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On Quality Higher Education: An Essay in Three Installments, Part 1 | Howard Gardner
[Part 2:
Part 3:

Quotes below from various parts]

"Of the 1000 students whom we interviewed at length on ten disparate campuses, depressingly few report the experience of exploring new topics and acquiring new ways of thinking as central to their college experience."

"The principal purpose of a liberal arts education should be the achievement of academic and cognitive growth. Any other purpose needs to be deeply intertwined with these academic and cognitive priorities. By the conclusion of a four-year education in an institution that calls itself a liberal arts school, or that claims to infuse liberal arts significantly into a required curriculum, all graduates should have been exposed to a range of ways of thinking that scholars and other serious thinkers have developed over the decades, sometimes over centuries. Students should have ample practice in applying several ways of thinking; and they should be able to demonstrate, to a set of competent assessors, that they can analyze and apply these ways of thinking. Put specifically and succinctly, graduates should be able to read and critique literary, historical, and social scientific texts; exhibit mathematical, computational, and statistical analytic skills; and have significant practical “hands on” immersion in at least one scientific and one artistic area."

"When we began our own study some years ago, we were completely unprepared for two major findings across a deliberately disparate set of campuses. We found that challenges of mental health were encountered everywhere, and were, for whatever reasons, on the increase. And across campuses, we found as well (and presumably relatedly) that a large number of students reported their feeling that they did not belong; they felt alienated in one or another way—from the academic agenda, from their peers, from the overall institutions. And to our surprise, this alienation proved more prominent among graduating students than among incoming students!"

"When we began our own study some years ago, we were completely unprepared for two major findings across a deliberately disparate set of campuses. We found that challenges of mental health were encountered everywhere, and were, for whatever reasons, on the increase. And across campuses, we found as well (and presumably relatedly) that a large number of students reported their feeling that they did not belong; they felt alienated in one or another way—from the academic agenda, from their peers, from the overall institutions. And to our surprise, this alienation proved more prominent among graduating students than among incoming students!"

"Indeed, if non-academic goals—say, social or emotional development—are to be reached, they are likely to be reached as a result of the presence of appealing role models on campus and the way the institution itself is run and addresses challenges. If consistent modeling is ingrained in the culture of an institution, most students can be expected to live up to these high standards. To be sure, mental health and belonging issues may need to be specifically supported by trained professionals (either on or off campus)."

"At such times, institutions are tested as they have not been before. And higher education faces a clear choice: the sector can continue to claim, against the evidence and against plausibility, that it can repair the various fault lines in the society. Or it can reassert the major reason for its existence and strive to show that, in the present challenging climate, it can achieve what it was designed to achieve. If it fails, the whole sector is likely to be so fundamentally altered that the vision we’ve described will have disappeared—and perhaps for a very long time."
liberalarts  howardgardner  wendyfischman  highered  highereducation  mentalhealth  purpose  mission  belonging  criticalthinking  vocation  vocationaleducation  onboarding  missiondrift  cv  lcproject  openstudioproject  goals  meaning  meaningmaking  colleges  universities  economics  institutions  academia 
12 weeks ago by robertogreco
Joy [Still Processing] - The New York Times
"Inspired by Netflix’s “Tidying Up With Marie Kondo,” we decide to KonMari Wesley’s Brooklyn apartment. We ask ourselves what sparks joy in our lives and examine whether Marie Kondo’s philosophy extends into the metaphysical realm.

Discussed this week:

“Tidying Up With Marie Kondo” (Netflix, 2019)

“The Life-Changing Magic of Tidying Up: The Japanese Art of Decluttering and Organizing” (Marie Kondo, 2014)

“The Gentle Art of Swedish Death Cleaning: How to Free Yourself and Your Family from a Lifetime of Clutter” (Margareta Magnusson, 2017) "
jennawortham  wesleymorris  mariekondo  legacy  2019  impermanence  konmarimethod  death  possessions  materialism  decluttering  mindfulness  scandinavia  clutter  tidying  organizing  sweden  cleaning  meaningmaking  joy  gratitude  life  living  self-awareness 
february 2019 by robertogreco
Shapes and ladders — the art of abstraction and meaning making
Language and sense-making are fundamental to the success of design projects. They’re also the super-powers of an IA. Much of design relies on us making sense of ideas and situations for which it’s impossible to collect sense data. Design asks us to create new ideas. Innovation sees us combine ideas in ways to bring about something new. Making sense of all this ‘new stuff’ requires creativity, intention and effort in language and sense-making as well as the creativity for the ideas themselves. Without focus and effort in the sense-making it’s harder to share and shape the ideas collaboratively. You can do this through sketching, wireframes and prototypes — which are forms of abstraction in themselves — but you also often need language.

