Rev. Martin Luther King Jr. at the March on Washington for Jobs and Freedom 1963; Francis Miller/Time & Life Pictures/Getty Images

Since 1983, when President Ronald Reagan signed Martin Luther King Jr. Day into law, many Americans have observed the federal holiday to commemorate the life and legacy of the civil rights leader, Baptist minister and theologian.

MLK Day volunteers typically perform community service that continues King’s fight to end racial discrimination and economic injustice – to build the “beloved community,” as he often said.

King does not fully explain the phrase’s meaning in his published writings, speeches and sermons. Scholars Rufus Burrow Jr. and Lewis V. Baldwin, however, argue that the beloved community is King’s principal ethical goal, guiding the struggle against what he called the “three evils of American society”: racism, economic exploitation and militarism.

As a Baptist minister and theologian myself, I believe it is important to understand the origins of the concept of the beloved community, how King understood it and how he worked to make it a reality.

Older origins

Although King popularized the beloved community, the phrase has roots in the thought of 19th-century American religious philosopher Josiah Royce.

In 1913, toward the end of his long career, Royce published “The Problem of Christianity.” The book compiles lectures on the Christian religion, including the idea of the church and its mission, and coined the term beloved community. Based on his readings of the biblical gospels, as well as the writings of the apostle Paul, Royce argued that the beloved community was one where individuals are transformed by God’s love.

Philosopher Josiah Royce (1855-1916). The Royce Society via Wikimedia Commons

In turn, members express that love as loyalty toward each other – for example, the devoted love a member of the church would have toward the church as a whole.

While Royce often identified the beloved community with the church, he extends the concept beyond the walls of Christianity. In any type of community, Royce argued, from clans to nations, there are individuals who express love and devotion not only to their own community, but who foster a sense of the community that includes all humankind.

According to Royce, the ideal or beloved community is a “universal community” – one to which all human beings belong or will eventually belong at the end of time.

‘Beloved’ diversity

Twentieth-century pastor, philosopher, mystic, theologian and civil rights leader Howard Thurman retrieved Royce’s idea of the beloved community and applied it to his life and work, most notably in his 1971 book “The Search for Common Ground.”

Thurman first used the term in an unpublished and undated article: Desegregation, Integration, and the Beloved Community. Here, he argued that the beloved community cannot be achieved by sheer will or commanded by force. Rather, it begins with transformation in each person’s “human spirit.” The seeds of the beloved community extend outward into society as each person assumes the responsibility of bringing it to pass.

Thurman envisioned the beloved community as one that exemplifies harmony – harmony enriched by members’ diversity. It is a community wherein people from all racial, national, religious and ethnic backgrounds are respected, and where their human dignity is affirmed. Thurman was convinced that beloved community was achievable because of the dedication he saw from activists during the struggle for racial integration.

Minister, theologian, and civil rights activist Howard Thurman. On Being/Flickr

During his lifetime, Thurman sought to build this beloved community through his activism for racial justice. For example, he co-founded the Church for the Fellowship of All Peoples, an interracial and interfaith community in San Francisco, which he co-pastored from 1943 to 1953.

Thurman’s writings and activism deeply influenced King. Burrow argued that it is not entirely clear when and where King first learned the concept of beloved community. Yet King emphasized its importance in much of his writing and political action.

Love and action

In simplest terms, King defined the beloved community as a community transformed by love. Like Royce, he drew his understanding of love from the Bible’s New Testament. In the original Greek, the Gospels use the word “agape,” which suggests God’s self-giving, unconditional love for humanity – and, by extension, human beings’ self-giving, unconditional love for each other.

According to Baldwin, however, King’s understanding of the beloved community is better understood against the backdrop of the Black church tradition. Raised in the Ebenezer Baptist Church of Atlanta, King learned lessons on the meaning of love from his parents, Rev. Martin Luther King Sr. – Ebenezer’s pastor, who was also a leader in the local chapter of the National Association for the Advancement of Colored People – and Alberta Christine Williams King.

One of the distinctions in King’s thought is that he believed the beloved community could be achieved through nonviolent direct action, such as sit-ins, marches and boycotts. In part, he was inspired by Thurman, who had embraced the nonviolence at the heart of Mahatma Gandhi’s resistance against the British in India. For King, nonviolence was the only viable means for achieving the United States of America’s redemption from the sin of racial segregation and white supremacy.

Martin Luther King Jr. and his wife, Coretta, lead a five-day march to the Alabama State Capitol in Montgomery in 1965. Bettmann via Getty Images

For King, therefore, the beloved community was not merely a utopian vision of the future. He envisioned it as an obtainable ethical goal that all human beings must work collectively toward achieving.

“Only a refusal to hate or kill can put an end to the chain of violence in the world and lead us toward a community where men can live together without fear,” King wrote in 1966. “Our goal is to create a beloved community and this will require a qualitative change in our souls as well as a quantitative change in our lives.”

…

Searching for the beloved community today

King’s idea of the beloved community has not only influenced people affiliated with the Christian tradition but also people from other faiths and none.

For instance, scholars Elizabeth A. Johnson, bell hooks and Joy James have reflected upon the meaning of the beloved community amid ongoing challenges such as global climate change, sexism, racism and other forms of structural violence.

People around the world continue to draw insight and inspiration from King’s thought, especially from his insistence that love is “the most durable power” to change the world for the better. Questions remain about whether his beloved community can be realized, or how. But I believe it is important to understand King’s ethical concept and its continuing influence on movements that seek an end to injustice.

This article is republished from The Conversation under a Creative Commons license. Read the original article.

ABOUT THE AUTHOR

Jason Oliver Evans is a postdoctoral research associate and lecturer at the University of Virginia. Evans is a constructive theologian working at the intersection of Christian systematic theology with theological and social ethics, Africana studies, and studies of gender and sexuality.

