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robertogreco : emancipation   8

The Pedagogy of Design in the Age of Computation: Panel Discussion - YouTube
“I wish y’all could teach designers without using any Adobe products.” —@tchoi8 (9:11)

“Michael Rock, would say that ideally the things that you are learning in a school setting should stick with you […] throughout your entire career. […] I think critical thinking, historical references, […] space, time, community — that’s much more valuable.” —@mind_seu (12:48)

In response to “Can you teach curiosity?” @mind_seu: “…this sinking feeling that the more that I learn, the less that I know. On the one hand, it’s exciting & it makes you more curious to go into this worm holes, but on the other side it brings you into this state of insecurity”

In response to the same @tchoi8: “… curiosities can be stolen away from an individual when there’s a discouragement or peer pressure in a toxic way. I think people, including myself, lose curiosity when I feel I can’t do it or I feel less equipped than a student next to me. In technical courses, it’s very easy to create a dynamic in which the start student, who probably has done the technical exercises before, end up getting most attention or most respect from the class. We [at @sfpc] try to revert that [discouragement] by creating homeworks that are equally challenging for advanced and beginner students and that opens up dialogues between students. For example, [goes on to explain an assignment that involves transfer of knowledge (at 22:22)]”

In response to “Can you teach autonomy?” @mind_seu: “Whether you can teach someone autonomy or not, again is maybe not the right question. Why do we want to solve problems by ourselves? I think it’s trying to work with people around you who know more than you do and vice versa, so you can work together to create whatever project you’re trying to implement. But going into a tutorial hole online to do something on your own? I don’t know if we actually need to do that. These tools… we’re trying to build collectives and communities, I think, and maybe that’s more meaningful than trying to do something on your own, even if it’s possible.” [YES]

[See also:

Mindy Seu

Taeyoon Choi

Atif Akin

Rik Lomas ]
towatch  mindseu  design  computation  2019  atifakin  riklomas  coding  publishing  digital  history  education  adobe  designeducation  howweteach  art  creativity  programming  decolonization  tools  longview  longgame  ellenullman  accessibility  access  inclusivity  inclusion  craft  curiosity  imagination  learning  howwelearn  insecurity  exposure  humility  competition  unschooling  deschooling  comparison  schools  schooliness  resistance  ethics  collaboration  cooperation  community  conversation  capitalism  studentdebt  transparency  institutions  lcproject  openstudioproject  emancipation  solidarity  humanrights  empowerment  activism  precarity  curriculum  instruction 
11 days ago by robertogreco
Thread by @ecomentario: "p.31…… p.49… […]"
[on Twitter: ]

[many of the captures come from: "From A Pedagogy for Liberation to Liberation from Pedagogy" by Gustavo Esteva, Madhu S. Prakash, and Dana L. Stuchul, which is no longer available online as a standalone PDF (thus the UTexas broken link), but is inside the following document, also linked to in the thread.]

[“Rethinking Freire: Globalization and the Environmental Crisis" edited by C.A.Bowers and Frédérique Apffel-Marglin,+Frdrique+Apffel-Marglin,+Frederique+Apffel-Marglin,+Chet+A.+Bowers+Re-Thinking+Freire+Globalization+and+the+Environmental+Crisis+Sociocultural,+Political,+and+Historical+Studies+in+Educatio+2004.pdf ]
isabelrodíguez  paulofreire  ivanillich  wendellberry  subcomandantemarcos  gandhi  2018  gustavoesteva  madhuprakash  danastuchul  deschooling  colonialism  future  environment  sustainability  cabowers  frédériqueapffel-marglin  education  campesinos  bolivia  perú  pedagogyoftheoppressed  globalization  marinaarratia  power  authority  hierarchy  horizontality  socialjustice  justice  economics  society  community  cooperation  collaboration  politics  progress  growth  rural  urban  altruism  oppression  participation  marginality  marginalization  karlmarx  socialism  autonomy  local  slow  small  capitalism  consumerism  life  living  well-being  consumption  production  productivity  gustavoterán  indigeneity  work  labor  knowledge  experience  culture  joannamacy  spirituality  buddhism  entanglement  interdependence  interbeing  interexistence  philosophy  being  individualism  chiefseattle  lutherstandingbear  johngrim  ethics  morethanhuman  multispecies  humans  human  posthumnism  transhumanism  competition  marxism  liberation  simplicity  poverty  civilization  greed  p 
june 2018 by robertogreco
The Art of Teaching
[via: "The slide deck for the workshop is superb. Such a great experience, so grateful to @tchoi8 & the other participants."