Hayakawa talked about a ‘ladder of abstraction’. The top of the ladder, up in the blue sky and clouds, is the most abstract. As you get closer to the bottom of the ladder, resting on the solid ground, you get more concrete. He used the example of a cow. At the bottom is an actual cow. We step up the ladder to the perception of the cow — in other words, the “experience” of the cow. Then further up the ladder we get to to a label that stands for the specific, perceived cow — in this case “Bessie”. Above the label of “Bessie” we have the word “cow” which is a more generic label. The language above this is even more general, “livestock”, “farm asset”, “asset” and “wealth”. At the top of the ladder are big, wibbly-wobbly, often metaphorical concepts that can be hard to grasp — you step down the ladder for the more concrete and specific.
abstraction  teamwork  communication  informationarchitecture  sharedlanguage  meaningmaking  dan_ramsden 
october 2018 by oddhack
Sean Ziebarth on Twitter: "The effects of outlining on writing. Via “Several short sentences about writing” by Verlyn Klinkenborg #teachwriting #aplangchat #2ndaryela #elachat #engchat…"
"The effects of outlining on writing.
Via “Several short sentences about writing” by Verlyn Klinkenborg
[ ]
#teachwriting #aplangchat #2ndaryela #elachat #engchat

[images with: ]

In the outline and draft model of writing, thinking is largely done up front.
Outlining means organizing the sequence of your meanings, not your sentences.
It derogates the making of sentences.
It ignores the suddenness of thought,
The surprises to be found in the making of sentences.
It knows nothing of the thoughtfulness you'll discover as you work.

It prevents discovery within the act of writing.
It says, planning is one thing, writing another,
And discovery has nothing to do with it.
It overemphasizes logic and chronology
Because they offer apparently "natural" structures.
It preserves the cohesiveness of your research
And leaves you with a heap of provisional sentences,
Which are supposed to sketch the thoughts you've already outlined.

It fails to realize that writing comes from writing."

[later: "I can’t believe I’ve survived the past six years without “Several Short Sentences About Writing” by Verlyn Klinkenborg. #zen #wordnerd"

[images with]

"There's nothing permanent in the state of being written down.
Your sentences, written down, are in the condition of waiting to be examined.

You commit yourself to each sentence as you make it,
And to each sentence as you fix it,
Retaining the capacity to change everything and
Always remembering to work from the small-scale—The scale of the sentence—upward.

Rejoicing and despair aren't very good tools for revising.
Curiosity, patience, and the ability to improvise are.
So is the ability to remain open to the work and let it remain open to you.

Don't confuse order with linearity.
You'll find more than enough order in the thought, and sentences that interest you.
By order I mean merely connections—
Some close, some oblique, some elliptical—
Order of any kind you choose to create, any way you choose to move."]
seanziebarth  verlynklinkenborg  writing  outlines  howwewrite  unschooling  deschooling  drafts  meaning  thinking  howwethink  sentences  poems  poetry  scale  linearity  order  thought  connections  meaningmaking  2018 
october 2018 by robertogreco
Well friends, it's that time: after 30+ years, next Wednesday I am retiring from to focus on
meaningmaking  from twitter_favs
september 2018 by ninaksimon
New Work: Park McArthur · SFMOMA
"Park McArthur works with and through the social conditions of dependency, often in relation to care and access. This exhibition, the artist’s first solo museum presentation, examines the materials and processes frequently associated with monuments, memorials, and museums, and explores ongoing relationships with a building or place of congregation. New Work: Park McArthur features new and existing work that draws from the granite and wood of SFMOMA’s building, and includes photographs of informal gathering sites such as picnic tables in a public park. The marks and signs used at these sites question the connections—casual, recreational, ceremonial—that bind stone and wood to site, and people and locations to time."


"Artist Park McArthur discusses her exhibition at SFMOMA, New Work: Park McArthur, which examines how forms of commemoration and sites of congregation, including museums, create meaning and influence memory. She considers hidden histories and issues of access through explorations of materials, markers, and social spaces."

[via: ]
parkmcarthur  sfmoma  art  architecture  design  materials  renovation  sanfrancisco  access  accessibility  congregation  commemoration  ramps  museums  memory  influence  meaningmaking  meaning 
july 2018 by robertogreco
Jacob Sam-La Rose on Twitter: "Spent part of the week on a research dive into platforms for collaborative research, networked learning and collective intelligence. Changed my thinking on the way I use the web (w/ thanks to @rogre and @nomadpoet). (Faceboo
Spent part of the week on a research dive into platforms for collaborative research, networked learning and collective intelligence. Changed my thinking on the way I use the web (w/ thanks to @rogre and @nomadpoet).

(Facebook: Twitter link = full thread)

One of the outcomes: it took me a while to see it, but (@AREdotNA) is now and the future for this kind of effort. I needed to shift my thinking around tagging and categorisation of items.

This blows my mind, and I'm keen to play with it further:

...and: is something I've been trying to figure out how to do with my own personal knowledge management system in order to be able to visualise links between notes/ideas. Exciting stuff.

Put simply, I'm thinking of as the publicly accessible place I go to synthesise meaning from a range of sources, and collaborate with others in doing so.

I think my jetpack just arrived.

