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‘With or Without You’: Naturalising Migrants and the Never-Ending Tragedy of Liberalism | Salvage
"To be homeless is to be nameless. He. The existence of a migrant worker.

John Berger


The One Day Without Us campaign was launched in the UK in October 2016 ‘in reaction to the rising tide of post-Brexit street- level racism and xenophobia’ and, according to its website, ‘the divisive and stridently anti-migrant rhetoric emanating from too many politicians that has accompanied it.’ It held its target protest day on Monday 20 February 2017. ‘At a time when the political discussion about migration too often depicts a false narrative of “us versus them”, and when migrants are too often excluded from a debate that is supposedly about them, we wanted to provide an opportunity for migrants and British nationals to come together and celebrate the vital role that migrants play within their own communities.’ The campaign thus aimed to showcase a variety of pro-migrant sentiment and action across the UK. At my workplace, students and staff were encouraged to write on Post-its pinned to a map of the world their messages of support and solidarity, and what migrants meant to them. In other workplaces, one particularly striking message passing on social media emerged from a series of pictures of people contrasting what their work cohort looked like with and without migrants.

Emphasising how many migrants constitute our workforce and everyday life is a helpful way to create a contrast between the rhetoric of anti-immigration politics and the reality of migrant integration. Yet numbers are also threatening to some when imagined through The Sun-fuelled metaphors of hordes, swarms, and floods of monsters, coming here, taking our jobs. In its more extreme forms, the vocabulary of anti-immigration rhetoric shifts between the registers of environmental disaster to war and crusade. Against this, the One Day Without Us actions send out a powerful message of solidarity by numerically performing the sudden disappearance of the migrants amongst us to conjure up a bond that feels increasingly unbound."

"Specifically, it seems logical to this ideology that where and to whom one is born should determine what resources and conditions one should survive in – justified legally by the respective principles of ius solis and ius sanguinis for determining nationality rights. The anti-immigrant rhetoric in most European countries today reinforces and restricts these principles. However, in other contexts such as North America, as Jessica Evans reminds us, indigenous peoples are ‘internal outsiders with a prior claim to both jus solis and jus sanguinis’ and yet ‘access to the state and to the right for a state of their own’ remains denied to them. In both contexts, however, xenophobic and exclusionary rhetoric finds refuge in the cataclysmic sense of emergency where everybody is meant to accept that the world is dying, resources are limited and cannot be shared, and, crucially, (European) Christian culture is threatened. Thus, people should stay where they are and deal with the lot they were given, whether this means war, famine, persecution, discrimination, colonial theft and trauma, unemployment, lack of healthcare, and more. What this implies is the erosion of the principle of solidarity. Although this principle, when coupled to Western liberal ideals, has often led to the worst of liberal interventionism’s civilising missions, it remains a cornerstone of basic human decency and co- existence, and of socialist politics. It therefore must be protected from European liberalism’s securitisation, retrenchment and paranoia.

Thus, the ‘with and without us’ message signals the challenge of this tragic yet never-ending liberalism, which, like the narrator character in the U2 song ‘With or Without You’, threatens to die but remains loudly and infuriatingly alive and dominant. Liberalism is currently deemed at risk by the advance of the far right; as critics of liberalism, should we not be rejoicing? No, because what is really at risk is not liberalism, but the principle of solidarity that some liberalism contains. Instead of dying, liberalism is merely becoming more and more securitised and economically ‘rational’. The principle of solidarity is trapped in the farcical tragedy of liberalism’s never-ending schizophrenic dance-off to two different songs; trying to cleave to its ideal of harmonious economic migration and human- rights discourse on one hand, and its need for retaining and cajoling the interests of state and capital through cheap labour and border controls on the other.

In ‘With or Without You’, Bono is wailing, taunting us with despair and the threat of death because the subject of his love brings him both joy and pain. He personifies today’s dominant ideology, asking migrants to stay and save liberalism’s soul, while complaining of how they threaten it, justifying the need to exploit them, detain them or kick them back into the equivalent of outer- space. Economic liberalism maintains and reproduces a moral discourse of righteousness and an institutional façade of human rights. Nevertheless, it must be rejected in toto because it necessarily also furthers a policy agenda of fear and social hierarchy that fills up the pockets of employers and fuels the growing migration security agenda and industry. Sonja Buckel captures this relation well when explaining that ‘managing migration’ means that ‘neoliberal open-border politics has been interwoven with a left- liberal humanitarian and human rights strategy, while also needing to make concessions to the conservative project’. Thus, she writes, ‘what is currently happening with the immigration crisis is not a crisis of neoliberalism. Instead, “managing migration” remains effective’.

The left can of course be co-opted into this management of migration, and this calls for vigilance towards instances when we see these categories and subjectivities being invoked and performed. To teach migration from a more critical perspective is to acknowledge and disturb our role as ‘educators’ or conductors of these categories and subjectivities. This means, firstly, to teach the origins of migration as a process tied to the commodification and value theory of labour, where workers are necessarily ‘moving- workers’ but have been alienated to only identify as national citizens or ‘bordered-workers’; and secondly, to rethink on a basic level how we are all necessarily migrants under capitalism.[2]"

"Specifically, it seems logical to this ideology that where and to whom one is born should determine what resources and conditions one should survive in – justified legally by the respective principles of ius solis and ius sanguinis for determining nationality rights. The anti-immigrant rhetoric in most European countries today reinforces and restricts these principles. However, in other contexts such as North America, as Jessica Evans reminds us, indigenous peoples are ‘internal outsiders with a prior claim to both jus solis and jus sanguinis’ and yet ‘access to the state and to the right for a state of their own’ remains denied to them. In both contexts, however, xenophobic and exclusionary rhetoric finds refuge in the cataclysmic sense of emergency where everybody is meant to accept that the world is dying, resources are limited and cannot be shared, and, crucially, (European) Christian culture is threatened. Thus, people should stay where they are and deal with the lot they were given, whether this means war, famine, persecution, discrimination, colonial theft and trauma, unemployment, lack of healthcare, and more. What this implies is the erosion of the principle of solidarity. Although this principle, when coupled to Western liberal ideals, has often led to the worst of liberal interventionism’s civilising missions, it remains a cornerstone of basic human decency and co- existence, and of socialist politics. It therefore must be protected from European liberalism’s securitisation, retrenchment and paranoia.

Thus, the ‘with and without us’ message signals the challenge of this tragic yet never-ending liberalism, which, like the narrator character in the U2 song ‘With or Without You’, threatens to die but remains loudly and infuriatingly alive and dominant. Liberalism is currently deemed at risk by the advance of the far right; as critics of liberalism, should we not be rejoicing? No, because what is really at risk is not liberalism, but the principle of solidarity that some liberalism contains. Instead of dying, liberalism is merely becoming more and more securitised and economically ‘rational’. The principle of solidarity is trapped in the farcical tragedy of liberalism’s never-ending schizophrenic dance-off to two different songs; trying to cleave to its ideal of harmonious economic migration and human- rights discourse on one hand, and its need for retaining and cajoling the interests of state and capital through cheap labour and border controls on the other.

In ‘With or Without You’, Bono is wailing, taunting us with despair and the threat of death because the subject of his love brings him both joy and pain. He personifies today’s dominant ideology, asking migrants to stay and save liberalism’s soul, while complaining of how they threaten it, justifying the need to exploit them, detain them or kick them back into the equivalent of outer- space. Economic liberalism maintains and reproduces a moral discourse of righteousness and an institutional façade of human rights. Nevertheless, it must be rejected in toto because it necessarily also furthers a policy agenda of fear and social hierarchy that fills up the pockets of employers and fuels the growing migration security agenda and industry. Sonja Buckel captures this relation well when explaining that ‘managing migration’ means that ‘neoliberal open-border politics has been interwoven with a left- liberal humanitarian and human rights strategy, while also needing to make concessions to the … [more]
capitalism  migration  border  borders  citizenship  2017  maïapal  nationalism  race  racism  immigration  canon  liberalism  frédériclordon  johnberger  onedaywithoutus  neoliberalism  sandromezzadra  policy  politics  economics  identity  division  marxism  subjectivity  mobility  containment  society  migrants  immigrants  jessicaevans  indigenous  indigeneity  outsiders  accumulation  materialism  consumerism  jeffreywilliamson  sonjabuckel  security  industry  humanrights  humanitarianism  ideology  labor  work  territory  territorialism  colonization  west  xenophobia  naturalization  sovereignty  globalization  globalism  slavery  servitude  war  environment  climatechange  climate  globalwarming  colinmooers  supremacy  backwardness  davidharvey  jasonmoore  dereksayer  structure  agency  whitesupremacy  criticalpedagogy 
10 weeks ago by robertogreco
Article: Notes On An Anarchist Pedagogy – AnarchistStudies.Blog
"But, at this particularly dark moment in our nation’s history, I feel the need to act inside the classroom in a manner that more readily and visibly embodies the important and insightful critiques and guideposts of critical pedagogy,[2] perhaps in a manner, inspired by Graeber and Haworth, that rejects and abandons (education) policy, and more demonstratively and communally embraces the liberatory and transformative power of education itself, free from the bondage of neoliberalism.

Early on in Fragments of an Anarchist Anthropology, Graeber offers us: “against policy (a tiny manifesto)”. Graeber tells us:

The notion of “policy” presumes a state or governing apparatus which imposes its will on others. “Policy” is the negation of politics; policy is by definition something concocted by some form of elite, which presumes it knows better than others how their affairs are to be conducted. By participating in policy debates the very best one can achieve is to limit the damage, since the very premise is inimical to the idea of people managing their own affairs.

(2004: 9)

And, as the people I have identified in these notes thus far all document, policy (education reform) is little more than a “governing apparatus which imposes its will” on teachers, students, administrators, and entire communities with high stakes testing, the deskilling of teachers, the cuts to and diversion of funding for public education, and the imposition of the corporate model to direct and control all “outcomes”. And, following Graeber’s pushback to “policy”, I want to enact, to whatever degree possible, “an anarchist pedagogy” to acknowledge, confront and overcome the very dominating and authoritarian dynamics at work in the classroom today from kindergarten right on through to graduate school.

I want to evoke and provoke the issue of anarchy as a counterforce and impulse to the “governing apparatus which imposes its will on others”. I want to engage education as the practice of freedom methodologically, and not just ideologically (of course, I would agree that a genuine embracing of education as the practice of freedom ideologically would axiomatically mean to embrace it methodologically as well – as I believe Paulo Freire and bell hooks demonstrate, and many others also successfully participate in such engaged pedagogy).

But for my musings here, I want to consider enacting freedom directly and in totality throughout the classroom. This is the case, in part, because I want to challenge myself, and to some degree many of my colleagues, to once again consider and reconsider how we “are” in the classroom, living and embodying education as the practice of freedom, and, in part, to accept the need to acknowledge, confront and address the reality that we “operate”, however critically, within the very “governing apparatus which imposes its will”. As a result, I am, for the sake of these notes, forcing myself to fully embrace freedom, and, to whatever degree possible, attempting to reimagine and recomport myself toward promoting education as the practice of freedom.

As good a “critical” pedagogue as I believe I am and have been, for me these notes are a call to identify my beliefs, habits and pedagogy, not unlike Descartes’ Meditations on First Philosophy were for him. These notes are a consideration of how I embrace and enact those beliefs, habits and pedagogy, and represent a challenge to improve upon my pedagogy. I have decided that rethinking my own pedagogy in light of an anarchist pedagogy might prove the most challenging, informative and constructive mediation on pedagogy I could contemplate and enact at this moment."

"As many of us directly involved in the “field of education” (working as teachers and administrators from kindergarten through twelfth-grade, or those working in schools of education and on various education initiatives and in policy think-tanks) have witnessed (and sometimes promote and/or confront), there is much emphasis on a “best practice” approach and on “evidence-based” support for said practices. As a result, so much of education research and teaching is “data-driven”, even when the data is suspect (or just wrong). And, still more harmful, there exists a prejudice against “theory” and against a theoretical approach to teaching within a social/political/cultural context that emphasizes other aspects and dimensions of teaching and learning (such as the history and legacy of racism, sexism, class elitism, homophobia and biases against those with abilities and disabilities that render them “problematic” or outside the mainstream of education concern). All of this leads to an obsession with “information”, to the detriment of teaching and learning (see Scapp 2016b: Chapters 5 and 6). We also wind up with no vision or mission – education becomes little more than a “jobs preparatory program” and a competition in the market place. This is what leads us to the litany of reform programs (from the Bush administration’s “No Child Left Behind” to Obama’s “Race to the Top”, never mind the practically innumerable local initiatives attempting to “fix” education). The results are proving disastrous for all.

At the same time, even though someone may employ a theoretical stance and perspective, this doesn’t guarantee a successful classroom dynamic. We need to remember that how we are (a concern of these notes from the very start) is just as important as what we are presenting, and even why. We need to establish trustworthiness and a sense that students have the freedom to explore, challenge, work together, and even be wrong. Of course, I recognize that the classroom dynamics will look different in elementary school than in a graduate seminar, but for the sake of this meditation on pedagogy, I would like to posit that while acknowledging the differences that exist at different levels of instruction, the essential character of “education as the practice of freedom” ought to be manifest at every level, and at every turn. The hard and important work of good teaching is helping to create and establish that freedom."

"There is a long tradition of attempting to create such an “other space”. Feminist pedagogy has argued for and provided such other spaces, at times at grave personal and professional cost (denial of tenure, promotion, as well as ridicule). So too have disciplines and perspectives as diverse as Ethnic Studies and Queer Studies, and Environmental Studies and Performance Studies offered challenges to the constrictive traditional learning environment (space) and also offered new possibilities of reconfiguring those spaces (in and outside the classroom). In his essay “Spaces of Learning: The Anarchist Free Skool”, Jeffery Shantz rightly notes that:

Social theorist Michel Foucault used the occasion of his 1967 lecture, “Of Other Spaces”, to introduce a term that would remain generally overlooked with his expansive body of work, the notion of “heterotopia”, by which he meant a countersite or alternative space, something of an actually existing utopia. In contrast to the nowhere lands of utopias, heterotopias are located in the here-and-now of present-day reality, though they challenge and subvert that reality. The heterotopias are spaces of difference. Among the examples Foucault noted were sacred and forbidden spaces which are sites of personal transition.

(in Haworth 2012: 124)

It is precisely this effort to help create another kind of space, a “heterotopia”, that leads me to disrupt the distribution of the syllabus as the first gesture of the semester, and to solicit and elicit contributions and participation from the class toward this end.

Part of the reason that complying with the “syllabus-edict” is problematic is that it fully initiates and substantiates “the banking system” of teaching that Paulo Freire so astutely identified and named, and so thoughtfully and thoroughly criticized (as oppressive). Participating in the automatic act of handing out the syllabus (hardcopy or electronic) constitutes the very first “deposit” within the banking system, and renders students passive from the very start: “This is what you will need to know!”. So, the very modest and simple gesture of not distributing the syllabus initiates instead the very first activity for the entire class, specifically, a discussion of what the class will be.

Of course, such a stance, such a gesture, doesn’t mean that I would not have thought through the course beforehand. Certainly, I envision a course that would be meaningful and connected to their program of study. But, what I do not do is “decide” everything in advance, and leave no room for input, suggestions and contributions to the syllabus that we create, to enhance the course we create. This offers students a (new?) way of interacting in the class, with each other and the teacher, a way of engaging in social and educative interactions that are mutual and dialogic from the very start. As Shantz claims:

Anarchist pedagogy aims toward developing and encouraging new forms of socialization, social interaction, and the sharing of ideas in ways that might initiate and sustain nonauthoritarian practices and ways of relating.

