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    <title>The Algorithmic Order</title>
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    <title>Opinion | The ‘No Child Left Behind’ Nostalgia Is Delusional - The New York Times</title>
    <dc:date>2026-06-27T06:13:44+00:00</dc:date>
    <link>https://www.nytimes.com/2026/06/22/opinion/schools-testing-accountability.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via Audrey Watters:
https://2ndbreakfast.audreywatters.com/the-algorithmic-order/ 

"In a recent op-ed in The New York Times, Ross Weiner argues that the calls to bring back the test-based accountability of “No Child Left Behind” is delusional. (Well, to be fair that’s the word that the headline writer chose: "delusional.") Weiner describes these policies as insufficient then and inadequate now. “Young people are placing more emphasis on purpose, relationships and contribution than on older markers of status,” he argues.

<blockquote>For a generation, the reform coalition took its validation from economists and accountability metrics, while treating parents, students and communities as mere functionaries rather than partners in a shared civic enterprise.

    Taking their priorities seriously would mean broadening what we expect from the classroom. Schools should put what students can do on equal footing with what they know, embedding real skills in academic learning rather than leaving them to chance or sequencing them to later in life. Schools should reconnect with the communities they serve, so young people learn through and about the places where they live. And they should reanimate the character-forming, developmental mission a pluralistic democracy requires.

    Federal policy has an essential role to play in public education: protecting civil rights, funding quality data and research, and encouraging promising practices to spread. But the formative mission cannot be mandated by Washington. Belonging, the foundation of both learning and civic commitment, is relational and starts local; it cannot be standardized or scaled, but must be cultivated by schools that are responsive to the communities they serve.</blockquote>

It’s not a fully-fleshed out vision for education, to be sure, but it does gesture at something quite different from the technocratic one that schools have spent the last few decades delivering -- and delivering via education technology, via a machinery that shapes the form and increasingly the content, the curricula and the pedagogy. Funny, for all the invocation of "the future of education" from ed-tech evangelists and testing companies and politicians, they're almost always talking about the past, or at least about much older narratives of what that future might look like. (And in doing so, they ignore that computers have been ubiquitous in classrooms for a very very long time now.)"]]]></description>
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    <title>Berkeley Public Schools Overhauled Reading Instruction. How’s It Going? | KQED</title>
    <dc:date>2026-06-26T08:31:48+00:00</dc:date>
    <link>https://www.kqed.org/news/12088044/berkeley-public-schools-overhauled-reading-instruction-hows-it-going</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nine years after a lawsuit spurred a reckoning around literacy education in Berkeley Unified School District, a new curriculum and culture have taken hold."]]></description>
<dc:subject>berkeley reading pedagogy curriculum instruction schools schooling 2026 berkeleyusd literacy sarahossaini</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/05/11/us/cursive-clubs-students.html">
    <title>Cursive Club, Where Students Learn With a Flourish - The New York Times</title>
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    <link>https://www.nytimes.com/2026/05/11/us/cursive-clubs-students.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Students are practicing cursive in clubs after school and in libraries after it was cut from the Common Core curriculum. Some states are reintroducing it into schools."

[archived:
https://archive.is/Bap31 ]]]></description>
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<item rdf:about="https://onstudentsuccess.morganedtech.com/p/reinventing-the-wheel-again">
    <title>Reinventing the Wheel, Again</title>
    <dc:date>2026-04-26T01:11:58+00:00</dc:date>
    <link>https://onstudentsuccess.morganedtech.com/p/reinventing-the-wheel-again</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The recurring blind spot in EdTech’s promises of frictionless scale"

[via:
https://2ndbreakfast.audreywatters.com/foolin/ ]]]></description>
<dc:subject>glendamorgan edtech education technology salmankhan salkhan khanacademy khanmigo mooc coursera scale scaling scalability curriculum pedagogy schools schooling justinreich ted friction moocs</dc:subject>
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<item rdf:about="https://citationsneeded.libsyn.com/ep-237-how-selective-patronizing-deradicalization-discourse-pathologizes-anti-colonial-struggle">
    <title>Citations Needed: Ep 237: How Selective, Patronizing 'Deradicalization' Discourse Pathologizes Anti-Colonial Struggle</title>
    <dc:date>2026-04-19T23:25:03+00:00</dc:date>
    <link>https://citationsneeded.libsyn.com/ep-237-how-selective-patronizing-deradicalization-discourse-pathologizes-anti-colonial-struggle</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we break down the long history of US media reducing recalcitrant populations' grievances to "terrorism," "hate," and "radicalism" in urgent need of re-education.
 
With guest Prem Thakker."]]></description>
<dc:subject>media nytimes wapo washingtonpost theatlantic israel palestine gaza reeducation occupation settlercolonialism colonialism colonization us donaldtrump hillaryclinton benjaminnetanyahu policy genocide ethniccleansing westbank jerusalem eastjerusalem iof idf language maintstreammedia citationsneeded premthakker radicalization apartheid 2026 2025 2024 2023 zionism antizionism anticolonialism anti-colonialism resistance stateterrorism openairprisons concentrationcamps liberation panopticon surveillance history liberalism liberalzionism patholigization palestinianstate palestinianauthority curriculum schools education schooling humanrights palantir demonization encampments colleges universities highered highereducation zionistmccarthyism academia foreignpolicy supremacy humanity coexistence greatmarchofreturn marchofreturn 2018 violence imperialism nimashirazi adamjohnson fascism deradicalization radicalism power suppresion activism textbooks 2014 2019 2009 2008 indigeneity indigenous</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/04/19/opinion/schools-edtech-laptops-games-learning.html">
    <title>Opinion | You Can’t Game Your Way to a Real Education - The New York Times</title>
    <dc:date>2026-04-19T20:37:59+00:00</dc:date>
    <link>https://www.nytimes.com/2026/04/19/opinion/schools-edtech-laptops-games-learning.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By Molly Worthen

Dr. Worthen, a professor of history at the University of North Carolina, Chapel Hill, is the author of “Spellbound: How Charisma Shaped American History From the Puritans to Donald Trump.”"

[archived: https://archive.ph/93DSh ]


"Paige Drygas, who teaches high school English at a private school just north of Dallas, feels no pressure to make learning fun. She distinguishes between “fun” — meaning stress-free amusement — and the burden she feels to “get students engaged as much as possible. I can see it in their eye contact,” she told me. “I’m trying to get their minds going. For example, I don’t think many people would describe Emerson and Thoreau as fun.”

Maybe that’s why some teachers have their students play “Walden,” a video game in which players simulate Thoreau’s solitary sojourn at Walden Pond. The game is free for teachers, but Ms. Drygas sticks to the texts. “The idea of self-reliance is really interesting. Once you engage that big idea, class moves quickly.”

Ms. Drygas is not only a fun-skeptic. She also requires her students to hand write their essays, read books in hard copy and use laptops as little as possible. These countercultural classroom policies all go together, because fun used to be a wonderful thing in school. Then screens came to dominate instruction time and software developers answered the call to make school fun and personalize learning with a growing marketplace of online games.

This has been the greatest blunder in the past decade of K-12 education: the decision to give every child a personal computer and to gamify everything from standardized test preparation to recess. Mistaken ideas about the nature of learning have combined with a hefty dose of Big Tech propaganda to distort our picture of what school is for. Technology must return to its proper place in the classroom — as a supplemental tool, rather than the source and summit of education.

The logic for bringing more technology into K-12 classrooms seemed intuitive, even before the Covid-19 pandemic pushed school onto screens. If adults were using the latest personal devices and software to do their jobs more efficiently, then surely using them in the classroom would make learning more efficient, too, and prepare students for the modern workplace.

Besides, so the thinking goes, kids today are digital natives. Because they’ve grown up around screens, their brains must be fundamentally different from those of older generations. Teachers need to “meet them where they are” by catering to shorter attention spans and swapping books for multimedia lessons. The more that math and language assignments resemble a video game, the more students will learn.

Every step in this argument is wrong. Researchers have begun to correlate falling test scores in wealthy countries around the world with aggressive adoption of devices in schools (88 percent of American public schools now follow what’s known as the 1-to-1 policy, providing one laptop or tablet for every student). In the United States, math and reading scores among 13-year-olds peaked in 2012 and have declined since.

The analogy between the workplace and the classroom ignores the fact that young people learn differently from adults: They need far more direction and exposure to a variety of sensory activities. Perhaps that means sand and blocks in younger grades. For me, history came alive through the homemade costumes of a “medieval times” fair in high school, especially the memorable sensory activity of trying to make my timeline project look “really medieval” by soaking it in tea and browning it in the oven — where it caught fire. (I then spent hours recreating it.)

My quest to simulate ancient vellum may have been a little eccentric, but my basic mental wiring wasn’t. The concept of a digital native is a myth. The advent of iPhones and laptops did not undo eons of brain evolution in the space of a few years — even if excessive screen time is associated with the thinning of the cerebral cortex. (The damage appears to be reversible, thanks to the brain’s plasticity.)

“People are mistaking kids’ preference for deep biological reality,” Jared Cooney Horvath, a neuroscientist who consults with schools on digital policy, told me. “My daughter loves Popsicles. I have a choice: I could meet her where she’s at and start every meal with a Popsicle. But that doesn’t change the fact that, biologically, Popsicles aren’t good for her, and she needs some vegetables.”

In his new book, “The Digital Delusion,” Dr. Horvath surveys the vast body of research demonstrating the damage to learning that comes with overuse of so-called ed tech, the mass of digital devices and software that have saturated schools. Studies indicate that comprehension collapses when students read texts on screens. Their attention spans shrivel as well: A study of college students working on laptops during a lecture class found that they spent an average of 38 minutes of every hour off task. And even in the age of Google, old-fashioned memorization remains important: Knowledge stored in our brains, not in the cloud, is the seedbed for creative thinking.

Perhaps the most insidious aspect of ed tech’s invasion is the widespread adoption of video-game-style apps to teach, assess and entertain students. These apps feed a broader ethos of gamification that encourages students to fixate on points, badges and other digital dopamine hits — and shy away from the experimentation, frustration and struggle that real learning demands.

The problem is not games themselves. Good teachers have always used games to motivate students and connect them with classmates. But over the past 15 years or so, the hubbub of active, analog games has given way to far quieter classrooms where students spend significant blocks of time in headphones, swiping and scrolling through onscreen activities.

The company Kahoot! says that eight million teachers worldwide use its quiz games for “future-ready skill building.” About 17 million students — roughly one-third of American students from pre-K through 12th grade — use iReady, a digital platform that promises “an active experience that motivates students to take ownership of their learning.” If students get to school early, or bad weather keeps them inside at recess, they can kill time with iReady games like “Hungry Fish” (an arithmetic game) and “Cupcake” (a virtual cupcake business that requires math and map reading).

In some cases, the more they play, the more credits they earn to unlock new games. The curriculum giant McGraw-Hill offers a mobile study app called Sharpen, which chops up lessons into bite-size videos and quizzes. Cartoon avatars and bursts of animated confetti encourage users to “keep up your streak and earn new rewards.”

Denise Champney is a speech pathologist in Rhode Island who has worked in public schools for 25 years, mainly with neurodivergent learners. “The persuasive design of computer games is meant to keep kids using, with no interaction with other people, just with a screen,” she told me. “I’ve seen it with iReady math. They’re just clicking; they want to get through it. They are not reading, because they don’t really need to read. They say, ‘I kind of know what they’re asking, so I’ll click on what I think the answer is.’”

The overuse of online games — and screen-based technology in general — may be especially harmful to students with A.D.H.D. and autism. These students master narrow pattern recognition “instead of working on the skills they need, like reading, writing and multisensory engagement,” Ms. Champney said. She has noticed that they also use laptops to escape from challenging social situations: “Kids bring these devices from class to class, and if they struggle with an interaction, they’ll just pull out their computer and play video games.”

Multiplayer games do not necessarily encourage healthy social skills. Inge Esping, the principal of McPherson Middle School in central Kansas, recalled the final day of school two years ago, when an all-grade online rock-paper-scissors tournament devolved into Lord of the Flies. “I don’t think I’ve ever seen so much lying, cheating, meanness or crying,” Ms. Esping told me. “It was the worst last day ever. We had to end the game early.”

Her school made headlines this year by abandoning the 1-to-1 laptop policy, mainly at the behest of teachers, who argued that “gravely limiting time on technology will be a positive step for the students,” Ms. Esping said.

Every kind of learning requires facing uncomfortable situations, navigating ambiguity and coping with failure — whether the subject is group dynamics at recess or the details of cell biology. Too often, online games provide friction-free pseudo-engagement, cultivate a narrow set of skills and encourage the assumption that all questions have a single correct answer.

“The more varied the contexts in which you apply a skill, the broader that skill becomes. But computers are wickedly narrow,” Dr. Horvath, the neuroscientist, said. Students “get good at the game, and their score will go up, but as soon as you take them off the screen, most of those skills will go.”

Emily Cherkin, who works with families and schools as “the Screentime Consultant,” taught middle school English for 12 years before her frustration with technology as a teacher and a parent turned her into an “accidental activist,” she told me. “When you gamify lessons, you’re not enhancing learning, but holding students’ attention so they stay engaged with a product longer. That’s at odds with child development. Children should not be spending hours on a screen.” (Ms. Cherkin also worries about the student data that ed tech companies collect, often without parents’ knowledge. She is the lead plaintiff in a class-action lawsuit against the software company PowerSchool, whose 2024 security breach affected millions of children and teachers, exposing personal information to hackers who demanded extortion payments from schools.)

Ms. Cherkin doesn’t oppose technology outright. “I’m not anti-tech. I just want schools to be tech-intentional,” she said. “Of course, kids should learn how technology works, but that is very different from giving 6-year-olds an iPad to learn how to read.”

In my conversations with the growing community of parents, teachers and researchers who criticize ed tech, no one seemed to share my enthusiasm for going back to vellum and quills. The solution, instead, is thoughtful moderation.

Schools should drop the 1-to-1 policy that has encouraged students to see their laptops and tablets as extensions of themselves. Digital games can be effective tools — as long as they emphasize collaboration, creativity and risk-taking rather than lonely scrolling for the next dopamine hit.

I’m intrigued — warily — by Skyler Carr’s approach. He co-founded Mission.io after a few years working in charter schools. As a STEM specialist, he tried “to reach students who were struggling to be engaged in a traditional classroom environment,” he told me. Mission.io creates simulations that embed Common Core grade-level standards in dramatic scenarios that inject real-life stakes into class material. Mission.io is trying to do gamification the right way.

For example, if a sixth-grade teacher uses the company’s program to test students on molecular biology, “we encourage the teacher to say, ‘We’ll be learning about particles and compounds, and you need to know this stuff because tomorrow we’re going on a mission. If you don’t know it, we won’t succeed.’ We want you to introduce it with an understanding that it’s got purpose,” Mr. Carr said.

On mission day, students learn that a nearby lab has suffered a dangerous chemical leak, leaving a researcher trapped. They split into teams and analyze data on airborne molecules in different parts of the lab to figure out which atom they can change to make the floating molecules nontoxic.

Mission.io’s online interface is full of cool graphics and adaptive, choose-your-own-adventure-style story lines. “We’ve got some amazing artists who were unfulfilled making skins for video games,” Mr. Carr said. But the point is to get students on their feet and moving around the classroom, sharing information and brainstorming solutions face to face.

Laptops become tools for in-person collaboration, rather than private gaming consoles (if — and it’s a big “if” — players resist the temptations of the internet). At the end of a mission, students and teachers evaluate both the outcome and the process.

“You can fail the mission and still get good scores on collaboration and critical thinking,” Mr. Carr said. “That’s enlightening for kids who are used to failing. It can open up their minds about how they should be working.”

Mr. Carr and his colleagues have made one decision that sets Mission.io apart from many ed tech companies: Their funding comes from foundation grants and the schools that purchase their programs. “We had a chance to bring on investors early on, and it was an intense conversation. But we knew venture capital and the expectations,” he said. He had seen investors acquire other games and prioritize profit over education. “We needed to be able to let schools call the shots,” he said.

To call the right shots, however, teachers, administrators and families need a clear vision of what education is for. It’s no accident that American schools fell hard and fast for ed tech while the old consensus about what it means to be “college and career ready” was unraveling.

For decades, culture-war debates over American history and science curriculums have consumed public schools. At the same time, many researchers have called the Common Core national curriculum standards a failure. Even elite private schools now struggle to define their purpose, to figure out what mishmash of personal taste and identity categories should replace the politically incorrect Western canon.

“Even highly educated parents don’t put a lot of thought into the deeper purpose of school,” Ms. Drygas, the English teacher in Texas, said. “They just think about how to get their kids into whatever college they want to get to.”

So it has been comforting to think that everyone can still agree on one thing: The more innovation, the better. “Most schools have no guiding ballast anymore,” Dr. Horvath told me. “Tech filled that void for a while.”

But no technology is philosophically neutral. The apps and games that provide a simulacrum of educational progress also encourage students to absorb a certain worldview, an idea of what they should strive for. They end up with the impression that learning is a matter of box ticking, pattern recognition, completing discrete tasks and “leveling up.”

When they get to college and face open-ended essay questions and other forms of ambiguity — when they begin thinking about what they should do after graduation and try to figure out the point of it all — they panic. When a professor asks them to read an entire novel, the task feels overwhelming.

They got into college by mastering a gamified system. But that’s a false picture of the world. Take it from Emerson. He wrote in “Self-Reliance” that real education requires a person to learn that there is no algorithm for fulfillment: “Though the wide universe is full of good, no kernel of nourishing corn can come to him but through his toil.” Serious intellectual work and moral reasoning cannot be gamified."]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/the-school-reformer-accountability">
    <title>The School Reformer &quot;Accountability Era&quot; Narrative Simply Does Not Add Up</title>
    <dc:date>2026-04-18T22:31:35+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/the-school-reformer-accountability</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The PISA declines visible in American math and reading scores over the 2003–2022 period aren’t remotely anomalous; they’re part of a near-universal pattern among wealthy, developed democracies. In particular, the Netherlands, Finland, Belgium, Canada, and Australia - that is, countries with many economic and social similarities but radically different curriculum philosophies, funding structures, pedagogical traditions, etc - all show trajectories strikingly similar to that of the United States. (In fact Finland, long held up as the gold standard of education reform and frequently invoked as a rebuke to American approaches, has seen some of the steepest reading declines in the developed world.) If policy and pedagogy were the primary drivers of American underperformance, one would expect American trends to diverge from those of peer nations, to look distinctively bad in ways that track distinctively American choices. Instead, what the data show is convergence: a broad, shared downward drift across the developed world that almost certainly reflects forces operating above the level of any individual nation’s classroom policy. Pinning these trends on American policy choices, without accounting for why virtually identical trends appear in countries that made very different choices, is not serious analysis.

What could those “forces operating above the level of any individual nation’s classroom policy” be? Well, I was just telling you not to make broad claims about the causes of widespread changes in educational metrics without strong evidence. But what do I suspect? I suspect that it’s related to the fact that children and adolescence have, in the past ten or fifteen years, almost universally adopted a kind of technology that has unique capacity to suck up their attention, drain their mental energy, and waste their time. I think in a decade we’re going to have very strong evidence that it was always the smartphones.

Which means that, once again, American teachers and schools are not guilty of the horrible crimes against children’s potential that they have been accused of. Then again, “accountability” was always less about education policy in the substantive sense and more of a political and moral narrative. Demanding accountability allowed elites to believe that compassion consisted of demanding more from teachers who were asked to do the impossible and students struggling against major socioeconomic barriers. But politicians and neoliberal wonks found that this profoundly unfair behavior towards public educators could be effectively rebranded as high expectations. Accountability rhetoric allowed politicians to posture as champions of children while systematically undermining the working conditions of teachers and narrowing the curriculum to whatever could be cheaply measured. We allowed pundits to talk endlessly about “what works” to improve test scores while refusing to confront the most basic empirical fact in all of education: that schools are downstream of society, not the other way around."]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/what-people-want-from-our-schools">
    <title>What People Want From Our Schools Has Never Been Accomplished, Anywhere, Ever</title>
    <dc:date>2026-03-13T05:14:57+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/what-people-want-from-our-schools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["educating an entire society into prosperity is a radical modern fantasy, not "getting things back to normal""

...

"We Don’t Know If What We’re Trying is Possible

The United States has embarked on a project that is historically unprecedented: the attempt to make every student “college-ready” and to build a labor market that presumes universal higher education. The degree to which “college for all” is an explicit demand can be lawyered forever; if you’d like to say “No one actually wants college for all,” go ahead. The simple reality is that making all students college ready has long been a thinktank demand, a politician promise, and a goal of charter school networks; whether you want to call it a strawman or not, the idea that the entire labor market is going to flow through schooling, that we’re going to educate our citizenry into employability, is a central reality of modern American economics and politics. In The Cult of Smart I quoted (I believe) every president from Carter through Obama as endorsing education as the path to prosperity. And in the neoliberal era, where so much of the labor market for uneducated citizens has been dismantled, nobody has a very good idea of how people reach the good life without education. So we’re trying to educate everybody. Simple!