From "
jacobsam-larose  2018  learning  cv  howwelearn  collectiveintelligence  friends  collaboration  collaborativeresearch  research  web  online  socialbookmaking  bookmarks  bookmarking  constructivism  ideas  api  meaning  meaningmaking 
june 2018 by robertogreco
How to Read a Poem by Edward Hirsch | Poetry Foundation
"Curious about poetry, but don't know where or how to begin? We've reprinted the first chapter from the book How to Read a Poem by Edward Hirsch. Its 16 sections provide strategies for reading poems, and each section has plenty of links to examples of poems in our archive to illustrate the points.

Poems are like messages in a bottle sent out with little hope of finding a recipient. Those of us who find and read poems become their unknown addresses.

To the Reader Setting Out
The reader of poetry is a kind of pilgrim setting out. To read a poem is to depart from the familiar, to leave all expectations behind.

In the Beginning is the Relation
A lyric poem is a special communiqué between an I and a You. It speaks out of a solitude to a solitude; it begins and ends in silence.

Stored Magic
The lyric poem seeks to mesmerize time. It crosses frontiers and outwits the temporal. It can bridge the gulf between people otherwise unknown to each other.

The Immense Intimacy, the Intimate Immensity
The experience of reading poetry and the kind of knowledge it provides cannot be duplicated elsewhere.

Mere Air, These Words, but Delicious to Hear
From syllable to word to phrase to sentence, the sound of poetry is the source of its primitive pleasures.

In Plain American Which Cats and Dogs Can Read!
A lyric poem walks the line between speaking and singing. Poetry is not speech exactly and yet it is always in relationship to speech, to the spoken word.

Give a Common Word the Spell
The medium of poetry is language, our common property. It belongs to no one and to everyone. The precision of poetry restores language. It also defamiliarizes words by wrenching them from familiar or habitual contexts.

Metaphor: A Poet is a Nightingale
Metaphor drives the engine of poetry. Figurative language—figures of speech and thought—guides the interaction between poet and reader.

Epic, Drama, Lyric: Be Plentiful Like the Universe
Poems may be epic, lyric, dramatic, or a mixture of the three. Most poems find a way to defy these conventional categories.

Harmonious Sisters, Voice, and Vers
The lyric poem began as a work to be performed, to be sung or read aloud. Over time, the lyric transformed into a work for the page, for the reader to imagine in visual terms.

Winged Type
The poem appeals to the eye. It has a shapely dimension and thus relates to the plastic arts, especially painting. The poem is something to look at as well as to recite.

Out of the Cradle Endlessly Rocking
Rhythm is a form cut into time, as Ezra Pound said in ABC of Reading. It is the combination in English of stressed and unstressed syllables that creates a feeling of fixity and flux, of surprise and inevitability.

The Wave Always Returns
The poem is a muscular and composed thing. It moves like a wave, dissolving the literal. We participate in its flow as it moves from the eye to the ear, to the inner ear, the inner eye.

Help Me, O Heavenly Muse
Where does a poem come from? The sources of inspiration are many, from reason to a touch of madness.

It Is Something of an Accident That You Are the Reader and I the Writer
Reading poetry calls for an active reader. The reader must imaginatively collaborate with a poem to give voice to it."
edwardhirsch  poems  poetry  classideas  tutorials  howto  literature  words  meaning  meaningmaking  language 
april 2018 by robertogreco
Judith Leemann - object lessons
"Over time, I've come to be most curious about the way in which language permits certain kinds of sense to come forward while actively preventing other kinds of sense from being made."
judithleemann  language  expression  communication  2007  via:caseygollan  objectlessons  art  senses  sensemaking  meaningmaking 
november 2017 by robertogreco
avoiding the high-brow freak show | sara hendren
"Oliver Sacks is probably the only author many people have read about disability at length. Sacks wrote many books with such a keen eye for description and also a literate, humanitarian lens—he was able to link together ideas in natural history, the sciences, and the humanities with sincerity and warmth, and always with people at the center. But which people? The subjects of the book, or the reader who is “reading” herself, her own experiences, as she takes in these stories? In any good book, many characters are involved: author, characters, reader. But there’s some particular tricky territory in disability narratives.

It’s challenging to write about this subject for a mainstream audience, perhaps because there are so many well-rehearsed pitfall tropes in characterizing bodily and developmental differences. Descriptions of physicality, speech, or idiosyncratic movement can slide so easily into spectacle. And revealing the ways that disabled people* cope, make sense, and create joy and humor in their lives can collapse into inspiration, easily won.

I’m thinking about Sacks as I write my own words, interpreting my own many encounters with disabled people in a way that both engages readers for whom the subject is ostensibly new, and that also does justice to the integrity and singularity of those people involved. I’m trying to write about disability and its reach into the wider human experience, that is, without making individual people into metaphors. Now: those ideas might be laudable—interdependent life, a critique of individualism, all bodies and lived experiences as endless variation, necessarily incomplete in their own ways—but they are ideas nonetheless. How to make this tradeoff? How to help the uninitiated reader by saying See, see here, your life is caught up in these stakes too, but without flattening the individual subjects on whom those ideas are based?