Evans earned a Master of Arts and a Ph.D. in religious studies from the University of Virginia, a Master of Theology from Candler School of Theology at Emory University, a Master of Divinity from Duke University Divinity School, and a Bachelor of Science in speech communication from Millersville University of Pennsylvania (2008). An ordained minister in the American Baptist Churches USA, Inc., Evans currently serves as an associate minister at the historic St. Paul’s Baptist Church in Philadelphia, Pennsylvania. Evans enjoys cooking, baking, reading cookbooks and food magazines, and binge-watching cooking shows in his spare time.

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A few years ago, I began to notice that the people I taught about in my World History classes were, more often than not, European men.

When women were included in the state curriculum, they felt like token inclusions who were often related to men and discussed in proximity to them; not as independent actors. They were often queens or empresses, and only a few women of “normal” status made our lessons. I began the work of analyzing my World History lessons to make them more inclusive and diverse. I found that by including women with different backgrounds, fields, and from different parts of the world, I could provide students with role models they could identify with, and remind male students that women are capable of greatness too.

Here’s some additional good news: we don’t need to carve out a single month, special lesson, or unit, to incorporate women into our lessons. First, when planning, I ensure that I include women next to their male colleagues in all my materials. Then, when executing the lessons, I tell these women’s stories in as well-rounded a way as possible because it’s not just who we teach about— it’s how we approach their story that can give it power.

For example, when I teach about Cleopatra, I don’t just talk about her in relation to Julius Caesar or Marc Antony— I spend time discussing how she was a linguist, and the first Greek of the Ptolemaic line ruling Egypt who learned to speak Egyptian; she was a scholar and a woman who understood her people. When I teach about women like the Empress Josephine or Marie Antoinette, I discuss their emotions, letters, relationships, and struggles in unhappy marriages.

In all narratives that we share, male and female alike, we have the opportunity to humanize history, to make people on pages relatable by talking about their emotions, their mental health, and their experiences. When we bring them to life for students, we draw students into history.

I polled my students, past and present, to ask them which figures they remember most, and I have included some of their favorites as well my own. Here are 10 amazing women you should know and share, from the 300s CE to the 1900s CE:

1. Hypatia (c. 370 CE – March 415 CE) – Ancient Rome

Hypatia of Alexandria was a philosopher, mathematician, and teacher, born in Alexandria, Egypt around 370 CE, just before Christianity became the official religion of the Roman Empire. She was the daughter of a mathematician who taught her math and astronomy, and trained her in Neo-Platonic philosophy. She joined her father as a teacher at the University of Alexandria, and was a beloved teacher who fostered an open environment, teaching pagans, Jews, and Christians.

Both her presence as a female teacher and her insistence on an accepting classroom in an increasingly hostile religious atmosphere of early Christian Rome made her courses unusual and that much more coveted. She was widely known for her love of learning and expertise, but in 415 CE, due to her high profile and power as a non-Christian woman, she was targeted by a mob of Christian monks who killed her in the streets. They then also burned the University of Alexandria, forcing the artists, philosophers, and intellectuals to flee the city. Hypatia’s life models open-mindedness, generosity, and a love of learning, and her death is often discussed as a watershed turning point in the Classical world.

Topics you can connect her to in history include the connections between Roman and Greek philosophy, and the rise of Christianity in the Roman Empire. Students have loved learning about a woman who taught in such an open-minded way, and learning she is one of my role models too.

 2. Empress Theodora (c. 497 – c. 548) – The Byzantine Empire

The Byzantine Empress Theodora was born into a circus family in Constantinople, just after the fall of the Western Roman Empire. Her father likely worked as a bear trainer in the Hippodrome, and a young Theodora, it was said, took work as an actress and dancer. The Byzantine Emperor Justinian encountered her one day and, taken by her beauty, determined to marry her. However, because she was a commoner and had a bit of a reputation, special laws had to be passed in order for them to marry.

Though she never technically co-ruled the empire with Justinian, she had significant influence and power, and was a trusted advisor who promoted religious and social policies, many of which benefited women. Some of which included altering divorce laws and prohibiting the traffic of young women. Her name was listed in nearly all laws passed, she had regular communication with other foreign rulers, and received foreign envoys. Empress Theodora is credited with helping stabilize Justinian’s power after she urged him to stand his ground during the Nika revolt of 532 CE.

Topics you can connect her to in history include the Byzantine Empire, naturally, and students have told me they love her backstory and how she fought for women’s rights. They also enjoy how she pushed Justinian to make him a better ruler.

3. Sappho of Lesbos (c. 620 – c. 570 BCE) – Ancient Greece

Sappho of Lesbos was a lyric poet of Ancient Greece who was so famous during her life that statues were created in her honor. She was praised by Plato and other Greek writers, and her peers referred to her as the “Tenth Muse” and “The Poetess.” Very few fragments of her work survived because she wrote in a very specific dialect, Aeolic Greek, which was difficult for later Latin writers to translate.

Her poetry was lyric poetry – to be accompanied by the lyre – and was sung frequently at the parties of high-ranking Greeks. She wrote about passion, loss, and deep human emotions. Some of her surviving poems imply she may have had romantic relationships with women, and thus from her name we get the etymology of “lesbians” and “sapphic.”

Topics you can connect her to in history include the ancient Greeks and Greek philosophy and art. Every year, I have female students who have told me that they valued her inclusion because it was the first time they had heard about an LGBTQ+ person in their history class, and the representation meant so much to them.

4. Margery Kempe (c. 1373 – c. 1440 CE) – Middle Ages Europe

Margery Kempe was an English mystic and traveler, and is also the author of the first autobiography in the English language. She was the mother to 14 children. After her first child was born, Margery had a traumatic postpartum experience of a form of psychosis; for months she was catatonic, experiencing visions, and was tied to her bed for her own safety. For the rest of her life she would experience these visions, and later on she would leave her family and travel on pilgrimages to Spain, Jerusalem, Rome, and Germany.

Margery was known to weep loudly at various shrines and this behavior did not endear her to leaders in the church. She also insisted on wearing white like a nun, seeking specific permission to do so. She narrated her life and travels upon her return to two clerks who wrote it down on her behalf, so it is a unique book in that it shares her very specific life experiences in her own voice. Margery is a conflicting person to teach about because of her mysticism: do we discuss her experiences and travels through the lens of religion, or mental health? Historians often opt for both, as we seek to understand her contributions and life.

