Category Archives: Education

Reimagining Public Education: Living Humanely in a Technical World

This essay envisions that we are “A nation at promise” and seeks to begin a new conversation and agenda for educational quality for all—students, teachers, leaders, parents, communities, and stakeholders.

Public education policy today is fractured, incoherent and divisive. The equity movement enshrined in the Elementary and Secondary Education Act (ESEA) in 1965 that a good education is a civil right is now deeply divided far beyond usual differences in politics, strategy, ideology, and policy. Today’s civil rights community, and the larger constellation of like-minded allies, belies this divisiveness and incoherence. This community lacks an effective consensus, and its powerful voice is diminished, if not lost, in the noise of competing passions, voices and strategies. This is largely due to it being circumscribed by the decades-old framework of standards-based reform (SBR) –aligning standards, assessment and accountability to support the use of data to close opportunity, achievement and graduation gaps. All other reform ideas–charter schools, full-service community schools, personalized learning—must contend with this framework to get any traction. The partisan stalemate and polarization in Congress and state legislatures, and even more the irreconcilable attitude and stridency in upholding and rejecting positions, goes far beyond the natural “tumult and clamor of politics” that Alexis De Tocqueville long ago attributed to the American character. Even the potential opening to state and district leadership and innovation in the passage of the Every Student Succeeds Act will likely die on the vine of SBR thinking. I attribute this in large part to a pervasive crisis in education theory (and perhaps a general crisis in democracy but that is not the subject of this paper). It is not simply that standards-based reform has failed as a unifying paradigm; actually, it has succeeded too well. Rather it is that it has been a misleading and distracting one, leading us away from attention to the real social and cultural forces fundamentally impacting the way “we the people” learn and teach, and the way we interact in schools, district and state level offices, and in the policy world. Because these forces remain unaddressed, there is an impoverishing lack of a unifying, shared intellectual framework for defining problems in a way that generates productive debate, consistent language, and clear dialogue. This essay offers such a framework to create the necessary conditions for discovery and creation of solutions and concrete actions that can have impact in changing practices and improving educational outcomes for all students.

Arguably, one might counter my view above by citing as evidence of a broad consensus the work of the National Commission on Education Equity and Excellence, which issued in 2013 its report, For Each and Every Child. This comprehensive set of findings and recommendations was “unanimous—an unexpected and noteworthy accomplishment.” The report, considered a “clarion call” and “polestar”  “for a decade or more of struggle to come,” includes five policy categories: (1) funding equity and efficiency; (2) teachers, principals, and curriculum; (3) early childhood education; (4) further mitigation of poverty’s effects; and (5) governance and accountability. While a broad policy consensus, and even aside from the fact that it represents “policy by elites” with the people left out, it nonetheless lacks an intellectual and philosophical framework to unify thinking at a deeper level. It thereby lacks the capacity to inform and guide in the same direction the interpretation of a relatively open and contestable policy “consensus.”

In every crisis, where there is threat, there is also opportunity. From a broad historical perspective, looking beneath the surface tumult and clamor, and the violent pendulum swings of temporal educational interests and ideas, there has been a profound but subterranean transformation in education, a steady and progressive change in the very landscape of American education. It mirrors and is driven by the same profound transformation in society, politics and the economy. This is of course the technical transformation in public education as a whole, most explicitly in K-12 education but spreading quickly to postsecondary and early childhood education. It is a transformation of accelerating speed and intensifying scope and scale, in education administration and management, school leadership, and the practice of learning and teaching. “Technical” is first defined as technology and the associated activities and habits of mind involved in using technology and data. But technology is here defined more broadly as the way we do things, the way we see the world and indeed as privileging a technical mindset that values the use of technology and technical methods not only in solving problems but in how we formulate the problems themselves. In the unfolding technical revolution, individuals become more competitive and authoritative to the extent that they have the mind, skills, and values to more effectively translate complex realities into technical problems that are amenable to research and solution according to technical and abstract standards and values. The intensifying technical nature of school bureaucracies and the data-drenched policy world reflect the relationships “below” in schools between individuals and their work and the interactions between individuals themselves. Our work and our relationships are now highly mediated by technology, technique, and data; we are thoroughly saturated by this technical transformation.

