Indianapolis Recorder, Indianapolis, Marion County, 12 November 1966 — Page 3

Hoy ember 12, 1966

THE INDIANAPOLIS RECORDER

Poge 3

Moss communications systems designed for slow learners

Ten million of some 50 million elementary and secondary school age children in the nation’s schools today are not receiving the type of education that will help them ancwer serious, real - life problems. Many of these difficulties are fundamental to their inability to learn academic subjects. These slow learning students are the product of culturally disadvantaged homes. Financial hardship limits their exposure to experiences that encourage interest in learning. Most come from overcrowded, inner - city neighborhoods where multi-eth-nic language patterns inhibit development of acceptable oral expression. Diverse cultural environments create further diffi-

culties.

They face an educational system, when they enter school, geared to a middle or uppermiddle class society. Little undderstanding exists between student and teacher. Limited comprehension results from the books from which they are expected to learn. Why attend school if neither the teachers or the textbooks can help solve their problems? In high school the situation become more serious as they face the n?. s d for part-time employment so that they can dress like their peers and, at least occasionally, participate in normal school social life. Discouraged, they seek temporary escape in habitual absences or drop out of school as soon as the law allows. Aware that schools must answer the needs for culturally disadvantaged slow learner, Richard H. Turner, former New York City inner - city school teacher and former faculty member, Columbia University, has written a second slow learner text workbook series designed to teach basic communication skills to senior high school slow learners. The Turner - Livingston Communication series is published by Follett Publishing Company, Chicago educational publisher. The firm also published Turner’s first reading series for use in junior

high school. Subject matter in the TurnerLivingston Communication series is geared to more mature student interests. Reading, writing, spelling and basic English grammar skills ere developed in a series of six soft cover booklets: “The Newspapers You Read,” “The Phone Calls You Make,” “The Movies You See,” “The Television 'You Watch,” “The Language You Speak,” and “The Letters You Write.” The series makes use of information about each of these modern mass communication systems to encourage interest in academic learning. Many of the written and oral exercises relate to these pr> fessions, the people who work in them and the jobs they perform. They also provide information about job opportunities available to students on a part-time and full-time career basis. Why this unorthodox approach to teaching an academic subject? Years of experience teaching slow learner teens in New York City inner-city schools convinced Turner that traditional textbooks were valueless as instructional tools for the culturally disadvantaged. Both subject matter and vocabulary are too difficult. Since lack of ability to read with comprehension is a major factor contributing to slow learner academic failure, vocabulary in the Turner - Livingston Communication series is structured at a reading level two or more years below grade level. Turner also realized that culturally disadvantaged youngsters would not be interested in language arts and communication taught in isolation. To arouse student interest, he developed serialized stories with which the student can identify. Written and oral exercises are developed from story content. Carefully structured daily lesson plans provide follow-up lessons which are strong on language and its proper use. Each lesson helps to develop vocabulary and reading comprehension as well as

Adam Powell's version of black power: Negro helping himself

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In the last year and a half, a number of statements about “power” and more recently, “black power” have been made by me. Others have adopted the phrase, “black power”, frequently for their own misguided and selfish ends, rather than in any sincere attempt to help the black masses Let me go back to last year, March 28, 1965, when I spoke in Chicago and presented then a “black position paper for America’s 20,000,000 Negroes.” At that time, I called for black people to seek “audacious power” — the power that brings with the stand-up-and-be critical reading skills. These same stories answer another need of the slow learner. Each lesson story theme suggests socially acceptable^ solutions to personal problems and helps give proper direction to personality and social development. Dating, how to seek part-time employment, telephone manners, saving and bankikng, wise use of money, family relationships, the importance of study to future career success and similar topics are read about and discussed. The author uses these themes as the framework for written and oral exercises. Because the content is meaningful, students are encouraged to learn. Careful pacing of vocabulary provides increased ease in reading and helps to overcome long established fear of failure. In “The Newspapers You Read,” much of the subject matter is contained in rewrites of actual newspaper articles. In In other instances, the text deals with the newspaper profession, the people who work in it. and possible job opportunities. Topics such as news headlines, various types of news stories, newspapers as a source of special information, and entertainment advertising, editorial policy, ethics, and the importance of a free press become instruments for teaching reading, writing, spelling and English grammar. The slow learner analyzes these materials for writing style and to help develop more objective thinking and writing skills. It also stimulates his awareness of newspapers as a source of general information and as a possible means of finding answers to some of his personal problems. “The Phone Calls You Make” provides information about various types of telephone communications and employment. The student learns more