Topics you can connect her to in history include Christianity, the Middle Ages in Europe, and travel narratives like those of Marco Polo and Ibn Battuta. My students remember Margery fondly, and she makes their list of favorites consistently. They like how we talk about her through the lens of mental health and that she pursued what she believed despite naysayers.

5. Njinga of Ndongo and Matamba (c. 1581 – c. 1663 CE) – Post-Classical Africa

Njinga Mbandi was a warrior queen of modern Angola. She was born to a concubine of the king of Ndongo and as a daughter, it was unlikely she would take the throne, so her father allowed her to attend many of his important meetings and negotiations, and also allowed her to be trained as a warrior and educated fully. When her half-brother took the throne after their father’s death, he had her infant son killed and Njinga fled to nearby Matamba, but returned when her brother begged her to negotiate on behalf of her people with the rapidly encroaching Portuguese. Njinga did so successfully, due to her notably diplomatic skills and her insistence on respect from the Portuguese, going so far as to refuse to sit lower than them during the negotiations. She won significant concessions from the Portuguese.

When her brother died, Njinga took the throne; at various points during her reign, Njinga was deposed, regained power, lost territory, and gained it. She struggled against the Portuguese to maintain her peoples’ independence. Ultimately, when Njinga died at the age of 81, she left behind a stable kingdom that would be led by women for the majority of the next 100 years. While Ndongo was eventually taken by the Portuguese, Matamba maintained its independence through the 1900s.

Topics you can connect her to in history include Africa and the age of European exploration, as well as African resistance to Europeans. I think it’s important that we show examples of successful resistance and a powerful legacy.

6. Artemisia Gentileschi (c. 1593 – c. 1654) – Renaissance Europe

Artemisia Gentileschi was born in Rome to a gifted painter. Her father trained her to paint and even hired a tutor for her; ultimately this ended in tragedy, as the tutor raped Artemisia. There was a horrific trial and Artemisia was tortured with thumbscrews for “the truth.” Artemisia left for Florence, had a family, and was the first woman to gain membership to the Academy of the Arts of Drawing. She went back to paint in Rome for a time, as well as London where she painted in the court of Charles I, and then settled in Naples.

While in Florence, she painted for Michelangelo the Younger in the Casa Buonoratti, and was paid more than her male peers for her time and efforts. Artemisia’s work is profound, passionate, unabashed, and reclaims the space of women in the stories told about them. She makes women her focal points, her heroines, and paints them in positions of strength, and often revenge.

A topic you can connect her to in history is of course the Renaissance. Artemisia has stuck for many of my female students who have experienced sexual assault or harassment. They have expressed to me that they are inspired by her strength and find solace in her paintings. One of my students even went on to do her senior capstone all about Artemisia, two years after taking my class.

7. Malintzin/Malinche/Doña Marina (c. 1500 – c. 1550) – Colonial Americas

Born to a local chieftain in Central America and a mother whose family ruled a nearby village, Malintzin (or Malinali, or Malinche) was of high rank on both sides of her family. When her father died and her mother remarried, she was secretly sold into slavery so her brother would inherit the land that was her birthright. Malintzin was sold to several tribes, and over the course of her life would learn to speak Maya, Nahuatl, and later Spanish.

She was eventually given to Hernán Cortés and his men in 1519, and upon realizing her skill as a translator, Cortes came to rely on her. Malinztin was baptised as Doña Marina, and traveled with the Spanish for the next few years as they battled or negotiated with various Indigenous groups in the Aztec Empire. She provided cultural context and insight as well as communication skills. Without her, Spanish success in the region would have been difficult to achieve. By 1521, Cortes had conquered the Aztecs and needed her to help him govern. She was given several pieces of land around Mexico City as a reward.

Topics you can connect her to in history include Spanish conquest of the Americas and Indigenous peoples of the Americas. We talk about her complicated legacy as she is viewed by some as a traitor to her people, and to others as a woman who was enslaved and did the best she could to survive in difficult circumstances. My students typically find her a fascinating and sympathetic figure, a woman who did all she could to survive and thrive in adversity.

8. Olympe de Gouges (May 7, 1748 – November 3, 1793) – Enlightenment Europe

Olympe de Gouges, born Marie Gouze, was a political activist and writer during the French Revolution. Married off against her will at the young age of 16, she renamed herself Olympe de Gouges after her husband’s death and moved to Paris. She pursued her education there and rose to a high status in Parisian society. She would host salons for thinkers of the time and would write poetry, plays, and political pamphlets. De Gouges was a pacifist, an abolitionist, and wanted an end to the death penalty. She wanted a tax plan that allowed wealth to be spread more evenly, with welfare for the less fortunate and protections for women and children.

De Gouges was in favor of the French Revolution, but when the Revolution failed to provide the equality it claimed it would, she grew critical. The Revolution was in many ways built on the backs of women: women were some of the first to march against the king and take up arms and they served on the front lines of France’s battles against other European powers. Yet women were not being provided the true “egalite” promised in terms of rights as citizens.

De Gouges wrote her most famous work in response to this, “The Declaration of the Rights of Women” (1791). It was a direct play on The Declaration of the Rights of Man and the Citizen that was part of the first French Constitution. She became increasingly vocal, and in 1793 she was arrested by the revolutionary government and guillotined.

Topics you can connect with Olympe de Gouges, as well as Mary Wollstonecraft, include Enlightenment writers and the Age of Revolutions; it is unfair for Voltaire and Montesquieu to get all the limelight! Her ideas resonate for my students as being very modern, and they appreciate that she never backed down from her convictions and is a model of courage.

9. Manuela Sáenz (December 27, 1797–November 23, 1856) – Revolutionary Americas

Manuela Sáenz is the illegitimate daughter of a Spanish military officer and an Ecuadorian noblewoman. Her childhood included a traditional education in a convent, as well as learning how to ride and shoot. When she was 17,  her father arranged her marriage to an English doctor who was nearly twice her age, James Thorne. She moved with him to Lima, Peru, where she was connected with revolutionaries who were interested in overthrowing the Spanish in Latin America.

