Monthly Archives: September 2026

Peering into a jury of racial peers—The Lindsay Clancy case.

Posted on by

I have served on several juries over the years, twice as jury foreman. And yes, those deliberations were sometimes tense. Disagreement is a natural and necessary part of the jury process, and the majority is not always right simply because it is the majority.

But in the Lindsay Clancy case, I find myself wondering: Why was it necessary for one juror, when discussing the lone dissenting juror, to publicly identify him as a Black man? Why not simply present her disagreement with his reasoning and explain why she believed his position was wrong? What purpose does identifying his race serve?

And perhaps more troubling: What is the expectation of her hope of what will happen to him next—or to people who share his racial and cultural heritage, now that his race has become part of the public narrative surrounding his dissent?

A juror should be able to disagree, even strongly and even alone, without his racial identity becoming an explanation for—or a public marker attached to, his disagreement. We are (and have been for a long time) in a bad place in this country when a disagreement over evidence and judgment cannot simply remain a disagreement over evidence and judgment.

Who Are the Real Donald Trump Supporters?

Posted on by

“How Many People Support Trump but Don’t Want to Admit It?”—NY Times, 9/16/2026

https://www.nytimes.com/2016/05/11/opinion/campaign-stops/how-many-people-support-trump-but-dont-want-to-admit-it.html

Who Are the Real Donald Trump Supporters?

This is actually one of the best news media commentaries I’ve encountered attempting to explain a phenomenon that almost no one seems willing to discuss honestly. At least Mr. Edsall brings us closer to confronting it.

I stopped watching many cable news programs and reading much of the political commentary in the print media on this topic because they repeatedly seemed to be missing what I believe is an important element of the story.

After food and gas prices don’t go down. After senseless, seemingly endless wars are initiated. After we witness unbelievable displays of grotesque self-enrichment and corruption—after, after, after—what explains the enduring and, as this article suggests, remarkably high levels of Trump’s political support? Is part of the explanation hiding inside of people living amongst us in plain sight?

As I read this well-researched and analytically grounded article, I kept trying to make sense of what, from my perspective, appears to be a profound contradiction:

“You are ashamed to publicly tell someone that you support a person whom many regard as a racist and a bigot—and yet, you still support that person.”

And so, I am left with what I can only describe as my kindest spiritual hypothesis:

Perhaps that sense of shame is the last expression of a fleeting sense of godliness and human kindness decency—still fighting for your soul.

I ain’t mad one bit at Lonnie Bunch. In fact, I totally get it.

Posted on by

“And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet.”
—Matthew 10:14

I probably should play it safe, stay with educational topics, and leave romantic-relationship advice to those who are far more capable and knowledgeable about the subject. But I do believe this much about romantic relationships is true: When someone emphatically and clearly chooses someone else over you, let it go—and move on. It took me a while to learn that “moving-on” lesson: sometimes the best move is simply to move on.

So, Dr. Bunch, take your intellectual gifts, vast store of wisdom and knowledge, leadership skills, and historical expertise, and share those gifts somewhere else; somewhere where you are appreciated and can receive the honor you deserve.

Museums are powerful learning vehicles that strengthen the informal educational system and, in turn, wonderfully complement the formal PreK–12 education system.

The political conflict surrounding Bunch’s departure is real. The Trump administration has sharply criticized the Smithsonian’s presentation of American history, accusing the Institution of emphasizing oppression and promoting what it considers an anti-American historical narrative. The administration has also threatened federal support and pressed for changes in how the Smithsonian presents the nation’s history. Dr. Bunch, meanwhile, has defended the importance of presenting an accurate, inclusive, and complex American story.

And I can’t help seeing all of this through an educational lens.

History, after all, is supposed to teach us something. When citizens encounter political movements that draw upon exclusionary nationalism or authoritarian ideas, one of the most important educational questions they can ask is: What happened the last time a nation traveled down a similar road? That is why serious historiographical studies matters. History should not merely make us feel good about ourselves; it should help us recognize dangers, understand consequences, and avoid repeating catastrophic mistakes.

