Category: Academic Reportage

Source: The Conversation – USA (3) – By Julie Leininger Pycior, Professor of History Emeritus, Manhattan University

“Bill Moyers? He’s spectacular!” George Clooney said – and no wonder.

I mentioned this legendary television journalist to the actor and filmmaker after Clooney emerged from the Broadway theater where he just had been portraying another news icon: Edward R. Murrow. Or as the Museum of Broadcast Communications put it in a tribute to Moyers, he was “one of the few broadcast journalists who might be said to approach the stature of Edward R. Murrow. If Murrow founded broadcast journalism, Moyers significantly extended its traditions.”

Moyers, who died at 91 on June 26, 2025, was among the most acclaimed broadcast journalists of the 20th century. He’s known for TV news shows that exposed the role of big money in politics and episodes that drew attention to unsung defenders of democracy, such as community organizer Ernesto Cortés Jr..

Earlier in his life, Moyers served in significant roles in the Kennedy and Johnson administrations, but his fame comes from his journalism.

Making a connection

Despite his prominence, Moyers was the same down-to-earth guy in person as he seemed to be on the screen. In 1986, he was commanding a television audience of millions, and I was a historian at home with a preschooler, teaching the occasional college course in a dismal job market. Seeing that Moyers would be speaking at the conference on President Lyndon B. Johnson where I would be giving a paper, I wrote to him.

To my utter amazement, he replied and then showed up to hear my paper, on Johnson’s experiences as a young principal of the “Mexican” school in Cotulla, Texas, where he championed his students but also forged links to segregationists. Cotulla was “seminal” to LBJ’s development, Moyers said. In 1993, he recommended me for a grant that helped me finish a book: “LBJ and Mexican Americans: The Paradox of Power.

A few years later, he asked me to head up a project researching the documents related to his time in Johnson’s administration. His memoir of the Johnson years never materialized. Instead, I edited the bestselling ”Moyers on America: A Journalist and His Times.“

Part of what always impressed me about Moyers was his belief that what matters is not how close you are to power, but how close you are to reality.

‘Amazing Grace’

Moyers didn’t just dwell on politics and policy as a journalist. He also delved into the meaning of creativity and the life of the mind. Many of his most moving interviews spotlighted scientists, novelists and other exceptional people.

He was also arguably among the best reporters on the religion beat. Even if it wasn’t always the main focus of his work or what comes to mind for those familiar with his legacy, still, he was a lifelong spiritual seeker.

This is hardly surprising: Moyers had degrees in both divinity and journalism. As a young man, he briefly served as a Baptist minister.

He once told me that his favorite of the many programs that he produced was the PBS documentary ”Amazing Grace.“ It featured inspiring renditions of this popular Christian hymn as performed by country legend Johnny Cash, folk icon Judy Collins, opera diva Jessye Norman and other musical geniuses. As they share with Moyers their personal connections to this song of redemption, he draws viewers into the stirring saga of its creator, John Newton: a slave trader who became an abolitionist through “amazing grace.”

Life’s ultimate questions

This appreciation of the ineffable clearly informed Moyers’ blockbuster TV series exploring life’s ultimate questions, “Joseph Campbell and the Power of Myth.”

His interviews with Campbell, a comparative mythologist, evoked moments that made time stand still, and this reminded me of Thomas Merton, the American monk and poet, writing, “Everything is emptiness and everything is compassion” on beholding the immense Polonnaruwa Buddhas of Sri Lanka.

To my surprise, Moyers knew about this Trappist monk, telling me, “I always wished that I could have interviewed Merton,” who died in 1968.

It turned out that Moyers had been introduced to Merton by Sargent Shriver, founding director of the Peace Corps, where Moyers was a founding organizer and the deputy director.

Mentored by LBJ

Moyers characterized his Peace Corps years as the most rewarding of his life. When Johnson, his mentor, became president, he asked Moyers to join the White House staff. Moyers turned down the offer, so Johnson made it a presidential command.

The wunderkind – Moyers was 29 years old in 1963, when Johnson was sworn in after President John F. Kennedy’s assassination – coordinated the White House task forces that created the largest number of legislative proposals in American history. Among the programs and landmark reforms established and passed during the Johnson administration were Medicare and Medicaid, a landmark immigration law, the Freedom of Information Act, the Public Broadcasting Act and two historic civil rights laws.