She returned to Quito, Ecuador in 1822, and met the revolutionary leader Simón Bolívar. They fell in love and would occasionally live together and go on campaign together. Manuela would go into battle with Bolívar in the cavalry, and was promoted from captain to colonel; she even saved Bolívar from assassination at least twice. She was also given the Order of the Sun, the highest military honor in the revolutionary government. Upon Bolívar’s exile and death in 1830, Manuela had no resources and lived the rest of her life in a small coastal village in Peru, making money by writing letters for sailors, including Herman Melville. She died in a diphtheria outbreak and was buried in a mass grave. Her role in Latin America’s independence has only recently been recognized, and she was granted an Honorary General title in Ecuador in 2007.

Topics you can connect her to in history include Latin American revolutions and the Enlightenment. My students find her time as a soldier and spy endlessly interesting! I enjoy including women, particularly in this period, who went into battle, such as the women of France who fought in the revolutionary wars. I have female JROTC students who like knowing they are part of a long tradition.

10. Lyudmila Pavlichenko (July 12, 1916 – October 27, 1974) – World War II

Lyudmila Pavlichenko was born in Ukraine and was one of the best snipers in history. She pursued sharp shooting when in school and  fought for the Red Army of the Soviet Union during World War II as a trained sniper. She soon began to rack up an impressive tally of kills, reaching 309 in just a few months on the frontline.

The German soldiers knew her by name, and she would engage in some of the most dangerous fighting, sniper seeking sniper. She was wounded four times in battle, and in 1942 she took shrapnel in her face.

She was sent to the United States to tour and drum up American support for the war effort, as the USSR and USA were allies at the time and the USSR depended on continued American engagement. She was often frustrated when asked by American journalists about issues around makeup, clothing, or hair. Finally, she spoke during a tour and said “Gentlemen. I am 25-years-old and I have killed 309 fascist occupants by now. Don’t you think, gentlemen, that you have been hiding behind my back for too long?” This was greeted by a roar of applause.

She got to know Eleanor Roosevelt during this tour and they became good friends. Upon her return to the USSR, Pavlichenko was promoted to major, awarded the Gold Star of the Hero of the Soviet Union, and received the Order of Lenin twice. She continued training other Soviet snipers, and then when the war ended, finished her education at Kiev University and became a historian and research assistant for the Soviet Navy.

Topics you can connect her to in history include World War II and the Cold War. Students adore her story: they find her sass, grit, and action movie skills endlessly fascinating.

ABOUT THE AUTHOR

Caitlin Tripp is a teacher and curriculum writer for Atlanta Public Schools. Born and raised in West Africa and Latin America, she loves to travel and learn more about the places she visits. She is passionate about women’s history, and in her free time enjoys snuggling up to a history documentary with her husband and their two cats.

Caitlin Tripp originally shared how to incorporate women into history lessons in her Educator Talk submitted through the TED Masterclass for Education program. To learn more about how TED Masterclass for Education inspires educators to develop their ideas into TED-style Talks, visit https://masterclass.ted.com/educator

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If someone forgets your birthday or can’t remember your name, it’s easy to set things right. However, what happens when someone doesn’t include you in your own story? How do you right that wrong?

Throughout history, half the population has been more than ignored by historians: they’ve been erased. Without the tireless organizing work of Ella Baker, would we know Dr. Martin Luther King Jr.? You might know the name of Linda Brown from Brown v. Board of Education in 1954, but have you heard of Mamie Tape, a Chinese immigrant who fought for equal education opportunities for her children in 1885? Or Sylvia Mendez who challenged California education segregation in the 1940s?

In my third year of teaching, I had a class of curious students who didn’t see any value in hearing these stories or hearing of women’s history in general. I asked them to complete this sentence: “Women’s role in the West was…” and they answered with, “unimportant,” “left out,” and “to stay home to cook and clean.” We looked at our textbook and based on the photos there, they were right. I saw women as caregivers only, while men were busy taking action.

So I devised a game-changing activity with my students. The activity creates an experience for students to feel personally erased from the story in order to empower them to listen to more voices. What I did was simple but illuminating, and anyone can do it.

The activity

The idea behind this activity is to give students a sense of what is lost when we tell a story from just one point of view. In this case, the story being told is about them. I write a “textbook chapter” about middle school in the 2020s.  The twist is that the chapter is written using only girls as examples. The narrative and all the photos feature girls, with the occasional boy in the background. I include one boy as a “key term” as well.  As we read through the section, this manufactured oversight is always sure to spark great conversations.

The process

1. I created a survey about the middle school experience, asking students about their favorite classes, teachers, memories, etc., using Google Forms.

2. I created a template in Google Slides that looks like a textbook section. You can use a screenshot of your textbook with boxes covering the text.

3. Every year I make minor adjustments to the text to reflect the current students. Their favorite field trips and experiences are included, and I feature “class leaders” in the vocabulary list.

4. Print the class a set of copies.

5. At the beginning of class, I tell them that I want to get their feedback on a textbook section I’m writing about middle school in the 21st century.

6. Everyone studies the textbook section carefully, looking for their friends and themselves.

7. As the boys in class realize they’ve been left out of the story or relegated to the sidebar, we discuss how this happens in history:

a. How does it feel to be left out?

b. How does it feel when I say, “I already know about one boy. I don’t need to know about you.”

c. How would it feel to be half the population, but you are left out of the story for centuries?

d. How much more invisible would you feel if your identity wasn’t just a “woman” but an immigrant, a woman of color?

8. As a follow-up, we count the photos in our textbook and analyze how women are portrayed and how often they are included. We also examine intersectional identities: where are women of color? Where are indigenous people? Where are people with disabilities?