Charlie Chaplin, Modern Times

This transformation is one of those “long revolutions” (Italian sociologist, Antonio Gramsci) in history, great epochs of transformation that cause deep changes through the terrain of culture and values, beneath the surface of politics, strategies and tactics. To understand the power and meaning of this transformation, the analogy that comes to mind is how the new science of optics and the technology of the telescope in the 1500s did not just merely change the ability to see but led a “Copernican revolution” that changed the very cosmology of that age. This long revolution overturned the Ptolemaic model of the universe, radically decentering the earth and undermined social hierarchies and consciousness based on this model. The technical revolution in education arguably began in the 60s and has been intensifying at an accelerating speed every decade. This ongoing revolution proceeds every day, in every school and classroom, encountered by every teacher and student and principal, every educator, administrator, and all the stakeholders, vendors, partners and service-providers involved in the complex enterprise of public education. Our children are experiencing reality far more through screens than through the immediacy of their own senses. They are receiving information and knowledge virtually and “ready-made” as it is created and presented by others rather than through their own imagination and reason and no longer developed and tested in face-to-face dialogue with others. This transformation is here to stay. The only question is how to manage this transformation to serve and deepen our larger humane sensibility and perspectives. How do we harness this revolution and advance essential democratic values of courage, compassion, social trust, individual judgment and creativity? Can we manage its impact and enrich it so that it supports the whole of education, PreK-12 and higher education together, the whole community of education stakeholders, the whole school, and the whole child?

While this may be stating the obvious, public education is woefully and especially negligent in understanding and adapting to this technical change. For reasons perhaps unique to their distinct industries, the disciplines of finance, business administration and medicine are far ahead of public education in understanding these epochal changes and harnessing them in transforming their organizations and professions for effective and creative change. But there has been little deliberate attention given in public education to the relationship between technical change and the human and social factors that are swept up in this profound transformation. Standards-based reform, as mentioned earlier the diminant intellectual framework underlying education policy since at least the 1980s, gives at best an illusion of control in the face of the tsunami of technical transformation. At worst it leads to an endless argument over the abuse and misuse of testing and data, tired repetitive debates that actually harm children and the education community due to their limited relevance. Interestingly, this wrong course could possibly be seen in the original ESEA that required a nexus between federal funding and educational programs and initiatives. This therefore defined for educators and the public that data was extraneous to education, a necessary reporting burden to measure return on investment (ROI) for Congress. Correspondingly, data was to provide material for researchers conducting quantitative analyses and program evaluations to them inform models that must in inevitable condescension be implemented with fidelity to design upon the raw and uninformed material that are living and breathing schools. Data was not embraced as a way to enhance and enrich the way educators do their work. This perspective may have informed a deeply rooted institutional and cultural bias that has caused public education to lag behind in the effective use of data not just to measure progress but to enrich daily practice of administrators, leaders, and teachers. Instead of serious inquiry into questions related to the dominance of technical values in education, we have, on one side, superficial visions of “digital solutions” and effective data use promoted by marketers, futurists and enthusiasts, and on the other, reaction and distrust in data-driven standardization through assessment, evaluation and accountability as if a corporate conspiracy corrupting the character of public education.

In the absence of a unifying framework for adapting to and mastering this change, the scale, pace, and scope of this technical transformation is out of balance with the students and adults in our schools. It is far out in front of, and thereby in bewildering and frustrating, sometimes frightening, highly stressful conflict with human and social factors. Individuals and school communities are left to their own resources and wits to adapt, which often means to go against the current of official education policy and practice. This has created a bifurcation in the education world, those that have successfully adapted to this technical revolution and the far greater number of districts and schools that are lost in this tsunami of change. In this situation, it is impossible to achieve the goals of equity on nothing more than a limited and fragile basis. And the “lighthouse” and “flagship” schools and districts will remain incapable of scaling up. And even these exceptional cases are difficult to sustain without extraordinary funding and resources and will, which increasingly come from undemocratic private and philanthropic sources. In contrast, there is significant promise in anchoring public education thinking and action in a theory that deals directly with technical change.