Johnson’s war on poverty, in addition, introduced several path-breaking programs, such as Head Start.

Moyers served as one of Johnson’s speechwriters and was a top official in Johnson’s 1964 presidential campaign. The following year, the Johnson administration began escalating U.S. involvement in the Vietnam War and Johnson named a new press secretary: Bill Moyers. Again, the young man tried to decline, but the president prevailed.

As Moyers had feared, he could not serve two masters – journalists and his boss – especially as the administration’s Vietnam War policies became increasingly unpopular.

Appreciating the world around you

Moyers left the Johnson administration in 1967, turning to journalism. He became the publisher of Newsday, a Long Island, New York, newspaper, before becoming a producer and commentator at CBS News. His commentaries reached tens of millions of viewers, but the network refused to provide a regular time slot for his documentaries. He had previously worked at PBS. In 1987, he decamped there for good.

Moyers’ programs won many journalism awards, including over 30 Emmys, along with the Lifetime Emmy for news and documentary productions.

He helped millions of Americans appreciate the world around them. As he reflected in 2023, in one of the last interviews he gave, to PBS journalist Judy Woodruff at the Library of Congress: “Everything is linked, and if you can find that nerve that connects us to other things and other places and other ideas – and television should be doing it all the time – we’d be a better democracy.”

Today, with disinformation metastasizing, professional journalists losing their jobs by the thousands and some newspaper owners muzzling their editorial staff, thoughtful explanations can lose out. That means Americans can lose out.

“It takes time, commitment” to dig below the surface and discover the deeper meaning of people’s lives, Moyers noted. He sought to understand, for example, why so many folks in his own hometown of Marshall, Texas, have become much more suspicious – resentful, even – of outsiders than when he gave these folks voice in his poignant, prize-winning 1984 program Marshall, Texas; Marshall, Texas.

In this era of growing threats to democracy, what can a young person do who aspires to follow in Bill Moyers’ footsteps – whether in journalism or public life?

Woodruff asked Moyers that question, to which he responded: “You can’t quit. You can’t get out of the boat! Find a place that gives you a sense of being, gives you a sense of mission, gives you a sense of participation.”

Today, with the future of journalism – and of democracy itself – at stake, I think it would help everyone to take to heart the insights of this late, great American journalist.

Julie Leininger Pycior edited the book “Moyers on America: A Journalist and His Times.” She also was hired by Moyers to direct the 18-month “LBJ Years” research project.

In addtion, she served as an unpaid, informal historical adviser for some of his public television programs.

– ref. Bill Moyers’ journalism strengthened democracy by connecting Americans to ideas and each other, in a long and extraordinary career – https://theconversation.com/bill-moyers-journalism-strengthened-democracy-by-connecting-americans-to-ideas-and-each-other-in-a-long-and-extraordinary-career-260047

Source: The Conversation – USA (3) – By Charles J. Russo, Joseph Panzer Chair in Education and Research Professor of Law, University of Dayton

The Supreme Court tends to save its blockbuster orders for the last day of the term – and 2025 was no exception.

Among the important decisions handed down June 27, 2025, was Mahmoud v. Taylor – a case of particular interest to me, because I teach education law. Mahmoud, I believe, may become one of the court’s most consequential rulings on parental rights.

An interfaith coalition of Muslim, Orthodox Christian and Catholic parents in Montgomery County, Maryland – including Tamer Mahmoud, for whom the case is named – questioned the school board’s refusal to allow them to opt their young children out of lessons using picture books with LGBTQ+ characters. Ruling in favor of the parents, the court found that the board violated their First Amendment right to the free exercise of religion by requiring their children to sit through lessons with materials inconsistent with their faiths.

Case history

The parents in Mahmoud challenged the use of certain storybooks that the board had approved for use in preschool and elementary school. “Pride Puppy!” for example – a book the schools later removed – portrays a family whose pet gets lost at a LGBTQ+ Pride parade, with each page devoted to a letter of the alphabet. The book’s “search and find” list of words directs readers to look for terms in the pictures, including “(drag) queen” and “king,” “leather” and “lip ring.” Other materials included stories about same-sex marriage, a transgender child, and nonbinary bathroom signs.

