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Gnamma #7 - The Teacher's Imposition
"The world is full of bad teaching. And somehow we all get on with it, of course.

Still, I have found it typical that people perk up when they think of their favorite, electrifying teachers. These are people we think about for the rest of our lives, largely because they inform our interests and ways of looking at the world (ontology, value systems, networked ideas, etc) at early ages. Let's talk about teachers, and I want to be clear: everyone directs teachable moments in life (especially guardians and managers). I'm referring to people in explicitly assigned roles to teach. (This thus puts these thoughts largely outside of the realm of unschooling [https://www.are.na/roberto-greco/unschooling ], I think, but I do not know enough to say—would love to understand more in this realm.)

"Why Education is so Difficult And Contentious" [https://www.sfu.ca/~egan/Difficult-article.html ]: TL;DR because when we say education we mean indoctrination, and everybody—teacher, parent, politician, etc—has different opinions on how people should be. It's touchy to talk about forced indoctrination because it both engenders fascism and is the founding idea behind of public education. There are obviously gradients of imposition on the student. Illich supports the need for the pedagogue to connect student to resources, but not much more—a fairly "hands-off" view of the teacher by today's standards. Still, the connective moments are going to reflect the ideology of the pedagogue.

Are teachers necessary for learning? No. Learning is between the student and the world. A quippish phrase I heard a couple times working at RenArts [https://www.renarts.org/ ] was "you can lead a horse to water but you can't make it think." But education (structured learning with others) requires teachers, basically by definition. Teachers "lead to water" and apply social pressure to encourage partaking.

What makes for a good teacher? Well, I maintain the chief goals of structured learning are to build agency and cultivate awareness in the student (and maybe share specific skillsets). So, what kind of teacher builds agency in the student and cultivates awareness to the extent possible? Some modes of teaching quickly follow: I believe the teacher needs to support open-ended, coherent, and honest activities.

Without open-ended-ness, we lose exploratory and self-actualizing potential. Without coherence, students can get mired in lack of knowing where to start or end (but a little ambiguity isn't bad). Without honesty we lose touch with the world and how to work with our lived realities. By "honesty" here, I mean to be honest about application of material, about history of thought, and about context of the activity itself; as such, the best teaching acknowledges and works with its own context (/media) and the needs of the people in the room.

I am trying to recall where I heard the phrase that "teaching is making space." The teachers frames the room, the activities, the needs, the expectations, the discussions. In doing so, they embed indoctrination into the teaching. In the effort of honesty in the classroom, these framing decisions needs to be made explicit for the students. The effective teacher must constantly wrestle with their internalized epistemologies and ego in seeking to constantly be aware of and share their own framings of the world. (When I ran a workshop for the Free School of Architecture in Summer 2018 on alternative learning communities, I mostly brought with me a long list of questions to answer [https://www.are.na/block/2440950 ] in seeking to understand how one is framing a learning space.)

This need for constant "pariefracture" (a breaking of the frame, expanding the conceptual realm, or meta-level "zooming out"—my friend D.V.'s term) in teaching gave me quite a bit of anxiety, as a teacher, until reading Parker J. Palmer's book "The Courage to Teach," in which he outlines six paradoxes of teaching. [https://www.are.na/block/1685043 and OCRed below ] I like these paradoxes in themselves, but the larger concept that resonated with me was the ability to treat a paradox not as a dead end (as one does in mathematics, generally) but rather as a challenge that can be pulled out and embraced as the dynamo of an ongoing practice. Teaching never resolves: you just wake up tomorrow and give it another shot.

I think what I'm circling around, here, is how much of learning from a teacher involves inheriting their ways of looking, concurrent with the teacher's ways of looking being in constant, self-aware flux. We inherit snapshots of our teachers' worldviews, blend them together over our own substrate of grokking the world, and call it education."

[From Parker J Palmer’s “The Courage to Teach”:

“When I design a classroom session, I am aware of six paradoxical tensions that I want to build into the teaching and learning space. These six are neither prescriptive nor exhaustive. They are simply mine, offered to illustrate how the principle of paradox might contribute to pedagogical design:

1. The space should be bounded and open.
2. The space should be hospitable and "charged."
3. The space should invite the voice of the individual and the voice of the group.
4. The space should honor the "little" stories of the students and the "big" stories of the disciplines and tradition.
5. The space should support solitude and surround it with the resources of community.
6. The space should welcome both silence and speech.