I keep circling around this review in the LRB of Sacks’s An Anthropologist on Mars and The Island of the Colorblind—analysis of which includes his book Awakenings and could also be applied to The Man Who Mistook His Wife For a Hat. Jenny Diski admires Sacks’s projects and his craft, but she also has this to say:
“A story needs a conclusion whereas a case-history may not have one. In fact, stories have all kinds of needs that a case-history will not supply, and Sacks is insistent that he is writing the stories of his patients, not their cases. This is not intended to fudge fact and fiction, but to enlarge patients into people.

On the other hand, he is describing people with more or less devastating illnesses— that is his raison d’être—and his explicit purpose is to generalize from these, usually unhappy, accidents of life and nature, to a greater understanding of the human condition. In Awakenings he states: ‘If we seek a “curt epitome” of the human condition—of long-standing sickness, suffering and sadness; of a sudden, complete, almost preternatural “awakening”; and, alas! of entanglements which may follow this “cure”—there is no better one than the story of these patients.’

He is offering life, death and the whole damn thing in the metaphor of his patients. And it is true that these patients and others show us what it is like, as he says, ‘to be human and stay human in the face of adversity’. But metaphors are not in fact descriptions of people in their totality. They are intentional, and consciously or unconsciously edited tropes, not complete, contained narratives.

I don’t know any kind of narrative, fictional or otherwise, that can present people in their totality, so perhaps it doesn’t matter, but Sacks is offering us people because of their sickness and the manner of their handling it. This is hardly an overturning of the medicalizing tendency of doctors. And when we read these stories, as we do, to tell us more about ourselves, we read them as exaggerations of what we are, as metaphors for what we are capable of. Their subjects may not be patients as freaks, but they are patients as emblems. They are, as it were, for our use and our wonderment. Around their illness, the thoughts of Leibniz, Kant, Kierkegaard, Nietzsche and Proust are hoisted like scaffolding, as if to stiffen their reality into meaning.”

Stiffening their reality into meaning! It’s a cutting and exact criticism, especially when it seems that Sacks was utterly sincere in his search for human and humane connection—with these patients as clinical subjects and in his engagement with readers.

Diski hints at the pushback Sacks got from scholars in disability studies, too; scholar Tom Shakespeare took a swipe at him as “the man who mistook his patients for a career,” calling his body of work a “high-brow freak show.” And when I re-read Sacks’s New Yorker essay, excerpted from the Anthropologist book, on autistic self-advocate Temple Grandin, I see a little bit what Shakespeare meant. There is something of the microscope being employed in that encounter, and somehow we walk away fascinated but maybe less than conjoined to Grandin’s experience. It’s rich with connection and with pathos (in a good way!), but there’s distance in it too. So—it’s not perfect.

And yet: people read and loved that book, saw themselves in it. And Grandin went on to write several books in her own voice, to have a wide audience for her work and wisdom. The visibility of autistic self-advocacy has been greatly amplified since Sacks’s writing about it. (And yet—also—Diski says that Sacks has a way of making meaning out of disability that’s essentially a wonder at the human body via its ailments, as in “My God, we are extraordinary, look how interestingly wrong we can go.”) Is there a way to affirm the extraordinary without ending at: there but for the grace of god…? Without ending with gratitude that we don’t share someone’s plight? I want readers to come away uncertain: about where there’s joy and where there’s pain, about how they might make different choices, ordinary and extraordinary choices, if handed a different set of capacities in themselves or in their loved ones.

But can a writer really calibrate that level of nuance? Lately I’m thinking that I can only write what I can write, knowing that it will be incomplete and partial in its rendering.

I want a world full of disabled voices, people telling their stories in their own ways, with their own voices intact. But I also want a world of people to read about the collective stakes inherent in disability—and not just the rights issues that are being ignored, urgent as they are. I want people to see that spending time thinking about disability is an invitation to see the world differently, and to locate one’s own experiences differently. Not to erase the particularity of any one person’s very material experiences, but to help remedy the invisibility of disabled experience outside the inner circle of people who talk to one another, who know that these issues are important. And some audiences will need some interpretation, some cognitive-linguistic bridges to understand the import of disability—its wonder, its overlooked importance, and yes, even its lessons, if we may call them such. Lessons without moralizing, lessons without abstractions.

*Yes, “disabled people,” not “differently abled” or even always “people with disabilities.” There’s no one right answer or moniker, but soon I’ll write a short piece on why “disabled people” is a preferred term among many activists."