Initially, school administrators agreed to allow opt-outs for students whose parents objected to the materials. A day later, however, educators changed their minds. School officials cited concerns about absenteeism, the feasibility of accommodating opt-out requests, and a desire to avoid stigmatizing LGBTQ+ students or families.

In August 2023, a federal trial court rejected the parents’ claim that officials had violated their fundamental due process right to direct the care, custody and education of their children. The following year, the U.S. Court of Appeals for the 4th Circuit affirmed in favor of the board, finding that officials did not violate the parents’ rights to the free exercise of their religious beliefs, as protected by the First Amendment.

On appeal, a 6-3 Supreme Court reversed in favor of the parents. Justice Samuel Alito, who authored the court’s opinion, was joined by Chief Justice John Roberts, plus Justices Clarence Thomas, Neil Gorsuch, Brett Kavanaugh and Amy Coney Barrett.

Supreme Court

In brief, the court held that by denying the parental requests to opt their children out of instruction inconsistent with their beliefs, school officials violated their First Amendment right to the free exercise of religion.

Alito largely grounded the court’s rationale in a dispute from 1925, Pierce v. Society of Sisters of the Holy Name of Jesus and Mary, and even more heavily on 1972’s Wisconsin v. Yoder. Both cases recognize the primacy of parental rights to direct the education of their children. According to Pierce’s famous dictum, “the child is not the mere creature of the state; those who nurture him and direct his destiny have the right, coupled with the high duty, to recognize and prepare him for additional obligations.”

In Yoder, Amish parents – an Anabaptist Christian community that avoids using many modern technologies – objected to sending their children to school after eighth grade because this would have violated their religious beliefs. The justices unanimously agreed with the parents that their children received all of the education they needed in their communities. The justices added that requiring the children to attend high school would have violated the parents’ rights to direct their children’s religious upbringing.

Accordingly, the court acknowledged that the parental right “to guide the religious future and education of their children” was “established beyond debate.”

Similarly, in Mahmoud the court declared that “the Board’s introduction of the ‘LGBTQ+-inclusive’ storybooks, along with its decision to withhold opt-outs, places an unconstitutional burden on the parents’ rights to the free exercise of their religion.”

Thomas agreed fully with the court, yet wrote a separate concurrence, which emphasized “an important implication of this decision for schools across the country.” Citing Yoder, Thomas contended that rather than support inclusion, the board’s policy “imposes conformity with a view that undermines parents’ religious beliefs, and thus interferes with the parents’ right to ‘direct the religious upbringing of their children.’”

Justice Sonia Sotomayor’s dissent, joined by Justices Elena Kagan and Ketanji Brown Jackson, feared “the result will be chaos for this Nation’s public schools. Requiring schools to provide advance notice and the chance to opt out of every lesson plan or story time that might implicate a parent’s religious beliefs will impose impossible administrative burdens on schools.”

She maintained that “simply being exposed to beliefs contrary to your own” does not violate a person’s free exercise rights. Insulating children from different ideas, she wrote, denies them of an experience that is crucial for democracy: “practice living in our multicultural society.”

Implications

After the decision was handed down, Montgomery County’s Board of Education issued a statement promising to “analyze the Supreme Court decision and develop next steps in alignment with today’s decision, and as importantly, our values.”

Mahmoud raises challenging questions about the scope or reach of how far parents can question curricular content.

On the one hand, parents should not be able to micromanage curricular content via the “heckler’s veto,” because this can lead to larger issues. Moreover, while Mahmoud concerns religious rights, what happens if parents question teachings based on another type of sincerely held belief – discussing war if they are pacifist, for example, or capitalism if they are socialists? While Mahmoud dealt with free-exercise rights, it may open the door to other types of First Amendment challenges from parents wishing to exempt their children from lessons.

On the other hand, Mahmoud highlights the need to take legitimate parental concerns into consideration. While educators typically control instruction, how can they be respectful of parents’ rights as primary caregivers of their children when conflicts arise?