(in Haworth 2012: 126)

I am claiming that the simple and modest gesture of extending a welcome to participate goes a long way “toward developing and encouraging new forms” of teaching and learning, new forms of mutual and dialogic interaction that are both respectful of the subject matter and of the students, and, if successful, does create the very “heterotopia” Foucault and Shantz describe.

I also ask students about the ways we might be able to evaluate their work and the course itself, evaluate the success of the teaching and learning, and my ability to help facilitate successful teaching and learning. The results vary, but students always come up with interesting and innovative ways to evaluate and … [more]
pedagogy  anarchism  anarchy  deschooling  decolonization  unschooling  learning  teaching  bellhooks  ronscapp  paulofreire  freedom  liberation  neoliberalism  capitalism  lucynicholas  postmodernism  michaelapple  angeladavis  henrygiroux  roberthaworth  descartes  stanleyaronowitz  stephenball  pierrebourdieu  randallamster  abrahamdeleon  luisfernandez  anthonynocella  education  dericshannon  richarkahn  deleuze&guattari  gillesdeleuze  michelfoucault  foucault  davidgraeber  jürgenhabermas  justinmuller  alanantliff  kennethsaltman  davidgabbard  petermclaren  alexmolnar  irashor  joelspring  gayatrichakravortyspivak  colonialism  highereducation  highered  cademia  politics  2018  resistance  corporatization  betsydevos  policy  authority  authoritarianism  howweteach  government  governance  colonization  homeschool  power  control  coercion  félixguattari  conformity  uniformity  standardization  standards  syllabus  heterotopia  lcproject  openstudioproject  tcsnmy  sfsh  cv  utopia  collaboration  evaluation  feminism  inclusion  inclusivity  participation  participatory  mutu 
may 2018 by robertogreco
Decolonising Early Childhood Discourses Project
"After the demise of apartheid, South African higher education has been concerned with gender and class, but no attention has been paid as yet to age as a category of exclusion. In particular child and childhood has not been included in postcolonial discourses about the transformation of higher educational spaces and curricula. Despite decades of sustained academic critique and contestation in early childhood research, current programmes of study globally and the pedagogies promoted in their courses still assume the essentialised, universal western child who develops according to a stage-like linear process of formation according to his or her innate potential (developmentalism).

This project seeks to bring together national and international experts from the arts, humanities, social and natural sciences, to investigate how a new theoretical framework - one that is grounded in critical posthumanism, the affective turn and socially just pedagogies can explain this injustice and inform decolonising postdevelopmental theories and practices in higher education. What will be examined in particular is how critical posthumanism could contribute towards a reconfiguration of childhood in the design and content of postcolonial curricula and research projects. It includes some internationally acclaimed experts and philosophers and early career emerging researchers, incl Karen Barad and Rosi Braidotti. More than 30 team members interact, share and disseminate ideas with each other and more broadly, through colloquia and writing workshops as well as social media and synchronous virtual meeting spaces.

This research project seeks to provide intellectual spaces - both face to face and virtual, for philosophers, theorists and practitioners to interact across diverse geographical contexts to engage in debate and deliberation about posthumanism, the affective turn and the impact that these bodies of knowledge have for decolonising early childhood, in particular developing approaches which have resonance for southern perspectives and contexts. Hence, the bringing together of highly rated experts in the field from Southern continents: Africa, South-America and Australia as well as Europe (Netherlands, Sweden, UK, Cyprus), US and Canada. One of the critiques that posthumanism is based on is the unproblematised Eurocentric character of knowledges - white, male and particularly relevant in this context, adult - which are assumed to be applicable in all contexts and which have been used to subjugate other knowledges in their dominance. The researchers on this project are acutely aware of these practices and one of the objectives of the project is to investigate and problematise knowledges from both Northern and Southern contexts, with an eye on developing and evaluating postcolonial posthumanist frameworks to innovative higher education pedagogies, research practices and academic programmes across departments and Faculties."
children  decolonization  childdevelopment  pedagogy  education  posthumanism  karenbarad  rosibraidotti  postedevelopmentalism  learning  philosophy  developmentalism  eurocentrism  criticalpedagogy  earlychildhood  preschool  unschooling  deschooling  lcproject  openstudioproject 
may 2018 by robertogreco
Fred Moten’s Radical Critique of the Present | The New Yorker
"He is drawn to in-between states: rather than accepting straightforward answers, he seeks out new dissonances."

"“I like to read, and I like to be involved in reading,” he said. “And for me, writing is part of what it is to be involved in reading.”"

"For Moten, blackness is something “fugitive,” as he puts it—an ongoing refusal of standards imposed from elsewhere. In “Stolen Life,” he writes, “Fugitivity, then, is a desire for and a spirit of escape and transgression of the proper and the proposed. It’s a desire for the outside, for a playing or being outside, an outlaw edge proper to the now always already improper voice or instrument.” In this spirit, Moten works to connect subjects that our preconceptions may have led us to think had little relation. One also finds a certain uncompromising attitude—a conviction that the truest engagement with a subject will overcome any difficulties of terminology. “I think that writing in general, you know, is a constant disruption of the means of semantic production, all the time,” he told me. “And I don’t see any reason to try to avoid that. I’d rather see a reason to try to accentuate that. But I try to accentuate that not in the interest of obfuscation but in the interest of precision.”"

"“The Undercommons” lays out a radical critique of the present. Hope, they write, “has been deployed against us in ever more perverted and reduced form by the Clinton-Obama axis for much of the last twenty years.” One essay considers our lives as a flawed system of credit and debit, another explores a kind of technocratic coercion that Moten and Harney simply call “policy.” “The Undercommons” has become well known, especially, for its criticism of academia. “It cannot be denied that the university is a place of refuge, and it cannot be accepted that the university is a place of enlightenment,” Moten and Harney write. They lament the focus on grading and other deadening forms of regulation, asking, in effect: Why is it so hard to have new discussions in a place that is ostensibly designed to foster them?

They suggest alternatives: to gather with friends and talk about whatever you want to talk about, to have a barbecue or a dance—all forms of unrestricted sociality that they slyly call “study.”"

"Moten’s poetry, which was a finalist for a National Book Award, in 2014, has a good deal in common with his critical work. In it, he gathers the sources running through his head and transforms them into something musical, driven by the material of language itself. "

"And he’s still trying to figure out how to teach a good class, he said. He wasn’t sure that it was possible under the current conditions. “You just have to get together with people and try to do something different,” he said. “You know, I really believe that. But I also recognize how truly difficult that is to do.”"
2018  fredmoten  davidwallace  poetry  fugitivity  betweenness  liminality  dissonance  reading  howweread  fugitives  blackness  undercommons  education  highereducation  highered  stefanoharney  sociality  study  learning  howwelearn  unschooling  deschooling  teaching  howweteach  pedagogy  criticalpedagogy  grades  grading  conversation  discussion 
may 2018 by robertogreco
An Upsurge of Questioning and Critique: toward a Community of Critical Pedagogy
"There has been, of late, a lot of talk about centers of teaching and learning, digital innovation centers, and efforts to grapple with the emergent nature of the educational profession and practice. Academics of a certain shade are padding down desire lines toward a future where learning and progressive digital education might leave its paddock and find its space upon the wider pasture of higher education. Many of these efforts, though, look and feel like paddocks themselves, circumscribed around professionalism, administrative power or vision, closed by the choice of their constituency even in their testament of openness.

If leaders choose groups of leaders, if those groups publish upon their pedigree in The Chronicle of Higher Education, Inside Higher Ed, Times Higher Ed, &c, then they will be hard put to magnify their purpose through an allegiance with education’s lesser privileged: students, adjuncts, “drop outs,” instructional designers—those without access, without committees, without the funding to network, without the key cards necessary to open certain doors. Change kept at high levels—change which doesn’t include, but makes obsequious gestures towards, those who lack the privilege to debate change—cannot be productive except to elevate higher the privileged and further disenchant those who most need change to occur.

Change, in other words, cannot be accomplished with a coffee klatsch, no matter how well-funded by a Mellon grant.

Maxine Greene writes that conscientization—that critical consciousness that alerts us to our agency, and that spurs us to intervene in the world—to make change— “is only available to those capable of reflecting on their own situationality” (102). If we find ourselves finally capable of that reflection only when or if we clear a certain pay band, or are granted a certain title, or are invited into the right rooms (rooms too often unlocked by respectability politics), then what of those who remain outside those rooms, who cannot—or refuse to—participate in respectability, those without the titles, those underpaid?

Doesn’t leadership in education also include the adjunct who offers their time to an online community college student? Doesn’t leadership include a student who conscientiously objects to Turnitin? If leadership in education has to include a 3D printer, an Oculus Rift, a budget to hold “summits” and attend conferences, then I fear there are too many leaders being left out.

Quoting Maurice Merleau-Ponty, Greene writes:
Praxis cannot be the viewed as the project of any single individual. Rather, it is “the cluster of relations of an ideology, a technique, and a movement of productive forces, each involving the others and receiving support from them, each, in its time, playing a directive role that is never exclusive, and all, together, producing a qualified phase of social development.” (99)

In other words, change requires movement across many lives, the weaving together of multiple and unexpected intelligences, and a radical inclusivity that is bound to make uncomfortable those who issue the call, that disrupts the disruptors, that leaves humbled leadership. It’s not that a community formed around inclusion must aim to unsettle and unseat, but rather that the myriad diversity that answers the call will necessarily yield the unexpected. A multitude will never be of a single mind; but it is a multitude, by Merleau-Ponty’s accounting, which is the only means toward change.

Similarly, Jesse Stommel has written about critical digital pedagogy, that praxis:
must remain open to diverse, international voices, and thus requires invention to reimagine the ways that communication and collaboration happen across cultural and political boundaries;
will not, cannot, be defined by a single voice but must gather together a cacophony of voices.

Cultivating these many voices to realize a praxis is an ongoing project. I wrote recently to a friend affected by the recent UCU strike in England:
There are times when a critical pedagogy refuses to be merely theoretical. It is a tradition that comes out of a concern for labor, for the agency of those doing labor, and the perspicacity inherent behind that agency. The imagination is not an impractical facility at all, not a dreamer’s tool only, but a precision instrument that delivers a certainty that things can be otherwise; and in the face of circumstances that are unfair, the imagination gives us insight into what is just.

Similarly, though, the imagination asks us to consider justice an evolutionary project, if not an asymptote we will never quite reach, a process more than a destination. “The role of the imagination,” Greene tells us, “is not to resolve, not to point the way, not to improve. It is to awaken, to disclose the ordinary unseen, unheard, and unexpected.” Each new dialogue around justice leads to new insights, new confrontations, new inventions, and each new dialogue necessarily also uncovers old hurts, systemic injustices, and offenses nested within un-inspected assumptions and behaviors.

It is with this in mind that I find myself so often blinking into a teacher’s or administrator’s assertions about grading, or plagiarism, or taking attendance, or just “making sure they do it.” There are undetected injustices riding under our teaching policies, the teaching we received, and the teaching we deliver.

There are likewise injustices riding under so many attempts to gather in our circles of prestige. To enact a just agency, we must step outside those circles into unexpected places. “An upsurge of questioning and critique must first occur,” Greene insists, “experiences of shock are necessary if the limits or the horizons are to be breached” (101)."

"It’s my belief that the Lab must be a place where a cacophony of voices can be heard, where an upsurge of questioning and critique is the mode of the day. And to make this happen, no door is left unopened. If praxis “signifies a thinking about and an action on reality” (98), then Digital Pedagogy Lab seeks to be praxis, and to make change through the movement of productive forces, new insights, new confrontations, new inventions. All gathered together in matching tee-shirts."
seanmichaelmorris  criticalpedagogy  lcproject  openstudioproject  pedagogy  inclusivity  2018  digitalpedagogylab  mauricemerleau-ponty  maxinegreene  jessestommel  praxis  inclusion  justice  vision  administration  hierarchy  injustice  professionalism  power  openness  open  teaching  learning  howweteach  howwelearn  privilege  change  respectabilitypolitics  respectability  conferences  labs  ideology  diversity  highered  highereducation  academia  education 
april 2018 by robertogreco
Sean Michael Morris on Twitter: "It’s not pragmatic now to think that on-campus and online college experiences can remain separate, in terms of quality but especially in terms of ideology. #digped"
"It’s not pragmatic now to think that on-campus and online college experiences can remain separate, in terms of quality but especially in terms of ideology. #digped

We have long framed online learning as inclined toward rudiments, toward direct instruction, toward autonomy, whereas campus learning is framed as intimate, nuanced, communal.

But if online learning is more rudimentary, less nuanced, personal, complex than campus learning, it betrays an implicit assumption that so are online students less.

In program after program, online classes are restricted to courses that rely more entirely on content than on invention and inquiry. The most interesting classes are kept on campus.

When we omit seminar classes or dialectical teaching and learning from online course offerings, we create an inequity. When we think of online learning as instrumental and not intrinsically valuable, we create an inequity.

Online students are students like on-campus students. Just as curious, just as hopeful, just as genius, just as troubled, just as excited and unsure. Do our online courses actually accommodate them?

Do online courses accommodate students at all? Or do they cater primarily to an ideology of efficiency, retention, “student success”, and numbers which institutions can report?

Increasingly, the importance of _who students are_ is coming into greater relief. Identity is at the center of education. It is the student’s mind, not the institution’s competitive aspirations, that needs attention.

Likewise, teaching must remain a work of self-actualization (a la @bellhooks). When we take our teaching online, do we feel as interested, as invested, as challenged, as engaged, as when we teach on campus?

Have we created an online learning which has self-actualization at its core? What is the goal of online learning? Inclusion? Access? Efficiency? Increased enrollment?

We must look straight at the online learning we’ve created and that we sustain and ask: is it education we are providing? Education with all its texture and nuance and abruptness and creativity.

If the current form of online learning, once we inspect it, doesn’t measure up as parallel in value to on-campus learning, we just take it upon ourselves to revise it, to refuse what is inequitable and imagine something different.

This, and more, is the work I hope to do at @umwdtlt with @Jessifer, that @amcollier and I were after at @Middlebury. It’s what @DigPedLab is for. But this work needs all the voices and collaborators possible. Are you in?"
seanmichaelmorris  digitalpedagogy  criticalpedagogy  education  highered  highereducation  online  college  universities  howweteach  bellhooks  accessibility  inclusion  inclusivity  efficiency  creativity  equity 
march 2018 by robertogreco
Akala - Knowledge is Power | London Real - YouTube
"18:06 Society is designed by the cultural appetites of the thinkers and maintained by the powerful.

19:22 Difference in expectations for public and state educated children. Benefits of the Saturday morning schools."

[via: ]
education  akala  2014  schools  schooling  society  inequality  prisonindustrialcomplex  schooltoprisonpipeline  povery  racism  economics  meritocracy  politics  criticalthinking  criticalpedagogy  power  culture  unschooling  deschooling  music  football  soccer  activism  poetry  reading  writing  alberteinstein 
january 2018 by robertogreco
And so I am grateful too
"In return for believing in me, I offer belief in others. This is my currency, my economy: trust and belief. I said once about my role as managing editor at Hybrid Pedagogy that “I prowl the gates of this journal, I do—but to keep them open, not closed; to invite in rather than keep out.” But this is not work restricted to that of a journal editor: it is work we can all do in whatever role we occupy. It is the work of teachers, scholars, administrators, provosts, executive directors, instructional designers, technologists, writers, and more. For myself, I will always keep an eye open for new voices, voices that education and academia might not take seriously for whatever reason, I will listen carefully to what they have to say and I will offer them whatever platform I may.