I need people to understand this: no society in history has ever achieved such a thing, not even the most aggressively meritocratic or education-obsessed ones. There are countries with better aggregate education data than ours (although there’s always caveats and context) and there’s countries with a higher percentage of adults with college degrees (although in some countries college-level work is similar to the high school-level work that American students do). There are no countries that have built an economy where every worker actually possesses the kind of skills that most are thinking of when they think of a college education, and there are no societies in history where education has been the dominant creator of jobs and financial opportunity in the way implied by the rhetoric we routinely hear from politicians. The idea that we can take a population of tens of millions of young people, with all the diversity of ability, interest, and circumstance that entails, and funnel them into a single academic track is a radical social experiment, and the fact that there’s still so much constant angst about education suggests that it’s not going well. Pretending that we’re just trying to get education “back to normal” is a way of laundering a wildly ambitious scheme into inevitability, as if the failure to achieve this impossible standard is a deviation rather than the natural outcome of the attempt.

To imagine that we are simply replicating the supposed good old days by demanding college readiness for all is to ignore the fact that no country’s default has ever looked like this. And the constant escalation of crisis rhetoric has consequences. By treating universal college readiness as the baseline, we set ourselves up for perpetual crisis, because the system cannot deliver what it promises. Students who do not thrive in academic environments are cast as failures, even though they may possess skills and talents that societies have historically valued in other ways. Employers, meanwhile, inflate credential requirements not because the work demands it, but because the education arms race has made degrees into proxies for discipline and compliance. The result is a labor market that is both exclusionary and brittle, built on the false premise that education can be the sole engine of economic life. To insist that this is “normal” is to deny history, and to guarantee disappointment.

If you want to go ahead and grind whatever your particular axe about education happens to be, knock yourself out. But please, stop saying things like “I just want us to get back to a world where kids were graduating high school with basic skills!” Because the world you’re referring to never existed."]]></description>
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<item rdf:about="https://unherd.com/2026/02/why-your-kid-hates-learning-apps/?edition=us">
    <title>The plot to replace teachers with tech</title>
    <dc:date>2026-02-28T17:14:52+00:00</dc:date>
    <link>https://unherd.com/2026/02/why-your-kid-hates-learning-apps/?edition=us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The popular i-Ready platform dulls young minds"

[archived:
https://archive.ph/hsvbh

via:

https://www.frontporchrepublic.com/2026/02/seeds-scribes-and-jeremiahs/

"John Allen Wooden eviscerates a major player in the ed-tech industry: “Partisan tribalists may blame their favorite villains — lazy union teachers and woke-ness for the Right, structural racism and poverty for the Left. But both political parties have been equally guilty of legislating more and more standardized testing over the past 25 years, creating an ideal environment for Big Tech to hawk ‘data-based’ panaceas like i-Ready. Marketed as a high-tech solution to lagging scores on government-mandated tests, i-Ready is used across 30-plus US states and a staggering 70% of the top-100 school districts, covering nearly half of elementary- and middle-school children. This, even though i-Ready has never been proved to successfully teach, immerses already-screen-addled kids in yet more screens, and in all likelihood is making America’s children quantifiably dumber.”"

and 

https://social.ayjay.org/2026/02/28/this-story-about-a-universally.html

"This story about a universally despised, utterly useless, and yet widely deployed e-learning app should remind us of a key truth: American schools at all levels will buy and mandate the use of anything that promises them cost savings. (And “cost savings” = “employing fewer humans.”) "]]]></description>
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<item rdf:about="https://www.404media.co/students-are-being-treated-like-guinea-pigs-inside-an-ai-powered-private-school/">
    <title>'Students Are Being Treated Like Guinea Pigs:' Inside an AI-Powered Private School</title>
    <dc:date>2026-02-18T17:54:14+00:00</dc:date>
    <link>https://www.404media.co/students-are-being-treated-like-guinea-pigs-inside-an-ai-powered-private-school/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Leaked documents reveal the inner workings of Alpha School, which both the press and the Trump administration have applauded. The documents show Alpha School's AI is generating faulty lessons that sometimes do "more harm than good.""

...

"Alpha School’s company Workflowy lists “ideas for enhanced tracking & monitoring of kids beyond screentime data.” The goal, according to the note written in Workflowy, was to monitor the way kids are using apps and then use AI to analyze that activity, flag inappropriate behavior like bullying or drug use, and produce a general report about what kids are doing. “Potentially can detect things like changes in friend group or sentiment to flag potential emotional issues to parents,” one bullet point said. 

Alpha School identified Bark, an app that allows parents to surveil their children’s online activity, as potentially offering some of these features, but also said it was “pretty limited” in what data it could get on what kids were doing on apps like Instagram. Alpha School then lists what it calls “hacky” ideas beyond “normal APIs” to get more data on what kids are doing. This includes “fake social media accout [sic] bots to follow the kids and collect what they like, post, comment, etc,” and “use the kid’s logins and scraping the data (would give not just public info like from following but also stuff like the DMs).”

Nothing 404 Media has seen in internal Alpha School documents or heard from former employees indicates that the company ever seriously pursued any of these ideas, but close surveillance of students is fundamental to how Alpha School operates. 

Alpha School makes an app called StudyReel, which monitors activity on a student’s screen, their computer camera and microphone, what apps and websites they’re using, and how they’re moving their mouse. If StudyReel notices that a student is using an unrelated website or app, idling, or not at their computer, the app can nudge them to get back to work. If StudyReel notices that a student is struggling with a particular question, it can direct them to an AI tutor or assign other lessons that will help them. 

Internally and in public messaging, Alpha School refers to these recordings of students as “game tape,” which it reviews in order to help students and improve its teaching. In October, a Wired investigation revealed how this close surveillance upset some students and eventually led their parents to pull them from Alpha School. 

The type of surveillance Alpha School uses on students is functionally identical to the type of surveillance used by Crossover, a platform that matches companies with remote workers. Crossover is also owned by Alpha School’s principal Joe Liemandt. Much like Alpha School, Crossover requires employees to install spyware on their computer that records their screens and tracks their mouse movements to make sure they are being productive. Previous reporting described Crossover as a “software sweatshop,” and that the company’s goal is to turn workers into “algorithms” and “human CPUs.”

“I think it would be great if people understand that Alpha School basically has the same psychological effects as Crossover,” one person with knowledge of Alpha School’s software told me. 

“The idea of installing software that tracks and records everything our kids do and is designed to not let us turn it off is understandably uncomfortable,” an employee who was listed as the product manager of StudyReel wrote in the Workflowy. “We need to do more to justify it, be better at selling it.” 

To do this, the product manager suggested the company “Find StudyReel recordings of students reading the coaching and enjoying it,” and to “Get consent from parents to use it as promotional material (too far?).”

Internally, Alpha School wrote that the “KEY MESSAGE” about StudyReel is that “99% of recordings are never watched by a human” and that “Your data is safe.” However, I saw that Alpha School maintains a spreadsheet which contains a list of student names, their grade, and an archive of their recordings which shows what’s happening on their screen, their remote tutor, and a video of the student taken via their webcam. This spreadsheet is not only available to anyone at the company, but is also shared in such a way that anyone on the internet who has the link can access the spreadsheet and the videos of students.

“If I wanted to, I could go there and just watch students. Anybody who worked in this capacity could watch the videos of students working on their laptops,” one Alpha School employee told me. “So many hours of just students’ faces [...] I'm not sure parents understand exactly what's going on with that data [...] I don't think that this is clearly communicated, because I'm sure there'd be a lot more opt outs if it was.”

Alpha School acknowledged my request for comment but did not provide one in time for publication. 

The former Alpha School employees I talked to all agreed that the company’s goal of condensing core education requirements to two hours of learning in order to give students more time for other, more enriching activities is a good, admirable goal. They also agreed that Alpha School students’ test scores are very high compared to the national average, though they credit the human “guides” at Alpha School for that accomplishment. 

Alpha School’s cofounder MacKenzie Price also admits in the interview with the Hard Fork Podcast that it’s possible the high test scores could be explained by selection bias. Alpha School is an expensive private school. Most students at Alpha School have parents who are concerned about their education and the financial means to send them there, which might be a bigger determining factor in their academic success. Multiple studies have shown that grades, SAT scores, and standardized tests are highly correlated with income. 

The issue according to these former employees is that Alpha School’s two hour learning program usually requires much more than two hours, and more importantly, that the AI products are not working as advertised. 

“Basically the claim that this is some AI magic and much more advanced than other tools is incorrect,” one former employee said. "

[See also:

"Inside an AI-Powered School"
https://www.youtube.com/watch?v=fy-38hIhykQ

"This week we start with Emanuel’s wild story about Alpha School, a very hyped AI-powered school. Emanuel got leaked documents and spoke to former employees. After the break, Sam tells us what happens when someone decides to make an AI nudify OnlyFans with your likeness. In the subscribers-only section, Joseph tells us about the agencies buying GeoSpy, an AI that can geolocate photos in seconds.

2:49 - Understood: Deepfake Porn Empire: https://link.mgln.ai/N8BSUA
5:47 - 'Students Are Being Treated Like Guinea Pigs:' Inside an AI-Powered Private School: https://www.404media.co/students-are-being-treated-like-guinea-pigs-inside-an-ai-powered-private-school/
40:01 - 'The Most Dejected I’ve Ever Felt:' Harassers Made Nude AI Images of Her, Then Started an OnlyFans: https://www.404media.co/grok-nudify-ai-images-impersonation-onlyfans/

Image credit: Unsplash

Subscriber's Story - Cops Are Buying ‘GeoSpy’, an AI That Geolocates Photos in Seconds: https://www.404media.co/cops-are-buying-geospy-ai-that-geolocates-photos-in-seconds/ "]]]></description>
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<item rdf:about="https://thepointmag.com/examined-life/the-left-case-for-great-books/">
    <title>The Left Case for Great Books | The Point Magazine</title>
    <dc:date>2026-02-03T22:02:11+00:00</dc:date>
    <link>https://thepointmag.com/examined-life/the-left-case-for-great-books/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The American left is a pretty cerebral lot: it contains a lot of grad students, underemployed humanities majors and hyper-literate autodidacts, and this educational glut is often grounds for criticism. We are, according to the usual line, too much in our own heads, too busy building castles in the air to relate to people on the ground. But despite our eggheaded reputation, the American left has failed to articulate a broad and unified vision for education. We are generally successful at toeing a line on issues of policy—robust funding for public education, opposition to charter schools, strong support for teachers’ unions, etc.—but the left, having painted a compelling and persuasive picture of a political life that should empower ordinary citizens and of a working life that ought to be a source of pride and dignity, has not been able to make a similar case about what education is for.

As a leftist myself and a university professor, I find this failure particularly galling—especially at a time when the various symptoms of post-industrial capitalism have leeched away the university’s public financial support, pushed students into ever-narrower vocational training for ever more uncertain job prospects, and so inflated tuition rates that a four-year degree can cost as much as a three-bedroom house. What is being offered as education is so far removed from any recognizable articulation of the good life that an alternative is not merely desirable but necessary for education to be considered part of the good life at all.

The American right also recognizes that there is a crisis in education—and has responded to it in a variety of ways. The most substantive of these responses generally goes by the name of “classical education,” although the term encompasses a great variety of visions and practices. In some cases it seems to mean nothing more than a preference for old books and discussion-driven teaching, in some it puts a Montessori-like emphasis on creating a beautiful and stimulating learning environment, and in others it decries liberalism, communism and gender theory as the harbingers of social collapse. The movement’s contemporary shape and name can be traced back to Susan Wise Bauer’s 1999 book The Well-Trained Mind: A Guide to Classical Education at Home. Bauer’s book views the medieval trivium—grammar, logic and rhetoric—as a framework for moving cyclically through subjects as a child matures: first learning a subject’s basic elements and how they fit together (grammar), then learning argumentation and causality and abstract thinking across various domains (logic), and finally how to make arguments that are elegant and persuasive in addition to being valid (rhetoric). The various practitioners of and advocates for classical education share a commitment to teaching accepted canonical texts (drawing largely on the “Great Books”), to education as inseparable from character formation, and to the thesis that the abandonment of the two prior commitments by K-12 schools and universities has hollowed out their ability to effectively educate students. Many proponents of classical ed draw on the ancient distinction between liberal education, suitable for free persons who are to govern themselves and others, and servile education, suitable for those who are to be useful to others, noting that education in a democratic society ought to prepare all people to lead meaningful lives in pursuit of a vision of the good, not merely to work as someone else’s employee or to serve a particular social function.

Education like this, based on “great books,” has a somewhat unsavory reputation on the left. This is due, in part, to its recent association with conservative or reactionary political movements. It’s also because we do not wish to be elitists or chauvinists. Great-books advocates have been guilty of both; it is all too easy to slip from reading things because they are recognized as good to reading them because they are merely recognized. A long-running cynical joke at Columbia holds that the university’s signature course on political and moral philosophy, Contemporary Civilization, is abbreviated “CC” because its real purpose is to furnish “cocktail conversation.” The University of Chicago’s Mortimer Adler, one of the twentieth century’s most fervent advocates for great books, was convinced that there were exactly 102 “great ideas” and that his particular canon of Great Books of the Western World contained all of them.

Yet the underlying theses of classical education do not strike me as baseless, nor even particularly right-wing. I have always found the distinction between liberal and servile education to be compelling, and the idea that value-free education is desirable or even possible strikes me as absurd on its face. The notion that students should mainly be acquiring “skills” or “competencies,” so prevalent in high-level discussions of education policy and in ranking school systems, rings hollow to anyone who has ever cared enough to become a teacher: one teaches because one has fallen in love and, like any lover, one wants to shout it from the rooftops, because in loving something we come to see that it is good, that it is something a person should want for themselves. We on the left generally agree that education is for the student’s benefit, not for the benefit of their future employer, and that students go to school not merely to acquire skills but to develop an entire social and intellectual life: to have something good and to have it forever. We are sometimes embarrassed to say this, I think, out of misplaced or excessive courtesy: we have seen too many snobs tell people what they ought to like. But we shouldn’t be. It is not snobbish to say that a person with lungs must breathe or that a person with a stomach must eat, nor that a person with a mind must think. It is not snobbish to show someone how to love something new—it is a gift.

There are, to be sure, writers on the left who have articulated critical alternatives to the general state of education. Perhaps the most famous alternative is Pedagogy of the Oppressed by the Brazilian Marxist educator Paulo Freire, which is the third most-cited book in the entire social-scientific literature. It appears regularly on syllabi in schools of education and social work around the country, and not without reason: it presents a vision, in clear and forceful terms, of education as a means of improving the lives of the people who need it most. In my experience, however, it is rarely assigned or cited in its entirety: the most commonly cited excerpt, by a pretty overwhelming margin, is its second chapter arguing against what Freire calls the “banking” model of education—in which an authority (the teacher) merely transfers information to a recipient (the student). Instead, he proposes a cooperative model, in which teachers and students are engaged in a joint enterprise and the teacher is not so much an authority as a more experienced student. Much less commonly cited is the book’s first chapter, in which Freire lays out his philosophy of education more broadly: “The pedagogy of the oppressed is an instrument for their critical discovery that both they and their oppressors are manifestations of dehumanization.” The process of education, then, is the process of becoming human.

Reading Freire’s introductory chapter a couple of years ago, I found myself surprised not only at how strongly his vision overlapped with those found in more conservative “classical ed” materials, but also at how strongly they resembled the ethos of a “great books” seminar. My own teaching has confirmed the resemblance. The great books have their own pedagogical tradition, one from which classical ed draws to greater or lesser degrees but which has a history and institutions distinct from those most commonly associated with classical ed. I’d like to make the case that a great-books model at the undergraduate level is, in fact, so consonant with Freire’s radical critique that it represents a far better path forward for a left-wing vision of education than virtually anything else currently on offer in the United States.

●

In the fall of 2016, early in my teaching career, I was in graduate school teaching a section of a course called “Great Books,” a survey of mostly Greek and biblical texts, at the University of Michigan. My section was scheduled to meet at 9 a.m. on Wednesdays and Fridays, and on Wednesday, November 9th we were scheduled to go over the Eumenides of Aeschylus, the final play of his Oresteia trilogy. The events of November 8th shocked the country, and having soothed my nerves on that night with generous pours of Dalwhinnie, I came to class braced for disaster. There was no shortage of dark glasses or downcast faces, and I had no idea how I would go forward. The text itself, however, furnished us with a providentially timely question: What does one do with the losers in a democratic contest? Bit by bit, as the discussion unfolded and students whom I knew to be in different political camps spoke about a fundamental question of democratic legitimacy, I could feel the tension in the room unwinding. The questions in the text were not gathering dust in fifth-century Athens but present and alive in the room, filling an intellectual and emotional need that nobody could have predicted. Something happened in that room that I cannot fully describe and did not intend, but I have not forgotten it and never will, because those students showed me what an intellectual community can do for one another.

For Freire, education is fundamentally about freedom, which is “not an ideal located outside of man; nor is it an idea which becomes myth. It is rather the indispensable condition for the quest for human completion.” An educated person is in some sense liberated from the blinkers and boundaries imposed by their social position, freeing them to evaluate and judge for themselves, among equals, rather than merely accepting what they are given. This understanding is fundamental to the seminar model: there is not a predetermined conclusion about the text at which I expect students to arrive. My own academic specialty is Homeric studies, and I have taught the Iliad and Odyssey in both Greek civilization courses and great-books courses. The two are fundamentally different. In a Greek civilization course, there is an outline of scholarly consensus on the subject, and my task as an instructor is to convey that outline—about Bronze Age Greece, about the forms and composition of epic poetry, about the place of Homer in later Greek education and self-conception—to the students, to the best of my ability and theirs. In a great-books seminar, that material is not neglected, but the focus is on the kinds of questions that the poems raise and the students’ reflections on them. The conflict between Achilles and Agamemnon, for example, presents a dilemma about whether one should reward individual achievement or preserve the stability of a larger enterprise; meanwhile, the Homeric deities force the students to reckon with the all-too-common human experience of being treated as a pawn by persons or forces too powerful to oppose. These are not questions to which any honest instructor can pretend to have a definite answer: they demand serious thought from many people who can take one another’s ideas and test them or turn them in a different direction. In this way, the contributions of each student help their classmates step into larger, more thoughtful versions of themselves: like my students did on that post-election morning, they step through and beyond their present concerns into what they didn’t know they needed. They see more sides of the question; they take in a greater share of humanity; they are, in Freire’s understanding, more free.

When we sit down in a seminar to explore a text and the questions it poses, we are not doing it for an employer or in the service of some idea of social utility, but for ourselves and for one another. Indeed, it is only by divesting ourselves of the trappings of expertise and social hierarchy that a seminar becomes possible at all: we must meet and speak as equals. This includes both the people in the room and the author of the text: all may be criticized, but all must be understood. Plato knows this perfectly well: the Symposium is one of the greatest works on education because it shows human beings at leisure, divested of political obligations and social rank, exploring the question of what eros means to them. Only at a private party can they throw off what sets them apart from one another and pursue the truth in common. We can follow their conversation because we are like them: far from being cut off by the chasm of history, it is through history that they can speak with us; to believe otherwise is to hold communication with and understanding of other persons impossible and to foreclose the solidarity that forms the basis of our politics.

For Freire and for anyone who teaches great books, what is shared, our humanity, is the most important part of education. And in Freire’s account, it is precisely what structures of oppression seek to cancel out: “The solution of this contradiction between oppressor and oppressed is born in the labor which brings into the world this new being: no longer oppressor nor longer oppressed, but human in the process of achieving freedom.” It is not enough to recognize this fact theoretically: we reclaim our humanity by laboring, by doing what is proper to rational and social creatures, and what is most proper to us—what is most uniquely our own—is the depth of cognition made possible by language and the extended social life to which language gives birth. We are most human when we are thinking together, and only by doing this and habituating ourselves toward doing it can we change the circumstances that deprive us of this shared humanity.