referencing also: "How I learn to build things. Something I created for @tchoi8’s Art of Learning workshop at @eyeofestival." ]

[video: "Absence is Presence with Distance"

"As an artist, I work with technology and narrative – formal and relational projects. As an activist, I examine personal and political – practice and praxis. As an educator, I create feedback between plastic and elastic – learning and unlearning. My talk is set at the dawn. We are waiting for the sun to rise and we are full of questions. What’s the role of an artist as an activist now? How can we critique oppressive systems that create the sense of ‘others’ based on ability and legal status? What’s kind of pedagogy can we experiment through alternative schools? How can we create a community among those who have nothing in common? By creating art, we can give form to our intentions, contribute to making the world we want to live in.

( For a companion posting to this talk visit: )]
taeyoonchoi  education  teaching  purpose  routine  ritual  silence  flow  conflict  communication  structure  nurture  authority  kojinkaratani  jean-lucnancy  community  howweteach  pedagogy  learning  howwelearn  eyeo2017  unlearning  curriculum  syllabus  sfpc  schoolforpoeticcomputation  art  craft  beauty  utility  generosity  sfsh  tcsnmy  lcproject  openstudioproject  classideas  cv  reciprocity  gifts  kant  discretion  instruction  discipline  johndewey  bmc  blackmountaincollege  justice  annialbers  stndardization  weaving  textiles  making  projectbasedlearning  materials  progress  progressive  unschooling  deschooling  control  experimentation  knowledge  fabrication  buckminsterfuller  constructivism  constructionism  georgehein  habit  freedom  democracy  paulofreire  judithbutler  sunaurataylor  walking  christinesunkim  uncertainty  representation  intervention  speculation  simulation  christopheralexander  objectives  outcomes  learningoutcomes  learningobjectives  remembering  creativity  evaluation  application  analysis  understanding  emancipation  allankaprow  judychicago  s 
june 2017 by robertogreco
Antipedagogies for liberation: Politics, consensual democracy and post-intellectual interventions | Summit
"This dissertation discusses the participation of intellectuals in emancipatory politics. It looks into such participation from within a tradition that argues that knowledge and politics are phenomena of different nature. The concept of politics used throughout this work differs from its identification with administration, for which emancipation is determined by knowledge. It does not tie the conception of democracy to consensus. I argue that there is democracy when politics is a thought that takes place against (and beyond) existing knowledges. I call pedagogical the view according to which intellectuals occupy a central position in a politics of emancipation. Three forms of pedagogy are discussed. First, modern education, as pedagogy of the citizen, has linked individual and collective emancipation in its promise to eliminate the inequality of intelligences. Liberation through pedagogy is paradoxical because in the master-student relation the master affirms his capacity to liberate by asserting the inequality he seeks to undo. Second, in the pedagogy of consciousness, intellectuals pursue emancipation by producing the encounter of a worker-subject with its imputed consciousness. Here the state is the intellectual centre of any project of emancipation as much as the mind maintains its hierarchy over the body. Finally, an immanent form of pedagogy appears in Michael Hardt and Antonio Negri’s conception of the multitude, in which an intellectual proletariat operates as an organizing nucleus. Against the backdrop of each of these forms of pedagogy I examine the fragments of a possible antipedagogy. Antipedagogy assumes that politics is a thought that everybody thinks. Antipedagogy is not anti-intellectual. Rather, by embracing its perspective, intellectuals accompany experiments of thought that seek to produce a non-capitalist sociality at the grassroots. The example of antipedagogy offered in this dissertation is the work of the militant research of the Argentinean intellectual collective Situaciones. As conceived by this group, antipedagogy is an experiment whose quest is to find a politics that can match the exigencies of life. Their antipedagogy is founded on joint research projects with social movements that do not presuppose the authority of intellectuals and aim at changing the values of everyone involved."
antipedaagogy  pedagogy  education  2016  leopoldotouza  michaelhardt  antonionegri  politics  emancipation  liberation  inequality  2008  consciousness  grassrouts  argentina  situaciones 
april 2016 by robertogreco
Tyler Reinhard on the Lessons Between the Lessons (with tweets) · rogre · Storify
[Update 7 Feb 2017: Additional related thoughts from Tyler Reinhard and reference to this collection here: ]