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counted racial pride in being black and thinking black — “I am black, but comely, 0 ye daughter of Jerusalem,” said the little peasant girl in the Song of Solomon. On that same day, I outlined a 17-point plan for black people to build this audacious power within the Great Society. It was, if you will, a kind of “Black operation Bootstrap.” I urged black people to mobilize their political, economic, financial and educational power to build their communities into neighborhoods of excellence. Earlier this year on May 29th, in the baccalaureal at Howard University, I urged black people about the technical aspects of both telephone and new satellite communications. He learns about possible career and parttime employment opportunities and their educational requirements. A similar approach is used in “The Movies You See” and “The Television You Watch.” Script sources and writing, directing and other technical aspects of the professions become tools for teaching language arts. Daily written and oral exercises encourage students to think, speak and write objectively and creatively about these professions and their social impact. In “The Language You Speak” and “The Letters You Write”, Turner helps stimulate slow learner interest in English and foreign languages. He introduces the subject in story format and includes foreign phrases to help students discover the origin of many words in English. Familiar teen slang has its place as youngsters translate currently popular expressions in more acceptable terms. Slow learners study modern mail and post office procedures in “The Letters You Write.” They learn to write business and personal letters. Newspapers become a learning tool as students reply to “help wanted” ads and editorials. Throughout the Turner-Liv-ingston Communication series the author turns to mass communication systems for information in an effort to stimulate the slow learner’s desire for education. He has moved newspapers and the postal system into the classroom to help slow learners gain essential learning skills. His technique is helping provide this country’s potential school dropouts a better chance to return to the mainstream of education and daily life.

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to pursue excellence and to purpose our lives to the fulfillment of divine-souled human rights instead of the narrow-souled civil rights. And I declared on that day “To demand these God-given human rights is to seek black power, what I call audacious power — the power to build black institutions or splendid achievement.” Thus, the phrase, “black power,” was born. What is “black power??” “Black power has come to mean whatever any newspaper columnist, editorial writer, civil rights leader or white racist wants it to mean. Some outstanding leaders such as A. Phillip Randolph have talked in terms of “coalition power”. Phrased another way, it has been called by Rev. Martin Luther King “striped power.” Whitney Stokely Carmichael sees “black power” as the fuse for rebellions in America’s cities. I cannot pretend to speak for what others interpret “black power” to mean. I can only speak for Adam Clayton Powell. And in so diing, I only ask that millions of black people who know of my 36 years of militant commitment to the cause of freedom for the black man will walk peacefully side by side with me in this new era of the black revolution. Black power is not anti-white. Black power includes everybody who wishes to work together, vote together and worship together. Black power makes no moral judgment about white people. It simply re-affirms the integrity and self-respect of black people. If white people can accept black leadership in any given political, business or educational situation — which is, in a sense, a kind of black power— then, I, Adam Clayton Powell, say “fine, you’re welcome” because as Paul said “there is neither Jew or Greek, there is neither bond nor free, there is neither male nor female: for we are all one in Christ Jesus.” THE PURPOSELESSNESS OF VIOLENCE But there are those who would run through the streets drunk with “wine of violence,” shouting “black power” in a purposeless scorched-earth orgy. There are those who scream, burn, baby, burn,” while pretending to be clothed in the majestic mantle of “black power.” Black power is a constructive approach to the new life of freedom of black people in the Great Society. Violence must play no part in its fulfillment. Black power is the brain power that admonishes: instead of “burn, baby, burn,” we should be shouting “learn, baby, learn.” Instead of lighting up the sky with Molotov cocktails, we should be brightening the skies with the stars of millions of registered voters Instead of throwing fire bombs we should fire up our energies to build more blackowned businesses in our communities After years and years of rioting, black people should realize by now that when we burn up the neighborhood dry cleaners in a riot or a rebellion, we set our own clothes on fire. When we loot our neighborhood stores, we steal the food from the mouths of black babies in our own communities. When we destroy a store or business in the black community, we throw black people out of work. Is this what we seek? After the holocaust of last summer in Watts, only two businesses returned to that charred

community. Where is the Phoenix that should have risen out of the ashes of Watts? “Out of te heart’s eternal torture fire No flaming Phoenix risen — Only the naked soul spent with desire, Bursts its prison.” The black man’s soul is trying to burst its prison of second class citizenship, while the fires of segregation burn our hopes for a better tomorrow. Unfortunately, the explosions of America’s so-called race riots are not the only violence that stalks our streets today. We are now agonizing through one of the most critical breakdowns in law and order this nation has ever seen in its history. Isn’t it ironic that it is perfectly safe for a man to take a walk in space and return to his spaceship unharmed, but it is unsafe for a man or a woman, black or white, to walk our streets without being beaten. Only a week ago, here in Harlem in the beloved Abyssinian Baptist Church, a religious citadel for over 43 years in this community, a young secretary was raped while working in the office Sometime ago, in St. Peter’s Roman Catholic Church in Washington, D. C., only two blocks from the Capitol, a Congressional secretary was stabbed while kneeling at the altar in prayer. Only three days ago, a young white reporter, Sam Stafford, one of Washington’s finest prize - winning reporters who writes with compassion and understanding about the plight of the poor, was jumped and beaten by three white youths. He wasn’t robbed — just beaten by three hoodlums out for some fun. Only two days ago, the stench of violence stained my office doors in Washington, D. C. A young black man who refused to leave my office after being unable to see me attacked a Capitol Hill policeman and in the process was himself bloodied. And why was he unable to see me? Because I was meeting on the Senate-House Conference Report for the War on Poverty bill, a bill which is as much designed to help black people as any other piece of legislation coming out of the Congress All over this great land, we are at war with ourselves. Is the sole cause of this new disorder in our society racial? It is not! The young people of today — white and black — have lost respect for themselves, their parents, their teachers and their God. In their impatience in this rocket - age which still uses rocking chair methods to solve its human relations problems, today’s young people have refused to accept Plutach’s counsel: “Perseverance is more prevailing than violence; and many things which cannot be overcome when they are together, yield themselves up when taken little by little ” Young people, black and white,