In part, this means not speaking. Not writing Twitter threads. Not occupying any stage alone. The work others have done to give me opportunities must turn into work I can do to give others opportunities. I can be silent and listen. I can retweet. Hold the door so someone else might walk through, just as the door was held for me. And I hope, in my silence, I inspire silence in those who have the privilege—the leaders of the critical pedagogy and digital pedagogy conversation—to make way for other leaders. Because that is leadership in critical pedagogy.

Because critical pedagogy, digital pedagogy, #digped—none of these is our community. Increasingly, I recognize that there is no “us” when “us” means “our.” Should we find ourselves saying that someone is a good fit for our community, we are also saying that someone else is not. Some have seen me as a poor fit for their communities; and so how could I turn around and guard the gate in that fashion? Generosity of spirit, generosity of dialogue, generosity of justice, cannot be exclusive.

In the end, our only legacy will be the people we have loved, the voices we have amplified, the kindnesses we have offered and which echo out ongoingly. A published paper will be forgotten. A hashtag will disappear even more readily. A MOOC, a community, a conference… These all have end points when they disappear or disintegrate. But if in that published paper we cite a student or an adjunct; if across that hashtag we promote lovingkindness and encourage people to speak and listen; if in that MOOC, that community, or at that conference, we meet humans where they are and give them whatever doorways to discovery we can build—then something sustainable, something lasting might come of it.

If I have a wish for the new year, it is not for my life to improve. It is that, through whatever power I have, I might improve the lives of others. This is what Digital Pedagogy Lab is for. This is why I write. This is why I teach. My voice pales in comparison to the cacophony of voices waiting to be heard. I want to hear them. And I believe we all will be better off if we let that cacophony rise."
seanmichaelmorris  criticalpedagogy  ladders  academia  inclusivity  inclusion  education  2017  pedagogy  digitalpedagogy  community  payitforward  punchingup  exposure  generosity  justice  socialjustice  dialogue  privilege  interconnected  interdependence  listening  interconnectedness  interconnectivity 
january 2018 by robertogreco
Movement Pedagogy: Beyond the Class/Identity Impasse - Viewpoint Magazine
"Ellsworth had studied critical pedagogy carefully and incorporated it into her course, which she called Curriculum and Instruction 607: Media and Anti-racist Pedagogies. She describes the diverse group of students it drew, including “Asian American, Chicano/a, Jewish, Puerto Rican, and Anglo European men and women from the United States, and Asian, African, Icelandic, and Canadian international students.” This diverse context seemed ideal for engaging in critical pedagogy. And yet, problems arose as soon as the class began.

When invited to speak about injustices they had experienced and witnessed on campus, students struggled to communicate clearly about racism. They had a hard time speaking and listening to one another about the main subject of the course. Rather than dialogue providing grounds for solidarity, “the defiant speech of students and professor…constituted fundamental challenges to and rejections of the voices of some classmates and often the professor.” Ellsworth began to question the limitations of an approach to dialogue that assumes “all members have equal opportunity to speak, all members respect other members’ rights to speak and feel safe to speak, and all ideas are tolerated and subjected to rational critical assessment against fundamental judgments and moral principles.” These assumptions were not bearing out in her classroom due to the vastly different histories, experiences, and perspectives of those in the room.

There was difficulty, pain, and deadlock in communicating about the social structure of the university, a deadlock that fell along classed, racial, gendered and national lines. Like a broken window, fissures between the experiences and perspectives of Ellsworth and her students formed cracks, which then caused more cracks, until no one could see each other clearly.

Contrary to critical pedagogy’s promise of liberation through dialogue, Ellsworth’s classroom was filled with uncomfortable silences, confusions, and stalemates caused by the fragmentation. The students and professor could not achieve their stated goal of understanding institutional racism and stopping its business-as-usual at the university. She recalls that
[t]hings were not being said for a number of reasons. These included fear of being misunderstood and/or disclosing too much and becoming too vulnerable; memories of bad experiences in other contexts of speaking out; resentment that other oppressions (sexism, heterosexism, fat oppression, classism, anti-Semitism) were being marginalized in the name of addressing racism – and guilt for feeling such resentment; confusion about levels of trust and commitment about those who were allies to one another’s group struggles; resentment by some students of color for feeling that they were expected to disclose more and once again take the burden of doing pedagogic work of educating White students/professor about the consequences of White middle class privilege; resentment by White students for feeling that they had to prove they were not the enemy.

The class seemed to be reproducing the very oppressive conditions it sought to challenge. As they reflected on these obstacles, Ellsworth and her students decided to alter the terms of their engagement. They replaced the universalism of critical pedagogy, in which students were imagined to all enter dialogue from similar locations, with a situated pedagogy that foregrounded the challenge of working collectively from their vastly different positions. This shift completely altered the tactics in the course. Rather than performing the teacher role as an emancipatory expert presumed able to create a universal critical consciousness through dialogue, Ellsworth became a counselor, helping to organize field trips, potlucks, and collaborations between students and movement groups around campus. These activities helped to build relations of trust and mutual support without presuming that all students entered the classroom from the same position. Rather than holding class together in a traditional way, Ellsworth met with students one on one, discussing particular experiences, histories, and feelings with them, talking through these new activities.

As trust began to form out of the morass of division, students created affinity groups based on shared experiences and analyses. The groups met outside of class to prepare for in-class meetings, which “provided some participants with safer home bases from which they gained support…and a language for entering the larger classroom interactions each week.” The affinity groups were a paradigm shift. The class went from a collection of atomized individuals to a network of shared and unshared experiences working in unison. Ellsworth writes that, “once we acknowledged the existence, necessity, and value of these affinity groups we began to see our task as…building a coalition among multiple, shifting, intersecting, and sometimes contradictory groups carrying unequal weights of legitimacy within the culture of the classroom. Halfway through the semester, students renamed the class Coalition 607.” Ellsworth describes this move from fragmentation to coalition as coming together based on what the group did not share, rather than what they did share. Ultimately the class generated proposals for direct action to confront structural inequalities at the university.

Why doesn’t this feel empowering?

In 1989, Ellsworth published her now-famous article reflecting on the Coalition 607 experience. Provocatively entitled, “Why Doesn’t This Feel Empowering? Working through the Repressive Myths of Critical Pedagogy,” she used her experiences in this course to critique what she saw as a universalist model of voice, dialogue and liberation embedded within the assumptions of critical pedagogy. At the heart of this problem was a failure to recognize the fact that students do not all enter into dialogue on equal terrain. Instead, the social context of the classroom – like any other – is shaped by the very unequal histories and structures that critical pedagogy seeks to address. Thus, the idea that Ellsworth and her students might set aside their differences in order to tackle institutional racism on campus proved naive, and even harmful. Instead, it was through a pedagogical shift to coalition that they were ultimately able to build collective action. These actions were rooted not in claims of universality, but in a commitment to building solidarity across structural divisions.

Ellsworth’s story offers useful lessons for contemporary movement debates – debates that are often framed around an apparent dichotomy of class universalism versus identity politics. The question, “why doesn’t this feel empowering?” gestures toward the subtle (and not-so-subtle) processes of exclusion that occur within many movement spaces, where the seemingly neutral terms of debate obscure the specific perspectives that guide our agendas, strategies, and discussions. As Peter Frase notes, “appeals to class as the universal identity too often mask an attempt to universalize a particular identity, and exclude others.” Yet, Ellsworth and her students did not simply retreat into separate corners when these divisions flared; instead, they rethought the terms of their engagement in order to develop strategies for working together across difference. It was by thinking pedagogically about organizing that Ellsworth and her students arrived at a strategy of coalition."

"Ellsworth’s coalition – what we call thinking pedagogically about organizing – is an example of how to get to the imagined relation that dissolves the alleged impasse between class struggle and identity politics: thinking pedagogically creates an ideology of coalition rather than an ideology of impasse.

We can apply this insight from classrooms to activist spaces by examining a recent proposal adopted by the Democratic Socialists of America. At the national convention in August 2017, DSA members debated a controversial resolution calling for a rigorous program of organizer trainings. “Resolution #28: National Training Strategy” proposed to train “some 300 DSA members every month for 15 months” with the goal of ultimately producing “a core of 200 highly experienced trainers and 5,000 well trained leaders and organizers to carry forward DSA’s work in 2018 and beyond.” The proposal asked delegates to devote a significant amount of DSA’s national funds ($190,000) toward creating this nationwide activist training program, which includes modules on Socialist Organizing and Social Movements and Political Education.

The resolution emerged from a plank of the Praxis slate of candidates for the National Political Committee. On their website, the slate described this “National Training Strategy” in detail, emphasizing the importance of teaching and learning a “wide array of organizing skills and tactics so members develop the skills to pursue their own politics” (emphasis in original). Noting that “Poor and working people – particularly people of color – are often treated as external objects of organizing,” this educational strategy explicitly sought to use positionality as a strength. They elaborate: “If DSA is serious about building the power of working people of whatever race, gender, citizen status or region, we must re-build the spine of the Left to be both strong and flexible.” Aware that DSA members would be coming from a variety of positions, the slate made education a central plank of their platform. Members pursuing “their own politics” based on their precise structural location would create a flexible and strong spine for left politics. They write: “It’s not just the analysis, but also the methods of organizing that we pursue which create the trust, the self-knowledge, and the solidarity to make durable change in our world.”

While we can’t know for sure how the training strategy will work out, we highlight the resolution as an … [more]
criticalpedagogy  pedagogy  2017  davidbacker  katecairns  solidarity  collectiveaction  canon  affinitygroups  affinities  salarmohandesi  combaheerivercollective  coalition607  via:irl  elizabethellsworth  currymalott  isaacgottesman  henrygiroux  paulofreire  stanleyaronowitz  petermclaren  irashor  joekincheloe  trust  commitment  resentment  vulnerability  conversation  guilt  privilege  universalism  universality  dialogue  peterfrase  empowerment  repression  organizing  organization  identity  coalition  exclusion  inclusion  inclusivity  identitypolitics  azizchoudry  socialmovements  change  changemaking  praxis  dsa  socialism  education  learning  howwelearn  politics  activism  class  race  stuarthall  articulation  ernestolaclau  plato  johnclarke  fragmentation  generalities 
december 2017 by robertogreco
Adventures in lifelong learning: Towards an Anti-Fascist Curriculum
"Yesterday's Warsaw demonstrations were shocking in their scale (60,000 nationalists marched on Poland's independence day; many calling for 'a white Europe of brotherly nations'), but were also disturbing in the way that, whilst confronted with new displays of far-right extremism almost daily - we just don't seem shocked enough. Fascism is like that, of course. It is out-there in the Charlottesville marches, echoed in the words of Nigel Farage and Tommy Robinson, yet it is also insidious. It creeps into lives - and becomes normalised in our language and behaviours. As Umberto Eco wrote in 'Ur-Fascism' (1995, p.8), 'Fascism..can come back under the most innocent of disguises. Our duty is to uncover it and to point our finger at any of its new instances – every day, in every part of the world.'

The warning signs

I won't use this blog to attempt to summarise important political discussions or try to analyse fascism in any detail; I am not a historian. But given the international rise of the far-right I believe that, as educators, we have a duty to be sensitive to these shifts and as a result should be reshaping our curricula and pedagogy to take account of it.

According to Merriam Webster, fascism is 'a political philosophy, movement, or regime... that exalts nation and often race above the individual and that stands for a centralized autocratic government headed by a dictatorial leader, severe economic and social regimentation, and forcible suppression of opposition'. Eco suggests a list of features that are typical of what he calls Ur-Fascism, or Eternal Fascism. As he states, 'These features cannot be organized into a system; many of them contradict each other, and are also typical of other kinds of despotism or fanaticism. But it is enough that one of them be present to allow fascism to coagulate around it'. The first principle, that fascism derives from individual or social frustration, is enough in itself to set alarm bells ringing. Four other key features are:

1. The cult of tradition. The desire to return to a better age, and a fear of modernism: 'Truth has been already spelled out once and for all, and we can only keep interpreting its obscure message'. (It should be noted that the first thing that fascist states seize is the curriculum).

2. Irrationalism, and the promotion of action over thought. 'Distrust of the intellectual world'.

3. Fear of difference (fascism is racist by definition). 'The first appeal of a fascist or prematurely fascist movement is an appeal against the intruders.'

4. The fostering of a spirit of war, heroism and machismo. 'Since both permanent war and heroism are difficult games to play, the Ur-Fascist transfers his will to power to sexual matters. This is the origin of machismo (which implies both disdain for women and intolerance and condemnation of nonstandard sexual 8 habits, from chastity to homosexuality).'

An anti-fascist curriculum

I suggest here that an anti-fascist curriculum should take account of warning signs such as Eco's, and should also pay heed to Lawrence Britt's 'Fourteen signs of fascism' which include Cronyism and Corruption, the suppression of organised labour, obsession with national security and identification of scapegoats as a unifying cause.

The word 'curriculum' here refers to more than just the syllabus; it incorporates all influences on a child (or adult's) education (buildings, pedagogy, classroom management, the implicit and explicit things that are taught). As teachers we often distract ourselves from the bigger picture; arguments about the specifics of practice give a sense that our classrooms operate as micro-entities, where children are unaffected by the social dysfunction surrounding them. Managing behaviour is seen as a battle of 'them versus us,' and the 'othering' of pupils causes us to neglect the development of our own self-awareness. For this reason, such a curriculum can only start with the teacher.

Below are a few ideas for what an anti-fascist curriculum manifesto might practically include. It can only ever be a guideline; wanting it to become policy or enacted in some way defeats the object of a movement that should sit outside the state. Likewise, it should not dictate the behaviour of teachers, only act as a stimulus that has the potential, not to make large-scale change, but to spark a 'line of flight' that disrupts the status quo. If any of the manifesto chimes with you or you want send any thoughts or ideas as I continue to extend it, please do not hesitate to comment or get in touch with me.

Towards an Anti-Fascist Curriculum - A Manifesto for Educators

1. We start by examining the 'fascist inside us all.'

“The strategic adversary is fascism... the fascism in us all, in our heads and in our everyday behavior, the fascism that causes us to love power, to desire the very thing that dominates and exploits us.” (Foucoult, 1983)

We recognise our own interior desire for power and accept our responsibility as educators to reflect on this with others in spirit of critical challenge. We undertake critically reflective processes that make us question our own assumptions and prejudices, such as tests of cognitive dissonance to expose gender, race, age, disability bias, and intersections of these and other identities. We examine our own values, as individuals and within our organisations and consider the roots of these and their influences on our practice. Our reflective activity extends to our roles as leaders; we aim to continually refine and develop ourselves as human beings, alongside our students.

2. We promote difference over uniformity.

This includes de-centring the Enlightenment idea of the 'perfect human' in order to augment the voices of oppressed 'others'. We celebrate the living knowledge of our students, and examine the genealogy of the subjects we teach to decolonise and diversify our curricula. We make efforts to connect with others globally to inform our practice and maintain perspective. We challenge the threat of toxic masculinity through deliberate educational approaches which liberate men and boys from the need to conform to 'gender-specific' ideals (which further male supremacy). We reflect on our own privilege.

3. We accept complexity and uncertainty.

Whilst welcoming research-informed practice, we reject the fetishisation of science and the search for the 'ultimate truths' of education theory, which can limit educational autonomy.

4. We resist the reduction of 'education' to instrumentalism.

We widen the purpose of education to take into account the socialisation and subjectification of our students (Biesta, 2010). We believe in education as the practice of freedom (hooks, 1994) and consider each subject we teach as a potential vehicle to promote agency and social justice.