[See also this response from Alan Jacobs: ]
sarahendren  oliversacks  disability  2017  diversity  morality  moralizing  difference  humanism  individualism  interdependence  variation  jennydiski  conclusions  case-histories  sickness  sadness  suffering  life  death  storytelling  narrative  tomshakespeare  templegrandin  pathos  correction  autism  self-advocacy  meaning  meaningmaking  uncertainty  joy  pain  grace  writing  howewrite  voice  invisibility  visibility  erasure  experience  alanjacobs  disabilities 
july 2017 by robertogreco
DIAGRAM >> The Structure of Boredom
"Part III, the structure of boredom, analogously, is as follows: The self (1) relates to the now or present actuality in the mode of immediate experiencing (2). When that present (3) is symbolized as being devoid of values regarded as necessary for one's existence, one experiences boredom (5). Boredom is the awareness that the essential values through which one fulfills himself are not able to be actualized under these present circumstances. To the degree to which these limited values are elevated to absolutes which appear to be unactualizable (6), one is vulnerable to intensive, depressive, demonic boredom."

[via: ]
boredom  diagrams  thomasoden  psychology  theology  1969  now  present  awareness  presence  guilt  future  past  anxiety  responsiveness  imagination  trust  emptiness  meaning  meaningmaking 
june 2017 by robertogreco
Austin Kleon — Morris Berman, Why America Failed: The Roots of...
"Picked this up off a tip from @mattthomas​ — it’s a “post-mortem” of our nation, the third in a trilogy about the Decline of the American Empire (part one is The Twilight of American Culture, which I’m reading now, and part two is Dark Ages America). It’s a bleak portrait, one which I’m not sure a lot of people want to read about around the holidays, but for some perverse reason, I found it very enjoyable and oddly comforting — in the first book, Berman says “I’ll do my best not to entertain you,” but he fails.

The big idea here is that the dominate mode of America is a kind of “technohustling”—America is a “hustling” culture (“American English contains more than two hundred nouns and verbs referring to a swindle”) that believes in endless technological progress (“technology is not neutral”) and it’s left us with a hollowed-out nation —economically, spiritually, emotionally — in which a few have much and many have very little.

Berman points to a long “anti-hustler” tradition of people such as the Transcendentalists, Herman Melville (he sees Moby-Dick as maybe the greatest book about America), and Lewis Mumford, that culminates with Jimmy Carter’s “Crisis of Confidence” speech he delivered in 1979, which Berman regards as the tradition’s “last stand.” Here’s Carter:
In a nation that was proud of hard work, strong families, close-knit communities, and our faith in God, too many of us now tend to worship self-indulgence and consumption. Human identity is no longer defined by what one does, but by what one owns. But we’ve discovered that owning things and consuming things does not satisfy our longing for meaning. We’ve learned that piling up material goods cannot fill the emptiness of lives which have no confidence or purpose.

Berman sees very little that the individual can do to escape the “American Nightmare,” other than flee (he went to Mexico) or pursue what he calls the “monastic option” (which he explores in detail in the first book): “resisting the dominant culture and trying to do something meaningful with your life as opposed to living the mass dream.”

Made up a good reading list of books I’ve wanted to check out for a while:

• Alexis de Tocqueville, Democracy in America
• A General Theory of Love
• Barbara Ehrenreich, Bright-sided: How Positive Thinking Is Undermining America
• E.F. Schumacher, Small Is Beautiful: Economics as if People Mattered
• Lewis Mumford, Technics and Civilization"

[See also: "How America's 'Culture of Hustling' Is Dark and Empty: Results-obsessed perspectives overlook meaning — and leave little room for creativity, pleasure, or accepting the importance of sadness." ]
morrisberman  consumerism  jimmycarter  austinkleon  2016  2014  toread  hustle  hustling  hermanmelville  moby-dick  transcendentalism  us  culture  society  self-indulgence  consumption  materialism  technohustling  monasticism  cv  efschumacher  leismumford  barbaraehrenreich  toqueville  meaning  meaningmaking  sadness  emptiness  results  creativity  pleasure  leisurearts  artleisure  mobydick 
december 2016 by robertogreco
“All the time.”
"David Cox:
Yesterday, a student gave me step-by-step directions to solve a Rubik’s Cube. I finished it, but had no idea what I was doing. At times, I just watched what he did and copied his moves without even looking at the cube in my hands.

When we were finished, I exclaimed, “I did it!”, received a high-five from the student and some even applauded. For a moment, I felt like I had accomplished something. That feeling didn’t last long. I asked the class how often they experience what I just did.

They said, “All the time.”

Featured Comment

Lauren Beitel:
Is there an argument to be made that sometimes the conceptual understanding comes from repeating a procedure, then reflecting on it? Discovering/noticing patterns through repetition?