That brings me back to Dr. Bunch and the Smithsonian.

Perhaps the most important contribution of Bunch’s leadership has been his insistence that America is strong enough to confront the complexity of its own history. He spent nearly four decades at the Smithsonian, became its first African American Secretary and first historian to hold that position, and, most significantly, transformed the National Museum of African American History and Culture from an idea—with essentially no collection, building, or substantial institutional infrastructure—into one of the nation’s major historical institutions.

That kind of historical truth-telling is not an argument against America. It is an argument that America can become better by understanding America more honestly.
A museum should never become a monument to comforting falsehoods. Nor should it become an instrument for excluding some Americans from the national story while artificially exalting others.

At its best, a national museum system should invite us into deep, sometimes uncomfortable, but ultimately constructive reflection about who we have been, who we are, and who we still have the capacity to become.

That means recognizing both the profound beauty of the American experiment and the ugly historical wounds that remain part of our national inheritance. It means acknowledging extraordinary achievements while also confronting slavery, racial discrimination, dispossession, exclusion, and other injustices that shaped the nation. And it means recognizing the contributions of people who, despite suffering those injustices, nevertheless helped build America into the economically, culturally, scientifically, and politically consequential nation it became.
That is not a denunciation of America.

That is historical honesty and societal maturity.

And perhaps that was the larger significance of Lonnie Bunch’s work: presenting America not as a finished masterpiece without blemishes, nor as a hopelessly irredeemable nation, but as a still-evolving national project—possessing both ugly warts that must be confronted and profound beauty that deserves recognition.
Museums can help a nation engage in that kind of honest reflection. And honest reflection can lead to corrective national action.

Because there is something deeply ungrateful about enjoying the greatness of a nation while refusing to acknowledge all of the people—especially those historically excluded from its promises—whose labor, sacrifice, creativity, courage, intellect, and perseverance helped make that greatness possible.

Or, to put it in the theological language I grew up understanding:

God don’t like ugly.

And ungratefulness is ugly.

Episode 3 of Lanterns Reclaims the Uncorrupted Meaning of “Woke”: Black Protection and Black Progress

Posted on by

Episode 3 of Lanterns Reclaims the Uncorrupted Meaning of “Woke”: Black Protection and Black Progress

I promise: this essay contains no spoilers. I will only suggest that you watch Episodes 1 and 2 before watching Episode 3, so that what happens in that episode can land in your heart and mind with its full meaning and power.

As I watch the current use of the word “woke,” I am struck by how far it has traveled from the meaning I first understood in the early 2000s—and from its much earlier expressions in Black political and cultural life. Marcus Garvey, for example, issued his Pan-African call to “Wake up Ethiopia! Wake up Africa!” And in 1938, blues and folk musician Lead Belly (Huddie Ledbetter), speaking in connection with his song about the Scottsboro Boys, urged Black people traveling through Alabama to “stay woke.”

Today, the term is routinely deployed by ideological descendants of the anti-civil-rights and anti-Black-progress coalitions of the 1950s and ’60s. More recently, they have been joined by a younger group of self-described progressives who sometimes find themselves apologizing for, and distancing themselves from, what is a false presentation of “woke” or “wokeism.”

And then there is a large cohort of extraordinarily talented Black journalists—all younger than I am—who rarely correct their White colleagues when the term is used in ways that bear little resemblance to its original meaning. Surely many of them are more knowledgeable than I am about its linguistic and cultural origins. (Where is the New York Times’ John McWhorter when we really need him?)

I can understand people in my 75-plus age group being confused about the Woke phrase. The only reason I became familiar with the contemporary use of “woke” many years ago was that, as a lifelong public-school educator, I remained connected through social media to many of my former students.

And what I encountered as the meaning of “woke” was not that complicated.

Stay awake.

Don’t sleep on dangers intended for you. Study—and, in particular, study your history and the history of America’s racist traditions. Stay alert to current events, especially those forces capable of harming your present existence or restricting your future. Recognize threats. Recognize opportunities. Protect yourself. Prepare yourself. Make progress for yourself and your cultural community.