5. We are pro-social, critical pedagogues.

We use teaching methods that place an emphasis on the building of community, togetherness and belonging, which have a strong critical and reflective focus. Specific teaching innovations may include philosophical inquiry, restorative practice and thinking environments (and would include the implementation of critical digital pedagogies)."
fascism  sfsh  2017  education  uniformity  difference  complexity  cv  uncertainty  instrumentalism  schools  learning  freedom  community  togetherness  belonging  criticalpedagogy  pedagogy  bellhoooks  teaching  howweteach  openstudioproject  lcproject  restorativejustice  thinking  socialization  agency  socialjustice  science  scienticsm  autonomy  truth  enlightenment  humansism  othering  others  decolonization  diversity  curriculum  masculinity  gender  race  reflection  disability  power  responsibility  canon  love  exploitation  xenophobia  irrationalism  action  machismo  war  heroism  nationalism  tradition  modernism  cronyism  corruption  classroommanagement  manifesto  foucault  supremacy  patriarchy  privilege  disabilities  michelfoucault 
november 2017 by robertogreco
Subjectivity, Rubrics, and Critical Pedagogy – OFFICE OF DIGITAL LEARNING
"In “Embracing Subjectivity,”مها بالي (Maha Bali) argues “that subjectivity is the human condition. Everything else that attempts to be objective or neutral is pretense. It is inauthentic. It is not even something I strive towards.”

And yet we try very hard to be objective in the way we evaluate student work. Objectivity is equated with fairness, and is a tool for efficiency.

For too long—really, since its inception—instructional design has been built upon silencing. Instructional design generally assumes that all students are duplicates of one another. Or, as Martha Burtis has said, traditional design assumes standardized features, creates standardized courses, with a goal of graduating standardized students.

Despite any stubborn claims to the contrary, instructional design assigns learners to a single seat, a single set of characteristics. One look at the LMS gradebook affirms this: students are rows in a spreadsheet. Even profile images of students are contained in all the same circles, lined up neatly along the side of a discussion forum: a raised hand, a unique identifier, signified. “This is your student,” the little picture tells the instructor. And now we know them—the LMS has personalized learning.

This design is for efficiency, a thing that online teachers—especially those who design their own courses—desperately need. Digital interfaces can feel alienating, disconcerting, and inherently chaotic already; but add to that the diversity of student bodies behind the screen (an adjunct at a community college may teach upwards of 200 students per term), and staying on top of lessons and homework and e-mail and discussions feels hopeless at worst, Sisyphean at best.

And yet this striving for efficiency enacts an erasure that is deeply problematic.


Sherri Spelic writes:
Inclusion is a construction project. Inclusion must be engineered. It is unlikely to “happen” on its own. Rather, those who hold the power of invitation must also consciously create the conditions for sincere engagement, where underrepresented voices receive necessary air time, where those contributing the necessary “diversity” are part of the planning process. Otherwise we recreate the very systems of habit we are seeking to avoid: the unintentional silencing of our “included” colleagues.

If we are to approach teaching from a critical pedagogical perspective, we must be conscious of the ways that “best practices” and other normal operations of education and classroom management censure and erase difference. We must also remain aware of the way in which traditional classroom management and instructional strategies have a nearly hegemonic hold on our imaginations. We see certain normalized teaching behaviors as the way learning happens, rather than as practices that were built to suit specific perspectives, institutional objectives, and responses to technology.

The rubric is one such practice that has become so automatic a part of teaching that, while its form is modified and critiqued, its existence rarely is. I have spoken with many teachers who use rubrics because:

• they make grading fair and balanced;
• they make grading easier;
• they give students clear information about what the instructor expects;
• they eliminate mystery, arbitrariness, and bias.

Teachers and students both advocate for rubrics. If they are not a loved part of teaching and learning, they are an expected part. But let’s look quickly at some of the reasons why:

Rubrics Make Grading Fair and Balanced

Rubrics may level the grading playing field, it’s true. All students are asked to walk through the same doorway to pass an assignment. However, that doorway—its height, width, shape, and the material from which it is made—was determined by the builder. مها بالي reminds us that, “Freire points out that every content choice we make needs to be questioned in terms of ‘who chooses the content…in favor of whom, against whom, in favor of what, against what.'” In other words, we need to inspect our own subjectivity—our own privilege to be arbitrary—when it comes to building rubrics. Can we create a rubric that transcends our subjective perspective on the material or work at hand? Can we create a rubric through which anyone—no matter their height, width, or shape—may pass?

Recently, collaborative rubrics are becoming a practice. Here, teachers and students sit down and design a rubric for an assignment together. This feels immediately more egalitarian. However, this practice is nonetheless founded on the assumption that 1. rubrics are necessary; 2. a rubric can be created which will encompass and account for the diversity of experience of all the students involved.

Rubrics Make Grading Easier

No objection here. Yes, rubrics make grading easier. And if easy grading is a top concern for our teaching practice, maybe rubrics are the best solution. Unless they’re not.

Rubrics (like grading and assessment) center authority on the teacher. Instead of the teacher filling the role of guide or counsel or collaborator, the rubric asks the teacher to be a judge. (Collaborative rubrics are no different, especially when students are asked by the teacher to collaborate with them on building one.) What if the problem to be solved is not whether grading should be easier, but whether grading should take the same form it always has? Self-assessment and reflection, framed by suggestions for what about their work to inspect, can offer students a far more productive kind of feedback than the quantifiable feedback of a rubric. And they also make grading easier.

Rubrics Give Clear Information about What the Instructor Expects

Again, no objection here. A well-written rubric will offer learners a framework within which to fit their work. However, even a warm, fuzzy, flexible rubric centers power and control on the instructor. Freire warned against the “banking model” of education; and in this case, the rubric becomes a pedagogical artifact that doesn’t just constrain and remove agency from the learner, it also demands that the instructor teach to its matrix. Build a rubric, build the expectations for learners in your classroom, and you also build your own practice.

The rubric doesn’t free anyone.

Rubrics Eliminate Mystery, Arbitrariness, and Bias

This is simply not true. No written work is without its nuance, complication, and mystery. Even the best technical manuals still leave us scratching our heads or calling the help desk. Rubrics raise questions; it is impossible to cover all the bases precisely because no two students are the same. That is the first and final failing of a rubric: no two students are the same, no two writing, thinking, or critical processes are the same; and yet the rubric requires that the product of these differences fall within a margin of homogeneity.

As regards arbitrariness and bias, if a human builds a rubric, it is arbitrary and biased.

Decolonizing Pedagogy

Critical Digital Pedagogy is a decolonizing effort. bell hooks quotes Samia Nehrez’s statement about decolonization at the opening of Black Looks: Race and Representation:

Decolonization … continues to be an act of confrontation with a hegemonic system of thought; it is hence a process of considerable historical and cultural liberation. As such, decolonization becomes the contestation of all dominant forms and structures, whether they be linguistic, discursive, or ideological. Moreover, decolonization comes to be understood as an act of exorcism for both the colonized and the colonizer.

For Critical Pedagogy, and Critical Digital Pedagogy, to work, we have to recognize the ways in which educational theory, especially that which establishes a hierarchy of power and knowledge, is oppressive for both teacher and student. To do this work, we have to be willing to inspect our assumptions about teaching and learning… which means leaving no stone unturned.

With regards to our immediate work, then, building assignments and such (but also building syllabi, curricula, assessments), we need to develop for ourselves a starting place. Perhaps in an unanticipated second-order move, Freire, who advocated for a problem-posing educational model, has posed a problem. A Critical Digital Pedagogy cannot profess best practices, cannot provide one-size-fits-all rubrics for its implementation, because it is itself a problem that’s been posed.

How do we confront the classrooms we learned in, our own expectations for education, learners’ acquiescence to (and seeming satisfaction with) instructor power, and re-model an education that enlists agency, decolonizes instructional practices, and also somehow meets the needs of the institution?"
seanmorris  rubrics  education  pedagogy  learning  mahabali  subjectivity  objectivity  2017  grades  grading  assessment  marthaburtis  sherrispelic  inclusion  inclusivity  diversity  criticalpedagogy  classroommanagment  fairness  paulofreire  coercion  collaboration  judgement  expectations  power  control  agency  howwelearn  homogeneity  samianehrez  race  represenation  decolonization  hierarchy  horizontality  onesizefitsall  acquiescence  instruction  syllabus  curriculum  syllabi 
august 2017 by robertogreco
This Just Isn’t Something Public Teachers Do — Part 1
"In 2013 I took a teaching job in a district closer to where I lived. On the surface my new school had little in common with College Success Academy; I went from teaching a 100% African American population to a student body representing over 40 countries. My first school was situated in the poorest section of a city while my new school sat in one of the wealthiest counties in the country. One focused on college prep while the other claimed a holistic, whole child approach. Despite these differences, I found myself doing exactly the same things: using state testing blueprints and multiple choice test data to map out what, when, and how students would learn. My ability to move seamlessly between the two schools had nothing to do with “best practices” and everything to do with a unified core of assumptions about teaching, learning, and schooling. I had discovered the ideological boundaries of the rational community of teachers.

The Rational Community of Teachers

According to philosopher Alphonso Lingis, a rational community is a group of individuals who submit to a common discourse through a process of continual depersonalization. The concept of the rational community provides us with a useful theoretical model for analyzing the intersections of community, identity, and behavior. Lingis explains that rational communities are a necessary component of modern life (1994, p. 110). All groupings, from occupations to national and cultural identities, form through the same mechanism of depersonalization and submission to a group identity. It’s important to note that rational communities are inherently neither positive nor negative; they’re essential to the functioning of modern life. Every rational community functions in accordance with a specific set of principles that the group both produces and is produced by. He says,
Statements can be true, and meaningful, only in the discourse of an established community that determines what could count as observations, what degrees of accuracy in recording observations are possible, how the words of common language are restricted and refined for different kinds of cognition and for practical or technological uses, and what could count as an argument” (1994, p. 135).

As an example, we as a society have come to define plumbing as the knowledge and maintenance of water, sewage, and drainage systems. In order to become a plumber one must demonstrate one’s ability to understand and maintain these systems with a certain degree of fidelity. I would not expect a plumber to critique my bathroom’s color scheme because that’s not a practice of their rational community. Similarly, if I want to be a teacher then I need to act in a way that conforms to my community and society’s definition of a teacher. This means I teach content and skills to different groups of adolescents, assessing them at some point to check for proficiency. The instructional methods and assessment strategies I may pull from are not infinite; they draw from a set of assumptions that my community produces and is produced by. So while I could spend every class period performing cartwheels up and down the hallway, I wouldn’t because it obviously doesn’t fit with what we think teachers should do. But what about if I wanted to remove all grades and tests from my class? Would my actions still align with my community? Although I would still be teaching and assessing, I would no longer be enacting the practice of A — F grades, a staple of public education since at least the 1960s (Schneider & Hutt, 2014).

My ability to transition seamlessly between two opposing school environments revealed a set of technocratic and instrumentalist assumptions about what it means to be a teacher in this moment in time. These norms cast education as a scientific instrument. Teachers wield education as a seemingly neutral tool to bring about specific and predetermined learning outcomes. In my state this means ensuring that every child knows how to do things like identify the main idea of a passage, summarize important details, and ascertain a reading passage’s organizational pattern. Children demonstrate proficiency with these skills by correctly answering multiple-choice questions on a test. While teachers can and often do provide additional methods of assessment, test-based accountability means that, at the end of the day, scores on standardized exams are what matters most."

"To stray from the community becomes an act of open rebellion. Something as simple as removing letter grades from student assignments and providing only narrative feedback goes against the core assumptions of the community. As I found out during that afternoon with the assistant principal, refusal to participate in the practices of the rational teaching community puts one’s ability to be a teacher at risk. Regardless of the rhetoric around creativity, the whole child, differentiation, and creativity, teachers are expected to function within a of specific set of instructional practices and behavioral dispositions. Plumbers use wrenches; teachers use data."

[See also
"Confronting My Critical Identity in Social Media: The Critical Ceiling, Part II"
This Just Isn’t Something Public Teachers Do — Part 2

"Confronting My Critical Identity in Social Media: The Critical Ceiling, Part II" ]
education  pedagogy  criticalpedagogy  peteanderson  2017  teaching  howweteach  cultue  practice  sfsh  schools  schooling  resistance  rebellion  change  unschooling  deschooling  learning  standardization  standardizedtesting  testing  standards  gertbiesta  alphonsolingis  community  rationalcommunities  gregdimitriadis  marclamonthill  tests  society 
july 2017 by robertogreco
I'm Nowhere In-between: Why we need 'seriously uncool' criticism in education - Long View on Education
"You know those t-charts that divide approaches to education into the old and the new? Of course you do. And I bet that were we both to take five minutes to reproduce one from memory, we would come up with roughly the same list. All we’d need to do then is choose a side. Or perhaps stake out a position somewhere in the middle, a blend of the two. Nothing too extreme.

Let me show you one from nearly 100 years ago. In 1925, May R. Pringle experimented with ‘the project method’, which we would now call ‘Project Based Learning’.1


I spend a lot of time thinking and writing about how we need to be critical of the list of ‘the new and modern’ because it’s always backed by a corporate push. But that’s not why progressive educators find the list seductive. The very terms themselves act as a siren call to anyone who wants a more humane education for children: creative, student-centered, open, flexible, collaboration, choice. We are told that these are the qualities that schools kill and that CEOs would kill for.

But here is the problem. What if CEOs started to call for qualities that ran against our progressive values? In a report by The Economist (and sponsored by Google), Emiliana Vega, “chief of the Education Division, Inter- American Development Bank”, describes the kind of skills that he wishes schools would instill:
“In Latin America, socio- emotional skills are a big part of the gap between what employers need and what young people have. For example, tourism companies need people who will smile and be polite to guests, and often graduates just don’t possess those public- facing techniques.”

Think about that for a minute.

But opposing this new ‘skills agenda’ doesn’t mean that I’m a traditionalist or trying to cut a middle ground. My teaching is most certainly not some kind of ‘back to basics’ or mindless self-medicating prescribed by the ‘what works’ gurus.

The ‘what works’ agenda holds it’s own kind of seduction for self-fashioned rationalists in the vein of Richard Dawkins or Daniel Dennett, who somehow manage to hold onto the Modern faith in science as if most of the 20th century never happened. Geert Lovink sums up that limited critical terrain by looking at the work of Nick Carr, who often criticizes technology because of the effect it has on our cognition:
“Carr and others cleverly exploit the Anglo-American obsession with anything related to the mind, brain and consciousness – mainstream science reporting cannot get enough of it. A thorough economic (let alone Marxist) analysis of Google and the free and open complex is seriously uncool. It seems that the cultural critics will have to sing along with the Daniel Dennetts of this world (loosely gathered on in order to communicate their concerns.”

Most of the ‘seriously uncool’ criticism of the project of Modernity has exploded the dichotomies that the destructive myth of ‘rational’ and ‘objective’ scientific ‘progress’ rested on. While we might lament that teachers do not read enough research, we can’t mistake that research for a neutral, apolitical body of knowledge.

Allow me to use a famous study to illustrate my point. Pam Mueller and Daniel Oppenheimer’s ‘The Pen Is Mightier than the Keyboard’ (2014) seems to show that writing notes with pen and paper boosts retention and understanding of information compared to typing notes on a computer. In their study, the participants watched TED talks and took notes, completed distractor tasks, and about 30 minutes later answered questions. In one condition, the test was delayed by a week and some participants were allowed to study their notes for 10 minutes before taking the test. The TED talks were intentionally disconnected from any larger project they were learning about.

So rationally and scientifically speaking, we should have students take notes with pen and paper, right?

Yet, the study itself is not neutral with respect to pedagogy since it contains many in-built assumptions about how we should teach: we can say that the pen is mightier than the keyboard under the controlled conditions when students watch a short lecture once, about a topic they are not in the course of studying, when they are not permitted to take the notes home and perform more work with them, and when the assessment of knowledge uses short answer questions divorced from a meaningful purpose or complex project.