Sociotechnical theory, which originated in England and Sweden, is such a theory. It has a strong international research base and has generated a significant and comprehensive body of knowledge across multiple industries and disciplines. Sociotechnical systems “is an approach to complex organizational work design that recognizes the interaction between people and technology in workplaces. The term also refers to the interaction between society’s complex infrastructures and human behavior.” Sociotechnical theory, as distinct from sociotechnical systems, refers to the “joint optimization of technical and social factors in an organization or society, with a shared emphasis on achievement of both excellence in technical performance and quality of people’s work lives.” At the macro level, this theory holds that robust, efficient and sustainable economic growth (substitute educational progress) depends upon the alignment of technical factors with social (and human) factors. Through good principles of sociotechnical design, these come together in a mutually-reinforcing integrated system, generating effective feedback, problem-solving and innovation, leading to a virtuous cycle of continuous improvement and enriching social relationships.

To forge an effective consensus for equity and excellence in education, we need to reflect upon our fundamental relationship with technology and technical methods. The idea of sociotechnical design is just one way to do so in a systematic and coherent manner, and not with divided attention or distracted thoughts but with focused attention and reflection. Technical change is inherently disruptive, engulfing all in “a gale force of creative destruction,” in the words of the economist, Joseph Schumpeter. We cannot resist this gale force but we can channel it to serve our human and social goals and values. What difference does the right theoretical framework make? Why is it important to address the current crisis in education theory? Here are some of the benefits:

  • Coherent shared structure for thinking and acting
  • Different, more promising way for framing problems and creating solutions
  • Consistent with historical understanding of technical change, both challenges and promise
  • Map where individuals policies and positions are in relation to each other
  • Promise of effective consensus across divided education community and polity
  • More robust, larger and inclusive education community dedicated to equity issues, with more unified and amplified voice
  • Brings together three great American strengths: technological innovation, human capital and social capital (Despite Robert Putnam’s justified concern about the loss of social capital, social capital is deeply embedded tradition in American culture and character and what makes American democracy so distinctive e.g. Alexis De Tocqueville, Democracy in America)
  • An underlying framework frees from fear of corporate or government control. It serves as a kind of invisible hand guiding in the same direction and purpose, and provides a shared language that makes different voices more intelligible and clearly heard, and therefor actionable.

The breakthrough is that this concept can advance the ongoing technical transformation for achieving equity and excellence. Interestingly, according to this theory, the focus on optimizing the technical aspect alone “increases not only the quantity of unpredictable, ‘un-designed’ relationships, but those relationships that are injurious to the system’s performance.

Therefore, through the lens of this theory, the immediate future for ensuring equity is not to build a more perfect accountability system in isolation, albeit with better, richer multiple measures, more valid and reliable “systems of assessment,” and more clear and transparent triggers for intervention in low-performing schools based on subgroup accountability, as many in the civil rights community rightly see as the promise of standards-based reform. No, it is to thoughtfully and deliberatively integrate this technical system with values and ideas of human and social capital—teacher expertise, autonomy, and judgment, the effective collaboration of leaders and teachers, and the role and responsibility of community resources, services and stakeholders. Similarly, we cannot advance human and social capital ideas—such as “full service community schools,” the integration of social and emotional learning, student-centered progressive ideas about teaching and learning that many fear are being crowded out by SBR, as well as school climate and restorative justice—without integrating them with the momentum of this technical revolution. For example, with greater concern for social and human factors, we can build a consensus for seamlessly integrating secondary and postsecondary data (such as completion rates, GPA, employment and income) so that high school graduates and their families can make more informed decisions about colleges, and that the public can have better data for recognizing, evaluating and improving high schools as needed. This new framework could also envision the use of technology and data to create a more robust and equitable system of accountability, in which four constructs—technical measures of academic performance, school finance, human capital (e.g. investment in teachers, ongoing support, etc), and social capital (e.g. non-cognitive measures of learning and growth, parent and community engagement, etc—are correlated as essential factors of academic performance. In his kind of robust accountability, their overall integration is optimized by bundling these four constructs together and evaluated against institutional, community and student goals.

The Micheltorena School and Community Garden is the product of a collaboration between community members, LAUSD (Los Angeles public schools) and the Silver Lake Neighborhood Council.

