When I read about what children should be taught at school about gender, I find myself thinking back to the scene early in Hunger of Memory in which the nuns from Richard’s parochial school come to his house to tell his parents that they should speak English, not Spanish, at home. Richard later comes to believe that the nuns did the right thing, because he needed to acquire a public self, and learning to speak English was essential to that public self’s formation. (This was one of Rodriguez’s more controversial opinions when the book appeared in 1982, near the height of the push for bilingual education — though he had first articulated his opposition to bilingual education in a 1974 essay. The whole story is fascinating, though the argument now seems to belong to a distant world.) 

Underlying this scene, and underlying our current argument about what children should be taught about gender, is the assumption that it’s the job of our schools to make public selves. Different groups specify this task in different ways; for instance, we have long heard people say that the job of school is to make citizens. The new movement is not about making citizens, but rather about making metaphysical capitalists, making people who are capable of purchasing and displaying their selves in society, with “gender” – which is, let’s be clear, a non-concept, an empty signifier – as one of the necessary components. Gender is something our health-care system will sell to you, and school is where you learn not to think of yourself as a member of a family or community but rather as an atomized and docile consumer of the Regime’s products, including the health-care sub-regime’s products.

That is to say, the primary function of schooling, for many people on the cutting edge of educationism, is to sell the available gender products. 

People who think that leftist agitators for gender fluidity are driven by ideology are correct, but it’s probably not the ideology they think it is: it’s good old capitalism — capitalism extended into the deepest recesses of personal identity. We can create that for you wholesale.  

It’s a pretty debased ideal in comparison to the ideal of citizen-making, but both of those models of what a public self should be rely on schools to be the primary locations of formation. And I just don’t think that’s a good idea. I don’t think schools are suited for self-making; rather, I think that’s what families are for. But man, is that a losing proposition in the current moment. 

Okay, I’ve been cursing the darkness lately, and that’s not my lane — back to lighting candles!