Mahmoud may go a long way in defining parents’ free-exercise rights in public schools. Still, such disputes are likely far from over in America’s increasingly diverse religious culture.

Charles J. Russo does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. In LGBTQ+ storybook case, Supreme Court handed a win to parental rights, raising tough questions for educators – https://theconversation.com/in-lgbtq-storybook-case-supreme-court-handed-a-win-to-parental-rights-raising-tough-questions-for-educators-260064

Source: The Conversation – USA (3) – By William Trollinger, Professor of History, University of Dayton

The 1925 Scopes trial, in which a Dayton, Tennessee, teacher was charged with violating state law by teaching biological evolution, was one of the earliest and most iconic conflicts in America’s ongoing culture war.

Charles Darwin’s “Origin of Species,” published in 1859, and subsequent scientific research made the case that humans and other animals evolved from earlier species over millions of years. Many late-19th-century American Protestants had little problem accommodating Darwin’s ideas – which became mainstream biology – with their religious commitments.

But that was not the case with all Christians, especially conservative evangelicals, who held that the Bible is inerrant – without error – and factually accurate in all that it has to say, including when it speaks on history and science.

The Scopes trial occurred July 10-21, 1925. Between 150 and 200 reporters swooped into the small town. Broadcast on Chicago’s WGN, it was the first trial to be aired live over radio in the United States.

One hundred years after the trial, and as we have documented in our scholarly work, the culture war over evolution and creationism remains strong – and yet, when it comes to creationism, much has also changed.

The trial

In May 1919, over 6,000 conservative Protestants gathered in Philadelphia to create, under the leadership of Baptist firebrand William Bell Riley, the World’s Christian Fundamentals Association, or WCFA.

Holding to biblical inerrancy, these “fundamentalists” believed in the creation account detailed in chapter 1 of Genesis, in which God brought all life into being in six days. But most of these fundamentalists also accepted mainstream geology, which held that the Earth was millions of years old. Squaring a literal understanding of Genesis with an old Earth, they embraced either the “day-age theory” – that each Genesis day was actually a long period of time – or the “gap theory,” in which there was a huge gap of time before the six 24-hour days of creation.

This nascent fundamentalist movement initiated a campaign to pressure state legislatures to prohibit public schools from teaching evolution. One of these states was Tennessee, which in 1925 passed the Butler Act. This law made it illegal for public schoolteachers “to teach any theory that denies the story of divine creation of man as taught in the Bible, and to teach instead that man has descended from a lower order of animals.”

The American Civil Liberties Union persuaded John Thomas Scopes, a young science teacher in Dayton, Tennessee, to challenge the law in court. The WCFA sprang into action, successfully persuading William Jennings Bryan – populist politician and outspoken fundamentalist – to assist the prosecution. In response, the ACLU hired famous attorney Clarence Darrow to serve on the defense team.

When the trial started, Dayton civic leaders were thrilled with the opportunity to boost their town. Outside the courtroom there was a carnivalesque atmosphere, with musicians, preachers, concession stands and even monkeys.

Inside the courtroom, the trial became a verbal duel between Bryan and Darrow regarding science and religion. But as the judge narrowed the proceedings to whether or not Scopes violated the law – a point that the defense readily admitted – it seemed clear that Scopes would be found guilty. Many of the reporters thus went home.

But the trial’s most memorable episode was yet to come. On July 20, Darrow successfully provoked Bryan to take the witness stand as a Bible expert. Due to the huge crowd and suffocating heat, the judge moved the trial outdoors.

The 3,000 or so spectators witnessed Darrow’s interrogation of Bryan, which was primarily intended to make Bryan and fundamentalism appear foolish and ignorant. Most significant, Darrow’s questions revealed that, despite Bryan’s’ assertion that he read the Bible literally, Bryan actually understood the six days of Genesis not as 24-hour days, but as six long and indeterminate periods of time.

The very next day, the jury found Scopes guilty and fined him US$100. Riley and the fundamentalists cheered the verdict as a triumph for the Bible and morality.