In essence, as I understood it, being “woke” was a call for Black Protection and Black Progress.

I don’t recall anything about DEI, who could use which bathroom, men playing in the WNBA, or canceling the language of White America. In fact, the “woke” commentaries I encountered were not anti-White at all. They simply were not addressed to White America.

They were positive Black messages, by Black people, addressed to Black people.

Who stole “woke” and then cynically corrupted its meaning is an analysis I will leave to those working in the political, cultural-linguistic, and historiographical arenas.

My primary interest, as always, is educational.

And that brings me to Season 1, Episode 3 of Lanterns.

What the writers, director, and actors accomplish in this episode is to educate a nation about the painful fragility of Black existence—especially for Black boys, who are too often forced to surrender their childhoods much too early because, in the eyes of too much of America, their birth certificates might as well have been stamped:

Dangerous if he survives to adulthood.

In that sense, Episode 3 reclaims and restores what I understood to be the original, unadulterated meaning of being “woke”: a compassionate commitment to Black survival and success.

We All Received “The Talk”

Black boys of my generation received “The Talk” when we reached a certain age and, perhaps more importantly, a certain size.
I remember being told that I could no longer run on the sidewalks of Crown Heights, Brooklyn.

“If you want to run, run in the playground at P.S. 9 or in Prospect Park.”

That rule seemed strange to me, since joyfully running was an essential part of our early-adolescent play world. But I was also given very specific instructions about what to do—and what not to do—if stopped by the police. I was told to carry identification and a dollar or two in my wallet.

Like young people everywhere, however, we were determined to prove that the old folks worried too much.

So one day, walking home from Middle School 294, my friends and I decided to race along Vanderbilt Avenue between Fulton Street and Atlantic Avenue. Our adolescent logic was impeccable: there were mostly factories along that stretch and no pedestrians, so technically, we reasoned, we were not really violating our parents’ prohibition against running on crowded sidewalks.

Halfway up the block, a police car pulled us over.

The officers emerged menacingly, shouting and snarling commands.
Suddenly, “The Talk” was no longer an annoying collection of parental rules.

It was a survival manual.

I immediately reminded my friends: Don’t run.

We put our hands against the wall as directed. Continuing down my mental checklist of instructions, I spoke loudly, clearly, and politely, without turning around or making any sudden movements:

“I am reaching into my pocket to get my wallet and I.D.”

Without turning, I handed my wallet to the officer closest to me. Prominently displayed inside was my Police Athletic League (PAL) membership card.

The atmosphere suddenly changed.

One officer said something to the effect of, “Oh, these are Officer Powell’s kids”—referring to the officer who ran the PAL program at our local police precinct.

They let us go.

We continued our journey to the Brooklyn Public Library—shaken and, needless to say, no longer running.

We also reached an immediate and unanimous agreement:

We were not telling our parents about the incident.

I certainly wasn’t, because I had no desire to stand quietly—which is what children were expected to do in those days—through a long Caribbean-American parental speech titled:

“I thought I told you not to…”

That would have been followed by several versions of “What were you thinking?” Followed by: “Oh, you were not thinking?”

And the lecture would not have ended at home. Neighborhood and church elders, aunts, uncles, grandparents, and godparents would eventually have been informed of our bad-decision deed, requiring us to endure multiple sequels of that original admonition speech.

But there was another childhood lesson in Black protection that I did not understand until years later.

I was a dedicated reader of Ebony and Jet magazines. One month, however, I could not find the latest issue of Jet. And, as my mother undoubtedly hoped, I soon forgot about it. There were too many scooters to build, war games to play, comic books to read, and stickball and skelly games demanding my attention.

Years later, I learned why that issue had disappeared.

It contained the horrific open-casket photograph of Emmett Till.