●

This being-together doesn’t happen only in the classroom. The secret ingredient behind the most successful great-books programs is not only the syllabus but the intellectual community that is formed. A community is necessary because it lets people who have begun to recognize their common humanity develop new ways of relating to one another that have nothing to do with the scripts handed to them by their social context, and this new community must be insulated in some way from society at large so that the compulsion to follow these omnipresent, ready-made social scripts loses some of its force. I might be accused here of advocating that students be put inside a bubble and disconnected from the real world, and I would answer that yes, that much should be obvious. It is precisely the world, understood as the social and economic structures into which we are born, through which we secure the necessities of survival and which hedge the boundaries of our social worlds, that an educational community must shut out, for the same reason that a monastery must do so: there is common work to be done that demands the cooperation of free and equal human beings.

This is why a really good college is a little bit of a cult—not because we ought to ignore the world but because there are encounters between persons that the world does not allow. The disasters of the Iliad could have been avoided if Agamemnon had simply apologized to Achilles as an equal, but Agamemnon is a high king who recognizes no equals, and so the very thing that would save him is precisely the thing that he cannot do. The assemblies of kings were supposed to be places in which all were equal and could speak their minds, but the poem shows us in the first two books, first through the argument between Achilles and Agamemnon and then through the beating of the outspoken commoner Thersites, that this is a paper-thin lie: the distinctions of rank have already made their way in. Freire insists that these distinctions must be overcome “objectively,” that is, in real conditions: it is not enough to say we are in a new kind of community. Instead, we must actually build one, with money and staffing to support the community’s work. This world does not afford us space to work out and rehearse the relationships that we could and ought to have with one another in the world that has yet to come: those spaces must be claimed and built and defended.

The formation of a new community with new kinds of relationships does not extend only to the students, but also to the faculty who teach them. Resolving to teach outside one’s specialty, as a great-books program demands, puts faculty members back into the position of being amateurs and so brings them closer to the intellectual position of their students. This is why it aligns so well with Freire’s famous critique of the “banking model of education,” which positions students as empty containers for knowledge given by an expert instructor who is the arbiter of what they do and do not need to learn. My own teaching benefits tremendously from being unable to pretend to any kind of expertise: texts outside my disciplinary wheelhouse have become some of my favorite material to teach precisely because I can explore them alongside my students rather than insisting that I have something they need. I can do this responsibly because I have recourse to colleagues who can save me from gross factual blunders. This is expertise in the service of a community: rather than a source of authority for telling other people what they must learn and who they must become, it becomes a resource for the students to draw on in their own exploration of the world and themselves.

That said, there’s a reason why it’s called “great books”: the texts you read together in class still need to be good ones. The most important criterion is that the books should bear rereading: ideally you could triple the amount of time you devote to each one and still not have enough. I don’t think it’s reactionary to concede that something with a millennium of unbroken readership is probably worth reading for anybody. Certainly there are issues of representation, but these very issues make for excellent discussion material—the sorts of conversations that are challenging and edifying for students and teachers alike. (It also bears noting that as soon as women or formerly enslaved people began reading and writing in significant numbers, first-rate writers emerged from among them, many of whom are now long-established presences in these courses.) In any case, academics are prone to seriously overestimating the political significance of a syllabus. You aren’t helping anybody get health care when you omit Dante from your syllabus, but you are denying an opportunity to read Dante. Given all the alarms being sounded about how little students read, shouldn’t we try to give them the best we can offer?

And what makes a great-books program truly contentious is something else: the freedom of the student to set their own goals for their study and to relate to the texts as they choose. It means that there is no guaranteed outcome: successful completion of the program means only that a student made it to the end. They have probably read most of the required texts and acquired some facility with writing and speaking. But it is perfectly possible to go through a great-books program without its making so much as a dent in your soul. You can read everything and write decent essays and emerge as a good American university graduate: you will have been trained, as Achilles was, to be “a speaker of words and a doer of deeds,” well prepared to argue your case and act in the world. That is a fine outcome by many standards; indeed, I think most college deans would prefer that we make more of those people. But there are easier ways to do that. When we teach great books we aim at the transformation of a person’s relationships to themselves and to others: as Plato would put it, we aim at a full turning of the soul toward what is good. This is not a reliable formula, and it is not something we can do without the student’s own commitment. But it happens, and I’ve seen it happen: I’ve seen students follow Alcibiades into mad love for Socrates, become captivated by the romance of Tristan and Yseult, and get thrown into spiritual crises by Kierkegaard or artistic crises by Virginia Woolf.

None of these crises was especially smooth or easy for anybody involved: there isn’t a manual for how to talk a student through the realization that the life they had planned out is no longer compatible with the person they’ve become, but it’s far better for them to figure that out now than to find themselves with a mortgage whose payment depends on living out a contradiction that sheer will can no longer hold together. Our elite colleges have already perfected the formula for confidence and polish: it’s not hard to produce people who think that the world is their oyster and might be able to dash off a few choice lines from Homer or Montaigne at a party, and if that’s all someone wants from an education, there is no way to compel them to do more. How, after all, are we to assess the turning of the soul? All we can say is, here is a program and a community, and we have seen wonderful things happen here, and many people have said that it was very good for them even when it was hard, and perhaps you, a student, may decide that it will be good for you as well.

We are very far from the world that we on the left would like to live in, the world in which simply living is possible for everyone, and building that world demands difficult work. But it also demands thought, and perhaps we can carve out a little bit of time to think and rehearse for a world in which we can all be more human. If you do not believe that it is possible for someone’s life to be changed by reading and thinking together then I wish you well, but I do not think we are in the same profession and I am not sure we’re on the same side. I can tell you that some years ago now, a young man who was still a convinced atheist read Augustine’s Confessions and found in its pages an account of evil and responsibility that overturned his entire moral picture of the world. That same young man took in Plato and Machiavelli and Hegel and Marx in great gulps the following year and felt like he had fewer and fewer solid places to stand but a much better sense of where he was. He was fortunate enough to know other young men and women who felt the same way around the same time, and their late-night conversations (including several genuine toga-clad symposia) changed how they all saw the world and one another. This story is mine; it also looks a lot like the stories of a lot of people who’ve seen that it’s possible to teach and learn in a way that does not speak to making a living but simply to living."

[via (emphasizing the bulk of the final paragraph):
https://social.ayjay.org/2026/02/03/daniel-walden-if-you-do.html ]]]></description>
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<item rdf:about="https://www.teachlabpodcast.com/ai-literacy-part-1-where-angels-fear-to-tread-with-sam-wineburg/">
    <title>AI Literacy Part 1 &quot;Where Angels Fear to Tread&quot; with Sam Wineburg</title>
    <dc:date>2026-01-29T21:46:39+00:00</dc:date>
    <link>https://www.teachlabpodcast.com/ai-literacy-part-1-where-angels-fear-to-tread-with-sam-wineburg/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Over the last two years, teachers and schools have felt immense pressure to incorporate AI literacy into their curricula. In the fall of 2024, California became the first state to pass a law mandating AI literacy instruction in schools, and several others have since followed suit. In the summer of 2025, the Department of Education released the AI Action Plan for Education, which stated in part: "The Action Plan encourages schools to teach AI literacy and supports the responsible integration of AI in classrooms. AI is seen as a key education tool to enhance individual student preparation for the real world and to bolster the United States as a leader in AI."

Most major AI companies have pledged significant capital to train teachers or educate students in AI literacy. Google alone has committed over 40 million dollars toward these initiatives, while OpenAI, Microsoft, and NVIDIA have all launched similar donation programs.

But do we actually know what "AI literacy" means? Sam Wineburg doesn't think so. Sam is a professor emeritus of education and history at Stanford and the co-founder of the Digital Inquiry Group. He previously led a landmark study for the Stanford History Education Group (SHEG) that exposed how standard school methods for teaching web literacy were failing K-12 students.

In part one of this two-part miniseries, Wineburg shares his observations on how educators have gotten "literacy" wrong in the past. He suggests there are more responsible ways to adapt to transformative new technologies than to hastily stand up literacy guidelines that may repeat old mistakes."

[via:
https://2ndbreakfast.audreywatters.com/snow-day/ ]]]></description>
<dc:subject>samwineburg justinreich 2024 2025 2026 california education ai artificialintelligence ailiteracy mediliteracy openai webliteracy internet web online curriculum schools schooling literacy inquiry microsoft nvidia google lateraleading howweread reading</dc:subject>
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<item rdf:about="https://comment.org/what-is-the-university-for/">
    <title>What Is the University For? - Comment Magazine</title>
    <dc:date>2026-01-24T22:18:58+00:00</dc:date>
    <link>https://comment.org/what-is-the-university-for/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I was ten years old—way back in 1992—my grandparents gave me a gift that felt as massive and serious as a cathedral: the entire thirty-two-volume set of Encyclopedia Britannica. I had already taken to checking out single volumes of World Book from our local public library, hunting for answers to whatever question preoccupied my fourth-grade mind that week. What was Prince William’s school like? What do killer whales eat? I wanted to know. My grandparents knew a future nerd when they saw one and made an aspirational investment. Why not give me the gold standard—all the world’s knowledge, alphabetized and leather-bound, at my fingertips? 

Of course, the articles were far too complex for my reading level. The tissue-thin Bible paper made me nervous to touch, and the volumes were so heavy I could barely lift them from the shelf. But their message came through: knowledge matters. Britannica was also passive. It was a reference that sat there waiting; you had to bring your own curiosity and desires to it.  

By the early 2000s, encyclopedias—indeed, even the idea of a centralized reference work—had been obliterated by Google. If you wanted to know something, you didn’t walk to a shelf. You typed into a box. You didn’t rely on a small circle of authoritative editors but on an invisible army of web pages written by—who knows?—and filtered by an algorithm designed to predict your impression of relevance. Unlike with Britannica, you didn’t have to wait a year for updated facts. They were refreshed constantly. There was no end to the search and seemingly no limit to access. Google went mainstream the same year I started college, and it fundamentally shaped my expectations about how to ask questions, how to communicate with others, and how quickly a curiosity can be satisfied.  
We are living through the shift from the era of search to the era of AI.

Now, just a couple of decades later, search is also on the path to obsolescence. Google and other major technology firms are in the process of replacing the web with generative AI. You don’t browse. You don’t sift. You simply ask, and the AI gives you a singular answer—synthesized and personally tailored, powered by large language models trained on massive data sets and designed to predict what you want to know, how you want to hear it, and what will keep you asking. The models now are not even limited to satisfying your curiosity; they want to be your companion and personal secretary. They want to take decisions off your hands. 

We are living through the shift from the era of search to the era of AI. And while most people outside tech or education have not quite grasped what this means yet, those of us who work at universities see it already: the speed, the scope, the social and cognitive disorientation. This shift will be thrilling and jarring. It will be complete before we even have the chance to contextualize it. And it will fundamentally reshape the way we educate human beings—if we let it.  

Atomization and Authority

Since the first colleges were formed at Oxford in the 1100s, universities have performed two distinct functions in society.  

First, they are places where people (typically emerging adults) are set apart for a period of formation. They live among peers, train for professions, and develop the virtues needed to play their role in broader society. In medieval Britain, this meant preparing priests and aristocrats. From the nineteenth century onward in the United States, it meant preparing young people to be free citizens of a democracy. The core idea is that this formation happens in a community, animated by ideals of the good life, where everything from the teachers to the rituals to the architecture transmits those ideals to the next generation. 

Second, universities are places where the truth is gathered and stored for the benefit of society. No topic is immune from a student’s or a scholar’s interest; we have experts in medieval handwriting, in quantum mechanics, in the regulatory processes for accountancy. The ideal of a university is one where the truth of any subject, no matter how novel or esoteric, can be discerned through discipline. We fund the research projects that private industry finds no current use for. We look for connections between streams of knowledge and devise new fields. Whereas in other parts of the educational system teachers are hired and retained on the basis of their ability to implement a curriculum, in the university the qualification for employment is one’s ability to discover new knowledge.  

Powerful AI raises two existential problems for these traditional functions of universities.  

The first we might call the problem of atomization. Generative AI, by its nature, draws us away from others. It delivers a personally optimized experience by generating a style, a tone, a set of facts, an experience that is just for you. Its inputs come from anywhere and everywhere, a Frankenstein of scraped websites, stolen books and articles, and data labelled in distant sweatshops. A student who used to puzzle through a difficult text with classmates and a professor now pastes a prompt into a chatbot and receives a tidy summary. She may not even realize that she’s forfeiting experiences like struggle, or discernment, or collaboration, or discovery. The AI simply gives her what she wants—or, rather, what it predicts she will want right then.  

Major tech firms propose this as a feature of education, not a bug, and universities will have to reckon with the fact that the next generation of students who arrive on campus will have been thoroughly habituated to learn in these atomized ways. Google’s Gemini team promises that AI agents will soon be able to teach children to read and do mathematical reasoning. What’s left unspoken is that parents and caring teachers may no longer need to. And students, increasingly, will not need each other either. The arrival of comprehensive, self-paced, AI-facilitated instruction guarantees that students will be used to learning on a hyper-personalized trajectory. 

What we are watching, in real time, is the dissolution of the educational commons. The classroom as a shared space of inquiry. The library as a site of encounter. The dorm room or coffee shop as a place of epiphany. All replaced by interfaces optimized for the individual. To educate a person, we are told, is simply to provide him or her with a packet of information. And now, that information can be delivered in milliseconds, free of context, and stripped of other people. Universities cannot continue to serve their function of formation if the community has no common experiences or causes to unite them.  

The second challenge we face is what we might call the problem of authority. In the era of encyclopedias and libraries, students relied on a small number of trusted gatekeepers. There were books, reference works, syllabi, professors. Authority was concentrated and visible. In the era of internet search, we had the opposite problem: we had no authorities and infinite options. You had to become your own filter, comparing sources, scanning links, weighing biases. The upside was access. The downside was fragmentation. 

Now, in the era of generative AI, we find ourselves in a new and even more disorienting situation: we are back to having one option (the answer the AI gives us), but now with no authority behind it. There is no author. No visible standard of expertise. There is only the model, predicting what answer will be most relevant to you now. 

And relevance is not the same thing as truth. 

Generative AI is the ultimate sophist. It is not trying to lead users toward reality; it is designed to hold your attention. It does not tell you what is but what will work—for you, for your demographic, for the prompt you gave, for the engagement metric it’s optimizing. It flatters your priors. It mimics your voice. It plays the role of expert, peer, or counsellor as needed. But it is not beholden to any fixed good beyond performance. 

In such a landscape, the pursuit of truth becomes less a shared, arduous process and more a personalized content stream. The virtues of inquiry—so central to education—are crowded out by the virtues of efficiency. And the function of gathering and storing and disseminating the truth has never been smooth or efficient, as the experience of one thousand years of university administrators can attest. 

The Case for Formation

The singularity has come for universities, and we must adapt as a result. If you think the main point of university humanities classes was to teach expository essay writing, the season ahead will be a catastrophe. The days of a writer struggling to clarify a sentence or synthesize a complex idea or to think of a relevant example are over; students have the ultimate editorial assistant now built into their word processor. The engineering and professional schools will not be spared either. There is little social benefit to credentialing armies of programmers and management consultants and data analysts for an economy where AI tools can do these jobs much more cheaply and efficiently. Those jobs as we knew them are gone, as is our capacity to predict with any accuracy what specific professional training will prepare a trainee for this new economy. 

Some universities are adapting by rolling out new curricula to teach students how to use AI, as though the companies developing and marketing this software are not also designing it to be effortlessly usable. (Did we need any classes on how to use internet search in the early 2000s? I remember getting hooked on Google in a matter of minutes when a fellow student showed me how to install the search bar in my web browser.) 

Given how profoundly disruptive this technology is and will be for our knowledge institutions, we need to double down—not on content delivery, not on skills training, not on AI tools—but on formation. 

Let me illustrate. I remember very few of the research papers I wrote in college. But I vividly remember the all-nighters I spent in the library surrounded by friends and takeout pizzas. I remember Thursday-night debate society meetings that stretched into the early morning. I remember the professors who invited me into their homes, and the fellow students who walked with me through the most momentous decisions of my early life—becoming a Catholic, applying to graduate school, discerning a vocation.  

Those of us in our thirties, forties, and fifties now are the transitional generation. We inherited the transition to search, which was rolled out with shocking negligence, leaving us to our own devices to navigate the dangers of misinformation and social media. We’re happy to not turn back to the information regimes of the encyclopedia era, but we can also see that our characters and our society have been misshapen during this transition. And now we’re witnessing this new leap, with AI not just transforming tools but reconfiguring institutions and imagination. But the generation one level behind us—that’s the generation that will fully inherit the world shaped by this new technology. 

We cannot assume they will learn in the same ways we did. But perhaps we can still shape their character. Indeed, decisive action in educational settings right now is critical if we are to make this a humane transition. The university cannot simply be a vendor of information or a certification pipeline. It must be a place of counter-formation—where students are inducted into practices, relationships, and habits of attention that teach them how to be human in a disembodying age. 

Here are three areas of focus for those of us working in higher education (though they are adaptable to younger settings as well): 

1. Universities Can Offer Space 

We need to create unplugged encounters where students can inhabit silence, slowness, and face-to-face relationships. This is not a luxury. It is a necessity. 

Retreats. Reading groups. Pilgrimages. Outdoor programs. Common meals. Shared service projects. Residential colleges. Any format that pulls students out of their personalized algorithmic bubbles and into the shared work of paying attention to the real—these are forms of moral resistance. 

We must be intentional about this, because every other trend on modern campuses (especially post-pandemic) is moving in the opposite direction: more screens, more efficiencies, more isolation, more remote coursework, more outsourcing of attention. 

The virtues we want our students to acquire—humility, hospitality, intellectual courage, truthfulness—require time and proximity. And they require faculty who model those virtues and who are willing to live alongside students long enough for imitation to take root. I suspect on this front that smaller and strongly rooted liberal arts colleges, which are immune from pressures to digitally scale their student experience, will particularly flourish.  

2. Universities Can Offer Vision

Especially in the first years of college, students need a vision of what a flourishing life looks like in a world saturated with technology. They do not need despair. Nor do they need simplistic technophilia. Authority in the world of AI will not come from controlling knowledge (nobody will do that anymore). It will come from tapping into the profound desires that drive people to learn in the first place. 

Universities must be able to articulate these ideals. At my home university, Notre Dame, we have developed the DELTA framework, which centres on five key values for human formation in the age of AI: Dignity, Embodiment, Love, Transcendence, and Agency. This framework directs our conversations about how to adopt technology and how to help the transitional generation develop good habits. Each value pushes against the technological reductionism of our moment and offers a positive orientation: 

• Dignity: Every person is valuable just because they are human—not because of how smart, wealthy, or productive they are. We should take this into account when using AI to increase scale, speed, or efficiency and ask how individuals are affected in each case. 

• Embodiment: We are physical, social, vulnerable people. Our lives and relationships happen through our bodies and within communities. While some uses of technology can improve health and reduce suffering, our mortality makes life precious. Our senses help us cherish what we encounter—virtual reality can never fully capture lived experience. 

• Love: We should care for others unconditionally, seeing them as they are and valuing what makes each person unique. Relationships of all kinds involve two-way exchanges, which give them meaning. Tools like chatbots might simulate companionship, but real, messy human connection is a fundamental need we all must fulfill. 

• Transcendence: Some things in this world are freely given and impossible to optimize or monetize with technology. Beauty and awe help us feel connected to something bigger than ourselves. As we increasingly use technology to interpret the world, we need to equally develop our love for the truth and nurture our spiritual lives. 

• Agency: To live a good life, people need freedom, focus, and the ability to make moral choices. Some of the technology we use can diminish these virtues. As agentic AI gains momentum, we need to identify and protect decisions that only a human conscience should make and prepare a new generation to take their moral responsibility seriously. 

When students see their education as part of this broader vision, they become less anxious about tools like ChatGPT and more equipped to use them wisely. They understand that what matters most is not whether they use AI, but whether they are becoming the kind of people who can tell what’s true, who can love others well, and who can serve the common good. 

3. Universities Can Drive Hope

Finally, students need hope—not just optimism about technology, but a meaningful sense of vocation in the world that AI is actively reshaping. That means giving them not only a seat at the table but a serious role in building the future. They need to see that their voices matter, their questions count, and their character has weight. 

Employment trends are looking grim during this transitional phase, especially for students who have been training in the type of technical knowledge work that AI can now easily outperform humans in. Ironically, the advent of a technology that is astoundingly good at sorting information by relevance has induced a crisis where large numbers of people have become socially and economically irrelevant.  

We need to develop more sophisticated job placement programs, to be sure, but we also need programs within universities and for recent graduates that help people discern their relevance in a world saturated with AI. Here universities will need strong partnerships with corporations, non-profits, government agencies, and faith communities that are willing to offer students opportunities to experiment with new types of careers and influence the direction in which these institutions evolve. Generative AI is not going away. Nor should it. But if we want a humane future, we will have to form humane persons—people who can live in community, search for truth, and resist the pull toward optimized desolation. 