The essential question then in policy and practice is, “How embrace and advance the promise of this technical revolution so that it harnesses and improves human and social capital, and thereby advances our pursuit of education equity and excellence?” There are many areas of American life that are overwhelmed by technical change. But in the case of education, the pace and extent of technical change has exceeded the capacity of schools to adapt. This is especially true of schools serving poor and low-income communities and children of color, English language learners (ELL), and native students. There are also many places where “sociotechnical harmony” is optimal, but it is often there by happenstance, against the grain, representing the exceptional in contrast to national policy. These places are the anomalies that, in Thomas Kuhn’s concept of paradigm in The Structure of Scientific Revolutions, suggest the need for a new framework. They are often grant-funded lighthouses unlikely to “go to scale” or sustain momentum once funding dries up in the current climate. In general, given the current crisis in education theory, where education systems and schools have been successful in any policy or program or practice, success has been uneven across states, districts and schools. It has been out of alignment with systems of teacher and school leader education and professional learning. Out of alignment with existing curriculum and pedagogy.

Sociotechnical principles that ensure alignment and balance should be embedded in legislation, policy, programs and practices. These principles of advancing technology and data for serving human and social goals and values suggest the promise of alignment in such new concrete projects, as creating holistic multiple measures (i.e. tests, observational, student portfolio of work, self-inventories of strengths and interests, etc.) to support the “whole child” approach to education. Without an overarching problem-solving framework, educational progress will continue to be grounded on the shoals of false or impartial debates, wrong or misleading problems, and inadequate or even harmful solutions.

It is time for a new “think and act” national educational equity debate. The immediate goal is to effect a consensus among the civil rights community and the broader constellation of K-12 education and higher education thought-leaders, advocates, educators, administrators and policymakers. This essay has sought to start the conversation by providing sociotechnical theory as one way to proceed. What is most important, however, is to cure the deep intellectual and humane crisis in American education by suggesting a new framework, one that can liberate us from conventional and impoverished thinking and one that can generate new formulation of problems, research directions, and most importantly, concreate actions for achieving the equity and excellence all of our kids deserve and that all educators seek to provide. The value of a unifying framework is not to suppress debate but to unleash a new ferment of ideas, with greater coherence and cogency even in disagreement, and thereby to transform debate into that of greater purpose, dialogue and impact, debate that leads to concrete actions and tasks. New directions, new problems, and new solutions. The intent is to free us from tired and impoverishing debates over standardized testing, federal or state overreach, corporate or democratic influence and control, and to do the responsible work of understanding, adapting and mastering the profound technical revolution that is reshaping not only education but our lives.

Finding God in the Wilderness

It is profoundly difficult to get outside one’s culture and history, yet this is the beginning point for true contemplation and spiritual freedom. Paul writes in Romans 12: 2:

Therefore, I urge you, brothers and sisters, in view of God’s mercy, to offer your bodies as a living sacrifice, holy and pleasing to God—this is your true and proper worship. 2 Do not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.

Furthermore, he rejoices that “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me.” (Galatians 2: 20). As a white, educated, American man, conditioned by genetics, family, culture and history, and profoundly influenced in unconscious ways by myriad experiences and traditions transmitted through the great arc of Western civilization, I realize I’m both privileged and blinded on so many counts. From my own experience, I know I need a contemplative practice to escape my “old” self and free myself of the distractions, delusions and comforts of my ego, culture and history. Some form of solitude and spiritual practice, of deep prayer and communion with God, is necessary to remember and recreate my innermost spiritual being and consciousness. This is where deep and lasting transformation occurs. From this place of contemplation and inner peace, I am able to understand more clearly what is mine to do and have the courage, compassion and creativity to do it.

Immediately after receiving the glorious baptism as Son of God from the Father and the Holy Spirit through John the Baptist, Jesus is led by the Holy Spirit into the wilderness to encounter the Devil. It is not until after he fasts for forty days and nights and is hungry when the devil first approaches him. Presumably, Jesus is in this weakened state so to intensify beyond all conceivable resistance the nature of the temptations the Devil presents, the first being bread. Jesus identifies so extremely with the weakness of human nature, draws into the bewilderment and enslavement to our desires and appetites that is the human predicament, so that he faces the full power, terror and temptation of these tests. Certainly, his triumph over the Devil’s temptations gives us great strength and encouragement that we too can triumph over the temptations in our life by following Jesus. This is an enduring truth of this Scripture.