That next summer, without any explanation to us kids—not required in those days—the Black parents in our neighborhood canceled their children’s trips down South. My mother explained to me years later, when I was in college, that the neighborhood “ban” had been imposed largely to protect Black boys from the possibility of suffering a similarly murderous fate.

That was those parents being protectively “woke.”
Not a political slogan.
Not a partisan insult.
Not a cable-news debating point.

Protection. Awareness. Survival. Preparation. Progress.

And That Is What the Parents in Lanterns Are Trying to Do
The Black parents in Lanterns are trying to protect their Black boys the best way they know how—albeit in heightened and dramatic ways appropriate for television.

The two extraordinary actors, Jasmine Cephas Jones and J. Alphonse Nicholson, are portraying what generations of Black parents before, during, and after my generation have tried to do.

First, get their children safely to adulthood.

Second, make them strong enough to confront unfair and undeserved societal obstacles without allowing those obstacles to define or defeat them.

And finally, help them discover and realize their innate gifts, talents, possibilities, and special calling in life.

That is the essential arc of effective parenting.

And schools can either assist or hinder that work.

I resented then—and still resent today—those portions of my childhood that had to end prematurely. I resented having to think about survival to adulthood as a goal at such a young age. And I hated hearing another warning that sounded grossly unfair to my young ears, but turned out to be painfully true: “You must be twice as good to get a fair chance.” My teenage years seemed to exist between dangerous extremes: Would my life be damaged or ended by a police bullet or arrest, drugs, imprisonment, or the unsolicited violence of another Black or Latino teenager in the neighborhood?

As an educator who spent many years working with teenagers, I know that growing up is hard enough. Young people should not also have to calculate their chances of surviving to adulthood while simultaneously trying to discover who they are. They should be thinking about future careers, occupations, aspirations, and possibilities—not wondering who they might become if they can safely make it to adulthood.

That is one reason we desperately need well-educating, intellectually challenging, emotionally nurturing, and physically safe public-school buildings where Black and Latino young people do not feel hunted—or haunted—by society’s fears of them and low expectations for them.

Parents cannot fight this battle alone.

Public schools must do their part.

They must create safe, secure, and educationally rich learning environments capable of bringing forth the best gifts and talents of children whom too much of society has already decided are unworthy of our best adult efforts.

The Baton Must Be Passed

And speaking of gifts and talents, a personal disclosure:
One of the wonderful young actors in Episode 3 of Lanterns, Lumi Oniyide, is the child of two of my former students. One of those former students—despite all of my shortcomings as a principal—decided to become a principal and is now a great one.

There is something beautifully circular about that for me.

A former principal watches the child of his former students portray, in a powerful work of art, themes that connect directly to the lives of generations of Black children—and to the educational responsibility of those adults entrusted with preparing them for the future.

There is always hope in the positive passing of the baton.

One generation protects, prepares, educates, and encourages the next. And then that generation must do the same for the children coming behind them.

Perhaps that is another way to understand what “stay woke” was always supposed to mean:

Know what came before you.

Know what could be coming for you.

Understand what surrounds you.

Protect what is precious to you.

Prepare an easier path for those who will follow you.

And every day, keep moving forward as the best presentation of yourself.

That is our collective, sacred Woke-Hope.

That is Woke Black Protection.

That is Woke Black Progress.

Ask yourself: “Are You Afraid” of a Positive Black Future?

And that is why I hope Episode 3 of Lanterns, “OutKast,” receives the Emmy recognition—and award—I believe it deserves.

Lanterns, Season 1, Episode 3, “OutKast,” is currently streaming on HBO Max and through the HBO Max Amazon Channel in participating regions.

Public Education Has an Anti-Artificial Intelligence (AI) Bandwagon Problem

Posted on by

Public Education Has an Anti-Artificial Intelligence (AI) Bandwagon Problem.
So, I have a question for the anti-AI celebrants: Are we creating yet another technology and educational-opportunity gap?

Because while some public schools debate whether students should be permitted to use artificial intelligence at all, some elementary and middle school parents will be teaching their children coding at home, enrolling them in after-school or weekend coding programs, or sending them to summer coding camps where AI technology will absolutely be incorporated into the learning experience.