I want to say a few words about what each of these paradoxes means. Then, to rescue the paradoxes and the reader from death by abstraction, I want to explore some practical ways for classroom teachers to bring these idea to life.“
lukaswinklerprins  teaching  howweteach  parkerpalmer  education  paradox  2019  indoctrination  ivanillich  exploration  boundaries  openness  hospitality  individualism  collectivism  community  silence  speech  support  solitude  disciplines  tradition  personalization  unschooling  deschooling  canon 
february 2019 by robertogreco
Faithful Suffering and Medicine After “The Baconian Project” - John Brewer Eberly, Jr. and Ben Frush (Mere Orthodoxy)
Suggestions for Christian responses in a society that worships health.
“Given the dangers that an unhealthy desire to eliminate suffering begets,
what does a faithful response to physical suffering and bodily limitation
look like from those who would follow Christ?
Martin Luther demonstrated that the Christian life is fundamentally one of
thanksgiving and repentance. Meister Eckhart said something similar—that
is, if you’re going to pray one prayer, pray “Thank you.” Perhaps the first
step then is thankfulness for our anatomy and the physical, gritty,
sometimes awkward reality in which we find ourselves as creatures both made
in the image of God and operating within a fallen physical world. We also
might offer thanks for medicine itself, for the wonder of it, those who
practice it, and the health of our own bodies and the bodies of our
neighbors.
A second faithful response is the (perhaps surprising) call to repentance.
In “A Theology of Illness
<https://www.amazon.com/Theology-Illness-Jean-Claude-Larchet/dp/0881412392>,”
Orthodox theologian Jean-Claude Larchet argues that modern medicine, in its
power and obsession with alleviating suffering, has turned the physician
into a “new priestly class,” effectively sealing a permanent idolatry of
health in the hearts of Christians and non-Christians alike. In a similar
vein, ethicist-theologian Stanley Hauerwas has written
<https://www.amazon.com/Moral-Medicine-Theological-Perspectives-Medical/dp/0802866018>that
medicine is a “pseudo-salvific institution,” maintained by physicians as
the “new priests.” Patients understandably place strong hopes in physicians
and healthcare institutions, particularly when they find themselves in
vulnerable states of illness and suffering. At the same time, common
phrases like “That surgeon saved my life” carry a strangely salvific tone.
We may worship in a church building, but often we confess at the altar of
health, receiving medicine in exchanges that can be eerily sacramental.
Transplants and transfusions take on new meaning as literal “body and
blood.”
Amidst this temptation, we must be reminded of the sobering fact that, as
Larchet writes, “the health of the body in this world can only be
precarious and ephemeral.” We serve a bodily-resurrected Lord whose own
body endured suffering and was broken on our behalf, who taught that, as
ethicist Allen Verhey puts it
<https://www.eerdmans.com/Products/2263/reading-the-bible-in-the-strange-world-of-medicine.aspx>,
life was a good but not the greatest good, that death was an evil but not
the greatest evil. We ought therefore to repent of putting undue hope in
health, and to turn anew to Christ, constantly reminding ourselves and our
neighbors in Christ that our ultimate joy lies not in our ability to
obviate suffering, but in learning to worship well in sickness or in health.
A third step is a commitment to presence. Presence in the face of suffering
is one of the most morally taxing endeavors any person can engage
in—requiring great patience, time, and imagination. This is likely one
reason why caregivers and doctors face burnout in such high numbers.
“Being-there-with-others”
and “suffering-there-with” <http://undpress.nd.edu/books/P01485> are long,
difficult labors, particularly in the face of a culture which increasingly
seeks to avoid suffering or outsource the task of “presence” to social
media. As Kate Bowler
<https://www.nytimes.com/2018/01/26/opinion/sunday/cancer-what-to-say.html>
recently
wrote in Everything Happens For a Reason: And Other Lies I’ve Loved
<https://www.amazon.com/Everything-Happens-Reason-Other-Loved/dp/0399592067>
, she is grateful for the presence of a Mennonite community in her
upbringing because “they insist that suffering never be done alone.” Or as
2007’s Lars and the Real Girl <https://www.youtube.com/watch?v=_flI_f19YTk> put
it, “We came over to sit. That’s what people do when tragedy strikes. They
come over and sit.”
It is worth asking then whether we are, in fact, sitting with our suffering
neighbors. Suffering together, particularly when suffering has no clear
end, hope, or purpose, is foundational to the Christian story, from the
sitting of friends in silence and sackcloth in Job to the way Christ waited
and wept beforeresurrecting Lazarus.
And with Christ’s weeping in mind, a fourth and final response is
recovering lament. There is a danger inherent in the critique of modern
medicine’s Baconian goal to eliminate suffering that risks an
overcorrection into something like suffering aggrandizement or suffering
pursuit. This is a crucial distinction: Christian martyrs did not
pursue suffering,
they endured it and received it. Sometimes the most faithful thing a
Christian can do when they are in pain is to cry.
The psalms provide an important framework for how this can be done: an
honest conveyance of our deepest pains and grievances, with the knowledge
that such cries are heard by a God who will not “break a bruised read”
(Isaiah 42:3). If the “dirge” is the practice of raging inwardly in the
echo-chamber of self, then lament is bringing our honest and raw feelings
before the Lord and in community—weak and withered and half-hearted as our
trust and hope in those moments might be. Lament refuses to give suffering
the dignity of clean, theodical explanations while also refusing to look
away. It means when we find ourselves or our neighbors in Psalm 40’s “slimy
pit” or Psalm 6’s “bed wetted with tears” (images that are less metaphor
than reality for many who are sick), we cry out—confident that our creator,
sustainer, and redeemer grieves suffering and remains steadfast.
In a world in which it is increasingly easy to resort to solipsism, truism,
despair, or denial in response to pain, lament allows us to exhibit grief
that is honest, grounded in faith, with the knowledge that the Lord’s
enduring promises are true, that his word will not return void, even in
those painful instances in which “the darkness is my only friend” (Psalm
88), “my bones burn like glowing embers” (Psalm 102), and “outwardly we are
wasting away” (2 Cor 4:16).
The Witness of Patients
It is doubtful that medicine alone can harness the moral resources
necessary to allow its practitioners and patients to cultivate acceptance
of the finitude of bodily existence, repent of an insidious idolatry of
health, acknowledge the importance of mere presence in the face of
suffering, and recover lament. Therefore, if there is hope to inspire a
better response to suffering, perhaps it is faithful patients, grounded in
faithful habits and practices, who can serve as examples for those
participating in their care. As moral theologian William E. May once wrote,
“The heavy burden of heroism in medicine falls not on the physician but on
the patient and the patient’s family
<http://www.iupress.indiana.edu/product_info.php?products_id=20917>.” For
those who would follow Christ, such heroism is evidence of the
cross-burdened King to whom we owe our ultimate hope in the face of
suffering.”
Secular  Suffering  medicine  disciplines 
july 2018 by mgubbins
Una mutación social acecha a la humanidad
"las transformaciones del trabajo y de la subjetividad provocadas por la globalización y la financiarización de la economía: la desterritorialización, la precarización del empleo, el declive de la burguesía y el proletariado y su paulatina reemplazo por el “cognitariado” y la clase ejecutiva financiera, el sometimiento de los trabajadores por dispositivos de automatización y control, cuyos efectos incluyen la dificultad para crear formas de solidaridad y de relación cuerpo a cuerpo."