"one of the greatest teachers i ever had told my mom i was struggling to stay engaged so she was going to triple my workload … it worked

she probably saved my life … she’s a cashier at a department store now

in 11th grade, i was such a problem for my teacher that the principal moved me to independent study in her third grade class

she probably saved my life too

the reason schools are so terrible in this country is because we don’t treat the women who run them with any respect

i think the reason i hated school so much was because i had to watch all these powerful women helping me slowly be broken by the state

i was really lucky to have a lot of really great teachers – almost exclusively women, but they were all visibly and chronically depressed

their constant advocacy *despite* their depression was perhaps the greatest lesson … and what ultimately motivated me to drop out of school

the best english teacher i ever had gave me a C minus and inspired me to become a writer

the best social studies teacher i ever had told me i would end up in prison for my beliefs, and inspired me to become a publisher

the best math teacher i ever had gave me extra homework on september 11 2001 in case we were being invaded

the best art teacher i ever had kicked me out of class for laughing at someones painting

the best science teacher i ever had taught me how to track animals and people through the woods

my mom raised me herself, we were in poverty the whole time, and enrolled me the first publicly funded Montessori school in the country

and when i told her i wanted to drop out, she supported me …

where do all these strong constantly generous women come from

how do they endure this world?

perhaps most importantly – what can we ever do to say thank you

all of the strong women in my life who have taught me how to be a good person have also inspired me to continue living through depression

never forget that helping people see beauty and knowledge in the chaos of the world could save their life

and never forget about the people who have taken the time to show that to you

we end up holding up education as the “way out of poverty” for marginalized people of color, but we miss what is important about school

they say “go to school” as if to say “you’re going to need some skills you won’t learn at home"

but for me, a black kid in a mostly white working class rural town, school was the place where i learned how hopeless the world really was

and was taught by the women of that town how to cope with it, and push on.

all the “job skills” i developed came from my outright opposition to that hopeless world

the wisdom to identify my interest in how other people handled powerlessness and depression as a site of lifelong learning came from school.

i wrote about why i think holding school up as a means of emancipation for people of color is a bad idea:

i want to encourage the parts of early education that matter: preparing children for a grueling life of darkness by teaching them empathy

not just by instruction, but by immersion …. i empathized with my teachers, and the monumental (largely hopeless) task they took on

the fact that teachers have to sneak massive life lessons between the lines of boring teach-the-test bullshit is a powerful metaphor

because if school prepares us for work, it means that work *doesn’t matter*, but what happens at work *does*.

from that curriculum, we can see economics, politics, social issues, and technology from a totally different position

not as productive machines, but as cages.

where relationships *have to form*

how we treat the people in our lives matters more than what we do with our lives, and it doesn’t matter if you do your homework

ok i’m done. thanks for listening."
tylerreinhard  education  society  marginalization  2015  empathy  learning  howwelearn  howweteach  depression  teachers  work  labor  engagement  women  gender  advocacy  poverty  resilience  hope  beauty  knowledge  hopelessness  opposition  jobskills  wisdom  emancipation  life  living  lifelessons  whatmatters  economics  politics  socialissyes  technology  cages  relationships  kindness  homework 
december 2015 by robertogreco
The Breakthrough Institute - Love Your Monsters
"Dr. Frankenstein's crime was not that he invented a creature through some combination of hubris and high technology, but rather that he abandoned the creature to itself. When Dr. Frankenstein meets his creation on a glacier in the Alps, the monster claims that it was not born a monster, but that it became a criminal only after being left alone by his horrified creator, who fled the laboratory once the horrible thing twitched to life. "Remember, I am thy creature," the monster protests, "I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed... I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous."

