Inequality and fairness are basic issues in human conflict and cooperation that have long fascinated me. Growing up in Louisville, Kentucky, I was confronted with the extreme racial segregation of schools and neighborhoods. My Catholic upbringing taught me to cherish the cardinal virtues of justice, wisdom, courage, and temperance, and my education in political economy taught me that markets can fairly and efficiently allocate resources, when legal power is evenly shared. My formal education culminated in a Ph.D. in Public Affairs from Princeton University, which led me to my current roles: Non-resident Senior Fellow at the Brookings Institution and Principal Economist at Gallup. I care deeply about the social conditions that create cooperation and conflict.
To understand why some workers are paid more than others, you have to understand how skills are valued and rewarded in the labor market, and how that has changed, as the economy has evolved.
Focused on the United States, Katz and Goldin provide a sweeping overview of how education leads to skills and income, drawing on the most well-established theories in economics. It misses some important causes of inequality, but is essential for understanding the one of the deepest economic forces governing wages: the supply and demand of human capital.
This book provides a careful historical analysis of the co-evolution of educational attainment and the wage structure in the United States through the twentieth century. The authors propose that the twentieth century was not only the American Century but also the Human Capital Century. That is, the American educational system is what made America the richest nation in the world. Its educational system had always been less elite than that of most European nations. By 1900 the U.S. had begun to educate its masses at the secondary level, not just in the primary schools that had remarkable success in the…
I moved to the University of Notre Dame in 1997 because I fell in love with its distinctive vision, including its core mission as a Catholic university. A year later I became dean. When during interviews I asked prospective faculty members how they might contribute to the distinctive mission of Notre Dame, broadly understood, I realized that they did not really understand what a Catholic university was, so I gave them my own understanding of Notre Dame and of the idea of a Catholic university. Eventually, I turned my oral answer into a short book, which articulates that vision in ways that should inspire anyone, whether they are Catholic or not.
I picked up this book immediately when I became dean at a Catholic university and poured over the most important primary documents. They cover a crucial period in the history of American Catholic universities, including above all their increasing autonomy.
The anthology includes the Land O’Lakes Statement and Pope John Paul II’s Ex Corde Ecclesia, which are among the most important modern statements on Catholic higher education.
I’ve loved learning about the Old West for as long as I can remember. Is this because I was born a few miles from the spot where Jesse James robbed his first train? Or is it because my family watched so many classic western movies and TV shows when I was a kid? Either way, writing books set in the Old West is a natural fit for me. I love researching the real history of that era just as much as I love making up stories set there. In fact, I write a column about the real history of the Wild West for a Colorado-based newspaper, The Prairie Times.
I love learning about people who dedicate themselves to helping others, and the eagerness of these two young ladies to share knowledge is so inspiring! I really like the personal connections in this book too – the author is writing about her own grandmother.
Dorothy Woodruff and Rosamond Underwood grew up in wealthy families, graduated from college, and wanted to be helpful and useful to people outside their own circles. So, they answered an advertisement for teachers at a new school in a rural Colorado community. Though neither of them had any teaching experience or training, off they went, armed only with their intelligence, determination, and willingness to do hard work.
In 1916, two restless society girls from Auburn, New York headed out to the Rockies in North-western Colorado to teach in a new schoolhouse. Dorothy Woodruff and Rosamond Underwood went to grade school and Smith College together, spent eight months on a grand tour of Europe in 1910 and, bored with formal luncheons and chaperoned balls, not yet ready for marriage, they answered an ad for schoolteachers. They travelled by train to Denver, and then rode horses for three days up to the remote school where their students, the children of homesteaders, came to school in rags and bare feet.…
I’ve researched children’s digital lives since the internet first arrived in many people’s homes. Recently, I noticed parents’ concerns weren’t listened to – mostly, researchers interview parents to find out about their children rather than about parents themselves. Worse, policymakers often make decisions that affect parents without consulting them. So, in Parenting for a Digital Future we focused on parents, following my previous books on Children and the Internet and The Class: Living and Learning in the Digital Age. As a professor at the London School of Economics and Political Science, I love that moment of knocking on a family’s door, and am always curious to see what I will find!
As a researcher, I’m always looking out for fresh ways to approach familiar problems.
Three problems really bother me. One is the idea of reducing all the different types of media, and all the different ways families use media, to a simplistic formula – screen time. As if we could just measure screen time, reduce it by turning parents into screen time police, and thereby solve the problems of our digital age.