"Me interesa en particular la separación entre el ingeniero y el poeta, entre el conocimiento científico y la imaginación artística, que es una consecuencia de la reducción de la formación, la educación y el sistema escolar y universitario a meras herramientas para la acumulación financiera. El declive de la enseñanza humanística, la introducción de criterios puramente económicos en el pensamiento científico y en la innovación tecnológica son los efectos más evidentes y peligrosos de la sumisión del conocimiento al provecho económico. En este contexto, la figura del economista domina abusivamente el panorama cognitivo. ¿Qué es la economía? ¿Una ciencia? No me parece. La ciencia se define ante todo por su objeto, por la capacidad de formular leyes universales que nos permiten prever los acontecimientos futuros. La economía no tiene un objeto independiente de su actuación, y por ende me parece una técnica, no una ciencia. El problema es que esta técnica pretende reglar las otras formas de conocimiento según un principio que no pertenece a la ciencia, sino al interés de una minoría. La reducción de la dinámica social al provecho económico devino el dogma central del pensamiento contemporáneo: no se puede decir, pensar ni investigar nada si no sirve a la acumulación de capital."
work  labor  economics  solidarity  2018  francoberardi  precarity  capitalism  humanism  disciplines  finance  universities  colleges  education  highered  highereducation  science  humanities 
february 2018 by robertogreco
The Spiritual Disciplines: Solitude and Silence | The Art of Manliness
“Solitude is, most ultimately, simply an experiential world in which other people are absent”
Solitude  Silence  Disciplines 
october 2017 by myer4269
Education Week: Taking a Relationship-Centered Approach to Education
"Let's play "what if" for a second.

What if schools used real-world scenarios to teach? What if learning were tied to complex problem-solving? What if students graduated from high school knowing how to negotiate peace treaties, stimulate depressed economies, and reduce obesity rates in America?