Great question. I wrote a comment [ ] in response."
math  teaching  education  danmeyer  learning  understanding  sfsh  repetition  mimicry  davidcox  laurenbeitel  via:lukeneff  howwelearn  howweteach  schools  meaningmaking 
november 2016 by robertogreco
Prof Carla Rinaldi on 'Reclaiming Childhood' - YouTube
[For a quick taste, go to 52:15

"Schools, in general, they are considered as a place to learn to read, to learn to write, to be disciplined. Especially the schools for the youngest, they are the famous place to pre-: to pre-pare for the future, to pre-pare for life, to pre- pre- pre-. Pre-school, pre-reading, pre-writing. To take children to pre-ordained outcomes. Pre-, pre-. It’s time to really cancel pre- because school is not a preparation for life, but life. It is a real, deep important part of your life. […] School is life. […] Life itself is school, but for sure, school is life. And the question becomes more urgent nowadays because we are talking about the role of school in contemporary society. Contemporary that is a digital era, e-learning, everything. And somebody says maybe it's time to cancel schools. Why do we continue to build schools? Why does a society looking at the future have to continue to have a school? […] I think the answers still continues to be that we need to have good schools because they are a fundamental place of education of the citizen and communities. […] Not only a place to transmit culture, but nowadays more than ever a place to construct culture and values. Culture of childhood and culture from childhood. That means that the children are bearers and constructors of elements that can renew the culture. They are our best source for our renewing culture. […] The way in which they approach life is not something that we observe without them in our life, it is an amazing source for renewing our questions and our way of approaching life. They are the source for creativity, for creative thinking. They can be the source for changing the concept of ecological approach, holistic approach. We have to explain [these] to each other. Children know exactly what it means. […] We continue to talk about teaching nature to children. Children *are* nature."
carlarinaldi  2013  education  schools  teaching  sfsh  childhood  learning  howwelearn  howweteach  reggioemilia  children  agesegregation  aborigines  australia  pedagogy  inclusivity  accessibility  competence  life  living  meaning  meaningmaking  beauty  humanism  humanity  humans  humannature  self-discipline  thewhy  creativity  trust  parenting  unschooling  deschooling  listening  respect  knowing  relationships  joy  canon  otherness  howeteach  makingvisible  ethnography  welcome  reciprocity  community  interdependence  negotiation  rights  nature  culture  culturemaking  responsibility  duty  duties  authority  rule  freedom  co-constuction 
july 2016 by robertogreco
Austin Kleon — John Holt, How Children Learn Children do not...
"After I re-read that section, I was reminded of Laurence Weschler writing about David Hockney, and how “interest-ing” for Hockney is a verb: it is the continual projection of interest. (The more you look at something, the more interesting it gets.) This was certainly the case with me after I started reading this book, and Holt in general: I, who felt like a somewhat enlightened parent, started noting all the ways I wasn’t paying attention to them, and over time, they have become more interesting to me, not because I’m doting on them more, or even spending more time with them, but because I am looking at them like little scientists, or just little people, who are worthy of interest. (It sounds so stupid: of course a parent should find their kids interesting, but think about how many parents and teachers and adults you know — maybe including yourself — who, secretly, probably don’t.)

Holt’s work has really shaken me up, blown my mind, and given me a different way of thinking about my kids. Some of my favorite bits, below."
johnholt  howchildrenlearn  education  learning  children  trust  austinkleon  lawrencewescheler  davidhockney  art  interestedness  interested  interesting  attention  payingattention  noticing  parenting  teaching  howweteach  howwelearn  librarians  teachers  purpose  belonging  work  community  conversation  cv  pacing  meaningmaking  unschooling  deschooling  departmentalization  interdisciplinary  multidisciplinary  crossdisciplinary  crosspollination  control  independence  anxiety  howchildrenfail  testing  assessment  reggioemilia  punk  games  play  standardizedtesting  love  2016  listening 
july 2016 by robertogreco
William Deresiewicz on the Ivy League, Mental Illness, and the Meaning of Life - The Atlantic
"Davis: You’ve observed that Ivy League students have an internal struggle with both “grandiosity and depression.” Can you explain this further?

Deresiewicz: Alice Miller wrote about this 30-plus years ago in the classic The Drama of the Gifted Child, but I had to experience it to see it for myself. The grandiosity is that sense of “you’re the greatest, you’re the best, you’re the brightest.” This kind of praise and reinforcement all the time makes students feel they’re the greatest kid in the world. And I would say that this is even worse than when I was a kid. Now there’s a whole culture of parenting around this positive reinforcement.

These kids were always the best of their class, and their teachers were always praising them, inflating their ego. But it’s a false self-esteem. It’s not real self-possession, where you are measuring yourself against your own internal standards and having a sense that you’re working towards something. It’s totally conditional, and constantly has to be pumped up by the next grade, the next A, or gold star. As Miller says, what you’re really learning is that your parents’ love is conditional on this achievement. So when you fail, even a little bit, even if you just get a B on a test, or an A- on a test, the whole thing collapses. It may only collapse temporarily, but it’s a profound collapse—you feel literally worthless.

These are kids who have no ability to measure their own worth in any realistic way—either you are on top of the world, or you are worthless. And that kind of all-or-nothing mentality really pervades the whole system. It’s also why it’s Harvard or the gutter: If you don’t get into Harvard, Yale, or Princeton, it’s a disgrace. If you go to Wesleyan, you can never show your face in public again.

This is not really the only way to succeed, but this crazy definition not only of success, but of how you achieve success, doesn’t even really reflect how actually successful people achieve success. Steve Jobs is an obvious example, because he was obviously very gifted and ambitious but he took a circuitous path, and people who are very successful doing interesting things also often take circuitous paths.