But I wonder if going into the wilderness right after his revelation as the Son of God and before he begins his public ministry is also to demonstrate how we must strip ourselves of any possible vestige of egoism, culture or history to be at our full strength and holiness in encountering temptation. Jesus demonstrates an intense and agonizing spiritual retreat of forty days and nights to strip himself of every shred of his Jewish culture and history, every trace of his particular secular tribal identity, to invite us to do the same. Instead of this wilderness experience revealing a weakened state, I believe it reveals Jesus at his most divine state of being and consciousness, emptied of his humanity. Immediately following the apotheosis of his membership in the Holy Trinity in baptism, Jesus endures a purging and cleansing of his human and cultural identity so that he will have the divine strength, endurance and wisdom to resist the devil in his most cunning and powerful form. Jesus invites us to search deeply within for the remaining weeds of egoism and secular culture that lead us away from the spiritual kingdom of heaven, lead us away from being in Christ. If we surrender to these being pruned away, root and branch, nothing is impossible for us through God’s grace and our faith.

Throughout human history, going back to its most primitive beginnings, the delusions and distractions of tribalism, just like those of egoism, have been and are still deeply embedded in every human being as essential for our survival, and even for our flourishing as a people and individuals. This is the very paradox of the believer. We need to confront what is good in the cultural and individual identity of the old self, and then transcend it to fully embrace our new creation and divine identity in the spiritual body of Christ. The very liberation and transformational quality of finding new being and consciousness through faith is premised on the very fact of how deeply influenced we are by received culture and tradition, the unconscious conditioning since infancy from family, community, and the other institutions of our surrounding society. Antonio Gramsci, the Italian “cultural” Marxist (he wrote on political theory, sociology and linguistics), developed the concept of “cultural hegemony” wherein the structures of power and domination operate through the very consent of the governed on the terrain of cultural values and beliefs. The dominant culture that circumscribes individual freedom and collective action and supports the existing power structure and institutions is “thoroughly saturating,” going to the depth and bredth of our being and consciousness. This is especially true in a democracy and of a free people, and our very challenge to see. For me this recalls Paul’s warning above not to conform to the patterns of the world but to free yourself from the false delusions and distractions of secular culture. These tragically and ironically saturate the church and religion, as the great violence and barbarism done in the name of God far too overwhelmingly confirms. It also works on a personal level, and yet this is also where we have our greatest opportunity to triumph over it, and rejoice in authentic and intimate communion with God.

And so true spiritual self-discovery and liberation begins with a very searching and honest inward inquiry, and at times painful peeling away of the comforts and delusions of culture and history. It begins in the wilderness of being alone in God’s creation, to discover anew the beauty and goodness of the incarnation of the divine in nature, in all human beings, and in your true holy self. This is then what gives you the strength and compassion and courage that Jesus demonstrated to face the Devil fully. This gives the amazing freedom that comes from being released from the Devil within, which is the ego’s own will to power, pleasure and meaning. The sheer power of this human will is at once a primitive and necessary impulse for survival in early human evolution, but it then refuses to let go in our ongoing evolution to greater spiritual being and consciousness, to our ever greater capacity to surrender to God’s will and purpose.

Jesus goes into the wilderness to become totally self-reliant, the new Adam. We too can follow and become the new Christ, reliant not on our material and temporal egoistic self, the self that is conditioned by family, culture and history. But on our spiritual self that Richard Rohr calls an “immortal diamond.” This is the self that is created and loved and sustained by God. This is the kind of transcendental individualism that Ralph Waldo Emerson envisioned as possible in the new America in his great essay on “Self-Reliance.”

Who so would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of your own mind. Absolve you to yourself, and you shall have the suffrage of the world.

Emerson’s paean to individualism in the New America was not the small-minded and tawdry selfishness and profit-seeking of free market “capitalist” competition. This is actually how the idea of capitalism developed in the specific history of America in the 1800s, a particular form that developed into an enduring cultural hegemony in the full blast of rapid settlement through privatization of public lands and of public works (e.g. the railroads) of the west following the Civil War and the stark, raw and unrestrained industrialization at the end of the century. All of this created vast inequalities and injustices. Fortunately, the genius of American democracy allows for many counter and alternative currents to ever bring Emerson’s alternative vision of individualism to greater fruition. There are many dissident and nonconforming voices and movements in the great multitude of followers and seekers, before and since his age. And just so, Christianity as practiced as authentic faith can also be a compelling and joyous alternative narrative to the dominant culture of secular society and the institutional church. Christian faith can also live like the Franciscan Order as a flourishing alternative way of peace and reconciliation that is given space within the established order of the Catholic Church.

