal, or simple [justice]. All global ambitions are based on a definition of productivity and the good life so alienated from common human [reality] that I am convinced it is wrong and that most people would agree with me if they had a choice. We might be able to see that if we regained a hold on a philosophy that locates meaning where meaning is genuinely to be found -- in families, in friends, the passage of seasons, in nature, in simple ceremonies and rituals, in curiosity, generosity, compassion, and service to others, in a decent [independence] and privacy, in all the free and inexpensive things out of which real families, real friends and real communities are built. Then we would be truly [self-sufficient].

How did these awful places, these "schools", come about? Well, casual schooling has always been with us in a variety of forms, a mildly useful adjunct to growing up. But total-schooling as we know it is a byproduct of the two "[Red Scare]s" of 1848 and 1919, when powerful interests feared a revolution among our own [industrial] poor. Partly, too, total schooling came about because old-line [American] families were revolted by the home cultures of Celtic, Slavic, and Latin immigrants -- and revolted by the [Catholic] religion they brought with them. Certainly a third contributing cause to making a jail for children called school must be located in the prospect with which these same families regarded the free movement of Africans through the society after the Civil War.

Look again at the seven lessons of schoolteaching: [confusion], class assignment, dulled responses, [emotional] and [intellectual] dependency, conditional self-esteem, surveillance -- all of these things are good training for permanent underclasses, people derived forever of finding the center of their own special genius. And in later years it became the training shaken loose from even its own original logic -- to regulate the poor; since the 1920s the growth of the school [bureaucracy] and the less visible growth of a horde of industries that profit from schooling just exactly as it is, has enlarged this institution's original grasp to where it began to seize the sons and daughters of the [middle class]es.

Is it any wonder Socrates was outraged at the accusation that he took money to teach? Even then, philosophers saw clearly the [inevitable] direction the professionalization of teaching would take, preempting the teaching function that belongs to everybody in a healthy community. [Professional] teaching tends to another serious error: It makes things that are inherently easy to learn, like [reading], [writing], and [arithmetic], seem [difficult] by insisting they be taught through pedagogical procedures. With lessons like the ones I teach day after day, it should be little wonder we have a national [crisis] the nature of the one we have today, young people indifferent to the adult [world] and to the future, indifferent to almost everything except the diversion of toys and violence. Rich or poor, schoolchildren who face the [21st century] cannot [concentrate] on anything for very long, they have a poor sense of time past and to come,they are mistrustful of [intimacy] like the children of divorce they really are (for we have divorced them from significant parental attention); they hate solitude, are cruel, materialistic, dependent, [passive], violent, timid in the face of the [unexpected], addicted to distraction.

All the [peripheral] tendencies of childhood are nourished and magnified to a grotesque extent by schooling, which prevents effective personality development by its hidden [curriculum]. Indeed, without exploiting the fearfulness, selfishness, and [inexperience] of children our schools could not survive at all, nor could I as a certified schoolteacher. No [common] school that actually dared to teach the use of dialectic, the [heuristic], or other devices that free minds should employ would last very long without being torn to pieces. School has become a replacement for [church] in our secular society, and like church its teachings must be taken on [faith].

It is time that we faced the fact squarely that institutional schoolteaching is [destructive] to children. Nobody survives the 7-Lesson Curriculum [unscathed], not even the instructors. The method is deeply and profoundly anti-educational. No [tinkering] will fix it. In one of the great ironies of human affairs, the massive rethinking schools require would cost so much less than we are spending now that powerful interests cannot afford to let it happen. You must understand that first and foremost, the business I am in is a jobs project and an agency for letting contracts. We cannot afford to save money by reducing the scope of our operation or by [diversify]ing the product we offer, even to help children grow up right. That is the [Iron Law] of institutional schooling -- it is a business neither subject to normal accounting procedures nor to the rational [scalpel] of [competition].

Some form of free-market system in public schooling is the likeliest place to look for answers, a free market where family schools and small [entrepreneurial schools] and religious schools and crafts schools and farm schools exist in profusion to compete with [government] education. I'm trying to describe a free market in schooling just exactly like the one the country had right up until the [Civil War], one in which students volunteer for the kind of education that suits them, even if that means self-education. It didn't hurt [Benjamin Franklin] that I can see.

These options now exist in miniature, wonderful survivals of a strong and vigorous past, but they are unavailable only to the [resourceful], the [courageous], the [lucky], or the [rich]. The near impossibility of one of these better roads opening for the shattered families of the poor or the bewildered host camped on the fringes of the urban middle class foretells the disaster of seven-Lesson Schools is going to grow unless we do something bold and decisive with the mess of government monopoly schooling.

After an adult lifetime spent teaching school I believe the method of mass-schooling is the only real content it has, don't be fooled into thinking that good curriculum or good equipment or good teachers are the critical determinants of your son and daughter's schooltime. All the [pathologies] we've considered come about in large measure because the lessons of school prevent children from keeping important [appointments] with themselves and with their families, to learn lessons in self- motivation, perseverance, self-reliance, courage, dignity and love and lessons in service to others, which are among the key lessons of home life.

Thirty years ago these things could still be learned in the time left after school. But [television] has eaten up most of that time, and a combination of television and the [stress]es peculiar to two-[income] or single-parent families have swallowed up most of what used to be family time. Our kids have no time left to grow up fully human, and only thin- soil wastelands to do it in. A future is rushing down upon our culture which will insist that all of us learn the [wisdom] of non-material experience; a future which will demand as the price of [survival] that we follow a pace of natural life economical in material cost. These lessons cannot be learned in schools as they are. School is like starting life with a 12-year [jail] sentence in which bad habits are the only curriculum truly learned. I teach school and win awards doing it.

I should know.

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The Seven Lesson Schoolteacher