And therein lies the danger.

Too often in public education, the least-informed—and frequently the loudest—nonprofessional pedagogical voices are allowed to drive educational policy, while professional educators with deep theoretical knowledge and practical experience in a particular field are pushed to the sidelines.

We have also entered an age in which simplistic, non-thinking solutions to extraordinarily complex problems are increasingly treated as preferable to thoughtful ones. Instead of carefully examining a problem, identifying its multiple dimensions, consulting knowledgeable practitioners, anticipating unintended consequences, and then developing a measured response, we reach for the sledgehammer when a scalpel is required.

We can see versions of this phenomenon far beyond education. Consider America’s immigration policy—or lack thereof. Rather than developing a sensible, comprehensive, humane, and well-contemplated approach to a profoundly complicated national issue, political pressure can produce sweeping, ugly policies and practices that disregard both the humanity of the people affected and the long-term best interests of the nation and its citizens.

Public education should not operate that way.

Everything cannot be rushed into policy because the loudest activist voices demand immediate action. Historically, some of public education’s biggest mistakes have emerged from precisely that kind of reactionary policymaking. (Do any former NYC high school principals remember the 1994 Sequential Mathematics Program disaster?) And those mistakes have often done the greatest damage to students from economically disadvantaged communities and, disproportionately, to students of color who are already positioned on the disadvantaged side of educational-opportunity gaps.

I remember, as a superintendent, meeting with a contingent of parents from a non-Title I school who wanted to eliminate those “bad” standardized state examinations.
I listened patiently to their arguments—talking points that, interestingly, closely mirrored those of another political entity in the district. But I digress.

Two important issues emerged from that meeting.

First, the parents made a legitimate point: state examinations did not—and could not—measure the full range of their children’s intellectual capabilities, talents, creativity, and possibilities.

I agreed.

But I also explained that the responsibility of school-based educators—and certainly my responsibility as superintendent—was to ensure that the state curriculum standards upon which those examinations were based represented the ground floor, not the ceiling, of what students were expected to know, understand, create, and intellectually accomplish.

A standardized state examination should not define the totality of a child’s education. But neither should we confuse the limitations of an assessment with the absence of a legitimate need for common academic standards.

The purpose of state standards and assessments is, in part, to establish a common expectation that every child in the state—and therefore every child in our district—should demonstrate sufficient proficiency to master grade-level, school-level, and course requirements while acquiring the prerequisite knowledge and skills necessary to succeed at the next learning level.

What is the alternative?

Should every classroom, school, or district simply create its own subjective definition of proficiency?

We would never accept that approach in other professions. Dentists, plumbers, lawyers, firefighters, airline pilots, and, yes, even school superintendents cannot simply declare themselves proficient, licensed, and certified. Some legitimate external authority, informed by expert practitioners, establishes knowledge and performance standards that must be met before someone receives a professional designation.

Why should we believe that determining whether a student has mastered essential fourth-, eighth-, or twelfth-grade knowledge and skills requires no common external standard whatsoever?

Can state assessments be improved?

Absolutely.

Should they constitute the entirety, or even the most important part of a child’s educational experience?

Absolutely not.

But eliminating them completely is another matter, particularly when our public schools already operate across enormous gaps in expectations, educational opportunities, access to resources, and parental capacity to independently supplement what schools provide.

Then came the second revealing moment in that parent meeting.
I asked:
“Are you willing to go on record as opposing all standardized examinations—the Gifted & Talented (G&T) admissions exam, eighth-grade Algebra screening exam, SAT and ACT, Advanced Placement examinations, International Baccalaureate examinations, the LSAT, MCAT, teacher-certification examinations, professional licensing examinations, and so forth?”

Silence.

My response was mental, not verbal:

“Oh, I see. Not those standardized examinations. Just the state examinations.”

And that brings me back to artificial intelligence.

