Zoe Burkholder – författare

Between the turn of the twentieth century and the Brown v. Board of Education decision in 1954, the way that American schools taught about "race" changed dramatically. This transformation was engineered by the nation's most prominent anthropologists, including Franz Boas, Ruth Benedict, and Margaret Mead, during World War II. Inspired by scientific racism in Nazi Germany, these activist scholars decided that the best way to fight racial prejudice was to teach what they saw as the truth about race in the institution that had the power to do the most good-American schools. Anthropologists created lesson plans, lectures, courses, and pamphlets designed to revise what they called "the 'race' concept" in American education. They believed that if teachers presented race in scientific and egalitarian terms, conveying human diversity as learned habits of culture rather than innate characteristics, American citizens would become less racist. Although nearly forgotten today, this educational reform movement represents an important component of early civil rights activism that emerged alongside the domestic and global tensions of wartime. Drawing on hundreds of first-hand accounts written by teachers nationwide, Zoë Burkholder traces the influence of this anthropological activism on the way that teachers understood, spoke, and taught about race. She explains how and why teachers readily understood certain theoretical concepts, such as the division of race into three main categories, while they struggled to make sense of more complex models of cultural diversity and structural inequality. As they translated theories into practice, teachers crafted an educational discourse on race that differed significantly from the definition of race produced by scientists at mid-century. Schoolteachers and their approach to race were put into the spotlight with the Brown v. Board of Education case, but the belief that racially integrated schools would eradicate racism in the next generation and eliminate the need for discussion of racial inequality long predated this. Discussions of race in the classroom were silenced during the early Cold War until a new generation of antiracist, "multicultural" educators emerged in the 1970s.

An African American Dilemma offers the first social history of northern Black debates over school integration versus separation from the 1840s to the present.Since Brown v. Board of Education in 1954 Americans have viewed school integration as a central tenet of the Black civil rights movement. Yet, school integration was not the only--or even always the dominant--civil rights strategy. At times, African Americans also fought for separate, Black controlled schools dedicated to racial uplift and community empowerment.An African American Dilemma offers a social history of these debates within northern Black communities from the 1840s to the present. Drawing on sources including the Black press, school board records, social science studies, the papers of civil rights activists, and court cases, it reveals that northern Black communities, urban and suburban, vacillated between a preference for either school integration or separation during specific eras. Yet, there was never a consensus. It also highlights the chorus of dissent, debate, and counter-narratives that pushed families to consider a fuller range of educational reforms.A sweeping historical analysis that covers the entire history of public education in the North, this work complicates our understanding of school integration by highlighting the diverse perspectives of Black students, parents, teachers, and community leaders all committed to improving public education. It finds that Black school integrationists and separatists have worked together in a dynamic tension that fueled effective strategies for educational reform and the Black civil rights movement, a discussion that continues to be highly charged in present-day schooling choices.

Color in the Classroom is the first historical analysis of how schools and teachers have powerfully influenced the social construction of race in America. Between the turn of the twentieth century and the historic Brown v. Board of Education decision in 1954, the way that American schools taught about "race" changed dramatically. This transformation was engineered by the nation's most prominent activists, including Franz Boas, Ruth Benedict, and Margaret Mead during World War II. Inspired by scientific racism in Nazi Germany, anthropologists decided that the best way to fight racial prejudice was to teach what they saw as the "truth" about race in the one institution that had the power to do the most good--American schools. Anthropologists created lesson plans, lectures, courses, and pamphlets designed to revise what they called "the 'race' concept" in American education. They believed that if teachers presented race in scientific and egalitarian terms, that American citizens would become less racist. Although nearly forgotten today, this educational reform movement represents an important component of early civil rights activism that emerged alongside the domestic and global tensions of World War II. Drawing on hundreds of first-hand accounts written by teachers nationwide, Zoe Burkholder traces the influence of this anthropological activism on the way that teachers understood, spoke, and taught about race on an everyday basis for more than fifty years. She explains how and why teachers readily translated certain aspects of anthropological theory, such as the division of race into three main categories, while they struggled to make sense of more complex models of cultural diversity and structural inequality. As they translated anthropological theories about race into practice, teachers crafted an educational discourse on race that differed significantly from the definition of race produced by scientists at mid-century. This compelling book will be of special interest to historians of race, civil rights, and education, as well as to anthropologists and educators interested in the role of schools as racializing institutions in America.