I have two little nieces, and every time a birthday rolls around, I feel that same pull my grandparents had to think of ways to inspire them with a love of learning. Luckily, they are still at an age when they need grown-ups to read to them and when an imaginary tea party is as enticing as an hour with the iPad. I won’t try to pass Britannica on to them (they were sold at a family garage sale decades ago). But I’ll do all I can to ensure they spend time in schools that nurture their bodies and minds, their dignity and love and sense of moral responsibility. And I’ve got just a decade or so to make sure a university system worthy of the name is ready for them when they come of age."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/sold-a-story/id1649580473">
    <title>Sold a Story - Podcast - Apple Podcasts</title>
    <dc:date>2026-01-22T07:10:36+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/sold-a-story/id1649580473</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Millions of kids can't read well. Scientists have known for decades how children learn to read, but many schools don't know about the research. They buy teacher training and books that are rooted in a disproven idea. In Sold a Story, Emily Hanford investigates four authors and a publishing company that have made millions selling this idea."

[Also here:

https://features.apmreports.org/sold-a-story/

"There's an idea about how children learn to read that's held sway in schools for more than a generation — even though it was proven wrong by cognitive scientists decades ago. Teaching methods based on this idea can make it harder for children to learn how to read. In this podcast, host Emily Hanford investigates the influential authors who promote this idea and the company that sells their work. It's an exposé of how educators came to believe in something that isn't true and are now reckoning with the consequences — children harmed, money wasted, an education system upended."

Episodes:

1: The Problem
https://podcasts.apple.com/us/podcast/1-the-problem/id1649580473?i=1000583258897

"Lee Gaul watches his daughter’s lessons during Zoom school and discovers a dismaying truth: She can't read. Little Zoe isn't the only one. Sixty-five percent of fourth graders in the United States are not proficient readers. Kids need to learn specific skills to become good readers, and in many schools, those skills are not being taught."

2: The Idea
https://podcasts.apple.com/us/podcast/2-the-idea/id1649580473?i=1000583260845

"Sixty years ago, Marie Clay developed a way to teach reading she said would help kids who were falling behind. They’d catch up and never need help again. Today, her program remains popular, and her theory about how people read is at the root of a lot of reading instruction in schools. But Marie Clay was wrong."

3: The Battle
https://podcasts.apple.com/us/podcast/3-the-battle/id1649580473?i=1000584047815

"President George W. Bush made improving reading instruction a priority. He got Congress to provide money to schools that used reading programs supported by scientific research. But backers of Marie Clay’s ideas saw Bush’s Reading First initiative as a threat."

4: The Superstar
https://podcasts.apple.com/us/podcast/4-the-superstar/id1649580473?i=1000584885997

"Teachers sing songs about Lucy Calkins. The longtime professor at Columbia University’s Teachers College is one of the most influential people in American elementary education today. Her admirers call her books bibles. Why didn't she know that scientific research contradicted reading strategies she promoted?"

5: The Company
https://podcasts.apple.com/us/podcast/5-the-company/id1649580473?i=1000585724130

"Teachers call books published by Heinemann their bibles. The company's products are in schools all over the country. Some of the products used to teach reading are rooted in a debunked idea about how children learn to read. But they've made the company and some of its authors millions."

6: The Reckoning
https://podcasts.apple.com/us/podcast/6-the-reckoning/id1649580473?i=1000586531339

"Lucy Calkins says she has learned from the science of reading. She's revised her materials. Fountas and Pinnell have not revised theirs. Their publisher, Heinemann, is still selling some products to teach reading that contain debunked practices. Parents, teachers and lawmakers want answers."

7: Your Words
https://podcasts.apple.com/us/podcast/7-your-words/id1649580473?i=1000612584598

"Voicemails, emails, tweets: We got a lot of messages from people after they heard Sold a Story. In this episode, we bring you some of their voices. A 10-year-old figures out why he has struggled to read. A mom stays up late to binge the podcast. A teacher confirms what he's suspected for years — he's not really teaching kids how to read."

8: The Impact
https://podcasts.apple.com/us/podcast/8-the-impact/id1649580473?i=1000613478838

"Across the country, school districts are dropping textbooks, state legislatures are going so far as to ban teaching methods, and everyone, it seems, is talking about "the science of reading." Things have been changing since Sold a Story was released. In this episode, we tell you about some of the changes and what we think about them."

9: The Aftermath
https://podcasts.apple.com/us/podcast/9-the-aftermath/id1649580473?i=1000651386152

"Schools around the country are changing the way they teach reading. And that is having major consequences for people who sold the flawed idea we investigated in Sold a Story. But Lucy Calkins, Irene Fountas and Gay Su Pinnell are fighting back — and fighting to stay relevant. And so are organizations that promoted their work: the Reading Recovery Council of North America and the publisher Heinemann."

10: The Details
https://podcasts.apple.com/us/podcast/10-the-details/id1649580473?i=1000652106532

"Some of the teachers, students, parents and researchers we met in Sold a Story talk about the impact the podcast has had on their lives and in schools — and share some of their hopes and concerns about the "science of reading" movement."

11: The Outlier
https://podcasts.apple.com/us/podcast/11-the-outlier/id1649580473?i=1000694254052

"There's a school district in eastern Ohio where virtually all the students become good readers by the time they finish third grade. Many of the wealthiest places in the country can't even say that. And Steubenville is a Rust Belt town where the state considers almost all the students "economically disadvantaged." How did they do it?"

12: The Evidence
https://podcasts.apple.com/us/podcast/12-the-evidence/id1649580473?i=1000696465281

"There's a name for the program at the heart of Steubenville's remarkable reading results. It's called Success for All. It's been around for decades, and numerous studies have shown it's effective. But relatively few school districts use it. We trace the history of the program and why it's never really caught on."

13: The List
https://podcasts.apple.com/us/podcast/13-the-list/id1649580473?i=1000698031283

"Steubenville became a model of reading success. Then a new law in Ohio put it all at risk. In this episode, we look at the "science of reading" lists some states are making, why the program Steubenville has been using for 25 years isn't getting on many of these lists, and the surprising power of one curriculum review group."

14: The Cuts
https://podcasts.apple.com/us/podcast/14-the-cuts/id1649580473?i=1000722904221

"Education research is at a turning point in the United States. The Trump administration is slashing government funding for science and dismantling the Department of Education. We look at what the cuts mean for the science of reading — and the effort to get that science into schools."

There are some bonus episodes too.

"Hard to Read: How American Schools Fail Kids with Dyslexia
There are proven ways to help people with dyslexia learn to read, and a federal law that's supposed to ensure schools provide kids with help. But across the country, public schools are denying children proper treatment and often failing to identify them with dyslexia in the first place."

"Hard Words: Why Aren't Our Kids Being Taught to Read?
Scientific research has shown how children learn to read and how they should be taught. But many educators don't know the science and, in some cases, actively resist it. As a result, millions of kids are being set up to fail."

"At a Loss for Words: What's Wrong with How Schools Teach Reading
For decades, schools have taught children the strategies of struggling readers, using a theory about reading that cognitive scientists have repeatedly debunked. And many teachers and parents don't know there's anything wrong with it."

"What the Words Say
A false assumption about what it takes to be a skilled reader has created deep inequalities among U.S. children, putting many on a difficult path in life."

"Brains On: How Do We Learn to Read — and Why is It Hard?
This week we have an episode of a show called Brains On. It’s a science podcast for kids from our colleagues at APM. In this episode, Emily joins the Brains On hosts to talk about how people learn to read. Grab the kids in your life and listen to this special episode made for kids and curious adults.

"Emily Hanford LIVE from Planet Word with Reid Lyon and Margaret Goldberg
Early in her teaching career, Margaret Goldberg was skeptical of the science of reading. Today, she is working with neuroscientist Reid Lyon to bring it into more classrooms. Lyon and Goldberg joined Sold a Story host Emily Hanford for a live conversation about the challenges of translating research into practice. The event was part of the Eyes on Reading series at Planet Word, a museum in Washington, D.C., dedicated to words and language."]]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/decolonizing-the-world-w-amin-husain">
    <title>Decolonizing The World (with Amin Husain) | The Chris Hedges Report</title>
    <dc:date>2026-01-22T06:45:08+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/decolonizing-the-world-w-amin-husain</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amin Husain

I was blocked in 2020. Yeah, a lot of these things that we’re seeing now… I was under investigation in 2019, federal investigation, and didn’t find out until 2020 through Google. Google was saying it was sharing my information for a whole year with the federal government. Taking people’s phones at the airport, the kind of Islamic character, terrorist financier, these kind of things.

These categories, the RICO charges against Stop Cop City was a prelude also to these kinds of things. All of that is in the package right now of the [NSPM-7] memo from this Trump administration. So, I mean, they’re treating our existence, if you refuse or question, as counterinsurgency. But we haven’t thought of ourselves as insurgents.

And I think we all, and it’s not about what we do, it’s about how we think about what we’re doing, right? And the example I always give is like, I took out some student loans, right? I was working at the law firm and realized that it will take me a really long time before I can pay them. At some point, I stopped paying them. They said I’m in default. And I thought to myself, I’m on strike.

These modes of consciousness, of liberation consciousness, something that we cultivate over time, it’s how people in Palestine are able to survive until now. It’s not out of victimization and victimhood. It’s about a recognition of they have a whole way of valuing things differently. When we’re in movements, we feel that way. When we’re not together, we don’t. We’re in a moment right now where we’re bombarded by all sorts of information.

We’re afraid, we’re more isolated, we’re more in debt, they’re more ruthless. And yet we have no choice. And I think this is what’s important. It’s like we have no choice but to resist. And this mode of resistance isn’t about violence. This mode of resistance is about a refusal of having an allegiance to something that’s killing you. Just that.

Wherever we are. From there, space opens up. A different conversation can be had. We’ve had so many movements. We have so much analysis. It’s not about a diagnosis of the problem right now. It’s about how do we build power and how can we sustain it over time. The thing about the United States is most of the ways that we thought about the world is that it’s always insular to the United States.

And Palestine showed us that it can bring us together. It can have a compass for liberation for what’s right and what’s wrong. And these things have influenced what’s going on over here. But to think of Palestine as an issue amongst many is really not where we need to be. There’s a strategic engagement to Palestine that actually has material connections to New York. It has material connections to our wellbeing. It can bring people together. It can clarify what’s going on.

And there’s much that could be done here, but we still are thinking in issue silos and we’re overwhelmed. And the final thing I’ll say just from my, this is just my experience and I don’t know, I mean, I don’t have answers, but these are some of the things that first come to mind is that.

I mean, we went from like defund the police to giving us [former NYC Mayor] Eric Adams. You know, we went from like a million other things that we fought for and it’s always the equivalent of, you’re never going to get what you want. And that means that we’re at a point right now that we have to really think about how our struggles are interconnected.

But in the interconnectedness of our struggles is how we fight back. It doesn’t mean that elections are naught. It means that our trajectory is different. Look at how many people work at a museum. On the front end, they’re all being exploited. On the back end, they have no choice to be creative. At the top are people with money and they mean… MoMA is a great example.

Here’s MoMA, and then here’s a building with luxury condos right next to it, it’s the MoMA building. They sell those apartments with a back door to the museum. They never have to go out on the street. That’s the kind of world we live in. Those same, many of the settlers in the West Bank are coming from Brooklyn. That’s why we were talking about the synagogues and why they’re holding these land sales.

So the connectivity of what’s going on in Palestine to New York or what’s going on in the Middle East to the United States, they’re not separate. And we saw this articulated in Italy, and maybe you can share your experience, but even in the two days general strike that was in October, I think, they connected things that are happening in Palestine, right, the genocide, the ethnic cleansing in Palestine, to the fact that their government is funding and supporting that and their conditions at home are not good.

They have grievances. These kinds of connections are important. They’re important to make. And I think that they’re a basis by which a coalition can come together. And we’re also at a moment similar to Occupy Wall Street or right before. At some level, the right and left, right, is dissolving on the material conditions on the ground. And that’s an opportunity because there’s structures of violence and of oppression of racism, let’s say, and white supremacy.

They’re vertical and horizontal. The ones that we enact on each other are actually created by the system. That’s how it keeps going. But to actually have a systemic understanding of that and be on the ground and create spaces in which people can step out of those “identities” is really important right now. Because I think that everyone agrees they don’t want an authoritarian government here, that the First Amendment is super important, that ICE is fucked up and supporting a genocide is unethical. And we act like an empire, but our condition is worse than ever. Something is not being articulated in a positive way for people.

Chris Hedges

That was why they killed Fred Hampton. He was out in poor, white communities building coalitions based on class, not on race, not that race isn’t important. And that’s dangerous. I think that’s exactly what you’re talking about.

Amin Husain

Yeah.

Chris Hedges

I want to just close by talking about your experience at NYU. One of things that’s been so nauseating for me about these academic institutions is they essentially advertise themselves as generators of diversity. Although it tended to be diversity based on race or ethnicity, not on class.

But nevertheless, and then the moment Trump snarled in their direction, they couldn’t shut it all down fast enough. I, as you know, got a master of divinity from Harvard Divinity School, and Harvard Divinity School had, I think, a pretty good center in terms of building relationships with the Palestinian community, and they closed it. Harvard just shut it down.

And this was what you were attacked, vilified for saying what we now know is true, and that is that there were no beheaded babies. There were no beheaded babies, there’s no evidence of systematic sexual assault on October 7th. You made this case and you lost your job.

So talk a little bit about academia because… and they’ve shut down all the encampments, they’ve criminalized free speech, and these are important centers, I think, both like museums, like I always think of [Antonio] Gramsci, these institutions that replicate ideas. That’s what so much of your work has been confronting. But talk about your own particular case, and then just the wider case of what’s happening within university and college campuses.

Amin Husain

Yeah, I mean my experience at NYU is that I was teaching there for eight years and I taught courses like art, activism and beyond, art and the practice of freedom. Decolonization is not a metaphor and it was always well received, never got a complaint, always oversubscribed. I taught in multiple schools and departments.

And then the treatment was one in which, a few days before I’m supposed to teach, I hear from students before I hear from the university. And I’m under investigation and they wouldn’t even tell me why for the longest time. And then as you said, it was those things, but it was also things that are not in my name, meaning Decolonize This Place has an Instagram account, I was being questioned and interrogated by two lawyers about, you have control over what this account publishes?

Something Meta, by the way, took away the same week that I got suspended and then later fired. It had 400,000 followers, it would reach millions. It was kind of like an influencer account. Again, no recourse there but I was being criminalized for thoughts and ideas that weren’t even part of class, that weren’t even part of… and I’ve had Jewish students in my classes, never complained because universities are supposed to be places of learning and questioning and these kinds of things.

So what’s happening at our universities is really both alarming and not surprising. The influence of money and what people had years ago referred to as the university becoming a corporation. Like they’re taking it seriously. And that’s why you have so many administrators, like a class of administrators that are acting more like cops that line themselves up next to riot police in Columbia and NYU and all these things and raided their students who are paying to go there to get an education.

It’s bonkers. And then you think about NYU and you’re like, well, why is Larry Fink on the board? What does he know about education? You know, because he’s giving money. So then they have a say in what our institutions can do. Okay, so these universities that are supposed to kind of create good people that are well thinkers, that are in part of like the society that we’re imagining as a good society. That’s all not going on right now there.

It’s a form of brainwashing and it’s elevating certain disciplines, like what? Militarism. Data, data computation. Nothing of liberal arts unless you have a trajectory of working for a corporation. These departments around art, liberal arts, these kinds of things, were always low funded. But now they’re going to become extinct.

Chris Hedges

Well, look at The New School. They’re just shutting them down.

Amin Husain

Exactly. This is not, to your point, this is not an isolated thing. This is a transition of an economy with an idea of a future, foreseeing the system that they’re ushering in as people say the empire is falling. They’re not waiting. They’re ushering in something new. And when I look at my condition, I think it was, it was penalizing me, but it was also a deterrence.

It was a deterrence on speech and a deterrence on action, meaning watch what you say and behave. Otherwise you’re never going to get employed anywhere, which, you know, that’s part of it. And it doesn’t stop me from doing this, but I’ve made harder decisions earlier. My kind of thing at the university is that I would sit with students first day and I’d be like, why are you here? This is why I’m here.

You don’t need to buy books. They’re all available. But if you want to support the author and you can, you should, right? Why are we going into debt? What are we learning from this? So the space of learning was one in which we learned together and one in which we learned from each other what’s happening. And I remember something that Baldwin, James Baldwin, said once at the British Museum in a video that is no longer on YouTube because they’re cleansing all that.

But he said something about the enslaved being on ships. He’s like, “The reason they would put their backs to each other and they would make sure they didn’t speak the same language is because if they did, they probably would have known what was happening to them. And they may have figured out something about what to do and the outcome may have been different.”

So I think about what’s happening at our universities and think that there’s a purging that’s going on. There’s a disciplining that’s happening. But also, in the world that I’m imagining, I don’t want to be disciplined by anyone. I mean, people like Fred Moten and Stefano Harney and all of these kinds of thinkers have talked about universities as being precinct, and Jasbir Puar, as being precinct-adjacent. I mean, you got it.

I mean, our students would go in there and they would be afraid about their grade. They didn’t care about each other or the world. The ethics in which they’re promulgating over there is one like you would get at Silicon Valley. It’s one in which you would get… it’s not a world that’s amenable to life and to each other and to different kinds of relationships that are nourishing.

So when I went to Palestine and I told them I got fired and I told them why, and people in Palestine were like “mabrouk!” It’s like, congratulations.

Chris Hedges

Which means congratulations, right?

Amin Husain

And I think if we had community, and community is something that we construct and we construct and struggle, that’s what you would hear. And you wouldn’t feel worthless, right? You wouldn’t feel like you did something wrong. You’d feel like you’ve done something a little, but it’s in the right direction. And that’s what this all is about. There are so many more of us than them.

And there’s so much more thoughtfulness and thinking and love and care than what they have to offer. But they’re converting these museums and these universities and these schools and changing the curriculum. Think about it. You were talking about the Gaza peace plan. First point, de-radicalization, makes sense.

That’s why we don’t learn about this being stolen land or about enslaved people brought over here and built this economy. That’s what Israel is doing or wants to do with a genocide that’s still ongoing as they speak peace.

So I think about my experience at NYU and I think about: here’s a real estate developer that’s taking advantage of no taxes and that’s producing people in debt, right? Producing people in debt, one of the highest institutions to graduate undergraduates with huge amounts of debt is NYU, right? So then what does it mean to be free? We don’t.

This is one thing we would talk about in our class. I mean, freedom is about time, and freedom is about space. Debt is about future labor. And what they’re doing is that they’re taking all, in Arabic, “Muqawamat al-hayat” [essentials of life], all the things that have to do that are life-sustaining — healthcare, housing, these things, these things are now, the prospect of even owning a house is absurd right now.

In fact, the whole economic model with Blackstone and BlackRock is no one’s going to own homes. So then you have this debt, and then they’ll criminalize the debt. And so think about these kinds of relationships. And then you have students going into NYU to learn about freedom while they go into debt. And they graduate having to work with the same people that are oppressing them while their taxes go to pay and fund a genocide. That’s what’s going on.

And that’s not something that feels good. And it’s not something, I’m not happy that I was fired, but I’m happy that I was, that I made the right choice and I didn’t silence myself and people should, everyone has to figure out what’s doable.

But solidarity and your own liberation and fighting and refusal is never comfortable. People have to step out of their comfort right now. And to think that we’re all individually going to save ourselves doesn’t work that way."]]></description>
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    <title>The Empty Ritual of Schooling (Part Three) - by Patrick Farenga</title>
    <dc:date>2026-01-19T20:37:17+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/the-empty-ritual-of-schooling-part-cdc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reclaiming Public Spaces for Learning and Friendship"

[See also:

"The Empty Ritual of Schooling (Part One)"
https://patrickfarenga.substack.com/p/the-empty-rituals-of-schooling

"The Empty Ritual of Schooling (Part Two)"
https://patrickfarenga.substack.com/p/the-empty-ritual-of-schooling-part ]]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/was-the-united-states-once-a-global">
    <title>Was the United States Once a Global Leader in Educational Metrics? Have We Fallen From Those Lofty Heights? No and No</title>
    <dc:date>2025-11-21T03:17:57+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/was-the-united-states-once-a-global</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the 2020s swoon is happening everywhere and worse in many places, we've never done well in international comparisons, and our problems have always been profoundly bottom-heavy"

...