The New York City Schools Chancellor made what I believe was a good and sensible interim decision. Having served as a superintendent in that city, I understand that sometimes educational leaders need to deliberately create a pause-and-think working space, particularly when outside political voices become so loud and distracting that thoughtful policymaking becomes almost impossible. And in New York City, educational decisions are inevitably complicated by political actors who will seize almost any opportunity to undermine a mayor or chancellor they oppose.
But a pause cannot become a permanent policy.

The next step should be the creation of a well-informed task force composed of experienced educators, curriculum and instructional specialists, developmental psychology experts, STEM practitioners, researchers, parents, students where appropriate, and—yes, absolutely—people from the technology industry, where many of our students will one day seek employment, establish professional partnerships, or perhaps create their own technology-related companies.

Its mission should be to develop a thorough set of meaningful, pedagogically sound, developmentally appropriate, and grade-specific recommendations to the Chancellor that can inform the development of guidelines governing how students should—and should not—use AI.

The question should never be reduced to:

“AI: Yes or no?”

That is far too simplistic.

The more useful questions are:

At what age? For what educational purpose? Under what conditions? With what safeguards? With what degree of teacher supervision? What should students be required to know and do independently before AI assistance is permitted? When does AI enhance intellectual development, and when does it replace the productive struggle necessary for intellectual development? How do we teach students to verify AI-generated information, recognize bias and fabrication, protect their privacy, and use these tools ethically?

Those are worthy and complicated educational questions that require the thoughtful work and informed input of highly skilled, experienced educators—not political performers.

And there are other realities that we cannot ignore.

Wearing my principal’s hat, I recognize the practical limits of what a central-office staff—especially in a large school district—can realistically monitor and enforce when it comes to carrying out official directives at the school and classroom levels. The reality is that there will be some NYC students, in some NYC elementary and middle school classrooms and schools, who are going to learn how to use AI applications regardless of what the official policy says.

And,

Public schools cannot control everything children learn through informal education outside the school building and beyond school hours. So, while one group of adults celebrates keeping AI out of a school, another group of parents, in that same or another school, may be enrolling their children in outside-of-school coding, robotics, engineering, science, and technology programs where those same children are learning how to use AI productively.

Five or ten years later, we may suddenly discover that we have an “AI achievement gap” and act mystified about how it happened.

We should not be mystified.

We created it.

I hope educators, STEM practitioners, parents, and community organizations—particularly those serving historically underserved communities—are already thinking about after-school, weekend, and summer programs that teach children the responsible use of AI in coding, robotics, mathematics, engineering, scientific inquiry, and other intellectually productive activities.

Technology, like so many human innovations, is not inherently the enemy. Students can benefit greatly from thoughtfully designed software-based instructional tools. The point is not that technology should replace teachers or student thinking. It should not. The question is whether technology can be intelligently designed and responsibly used to strengthen teaching, learning, practice, exploration, and intellectual independence.

We should therefore resist jumping onto every educational bandwagon that comes rolling down the street—whether that means enthusiastically and thoughtlessly going all-in on AI or reactionarily and reflexively going all-in on being anti-AI.

Instead, parents, educators, and community leaders should continually ask:

How will this policy decision affect my child’s ability to become the fullest intellectual and skilled expression of themselves?

How will this policy decision affect my community—particularly those children whose families may not have the financial resources to purchase privately what the public schools decide not to provide?

And, paraphrasing a warning I learned from my former Columbia University professor and mentor, economist Eli Ginzberg:

When major public policies are put into place, we had better ask very carefully whether Black people will once again receive the short end of the stick.

Finally:

What community-based educational defenses, enrichment opportunities, and support systems must we build now to prevent today’s policy decisions from strengthening tomorrow’s educational disadvantages?

Those are the questions we should be asking before we prematurely celebrate the demise of AI. Because when it comes to artificial intelligence and public education, the greatest danger may not be AI itself.

The greater danger may be making poorly informed educational decisions about AI—and discovering years later which children were given the opportunity to master the technology while other very capable children were prevented from learning it.