are telling us: give us the Great Society, the Guaranteed Society now, not in bits and pieces or by fits and starts. It is not the older people who are asking “Is God dead?”, but our younger poeple. God is not dead. People are dead — dead to an awareness of God and His wonderous love for all mankind. While I am worried about the increasing rate of crime in our streets and the breakdown in law and order in our communities among all citizens, I am still far more concerned about the inability of white America to save its democratic soul by learning to live with her black brothers and sisters. Let me read a few sentences from a book. And as I read, ponder the significance of these words—in the current mood of worsening race tensions in power within the Great Society America “A pamphlet on ‘How to Prevent a Race Riot in our Home Town’ was issued in November 1943 by the American Civil Liberties Union through Committee Against Racial Discrimination. The pamphlet was written by Winifred Raushenbush. During her investigation she found 25 cities where racial tensions are as acute that there is liable to be an explosion any day. “This Negro minority not only hates the officers of the law but they hate anything that looks white. They would kill a white cat if one passed through their neighborhood. “Behind all the immediate trouble, so far as the threat of overt action is concerned, is an impatient irrestible drive of the Negroes on the one hand for a fuller realization of the equality which has long been promised to them, but just as long denied. On the other hand, stubborn deepening and in some places broadening resistance of the whites to that very aim.” Were those words written last week, last month or even three months ago? They were not. They were written almost a quarter of a century ago — 21 years — by my Father, Reverend A. Clayton Powell, Sr., in his book, “Riots and Ruins.” Congressman Charles Goodell, a Member of my Committee, happened to read a few parts of my Father’s book last week and remarked to me that it was as fresh in its meaning for today as if it were written last week. My Father harshly deplored the excesses of violence and the destructive goals of the scorch-ed-earth policy in the freedom struggle. Yet he understood what drove the black man to these excesses. Whites must join hands with blacks to achieve the full freedom of the Guaranteed Society because they are determined to get their full measure of freedom. “Don’t ask who starts race riots which threaten to tear the Constitution of the United States and the Four Freedoms into fragments, thus nullifying everything that cost the world millions of lives and more than four hundred billion dollars

wrote my Father in this same book. He then discussed the race riots of his day — 1943, 1944 and 1945 — and almost prophetically wrote: “Take your pencil and try to add up all the wrongs heaped upon the Negro for 236 years and you will get the answer to the ruinous avalanches that roared through Los Angeles, Beaumont, Mobile, Detroit and Harlem . . walk down the street of any large city with a mixed racial population, talk with 50 men and women, and you will get at least a hundred different causes for riots. Casually analyze all of their reasons and you will find racial prejudice and hatred at the bottom of them.” What disturbs me most about those words which I have quoted from my Father’s book written 21 years ago is that it could have been written today! My father is talking about conditions which still exist today— 1966! He does not use the terms, “black power” or “white backlash”, but these concepts are implicit in his thinking. Oh yes, median family incomes of black middle - class people have risen, more Negroes can play on golf courses today than they did in 1945, swimming pools are open and more Negroes have Cadillacs and split-level houses. We even have Negroes living in Suburbia. But how do you define progress when black people pillage and burn their own homes and businesses in Watts, hysterically screaming: “Get Whitey ?” What has happened to progress when a mob of white adults attack little black children with clubs and chains in Grenada, Mississippi, simply because those little black children are trying to go to school? We have indulged ourselves in the past years in a magnificent exercise of near futility with our marches, our sit-ins, our demonstrations, our picketing and now our rebellions. We have called the white man’s attention to our sorry conditions. But we have made no conversions We have transformed few minds. And we have made no significant changes in the economic conditions of the black masses. This is why black people can no longer continue to rely solely on white people or new Civil Rights laws to bail them out of the jail of second-class citizenship. Black People themselves must exercise a massive responsibility for their fate. Black people themselves must assume a loving control and direction of their destiny. How? I say “black power” is the path we must trod. — HOW I DEFINE “BLACK POWER” — If whites will only listen for a moment, they will realize there is no hate, no violence nor anti-white feelings in the black power I seek for black people. Black Power is, first and foremost, Godly Power. God hath spoken once; twice have I heard this; that power belongContinned on Page 11

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