"The narrative that American schools “broke” while the rest of the world flourished is factually incorrect. Learning loss is a global phenomenon, exacerbated by a catastrophic event, not a structural flaw unique to the American education system. And the fact that this decline is so widespread makes efforts to blame American policy and pedagogy specifically very, very weird. Surely, an international decline in academic performance that’s strikingly uniform is not a reason to blame specific American policies! And yet that’s exactly what the declinists do. Part of what’s driving the relentless agita is that the United States has the NAEP, a truly excellent educational assessment, so we have more and better data than a lot of other countries. But that doesn’t mean we’ve done particularly poorly lately. In fact, compared to the industrialized world’s average changes, we’ve done well.

There’s a whole conversation about what’s driving recent international slumps in educational metrics. <strike>(No really, it’s the phones.)</strike> And I am indeed concerned. But the patterns of the data - the fact that the declines happened far earlier than the pandemic both domestically and internationally, the fact that they are happening fairly uniformly across many different demographic groups, the fact that there has been no major national American policy or pedagogical change that can explain it - strongly agitates against seeing this problem in terms of national, state, district, or school-level policy. It just doesn’t make sense to respond to a cross-cultural, massively-international phenomenon like this by yelling about what San Francisco’s wooooooke school board is up to.

<strike>(It’s the phones.)</strike>

The conventional wisdom of American educational decline is a zombie narrative that refuses to die despite being repeatedly killed by data. The reality is that the U.S. has never been a global leader in test scores, or even particularly close to being one; our median students are competent and our elite are exceptional, but our averages look bad because of truly terrible performance at the bottom, which has been a national obsession with little to show for it since before I was born; the average school curriculum is more rigorous than in the past; and our recent downturn in test scores is shared by almost every nation on Earth that participates in collecting data, and worse in many of our most comparable peers. The true challenge facing the U.S. is not a general lack of quality, but a profound inequality that leaves the most vulnerable students behind while the rest of the nation moves forward. And perhaps it’s time to admit that that problem can’t be solved with education policy, either."]]></description>
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<item rdf:about="https://www.ebb-magazine.com/essays/sides-not-solutions">
    <title>‘Sides Not Solutions’: Zionist Propaganda in UK Schools — Ebb Magazine</title>
    <dc:date>2025-11-14T04:49:13+00:00</dc:date>
    <link>https://www.ebb-magazine.com/essays/sides-not-solutions</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>alexturrall uk zionism education schools schooling propaganda 2024 curriculum palestine paulofreire neutrality impartiality sns pedagogy integrity onevoice lowkey kereemdennis darkenu</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://slate.com/life/2025/10/school-books-reading-literacy-crisis-common-core.html">
    <title>Whole books in school: Today's curriculum makes reading seem so boring.</title>
    <dc:date>2025-11-07T17:17:27+00:00</dc:date>
    <link>https://slate.com/life/2025/10/school-books-reading-literacy-crisis-common-core.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You can’t get better at reading until you care about a text."

[via:
https://2ndbreakfast.audreywatters.com/the-ketchup/ ]]]></description>
<dc:subject>books reading literacy howweread johannawinant dandinykin 2025 curriculum howweteach teaching howwelearn learning text</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9a7d1bd5368e/</dc:identifier>
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</item>
<item rdf:about="https://www.theargumentmag.com/p/illiteracy-is-a-policy-choice">
    <title>Illiteracy is a policy choice - by Kelsey Piper</title>
    <dc:date>2025-10-14T04:17:18+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/illiteracy-is-a-policy-choice</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>reading education kelseypiper schools schooling curriculum pedagogy mississippi mississippimiracle 2025 data gamingthesystem literacy phonics wholelanguage politics</dc:subject>
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<item rdf:about="https://freddiedeboer.substack.com/p/is-phonics-instruction-a-reading">
    <title>Is Phonics Instruction a Reading Panacea? (The Answer is No)</title>
    <dc:date>2025-10-14T04:16:57+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/is-phonics-instruction-a-reading</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["and a few other Mississippi Miracle thoughts"]]></description>
<dc:subject>reading education freddiedeboer schools schooling curriculum pedagogy mississippi mississippimiracle 2025 data gamingthesystem literacy phonics wholelanguage politics policy</dc:subject>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/more-workslop-for-mother/">
    <title>More Workslop for Mother</title>
    <dc:date>2025-09-26T16:07:59+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/more-workslop-for-mother/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Brian Merchant's assertion that "The Luddite Renaissance is in full swing," The Jacobin's claim that "The AI Revolution Might Be Running Out of Steam" – these feel a bit too optimistic perhaps, particularly if you're one of many educators who's been compelled these past few weeks/months to sit in back-to-school training sessions in which administrators crow about whatever "AI" product they purchased last spring: how it's poised to allow you to "do more" [unspoken: with less]. "AI" as counseling. "AI" as advising. "AI" as tutoring. "AI" as grading. "AI" as curriculum development. "AI" as reporter. "AI" as researcher. "AI" in the LMS. "AI" in test proctoring. "AI" everywhere, whether you like it or not.

"AI will save you so much time," management insists, with this as with every new piece of hardware and software they force workers to use, never ever admitting their own complicity in why everyone is so overworked in the first place. Instead – and we all know this in our guts – they're going leverage "AI" to threaten and to eliminate jobs, to refuse to hire replacements, to diminish everyone's creativity and autonomy, to lower everyone's standard of living except – oh, interesting – their own. (Echoes of Marc Andreessen here, who's certain that "AI" could never replace venture capitalists.)

But maybe "AI" is finally finally finally running out of steam. Maybe as n+1 writes (in a little nod to Thomas Pynchon's 1984 essay so it has been a long time coming), "It's okay to be a Luddite!"

(It is! It is!)

The tenor of a lot of reporting about "AI" has, no doubt, shifted. It shifted with the flop of ChatGPT 5. It shifted with the NYT story on Adam Raine's suicide. It shifted with the MIT study that found 95% of AI pilots fail. Oh sure, there are still those who try to keep cheerleading – The Wall Street Journal, for example, says "Stop Worrying About AI’s Return on Investment." And there are those who signed multi-million-dollar deals with OpenAI and Anthropic and Google earlier this year who really don't want to look like they were duped (not to mention those who've staked new careers and new identities on some glorious "AI" future, who probably don't want to look like they were part of a con).

But the emporer, as that little boy in Hans Christian Andersen's story pointed out, wears no clothes.

"AI ‘Workslop’ Is Killing Productivity and Making Workers Miserable," 404 Media reported this week, pointing to a handful of the recent articles – journalistic, academic, and otherwise – that reaffirm what many of us already knew: this stuff sucks, and those who keep asserting that it's amazing are probably not the people who have to go back and clean up all the mistakes and finesse all the banal verbosity that's been "generated" by a chatbot.

"Workslop" is a great little neologism, and it feels like it can easily be applied to education – not just to the "AI"-generated essays, but to the "AI"-generated textbooks and tests and curriculum and handouts. The researchers/consultants who coined the term define "workslop" as "AI generated work content that masquerades as good work, but lacks the substance to meaningfully advance a given task." The assignment is complete; and yet nothing has been done, nothing has been taught, nothing has been learned. Workslop "shifts the burden of the work downstream," they write, "requiring the receiver to interpret, correct, or redo the work. In other words, it transfers the effort from creator to receiver."

More Work for Mother – first published forty years ago – remains as relevant as ever, particularly as "AI" colonizes work and leisure, the job and the home. I think I saw Tressie McMillan Cottom post something on social media a while ago, something like "men use AI to do less work, and women use AI to do more." Which tracks. And it tracks in education too where the "downstream" the authors above point to involves the kind of care work, the kind of group work, the kind of emotional and relational work, that has never been valued but that is absolutely necessary for the generous reading and listening that teachers and students must do together.

The San Francisco Standard's Ezra Wallach reported on the opening of an Alpha School in the city. Sigh, you know: Mackenzie Price's "2 hour learning" private school hustle: "It’s the city’s new most expensive private school — and AI is the teacher." I'm quoted calling the whole thing "snake oil," which makes me extraordinarily happy. Sorry not sorry.

I told Wallach that this push for "personalized learning" – everyone's just rebranded this as "AI" now – is no damn good as it disrupts this relational, reciprocal aspect to learning. When we isolate everyone on a screen, via an algorithm, and pretend the primary values in education are efficiency, optimization, and "individualization," then we lose all sense of community, all sense of responsibility to one another. And that is how we learn – in relationships with people, their words, their ideas, their embodied selves.

"AI" is damaging and dangerous because it is profoundly anti-democratic – this concerted effort to undermine public education is just one part of it. The "AI" industry is firmly committed to centralizing control of information – control of creativity, decision-making, work, health, prediction, policing, teaching, learning (that is, ostensibly, everything). And centralizing control in the hands of a bunch of villains, monsters, dickheads, dumbasses to boot – one of whom is openly toying with the idea of being the Antichrist.

And yeah, these fellows have plans for schools (although, if it's at all reassuring, they've been working on these plans since at least 1970 and have never get very far because they're losers and nobody likes them)."]]></description>
<dc:subject>audreywatters 2025 edtech technology microschools schools schooling ai artificialintelligence policy publicschools testing assessment standardizedtesting individualism individualization personanlization mackenzieprice ezrawallach alphaschool alpha chatbots tressiemcmillancottom labor work workers slop aislop adamraine chatgpt openai siliconvalley bigtech marcandreessen thomaspynchon luddism neoluddism luddites neoluddites grading curriculum howweteach brianmerchant pedagogy teaching aibubble llms lms aigoldrush techbubbles hype</dc:subject>
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<item rdf:about="https://sfstandard.com/2025/09/19/alpha-school-ai-teacher-san-francisco/">
    <title>It’s the city’s new most expensive private school — and AI is the teacher</title>
    <dc:date>2025-09-22T21:01:41+00:00</dc:date>
    <link>https://sfstandard.com/2025/09/19/alpha-school-ai-teacher-san-francisco/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["MacKenzie and her tech executive husband Andrew Price have applied to open charter schools in at least five states, with one in Arizona under the name “Unbound Academy,” powered by the same tech as Alpha. In Pennsylvania, the Board of Education rejected their application in part because it did not include curriculum for some required courses.

Critics of Alpha School note that its technology is not extraordinary — or, for that matter, even new. Ed tech writer and critic Audrey Watters says much of what Alpha School markets as “generative AI” is simply another edition of an intelligent tutoring system that has been used in schools for decades.

“They’ve really leaned into all of this hype that AI is this magic wand that can do anything,” she said. “It is, I think, snake oil.”

Moreover, said Watters, the model of using only the intelligent tutoring system takes away from collective learning. “You learn when someone else gets it wrong, as well as when you get it right,” she said. The elimination of “a classroom where we learn to negotiate and navigate and learn together is not just damaging but, I think, kind of dangerous.”"]]></description>
<dc:subject>alphaschool mackenzieprice 2025 ai artificialintelligence schools education snakeoil ezrawallach joeliemandt generativeai sanfrancisco children altschool spacex mrbeast khanacademy markzuckerberg peterthiel benriley justincaldbeck schooling billackman edtech technology hype boondoggles curriculum unboundacademy charterschools andrewprice arizona alpha genai</dc:subject>
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<item rdf:about="https://ablerism.micro.blog/2025/09/21/refrain.html">
    <title>Sara Hendren - refrain</title>
    <dc:date>2025-09-22T05:43:20+00:00</dc:date>
    <link>https://ablerism.micro.blog/2025/09/21/refrain.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The vertebrae texts of my architecture criticism are now Ruskin, The Nature of Gothic, a Wendell Berry collection called The World-Ending Fire, and Postman, Amusing Ourselves to Death. And lots and lots of short readings and other media in between. I’m pleased with this historical sweep and its gathering of material culture criticism (buildings, landscape and locality, technology) as social criticism, especially by three men who are politically uncategorizeable. My students are open, game, still pliable. I may just recite to them, weekly, the message: it’s never too late to become more of a human being, less of a machine."]]></description>
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<item rdf:about="https://duedissidence.substack.com/p/its-alive-social-justice-movement">
    <title>It's Alive! Social Justice Movement Turns On Its Creators</title>
    <dc:date>2025-09-18T19:49:22+00:00</dc:date>
    <link>https://duedissidence.substack.com/p/its-alive-social-justice-movement</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 1816, over the course of a rainy vacation in Geneva, 20-year-old Mary Shelly wrote what many consider to be the first science fiction novel. In it, brilliant young medical student Victor von Frankenstein creates a creature sown together from the body parts of the dead that eventually murders everyone he loves, before driving his creator to the ends of the earth in a doomed attempt at revenge. The story has been retold in countless films, most of which focus on the grotesque and the macabre elements, while ignoring the moral and philosophical questions that have made it such an enduring cultural myth. But those questions are so much a part of its legacy that to describe an arrogant creator playing with forces they scarcely understand, losing control of their creation, and then being destroyed by it, all you need to say is, “They created a Frankenstein monster,” and everyone will know exactly what you mean.

And so it is with the decades-long project in liberal politics, corporate branding, and academia, to redirect the famously disruptive energies of youth away from questions of class and economics, and towards questions of race, gender, and sexuality, to the exclusion of all other things. The product of this mad scientist’s experiment in separating race from class, fat from food, attraction from aesthetics, gender expression from sex, and sex in turn from biology, all with the purpose of driving the public to fight over absurdities while our overlords extract the last scrap of wealth remaining in the hands of the peasantry, has been a lumbering misshapen ideological monstrosity, as incapable of forming a coherent sentence as Boris Karloff’s iconic interpretation of Shelley’s nightmare. 

Stitched together with bits of post-modernism, lumps of dialectical materialism, a putrefied, mutant version of the gay liberation, women’s rights, and civil rights movements, the establishment never saw this thing as a threat to its power. Quite the opposite, it was as functionally impotent and aimless as it was always intended to be.

And then . . .

A war broke out.

Share

This, in and of itself, shouldn’t have posed any great difficulty. A war had already broken out between Russia and Ukraine, after all, and the monster hadn’t even strained against its chains. It believed exactly what it had been told to believe, as it always had before. The blue and yellow of the Ukrainian flag was simply dropped in next to the rainbows, black squares, and ever-expanding list of letters in their social media profiles. If there were disturbing reports of Nazi battalions fighting on our side, the creature was easily reassured. “These Nazis are our Nazis,” it was told, “and better they fight with us than against us.” That seemed to be enough to satisfy its less than mild curiosity.

But that was different. That was wypipo on wypipo. It had not been trained to have any particular feelings about such matters, outside of a general discomfort with wypipo and their wyprivilege, but being mostly made up of wypipo itself, this wasn’t something it was prepared to litigate where in-fighting among wypipo was concerned, Hitler’s views on the matter of Slavs as an Asiatic race notwithstanding. Clearly that view hadn’t made an impression on the Banderite Ukrainians, so why quibble? But a proudly Western colonizing power, like Israel, whose ruling classes, in spite of their protestations to the contrary, was visibly and effectively made up of wypipo, driving millions of brown-skinned Palestinians off their land and then murdering them daily by the thousands? This was the moment the monster had been made for, it thought. To stand for the marginalized non-wypipo pipo of the Earth, against the colonizing forces of Western imperialism. It was right there in every book they had ever read in every social science course they had ever taken, from Frantz Fanon, to Edouard Said, to Ibrahim X. Kendi, thief and scoundrel though he may be.

Decolonize the curriculum. Decolonize the canon. Decolonize your mind. 

Except . . .

Except, Northrop Grumman never lost a nickel over a furious debate about Shakespeare’s worth, and no billionaire ever lost sleep thinking about the fate of an old statue of an old Confederate sitting on top of an old column in a backwards town where the residents have the poor manners to remind everyone of the country’s embarrassing past by failing to remove it on their own."]]></description>
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</item>
<item rdf:about="https://timothyburke.substack.com/p/academia-this-class-has-been-cancelled">
    <title>Academia: This Class Has Been Cancelled - by Timothy Burke</title>
    <dc:date>2025-09-13T21:08:36+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-this-class-has-been-cancelled</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>timothyburke academia colleges universities highered highereducation academicfreedom teaching howweteach censorship curriculum gender sexuality freespeech freedomofspeech totalitarianism fascism texas government</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ddbbd17e3467/</dc:identifier>
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<item rdf:about="https://archive.org/details/202241_Student_Directed_Curriculum">
    <title>Student-Directed Curriculum: An Alternative Educational Approach : Educational Coordinates : Free Download, Borrow, and Streaming : Internet Archive</title>
    <dc:date>2025-09-10T23:18:29+00:00</dc:date>
    <link>https://archive.org/details/202241_Student_Directed_Curriculum</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Describes an experimental student-directed curriculum project at San Francisco Polytechnic High School, with many street scenes of San Francisco."

[Also here:

"Student-Directed Learning: Inside San Francisco's Alternative High School"
https://www.youtube.com/watch?v=_gzMIPchjug

"What happens when students take charge of their own education? This eye-opening 1970s documentary explores a student-led curriculum at San Francisco Polytechnic High School. Featuring dynamic street scenes, classroom innovation, and youth empowerment. A fascinating case study in alternative education. Thank you to archive.org and Prelinger Archives."]]]></description>
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<item rdf:about="https://thereader.mitpress.mit.edu/not-every-idea-deserves-equal-time-in-science-creationism-evolution-debate/">
    <title>Not Every Idea Deserves Equal Time | The MIT Press Reader</title>
    <dc:date>2025-09-03T03:16:32+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/not-every-idea-deserves-equal-time-in-science-creationism-evolution-debate/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A classic critique shows how creationists’ calls for “equal time” in classrooms blurred the line between legitimate scientific debate and intellectual imposture."]]></description>
<dc:subject>science education schools curriculum evolution intelligentdesign philipkitcher 1982 2025 creationists creationism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=I1Jms0yCRV0">
    <title>Palestine is getting relegated to an impermissible viewpoint with Christine Hong and Theresa Montano - YouTube</title>
    <dc:date>2025-08-07T02:29:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=I1Jms0yCRV0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We welcome two brave California educators, Dr. Theresa Montano of Cal State Northridge and Dr. Christine Hong of UC Santa Cruz, who have been at the forefront of developing and advocating for a California Ethnic Studies Curriculum grounded in liberation and social justice rather than identity politics. We discuss how Ethnic Studies went from an insurgent field of knowledge in the 1960s to one adopted in 2017 by California. We also cover why the racist Palestine exception remains alive and well in the state of California; how educators, progressive politicians, and union organizers are pressured into complicity in denying Palestinian history; and we examine, as a generational shift takes place in support of Palestinian freedom and humanity, the insidious California Assembly Bill 715, which was brought by the Jewish Legislative Caucus in the midst of Israel’s genocide against Palestinians in Gaza; we discuss how the bill would censor as “antisemitic” the teaching of Palestinian history by defining anti-Zionism as antisemitism, by amending the state education code to define nationality as a social group with shared values, and by creating a statewide K-12 antisemitism “coordinator” to police teachers and prevent students from learning about Palestine.

Date of recording: July 16, 2025."

[also here:
https://directory.libsyn.com/episode/index/id/37674335
https://sites.libsyn.com/495388/palestine-is-getting-relegated-to-an-impermissible-viewpoint-wchristine-hong-and-theresa-montano ]]]></description>
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</item>
<item rdf:about="https://www.nytimes.com/2025/07/17/opinion/liberal-arts-college-students-administration.html">
    <title>Opinion | This Is Who’s Really Driving the Decline in Interest in Liberal Arts Education - The New York Times</title>
    <dc:date>2025-07-19T00:32:35+00:00</dc:date>
    <link>https://www.nytimes.com/2025/07/17/opinion/liberal-arts-college-students-administration.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["University students, we’re told, are in crisis. Even at our most elite institutions, they have emaciated attention spans. They can’t — or just won’t — read books. They use artificial intelligence to write their essays. They lack resilience and are beset by mental health crises. They complain that they can’t speak their minds, hobbled by an oppressive ideological monoculture and censorship regimes. As a philosopher, I am most distressed by reports that students have no appetite to study the traditional liberal arts; they understand their coursework only as a step toward specific careers.

Over the past two years as the inaugural dean of the University of Tulsa’s Honors College, focused on studying the classic texts of the Western tradition, I’ve seen little evidence of these trends. The curriculum I helped build and teach required students to read thousands of pages of difficult material every semester, decipher historical texts across disciplines and genres and debate ideas vigorously and civilly in small, Socratic seminars. It was tremendously popular among students, who not only do the reading but also engage in rigorous and lively conversations across deep differences in seminars, hallways and dorms. For the past two years, we attracted over a quarter of each freshman class to this reading-heavy, humanities-focused curriculum.

Our success in Tulsa derives from our old-fashioned approach to liberal learning, which does not attempt to prepare students for any career but equips them to fashion meaningful and deeply fulfilling lives. This classical model of education, found in the work of both Plato and Aristotle, asks students to seek to discover what is true, good and beautiful, and to understand why. It is a truly liberating education because it requires deep and sustained reflection about the ultimate questions of human life. The goal is to achieve a modicum of self-knowledge and wisdom about our own humanity. It certainly captured the hearts and minds of our students.