The fundamentalists and ‘The Genesis Flood’

But very soon that sense of triumph faded, partly because of news stories that portrayed fundamentalists as ignorant rural bigots. In one such example, a prominent journalist, H. L. Mencken, wrote in a Baltimore Sun column that the Scopes trial “serves notice on the country that Neanderthal man is organizing in these forlorn backwaters of the land.”

The media ridicule encouraged many scholars and journalists to conclude that creationism and fundamentalism would soon disappear from American culture. But that prediction did not come to pass.

Instead, fundamentalists, including WCFA leader Riley, seemed all the more determined to redouble their efforts at the grassroots level.

But as Darrow’s interrogation of Bryan made obvious, it was not easy to square a literal reading of the Bible – including the six-day creation outlined in Genesis – with a scientific belief in an old Earth. What fundamentalists needed was a science that supported the idea of a young Earth.

In their 1961 book, “The Genesis Flood: The Biblical Record and its Scientific Implications, fundamentalists John Whitcomb, a theologian, and Henry Morris, a hydraulic engineer, provided just such a scientific explanation. Making use, without attribution, of the writings of Seventh-day Adventist geologist George McCready Price, Whitcomb and Morris made the case that Noah’s global flood lasted one year and created the geological strata and mountain ranges that made the Earth seem ancient.

“The Genesis Flood” and its version of flood geology remains ubiquitous among fundamentalists and other conservative Protestants.

Young Earth creationism

Today, opinion polls reveal that roughly one-quarter of all Americans are adherents of this newer strand of creationism, which rejects both mainstream geology as well as mainstream biology.

This popular embrace of young Earth creationism also explains the success of Answers in Genesis – AiG – which is the world’s largest creationist organization, with a website that attracts millions of visitors every year.

AiG’s tourist sites – the Creation Museum in Petersburg, Kentucky, and the Ark Encounter in Williamstown, Kentucky – have attracted millions of visitors since their opening in 2007 and 2016. Additional AiG sites are planned for Branson, Missouri, and Pigeon Forge, Tennessee.

Presented as a replica of Noah’s Ark, the Ark Encounter is a gigantic structure – 510 feet long, 85 feet wide, 51 feet high. It includes representations of animal cages as well as plush living quarters for the eight human beings who, according to Genesis chapters 6-8, survived the global flood. Hundreds of placards in the Ark make the case for a young Earth and a global flood that created the geological strata and formations we see today.

Ark Encounter has been the beneficiary of millions of dollars from state and local governments.

Besides AiG tourist sites, there is also an ever-expanding network of fundamentalist schools and homeschools that present young Earth creationism as true science. These schools use textbooks from publishers such as Abeka Books, Accelerated Christian Education and Bob Jones University Press.

The Scopes trial involved what could and could not be taught in public schools regarding creation and evolution. Today, this discussion also involves private schools, given that there are now at least 15 states that have universal private school choice programs, in which families can use taxpayer-funded education money to pay for private schooling and homeschooling.

In 1921, William Bell Riley admonished his opponents that they should “cease from shoveling in dirt on living men,” for the fundamentalists “refuse to be buried.” A century later, the funeral for fundamentalism and creationism seems a long way off.

The authors do not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and have disclosed no relevant affiliations beyond their academic appointment.

– ref. 1 in 4 Americans reject evolution, a century after the Scopes monkey trial spotlighted the clash between science and religion – https://theconversation.com/1-in-4-americans-reject-evolution-a-century-after-the-scopes-monkey-trial-spotlighted-the-clash-between-science-and-religion-258163

Source: The Conversation – USA (2) – By Valerie M. Fridland, Professor of Linguistics, University of Nevada, Reno

With burgers sizzling and classic rock thumping, many Americans revel in summer cookouts – at least until that wayward cousin asks for a “pop” in soda country, or even worse, a “coke” when they actually want a Sprite.

Few American linguistic debates have bubbled quite as long and effervescently as the one over whether a generic soft drink should be called a soda, pop or coke.

The word you use generally boils down to where you’re from: Midwesterners enjoy a good pop, while soda is tops in the North and far West. Southerners, long the cultural mavericks, don’t bat an eyelash asking for coke – lowercase – before homing in on exactly the type they want: Perhaps a root beer or a Coke, uppercase.