Written at the dawn of the great technological revolutions that would define the 19th and 20th centuries, Frankenstein foresees that the gigantic sins that were to be committed would hide a much greater sin. It is not the case that we have failed to care for Creation, but that we have failed to care for our technological creations. We confuse the monster for its creator and blame our sins against Nature upon our creations. But our sin is not that we created technologies but that we failed to love and care for them. It is as if we decided that we were unable to follow through with the education of our children.4

Let Dr. Frankenstein's sin serve as a parable for political ecology. At a time when science, technology, and demography make clear that we can never separate ourselves from the nonhuman world -- that we, our technologies, and nature can no more be disentangled than we can remember the distinction between Dr. Frankenstein and his monster -- this is the moment chosen by millions of well-meaning souls to flagellate themselves for their earlier aspiration to dominion, to repent for their past hubris, to look for ways of diminishing the numbers of their fellow humans, and to swear to make their footprints invisible?"

The link between technology and theology hinges on the notion of mastery. Descartes exclaimed that we should be "maîtres et possesseurs de la nature."10 

But what does it mean to be a master? In the modernist narrative, mastery was supposed to require such total dominance by the master that he was emancipated entirely from any care and worry. This is the myth about mastery that was used to describe the technical, scientific, and economic dominion of Man over Nature.

But if you think about it according to the compositionist narrative, this myth is quite odd: where have we ever seen a master freed from any dependence on his dependents? The Christian God, at least, is not a master who is freed from dependents, but who, on the contrary, gets folded into, involved with, implicated with, and incarnated into His Creation. God is so attached and dependent upon His Creation that he is continually forced (convinced? willing?) to save it. Once again, the sin is not to wish to have dominion over Nature, but to believe that this dominion means emancipation and not attachment.

If God has not abandoned His Creation and has sent His Son to redeem it, why do you, a human, a creature, believe that you can invent, innovate, and proliferate -- and then flee away in horror from what you have committed? Oh, you the hypocrite who confesses of one sin to hide a much graver, mortal one! Has God fled in horror after what humans made of His Creation? Then have at least the same forbearance that He has.

The dream of emancipation has not turned into a nightmare. It was simply too limited: it excluded nonhumans. It did not care about unexpected consequences; it was unable to follow through with its responsibilities; it entertained a wholly unrealistic notion of what science and technology had to offer; it relied on a rather impious definition of God, and a totally absurd notion of what creation, innovation, and mastery could provide.

Which God and which Creation should we be for, knowing that, contrary to Dr. Frankenstein, we cannot suddenly stop being involved and "go home?" Incarnated we are, incarnated we will be. In spite of a centuries-old misdirected metaphor, we should, without any blasphemy, reverse the Scripture and exclaim: "What good is it for a man to gain his soul yet forfeit the whole world?""

"via this string of tweets from @infrathin:

2 months later, still processing this B. Latour essay …"

"LT how to be responsible in the way we conceive of what our responsibility is +?"

"Like responsibility, love is an allegiance to follow through with the monstrous dilemmas created by it. +?"

"Love and responsibility both require setting aside what we want them to look like. +?"

"LT so difficult that i don't know how to do it and have never been able to--except briefly in song. How can i expect "us" to do it?"

"so.... um, love you monsters y'all …" ]

[Related: Audrey Watters’s “Ed-Tech's Monsters #ALTC ” ]
brunlatour  anthropocene  responsibility  love  technology  2012  frankenstein  science  descartes  nature  environment  sustainability  care  nonhumans  emancipation  exploitation  environmentalism  climatechange  modernism  postenvironmentalism  morality  ethics  legal  law  epistemology  reason  decisionmaking  politics  policy  caregiving  intervention  stewardship  posthumanism 
december 2014 by robertogreco
On Progressive Art - Feministing
"Progressive art can assist people to learn not only about the objective forces at work in the society in which they live, but also about the intensely social character of their interior lives. Ultimately, it can propel people toward social emancipation." --Angela Davis
art  progressive  progressiveart  social  emancipation  society  glvo 
february 2010 by robertogreco

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