Sadly, this education has fared less well with my university’s new administration. After the former president and provost departed this year, the newly installed provost informed me that the Honors College must “go in a different direction.” That meant eliminating the entire dean’s office and associated staff positions as well as many of our distinctive programs and — through increased class sizes — effectively ending our small seminars. (A representative of the university told The Times that while it had “restructured” the Honors College, the university believes that academics and student experiences will “remain the same.”)

The stated reason for these cuts was to save money — the same reason the University of Tulsa gave in 2019 when it targeted many of the same traditional forms of liberal learning for elimination. Back then, the administration attempted to turn the university into a vocational school. Those efforts largely failed, in part because of lack of student support for the new model.

An unpleasant truth has emerged in Tulsa over the years. It’s not that traditional liberal learning is out of step with student demand. Instead, it’s out of step with the priorities, values and desires of a powerful board of trustees with no apparent commitment to liberal education, and an administrative class that won’t fight for the liberal arts even when it attracts both students and major financial gifts. The tragedy of the contemporary academy is that even when traditional liberal learning clearly wins with students and donors, it loses with those in power.

For those who do care to see liberal learning thrive on our campuses, the work my colleagues and I did at Tulsa should be a model. How did we do it? We created an intentional community where our students lived in the same dorm and studied the same texts. We shared wisdom, virtue and friendship as our goals. When a university education is truly rooted in the liberal arts, it can cultivate the interior habits of freedom that young people need to live well. Material success alone cannot help a person who lacks the ability to form a clear, informed vision of what is true, good and beautiful. But this vision is something our students both want and need.

At Tulsa, we invited our students to enter “the great conversation” with some of the most influential thinkers of our inherited intellectual tradition. For their first two years they encountered a set curriculum of texts from Homer to Hannah Arendt. These texts were carefully chosen by an interdisciplinary faculty because they transcend their time and place in two senses: They influenced a broader tradition, and they had the potential to help our students reflect in a sustained way on what it means to be a good human being and citizen. Our seminars were led by faculty members who did not lecture or use secondary sources. Rather, the role of the faculty members was to foster and guide conversations among our students that allowed them to think through these questions for and among themselves.

That our students threw themselves into the task of reading and discussing the great works with one another should not shock. When we — students and teachers alike — share wisdom as a common goal, we will want to do the reading, to dispute one another, to exchange ideas and arguments, to propose amendments and to offer our personal insights. Liberal learning occurs in dialogue with those who object to us, who offer a different perspective or experience — who read the same book as we do in a completely different light.

At the Honors College, we taught our students that wisdom is a distant goal, and that we need to work on ourselves as we try to approach it. We need to cultivate what our college called “the virtues of liberal learning.” For example, we need to cultivate the humility to recognize that we have much to learn from the past and from one another. We need to cultivate a love of truth for its own sake and the courage to speak our minds and to follow the truth wherever it may lead us — even when it leads us into difficult waters where our disagreements are deep and unsettling.

When students realize their own humanity is at stake in their education, they are deeply invested in it. The problem with liberal education in today’s academy does not lie with our students. The real threat to liberal learning is from an administrative class that is content to offer students far less than their own humanity calls for — and deserves."

[via:
https://blog.ayjay.org/enemies-of-the-liberal-arts/ ]]]></description>
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<item rdf:about="https://en.wikipedia.org/wiki/Yutori_education">
    <title>Yutori education - Wikipedia</title>
    <dc:date>2025-07-12T17:42:33+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Yutori_education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yutori education (ゆとり教育, yutori-kyōiku) is a Japanese education policy which reduces the hours and the content of the curriculum in primary education. In 2016, the mass media in Japan used this phrase to criticize drops in scholastic ability.[1]

Background

In education in Japan, primary education is prescribed by Japanese curriculum guidelines (学習指導要領 gakushū shidō yōryō). Since the 1970s, the Japanese government has gradually reduced the amount of class time and the contents given in the guideline, and this tendency is called yutori education. However, in recent years, notably after the 2011 earthquake, this has been a controversial issue.[how?]

Yutori education may be translated as "relaxed education" or "education free from pressure",[2] stemming from the word ゆとり, yutori, 'leeway'."

[See also:
https://ikigaitribe.com/blogpost/yutori-room-in-your-mind/ ]]]></description>
<dc:subject>japan yutori pedagogy education schools schooling relaxation pressure anxiety slow small curriculum well-being wellbeing pause assessment evaluation</dc:subject>
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    <title>Into the Breach</title>
    <dc:date>2025-07-11T18:23:08+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/into-the-breach/</link>
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<item rdf:about="https://openletter.earth/an-open-letter-from-educators-who-refuse-the-call-to-adopt-genai-in-education-cb4aee75">
    <title>An open letter from educators who refuse the call to adopt GenAI in education</title>
    <dc:date>2025-07-11T18:00:04+00:00</dc:date>
    <link>https://openletter.earth/an-open-letter-from-educators-who-refuse-the-call-to-adopt-genai-in-education-cb4aee75</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://2ndbreakfast.audreywatters.com/into-the-breach/ ]

"We are a global community of education professionals who refuse the call for generative AI (GenAI) adoption in schools and colleges, and reject the narrative of its inevitability.

At its heart, education is a project of guiding learners to exercise their own agency in the world. Through education, learners should be empowered to participate meaningfully in society, industry, and the planet. But in its current form, GenAI is corrosive to the agency of students, educators and professionals.

Current GenAI technologies represent unacceptable legal, ethical and environmental harms, including exploitative labour, piracy of countless creators' and artists' work, harmful biases, mass production of misinformation, and reversal of the global emissions reduction trajectory.

GenAI is a threat to student learning and wellbeing. There is insufficient evidence for student use of GenAI to support genuine learning gains, though there is a massive marketing push to position these products as essential to students’ future livelihoods. Young people using anthropomorphised chatbots are vulnerable to psychological and emotional addiction. GenAI "relationships" continue to trigger mental health crises, human relationship breakdowns, and in the worst cases, attempted and completed suicides.

Further, GenAI adoption in industry is overwhelmingly aimed at automating and replacing human effort, often with the expectation that future “AGI” will render human intellectual and creative labor obsolete. This is a narrative we will not participate in.

We do not support the use of GenAI in education. We pledge to uphold the following commitments in our education work, and call on educational institutions, school leaders and policymakers to honor our right to enact them.

1 — We will not use GenAI to mark or provide feedback on student work, nor to design any part of our courses.

2 — We will not promote institutional GenAI products built on unethically-developed foundation models like ChatGPT, Claude, Copilot, Gemini, Grok or Llama. We will not allow corporate-institutional partnerships to compromise our academic freedom.

3 — We will not accept without evidence the sales agenda of people who are not educators, nor will we spread hype at the expense of student learning and vibrant pedagogy.

4 — We will not train our students to use generative AI tools to replace their own intellectual effort and development. We cannot endorse the automation and exploitation of intellectual and creative labor.

5 — We will not ask students or staff to violate the spirit of academic integrity by promoting the use of unethical products.

6 — We will not rewrite curriculum to insert generative AI into it for the purposes of "scaffolding AI literacy".

7 — We will not contribute to the erosion of academic freedom and educator agency by forcing educators into compliance with technology they find unethical.

8 — We honor students' rights to resist and refuse as well."]]></description>
<dc:subject>ai artificialintelligence genai generativeai 2025 schools education environment well-being wellbeing ailiteracy chatgpt claude copilot gemini grok llama resistance refusal society schooling teaching howweteach learning howwelearn curriculum meta facebook</dc:subject>
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<item rdf:about="https://missionlocal.org/2025/06/sfusd-ethnic-studies-superintendent-maria-su/">
    <title>S.F. superintendent weighs suspending ethnic studies classes</title>
    <dc:date>2025-06-27T20:49:25+00:00</dc:date>
    <link>https://missionlocal.org/2025/06/sfusd-ethnic-studies-superintendent-maria-su/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Teachers and principals worry about costs and potential scheduling headaches; superintendent vows to meet with principals before announcing decision"]]></description>
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</item>
<item rdf:about="https://jamescosullivan.substack.com/p/critical-thinking-was-in-decline-before-ai">
    <title>Critical thinking was in decline before AI</title>
    <dc:date>2025-06-20T16:32:50+00:00</dc:date>
    <link>https://jamescosullivan.substack.com/p/critical-thinking-was-in-decline-before-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a tendency, especially in discussions shaped by technological determinism, to blame complex problems on a single, recent cause. Take, as a current and particularly pronounced example, generative AI, which is often portrayed as a principal culprit in the apparent collapse of critical thinking.

But this narrative ignores a longer and deeper decline in critical thinking. Generative AI has not caused the erosion of our critical capacities, but rather, has accelerated a process that was already well underway. If we are in the last days of critical thinking, it would be fairer to characterise gen AI as the final nail in the coffin.

But what do we even mean by critical thinking, a term that is invoked way too widely? For me (and you’re welcome to disagree), ‘critical thinking’ refers to a set of intellectual dispositions and practices oriented toward the careful evaluation of information, arguments, and assumptions. It’s not just about doubting claims or calling out flawed opinions, but about engaging in reasoned, reflective judgement. Critical thinking involves the capacity to distinguish between assertion and evidence, to evaluate competing perspectives, to draw warranted conclusions, and to remain open to revision in light of new arguments or data.

Importantly, critical thinking is not reducible to logic or problem-solving in the abstract—it is historically and culturally situated. It has roots in classical traditions of dialectic and rhetoric, but it also takes institutional form in the Enlightenment ideal of rational public discourse and, more recently, in liberal educational philosophies that emphasise independent thought over rote memorisation.

To think critically is also to recognise that knowledge is rarely neutral or complete, but entails an awareness of context, an attentiveness to ambiguity, and a willingness to inhabit intellectual uncertainty. As such, critical thinking is inseparable from epistemic humility, the understanding that our perspectives are always partial.

In contemporary educational and cultural discourse, it is thrown around as a vague good, or used a buzzword to decorate curricula or strategic plans. True critical thinking requires time, institutional support, and a tolerance for dissent and complexity. In many of the environments where it is most loudly championed, it is often, in fact, quite inhibited. What was once a set of intellectual virtues rooted in Enlightenment scepticism and liberal pedagogy is now often reduced to generic problem-solving strategies, and this depoliticised version of critical thinking no longer threatens dominant ideologies or power structures.

This isn’t anecdotal, it is observable in empirical indicators, institutional priorities, public discourse, and broader culture’s relationship with complexity.

The OECD’s 2022 Programme for International Student Assessment (PISA) recorded the most significant decline in reading and mathematics scores since the assessment’s inception. In reading, many national systems experienced losses equivalent to three-quarters of an academic year. The 2024 Survey of Adult Skills, part of the OECD’s broader PIAAC initiative, confirms a similar trend among adults: stagnating or declining literacy and numeracy levels.

Of course, such a stark downturn are more readily attributed to widening social inequalities, and literacy and numeracy, while foundational, aren’t synonymous with critical thinking.

Looking beyond the numbers, the decline is evident. Being genuinely comfortable with ambiguity and dissonance are, as already noted, essential to critical thinking, but public discourse has gown visibly hostile to such, reinforced by growing democractic polarisation. In political, academic, and cultural debates, there is increasing pressure to adopt clearly demarcated positions, to signal allegiance rather than engage in authentic and measured arguments.

Social media platforms, which facilitate much of our cultural conversations, are structurally aligned against critical thinking, rewarding speed, emotional charge, and brevity over careful analysis. The viral success of content is largely determined by its capacity to confirm biases and provoke instant reactions, conditions fundamentally at odds with the practices of sustained re-evaluation and contextualisation that critical thinking requires.

And it was into such a polarised and hyper socio-cultural landscape that generative AI arrived.

The most disquieting characteristic of popular large language models like ChatGPT is not their capacity to misinform, but their capacity to persuade. Language models don’t think—at least not in the ‘special’ way that humans do (please note the sarcasm)—but they do predict plausible continuations of language sequences based on statistical patterns in training data. This is, of course, extremely impressive from a technical and linguistics perspective, but for many consumers, the surface coherence of their outputs (grammatical, syntactic, and rhetorical) creates a strong impression of meaningful reasoning. This is not a new problem in the history of media, but it is a uniquely intensified one.

Research reveals a troubling relationship between reliance on LLMs and diminished critical engagement. Studies by Carnegie Mellon University and Microsoft indicate that greater trust in AI systems correlates with lower levels of measured critical thinking, while individuals with higher self-confidence in their own analytical abilities tend to retain stronger reasoning skills. As the authors put it: ‘We find that knowledge workers often refrain from critical thinking when they lack the skills to inspect, improve, and guide AI-generated responses.’ In other words, users who defer to AI are not simply outsourcing labour, they are also abdicating judgement.

This convergence of degraded reasoning and inflated confidence in AI outputs is incredibily dangerous. When AI-generated text appears plausible, users are less likely to interrogate it, even when its reasoning is shallow or flawed. This suggests a diminished awareness of the very need to think critically at all.

The automation of knowledge work is no longer speculative; in many sectors, routine intellectual tasks are already being delegated to generative systems. LLMs offer efficiencies, sure, but also carry epistemological costs: the language model generates the text, but the human operator cannot fully account for what it says. This represents something way beyond efficiency, but a deeper dislocation of epistemic responsibility, a shift from being the author of an argument to being its facilitator.

These dynamics are increasingly evident in educational contexts. A study in Smart Learning Environments observed that students who used dialogue-based AI tools to assist in essay writing reported increased confidence in the quality of their work. However, objective assessment revealed no significant improvement in argumentative depth or critical insight.

This discrepancy between confidence and competence is already familiar to educators. The essay that is well-written but critically shallow is hardly new, but what gen AI enables is the effortless production of such texts, reducing the pedagogical process to surface artefacts. The traditional pedagogical aim, to enable students to articulate, defend, and refine their reasoning, is being displaced by a focus on textual presentation.

Assessment regimes often reinforce these trends. Rubrics often reward clarity and coherence, whereas that which remains unmeasured and thus devalued is the slow and often disfluent labour of original thought.

None of this will be surprising to educators. Across much of the Anglophone world, education has shifted toward managerial logics: accountability metrics, standardised testing, and curriculum narrowing have reduced space for open-ended exploration. Subjects that traditionally fostered critical engagement have been marginalised in favour of STEM disciplines framed in narrowly vocational terms. Even within the humanities, there is increasing pressure to justify intellectual work in terms of ‘impact’ or ‘skills’, leaving less room for speculative, dialectical inquiry.

There is a tendency to dismiss critiques of new media as reactionary: the printing press, radio, television all provoked fears about the loss of intellectual virtue. And while these historical analogues are useful, they are also quite limited. What distinguishes gen AI from previous technologies is its capacity not merely to store or transmit information, but to produce linguistic outputs that simulate reasoning. A calculator does not pretend to understand arithmetic, it just executes it transparently. A LLM chatbot, by contrast, produces discursive performances that mimic the surface features of argument, and this mimetic quality is epistemically destabilising because it obscures the boundary between generation and justification.

What can be done about the decline of critical thinking and its apparent acceleration in the age of generative AI?

Faced with the erosion of analytical habits and the increasing normalisation of machine-assisted cognition, the appropriate response is not primarily technical. What is required is a deliberate cultivation of hugely unpopular attitudes and practices that slow cognition, foreground ambiguity, and demand active engagement.

The recovery of sustained reading would be a start. Long-form, linear texts (dare I say, even in printed form) offer a mode of engagement that resists the logic of digital distraction, requiring attentiveness, interpretative patience, and, perhaps most importantly, a tolerance for complexity. Reading in this way is not simply about absorbing information, but about inhabiting an argument and overcoming difficulty. It stands in contrast to the superficial scanning that typifies online consumption.

We also need to restore epistemic agency through estimation and provisional reasoning. Before consulting an LLM, one might at least attempt to formulate an initial hypothesis or outline a tentative explanation, to treat uncertainty as an intellectual opportunity rather than a problem to be eliminated. In doing so, the thinker reasserts their own role as a participant in inquiry, rather than a passive recipient of answers. Before delegating writing or summarisation tasks to generative systems, individuals might take time to sketch the structure of their own argument, its premises, evidence, potential counterpoints, and underlying assumptions. This clarifies the individual’s position but also repositions the AI as a tool to be interrogated, rather than an authority to be trusted. The model becomes a resource within a broader process of thinking, not a substitute for it.

Such practices are not ‘solutions’ in that they won’t counteract the epistemic consequences of generative AI at a societal level, but they may serve as acts of resistance, and that’s something.

Generative AI did not cause the decline of critical thinking, but it may bring us to a point where the appearance of thinking becomes an acceptable substitute for its practice. And in that future, the very idea of reasoning, as a discipline and social good, may become quaint. If we are to resist this trajectory, we must begin by acknowledging that the habits we cultivate today will shape the thinking we are still capable of tomorrow."]]></description>
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    <title>The AI slop that Mike Miles is feeding HISD | Opinion</title>
    <dc:date>2025-06-13T17:58:57+00:00</dc:date>
    <link>https://www.houstonchronicle.com/opinion/outlook/article/hisd-state-takeover-mike-miles-ai-prof-jim-20359937.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/OolyC

via:
https://2ndbreakfast.audreywatters.com/bird-of-pray/ ]

"[image: "A close-up view of an AI-generated image from an HISD lesson plan on the Harlem Renaissance. The image appears in a separate place on a student worksheet."]

The Harlem Renaissance produced a rich tapestry of poems, novels and paintings of Black life in the early 20th century, all expressing the artistry and brilliance of people whose equal citizenship and full humanity had long been denied.

Yet this February, when eighth graders in the Houston Independent School District sat down for a lesson about the movement’s significance, they were treated to a slideshow with zero images made by Harlem Renaissance artists.

Instead, students were shown two obviously AI-generated illustrations. Both depicted Black people with missing or monstrously distorted facial features, a tell-tale sign of “AI slop.”

Buildings pictured were inscribed with gibberish, including a misspelling of the word “Renaissance.” 

And when students turned to a passage about poetry and literature in the Harlem Renaissance, they found more AI-generated illustrations in the margins — but no actual poems. With strictly-timed exercises forcing students to move swiftly through a set of multiple-choice questions like those they would see on end-of-year tests, there was little time for verse.

On May 8, the HISD Board of Managers approved the controversial curriculum that contains lessons like this one for use again next year. The rubber stamp was expected, given the Board’s unstinting support for the state-appointed superintendent Mike Miles and his New Education System (NES).

But this decision is only the latest of many reasons why we — as educators at Rice University and parents of HISD students — are so concerned about the district’s direction since its takeover by the Texas Education Agency in 2023.

At Rice, we also belong to a diverse group of nearly 50 university employees who have met over the last three semesters to discuss our experiences and perspectives as HISD parents and supporters. We join with others in our community who worry about the education Houston’s children are receiving.

[image: "These AI-generated images are from an HISD lesson plan on the Harlem Renaissance and appear in separate places on a student worksheet."]

A failure to listen

The situation is urgent. On June 1, the TEA takeover was extended for another two years and four of the state-appointed board members — who some community members felt had been the most responsive to their concerns — were abruptly replaced. Already, NES is being touted by state officials and Miles as a miraculous turnaround for Houston schools. They point to some improvements in standardized test scores and claim that the district should be a model nationwide.

Yet the public lacks sufficient data or independent research to draw firm conclusions. Meanwhile, the takeover has alienated huge factions of the Houston community.

According to a recent article in the Houston Chronicle, Ric Campo, president of the district’s state-appointed board of managers, “said the only times he hears negative feedback about Miles is at local protests or at school board meetings.”

If that’s so, Campo and other members of the board are not listening hard enough.

Our conversations with fellow educators and parents suggest that a centralized curriculum infused with AI slop is just one symptom of ongoing disregard for teacher expertise and community concerns. In fact, it is emblematic of Miles’s disruptive reforms two years in, as well as the broader statewide shift towards mandates driven by standardized tests.

The slop is what results from a series of poor choices about public education in Texas, from severe underfunding to undemocratic governance to mandated curricula. This is what it looks like to adopt a school reform plan on the model of a Silicon Valley boardroom, with its ethos of moving fast and breaking things in the name of efficiency and innovation. 

Our schools do need a renaissance. This isn’t it.

[image: "This HISD worksheet features an AI-generated image showing a horse with three hind legs."]

Lazy errors and lifeless lessons

Little is publicly available about the content of HISD’s centrally planned curriculum, aside from the district’s decision to hire a new “artificial intelligence” company called Prof Jim to help generate worksheets, slides and reading passages for use in Miles’s schools. HISD is the company’s first school-district client.