Along with Emerson, Walt Whitman envisioned “spiritual democracy” as the kind of polity and community that truly free and equal citizens can create together. Indeed, theirs was one of the rare great awakening of consciousness that springs forward in various times and places in history. This was also the mind and sensibility of Thomas Jefferson and Adam Smith. It is no coincidence that Jefferson’s Declaration of Independence and Smith’s Wealth of Nations were both published in 1776. For this age was the unprecedented emergence of the ongoing revolutions of democracy and capitalism, each mutually-reinforcing toward widening circles of greater freedom, equality, wealth and community. (See for example, Thomas Haskell’s Capitalism and the Origins of the Humanitarian Sensibility, in which capitalist values of individual dignity, social trust, and creative work informed the Abolitionist movement.) Both of these founders of democracy and capitalism, respectively, would be greatly disappointed in the turn of history away from Emerson’s and Whitman’s vision of individualism and toward the thoroughly secular and small-hearted and narrow-minded ideology of self-centered, profit-seeking “possessive individualism” (C.B. McPherson). This more humane sensibility informed their vision and hope for the new polity and economy of the new nation. Each influenced by the “moral sense” school of the Scottish Enlightenment, they simply understood that trust in individual freedom, and supported by education, would bring forth a much richer, authentic and robust commonwealth; they trusted that all the educated and creative individuals would “naturally” seek the common good.

Right individualism or, as Alexis De Tocqueville called it, self-interest rightly understood, was what they assumed would be unleashed in the new freedom from the corrupt, abusive and stagnant mercantilist world of Europe spreading across the Americas. Jefferson and Smith were actually horrified by the selfish egoism of that corrupt world, and looked to a democratic and free people for a new birth of virtue, social trust, creativity, fair and just judgment, and empathy. Instead the market unleashed the savage egoism and materialism of “the war of all against all” as envisioned by the Tory, Thomas Hobbes. His use of the construct, “state of nature,” referred to any kind of society outside the social contract. He used it to defend the underlying order of the aristocratic society of England, as the only such example of a society based on a social contract. It was indeed a heavenly society extending back in philosophic and religious justification to the sixteenth century Elizabethan “chain of being,” where all things and creatures were arranged in an anointed divine hierarchy of ranks and degrees, linked together in reciprocal rights and responsibilities, with the greater privileges and powers highest at the top and descending downward to the obscure masses safely anchored in peaceable villages and towns. How ironic that we now have a polity and economy far more closely resembling a “state of nature!” We have an often ruthless political and economic life that is still far too much influenced by the social Darwinism of the late nineteenth century and its sad ethos that through natural selection only the best and the brightest are intended to survive and flourish. The rest of us are, as Jefferson most vehemently protested we were not on the occassion of the fiftieth anniversary of the Declaration, “born with saddles on our backs,” for the “favored few booted and spurred, ready to ride them legitimately, by the grace of God.”

O Lord, I pray to be immersed in the beauty, harmony and purity of your wilderness. Please cleanse me of the unconscious patterns and enslavements of egoism, culture and history. I rejoice that through you, “I live no longer, not “I” but it is Christ living in me.”

John Henry Twachtmann, American Artist, “Winter Harmony” circa 1890

Children of Crisis, Leaders in Hope

I am a child of crisis. This identification has deep personal meaning in both my faith and my vocation. The circumstances of my birth made my parents unable to give me a loving, nourishing and safe home. For the first two years of my life, I lived in many homes but was never at home. Afterwards, living with a mother unable to be the mother she desired to be, we moved every year, sometimes twice, on the edge of poverty. Uprooted, vulnerable, at risk and unprotected from the violence of the world, I know what it feels like to be invisible at home, community and school. I felt rejected and abandoned, without a loving family. I felt like Joseph (Genesis Bible story) also a child of crisis.

One of my fondest childhood memories, however, is listening to my grandmother tell me stories while I sat in a big, comfortable rocking chair in her bedroom. I felt a peace and joy as if God was wrapping his arms around me. My grandmother was a person of wondrous and joyous faith, a poet and story-teller who grew up in Lebanon (then Syria); her grandfather (founder of the American University at Beirut) and father were American Presbyterian missionaries for almost a century in Lebanon. One of my most vivid memories is the story of Joseph that she made come to life in my imagination. The cruelty and injustice he experienced and his triumph over them touched me deeply and gave me joy, hope and love. I wonder now if she knew the special way this story made me feel and how it would continue to resonate my entire life.

