Question: What does Boko Haram, the Nigerian terrorist organization, have in common with Western educators? Answer: Both think that Western education is sinful. Fortunately, Western educators will not burn down your church or school with you inside as Boko Haram does to those who persist in their Western ways. Unfortunately, the type of education provided by Western educators will leave you totally unprepared for the likes of Boko Haram.
Roughly translated, “Boko Haram” means “Western education is sinful.” So there’s little doubt about where it stands. But in what way can it be said that Western educators believe the same thing? I don’t know if any educators have actually declared that Western education is sinful, but it’s not unfair to say that contemporary educational theory in the West is built upon a rejection of traditional Western education. Beginning with Rousseau’s Emile (1762), Western intellectuals began to challenge the Judeo-Christian view of the child and along with it traditional ideas about how children should be educated.
According to the earlier conception, one which still endures in some corners of our society, the child is born in original sin and, therefore, a good part of his education should be devoted to helping him overcome his natural tendencies to laziness, selfishness and pleasure-seeking. The goal of such education was the transmission of hard-learned cultural lessons through the study of history, literature, scripture and science.
According to the Romantic tradition which began with Rousseau and which by the late 1960s had become the dominant philosophy in American education, the child is born in a state of original innocence with trustworthy impulses that should be followed, not denied. Romantic thinkers believed in nature with an almost religious fervor; in their view, man had fallen not from a state of grace but from the state of nature. Sin was a product of civilization, and if there were such a thing as evil, it lay in placing unnatural constraints on the child’s natural spontaneity and wisdom.
The Romantic emphasis on the child’s inner wisdom led to a corresponding de-emphasis on the acquisition of factual knowledge. Learning was thought to be a natural process and the child could therefore be trusted to learn what he needed to know by following his natural instincts. Consequently, book-learning came to be looked upon by Romantic poets and philosophers as an unnatural imposition on the child’s natural development. Take Wordsworth’s poem, “The Tables Turned:”
Up! up! my Friend, and quit your books;
Or surely you’ll grow double:
Up! up! my Friend, and clear your looks;
Why all this toil and trouble?
The third stanza extends the anti-book argument a bit further:
Books! ‘tis a dull and endless strife:
Come, hear the woodland linnet,
How sweet his music! on my life,
There’s more of wisdom in it.
In short, why bother with books when you can find all you need to know in the book of nature? That is the basic principle of Romanticism. For a very long time, most educators ignored this highly unrealistic approach to education. Wordsworth, Emerson, Whitman and other Romantics were taught in schools, but they were celebrated for the beauty of their poetry and prose, not for their anti-bookish prescriptions. Eventually, however, these ideas about natural learning came to exert a powerful influence on the imagination of educators—particularly those of the American variety. By the 1930’s, under the name “progressive education,” the Romantic theory had spread to teacher’s colleges throughout the U.S. By the late 1960’s, it was the dominant philosophy in American classrooms.
The triumph of natural schooling theories did result in significant change—for the worse. SAT scores began a long decline and the U.S. students soon ranked near the bottom of developed countries on international assessment tests. The progressive movement did, however, produce a number of catchy slogans such as “holistic learning,” “child-centered schooling,” “at their own pace,” “self-esteem,” and “critical thinking skills.” Those were the terms of approbation. On the other hand, teachers were warned to avoid “memorization,” “rote-learning,” “mere facts,” “textbook-learning,” and “culturally biased curriculums.”
The progressives failed to realize, however, that you can’t think critically unless you have something to think about. But, having been deprived of “mere facts,” students have very little material with which to “construct knowledge” (another popular piece of educational jargon). How, for example, can students think critically about World War II if they’ve never heard of Roosevelt, Churchill or Stalin or if they have no idea where Germany, Japan, Poland and France are located?
What, you may ask, does this have to do with Boko Haram? Just this. Boko Haram is one of the more violent manifestations of the global resurgence of Islam in our times. Although it is marginally more brutal than other jihadist groups, it is not untypical. There are dozens of such groups all over the world that seek by force to restore Islam to its former dominance. The problem is, today’s anti-knowledge curriculums do not prepare students to think critically about what is happening in the Islamic world and what it means for the rest of us.
The disparagement of “mere facts” ensures that today’s graduates will know very little about the history of Islam. And the Romantic elevation of non-Western traditions means that they will know even less about the bloody nature of that history. Although American students will hear a great deal about Western imperialism, they are not likely to realize that Islam was one of the great imperial powers of all time. At one time, the Islamic Empire stretched from Spain, across North Africa, and all the way to India. The Empire was created by conquest, but high school and college texts tend to avoid that word in favor of euphemisms such as “the spread of Islam” or the “expansion of Islam.” And how was this expansion accomplished? According to one widely used high school history text, “The persecuted people often welcomed the [Muslim] invaders and chose to accept Islam. They were attracted by the appeal of the message of Islam which offered equality and hope in this world” (Modern World History, McDougal-Littell , p. 270).
Indeed, many accounts of Islamic history in American textbooks look like they could have been written by the Saudi Ministry for Propaganda and Whitewash. Many world history textbooks, for instance, take great pains to inform readers that jihad has little to do with holy war but rather is best understood as “overcoming immorality,” “a personal inner struggle to achieve spiritual peace,” or a “striving … to achieve personal betterment.” Moreover, in line with the Western habit of romanticizing non-Western cultures, textbooks present a highly romanticized (some would say, largely fictitious) portrait of Islam’s “Golden Age” in Spain and Baghdad. According to one widely-used college text, “The Muslims created [in Baghdad and Cordoba] a brilliant urban culture” where libraries abounded and where “judges, merchants, and government officials, rather than warriors, were regarded as the ideal citizens.” Meanwhile, over in the Christian Carolingian Empire, “Both gluttony and drunkenness were vices shared by many people…. Everyone in Carolingian society, including abbots and monks, drank heavily and often to excess” (Spielvogel, Western Civilization: A Brief History , p 170-171, 160).
There is nothing romantic about Boko Haram, and the facts concerning it don’t fit into the rose-colored narrative that is fed to our students about gentle Islamic expansion, interior spiritual struggles, and a library on every corner. If anything, the Nigerian terrorists seem closer in temperament to those immoderate folk who populated the Carolingian Empire during the so-called “Dark Ages.” Absent knowledge of Islam’s 1400-year history of jihad, the Boko Haram campaign to exterminate Nigerian Christians must seem like an aberration—something completely unrepresentative of the true Islam. And so will the attacks on Christians in Syria, Iraq, Egypt, Pakistan, the Central African Republic, Kenya, and elsewhere. They will be perceived as discrete, disconnected events that have “nothing to do with Islam” because American citizens are largely unfamiliar with the historical pattern that would help to make sense of these supposedly senseless actions.
What does that pattern look like? Islam scholar Raymond Ibrahim provides this brief description of the European experience with Islam:
Among other nations and territories that were attacked and/or came under Muslim domination are (to give them their modern names in no particular order): Portugal, Spain, France, Italy, Sicily, Switzerland, Austria, Hungary, Greece, Russia, Poland, Bulgaria, Ukraine, Lithuania, Romania, Albania, Serbia, Armenia, Georgia, Crete, Cyprus, Croatia, Bosnia-Herzegovina, Macedonia, Belarus, Malta, Sardinia, Moldova, Slovakia, and Montenegro.
It seems well past time to wake up from the romantic dream and reacquaint ourselves with that once-familiar, now forgotten pattern.