The other day, on the train to school, I overheard an extended conversation among three high school students (two girls and a boy) who were talking about their classes. They were bright, interested kids–and from their demeanor and journey it seemed that they attended a selective school in Manhattan. (I have a pretty good guess which school it is, but I don’t want to “out” them.)

They had to read Hermann Hesse’s Demian (or the first chapter) for English class. One of the girls had read it; she said it was very long. The boy began reading it on the train.

This was one of my favorite books when I was thirteen. I read and reread it. It influenced everything. I read as much Hesse as I could. The book stays with me; I have reread it several times as an adult and brought passages to my classes (In particular, the break  between Sinclair and Pistorius has come back to mind many times.) I often think back on the prefatory words:

“I wanted only to try to live in accord with the promptings which came from my true self. Why was that so very difficult?”

For a few minutes, the boy seemed absorbed in the reading. His copy was an worn hardcover with a brown canvas cover–maybe a library book. He stopped talking and just read and read. I imagined reading it too, and in doing so, I remembered phrases, cadences, details.

Then he looked up and asked one of his classmates, “What’s a mark?” (He was talking about the coin, not the “mark of Cain.”)

In the first chapter, Kromer,  a bully, tries to intimidate Emil Sinclair (the protagonist and narrator) into giving him two marks. Terrified, Sinclair breaks into his own piggybank on the sly and procures sixty-five pfennigs. Of course that doesn’t satisfy Kromer.

“I don’t know,” one of the girls answered. “I was confused about it too. I think a pfennig is like a penny, and a mark is like a dollar.”

“But they use euros in Germany,” the boy replied.

I held back from saying anything but was puzzled. First, how did they not realize that the book was written long before the adoption of the euro? Second, why did this particular detail stall them? Even if they weren’t sure what the mark was, couldn’t they “mark” that question and proceed?

Beyond that, why the attention to the mark and not to Sinclair’s struggle between two worlds? There is a dichotomy he can’t resolve: between the pure, innocent world of light and the sordid, crime-ridden, unspoken world of darkness. He wants something besides these two worlds but doesn’t know yet what it is. Isn’t that something most teenagers can recognize: the longing for way of life that they haven’t found yet?

The mark is important, of course; Sinclair thinks he has to get the money but has no way of doing so without stealing. The incident seems to push him out of his former world. It matters that the mark is much more than a pfennig and that two marks is about three times his piggybank savings (which he does not even consider his own to take). To overlook these details would be to miss a great deal. Yet the meaning exists beyond these details and gives them their proper place. If you understand what’s happening with Sinclair, then you figure out the significance of the mark, even if you don’t know German pre-Euro currency.

It would be wrong of me to blame what I saw and heard on the Common Core or “close reading.” I have no way of knowing whether it had anything to do with the students’ instruction. Also, it was good to pick up on the mark; it is an important detail, after all. Still, something was off. How could these students have difficulty with the first chapter of Demian? Why did it strike them as “long”?

This may speak to a larger cultural tendency: a weakened capacity to relate to (or even imagine) other times and places, unless they are presented in a way that matches us. Curiously, a number of seemingly opposite educational tendencies play into this. The Common Core is in some ways a response to the extremes of Balanced Literacy, which emphasized “reading strategies” and personal connections to the text. Under Balanced Literacy, students were encouraged to make “text-to-self” connections, which immediately removed them from the text (because the personal experience came first). The Common Core standards demand a focus on the text itself.

What’s curious is that students would even need help making connections between the texts and their lives.  When I was in school, that was the part that came easily. I could relate to just about anything I read, if it was good. The challenge lay in separating myself from the text–in seeing differences between the characters and myself, or between the text’s language and my own. The last thing I needed was practice in making a “text-to-self connection.”

But if I (and my peers) were too attached to what we read, too ready to find ourselves in it, today the tendency is toward detachment. (People read very little, or they read with quick and specific goals.) Like Balanced Literacy, the Common Core attempts to address this problem. But instead of encouraging students to connect the text to their own lives, the Core stresses the importance of reading and making sense of it. Find out what’s actually in it before you start connecting it with yourself. Both of these approaches have some basis but miss the point.

If people read with absorption and openness, then they would both take in the actual text and relate it (subtly, not crassly) to their own lives. They would need neither “text-to-self connections” nor laborious lessons in close reading. The reading would be the starting point; in class, they would discuss and probe the text further.

This requires more than an instructional shift; it requires a shift of thought. We are trapped in the lingo of the latest–of updates and takeaways. Students learn to view reading as a form of possession; they must “get something out of it” in order for it to be worth their time. There needs to be more allowance for things that come slowly, for meanings that reveal themselves over time, and for stories that do not match us at first glance but may offer lasting correspondences.