Now imagine a school where students and teachers decided collaboratively that the future of energy, the problem of inadequate access to safe drinking water, and the issues surrounding genetically modified organisms were among the topics of study. In this model, students would be taught to use skills and knowledge from the traditional disciplines—math, science, English, social studies, and so on—to take steps toward scaling and solving aspects of these complex issues. Teachers would work together, leveraging their content expertise in service of a problem. Students would navigate complex, unpredictable situations using a multitude of educational resources. This real-world problem-solving approach would partner with expert field practitioners, community members, research scientists, political leaders, and business owners, all showing students ways of addressing the pressing problems facing the world, from the local to the global.

Imagine how much richer this educational experience would be. Imagine how many more members of future generations would be engaged in tackling the world's toughest problems.

Sadly, there are very few schools like this in our nation, but not for a lack of trying. The heart of contemporary K-12 education reform is broad and disjointed: Curriculum standards, teaching strategies, school choice, teacher pay, quality and culture, and achievement gaps all take turns leading the charge. Alarmingly, the missing narrative is arguably the most important factor in preparing students with the skills and knowledge they need to succeed in today's world: why we educate in the first place.

Right now, the vast majority of U.S. schools make use of a subject-centered approach to education, in which the emphasis is on gaining content knowledge, developing skills within disciplines, and advancing academic levels. In this view of learning, having young people master math, science, English, and other material theoretically equips them for life's next steps.

The hope in our current system is essentially this: Young people who command the disciplines will be "educated," thus enabling them to contribute meaningfully to society.

But as celebrated as that hope has been, what we need now is a relationship-centered approach to teaching and learning. Allow me to explain.

An educational purpose that includes, but ultimately rises above, the disciplines and highlights the relationships between them is the unequivocal way forward. We are all complexly related, to Earth and to each other, and these relationships are inescapable, inherently valuable, and increasingly interconnected. We would benefit from framing educational purpose around how we might improve the social (our relationships with each other) and natural (our relationship with Earth) worlds.

Mixing the disciplines to that end has clear benefits. To begin with, a relationship-centered approach to education has the potential to be considerably more interesting for students. A disturbing proportion of students—seven out of 10 in some national studies—are uninterested in school, primarily from its lack of perceived relevance. But having students examine topics that naturally transcend the disciplines—such as the Internet or world hunger or nuclear proliferation—can captivate and help students see the importance of their work. Giving students a say in the topics will go even further; the rapid exchange of information in this generation calls for rapid-fire exchanges of ideas in the classroom.

Another compelling benefit is that a relationship-centered approach demands that teachers plan curriculum together. Imagine groups of teachers from across disciplines reaching out to students, discovering their interests, and developing related curriculum. That kind of teamwork is not easy now.

Many educators' and policymakers' ongoing allegiance, spoken or unspoken, to the subject-centered approach is evident in how we prepare to teach in the classroom. Despite the emergence of up-to-date local, state, and national standards, learning outcomes remain divided into traditional subject areas. This division makes it natural and efficient for education leaders, administrators, and district officials to develop and map curriculum for each discipline independent of the other disciplines.

Thus, the planning process is a lonely one. With the exception of sharing best practices with colleagues and aligning curriculum, teachers are generally on their own.

The result of such isolated planning within the disciplines is costly: Students usually encounter potentially related standards in different classes, at different times in the school year, and with few connections between content areas. The subject-centered experience supposedly allows for specialization and makes certain that the accumulated wisdom of civilization is passed on to students.

But too often our disciplinary approach promotes compartmentalized thinking, fortifies intellectual barriers, and snuffs out cross-disciplinary and cross-cultural insights essential to addressing our world's greatest challenges. Our educational institutions are setting our students up for learned helplessness, Elizabeth Coleman, then the president of Bennington College, said in a 2009 speech.

When we focus instead on relationship-centered teaching and learning, teachers can implement curriculum mapping more successfully because they are involved in its development and can adapt it to their specific classroom and school situations.

Kim Marshall, a principal coach with New Leaders for New Schools, wrote in an Education Week Commentary in 2006 that when teachers "work together to plan multiweek curriculum units ... the result is more thoughtful instruction, deeper student understanding, and yes, better standardized-test scores."

Further, authorizing teachers to arrange standards around not just interdisciplinary topics but transdisciplinary problems can position students to offer creative solutions as they encounter related standards in all their classes, at the same time during the school year, and with multiple connections between the content areas.