Another is the idea of seeing parents as having all the power and children as willful or ignorant or naughty and so needing to be controlled. As if families weren’t trying to be more democratic and as if parents had nothing to learn from their children. The third is the idea that families have got to work all this out on their own, as if digital innovators and the wider society weren’t in some ways part of the…
Children and Families in the Digital Age offers a fresh, nuanced, and empirically-based perspective on how families are using digital media to enhance learning, routines, and relationships. This powerful edited collection contributes to a growing body of work suggesting the importance of understanding how the consequences of digital media use are shaped by family culture, values, practices, and the larger social and economic contexts of families' lives. Chapters offer case studies, real-life examples, and analyses of large-scale national survey data, and provide insights into previously unexplored topics such as the role of siblings in shaping the home media ecology.
I have been involved with teaching in prison for the last 22 years, and have taught everything from creative writing to meditation to college classes across carceral facilities in New York, California, and Massachusetts. As the founder and director of the Emerson Prison Initiative at Emerson College’s campus at Massachusetts Correctional Institution at Concord, I constantly work with faculty and students who are navigating the teaching and learning environment under some of the most adverse circumstances. These books have helped me feel less alone in this work.
Ok, this book is not specifically about teaching in prison, but it is about teaching from an abolitionist perspective, which is relevant to the same readers interested in teaching in prison. I first read it as part of a National Alliance for Higher Education in Prison’s book group, along with my colleagues from the Emerson Prison Initiative. Love makes the argument that education merely for survival does a disservice to humanness, and transactional education reinforces social hierarchies. Alternatively, abolitionist teaching looks to connect education to liberation.
Winner of the 2020 Society of Professors of Education Outstanding Book Award
Drawing on personal stories, research, and historical events, an esteemed educator offers a vision of educational justice inspired by the rebellious spirit and methods of abolitionists.
Drawing on her life’s work of teaching and researching in urban schools, Bettina Love persuasively argues that educators must teach students about racial violence, oppression, and how to make sustainable change in their communities through radical civic initiatives and movements. She argues that the US educational system is maintained by and profits from the suffering of children of color. Instead of trying…
I moved to the University of Notre Dame in 1997 because I fell in love with its distinctive vision, including its core mission as a Catholic university. A year later I became dean. When during interviews I asked prospective faculty members how they might contribute to the distinctive mission of Notre Dame, broadly understood, I realized that they did not really understand what a Catholic university was, so I gave them my own understanding of Notre Dame and of the idea of a Catholic university. Eventually, I turned my oral answer into a short book, which articulates that vision in ways that should inspire anyone, whether they are Catholic or not.
I wanted to get a sense of the recent history of American Catholic higher education, and this book offered a comprehensive intellectual and institutional history of American Catholic higher education—just what I was looking for and felt I needed as an administrator at a Catholic university.
How did Catholic colleges and universities deal with the modernization of education and the rise of research universities? In this book, Philip Gleason offers the first comprehensive study of Catholic higher education in the twentieth century, tracing the evolution of responses to an increasingly secular educational system. At the beginning of the century, Catholics accepted modernization in the organizational sphere while resisting it ideologically. Convinced of the truth of their religious and intellectual position, the restructured Catholic colleges grew rapidly after World War I, committed to educating for a "Catholic Renaissance." This spirit of militance carried over into the post-World…
I have been drawn to stories where I see aspects of myself in the characters since I was an adolescent and found comfort in the pages of Judy Blume's Are You There God? It's Me, Margaret. As a Black woman, I find validation and encouragement in novels where other Black women navigate life's obstacles to reach the desires of their hearts. It makes my life feel more manageable, knowing that I am not alone in the face of fear, loneliness, and self-doubt or more challenging social issues like racism, sexism, and classism. These stories give me hope and insight as I journey toward living life to its fullest.
This story, set in Nigeria, is a commentary on social economics and gender without sounding like one.
Fourteen-year-old Adunni wants an education to actualize her voice and make a difference but is seen as a commodity by her father and sold to be an old man's third wife. When tragedy hits her new household, she is backhandedly sold as a domestic servant.
I immediately fell in love with Adunni, savoring her simple but insightful descriptions. I identified with the grief she felt for her mother. Though heartbreaking at times, her determination was inspirational and encouraging as I continue on my own grief journey. She never loses hope and fights for what she wants for herself.
I felt the urge to applaud when I finished reading this book.