The result

After completing the activity, we revisited the sentence, “Women’s role in the West was…” This time they wrote that women were vital, courageous, strong, fighters, essential, independent, brave, curious, and fierce. My student Nick explained, “women make up half of the population and leaving them out would be like leaving out half of the story… Many women were agents of change.” And Yasmina wrote, “without them it’s just a big gap in history.” Now, my students better understand the injustice of being written out of history, and during Women’s History Month we celebrate the stories of the women who have been erased.

Try it yourself

So how can you recreate this transformative experience? With elementary-age children, a picture book about the class could stand-in for the textbook. The key with this activity is to allow adults or students to discover the erasure on their own. Inquiry opens up our minds to be curious about possibilities. Experiencing being left out, or being featured as the main characters in a story, empowers children to take action. At the close of the activity, be intentional about the value of empathy. Our goal is to intentionally inspire inquiry, not injury. Once you’ve trained children to look for who is missing, they will want to investigate and tell those stories. Help them turn up the volume on the voices that have been silenced.

ABOUT THE AUTHOR

Before entering the classroom, Erin McCarthy captivated students on museum field trips through dance, play, art, and storytelling. For the past nine years, she’s worked to bring the same joy of inquiry and curiosity to middle school students as an 8th-grade social studies teacher in the suburbs of Milwaukee. In 2020, McCarthy was named the Wisconsin Teacher of the Year because she’s made it her mission to ensure every child sees diverse heroes, leaders, activists, and innovators reflected in America’s story. Curiosity, open-mindedness, and asking questions are the key to success in her class, and McCarthy never stops challenging students to look at the world from a new perspective. Middle school kids want to change the world and end injustice, and this is why she loves middle school.

Erin McCarthy originally shared this activity in her Educator Talk submitted through the TED Masterclass for Education program. To learn more about how TED Masterclass for Education inspires educators to develop their ideas into TED-style Talks, visit https://masterclass.ted.com/educator

Molly Mendoza

Many people want to help in the ongoing struggle for equality and equity, but they don’t know what to do.

Activist DeRay Mckesson explains how we can all show up and stand up:

1. Own your privilege.

“Acknowledge that there is a privilege you have [if you’re white], and use the privilege to disrupt that privilege itself. I’ve had people say to me, ‘Well, I didn’t benefit from white privilege.’ [You need to realize] every Band-Aid in this country looks like your skin and not mine, baby dolls look like you, and the color ‘nude’ is your skin color. That’s what the privilege of whiteness looks like — it’s not about what you’ve done; it’s about what society does when it treats white as normal. It’s about you saying, ‘I have privilege, I have power, and I will seek out how I can use that privilege and those resources. I’ll ask marginalized people, ‘What is the help you need?’ as opposed to just saying, ’I think this is what you should do’.”

2. Talk about what’s uncomfortable and what’s important.

“There’s no winning in silence. If we allow white supremacist ideology to spread without being challenged, people continue to replicate it. And the question is: what do you do? You need to talk about it — you can’t change what you don’t talk about. And while we’ve had a great conversation [in the last year] about the symbols and about Confederate monuments, there is still so much work to be done that we actually don’t talk about — like what to do about police violence, or bail, or rehabilitation for people who are coming out of prison, or the opioid crisis. You don’t always see the trauma — it doesn’t show up in the same way as a man running a car through a crowd of people — but the impact on people’s lives is as disastrous as anything else.”

3. Be strategic in what you say and how you say it.

“People don’t respond well to being shouted down at the dining room table. If your goal is to change somebody’s mind, that isn’t the most effective strategy; if your goal is to make a point, then that isn’t an effective strategy. Try to show people what you mean, as opposed to just saying, ‘I’m right.’ It’s a long-game solution. Rarely do people come out of one conversation and say, ‘You know, my whole worldview has changed.’ It’s about setting a foundation, so that people over time can change. This isn’t everybody’s work — some people are much better at having conversations than other people.”

4. Activism isn’t just about protests and marches — it means voting, too.

“Many of the things that will change people’s lives are structural, so it’s about voting where you are and pushing for or against legislation in your city and town. Use your institutional power to change structures and systems. Who shows up to the hearings about police violence? Who is working on welfare reform? Who is working on bail reform? Are you willing to come out for three weeks of hearings, sit, and say, ‘This is an issue that is important to me, too’? Even when it may not be convenient? That’s what it means to show up.”

5. Figure out where and how you can do the most good.

“I think there’s a role for everybody. The things I care about might not be the things you care about, and vice versa, which doesn’t mean they aren’t all important. For some people, their space is being on Twitter and on Facebook and pushing out messages. There are some people who are better in the street than I am, and some people who need to skip the street because they can just go to the governor’s mansion. If the governor is your friend and you can talk to him in his dining room, do that. We don’t all need to play the same role. The cacophony of all of us doing work together will actually lead to systemic change.”

6. Start where you are.

“Harriet Tubman knew that something could be done. She started where she was and started small, and it turned into the Underground Railroad. It can often start with you and another person, or you and two people, having a conversation about what the world can be and here are the steps you can take. You need to take concrete steps — small ones, like steps on a ladder — to get to systemic change. Ask people what they need, stand in concert with those who’ve been doing the work longer than you, listen, ask more questions than talk. Those are all the hallmarks of the people I’ve seen who are the most effective.”

7. Ask yourself: what do I want the future to look like?

“When we think about resistance, we focus almost exclusively on the absence of oppression. We think: How do we end mass incarceration? How do we stop the disparities with regard to police killings? How do we stop police killings altogether? But when we tear down these repressive, oppressive systems and structures, something has to replace them, something that’s better.

For example, we know there will always be rules, there will always be people who break the rules, and there will always need to be consequences. Do the people who enforce those consequences have to be the police? No. Does that enforcement have to mean prison? Absolutely not. We need to spend more time now talking about potential solutions. How do we help people imagine a conception of safety that doesn’t center on the police? How do we help them imagine a world where every adult can read? How do you help people dream in a big way that will actually change lives? It’s hard because we haven’t lived in that world before. But it doesn’t mean that world’s not possible.”