Is that how we want to teach? Would a democratic conversation about schools endorse that pedagogy?

In the lab, scientists try to reduce the complexity and heterogeneity in networks – to purify them – so as to create controlled conditions. Subjects and treatments are standardized so they become comparable. Drawing on systems theory, Gert Biesta argues that schools – like all institutions and our social life more broadly – engage in a kind of complexity reduction. We group children into grades and classes, start and end the day at the same time, in order to reduce “the number of available options for action for the elements of a system” which can “make a quick and smooth operation possible”.

Reducing options for action is neither good nor bad in itself, but it is always an issue of politics and power. So, cognitive science is no more a neutral guide than CEOs. As Biesta writes, “The issue, after all is, who has the power to reduce options for action for whom.”

Reliance on only ‘what works’ is a kind of complexity reduction that would eliminate the need for professional judgement. Biesta worries about the “democratic deficit” that results from “the uptake of the idea of evidence-based practice in education”. It’s a conversation stopper, much like relying on CEOs to provide us with the ‘skills of the future’ also raises the issue of a ‘democratic deficit’ and questions about who has power.

I’m not writing this because I feel like what I have to say is completely new, but because I feel like I need to affirm a commitment to the project of critical pedagogy, which does not rest somewhere in the middle of a t-chart. Critical pedagogy embraces hybridity over purification. Our classrooms should emphasize the very heterogeneity in networks in all their variation and glory that experiments – and corporations – seek to eliminate.2

If I’m nowhere in-between, I’m certainly not the first nor alone.

In Teaching to Transgress (1994), bell hooks tells us that “talking about pedagogy, thinking about it critically, is not the intellectual work that most folks think is hip and cool.” Yes, we still need more of that ‘seriously uncool’ critical work if education is to work in the service of freedom. hooks writes, “Ideally, education should be a place where the need for diverse teaching methods and styles would be valued, encouraged, seen as essential to learning.”

There’s lots of reason to think that the social media discussion of education is not a kind of paradise. But as hooks reminds us,
“…learning is a place where paradise can be created. The classroom, with all its limitations, remains a location of possibility. In that field of possibility we have the opportunity to labor for freedom, to demand of ourselves and our comrades, an openness of mind and heart that allows us to face reality even as we collectively imagine ways to move beyond boundaries, to transgress. This is education as the practice of freedom.”3
benjamindoxtdator  2017  dichotomies  dichotomy  spectrums  projectbasedlearning  bellhooks  criticalpedagogy  education  lcproject  openstudioproject  sfsh  hybridity  purity  teaching  leaning  unschooling  deschooling  progressive  schools  freedom  homogeneity  heterogeneity  mayrpringle  history  modernity  emilianavega  richarddawkins  danieldennett  faith  geertlovink  criticism  criticalthinking  technology  pammueller  danieloppenheimer  tedtalks  democracy  democratic  gertbiesta  systemstheory  diversity  complexity  simplicity  agesegregation  efficiency  politics  power  authority  networks  possibility  nicholascarr 
july 2017 by robertogreco
Frontier notes on metaphors: the digital as landscape and playground - Long View on Education
"I am concerned with the broader class of metaphors that suggest the Internet is an inert and open place for us to roam. Scott McLeod often uses the metaphor of a ‘landscape’: “One of schools’ primary tasks is to help students master the dominant information landscape of their time.”

McLeod’s central metaphor – mastering the information landscape – fits into a larger historical narrative that depicts the Internet as a commons in the sense of “communally-held space, one which it is specifically inappropriate for any single individual or subset of the community (including governments) to own or control.” Adriane Lapointe continues, “The internet is compared to a landscape which can be used in various ways by a wide range of people for whatever purpose they please, so long as their actions do not interfere with the actions of others.”

I suspect that the landscape metaphor resonates with people because it captures how they feel the Internet should work. Sarah T. Roberts argues that we are tempted to imagine the digital as “valueless, politically neutral and as being without material consequences.” However, the digital information landscape is an artifact shaped by capitalism, the US military, and corporate power. It’s a landscape that actively tracks and targets us, buys and sells our information. And it’s mastered only by the corporations, CEOs and venture capitalists.

Be brave? I have no idea what it would mean to teach students how to ‘master’ the digital landscape. The idea of ‘mastering’ recalls the popular frontier and pioneer metaphors that have fallen out of fashion since 1990s as the Internet became ubiquitous, as Jan Rune Holmevik notes. There is of course a longer history of the “frontiers of knowledge” metaphor going back to Francis Bacon and passing through Vannevar Bush, and thinking this way has become, according to Gregory Ulmer, “ubiquitous, a reflex, a habit of mind that shapes much of our thinking about inquiry” – and one that needs to be rethought if we take the postcolonial movement seriously.

While we might worry about being alert online, we aren’t exposed to enough stories about the physical and material implications of the digital. It’s far too easy to think that the online landscape exists only on our screens, never intersecting with the physical landscape in which we live. Yet, the Washington Post reports that in order to pave the way for new data centers, “the Prince William County neighborhood [in Virginia] of mostly elderly African American homeowners is being threatened by plans for a 38-acre computer data center that will be built nearby. The project requires the installation of 100-foot-high towers carrying 230,000-volt power lines through their land. The State Corporation Commission authorized Dominion Virginia Power in late June to seize land through eminent domain to make room for the towers.” In this case, the digital is transforming the physical landscape with hostile indifference to the people that live there.

Our students cannot be digitally literate citizens if they don’t know stories about the material implications about the digital. Cathy O’Neil has developed an apt metaphor for algorithms and data – Weapons of Math Destruction – which have the potential to destroy lives because they feed on systemic biases. In her book, O’Neil explains that while attorneys cannot cite the neighborhood people live in as a reason to deny prisoners parole, it is permissible to package that judgment into an algorithm that generates a prediction of recidivism."

"When I talk to students about the implications of their searches being tracked, I have no easy answers for them. How can youth use the net for empowerment when there’s always the possibility that their queries will count against them? Yes, we can use google to ask frank questions about our sexuality, diet, and body – or any of the other ways we worry about being ‘normal’ – but when we do so, we do not wander a non-invasive landscape. And there few cues that we need to be alert or smart.

Our starting point should not be the guiding metaphors of the digital as a playground where we need to practice safety or a landscape that we can master, but Shoshana Zuboff’s analysis of surveillance capitalism: “The game is selling access to the real-time flow of your daily life –your reality—in order to directly influence and modify your behavior for profit. This is the gateway to a new universe of monetization opportunities: restaurants who want to be your destination. Service vendors who want to fix your brake pads. Shops who will lure you like the fabled Sirens.”

So what do we teach students? I think that Chris Gilliard provides the right pedagogical insight to end on:
Students are often surprised (and even angered) to learn the degree to which they are digitally redlined, surveilled, and profiled on the web and to find out that educational systems are looking to replicate many of those worst practices in the name of “efficiency,” “engagement,” or “improved outcomes.” Students don’t know any other web—or, for that matter, have any notion of a web that would be different from the one we have now. Many teachers have at least heard about a web that didn’t spy on users, a web that was (theoretically at least) about connecting not through platforms but through interfaces where individuals had a significant amount of choice in saying how the web looked and what was shared. A big part of the teaching that I do is to tell students: “It’s not supposed to be like this” or “It doesn’t have to be like this.”
banjamindoxtdator  2017  landscapes  playgrounds  georgelakoff  markjohnson  treborscolz  digitalcitizenship  internet  web  online  mckenziewark  privacy  security  labor  playbor  daphnedragona  gamification  uber  work  scottmcleod  adrianelapointe  sarahroberts  janruneholmevik  vannevabush  gregoryulmer  francisbacon  chrisgilliard  pedagogy  criticalthinking  shoshanazuboff  surveillance  surveillancecapitalism  safiyanoble  google  googleglass  cathyo'neil  algorithms  data  bigdata  redlining  postcolonialism  race  racism  criticaltheory  criticalpedagogy  bias 
july 2017 by robertogreco
Saying ‘No’ to Best Practices – OFFICE OF DIGITAL LEARNING
"The worst best practice is to adhere to, or go searching for, best practices. I have been in countless rooms with teachers, technologists, instructional designers, and administrators calling for recommendations or a list of tools they should use, strategies that work, practices that cannot fail to produce results in the classroom. But digital tools, strategies, and best practices are a red herring in digital learning. Learning always starts with people. Instead of asking “What tool will we need?” ask “What behaviors will need to be in place?”

I emphasize and encourage a critical digital pedagogy—an approach to learning that grows from the work of writers and teachers like bell hooks and Paulo Freire, and that recognizes that in today’s world all learning is hybrid. But that approach never starts with the digital. It starts with the human. And I find that the most effective application of Critical Digital Pedagogy arises from a place of kindness, trust, and belief in students. With student (and teacher) agency as its aim, Critical Digital Pedagogy asks its practitioners to always, first and foremost, acknowledge that we are all in this room together—whether that room is a classroom or the whole wide web—and to act accordingly.

At a teaching workshop I was facilitating recently, I was pressed to offer a list of best practices. This is what I came up with. I offer these 10 best practices with what should seem like an obvious caveat. No best practices should ever go untested. I personally have tested each of these, but because learning and teaching are not homogenous experiences for everyone, I don’t encourage anyone to follow a best practice that doesn’t suit them.

Sean’s 10 Best Practices

Be yourself

While working with a group at the University of Delaware, I spoke to a graduate teacher whose upbringing in a Southern Baptist tradition sometimes leads her to present in her “preaching voice.” This is an authentic voice, and one that she’s very comfortable using; however, other teachers joke about it, or malign this aspect of her embodiment as un-academic. In digital spaces, she edits herself, creating a teacherly presence much more normative, almost unidentifiable as her.

In digital spaces, we tend to adopt mannerisms and a personality that are not entirely true to who we are. Be suspect of that, and watchful for it. In a classroom, we may perform ourselves in certain ways, but we are fallible, unedited, and vulnerable. These qualities make us better teachers. Don’t be afraid to be who you are in a digital environment as much as you are in your classroom.

Create trust / Be trusting

Jesse Stommel, Executive Director of the Division of Teaching and Learning Technologies at the University of Mary Washington says,
Learning is always a risk. It means, quite literally, opening ourselves to new ideas, new ways of thinking. It means challenging ourselves to engage the world differently. It means taking a leap, which is always done better from a sturdy foundation. This foundation depends on trust — trust that the ground will not give way beneath us, trust for teachers, and trust for our fellow learners in a learning community.

Critical pedagogy assumes that students want and are motivated to learn. Only about 75% of teachers I’ve talked to feel this way. We need to change that for ourselves. Teaching is not only more effective when we trust students to learn (which I distinguish from following instructions or passing a test), but it’s also more fun, more satisfying, and less exhausting.

Grade less / Grade differently

Peter Elbow writes, “Grading tends to undermine the climate for teaching and learning. Once we start grading their work, students are tempted to study or work for the grade rather than for learning.” We all know this is true. Working for a grade undermines not only a lifelong attitude toward learning, but also student agency. A critical pedagogy asks us to reconsider grading entirely; and if we can’t abandon it whole-hog, then we must revise how and why we grade. Consider allowing students to grade themselves. Offer personal feedback on work instead of a letter, number, or percentage. There are lots of options to evaluating work without artificial markers.

Question deadlines

When pressed, most teachers have told me that they enforce deadlines because students will need to meet deadlines in the “real world.” There are no students in higher education who got there without meeting deadlines. Education need not be militaristic about deadlines. Ideas and creation are more important than timeliness. I wrote, in my post called “Late Work,”

We are put in the most unique spot of coaching learners into a world of knowledge. What we need to remember is that their world of knowledge may not align perfectly with our own, their process may not fit our schedules, their ideas may not synch with our own.

Think about what you are actually teaching and question whether you need deadlines, whether students need deadlines, and whether either of you benefit from them.

Collaborate with students

Learners are pedagogues in their own right. Chris Friend, Director of the Hybrid Pedagogy journal, writes:
If we give students the freedom to choose their own path, they might choose poorly or make mistakes on our watch. But we must be willing to allow them the challenge of this authority, the dignity of this risk, and the opportunity to err and learn from their mistakes. They learn and gain expertise through experimentation.

If pedagogy is the sole purview of the instructor in the room, students are asked to follow along a path predetermined by that instructor’s best (we hope) intentions. However, because students bring different levels of expertise to any material or discussion—and because their lives, identities, and intersectionality inform their learning—students should be as involved in their own learning as possible. From syllabus creation to grading, building rubric and assignments to self-assessment. As Daniel Ginsberg writes, “my students are the most central members of the community in which I learn critical pedagogy.”

Inspire dialogue

Very little can be accomplished through direct instruction. Bloom’s Taxonomy makes a show of positioning knowledge-level learning as the foundation of any learning experience. But learning is more chaotic, messier, and more confounding than taxonomies provide for. In “Beyond Rigor,” Jesse Stommel, Pete Rorabaugh, and I argue that:
Intellectually rigorous work lives, thrives, and teems proudly outside conventional notions of academic rigor. Although institutions of higher education only recognize rigor when it mimics mastery of content, when it creates a hierarchy of expertise, when it maps clearly to pre-determined outcomes, there are works of exception — multimodal, collaborative, and playful — that push the boundaries of disciplinary allegiances, and don’t always wear their brains on their sleeves, so to speak.

Simply put, learning happens outside the lines. It’s perfectly acceptable for instructors to provide lines, but whenever we do so, we must just as diligently encourage learners to leave those lines—to question, to redraw, to imagine, to refuse, to explore. When we do this, we inspire dialogue, not just between students, but between ourselves and students, between ideas, between the act of learning and the act of instruction themselves.

Be quiet

Generally speaking, teachers fear dead air. Silence in the classroom, or few to no responses on a discussion forum, can stir all kinds of thoughts and emotions—from “they’re not getting it” to “I’ve done something wrong” to “they’re bored,” and worse. But in truth, thoughtfulness and thoroughness takes time.

Janine DeBaise writes that: “Every student has something valuable to teach the rest of us. I’ve made that assumption for over thirty years now, and so far, I’ve never been proven wrong.” If at the core of critical pedagogy we believe that learners are their own best teachers—and if we have spent any time at all as teachers ourselves preparing lesson plans and discussions—then we can acknowledge that teaching takes time.

Filling silence may come out of a desperation to keep the class moving and to ensure that all ideas are understood, but it also reinforces the teacher’s voice as primary. When we are silent, we can hear what students have to say (even when they’re not saying it), and listen for the swell of understanding as it builds.

Be honest and transparent about pedagogy

Teaching isn’t magic. In fact, there are very good reasons for teachers to reveal their “tricks” to learners. I have, numerous times, sat on the desk at the front of the classroom and called attention to how that’s different to standing behind a podium, sitting in a circle with the class, or lecturing from notes. Not to qualify one over the other, but to reveal something about the performativity of learning and teaching.

Similarly, we should invite students into a discussion about the syllabus, the 15- or 10-week structure of a course, the usefulness or uselessness of grades, etc. Kris Shaffer, in “An Open Letter to My Students,” brings students in close to his teaching process:
I am not perfect. Nor are any of your other professors. We are experts in the fields we teach, and some of us are experts in the art of teaching. However, we make mistakes … and each pass through the material brings new students with different experiences, backgrounds, skills, sensitivities, prejudices, loves, career goals, life goals, financial situations, etc. There is no one way — often not even a best way — to teach a topic to a student.

There is power in secrecy, as any magician knows. But for a collaborative, critical pedagogy to work, that power must be shared.