Most Houstonians therefore remain in the dark about the district’s materials, which are already part of the curricula at all but a handful of HISD campuses. In our experience, it’s not always clear where a given lesson has come from. Elements of our own children’s curriculum this year were culled from or generated by a variety of sources, including Canva, Edmentum, Khanmigo, voronoiapp.com and flocabulary.com. More sources are listed in the district’s AI guidebook. 

HISD parents, though, can see what is going on. All school-year long, in online forums and community meetings, we have shared troubling findings from our students’ computers and backpacks: worksheets riddled with errors and lifeless lessons that stifle curiosity and emphasize standardized tests.

We commiserate about the lazy misspellings in district-provided PowerPoints (Brahmins, not Bhramins!), YouTube videos of questionable origin, and generally confounding discussion questions — with incorrect punctuation to boot: “What is the exclamation point(s) to something that surprised you.”

We try to laugh about our most absurd discoveries, like the worksheet on transportation technology that asked seventh graders to analyze a picture of an automobile mashed up with a chariot — pulled by an AI-generated horse with three hind legs.

Or the one for a third-grade “Art of Thinking” class that asks students to match prompts to a chatbot’s responses and then “identify how AI positively impacts critical thinking.”

Or the Harlem Renaissance slides without Harlem Renaissance art.

All of these examples come from students and parents we personally know, but we worry over the future for all of Houston’s children as alarm bells about HISD sound.

A culture of surveillance and micromanagement has taken root, creating a revolving door of principals and staff at both NES and non-NES schools. The district is continuing to hemorrhage experienced and certified teachers; many would rather leave Houston or the profession than stay in schools with rigid, one-size-fits-all methods. 274 HISD schools now have only 23 librarians between them, while libraries have been converted into team centers where students pore over AI-generated texts instead of novels and textbooks. 

And lest it sound like this has all been about “failing” campuses, promises of “defined autonomy” for high-performing schools have gone unfulfilled. When Miles launched the NES program in 2023-2024, it was implemented in 85 schools. Today, NES is in 130 schools, and the difference between the two kinds of campuses is increasingly blurry.

[image: "A close-up view of an AI-generated image from an HISD lesson plan on the Harlem Renaissance."]

As HISD loses talent, so does Houston

Now another school year has come to an end. Once again, we are receiving notes from our children’s teachers announcing their departure from HISD for private schools or public districts where their expertise is respected. Once again, we are reading articles about principal removals.

This year, our group at Rice is paying particular attention to the fact that we are starting to lose colleagues, too. Ongoing turmoil at HISD will only make it harder for our university, as well as local businesses, hospitals, tech start-ups and arts institutions, to recruit and retain staff with school-age children. Equally, we are seeing the growing impact of disinvestment from public education across the state on our students at Rice.

For-profit “educational technology” companies like Prof Jim are eager to turn the crisis of public disinvestment into a money-making opportunity. In a public talk last year, the company’s CEO and founder proudly claimed that, “We are now able to use AI to automatically create things like slide decks for teachers … You just push a button.” He predicted that within 10 years, robots would be good enough to enter physical classrooms and teach. 

HISD says that humans review all AI-generated lessons before teachers use them. We don’t find that reassuring given what we’ve seen. And how sad that teachers have to spend time and labor sorting through and editing AI slop, when there is a wealth of vetted teaching material available that experienced teachers have long used.

As K-12 school curricula continue to be reshaped by unproven educational technologies and the demands of state tests, we anticipate that HISD students headed to college will be seriously disadvantaged compared to their peers from other districts whose teachers are trusted to teach beyond the test. And we fear that uncritical adoption of AI will only deepen student deficits when it comes to long-form reading and writing.

National news reports are full of scandal over college students using AI chatbots, short-circuiting the hard work of learning and short-changing themselves in the process. But can we blame them if they’ve been learning from the likes of Prof Jim?

[image: "A Houston ISD school work hand out, consisting of reading passages written by artificial intelligence company ‘Prof Jim Inc.’, is photographed on Wednesday, Dec. 18, 2024 in Houston. This kind of artificial intelligence is now a part of the district curriculum."]

What works? A well-funded, complete education

Of course, we recognize that HISD was not perfect before the takeover. Far too many students were being left behind. That’s why we have also been working to educate ourselves about the structural challenges facing public education and the different viewpoints on how to address them. 

Research from Rice’s own Kinder Institute shows that 73% of Texas public school districts are already deeply underfunded. HISD is one of the worst off, in the “severely underfunded” category. Yet the governor recently signed a $1 billion voucher bill that diverts public dollars to private schools. The legislature increased public school funding but not enough to keep up with inflation. Per student funding remains shamefully low.

So, is the ongoing takeover the right solution to the problem? With so little oversight and accountability to voters? Without the corresponding investment from the state? And without a compelling vision for the education of Houston’s children beyond tracking their scores on tests?
In another recent interview, Campo emphasized the role of public schools in producing “enough people to employ” for “our economy,” overlooking their role in cultivating the intellects, imaginations and creative capacities of our students. 

The omission is telling. And while preparation for meaningful employment matters, this narrowed vision of the goal of public education is not one that we should fully embrace. 

In fact, a broader vision is suggested by a partial quotation from Martin Luther King, Jr., displayed on an HISD website for curriculum design. 

As quoted there, King once said, “The function of education is to teach one to think intensively and to think critically. Intelligence plus character – that is the goal of true education.”

In his full text, however, King said that and more. Though he could not foresee worksheets written by robots, or policies that equate learning outcomes with test scores, King rightly warned that “education which stops with efficiency may prove the greatest menace to society.”
“The complete education,” he continued, “gives one not only power of concentration, but worthy objectives upon which to concentrate.”

HISD’s destabilizing personnel changes, choppy instructional methods, overreliance on AI-generated materials, and standardized approach are directly at odds with these goals we share as educators, parents and community members.

All Houston students deserve a complete education. Under the present leadership, is that what they are getting?

W. Caleb McDaniel is Mary Gibbs Jones Professor of Humanities at Rice University. Ragini Tharoor Srinivasan is an assistant professor of English at Rice University. Both are HISD parents. "]]></description>
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    <dc:date>2025-06-12T15:06:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=XP7Nzwm-kQ4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Centre Stage, our guest is scholar and activist Norman Finkelstein. 

He discusses his latest book on the role of identity politics in the repression of campus protests in support of Palestine.

Finkelstein explores how contradictions in wokeism are being weaponised against the pro-Palestine movement and what that means for free speech today.

Phil Lavelle is a TV news correspondent at Al Jazeera."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=WoXIylhozqY">
    <title>‘Not complicated, it’s colonialism’: Saul Williams on Gaza and a 'crumbling' US empire | Real Talk - YouTube</title>
    <dc:date>2025-06-09T16:40:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WoXIylhozqY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I have no business with genocidaires.”

That’s how artist, poet and activist Saul Williams describes his refusal to stay silent on Israel’s war on Gaza. 

In this Real Talk interview, Williams opens up about witnessing apartheid in Israel-Palestine, losing friends and work for speaking out, and the responsibility artists have in the face of propaganda and empire.

We also explore his critique of US politics as a ‘duopoly’ invested in war, his challenge to mainstream liberalism, and how hip hop has moved from resistance to commercialisation.

Williams also reflects on his powerful role in ‘Sinners’, the blockbuster film directed by Ryan Coogler.

Real Talk is a Middle East Eye interview series hosted by Mohamed Hashem.

Timestamps: 
00:00 Intro 
03:30 'Diamonds' Kanye West story 
08:18 "Birth of a Nation" & the KKK
11:32 Art as propaganda 
18:37 Resisting empire 
28:23 How Gaza ‘unmasked’ US Democrats 
38:45 The personal cost of speaking out 
48:12 Parallels: Apartheid South Africa 
55:06 Conversations with Zionists 
01:07:52 Tupac. Gaza, & Hip-Hop today  
01:16:32 His role in ‘Sinners’ 
01:29:53 Music that breathes forever"]]></description>
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</item>
<item rdf:about="https://www.theguardian.com/commentisfree/2025/may/06/maga-republicans-us-universities">
    <title>‘The universities are the enemy’: why the right detests the American campus | Lauren Lassabe Shepherd | The Guardian</title>
    <dc:date>2025-05-07T20:53:33+00:00</dc:date>
    <link>https://www.theguardian.com/commentisfree/2025/may/06/maga-republicans-us-universities</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For centuries, the academy was exclusive to the Christian elite. When that began to change, an onslaught began"

...

"In 2021, JD Vance, then a candidate for Ohio senate, gave a provocative keynote address at the National Conservatism Conference. Vance’s lecture was an indictment of American higher education: a “hostile institution” that “gives credibility to some of the most ridiculous ideas that exist in this country”. The aspiring politician did not mince words before his receptive rightwing audience: “If any of us wants to do the things we want to do … We have to honestly and aggressively attack the universities.” The title of Vance’s keynote was inspired by a quote from Richard Nixon: “The universities are the enemy.”

The Maga movement, of which Vance, the vice-president, is now at the forefront, has been unabashedly on the attack against campuses, professors and students. Donald Trump characterizes colleges as “dominated by Marxist maniacs and lunatics”, and student protesters as “radicals”, “savages” and “jihadists” who have been indoctrinated by faculty “communists and terrorists”. He has already delivered swift vengeance against campus protesters and non-protesters alike with visa terminations and deportations. This administration has gleefully withheld hundreds of millions of dollars in federal funding to force colleges to crack down on student dissent.

While Vance paid homage to Nixon and other forebears on the right, he failed to acknowledge that his political lineage had been fighting the university as an enemy for more than 100 years. In fact, reactionary backlash is a feature of two main milestones in the academy’s history: the democratization of admissions and the diversification of curriculum. Trump and Vance’s attacks are part of a longer history of rightwing backlash that follows each time college becomes more democratic.

Before the universities were the enemy

For the first 300 years of US higher education, starting with the founding of Harvard College in the 1630s, the academy was a realm exclusive to the Christian elite. Only an extreme few attended the colonial and antebellum colleges, which were meant as sectarian educational clubs for the sons of the landed gentry. Boys of the Protestant ruling class attended college to socialize, form lifelong friendships and business partnerships, and even link their families legally through intermarriage of their sisters. Young men were exposed to the liberal arts and Christian theology, to be sure, but college was just as much a place to meet other boys like themselves and to be steeped in the cultural norms of their religious denomination and social class. This three-century tradition has been slow to change, and when it has, colleges have met fierce opposition from those who have benefited from the status quo.

Throughout this time, the only people of color or women who appeared on campus were the wives and daughters of the faculty, maids, cooks, laundry workers, servants and enslaved people. By the 1830s and through the end of the century, segregated colleges were established for white women, and free men of color (until the founding of Bennett College and Spelman College, women of color had to “pass” as white to attend women’s colleges), but these institutions were not meant to rival or even resemble the standard colleges. The curriculums were vastly different from the liberal arts instruction of Harvard and Princeton – for girls, lessons were about homemaking and Christian motherhood; for children and adults of color, the practical vocations. Still, college-going by anyone was a privilege. Even at the turn of the 20th century, less than 5% of Americans went to college, and many fewer completed a degree.

Backlash against who gets in

The right’s first rumblings about the college as enemy occurred during the 20th century, as the nature of the campus began to change for the modern era. The right’s grievance at the time was focused on who was admitted. By the 1920s, European immigrant students were starting to matriculate in east coast campuses, particularly in New York and Pennsylvania. The oldest and most prestigious colleges, such as Harvard, Yale and Princeton, sought to severely limit enrollment of the “socially undesirable”, especially Jews, to preserve the campus for old-stock Protestants. A combination of antisemitism and reactionary backlash to the era’s progressivism led rightwingers to cast a suspicious eye on the campus, where all of the decade’s new social science seemed to be emanating. Christian fundamentalists, terrified by the science of evolution, also decried the sinister academic classroom.

By the 1930s, wealthy industrialists joined the chorus of college skeptics. The Franklin Roosevelt administration had assembled its famous “brain trust” of academics whose calculus was needed to pull the nation out of the Great Depression. But industry titans who refused to tolerate Roosevelt’s planned economy responded by creating free-market thinktanks such as the American Enterprise Institute (AEI) that produced rival economic white papers in defense of capitalism. Academic departments, AEI’s existence proved, were not the only place where experts could create knowledge. In fact, the right’s thinktanks would become their signature tool for churning out partisan disinformation such as climate crisis denial and race pseudoscience throughout the 20th century.

By the time the second world war ended, Congress needed a way to ensure a smooth economic transition as a mass of veterans returned to the job market. The Servicemen’s Readjustment Act of 1944, AKA the GI Bill, allowed more than 1 million returning soldiers to delay workforce re-entry by a few years as they entered the classroom. To the horror of many free-marketeers and social elites, the GI Bill in effect doubled the national population of college students, thus diversifying the campus by class, age and in the case of wounded veterans, physical ability (though not by race or gender).

Backlash against what gets taught

On the heels of the democratizing GI Bill, the McCarthyite purge of more than 100 academics for their prewar affiliations with the Communist party has become legend. At the same time, Joseph McCarthy’s young admirer William F Buckley Jr produced his 1951 opus, God and Man at Yale: The Superstitions of Academic Freedom, arguing that socialist professors had run roughshod over the campus, indoctrinating students in Keynesian economics and atheism. The academy, to McCarthy, Buckley and their followers, had transformed into a hotbed of anti-Americanism. The right’s understanding that higher education could not be trusted was now well developed: too many people were entering college and learning the wrong lessons.

Following the McCarthy attacks came the storied 1960s, when the campus continued democratizing its admissions and curriculum. Lyndon Johnson’s Higher Education Act of 1965 allowed for greater access to student loans and work-study programs. This allowed additional generations of working-class students to matriculate, especially more people of color, who demanded to see themselves in their lessons. The creation of Black studies, women’s studies, Chicano studies and similar disciplines throughout the 1970s followed militant strikes by student protesters. At the same time, anti-Vietnam war unrest challenged their institutions’ commitments to cold war weapons development. For the right, this was but more evidence of the college as a radicalizing institution.

Increasingly, the liberal center began to agree with the notion that the campus had radicalizing potential. The 1980s and the 1990s marked the bipartisan obsession with culture wars, with the campus as its apparent locus. To the benefit of the right, popular debates about political correctness and identity politics in effect drew attention from austerity measures that had sucked resources away from higher education since the Reagan years. Through the 2000s and 2010, the right revved up its offensives against campus antiwar movements, attacking faculty and students who spoke out against the “war on terror” and protests to boycott, divest from and sanction Israel. By the 2010s, in the aftermath of the Great Recession’s deep cuts to higher education, conservative attacks shifted back to campus social crusades as the right railed against the Occupy Wall Street, Black Lives Matter and #MeToo movements, and ginned up moral panics over safe spaces, trigger warnings and cancel culture.

Throughout the 20th century and into the 21st, conservative rhetoric cast colleges and universities as deeply politicized, inefficient and anti-American. From the 1920s to the 1980s, this generated popular notions that the college should be reformed back to its previous role as a selective space for class reproduction. Since the 1980s, the purpose has been to delegitimize the academy to get mass buy-in to defund, privatize and eventually abolish public higher education. The goal is to return colleges to a carefully constructed environment not to educate all, but to reproduce hierarchy (especially if it can be done for profit).

This has not been an exclusively American process. Autocrats around the world have cracked down on the academy, journalism and venues of arts and culture for the last 100 years. These are places where ideas are shared and traditional conventions are challenged. Crushing them is central to consolidating authoritarian power. Today’s international rightwing leaders want to control higher education, just as they want dominion over all other social, cultural and political institutions. For the first time, a US president is finally willing to deliver the right’s century-old goal.

Lauren Lassabe Shepherd, PhD, is a historian of US colleges and universities. She is the author of Resistance from the Right: Conservatives and the Campus Wars in Modern America and host of the weekly American Campus Podcast"]]></description>
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<item rdf:about="https://emergencemagazine.org/practice/playful-listening/">
    <title>Playful Listening – A Practice by David G. Haskell</title>
    <dc:date>2025-04-28T05:12:51+00:00</dc:date>
    <link>https://emergencemagazine.org/practice/playful-listening/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For billions of years, our planet has been alive with sound. When we listen playfully, we can still encounter sonic vibrations older than terrestrial life, layered with the harmonies and cacophonies of the modern world. This practice by David Haskell invites you to immerse yourself in the web of connections created by sound. To hear what the ancient Earth might have sounded like, listen to David’s companion sonic journey “When the Earth Started to Sing.”

Sound is ephemeral, gone as soon as it arrives. Sound is tiny, too. A typical sound wave makes air molecules vibrate by only about a micrometer, the size of the smallest smoke particle. Yet, despite its fugitive and insubstantial nature, sound is a great connector and revealer. Sound passes through obstacles. It links vibrating beings even in the dark or in dense foliage. Listening therefore opens us to what is hidden or unappreciated. Sound also carries within it the imprints of deep time. Listening roots us in the stories of the ancient Earth.

In the midst of landscapes that are shifting on often unimaginably large scales, what might it mean to witness the tiny and ephemeral? How might we cultivate our listening? The practices that follow are intended as invitations to play. Their aims are the cultivation of spontaneity, curiosity, and grateful appreciation.

Spontaneity: Openness to the sensory qualities of the moment.

Curiosity: Every sound has a story. Follow it.

Grateful appreciation: Accepting the wondrous and bittersweet bequest of sensory consciousness, in all its beauty and brokenness."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=MGt7swnEb3g">
    <title>Meeting Gary's favourite economist: Ha-Joon Chang - YouTube</title>
    <dc:date>2025-04-06T18:18:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=MGt7swnEb3g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ha-Joon Chang is best selling author of '23 Things They Don't Tell You About Capitalism'. If you want to understand how our economic system is failing us, this is the economist to study.

Timestamps

00:00 Introduction to the Guest and the Channel's Focus
02:11 Ha-Joon Chang's Background and Inspiration
07:19 Parallels Between South Korea's Growth and Modern Urban Challenges
08:32 Reflections on Housing and Early Education in Korea
10:07 Economic Upheaval and the Search for Alternatives
14:38 Exploring Diverse Economic Theories at Cambridge
17:46 The Dominance of Neoclassical Economics
19:14 Advice for Aspiring Economists
20:33 The Disconnect Between Economics Education and Real-World Issues
24:12 Challenges in Economics Education
25:55 Disconnect Between Economics Training and Real-World Application
30:33 Economics as a Modern Theology
31:40 Historical Justifications and Economic Narratives
32:37 Wealth Inequality and Exclusion of the Poor
36:21 Taxation, Financial Markets, and Political Reluctance
38:30 Historical Taxation and Economic Growth
39:40 COVID-19 Economic Response and Distribution Inequality
41:12 Taxing the Wealthy: Historical and Modern Perspectives
42:25 Challenges in Addressing Economic Inequality
44:15 Strategies for Economic Change
46:14 Hope for Economic and Social Progress"]]></description>
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<item rdf:about="https://daily.jstor.org/neocolonial-minecraft/">
    <title>Neocolonial Minecraft - JSTOR Daily</title>
    <dc:date>2025-02-22T23:52:09+00:00</dc:date>
    <link>https://daily.jstor.org/neocolonial-minecraft/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the world’s best-selling video games, Minecraft conceals problematic assumptions about coloniality and power, argues educator Bennett Brazelton."

...

"More than 300 million copies of Minecraft’s fantasy of settler colonialism have been sold, making it one of the world’s best-selling video games. Several sources cite it as the best-selling, although Tetris wins in this listing. Introduced in 2011, Minecraft has also been widely embraced outside the gaming community, especially, notes scholar Bennett Brazelton, for educational purposes.

“Though Minecraft certainly encourages combat,” Brazelton writes, “it has been largely taken up in media and scholarly culture as a purely creative outlet; many scholars, for example, have suggested that Minecraft can and should be incorporated into school curriculum to teach mathematics, geology, architecture, and digital literacy.”

Before all these things, however, Minecraft should be taken as a lesson in ideology. The game, after all, “perpetuates the fictions of settler colonialism,” and celebrates “the planetary violence of [resource] extraction.” The game turns “‘mining’ and ‘mines,’ concepts with deeply colonial roots,” into “objects of an in-game economy-of-pleasure.”

Consider, continues Brazelton, how the game begins.