'Unforgettable' New York Times 'Impressive' Observer 'Remarkable' Independent 'Important' Guardian 'Captivating' Mirror 'Luminous' Daily Mail 'Sparkling' Harper's Bazaar 'Beautiful' Herald
THE NEW YORK TIMES AND TIMES TOP TEN BESTSELLER SHORTLISTED FOR THE DESMOND ELLIOTT PRIZE FOR FICTION ___________________________________________________
I don't just want to be having any kind voice . . . I want a louding voice.
At fourteen, Adunni dreams of getting an education and giving her family a more comfortable home in her small Nigerian village. Instead, Adunni's father sells her off to become the third wife of an old man. When tragedy…
I attended school for fourteen years, experiencing a wide range of different school types, from an experimental child-centred school in Washington DC to a Steiner school in rural Wiltshire to an all-girls’ comprehensive school in Bath. I hated school and my teachers and peers frequently hated me. In revenge, I became a historian of childhood and education in modern Britain so I could try and work out why school was so bad, and why children and teenagers are not listened to in British society. I did my PhD in History at the University of Cambridge and am now an Academic Track Fellow in History at Newcastle University.
Plenty of sociologists have gone into schools and tried to work out what kids think, but few have written about the experience as clearly, directly, and thoughtfully as Corrigan.
Corrigan did research with teenage working-class boys who attended two different schools in Sunderland in the early 1970s. He found, in short, that these boys did not like school; they especially did not like the fact that they were forced to go. This made Corrigan question why we make young people attend institutions that they hate, and which they do not benefit from.
Despite recent ‘progressive’ reforms in education, nothing had changed: ‘they didn’t like [school] when it was all maths and exams; they now didn’t seem to like it when it was all civics and projects’.
I am fascinated by the relationship between people’s religious and political identities. As a kindergartner, I heard about the hunger strikers at our local Irish Center, I was taught anti-communist songs at my Catholic Ukrainian school, and I listened as my dad explained Cesar Chavez and the United Farm Workers as we passed by the grapes while grocery shopping. Catholicism was not something I saw as just happening inside the walls of a church. It was about how one related to the world and was part of a global community. Those early experiences inspired me to become a human rights lawyer and activist, and later, a U.S. foreign relations historian.
What led a priest to join the Sandinista revolution?
In sharing his story, Nicaraguan Jesuit Fernando Cardenal details how his views regarding what it means to serve the poor and his understanding of sin as societal placed him on a collision course with both the government and many in the church. For a time, Cardenal was expelled from the Jesuits because he refused to resign his post in the Nicaraguan government. He also recounts what led him to later break with the Sandinista party.
Fernando Cardenal, a Nicaraguan Jesuit priest, oversaw a national literacy campaign and served as minister of education in the revolutionary Sandinista government. The Sandinista revolution was unusual for the wide participation of Christians, including priests, in the struggle. However, the role of priests in the revolutionary government (including Ernesto Cardenal, Fernando's brother, a famous poet), was a source of bitter controversy with the Vatican. When he declined to resign his government post (judging that it would be ""a grave sin if I were to abandon my priestly option for the poor""), Cardenal was suspended from the priesthood and expelled from…
I was trained in physics and applied mathematics, but my mother—a teacher of literature and history—secured a place for the humanities in my intellectual luggage, and I finally ended up in the social sciences. One of my first encounters with economics was John Nash’s theory of bargaining, illustrating how a wealthy person will gain more from a negotiation than a pauper, thus reinforcing inequality and leading to instability. Decades later, I returned to this problem and found that relatively little had still been done to analyze it. I believe that a combination of mathematical tools and illustrations from history, literature, and philosophy is an appropriate way of approaching the complex of inequality.
Most people, when asked to name a philosopher who wrote about inequality, would think of Rousseau. Condorcet was the last of the Encyclopédistes, young enough to experience the revolution in 1789—sadly, also one of its victims.
Unlike his philosopher colleagues, he participated actively in public policymaking, first in the Ministry of Finance, later as an elected member of the Legislative Assembly after the revolution. He chaired an organization working for the abolition of slavery. He argued for equal rights for women before Olympe de Gouges and Mary Wollstonecraft had published their more well-known pamphlets. He co-authored the Declaration of the Rights of Man and of the Citizen and also wrote a proposal for new constitution for France.
Most importantly, he realized the fundamental role of education as a means to reduce inequality and liberate mankind, and he even developed curricula for the various stages of a general…
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