8. Feel the fear — and act anyway.

“Martin Luther King said, ‘The arc of the moral universe is long, but it bends toward justice.’ It bends, because people bend it. There are so many people who understand the power they have. They’re standing up across the country when the odds look like they’re against them, and they’ve learned to make sure fear doesn’t overpower everything else even if fear is still present. There are just so many incredible people who are willing to put something on the line to make the world a different place. That gives me hope.”

These remarks were taken from a Facebook Live conversation conducted with DeRay Mckesson at TED headquarters in New York City. To learn more, watch the video.

ABOUT THE AUTHOR

Deray Mckesson is a civil rights activist, organizer and educator. He is also the host of the podcast “Pod Save the People.”

This post was originally published on TED Ideas. It’s part of the “How to Be a Better Human” series, each of which contains a piece of helpful advice from someone in the TED community; browse through all the posts here.

Jenice Kim

Most of us have stumbled when saying an unfamiliar name. That’s natural, but it’s what we do afterwards that really matters, says writer Gerardo Ochoa.

Do you remember being in 5th grade? I’ll never forget it — because that’s when my name was changed.

I was nine years old, and my family had just immigrated from Mexico to a small town east of Portland, Oregon. Making that change was not easy. People ate different foods, they wore different clothes, and they spoke a different language. I quickly realized that when you are different, it can be very easy for everyone around you to tell you who you should be.

That’s when my name was changed, and I remember precisely when it happened. During the first fifth-grade roll call, the teacher started by calling out “John!” John answered in his squeaky voice: “Here.” Then, the teacher went down the list: “Kimberly!” and “Sarah!” They all called out “Here.” When she got to my name, she said, “Her … Jer … Jerry …” She settled on “Jerry!” (For the record, my name is pronounced “Her-are-doe”).

Without realizing it, she not only changed my name but my life. Because I was still learning to speak English and my parents had taught me to respect my teachers and elders, I didn’t question it. What I wanted to do was fit in. But fitting in came with a price.

Before long, few people knew my real name. It was like an out-of-control wildfire that spread too far, too fast for me to stop it. I accepted my new name, but I knew it was not me. I felt ashamed, I felt dirty, and I felt like a fraud. This wrong name was everywhere — in the school yearbook, my school ID, the local newspaper. Don’t get me wrong: I actually like the name Jerry. The only problem I had with it is it was not my name.

By now, I’ve heard thousands of variations of my name from students, teachers, employers, strangers who’ve become friends, and strangers who’ve remained strangers. I’ve spent a lot of time thinking about this, I’ve researched it, and I’ve reflected on it.

Educator and podcaster Jennifer Gonzalez has done a fantastic job on this subject, and she has come up with three different categories of mispronouncers, which I’d like to describe and build upon. Most of us have been one of them, at one time or another:

The Fumble Mumbler

When I meet a fumble mumbler and introduce myself, they typically get nervous. They attempt to say my name, struggle a bit in the process, and may giggle. They usually settle for some close approximation of my name. I really don’t mind the fumble mumblers, because I can see that they’re trying and they know their problem is with their mispronunciation and not with my name.

The Arrogant Mangler

When I meet a mangler, I know right away what kind of relationship we’ll have — and it’s usually not a good one. When I introduce myself, the arrogant mangler will respond with “Geraldo, it’s great to meet you blah blah blah …” They’ll go on talking, completely oblivious to the fact that they mispronounced my name. Often, they will continue with their own version of my name — even after I correct them. I have very little patience for the arrogant mangler, because to me they’re showing great disrespect or they don’t even care to try pronouncing my name.

The Calibrator

These are my favorite group of mispronouncers. The calibrator will listen to my name, they’ll slow down, read my lips, and attempt to say it. They may get it wrong, but they try again and again until they get it. Sometimes, they’ll come back to me the next day or week to ensure they’ve still got it right. If you struggle to pronounce some names, always strive to be a calibrator.

The Evader

I’d like to add a fourth category to Gonzalez’ list: the evader. These are the people who’d rather call me something different than call me by my name or look silly trying to pronounce it. When I introduce myself, they say things like “Do you have a nickname?” or “I’m never going to be able to say that!” or “Can I just call you G or Jerry?” No matter what they say, it ends up making me feel like an other, like I don’t belong.

Pronouncing someone’s name correctly can make people feel valued, honored and respected — and mispronouncing their name creates real problems. Carmen Fariña, former chancellor of the New York City school system, has spoken about how she was marked absent for six weeks in kindergarten because she never heard her name being called. As it turns out, her name was read but it had been anglicized and mispronounced. Mispronouncing someone’s name leads to invisibility, and when students feel invisible in the classroom, she argues, they are less likely to have academic success.

Mispronouncing someone’s name can even have financial costs. In the 2013 offseason, basketball superstar Stephen Curry — pronounced Steff-en — switched sneaker sponsors, going from Nike to Under Armour. Why? According to an ESPN article that quoted Curry’s father, during Nike’s marketing pitch a couple of executives referred to Stephen as “Steph-on” (with an incorrect emphasis on the second syllable). This and a few other blunders cost Nike the support of an iconic player — and is estimated to have driven some $14 billion in sales to Under Armour.

Why is pronouncing someone’s name correctly such a struggle? When I talked to Nancy, my wife, about this, she shared her thoughts in a way that made a lot of sense. She said, “It’s kind of like driving. Some people have been privileged their entire life driving an automatic; when they meet you, you’re asking them to learn how to drive a stick-shift quickly on the spot. Some people can do it, others are willing to try, and some simply refuse.”

Every time I share the story about my name, I’m comforted by the fact that I’m not alone. So many people have had experiences similar to mine. At the same time, I’m disturbed that most people in the US who connect with it are immigrants and people of color. As our communities continue to be more diversified and globalized, the likelihood we’ll meet someone whose name we can’t pronounce keeps increasing.

All of us, myself included, are going to stumble and fumble. But it’s not your mistake that matters most; it’s what you do after the mistake. That’s when you have the chance to make someone feel like they belong — or feel like they’re the other. What will you choose to do?