Although a child of crisis, I had as far back as I can remember a spiritual yearning for some greater truth, some greater possibility. I refused to be defined by my circumstances. I could not understand this spiritual sensibility except that it gave me great perseverance. I now know that God was developing within me the gift of empathy, by placing me at the edges of society. And God gave me the beautiful gift of a loving grandmother so that I could, like Joseph, know that God’s abundant love is triumphant over the violence of the world. I now know that my suffering as a child, even the trauma of abuse, God uses for good. As Joseph said, “You intended to harm me, but God intended it for good to accomplish what is now being done, the saving of many lives.” Genesis 50: 20

My faith inspired my vocation, public education policy and advocacy, where I seek to serve the most vulnerable children, those at the margins. Amazingly, I discovered during my career a child psychiatrist and educator at Harvard, Robert Coles, who wrote about “children of crisis.” He discovered that children who had experienced trauma—whether of the hate of racism during desegregation battles in the South in the 1960s, ethnic cleansing in Serbia, or tribal atrocities in Africa—often had a surprising inner spiritual life, a moral imagination, a resiliency and abiding curiosity about the world. They had a deep empathy, kindness and hope in how they responded to this violence, and in how they lived in the world afterwards. Instead of victims, they are “leaders in hope.” Coles encouraged educators and communities to respond to these children in kind, to listen and learn from their extraordinary voice and witness. As a Christian, I know the source of their great hope. I am so grateful that God gave me the experience of being a child of crisis, in my little way, so that I can know and listen to their voice. I am grateful for my evolving calling to ever grow in my faith, and grow in my leadership and service to encourage and strengthen children of crisis, and to educate them as fully as they deserve, so that they too can educate us.

By the grace of God, I was given insight into the mystery and miracle of redemptive suffering through Christ. Like Christ on the cross, our suffering is transformed into the ever deepening renewal of hope, faith and love. I have found that suffering is so painful because of, not in spite of, our relationship with God; otherwise our losses, our disappointments, our pain is meaningless for it merely embodies the indifference of a chaotic and seemingly pitiless universe devoid of God. To the contrary, our personal suffering is at times so painful because we cannot understand how a loving God would permit it. This is not the purpose he has in creating the world, in creating all those we love, in creating us. In this way, in our prayerful turn toward God, in heart-felt dialogue, we find God transforms our human pain into divine suffering. We are invited by God to be angry with God over our suffering and loss. To grieve deeply, to feel utter anguish and loneliness.

And yet as we grieve we come to realize the very fact of the depth of our suffering mysteriously, miraculously affirms that God is very real in our lives and in the world. We feel his comforting and redeeming presence. We know again that his goodness, all of his godly goods of love, joy, peace, beauty, truth and justice are eternal, ever present in the here and now, and will triumph fully in the end. He not only weeps with us in our suffering but then calls us to use it for good, to join Christ on the Cross in the human solidarity known through shared suffering. Like Joseph, we are all children of crisis called and sent by God to respond to the violence and divisions and suffering in the world with the healing balm of Christ, with the joy of the Gospel. This is the miracle of faith that calls me to serve as a Stephen Minister, to walk with those in crisis. I rejoice at the opportunity to let the Holy Spirit fill us–care giver and care receiver alike–with the abundant love and eternal life of God.

Redemptive suffering in Christ reminds us that the whole world suffers not in his absence but in his presence, not in spite of but because we are beloved children of God in the midst of a broken world. We are invited again into the “new creation” of the body of Christ, to find our true holy selves as one of many members, each of us essential and extraordinary and original, because each of us is blessed and given a divine calling to triumph over the world’s suffering and turn it into resurrection, to have empathy for others and to respond in love.

I am grateful for the call to mission God gave my ancestors. They loved the people and land of Syria, which contained Lebanon then, and brought forth multiple families there. And so, by blood and faith, I feel the suffering of the little children among the refugees from Syria. I yearn like all of us, as we are woven together in the body of Christ, to reach out to them, to comfort them, and to bring them the peace and comfort of God. It is overwhelming. I do not know what to do but to pray and trust even more deeply in the story of Joseph that what is intended for evil God will use for good. I pray that God will continue to lead me in my faith and my calling, to serve the children of crisis—both distant and in our very midst.