This notion that you’ve got to do X, Y, and Z or else your life is over makes you end up as a high-functioning sheep. You end up being the kind of leader that I talk about in the last section of the book. You get to the top, or you get near the top, but you don’t actually do anything interesting there—you just sort of fulfill your function in the organization. You don’t initiate or create.

Davis: That ties in with your argument that words like “leadership” and “service” have become hollow in the whole college process.

Deresiewicz: There’s a list of things that everyone knows you’re supposed to do to get into college: scores, extracurriculars, and then these two other things, “leadership” and “service.” They’ve been completely ritualized, and kids have become cynical about them because they know they just need to demonstrate them. In the case of leadership, which is supposed to be about qualities of character, self-sacrifice, initiative, and vision, it just means getting to the top, and that’s all. If you get a position with some authority you are, by definition, a leader. And service, if anything, is even worse. Service is supposed to be about making the world a better place or helping people who are less fortunate, but because it’s done for the resume, it really just becomes about yourself.

Davis: You argue that society transmits its values through education. How would you summarize the values transmitted through the elite-education system?

Deresiewicz: I would summarize the values by quoting Tony Hayward, the famous CEO of BP. In the middle of this giant environmental disaster he said, “I want to get my life back.” He had been promised certain rewards and now had this horrible experience of actually having to take responsibility for something, and feel bad. So those are the values that the system is transmitting: self-aggrandizement, being in service to yourself, a good life defined exclusively in terms of conventional markers of success (wealth and status), no real commitment to education or learning, to thinking, and no real commitment to making the world a better place. And I think we see that in the last 50 years, the meritocracy has created a world that’s getting better and better for the meritocracy and worse and worse for everyone else.

Davis: What kinds of values do you think education should be passing on?

Deresiewicz: Ultimately, colleges have inherited the spiritual mission of churches. As religious beliefs have declined with the rise of science, especially among educated people, people started to turn elsewhere to ask the big questions: What does life mean? What is the world about? People turned to works of art, to literature, music, theater, philosophy, which were in turn brought into college curricula."

"Davis: Gaining self-knowledge isn’t a simple or predictable process. Are there certain things that can only be learned outside the classroom?

Deresiewicz: There are certainly limits to formal institutional education. As you say, gaining self-knowledge is going to happen when it’s going to happen. But it’s certainly not going to happen if kids don’t have the tools to do it. So that’s the first thing that an education can do—help kids develop the means of reflection, and then, maybe it’ll happen the next year, or the next summer. A book you read in 12th grade or as a sophomore in college might suddenly click five years later. So yes, it happens throughout your life. But you’ve got to start, and I think you’ve got to start when you’re young. Developmentally, adolescence and the early 20s are precisely the time to ask these questions because you are engaged in making the transition from childhood certainty to adult conviction.

Aside from the classes themselves, the fact that we’ve created a system where kids are constantly busy, and have no time for solitude or reflection, is going to take its toll. We need to create a situation where kids feel like they don’t have to be “on” all the time. Given the chance, adolescents tend to engage in very intense conversation, and a lot of life learning happens laterally, happens peer to peer. But if they’re constantly busy, there’s literally no time. It’s crazy. We’ve taken adolescence away from adolescents. School must not take away your opportunities to self-reflect on your own.

When I taught humanities classes, I never talked about self-reflection, and I never invited students to talk about their feelings or their backgrounds or their experiences. I would sometimes do it with students one on one, if they wanted to, but it’s an indirect process. The books are designed to make you think about your life. You can just talk about Achilles, or Elizabeth Bennett, it doesn’t matter if you leave the personal stuff out of the conversation. The books do the work of getting the soul in motion.

One good thing that they do at Lawrence University is have a course where freshmen can read great books and at the same time think about what an education is for. You don’t have to talk too personally there, but at least you’re still preparing yourself to understand your college education in an appropriate way."

"I’ve continued to struggle with the psychological stuff—the cycle of grandiosity and depression, the constant comparisons. Once it gets implanted, you will always struggle with it, and you just get better, hopefully, at dealing with it. But the take home message is that everyone has to liberate themselves from this system. Education should be an act of liberation. We need to make a better system but ultimately everybody has to claim their freedom for themselves."
williamderesiewicz  education  culture  psychology  meritocracy  ivyleague  highered  highereducation  schools  selfworth  success  achievement  assessment  society  values  self-aggrandizement  meaning  meaningmaking  purpose  life  living  deschooling  unschooling  grandiosity  depression  laurencassanidavis 
december 2015 by robertogreco
Small groups and consultancy and coffee mornings ( 7 Oct., 2015, at Interconnected)
"One permanent pattern in our workshop culture:
Best design consultancy tip I know: Don't criticise without offering something better. Called the Ahtisaari Manoeuvre after an early client

Always have something on the table.

Another: Always use fat pens.