Keep expectations clear

In digital learning, instructions are vital. If … [more]
bestpractices  education  pedagogy  teaching  howweteach  2017  seanmorris  learning  edtech  digitalliteracy  jessestommel  criticalpedagogy  sfsh  grade  grading  howwelearn  deadlines  collaboration  chrisfriend  hybridpedagogy  dialogue  peterorabaugh  rigor  janinedebaise  silence  quiet  listening  performativity  expectations  adamheidebring-bruno  change  thomaskasulis  maggiemaclure  krisshaffer  amycollier  jenross 
june 2017 by robertogreco
Unlocking the World: Education in an Ethic of Hospitality | Claudia Ruitenberg -
"Unlocking the World proposes hospitality as a guiding ethic for education. Based on the work of Jacques Derrida, it suggests that giving place to children and newcomers is at the heart of education. The primary responsibility of the host is not to assimilate newcomers into tradition but rather to create or leave a place where they may arrive. Hospitality as a guiding ethic for education is discussed in its many facets, including the decentered conception of subjectivity on which it relies, the way it casts the relation between teacher and student, and its conception of curriculum as an inheritance that asks for a critical reception. The book examines the relation between an ethic of hospitality and the educational contexts in which it would guide practice. Since these contexts are marked by gender, culture, and language, it asks how such differences affect enactments of hospitality. Since hospitality typically involves a power difference between host and guest, the book addresses how an ethic of hospitality accounts for power, whether it is appropriate for educational contexts marked by colonialism, and how it might guide education aimed at social justice."
via:steelemaley  claudiaruitenberg  hospitality  education  howweteach  howwelearn  unschooling  deschooling  tcsnmy  lcproject  openstudioproject  ethics  socialjustice  colonialism  jacquesderrida  gender  culture  power  hierarchy  horizontality  teaching  teachers  criticalpedagogy  subjectivity  translocality 
april 2016 by robertogreco
Not-yetness | the red pincushion
"I have done several talks lately about the idea of not-yetness. It’s an idea that Jen Ross (University of Edinburgh) and I first wrote about in our chapter, Complexity, mess, and not-yetness: Teaching online with emerging technologies, to be published in the forthcoming second edition of Emerging Technologies in Distance Education. In the first edition of the book, our esteemed editor, George Veletsianos, wrote about defining emerging technologies. He wrote that emerging technologies can be both old and new technologies and they are constantly-evolving organisms that experience hype cycles. George also noted that emerging technologies satisfy two “not yet” conditions: they are not fully understood, and not fully researched.

These not-yet conditions hit home for Jen and me. Writing from a complexity theory lens, we thought of not-yetness as being related to emergence. Noel Gough (2012) defines emergence as a key attribute of most human environments and systems, and what occurs when “a system of richly connected interacting agents produces a new pattern of organization that feeds back into the system.”

In our context, emergence is allowing new ideas, new methodologies, new findings, new ways of learning, new ways of doing, and new synergies to emerge and to have those things continue to feed back into more emergence. Emergence is a good thing. For us, not-yetness is the space that allows for emergence. Not-yetness is not satisfying every condition, not fully understanding something, not check-listing everything, not tidying everything, not trying to solve every problem…but creating space for emergence to take us to new and unpredictable places, to help us better understand the problems we are trying to solve (to use Mike Caulfield’s wisdom).

This is becoming increasingly important in education, where the rhetoric surrounding educational technology pushes simplification, ease, efficiency, and measurable-everything. This rhetoric goes hand-in-hand with the accountability movements (many call it “evidence-based practice”) at play in educational contexts. Randy Bass wrote that “these pressures for accountability are making us simultaneously more thoughtful and more limited in what we count as learning.” We hear a lot about “best practices” and “what works,” which Jen and others (Sian Bayne, Hamish Macleod, and Clara O’Shea) have argued is a “totalising notion.” There are lots of ways of understanding what our students experience, lots of ways to do things “right,” lots of definitions of right.

Davis and Sumara (2008) argue that “an education that is understood in complexity terms cannot be conceived in terms of preparation for the future. Rather, it must be construed in terms of participation in the creation of possible futures” (p. 43). And yet the push for simplicity and accountability defines a pretty narrow set of possible outcomes for students. Gardner Campbell cautions us to be careful with learning outcomes statements: “Yet these {learning outcomes} are still behaviors, specified with a set of what I can only describe as jawohl! statements, all rewarding the bon eleves and marching toward compliance and away from more elusive and disruptive concepts like curiosity or wonder.” Simplification and an over-pursuit of accountability run counter to our view that education is complex, messy, creative, unpredictable, multi-faceted, social, and part of larger systems.

We argue that not-yetness helps us to make space for critical discussions and experiments with emerging technologies in a way that recognizes the beautiful complexity of teaching and learning. As Jen said in our ET4Online plenary talk, which focused on messiness and not-yetness in digital learning, “We can use it to tell new stories about what teachers, students, developers, designers and researchers are doing in our digital practices, and why it is hard, and why it matters. We can take better account of issues of power, responsibility, sustainability, reach and contact in digital education. We can be more open about the work of education.”
To that end, Jen and I write in our forthcoming chapter, “We need practices that acknowledge and work with complexity to help us stay open to what may be genuinely surprising about what happens when online learning and teaching meets emerging technologies. In this sense, our focus as educators should be on emergent situations, where complexity gives rise to ‘new properties and behaviours… that are not contained in the essence of the constituent elements, or able to be predicted from a knowledge of initial conditions’ (Mason 2008, p.2).”

So what does all of this mean for educators? Here are some ideas. Embracing not-yetness means making space for learning opportunities that:

• promote creativity, play, exploration, awe

• allow for more, not fewer, connections, more personalization (true personalization, not necessarily what has been offered to us by adaptive learning companies)

• transcend bounds of time, space, location, course, and curriculum

• encourage students to exceed our expectations, beyond our wildest outcomes, pushes back on “data science of learning” focus

• do not hand over essential university functions and important complexities over to private industry

In my talks, I shared examples of projects that I think embody or embrace not-yetness. I’ll share those examples in my follow-on post.

As I was looking at these projects, trying to better understand them, I started thinking about Legos. I love Legos. I was talking to my friend Mike Caulfield, who is at Washington State University-Vancouver about this idea and he said, “do you remember when Legos used to just be free-range Legos? Now, they are these sets that have instructions and tell you how to build exactly what they want you to build. They were trying to eliminate the problem of kids not knowing how to build Legos, but instead they also eliminated the opportunities for creative expression.”

This really hit home for me, because I was really into Legos as a kid and my son is really into Legos. I decided to run a little experiment—mostly for my own curiosity. I decided to see what would happen if I gave him the same Lego set twice and had him build it once with the instructions and once without. First, this is what happened when Vaughn had the Lego instructions (fyi–the videos have no audio):


I thought that, when I gave him the set without the instructions, he would try to copy what he had done when he had the instructions. But instead, after suspiciously confirming that he could build whatever he wanted, here is what happened…


Note that throughout the time he was building without the instructions, he was also playing. Note that he is making sounds (though there is no audio, you can clearly see he’s making the requisite “boom” and “fffffsssshhhhh” sounds a six year old makes), talking more, smiling. He’s exploring. He’s enjoying himself.

Building Legos without instructions may have seemed harder or daunting at first, but instead it opened up space for his creativity. Not-yetness—not specifying outcomes, not predicting what he would or should do, not outlining each step—opened up space for play and for the three really cool ships he built.

I know that my highly scientific experiment may not work for everyone, but what you see in these videos is one reason why we argue for not-yetness. Because of the play, the fun, the opportunity in complexity and not-yetness. The ill-defined, the un-prescribed, the messy can lead to the unexpected, the joyful. Noel Gough (2012) writes, “complexity invites us to understand that many of the processes and activities that shape the worlds we inhabit are open, recursive, organic, nonlinear and emergent. It also invites us to be skeptical of mechanistic and reductionist explanations, which assume that these processes and activities are linear, deterministic and/or predictable and, therefore, that they can be controlled (at least in principle).”

Open, recursive, organic, nonlinear…these things say to me that we can have learning that is unpredictable, fun, emergent, organic, freeing, co-developed, co-experienced, complex, deep, meaningful.

So as I looked for projects that embodied not-yetness, I kept these concepts, and my son’s Lego adventure, in mind. In my next blog post, I’ll share those examples. Stay tuned!"

[Follow-up post: ]
amycollier  via:steelemaley  messiness  unschooling  learning  emergent  emergence  emergentcurriculum  2015  lego  not-yetness  gardnercampbell  edtech  noelgough  pedagogy  instructions  directinstruction  mikecaulfield  brentdavis  dennissumara  complexity  curriculum  tcsnmy  howwelearn  howweteach  online  web  georgeveletsianos  emergenttechnologies  technology  simplification  efficiency  quantification  measurement  cv  hamishmacleod  clarao'shea  sianbayne  randybass  open  openness  jenross  criticalpedagogy  recursion  spiraling  rhizomaticlearning  nonlinear  deschooling  meaningmaking  understanding  depth  unpredictability  unfinished  behavior  power  responsibility  sustainability  reach  contact  lcproject  openstudioproject  teaching  education  schools  cocreation  non-linear  alinear  linearity 
december 2015 by robertogreco
Edutopia | Jacobin
[Too much to quote (still tried and exceeded Pinboard's visible space) so go read the whole thing.]

"Education is not a design problem with a technical solution. It’s a social and political project neoliberals want to innovate away."

"Tim Brown, IDEO’s CEO and a regular at Davos and TED talks, has described design thinking as a way to inject “local, collaborative, participatory” planning into the development of products, organizational processes, and now schools.

Design Thinking for Educators is full of strikingly drawn graphic organizers and questions like, “How might we create a twenty-first century learning experience at school?” with single paragraph answers. “Responsibility” is used three times in the text, always in reference to teachers’ need to brainstorm fixes for problems together and develop “an evolved perspective.” (The word “funding” is not used at all — nor is the word “demand.”)

We’re told faculty at one school embarked on a “design journey” and came to an approach they call “Investigative Learning,” which addresses students “not as receivers of information, but as shapers of knowledge,” without further detail on how exactly this was accomplished.

Of course, the idea of engaging students as experienced co-teachers in their own education isn’t novel, nor is it an innovation that sprang forth from a single group of teachers using graphic organizers to brainstorm and chart solutions.

Marxist educator Paulo Freire developed his critique of the “banking model” of education — in which students’ minds are regarded as passive receptacles for teachers to toss facts into like coins — while teaching poor Brazilian adults how to read in the 1960s and ’70s. His book Pedagogy of the Oppressed helped reignite the progressive education movement during that era, and his collaborative approach to learning remains influential in American schools of education today.

Peter McLaren, who taught elementary and middle school in a public housing complex for five years before becoming a professor of education, has since further developed Freire’s ideas into an extensive body of revolutionary critical pedagogy, which I was assigned in my first class as a master’s student in education. The Radical Math project, launched a decade ago by a Brooklyn high school teacher whose school was located within a thousand feet of a toxic waste facility, draws heavily on Freire’s perspective in its curriculum for integrating social and economic justice into mathematics.

Yet, here we are, a “nation at risk,” with lower test scores than our international peers and children still arriving at school every day without breakfast.

Like all modern managerial philosophies that stake their name on innovation, “design thinking” has been framed by creative-class acolytes as a new way to solve old, persistent challenges — but its ideas are not actually new.

According to Tim Brown, design thinkers start with human need and move on to learning by making, “instead of thinking about what to build, building in order to think.” Their prototypes, he says, “speed up the process of innovation, because it is only when we put our ideas out into the world that we really start to understand their strengths and weakness. And the faster we do that, the faster our ideas evolve.”

What design thinking ultimately offers is not evolution, but the look and feel of progress — great graphics, aesthetically interesting configurations of furniture and space — paired with the familiar, gratifying illusion of efficiency. If structural and institutional problems can be solved through nothing more than brainstorming, then it’s possible for macro-level inputs (textbooks, teacher salaries) to remain the same, while outputs (test scores, customer service) improve. From the perspective of capitalism, this is the only alchemy that matters.

Design Thinking for Educators urges teachers to be optimistic without saying why, and to simply believe the future will be better. The toolkit instructs teachers to have an “abundance mentality,” as if problem-solving is a habit of mind. “Why not start with ‘What if?’ instead of ‘What’s wrong?’” they ask.

There are many reasons to start with “What’s wrong?” That question is, after all, the basis of critical thought. Belief in a better future feels wonderful if you can swing it, but it is passive, irrelevant, and inert without analysis about how to get there. The only people who benefit from the “build now, think later” strategy are those who are empowered by the social relations of the present.

The same people benefit when analysis is abandoned in favor of technical solutions — when the long history of education for liberation, from Freire to the SNCC Freedom Schools to Black Panther schools to today’s Radical Math and Algebra projects (none of them perfect, all of them instructive) is ignored."

"IDEO puts forth the fact that Innova students perform higher than the [Peruvian] national average on math and communication tests as proof that they’ve delivered on their mantra for the project: “affordability, scalability, excellence.”

But if test scores are higher than those of public schools, it is not because of the soul-searching of teacher/designers. It’s because tuition is about a quarter of the national median income. After all, a consistent pattern in the educational research of the past half-century is that the socioeconomic status of a child’s parents is one of the strongest predictors of his or her academic success."

"Design thinking, embraced by key figures in business and especially in the tech industry, insists that educators adopt a perpetually optimistic attitude because that is what it takes to believe everything will turn out okay if we just work together to streamline our efforts. That is what it takes to believe that the best idea is the one that survives group discussion and is adopted. The rabid optimism of the techno-utopian vernacular, with its metaphors that no longer register as metaphors, obscures the market imperatives behind the industry’s vision for the future.

This is intentional. Conflating the future with unambiguous, universal progress puts us all on equal footing. Participating as a citizen in this framework consists of donating your dollar, tweeting your support, wearing your wristband, vowing not to be complacent.

Critiquing the solution only impedes the eventual discovery of the solution. And why make demands for power if you yourself are empowered? Empowerment, as Duncan uses it, is a euphemism. Anger is empowering, frustration is empowering, critique is empowering. Competence is not empowering.

The fact is, education is not a design problem with a technical solution. It is nothing like building a spaceship. It is a social and political project that the neoliberal imagination insists on innovating out of existence. The most significant challenges faced today in education are not natural obstacles to be overcome by increasing productivity — they are man-made struggles over how resources are allocated."

"The United States is one of just three OECD countries, along with Israel and Turkey, where schools that serve rich families have better resources and more funding than schools that serve poor families. The other thirty-four countries included in the index either provide equal funding for all students or spend a disproportionate amount of money on students from low-income families.

In a country where the top 20 percent of the population earns eight times as much as the bottom 20 percent, this inevitably leads to two distinct and parallel systems of education, one for the rich and one for the poor. It’s not that “money doesn’t matter” for reforming the education system, or that technology can be a substitute, but that children from working-class and poor families score lower on standardized test scores than their wealthy peers — and America has many more poor families than rich."

"One example of the importance of this kind of flexible and evolving practice — especially for children from low-income families — comes from Lisa Delpit, educator and author of Other People’s Children. In talks, Delpit uses a situation she witnessed in a preschool in which a teacher handed out a tray of candy and instructed children to each take a piece and pass on the tray. Some of the children took multiple pieces, and there was not enough to go around.

A teacher evaluating the children without interpreting the context, like a machine, would conclude that the children did not successfully complete the task and need more practice in sharing. In fact, after asking why the children took extra pieces, the human teacher found that they were simply engaging in a different kind of creative economy, saving up a couple of pieces to take home to siblings later.