Here are three simple tips that have helped me navigate this area:

Be humble — admit when you’re having difficulty with a name.
The first step to pronouncing someone’s name correctly is to acknowledge to yourself that you can’t pronounce it. It’s okay if the other person sees you struggling, and it’s okay if you have to ask for help. Usually, they’ll be more than willing to assist. When I see someone struggling to say my name, I help them, so when they finally achieve success, their success is my success, too. We both win.

Be an active bystander.
When you see and hear someone mispronounce another person’s name, take the initiative and correct them. So far, this has just happened once in entire life, and I’ll never forget it. When a friend corrected somebody else’s mispronunciation of my name, it took the burden off me. Deep down, it made my heart smile.

Don’t ever change someone’s name just because you can’t say it.
Try saying someone’s name, even if you get it wrong. Changing someone’s name is a decision that belongs to that individual, not to you.

I work on a college campus, and my favorite time of year is commencement, when we read graduating students’ names out loud. I’m fortunate to work with colleagues who practice and take great care with their pronunciation. It’s not lost on us that many people have spent so much time and given up so much — particularly immigrants who’ve have left their entire lives behind — to witness that moment when their student takes the stage. Those diplomas are more than pieces of paper. They symbolize sacrifice, hard work and sleepless nights, and people should hear their names pronounced correctly.

Let’s face it: We’re not always going to get people’s names right. But, more than ever, it matters that we try.

This piece has been adapted from his TEDxMcMinnville talk. Watch it here:

ABOUT THE AUTHOR

Gerardo Ochoa is a first-generation college graduate and Latinx immigrant, who has dedicated his career to promoting college affordability, access, and graduation. He believes in the power of personal stories to build empathy, create opportunities, and influence change. He is director of community relations at Linfield College in McMinnville, Oregon. You can follow him on twitter: @gerardoochoa

This post was originally published on TED Ideas. It’s part of the “How to Be a Better Human” series, each of which contains a piece of helpful advice from someone in the TED community; browse through all the posts here.

In honor of our lesson on Anna Komnene —a Byzantine princess, scholar, physician and historian — we asked animator Els Decaluwe a few questions about the process of working on this piece.

What are the challenges of designing a character that you have no photographs of, only other artist’s interpretations?

Before I start designing, I always try to look up some background information about the character. In Anna’s case, I got the feeling that she was really ahead of her time. I really wanted to give my design the same aura without trying to copy other artists’ designs. It’s not about how she looks but about what she represents and who she was! For the hair I looked up several historical references and also got lots of help from educator Leonora Neville. I saw lovely complicated up-dos with jewels and decorations between braids. But I felt Anna was kind of a free spirit so she maybe would have worn her hair in a looser style. Not wearing too much jewelry, as it would get in the way of her writing. As for the clothes, I thought Anna should be ”a badass in a dress.”

What techniques do you use in your process?

I’m a real big fan of classical 2D animation, and if I could, I would still make everything on paper. Because of time constraints, though, I traditionally only do the pre-production. Afterwards I digitally try to copy the feel of my traditionally-drawn images. Textures are my best friends and I spend a lot of time preparing traditional textures, to use in the digital coloring process. For the animation itself, I use a frame by frame animation technique. This means that I redraw every frame, so I make approximately 12 drawings per second of film. This is a time-consuming process that gives extra movement and charm to the animation, and to me it is totally worth it!

Which part of this animation are you most happy about?

The scene transitions were really important to me. Though it is a historical realistic subject, I wanted to add some magic to them. That’s why I chose to use transformations in my animations. Anna turning into the year 1083 and than baby Anna coming out of the 0 was my greatest challenge. Animating transformations is like performing a magic trick: when they work well, it really puts a smile on peoples’ faces! I also love the scene where Anna was reading at night. As I am also a children’s book illustrator, I like putting in the extra time to really design a picture book-like illustration with lots of details and textures.

Spending so much time working on the depiction of one character, do you develop any sort of relationship to that character? Do you have any good anecdotes about getting to know Anna Komnene as a character in order to design her and bring her to life?

It was lovely learning more about this heroine. What really struck me was the information I found about people questioning the fact that The Alexiad, her account of her father’s reign, could have been written by a woman. I realised how important it was for me to represent her correctly. That’s also why I chose to mirror Anna and her father in the first and last scene. I wanted to show how many women also have an important role in history. And you can make a difference without using a sword! While animating Anna and Alexios, I used a mirror and acted out their movements and facial expressions. I had a ruler which I used as a sword and hopped around in the office. My co-workers even caught me making funny/crazy facial expressions while animating! That’s why I think there’s also a bit of me in the animation of Anna.

Thinking about how to discuss Syria with your students? Here are 4 key ideas that can help kids go beyond the latest headlines:

1. Syria’s cultural significance. For thousands of years, Syria has been a place where human beings lived, loved — and created art. Bordering the Mediterranean Sea, located between Lebanon and Turkey, and a bit bigger than the American state of Pennsylvania, the independent country of Syria was established in late 1945 (after a few decades of French rule, which ended 400 years of Ottoman rule). Syria contains ancient artifacts of global significance, including 6 UNESCO World Heritage Sites that used to attract tourists from all over the world. In 2011, a series of factors ignited a sprawling civil war in Syria. Watch this video to find out more about Syria and how the war began:

2. What is a refugee? About 60 million people around the globe have been forced to leave their homes and seek refuge in other countries to escape war, violence, and persecution. Here’s what it means to be a refugee. In the past 6 years, almost 500,000 Syrians have died — and millions more men, women, and children have fled into the unknown because of the ongoing conflict in Syria. In this short film, a young Syrian named Mohammed Alsaleh describes what happened after he fled violence and imprisonment by the Assad regime. Mohammed now lives in Canada, where he counsels newly arrived refugee families. Watch this video to hear his story:

3. How leaders are responding. Countries respond to international crises in different ways, and future history books will record how world leaders responded to this ongoing crisis and other matters of global significance in 2017. Watch this video to see how countries are responding to Syria now:

4. What do you think? As a student, do you feel moved to take action about the news regarding Syria and the global refugee crisis? Why or why not? Here’s one way that an individual responded. As a young leader, do you agree with how your country has responded to the conflict in Syria, and to the needs of refugees? Why or why not? What would you do if you were in charge of your country’s response?