As a linguist who studies American dialects, I’m less interested in this regional divide and far more fascinated by the unexpected history behind how a fizzy “health” drink from the early 1800s spawned the modern soft drink’s many names and iterations.

Bubbles, anyone?

Foods and drinks with wellness benefits might seem like a modern phenomenon, but the urge to create drinks with medicinal properties inspired what might be called a soda revolution in the 1800s.

The process of carbonating water was first discovered in the late 1700s. By the early 1800s, this carbonated water had become popular as a health drink and was often referred to as “soda water.” The word “soda” likely came from “sodium,” since these drinks often contained salts, which were then believed to have healing properties.

Given its alleged curative effects for health issues such as indigestion, pharmacists sold soda water at soda fountains, innovative devices that created carbonated water to be sold by the glass. A chemistry professor, Benjamin Stillman, set up the first such device in a drugstore in New Haven, Connecticut, in 1806. Its eventual success inspired a boom of soda fountains in drugstores and health spas.

By the mid-1800s, pharmacists were creating unique root-, fruit- and herb-infused concoctions, such as sassafras-based root beer, at their soda fountains, often marketing them as cures for everything from fatigue to foul moods.

These flavored, sweetened versions gave rise to the linking of the word “soda” with a sweetened carbonated beverage, as opposed to simple, carbonated water.

Seltzer – today’s popular term for such sparkling water – was around, too. But it was used only for the naturally carbonated mineral water from the German town Nieder-Selters. Unlike Perrier, sourced similarly from a specific spring in France, seltzer made the leap to becoming a generic term for fizzy water.

Regional naming patterns

So how did “soda” come to be called so many different things in different places?

It all stems from a mix of economic enterprise and linguistic ingenuity.

The popularity of “soda” in the Northeast likely reflects the soda fountain’s longer history in the region. Since a lot of Americans living in the Northeast migrated to California in the mid-to-late 1800s, the name likely traveled west with them.

As for the Midwestern preference for “pop” – well, the earliest American use of the term to refer to a sparkling beverage appeared in the 1840s in the name of a flavored version called “ginger pop.” Such ginger-flavored pop, though, was around in Britain by 1816, since a Newcastle songbook is where you can first see it used in text. The “pop” seems to be onomatopoeic for the noise made when the cork was released from the bottle before drinking.

Linguists don’t fully know why “pop” became so popular in the Midwest. But one theory links it to a Michigan bottling company, Feigenson Brothers Bottling Works – today known as Faygo Beverages – that used “pop” in the name of the sodas they marketed and sold. Another theory suggests that because bottles were more common in the region, soda drinkers were more likely to hear the “pop” sound than in the Northeast, where soda fountains reigned.

As for using coke generically, the first Coca-Cola was served in 1886 by Dr. John Pemberton, a pharmacist at Jacobs’ Pharmacy in Atlanta and the founder of the company. In the 1900s, the Coca-Cola company tried to stamp out the use of “Coke” for “Coca-Cola.” But that ship had already sailed. Since Coca-Cola originated and was overwhelmingly popular in the South, its generic use grew out of the fact that people almost always asked for “Coke.”

As with Jell-O, Kleenex, Band-Aids and seltzer, it became a generic term.

What’s soft about it?

Speaking of soft drinks, what’s up with that term?

It was originally used to distinguish all nonalcoholic drinks from “hard drinks,” or beverages containing spirits.

Interestingly, the original Coca-Cola formula included wine – resembling a type of alcoholic “health” drink popular overseas, Vin Mariani. But Pemberton went on to develop a “soft” version a few years later to be sold as a medicinal drink.

Due to the growing popularity of soda water concoctions, eventually “soft drink” came to mean only such sweetened carbonated beverages, a linguistic testament to America’s enduring love affair with sugar and bubbles.

With the average American guzzling almost 40 gallons per year, you can call it whatever you what. Just don’t call it healthy.

Valerie M. Fridland does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

– ref. Pop, soda or coke? The fizzy history behind America’s favorite linguistic debate – https://theconversation.com/pop-soda-or-coke-the-fizzy-history-behind-americas-favorite-linguistic-debate-259114