I suspect the innovation Gates is investing in is not a technological one, but a managerial one. The only truly novel thing Sal Khan has done is produce a cheap and popular way to distribute basic lectures and exercises to a large number of people who like them."

"The firing and disciplining of teachers is also an ideological choice: teachers threaten the ruling class. Though they are atomized as workers into separate classrooms and competing districts, teachers are, as Beverly Silver puts it, strategically located in the social division of labor. If they don’t go to work, no one can — or at least, no one with children to look after. As caretakers, teachers are by definition important and trusted community figures, public care workers who can shut down private production.

In the United States, where the vast majority of families continue to rate their own child’s teacher highly, even while believing the political mantra that the nation’s education system is rapidly deteriorating — unique job protections like tenure serve to further strengthen teachers’ capacity to resist … [more]
meganerickson  2015  whigpunk  education  designthinking  timbrown  ideo  policy  canon  paulofreire  oppression  capitalism  inequality  management  petermclaren  salkhan  khanacademy  billgates  gatesfoundation  arneduncan  politics  economics  edwardthorndike  history  bfskinner  psychology  control  power  technosolutionism  progress  technology  edtech  funding  money  priorities  optimism  empowerment  distraction  markets  lisadelpit  otherpeople'schildren  hourofcode  waldorfschools  siliconvalley  schooling  us  democracy  criticalthinking  resistance  criticalpedagogy  pedagogy  howweteach  howwelearn  efficiency  rote  totelearning  habitsofmind  pedagogyoftheopressed  anationatrisk  rotelearning  salmankhan 
march 2015 by robertogreco
If Freire Made a MOOC: Open Education as Resistance - Hybrid Pedagogy
"What Critical Digital Pedagogy can Teach the MOOC: 6 theses

MOOCs and Critical Pedagogy are not obvious bedfellows. The hype around MOOCs has centered mostly on a brand of sage on the stage courseware at direct odds with Critical Pedagogy’s emphasis on learner agency. Despite this — or, more to the point, because of this — we remain, like Paulo Freire, hopeful Critical Pedagogues. In Pedagogy of Hope, he writes, “I am hopeful, not out of mere stubbornness, but out of an existential, concrete imperative.” The simple truth is that we must be hopeful, for in hope lies possibility. But, also like Freire, we recognize that hope must be balanced with action and struggle. There is no use in mere hopefulness. Ceding authority is an active endeavor. Critical Pedagogy requires an engagement with reality that is persistent and demanding, and that engagement must result in real action, even if that action is exemplary and minute. To effect any change is to effect change.

We offer here 6 theses that work to reimagine MOOCs — and open education more broadly — as potential sites of resistance and liberation. These theses are tentative, meant to invite conversation, in the nature of Freire’s notion of dialogue.

Thesis #1: A course is a conversation, not a static reservoir or receptacle for content. …

Thesis #2: Education cannot be compulsory. The work of learning starts with agency. …

Thesis #3: Best practices are snake oil. …

Thesis #4: Outcomes should give way to epiphanies. …

Thesis #5: Learning should not be structured to conform to assessment mechanisms. …

Thesis #6: In education, we rise and fall together. …

A rallying cry for open education

We will be required to cede our authority many times over. Critical Pedagogy is, according to Freire, “made and remade.” And, “Critical reflection is also action.” This means that educators and students will need to return again and again to their fundamental assumptions about education, about open education, about MOOCs, about assessment, about outcomes, and about what it means to be part of a community of educators and students.

The field of Critical Digital Pedagogy is yet nascent. As Jesse says, it “will not, cannot, be defined by a single voice but must gather together a cacophony of voices.” So we find ourselves, appropriately, with more questions than answers about how this work might continue to take shape: How can we cede authority? What technological tools are missing that will permit greater openness, more rampant empowerment? How shall the scholarship of pedagogy — words like these ones right here — words that aim at action, gape at world-changing — give way to the voices of learners, gathered together, a networked community of radical generosity?"

[See also: ]
mooc  moocs  seanmichaelmorris  jessestommel  paulofreire  criticalpedagogy  criticaldigitalpedagogy  education  highered  highereducation  conversation  compulsory  assessment  outcomes  bestpractices  agency  lcproject  howweteach  pedagogy  learning  howwelearn  open  openeducation  henrygiroux 
november 2014 by robertogreco
Critical Digital Pedagogy: a Definition - Hybrid Pedagogy
"The entire enterprise of education is too often engaged in teaching that is not pedagogical. There are a whole host of other words I’d use to describe this work: instruction, classroom management, training, outcomes-driven, standards-based, content delivery. Pedagogy, on the other hand, starts with learning as its center, not students or teachers, and the work of pedagogues is necessarily political, subjective, and humane.

What is Critical Pedagogy?
Critical Pedagogy is an approach to teaching and learning predicated on fostering agency and empowering learners (implicitly and explicitly critiquing oppressive power structures). The word “critical” in Critical Pedagogy functions in several registers:

• Critical, as in mission-critical, essential;
• Critical, as in literary criticism and critique, providing definitions and interpretation;
• Critical, as in reflective and nuanced thinking about a subject;
• Critical, as in criticizing institutional, corporate, or societal impediments to learning;
• Critical Pedagogy, as a disciplinary approach, which inflects (and is inflected by) each of these other meanings.

Each of these registers distinguishes Critical Pedagogy from pedagogy; however, the current educational climate has made the terms, for me, increasingly coterminous (i.e. an ethical pedagogy must be a critical one). Pedagogy is praxis, insistently perched at the intersection between the philosophy and the practice of teaching. When teachers talk about teaching, we are not necessarily doing pedagogical work, and not every teaching method constitutes a pedagogy. Rather, pedagogy necessarily involves recursive, second-order, meta-level work. Teachers teach; pedagogues teach while also actively investigating teaching and learning. Critical Pedagogy suggests a specific kind of anti-capitalist, liberatory praxis. This is deeply personal and political work, through which pedagogues cannot and do not remain objective. Rather, pedagogy, and particularly Critical Pedagogy, is work to which we must bring our full selves, and work to which every learner must come with full agency.

In Pedagogy of the Oppressed, Paulo Freire argues against the banking model, in which education “becomes an act of depositing, in which the students are the depositories and the teacher is the depositor.” This model emphasizes a one-sided transactional relationship, in which teachers are seen as content experts and students are positioned as sub-human receptacles. The use here of “sub-human” is intentional and not exaggeration; for in the tenets set out in Freire’s work (and the work of other Critical Pedagogues, including bell hooks and Henry Giroux), the banking model of education is part and parcel with efforts most clearly summed up in the term dehumanization. The banking model of education is efficient in that it maintains order and is bureaucratically neat and tidy. But efficiency, when it comes to teaching and learning, is not worth valorizing. Schools are not factories, nor are learning or learners products of the mill.

I immediately become deeply skeptical when I hear the word “content” in a discussion about education, particularly when it is accompanied by the word “packaged.” It is not that education is without content altogether, but that its content is co-constructed as part of and not in advance of the learning.

Critical Pedagogy is concerned less with knowing and more with a voracious not-knowing. It is an on-going and recursive process of discovery. For Freire, “Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other.” Here, the language echoes the sort of learning Freire describes. With a flurry of adjectives and clauses separated by commas, his sentence circles around its subject, wandering, pushing restlessly at the edges of how words make meaning — not directly through literal translation into concepts, but in the way words rub curiously against one another, making meaning through a kind of friction. Knowledge emerges in the interplay between multiple people in conversation — brushing against one another in a mutual and charged exchange or dialogue. Freire writes, “Authentic education is not carried on by ‘A’ for ‘B’ or by ‘A’ about ‘B,’ but rather by ‘A’ with ‘B’.” It is through this impatient dialogue, and the implicit collaboration within it, that Critical Pedagogy finds its impetus toward change.

In place of the banking model, Freire advocates for “problem-posing education,” in which a classroom or learning environment becomes a space for asking questions — a space of cognition not information. Vertical (or hierarchical) relationships give way to more playful ones, in which students and teachers co-author together the parameters for their individual and collective learning. Problem-posing education offers a space of mutual creation not consumption. In Teaching to Transgress, bell hooks writes, “As a classroom community, our capacity to generate excitement is deeply affected by our interest in one another, in hearing one another’s voices, in recognizing one another’s presence.” This is a lively and intimate space of creativity and inquiry — a space of listening as much as speaking."

"We are better users of technology when we are thinking critically about the nature and effects of that technology. What we must do is work to encourage students and ourselves to think critically about new tools (and, more importantly, the tools we already use). And when we’re looking for solutions, what we most need to change is our thinking and not our tools.

In short, Critical Digital Pedagogy:

• centers its practice on community and collaboration;
• must remain open to diverse, international voices, and thus requires invention to reimagine the ways that communication and collaboration happen across cultural and political boundaries;
• will not, cannot, be defined by a single voice but must gather together a cacophony of voices;
• must have use and application outside traditional institutions of education.

A Critical Digital Pedagogy demands that open and networked educational environments must not be merely repositories of content. They must be platforms for engaging students and teachers as full agents of their own learning.

Critical Pedagogy is as much a political approach as it is an educative one. As Sean Michael Morris writes, it is “a social justice movement first, and an educational movement second.”

So, Critical Digital Pedagogy must also be a method of resistance and humanization. It is not simply work done in the mind, on paper, or on screen. It is work that must be done on the ground. It is not ashamed of its rallying cry or its soapbox. Critical Digital Pedagogy eats aphorisms — like this one right here — for breakfast. But it is not afraid to incite, to post its manifestos, to light its torches."
criticalpedagogy  paulofreire  2014  jessestommel  criticalthinking  criticism  education  pedagogy  teaching  howweteach  howwelearn  content  process  inquiry  collaboration  community  digital  pedagogyoftheoppressed  critique  agency  empowerment  reflection  cv  henrygiroux  seanmichaelmorris  kathiinmanberensjohndewey  history  future  democracy  richardshaull  praxis  change  progressive  progress  socialmedia  mooc  moocs  politics  highered  highereducation  humanism  resistance  learning  tcsnmy 
november 2014 by robertogreco
"Fleeting pockets of anarchy" Streetwork. The exploding school. | Catherine Burke -
"Colin Ward (1924–2010) was an anarchist and educator who, together with Anthony Fyson, was employed as education officer for the Town and Country Planning Association in the UK during the 1970s. He is best known for his two books about childhood, The Child in the City (1978) and The Child in the Country (1988). The book he co-authored with Fyson, Streetwork. The Exploding School (1973), is discussed in this article as illustrating in practical and theoretical terms Ward’s appreciation of the school as a potential site for extraordinary radical change in relations between pupils and teachers and schools and their localities. The article explores the book alongside the Bulletin of Environmental Education, which Ward edited throughout the 1970s. It argues that the literary and visual images employed in the book and the bulletins contributed to the powerful positive representation of the school as a site of potential radical social change. Finally, it suggests that “fleeting pockets of anarchy” continue to exist in the lives of children through social networking and virtual environments that continue to offer pedagogical possibilities for the imaginative pedagogue."

"Paul Goodman’s work had particular relevance to the development of ideas expressed in Streetwork. Through his fiction, Goodman developed the idea of the “exploding school” which realised the city as an educator. Playing with the notion of the school trip as traditionally envisaged, he created an image of city streets as host to a multitude of small peripatetic groups of young scholars and their adult shepherds. This image was powerfully expressed in Goodman’s 1942 novel, TheGrand Piano; or, The Almanac of Alienation.

Ward quotes extensively from this novel in Streetwork because the imagery and vocabulary so clearly articulate a view of the city and the school that is playfully subversive yet imaginable. In a dialogue between a street urchin and a professor, Goodman has the elder explain:
this city is the only one you’ll ever have and you’ve got to make the best of it. On the other hand, if you want to make the best of it, you’ve got to be able to criticize it and change it and circumvent it . . . Instead of bringing imitation bits of the city into a school building, let’s go at our own pace and get out among the real things. What I envisage is gangs of half a dozen starting at nine or ten years old, roving the Empire City (NY) with a shepherd empowered to protect them, and accumulating experiences tempered to their powers . . . In order to acquire and preserve a habit of freedom, a kid must learn to circumvent it and sabotage it at any needful point as occasion arises . . . if you persist in honest service, you will soon be engaging in sabotage.

Inspired by such envisaged possibilities, Ward came to his own view of anarchism, childhood and education. Sabotage was a function of the transformational nature of education when inculcated by the essential elements of critical pedagogy. In this sense, anarchism was not some future utopian state arrived at through a once-and-for-all, transformative act of revolution; it was rather a present-tense thing, always-already “there” as a thread of social life, subversive by its very nature – one of inhabiting pockets of resistance, questioning, obstructing; its existence traceable through attentive analysis of its myriad ways and forms.

Colin Ward was a classic autodidact who sought connections between fields of knowledge around which academic fences are too often constructed. At the heart of his many enthusiasms was an interest in the meaning and making of space and place, as sites for creativity and learning."

"Fleeting pockets of anarchy and spaces of educational opportunity

The historian of childhood John Gillis has borrowed the notion of the “islanding of children” from Helgar and Hartmut Zeiher as a metaphor to describe how contemporary children relate, or do not relate, to the urban environments that they experience in growing up. Gillis quotes the geographer David Harvey, who has noted that children could even be seen to inhabit islands within islands, while “the internal spatial ordering of the island strictly regulates and controls the possibility of social change and history”. This could so easily be describing the modern school. According to Gillis, “archipelagoes of children provide a reassuring image of stasis for mainlands of adults anxious about change”.

Since the publication of Streetwork, the islanding of childhood has increased, not diminished. Children move – or, more accurately, are moved – from place to place, travelling for the most part sealed within cars. This prevents them encountering the relationships between time and space that Ward believed essential for them to be able to embark on the creation of those fleeting pockets of anarchy that were educational, at least in the urban environment. Meanwhile, the idea of environmental education has lost the urban edge realised fleetingly by Ward and Fyson during the1970s. Environmental education has become closely associated with nature and the values associated with natural elements and forces

If the curriculum of the school has become an island, we might in a sense begin to see the laptop or iPad as the latest islanding, or at least fragmenting, device. Ward and Fyson understood the importance of marginal in-between spaces in social life,where they believed creative flourishing was more likely to occur than in the sanctioned institution central spaces reflecting and representing state authority. This was, they thought, inevitable and linked to play, part of what it was to be a child. The teacher’s job was to manage that flourishing as well as possible, by responding to the opportunities continually offered in the marginal spaces between subjects in the curriculum and between school and village, city or town. They believed that such spaces offered educational opportunities that, if enabled to flourish through the suggested pedagogy of Streetwork and the implications of the exploding school, might enrich lives and environments across the generations. It was in the overlooked or apparently uninteresting spaces of the urban environment that teachers, with encouragement, might find a rich curriculum. Today, we might observe such “fleeting pockets of anarchy” in the in-between spaces of social media, which offer as yet unimagined opportunities and challenges for educational planners to expand the parameters of school and continue to define environmental education as radical social and urban practice."
colinward  cityasclassroom  anarchism  tonyfyson  streetwork  2014  catherineburke  education  unschooling  deschooling  1970s  society  theexplodingschool  children  socialnetworking  pedagogy  johngillis  urban  urbanism  islanding  parenting  experience  agesegregation  safety  anarchy  sabotage  subversion  autodidacts  autodidacticism  criticalpedagogy  childhood  learning  paulgoodman  freedom  interdisciplinary  transdisciplinary  cities  resistance  questioning  obstructing  obstruction  revolution  lewismumford  ivanillich  paulofreire  peterkropotkin  patrickgeddes  autodidactism  living  seeing  nationalism  separatism  johnholt  youth  adolescence  everyday  observation  participatory  enironmentaleducation  experientiallearning  place  schools  community  communities  context  bobbray  discovery  discoverylearning  hamescallaghan  blackpapers  teaching  kenjones  radicalism  conformity  control  restrictions  law  legal  culture  government  policy  spontaneity  planning  situationist  cocreation  place-basededucation  place-basedlearning  place-based  place-basedpedagogy 
july 2014 by robertogreco
You Say You’ve Got a Program
"You say you’ve got a program?
a program to cure all our ills,
a program to stop the violence,
a program to end the drugs,
a program for all abuse,
child beating,
people raping,
and mind fucking?

