Social Justice and Teaching

Teaching for social justice might be though of as a kind of popular education—of, by, and for the people—something that lies at the heart of education in a democracy, education toward a more vital, more muscular democratic society. It can propel us toward action, away from complacency, reminding us of the powerful commitment, persistence, bravery, and triumphs of our justice-seeking forebears—women and men who sought to build a world that worked for us all. Abolitionists, suffragettes, labor organizers, civil rights activists: Without them, liberty would today be slighter, poorer, weaker—the American flag wrapped around an empty shell—a democracy of form and symbol over substance.

Rousseau argues in regard to justice that equality “must not be understood to mean that degrees of power and wealth should be exactly the same,” but only that with respect to power, equality renders it “incapable of all violence” and only exerted in the interest of a freely developed and participatory law, and that with respect to wealth, “no citizen should be so opulent that he can buy another, and none so poor that he is constrained to sell himself.” The quest for equality and social justice over many centuries is worked out in the open spaces of that proclamation, in the concrete struggles of human beings constructing and contesting all kinds of potential meanings within that ideal. Nothing is settled, surely, once and for all, but a different order of question presents itself: Who should be included? What do we owe one another? What is fair and unfair? And always, the enduring questions in education: Education for what? Education for whom? Education toward what kind of social order?

If society cannot be changed under any circumstances, if there is nothing to be done, not even small and humble gestures toward something better, well, that about ends all conversation. Our sense of agency shrinks, our choices diminish. What more is there to say? But if a fairer, more sane, and just social order is both desirable and possible, that is, if some of us can join one another to imagine and build a participatory movement for justice, a public space for the enactment of democratic dreams, our field opens slightly. There would still be much to be done, for nothing would be entirely settled. We would still need to find ways to stir ourselves from passivity, cynicism, and despair; to reach beyond the superficial barriers that wall us off from one another; to resist the flattening effects of consumerism and the blinding, mystifying power of the familiar social evils (such as racism, sexism, and homophobia); to shake off the anesthetizing impact of most classrooms, most research, and of the authoritative, official voices that dominate the airwaves and the media; and to, as Maxine Greene says, “release our imaginations” and act on behalf of what the known demands, linking our conduit firmly to our consciousness. We would be moving, then, without guarantees, but with purpose and hope.

Education is an arena of struggle as well as hope—struggle because it stirs in us the need to look at the world anew, to question what we have created, to wonder what is worthwhile for human beings to know and experience—and hope because we gesture toward the future, toward the impending, toward the come of the new. Education is where we ask how we might engage, enlarge, and change our lives, and it is, then, where we confront our dreams and fight our notions of the good life, where we try to comprehend, apprehend, or possibly even change the world. Education is contested space, a natural site of conflict—sometimes restrained, other times in full eruption—over questions of justice.

The work, of course, is never done. Democracy is dynamic, a community always in the making. Teaching for social justice continues the difficult task of constructing and reinvigorating a public. It broadens the table, so that more may sit together. And we engaged what Bernice Johnson Reagan called “the sweetness of struggle.”

5 Responses to Social Justice and Teaching

  1. R.C. Ferraro says:

    With all due respect Dr. Ayers,
    Abolitionists such as Benjamin Rush, Suffragettes such as Susan B. Anthony and Elizabeth Caddy Stanton, and the majority of early unions, were unabashed racists with delusions of grandur, perpetuating puritan constructs of whiteness and reinforcing cast divisions within our constitutional republic. In this global age educators should be looking towards the Lucy Parsons, Emilio Zapatas, Francisco Ferrers, and Nelson Mandelas of the world to illustrate the essence of social justice.

    On a side-
    Just wondering if the troll “Jackie” understands that he is a proponent of the paternalistic trappings of neo-liberalism and amerikan exceptionalism, that his comments here closely reflect the values of the demokratic party he so abhors?

  2. tamarika says:

    Teaching for social justice gives us different options, opens our minds, and enables us to make well-informed choices. “The sweetness of struggle” reminds me of Joseph Campbell’s quote: “Joyful participation in the sorrow of the living.” Both have deep meaning for me.

    I visit your website to joyfully participate in the sweetness of humankind’s struggle in this complex world. I always feel encouraged, supported, and inspired by the way you say things.
    Thanks so much.

  3. Jack Janski says:

    Hey Tamarika,

    Are you “inspired” by the way Billy tried to murder people???? I wonder if Ms. Oughton would agree with your assessment of Billy? Oh wait, she was blown to bits during Billy’s glory years as a domestic terrorist.

  4. CharlieMansion says:

    Was there social justice from the left-wing radicals at Duke for three innocent people?


    Do you still enjoy billy’s absence of contrition on his statement, “kill all the rich people”?

  5. Jessica says:

    Bill…I thank you for this brilliant post. You inspire me to keep going!!

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