Connections are the heartbeat of learning, and putting the disciplines to good use is at the core of innovation and progress. A subject-centered approach rigidly divides standards across the disciplines and stifles any impulse to collaborate and work in teams. A relationship-centered approach demands making connections and has a proven track record in students' formative years. Why, then, are we limiting that approach only to primary education?

Lastly, a relationship-centered approach to education can help close what many see as a growing gap between the number of job applicants with the necessary entry-level skills and the number of college graduates who cannot find work. Today, the ability to use whatever it takes to solve multifaceted problems is an essential ingredient for employment, yet our current educational philosophy gets in the way of this. Thankfully, philosophies can change.

In a way, we are all educators. We educate so that we can help leave the world a little better than we found it. Ignoring the local and global problems we face makes that impossible.

Imagine, instead, a world where conversations about important issues are validated and encouraged at a young age.

That is a world where change is possible. That is why we educate."
tylerthigpen  2013  education  relationships  sfsh  lcproject  openstudioproject  connectivism  transdisciplinary  interdisciplinary  disciplines  problemsolving  curriculum  teaching  howweteach 
november 2016 by robertogreco
Disciplining Education Technology
"Why discipline ed-tech?

I cannot help but think here of Michel Foucault and his Surveiller et punir, translated into English, of course, as Discipline and Punish. The book is certainly best known for the theory of Panopticism, Foucault’s history of the development of a disciplinary society through specific mechanisms, movements, technologies, and processes of surveillance. But this disciplinary society isn’t simply a function of an architectural or technological Panopticon. This is always for Foucault about knowledge and power. And importantly, in Discipline and Punish, he traces the rise of academic disciplines in the 18th century alongside the establishment of the modern prison – they share the practices of investigation, intervention, examination, interrogation, control. “The disciplines characterize, classify, specialize; they distribute along a scale, around a norm, hierarchize individuals in relation to one another and, if necessary, disqualify and invalidate.”

Education technology is already a discipline; education technology is already disciplinary. That is its history; that is its design; that is its function.

Education is replete with technologies of discipline. It has been, Foucault argues, since it was formalized in the late eighteenth century. By ranking students, for example, by assigning students to rows, these disciplinary technologies and practices “made the educational space function like a learning machine, but also as a machine for supervising, hierarchizing, rewarding” [emphasis mine].

Can a discipline of education technology challenge or undo or even see its own disciplinary practices, mechanisms, technologies?

Weller suggests that a discipline “creates a body against which criticism can push.” But I’m not sure that that’s the case. It seems more likely that the almost utter lack of criticality in education technology is because of how disciplined the field already is. It works quite hard to re-inscribe its own relevance, its own power – that's what all disciplines do, no doubt; it forecloses contrary ideas – most importantly, the idea that these technologies might not be necessary, that they might in fact be so tightly bound up in practices of surveillance and control that they forestall teaching and learning as practices of freedom and liberation.

The very last thing that education technology needs right now is to become more disciplinary. We need, as I said last week in my keynote at DeL, a radical blasphemy, a greater willingness for undisciplining."
edtech  disciplines  education  criticaleducation  criticism  audreywatters  2016  hierarchy  rewards  supervision  unschooling  deschooling  technology  schools  michelfoucault  foucault 
october 2016 by robertogreco
Value pluralism and value monism | Alan Wolfe
"Of all the political philosophers who have taught in the modern university, the one who has had the greatest influence on me was the late Latvian-born and Oxford-bred Isaiah Berlin. One theme ran throughout Berlin’s prodigious efforts to make sense of other thinkers, and thus of the world. We should, he wrote, be wary of all those who say that there is only one goal worth reaching and only one proper method to reach it. "Value pluralism," as his approach has been called, judges a society as liberal, in the best sense of that term, if it appreciates not only that there are many values, but also that such values can be incommensurate.

Berlin’s model for the best society should also be our model for the best university. It would value scholarship, of course. But it would also value many different kinds of scholarship, some narrow and specialized, others broad and of compelling interest to the public, just as it would give weight to teaching and serving one’s country.

The modern research university has unfortunately become increasingly susceptible to value monism, the belief that there is only one right way to advance, only one correct form of knowledge. The graduate school takeover, I hasten to add, is not the reason for my retirement: I simply felt that I had reached the age when it was proper to pass the responsibilities on to others. I just hope that whatever form the university of tomorrow takes, it leaves a place for those social scientists who resist the trend toward greater disciplinary professionalization. The liberal arts should be liberal enough to make a place for many kinds of teaching and learning."
politics  academia  academentia  alanwolfe  isaiahberlin  diversity  monism  knowledge  professionalization  disciplines  via:ayjay 
september 2016 by robertogreco

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