You say you've got a program?
specially tailored,
custom made
to end all the woes
of our neighborhoods,
put away the criminals,
lock up all the kooks,
reform the juveniles,
and assimilate all those poor
disadvantaged unfortunates.

And I say get lost fool 'cause
I've seen your program
a million times before and
it’s nothing but a smoky screen
to hide the blood thirsty
money hungry bastards who
have to masturbate their conscience
for a while so they can go on
believing that god and their
hard work made them rich
and not their disgraceful
and immoral ways.

You say you've got a program
and I say give our people
food to feed our children,
a decent home with no
cockroaches dancing in the aisles,
and a little health and fortitude
to run our own lives,
instead of all your programs
we've been hearing about for
20 years, every time some big
time social scientist gets some
big idea in the laboratory
to cure the ills of the world.

You say you've got a program,
well please don't give me
no more of your artificially
processed, date expired,
disgusting excuse for a cheese1,
'cause cheese won't buy those
fancy drugs to cure all
the physical woes that pain
my weary fading body and
cheese sure don't give me
no kind of self-respect.

You say you've got a program?
and I say, no thank you fool,
'cause I've got a program
that will cure our woes,
it’s called liberation,
and when the people find out,
you better watch out."
poems  poetry  programs  antoniadarder  establishment  resistance  liberation  freedom  criticalpedagogy  revolution 
april 2014 by robertogreco
Two-Headed Dragon of Education Policy | the becoming radical
"Recently, I posted a chart highlighting that current “No Excuses” Reform (NER) claims and policies are no different than traditional problems and policies in public education.*

The great ironies of NER include that NER perpetuates the inequities of society and the current education system and that NER does not seek a reformed and revolutionary public education system but a dismantling of public schools for private interests (See Ravitch, Flanagan, and Cody).

The problem in education reform parallels the problem in our two-party system: While the competing ideologies and policies have successfully masked their being different sides of the same corporate coin, the many and varied alternatives outside the either/or norm remain hidden and silenced.

Part of the success of NER, historically (before such a phrase as “no excuses” was in vogue) and currently, lies in falsely positioning progressive education as widely implemented and failed (see Kohn) and falsely positioning status quo policies as “reform.”

So let me offer another chart I use with my introductory education course that builds on the parallels (and minor differences) between traditional and progressive agendas** while including a critical alternative to the two-party education reform agenda. This chart examines the need to change theoretical and philosophical assumptions about a wide range of aspects in teaching, learning, and public education if our reform agendas seek to revitalize a public good (universal public education) for goals that include democracy, equity, and agency:

[chart comparing traditional practices (behaviorism), progressive suggestions (constructivism), and critical lens (critical pedagogy) here]

NER narratives argue that school-based reform alone can somehow revolutionize U.S. society, that social inequity can be overcome by the force of public education.

That narrative is false on two fronts: (1) We have no evidence public schools have ever been revolutionary (see Traub), (2) because public schools traditionally and currently have reflected and perpetuated the inequitable norms of the society they serve.

The privileged will never lead the revolution because the privileged benefit from the status quo."

[Also posted here: ]
education  inequality  inequity  2013  2012  paulthomas  criticalpedagogy  pedagogy  behaviorism  constructivism  progressive  progressiveeducation  teaching  learning  schools  history  power  control  publiceducation  democracy  edreform  policy  plthomas 
february 2014 by robertogreco
Che Guevara, Paulo Freire, and the Politics of Hope: Reclaiming Critical Pedagogy - Peter McLaren from 2001 (PDF)
"[Hobbled by complexity:] One of the founding assumptions of critical pedagogy is that human beings, acting on the external world and transforming it, can, at the same time, change their own nature. However, many—if not most—approaches to critical pedagogy are today characterized by what Hegel referred to as bad infinity, because they postulate an endless series of causes and effects within the social order (not in a linear fashion, but dialectically), critically mediating the parts (schooling practices) and the whole (capitalist relations within the wider social totality). The contemporary constitution of critical pedagogy is governed by a series of contradictions. Lacking is a clear context and frame of reference that can capture these contradictions within global processes that are restructuring social, economic, and political life [...OMG...] Revolutionary pedagogy creates a narrative space set against the naturalized flow of the everyday, against the daily poetics of agency, encounter, and conflict, in which subjectivity is constantly dissolved and reconstructed—that is, in which subjectivity turns back on itself, giving rise to an affirmation of the world through naming it and to an opposition to the world through unmasking and undoing the practices of concealment that are latent in the process of naming itself [...]

Che’s pedagogy was more intuitive [and] most assuredly dialectical in nature, and grounded in the lived experiences of the oppressed becoming transformed into the “new man” through acquiring a revolutionary consciousness while at the same time living the life...of the revolutionary. This meant for Che, as it did for Freire, that education needs to take on an extra–ivory tower, public-sphere role in contemporary revolutionary movements and in politics in general [...]

Freire’s ontological theory is radical because it critiques what it has meant thus far to be a human being and also offers the philosophy of what we could become...His theory of knowledge is equally radical/dialectical. Accordingly, no person is an “empty vessel” or devoid of knowledge. Many people have valuable experiential knowledge; all of us have opinions and beliefs; others have greater or lesser degrees of extant—i.e. already existing—knowledge and may even hold qualifications that signify their “possession” of that knowledge. However, in Freirean education the affirmation or acquisition of these types of knowledge is not the end objective of learning but rather the beginning of the dialogical/problem-posing approach to learning."
teaching  philosophy  criticism  complexity  politics  democracy  power  poverty  labor  language  capitalism  economy  class  sur_y_central  cheguevara  paulofreire  petermclaren  2001  via:Taryn  criticalpedagogy  revolutionarypedagogy  pedagogy  everyday  oppression  oppressed  learning  change 
august 2013 by robertogreco
When Schools Become Dead Zones of the Imagination: A Critical Pedagogy Manifesto
"Critical pedagogy must reject teaching being subordinated to the dictates of standardization, measurement mania and high stakes testing. The latter are part of a pedagogy of repression and conformity and have nothing to do with an education for empowerment. Central to the call for a critical pedagogy and the formative and institutional culture that makes it possible is the need to reconfigure government spending and to call for less spending on death and war and more on funding for education and the social programs that make it possible as a foundation for a democratic society. Schools are about more than measurable utility, the logic of instrumentality, abject testing, and mind-numbing training. In fact, the latter have little to do with critical education and pedagogy and must be rejected as part of an austerity and neoliberal project that is deeply anti-intellectual, authoritarian, and antidemocratic."

"Under neoliberalism, it has become more difficult to respond to the demands of the social contract, public good, and the social state, which have been pushed to the margins of society - viewed as both an encumbrance and a pathology. And yet such a difficulty must be overcome in the drive to reform public education. The struggle over public education is the most important struggle of the 21st century because it is one of the few public spheres left where questions can be asked, pedagogies developed, modes of agency constructed and desires mobilized, in which formative cultures can be developed that nourish critical thinking, dissent, civic literacy and social movements capable of struggling against those antidemocratic forces that are ushering in dark, savage and dire times. We are seeing glimpses of such a struggle in Chicago and other states as well as across the globe and we can only hope that such movements offer up not merely a new understanding of the relationship among pedagogy, politics, and democracy, but also one that infuses both the imagination and hope for a better world."
henrygiroux  criticalpedagogy  pedagogy  2013  manifestos  assessment  inequality  politics  power  democracy  unschooling  deschooling  capitalism  community  noamchomsky  neoliberalism  edreform  education  policy  civics  criticalthinking  dissent  discourse  publiceducation 
august 2013 by robertogreco
Radical alternatives? Surely we can do better? « The Third University
"2. …Mimicking what we are railing against is comfortable but changes little. It simply gives us a new, safe space in which to rail and exclude.

3. The process of consensus is disabling where it is shackled to a perceived need to be productive or by self-imposed time constraints or by the fear of being bogged down in long discussions, and by the desperate, unquestioned desire to act now. However, we’ve seen the allegedly direct democratic process of consensus used in time-limited ways to marginalise or simply give voice to those more experienced in the process. In this way it is no different to standard institutionalised forms of governance. But what is worse is the subtext that it is more open and transparent, and that somehow at every point we don’t have to out power relationships. The network, for all our trite statements about newness, is neither new nor power free. It is just as hateful and disabling, or just as counter-hegemonic and different."
technology  principles  answers  commodities  gandhi  vinaygupta  alternativeeducation  radical  criticalpedagogy  permaculture  place  employability  pedagogy  anarchy  anarchism  education  deschooling  unschooling  lcproject  hypocrisy  organizations  capitalism  process  consensus  democracy  change  2011  thirduniversity  hierarchy  control  power 
december 2011 by robertogreco
The Ten Most Wanted Enemies of American Public Education’s School Leadership ["Elitist conservatives; neoliberal, free marketeers and new public management gurus, the goo goos; cranks, crack pots, and commie hunters"]
"Eli Broad’s millions are going towards a top-down corporate takeover of urban school systems…<br />
<br />
Arne Duncan…a captive of the neo-liberal“ boxed” thinking about school improvement…<br />
<br />
Chester E. Finn, Jr.- Chester “Checker” Finn continues to push his long time neo-liberal ideology…<br />
<br />
Bill Bennett is a Republican party stalwart with very deep ties to the neo-liberal education agenda…<br />
<br />
Frederick M. Hess proffers the tried and true neo-liberal ideology in education…<br />
<br />
Louis V. Gerstner, Jr. believes public education can be improved by the way he ran IBM…<br />
<br />
Charles Murray has helped propagate the dogma of racial superiority in education…<br />
<br />
David Horowitz is…a member of the extreme right…a populist demagogue…<br />
<br />
Arthur Levine…“reforms” proffer nothing new…<br />
<br />
E.D. Hirsch, Jr.…whose efforts to capture the “core curriculum” are futile efforts to preserve white privilege in a burgeoning multi-racial & multi-cultural society…"
via:lukeneff  reform  education  schoolreform  2011  elibroad  arneduncan  chesterfinn  billbennett  frederickhess  louisgerstner  charlesmurray  davidhorowitz  arthurlevine  edhirsch  criticaltheory  criticalpedagogy  deschooling  unschooling  corporatism  privatization  neoliberalism  policy  politics 
july 2011 by robertogreco
Antonio Gramsci - Wikipedia
"Gramsci's tracing of Italian history & nationalism, as well as some ideas in Marxist theory, critical theory & educational theory associated with his name, such as:
*Cultural hegemony as a means of maintaining the capitalist state
*The need for popular workers' education to encourage development of intellectuals from the working class
*The distinction between political society (the police, the army, legal system, etc.) which dominates directly & coercively, & civil society (the family, the education system, trade unions, etc.) where leadership is constituted through ideology or by means of consent
*"Absolute historicism"
*A critique of economic determinism that opposes fatalistic interpretations of Marxism
*A critique of philosophical materialism

…"organic" intellectuals do not simply describe social life in accordance with scientific rules, but rather articulate, through the language of culture, the feelings & experiences which the masses could not express for themselves"

[via: ]
education  culture  politics  philosophy  antoniogramsci  marxism  economism  historicism  intellectualism  hegemony  culturalhegemony  organicintellectuals  criticalpedagogy  criticaleducation  paulofreire  frantzfanon  michaelapple  antonionegri  howardzinn  praxis  via:joguldi  economics 
may 2011 by robertogreco » Melanie McBride
"Toronto-based early adopter, educator & digital culture specialist who writes, teaches & researches emergent literacies & learning. In 2010, Melanie joined Ryerson University’s Experiential Design & Gaming Environments (EDGE) lab team, where she is currently researching & writing about children’s learning in gaming environments and virtual social spaces. Melanie is also at work on a book about digital literacies and the hidden curriculum of emergent learning & education. Melanie has taught secondary, post-secondary, industry, alternative, at-risk & adult education. When she is not writing and researching she can be found raiding in World of Warcraft or tending her crops in Minecraft."

"Research Interests: Social justice, situated informal learning, gaming/game culture, MMOs and multiplayer games, virtual and persistent worlds, transmedia, remix and maker culture, Open technology, Open education, critical pedagogy, critical theory, hidden and null curriculum, privacy"
games  education  melaniemcbride  toronto  teaching  learning  gaming  play  situationist  situatedlearning  criticalpedagogy  criticaleducation  open  opentechnology  informallearning  transmedia  mmo  wow  unschooling  deschooling  lcproject  tcsnmy  situatedinformallearning  socialjustice  criticaltheory  privacy  simulations  digitalliteracy  emergentcurriculum  emergentlearning  hiddencurriculum  minecraft 
may 2011 by robertogreco
Critical pedagogy - Wikipedia
"Critical pedagogy is a philosophy of education described by Henry Giroux as an "educational movement, guided by passion and principle, to help students develop consciousness of freedom, recognize authoritarian tendencies, and connect knowledge to power and the ability to take constructive action."[1]

Based in Marxist theory, critical pedagogy draws on radical democracy, anarchism, feminism, and other movements that strive for what they describe as social justice. Critical pedagogue Ira Shor defines critical pedagogy as:

"Habits of thought, reading, writing, and speaking which go beneath surface meaning, first impressions, dominant myths, official pronouncements, traditional clichés, received wisdom, and mere opinions, to understand the deep meaning, root causes, social context, ideology, and personal consequences of any action, event, object, process, organization, experience, text, subject matter, policy, mass media, or discourse." (Empowering Education, 129)"
criticalpedagogy  education  pedagogy  criticaleducation  democracy  philosophy  henrygiroux  authoritarianism  authority  freedom  knowledge  teaching  learning  schools  power  control  lcproject  unschooling  deschooling  activism  marxism  anarchism  anarchy  feminism  socialjustice  justice  iraschor  habitsofmind  habitsofthought  reading  writing  literacy  depth  tcsnmy  wisdom  personalconsequences  socialcontext  empowerment  process  experience  depthoverbreadth  politics  paulofreire  michaelapple  howardzinn  jonathankozol  johnholt  johntaylorgatto  matthern  foucault  michelfoucault 
april 2011 by robertogreco
t r u t h o u t | Lessons to Be Learned From Paulo Freire as Education Is Being Taken Over by the Mega Rich
"critical pedagogy insists that one of fundamental tasks of educators is to make sure future points way to a more socially just world in which critique & possibility—in conjunction w/ the values of reason, freedom & equality—function to alter grounds upon which life is lived. Though it rejects notion of literacy as transmission of facts or skills tied to latest market trends, critical pedagogy is hardly prescription for political indoctrination as advocates of standardization & testing often insist. It offers students new ways to think & act creatively & independently…educator's task…"is to encourage human agency, not mold it in manner of Pygmalion." What critical pedagogy does insist upon is that education cannot be neutral. It is always directive in attempt to enable students to understand larger world & their role in it…inevitably deliberate attempt to influence how & what knowledge, values, desires & identities are produced w/in particular sets of class & social relations."
paulofreire  education  politics  pedagogy  criticalpedagogy  democracy  edreform  teaching  learning  lcproject  schools  class  human  humanagency  creativity  independence  criticalthinking  unschooling  deschooling  freedom  equality  reason  justice  society  2010  reform  money  wealth  influence 
november 2010 by robertogreco

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