To learn more about the news in Syria from a variety of media perspectives, check out The Week’s ongoing coverage. To learn something new every week, sign up for the free TED-Ed Newsletter here >>

“History has remembered the kings and warriors, because they destroyed; art has remembered the people, because they created,” wrote William Morris. To learn how 7 notorious leaders are remembered by history, watch the TED-Ed Lessons below:

1. History vs. Richard Nixon

The president of the United States of America is often said to be one of the most powerful positions in the world. But of all the US presidents accused of abusing that power, only one has left office as a result. Does Richard Nixon deserve to be remembered for more than the scandal that ended his presidency? Alex Gendler puts this disgraced president’s legacy on trial. Watch this TED-Ed Lesson below.

2. History vs. Vladimir Lenin

Vladimir Lenin overthrew Russian Czar Nicholas II and founded the Soviet Union, forever changing the course of Russian politics. But was he a hero who toppled an oppressive tyranny or a villain who replaced it with another? Alex Gendler puts this controversial figure on trial, exploring both sides of a nearly century-long debate. Watch this TED-Ed Lesson below.

3. History vs. Genghis Khan

He was one of the most fearsome warlords who ever lived, waging an unstoppable conquest across the Eurasian continent. But was Genghis Khan a vicious barbarian or a unifier who paved the way for the modern world? Alex Gendler puts this controversial figure on trial in History vs Genghis Khan. Watch this TED-Ed Lesson below.

4. History vs. Andrew Jackson

Andrew Jackson was both beloved and loathed during his presidency. In this imaginary courtroom, you get to be the jury, considering and weighing Jackson’s part in the spoils system, economic depression, and the Indian Removal Act, as well as his patriotism and the pressures of the presidency. James Fester explores how time shapes our relationship to controversial historical figures. Watch this TED-Ed Lesson below.

5. History vs. Napoleon Bonaparte

After the French Revolution erupted in 1789, Europe was thrown into chaos. Neighboring countries’ monarchs feared they would share the fate of Louis XVI and attacked the new Republic, while at home, extremism and mistrust between factions led to bloodshed. In the midst of all this conflict, Napoleon emerged. But did he save the revolution, or destroy it? Alex Gendler puts Napoleon on trial. Watch this TED-Ed Lesson below.

6. History vs. Christopher Columbus

Many people in the United States and Latin America have grown up celebrating the anniversary of Christopher Columbus’s voyage. But was he an intrepid explorer who brought two worlds together or a ruthless exploiter who brought colonialism and slavery? And did he even discover America at all? Alex Gendler puts Columbus on the stand in History vs. Christopher Columbus. Watch this TED-Ed Lesson below.

7. History vs. Cleopatra

She was the most notorious woman in ancient history, a queen who enraptured not one but two of Rome’s greatest generals. But was she just a skilled seductress – or a great ruler in her own right? Alex Gendler puts this controversial figure on trial in History vs. Cleopatra. Watch this TED-Ed Lesson below.

Art credit: Brett Underhill/TED-Ed

To get brand new TED-Ed Lessons delivered to your inbox each week, sign up for the free TED-Ed Newsletter here >>

This is the Bop. The Bop is a type of social dance. Dance is a language, and social dance is an expression that emerges from a community. Below, Camille A. Brown offers a brief history of African-American social dance.

A social dance isn’t choreographed by any one person. It can’t be traced to any one moment. Each dance has steps that everyone can agree on, but it’s about the individual and their creative identity. Because of that, social dances bubble up, they change, and they spread like wildfire. They are as old as our remembered history. In African-American social dances, we see over 200 years of how African and African-American traditions influenced history. The present always contains the past. And the past shapes who we are and who we will be.

Now, social dance is about community and connection; if you knew the steps, it meant you belonged to a group. But what if it becomes a worldwide craze? Enter the Twist.

It’s no surprise that the Twist can be traced back to the 19th century, brought to America from the Congo during slavery. But in the late ‘50s, right before the Civil Rights Movement, the Twist is popularized by Chubby Checker and Dick Clark. Suddenly, everybody’s doing the Twist: white teenagers, kids in Latin America. It makes its way into songs and movies. Through social dance, the boundaries between groups become blurred.

The story continues in the 1980s and ’90s. Along with the emergence of hip-hop, African-American social dance took on even more visibility, borrowing from its long past, shaping culture and being shaped by it. Today, these dances continue to evolve, grow and spread.

Why do we dance? To move, to let loose, to express.

Why do we dance together? To heal, to remember, to say: “We speak a common language. We exist and we are free.”

Camille A. Brown is a choreographer fusing dance and social commentary to explore race, sexuality and femininity.

Title Design by Kozmonot Animation Studio

To learn something new every week, sign up for the TED-Ed Newsletter here >>

Painting of Langston Hughes by artist Winold Reiss, National Portrait Gallery

“I, too, am America,” wrote Langston Hughes in 1927. Like James Baldwin, Maya Angelou, and August Wilson, Hughes was one of the great American writers of the 20th century. At the Smithsonian National Museum of African American History and Culture, his powerful poetry invites you to explore American history through the African American lens.

Here are 3 digital ways to look at some of the 37,000 historical artifacts contained in the museum:

Download the museum’s mobile app for iOS and Android here. The app offers ways to engage students of all ages — from brief stories about some of the museum’s special objects to augmented reality experiences. For an audio tour of objects in this exhibit, text the word “lens” (not case sensitive) to 56512.

Find a National History Day project idea here and examine primary sources for your project here. Sorted by state, these ideas are available for all students to adapt and use. Learn more about National History Day resources here and here.

Explore the museum’s collection by topic, here. Some great resources to check out include curator perspectives on 3 special objects and tips for planning history-themed events in your area.

Black history is American history. To learn more about it, dive in here.