Between the turn of the twentieth century and the Brown v. Board of Education decision in 1954, the way that American schools taught about "race" changed dramatically. This transformation was engineered by the nation''s most prominent anthropologists, including Franz Boas, Ruth Benedict, and Margaret Mead, during World War II. Inspired by scientific racism in Nazi Germany, these activist scholars decided that the best way to fight racial prejudice was to teach what they saw as the truth about race in the institution that had the power to do the most good-American schools. Anthropologists created lesson plans, lectures, courses, and pamphlets designed to revise what they called "the ''race'' concept" in American education. They believed that if teachers presented race in scientific and egalitarian terms, conveying human diversity as learned habits of culture rather than innate characteristics, American citizens would become less racist. Although nearly forgotten today, this educational reform movement represents an important component of early civil rights activism that emerged alongside the domestic and global tensions of wartime. Drawing on hundreds of first-hand accounts written by teachers nationwide, Zo? Burkholder traces the influence of this anthropological activism on the way that teachers understood, spoke, and taught about race. She explains how and why teachers readily understood certain theoretical concepts, such as the division of race into three main categories, while they struggled to make sense of more complex models of cultural diversity and structural inequality. As they translated theories into practice, teachers crafted an educational discourse on race that differed significantly from the definition of race produced by scientists at mid-century. Schoolteachers and their approach to race were put into the spotlight with the Brown v. Board of Education case, but the belief that racially integrated schools would eradicate racism in the next generation and eliminate the need for discussion of racial inequality long predated this. Discussions of race in the classroom were silenced during the early Cold War until a new generation of antiracist, "multicultural" educators emerged in the 1970s.

Between the turn of the twentieth century and the Brown v. Board of Education decision in 1954, the way that American schools taught about "race" changed dramatically. This transformation was engineered by the nation''s most prominent anthropologists, including Franz Boas, Ruth Benedict, and Margaret Mead, during World War II. Inspired by scientific racism in Nazi Germany, these activist scholars decided that the best way to fight racial prejudice was to teach what they saw as the truth about race in the institution that had the power to do the most good-American schools. Anthropologists created lesson plans, lectures, courses, and pamphlets designed to revise what they called "the ''race'' concept" in American education. They believed that if teachers presented race in scientific and egalitarian terms, conveying human diversity as learned habits of culture rather than innate characteristics, American citizens would become less racist. Although nearly forgotten today, this educational reform movement represents an important component of early civil rights activism that emerged alongside the domestic and global tensions of wartime. Drawing on hundreds of first-hand accounts written by teachers nationwide, Zo? Burkholder traces the influence of this anthropological activism on the way that teachers understood, spoke, and taught about race. She explains how and why teachers readily understood certain theoretical concepts, such as the division of race into three main categories, while they struggled to make sense of more complex models of cultural diversity and structural inequality. As they translated theories into practice, teachers crafted an educational discourse on race that differed significantly from the definition of race produced by scientists at mid-century. Schoolteachers and their approach to race were put into the spotlight with the Brown v. Board of Education case, but the belief that racially integrated schools would eradicate racism in the next generation and eliminate the need for discussion of racial inequality long predated this. Discussions of race in the classroom were silenced during the early Cold War until a new generation of antiracist, "multicultural" educators emerged in the 1970s.

The promise of a free, high-quality public education is supposed to guarantee every child a shot at the American dream. But our widely segregated schools mean that many children of color do not have access to educational opportunities equal to those of their white peers. In Integrations, historian Zoë Burkholder and philosopher Lawrence Blum investigate what this country’s long history of school segregation means for achieving just and equitable educational opportunities in the United States.  Integrations focuses on multiple marginalized groups in American schooling: African Americans, Native Americans, Latinxs, and Asian Americans. The authors show that in order to grapple with integration in a meaningful way, we must think of integration in the plural, both in its multiple histories and in the many possible definitions of and courses of action for integration. Ultimately, the authors show, integration cannot guarantee educational equality and justice, but it is an essential component of civic education that prepares students for life in our multiracial democracy.

The promise of a free, high-quality public education is supposed to guarantee every child a shot at the American dream. But our widely segregated schools mean that many children of color do not have access to educational opportunities equal to those of their white peers. In Integrations, historian Zoë Burkholder and philosopher Lawrence Blum investigate what this country’s long history of school segregation means for achieving just and equitable educational opportunities in the United States.  Integrations focuses on multiple marginalized groups in American schooling: African Americans, Native Americans, Latinxs, and Asian Americans. The authors show that in order to grapple with integration in a meaningful way, we must think of integration in the plural, both in its multiple histories and in the many possible definitions of and courses of action for integration. Ultimately, the authors show, integration cannot guarantee educational equality and justice, but it is an essential component of civic education that prepares students for life in our multiracial democracy.