Another: It's important to have the right people in the room -- representing knowledge of technical possibilities, business needs, and market insights. But at the same time, the ideal number of people to have in the room is five or six. Any more than that, you can't continue a single conversation without it turning into a presentation.

Another: The one who understands the client's business best is the client."

"There are a couple of things I'm investigating:

1. That a small group is a powerful way of thinking, and of creating action. That repetition matters, and informality.

2. It might be possible to help with strategy without providing original thought or even active facilitation: To consult without consulting. The answers and even ways of working are inherent in the group itself.

My hunch is this: To answer a business's strategic questions, which will intrinsically involve changing that business, a more permanent solution than a visiting consultant might be to convene a small group, and spend time with it, chatting informally."

"Once a week we get together -- a half dozen students, often Durrell, whoever is teaching the course with him which was Stuart before and Oscar now, plus a special guest.

It's just for coffee somewhere or other, on Friday mornings, and we chat. It's super casual, sharing ideas and references, talking about the brief and design in general.

I'm curious about informality.

The lunchtimes at BERG, everyone around the table with such a broad range of skills and interests... and after Friday Demos - part of the weekly rhythm - the sparked conversations and the on-topic but off-topic sharing... this is where ideas happen too. Between projects but not outside them.

And I think informality as part of the design process is under-communicated, at least where I've been listening. So much work is done like that. The students are great at speaking about their work, sure. But mainly I'm interesting in how we induct someone into a worldview, quickly; how we explain ideas and then listen carefully for feedback, accepting ideas back -- all conversationally, without (and this is the purpose of the special guest) it turning into a seminar or a crit.

I think the best way to communicate this "lunch table" work informality is to rehearse it, to experience it. Which is what the coffee mornings are about.

I try to make sure everyone speaks, and I ask questions to see if I can encourage the removal of lazy abstraction -- words that get in the way of thinking about what's really going on. I'm a participant-observer.

Tbh I'm not sure what to call this. Visiting convener? It's not an official role.

I think (I hope!) everyone is getting something out of the experience, and everyone is becoming more their own kind of designer because of it, and meanwhile I get to explore and experience a small group. A roughly consistent membership, a roughly regular meeting time, an absence of purpose, or rather a purpose that the group is allowed to negotiate at a place within itself.


These RCA coffee mornings grew out of my experiment with hardware-ish coffee mornings, a semi-irregular meetup in London having a vague "making things" skew... Internet of Things, hardware startups, knitting, the future of manufacturing and distribution, a morning off work. That sort of thing. People chat, people bring prototypes. There's no single conversation, and only rarely do we do introductions. This invite to a meet in January also lists my principles:

• Space beats structure
• Informality wins
• Convening not chairing
• Bonfires not fireworks

I've been trying to build a street corner, a place to cultivate serendipity and thoughts. Not an event with speakers, there are already several really good ones."

"My setup was that I believed the answer to the issue would come from the group, that they knew more about their business than me.

Which was true. But I also observed that the purpose of the business had recently changed, and while it could be seen by the CEO that the current approach to this design problem wasn't satisfying, there was no way for the group to come together to think about it, and answer it together. Previously they had represented different strands of development within the startup. Now the company was moving to having a new, singular, measurable goal.

So I started seeing the convened discussions as rehearsing a new constellation of the team members and how they used one-another for thinking, and conscious and unconscious decision making. The group meetings would incubate a new way to think together. Do it enough, point out what works, and habits might form.


Consulting without consulting."

"I'm not entirely sure where to take these experiments. I'm learning a lot from various coffee mornings, so I'll carry on with those.

I had some conversations earlier in the year about whether it would be possible to act as a creative director, only via regular breakfast conversations, and helping the group self-direct. Dunno. Or maybe there's a way to build a new division in a company. Maybe what I'm actually talking about is board meetings -- I've been a trustee to Startup Weekend Europe for a couple of years, and the quarterly meetings are light touch. But they don't have this small group aspect, it might be that they haven't been as effective as they could be.

There might be something with the street corners and serendipity pattern... When I was doing that three month gig with the government earlier this year, it felt like the people in the civil service - as a whole - had all the knowledge and skills to take advantage of Internet of Things technologies, to deliver services faster and better. But often the knowledge and opportunities weren't meeting up. Maybe an in-person, regular space could help with that.

At a minimum, if I'm learning how to help companies and friends with startups in a useful way that doesn't involve delivering more darn Powerpoint for the meat grinder: Job done.

But perhaps what's happening is I'm teaching myself how to do something else entirely, and I haven't figured out what that is yet.


Some art. Some software."
mattwebb  small  groups  groupsize  2015  collaboration  consulting  vonnegut  kurtvonnegut  organization  howwewrite  writing  meaningmaking  patternrecognition  stevenjohnson  devonthink  groupdynamics  psychology  wilfredbion  dependency  pairing  serendipity  trickster  doublebinds  informality  informal  coffeemornings  meetings  crosspollination  conversation  facilitation  catalysts  scenius  experienceingroups 
october 2015 by robertogreco

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