“The player ‘appears’ in a new and unknown land. While the appearance is changeable,” Brazelton writes,

<blockquote>the player’s default skin is white, appearing as either the “Steve” or “Alex” model, based on the chosen gender. […] [T]he appearance of a fully grown, white, human on completely unknown and “untamed” land suggests a colonial fantasy akin to Robinson Crusoe. Accordingly, the player always brings with him or her a (default) white skin, a gender defined in western terms, and an antagonistic relationship with the newly generated landscape’s indigenous human(oids).</blockquote>

Players must “kill endless amounts” of inexplicably hostile creatures, who come in the form of zombies and skeletons who “engage the cannibalistic and phantom-like characterizations of Indigenous people,” and creepers, who “function essentially as suicide bombers.” The native inhabitants, in short, are the “monsters,” deadly obstacles to the pursuit of resources with which players aggrandize themselves. The player is rewarded for killing the locals while mining diamonds and other resources to build—typically in the shape of castles—a personal empire.

“The eradication and construction inherent to the game do not entail the creation of a new and abstract culture, so much as the transplantation of European neo-colonies which resemble and seek to recreate feudal/industrializing European life,” Brazelton writes.

The game is innocent of the history of genocidal brutality of colonial extraction in the Americas, Africa, and Asia. There’s also no sign of the contemporary reality of labor exploitation, environmental destruction (slag heaps, polluted water, mountain top removal, etc.), and cultural erasure perpetuated by today’s mining enterprises in search of rare and strategic materials.

Brazelton contrasts Minecraft with the game Motherload, which is all about the “danger of colonial exploitation”—in this case extrapolated to Mars. In Motherload, “mining and extractivism are not things to be enjoyed so much as feared and endured.” Players are corporate workers in what is basically hell. (Spoiler alert: read the name Natas, the tech billionaire in charge of Mars, backwards.) Motherload, initially released in 2004, has never approached Minecraft’s success, including with investors.

Brazelton notes that Minecraft’s “deeply problematic assumptions and ideas about coloniality and power” have a history in computer/video gaming. One of the very first computer games, written by teachers in 1971, was The Oregon Trail. The game positions the player as the leader of a wagon train west across a fantasy of virgin land. It has been criticized by Native Americans for its portrayals and assumptions. Twenty-first-century versions of The Oregon Trail have attempted to respond to the embedded racism—but ideology is hard to mine out."]]></description>
<dc:subject>minecraft games videogames gaming ideology bennettbrazelton 2025 matthewwills colonialism coloniality power extraction extractivism settlercolonialism curriculum violence resourceextraction economics mining race racism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Z4LPJxMbIRE">
    <title>&quot;The minimum we owe is solidarity” with Asli Bâli - YouTube</title>
    <dc:date>2025-02-07T19:47:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Z4LPJxMbIRE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The brothers welcome the Aslı Bâli, Professor of Law at Yale Law School and President of the Middle East Studies Association. They discuss the increasingly repressive academic climate in the United States over the question of Palestine led by private sector as well as the current Trump Administration, how anti-Palestinian racism is used as a wedge issue in contemporary culture wars, how Zionist and rightwing organizations seek to criminalize dissent by claiming that it is discriminatory, and then how this politics is connected to the increasingly repressive Pax Americana in the Middle East itself. Finally, they discuss the stakes of fighting for international law and human rights, and the minimum duty of solidarity with Palestinians incumbent upon ethical scholars committed to justice.

Date of recording: January 28, 2025."

[also here:
https://directory.libsyn.com/episode/index/id/35192200
https://sites.libsyn.com/495388/the-minimum-we-owe-is-solidarity-w-asli-bli ]]]></description>
<dc:subject>aslibâli 2025 makdisistreet sareemakdisi ussamamakdisi karimmakdisi palestine zionism humanrights rightwing farright israel solidarity scholasticide highered highereducation universities colleges us academia middleeaststudies repression suppression academicfreedom encampments protest censorship defamation dissent antisemitism discrimination adl racism history race criticalracetheory florida virginia gregabbott texas rondesantis structuralracism chrisrufo glenyoungkinn antizionism dei diversity democracy middleeast authoritarianism curriculum columbia minoucheshafik turkey istanbul faculty administration education icj icc democrats institutions norms endowments governance criticalthinking knowledge production culturewar labor work organizing policy politics activism foreignpolicy worldorder wwi ww1 ww2 wwii un coldwar decolonization europe diplomacy globalsouth law legal internationallaw racialdescrimination joebiden nicaragua germany southafrica benjaminnetanyahu yoavgallant complicity apartheid imperialis</dc:subject>
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</item>
<item rdf:about="https://helenbeetham.substack.com/p/the-audrey-watters-episode">
    <title>The Audrey Watters episode - by Helen Beetham</title>
    <dc:date>2025-02-03T20:27:59+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-audrey-watters-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As we sink further into the pit that is the Musk/Trump presidency, who better to survey the hellscape on the way down than Audrey Watters, ed tech’s sharpest and toughest commentator? If you don’t know Audrey’s work, you really should. You’ll find her Second Breakfast newsletter in the shownotes, along with a link for her book, Teaching Machines, and plenty more that came up in our discussion. It’s the first imperfect x breakfast cross-over on the pod, and I hope it won’t be the last.

Audrey’s newsletter, Second Breakfast: https://2ndbreakfast.audreywatters.com/

Audrey’s book Teaching Machines https://mitpress.mit.edu/9780262546065/teaching-machines/

Simone Brown on the origins of surveillance in the management of plantation labour: https://journals.kent.ac.uk/index.php/klr/article/view/1100

Emily Bender and Timnit Gebru (et al’s) famous paper: On the dangers of stochastic parrots: https://dl.acm.org/doi/10.1145/3442188.3445922

Recent critique of this paper from a posthumanist perspective, referenced by Helen: https://posthumanism.co.uk/jp/article/view/3287

Meredith Whittaker on Babbage, computers and plantation labour: https://logicmag.io/supa-dupa-skies/origin-stories-plantations-computers-and-industrial-control/

Reid Hoffman ‘AI will empower humanity’ in the NYT, referenced by Audrey: https://www.nytimes.com/2025/01/25/opinion/ai-chatgpt-empower-bot.html

The article is paywalled but there is an interview with similar takes here: https://techcrunch.com/2025/01/26/why-reid-hoffman-feels-optimistic-about-our-ai-future/

A recent Guardian UK article on the ‘Paypal Mafia’: https://www.theguardian.com/technology/2025/jan/26/elon-musk-peter-thiel-apartheid-south-africa

Peter Thiel’s argument that freedom and democracy are incompatible, referenced by Audrey: https://www.cato-unbound.org/2009/04/13/peter-thiel/education-libertarian/. This is also referenced by Curtis Yarvin and Nick Land in support of their Dark Enlightenment neo-reactionary movement: https://en.wikipedia.org/wiki/Dark_Enlightenment

Links between Palantir (Peter Thiel’s company) and the US military: https://www.palantir.com/offerings/defense/air-space/

Helen’s original substack post on Faculty AI (a new one follows shortly): https://helenbeetham.substack.com/i/139080460/safer-ai-round-two

AI Snake Oil, blog of the book by Arvind Narayanan and Sayash Kapoor, discussed by Audrey and Helen:
https://www.aisnakeoil.com/ "]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/ai-foreclosure/">
    <title>AI Foreclosure</title>
    <dc:date>2025-02-01T04:27:24+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/ai-foreclosure/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""AI Will Empower Humanity," says Reid Hoffman, venture capitalist, OpenAI funder, co-founder of Linkedin, and member (along with Peter Thiel, David O. Sacks, and Elon Musk) of the "PayPal Mafia." (Related, from The Guardian's Chris McGreal: "How the roots of the ‘PayPal mafia’ extend to apartheid South Africa.")

Hoffman imagines a future in which "individual empowerment" stems from the extraction of all our personal data by technology companies – data which is then used to build AI that will help us in turn to optimize and automate our decision-making (and, of course, keep Hoffman a billionaire). No doubt, this total surrender of our data, our privacy, our autonomy is already well underway.

"Imagine A.I. models that are trained on comprehensive collections of your own digital activities and behaviors," Hoffman writes. "This kind of A.I. could possess total recall of your Venmo transactions and Instagram likes and Google Calendar appointments. The more you choose to share, the more this A.I. would be able to identify patterns in your life and surface insights that you may find useful. ... [I]magine a world in which an A.I. knows your stress levels tend to drop more after playing World of Warcraft than after a walk in nature. Imagine a world in which an A.I. can analyze your reading patterns and alert you that you’re about to buy a book where there’s only a 10 percent chance you’ll get past Page 6."

Imagine a world in which AI dictates your decision-making, limits your options about what you can and should learn, and thus forecloses your future. This is the disempowering and dehumanizing future of education and AI, one in which students' futures are constrained by the past – by their own past decisions and by the data trail of other students, those that the algorithms decree to have similar profiles.

"This will go down on your permanent record" – long a largely empty threat that, under a regime of data extraction and surveillance, now means that students' futures are permanently recorded, predicted, and policed. And thanks to the opacity of AI's algorithms, there will be no redress – no ability for the student or their parents or a teacher or counselor to demand an explanation or appeal.

In this AI future, there is no accountability. There is no privacy. There is no public education. There is no democracy. AI is the antithesis of all of this.

Education is a liminal space – one of becoming. (Arguably, every day of our life is that very thing; that is, every day we choose who we want to be. We choose – a machine should not.) In school, we have carved out a specific time and a specific place for this emergence, one that is – ideally at least – a time and place to discover, to practice, to take risks even, to learn to love a world beyond one’s own. It is not merely a place for personal self-fulfillment, but one in which students engage (and yes, disengage) with others – ideas built and shared in community, not just as elements for individual refinement but, we always hope, for social progress, for all our benefit.

Liminal spaces are, as the anthropologist Victor Turner argued, "betwixt and between." Education similarly finds itself in that awkward middle ground between its obligation to the past – the pedagogy, "the curriculum" – and its commitment to the future – a radical belief that, in every student and in every lesson, there is potential for something utterly new and transformative to emerge on the other side.

<blockquote>Education, too, is where we decide whether we love our children enough not to expel them from our world and leave them to their own devices, nor to strike from their hands their chance of undertaking something new, something unforeseen by us, but to prepare them in advance for the task of renewing a common world. — Hannah Arendt</blockquote>

But AI – a large-language model or predictive algorithm or otherwise – is built on a corpus that is, quite literally, bound to the past. Education's AI has been trained on outmoded curriculum, exclusionary practices, and racist data; it is trained on YouTube videos and YouTube comments and Wikipedia entries; it is trained (mostly) on the English-language Internet – trained on a very small slice of knowledge and culture because not all knowledge and culture have been recorded, let alone digitized; and yet simultaneously trained on a disproportionately large slice of discrimination and violence, because that has been the experiences of Black students, poor students, students with disabilities, non-English-speaking students, undocumented students, and queer, nonbinary, and trans students. AI bends students to fit that old bell curve (yes, that bell curve), and there it breaks them. It does not, it cannot liberate them.

To insist, as Hoffman does, that AI offers something other than compliance and control, is to admit to existing beyond the reach of these discriminatory data regimes and practices, to being beyond reproach politically and financially and intellectually.

AI cannot hurt you or harm you or stop you from becoming because it already reflects your beliefs, your reasoning, your values. It sings to you in your voice, with your words and inflection, assuring you how very reasonable, how very intelligent you already are."]]></description>
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    <title>So You Want to Escape the Algorithm | Are.na Editorial</title>
    <dc:date>2025-01-17T05:34:48+00:00</dc:date>
    <link>https://www.are.na/editorial/so-you-want-to-escape-the-algorithm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://escapethealgorithm.substack.com/ ]

"Instead of withdrawing, I encourage my students to dive deeper, engaging with platforms as if they were close reading a work of literature. In doing so, I believe that we can not only better understand a platform's ideological premises, but also the inevitable cracks in a rigid software logic that enables the surprising, delightful messiness of humanity to shine through. And in so doing, we might move beyond the flight response towards a fight response. Or if it is a flight response, let it be a flight not just away from something, but towards something."]]></description>
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    <title>John Holt's Last Homeschooling Speech - YouTube</title>
    <dc:date>2025-01-04T05:58:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4DHfaOqULHg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["John Holt sometimes used his Sony Walkman cassette recorder to tape his public talks, and this one, on April 29, 1985,  turned out to be his last. The sound quality deteriorated a lot on this tape, so I had it remastered successfully and I hope you enjoy the audio. John was contending with cancer during this talk and he died on Sept. 14, 1985. Nonetheless, John continued to share and explain his ideas about education in an amiable manner, enjoying his interactions with the children and adults, and making some off-hand comments about Shakespeare and other educational topics that will infuriate some and tickle others."

[See also:
https://www.johnholtgws.com/pats-blog/a-new-john-holt-recording

"John Holt sometimes used his Sony Walkman cassette recorder to tape his speeches and after his death I found two cassettes in his apartment. One is a speech he gave at the Smithsonian American History Museum on April 15, 1985, and it is damaged and unlistenable. But the deterioration of the second tape wasn’t as bad and I was able to have it restored to a decent listening experience. This is John’s last public speech, presented at the National Coalition of Alternative Community Schools (NCACS) conference at the Clonlara School in Ann Arbor, MI on April 28, 1985. 

The NCACS talk brought back so many memories to me since I was in charge of John’s medical care and personal finances in his final years. John was diagnosed with cancer, melanoma on one his legs, and he followed the doctor’s advice and was admitted to a hospital to remove the tumor in the late 1970s. However, on the day of the surgery a nurse marked the wrong leg for the operation. When John told the nurse this, he or she was dismissive and left the room. John decided he couldn’t trust the hospital with his care and immediately checked himself out. The tumor didn’t grow quickly after that, but when it did, starting around 1983, John started exploring all types of cancer therapies. He went to a hospital in IL to explore laser treatments, a naturopath clinic in Mexico, and tried wheat grass therapy. Finally, his friend and editor, Merloyd Lawrence, convinced John to see Dr. Bernie Siegel, author of Love, Medicine and Miracles, and the tumor was removed, but too late. Cancer had spread through John’s body. He wrote openly about this in Growing Without Schooling (GWS), describing how he wanted to use his remaining time playing and studying music and would therefore be raising his speaking fees so high that he would only get a few per year.

So here he is, giving this talk five months away from his death, nonetheless speaking clearly and deeply (and likely with no speaking fee!) about homeschooling to an audience of parents, children, and alternative educators. In one of his last letters about his cancer John wrote in GWS 43:

<blockquote>…I am tired of talking to school people, educators, meetings of teachers, educational conferences,  and all that, tired of talking to people who are not really looking for new ideas of ways to improve their work, and who do not take seriously what I say and never did. Not only am I fed up with talking to school people, I am fed up with talking, reading, even thinking about schools. For some time, to people who have asked me, “Why have you given up on schools?” I have said that I haven’t given up on them, that I was as interested as I ever was in making them better, if only I could see a way to do it. I learned from my cancer that even if this was true for a while it is not true anymore. I have indeed given up on schools. According to Dr. John Goodlad, Dean of the School of Education at UCLA and author of the book A Place Called School, they have not changed in any important respect in close to a hundred years. They certainly haven’t changed in the forty years of my adult lifetime, except to get worse—bigger, more rigid, more bureaucratic, more fake-scientific, more incompetent, more full of excuses, and above all more greedy and ambitious—the N.E.A. now wants compulsory school to begin at age four! As I said in Instead of Education, they are bad because they start with an essentially bad idea, not just mistaken or impossible, but bad in the the sense of morally wrong, that some people have or ought to have the right to determine what a lot of other people know and think. As long as they start from this bad idea they cannot become better, and I don’t want to take part any longer in any public pretense they can. I am not going to waste any more time or energy—and I have wasted a great deal—trying to change them or make them better; all I want is for them to let those people who want to, teach their own children, and to bother these people as little as possible.</blockquote>

I feel fortunate to have known John and his circle of friends and to continue his work. Supporting people to use real life, a variety of people, local resources, and a wide number of texts and projects to help children learn isn’t a very profitable vocation. It is not something one can package, sell, and scale like a school curriculum, but it is a very vital and under appreciated aspect of how people learn. As John notes in this recording:

<blockquote>My interest in homeschooling and for that matter alternative schooling —and I was interested in alternative schools before I became interested in homeschooling. My interest in it is that it makes it at least possible for those people who want to give their children a natural, organic, uncoerced learning experience to do so.

Not everybody is going to use it that way. People start schools which they hope will be even more coercive than the schools that exist. There are certainly some people who teach their children thinking that they can pound in learning faster than the local schools who were doing it. I don't think many of them stick it out very long because they find out it doesn't work.

… I mean if I look far enough down the line I like to think of schools as learning experiment activity centers. Somewhat analogous to public libraries, but rather wider in scope. Places to which people can come if they feel like coming to do the things that they want to do for as long as they want to do them. … I would hope that somewhere we would find a way to call these places something other than schools. Because they're really very fundamentally very different.

…We have to understand we're going to probably have to agree to disagree about this. Because nobody who walks into a room believing in some kind of forced learning is going to walk out of the room not believing in it because they've heard me preach this little mini-sermon about it. But I want you to be very clear about where I personally stand. And I should say, by the way, that I suspect that the number of homeschoolers or alternative school people who really agree with me is probably well under 50%. I mean, I think this is a minority even among homeschoolers.

You don't have to believe what I just said to be a homeschooler or to run an alternative school. But I'm the one who's sitting up here and that's what I think. …</blockquote>

While listening to this talk I’m struck not just by John’s insights about how schooling would continue on it’s trajectory of forced learning, but also how he notes how American businesses, politicians, and academia continually miss important aspects of the downsides of chasing cheap labor while supporting a system that’s supposed to increase one’s income through education. John’s opinion, in 1985, that China would likely rise to the economic top tier as a result of these policies is notable.
 
It is sad to see how people like John Holt, Ivan Illich, and others who saw the dangers of putting all our education eggs in the basket of compulsory schooling are ignored by those who control the levers of power and markets. Giving children autonomy to learn, which Holt called “unschooling,” is considered dangerous and irresponsible by educators even though they know it is a vital part of everyone’s ability to learn. As I write this, I read an article in the NY Times (1/2/2025), “Giving Kids Some Autonomy Has Surprising Results.” The authors note, “In third grade, 74 percent of kids say they love school. By 10th grade, it’s 26 percent. School feels like prison, many teenagers told us over three years of research. The more time they spend in school, the less they feel like the author of their own lives, so why even try?” As you read the article it becomes clear that giving children in school some autonomy is just a means to make students more pliant with existing school practices; it is not a change of mind about where children can be and what they can do during the day:

<blockquote>In 35 randomized control trials in 18 countries, he and other researchers found that when students are allowed some opportunity to take their own initiative, they are more engaged in class and better able to master new skills, they have better grades and fewer problems with peers — and they are happier, too. The effect sizes were often between 0.7 and 0.9, a significant degree of impact.

Importantly, the teachers did not need to change the curriculum they taught or alter their disciplinary approach. They just applied a few new teaching practices in the course of their normal lesson. [My emphasis—PF]</blockquote>

I’m glad that teachers now have research that supports having them talk to their students with a reasoning tone instead of a controlling tone, but shouldn’t there be more than just manipulating language to create a real level of autonomy for children’s learning? There is not one word in this article about the history and work of the many educators, homeschools, and alternative schools that give children true autonomy that helps them become successful adults.

Fortunately, those who want to let children have “a natural, organic, uncoerced learning experience” can do so, though the doors are shutting on this option in several countries, such as France and Germany. This is why we need to use and protect this space for our children and ourselves, because the forces of standardization and the pressure to compete in a global race for higher test scores are squeezing out the time, space, and resources we need to create our local, personal, and communal connections for living and learning. I hope listening to John’s talk will encourage you to consider other ways we can help children learn and grow besides the school schedule."]]]></description>
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    <title>this is what they took from you - by Lyta Gold</title>
    <dc:date>2024-12-30T19:31:10+00:00</dc:date>
    <link>https://lytagold.substack.com/p/this-is-what-they-took-from-you</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve been obsessed lately with the screenshots—mostly from Twitter—of adult human beings discovering the existence of the Odyssey for the first time. If you haven’t seen any of these posts, they were made after the announcement of Christopher Nolan’s latest project, an Odyssey adaptation with a star-studded cast. Here’s a representative example from 23 year old influencer and TikTok star Matt Ramos:

[screenshot]

Ramos has over 300,000 followers; as you can see in the screenshot, over 12.8 million people viewed this tweet. Many of them viewed it to make fun of it, which is how I ended up seeing it in the first place.1 Ramos’ post and others sparked the usual sort of debate about kids these days and our rotten education system, and whether it’s classist and snobbish to say that there should be a literary canon, and what even goes in that canon, and hey, what’s even the point of books, given AI and podcasts and whatever.

Discourse bubbles like this one tend to pop pretty quickly, leaving behind a sour aftertaste and a lingering feeling of threat, usually directed at the kids these days. And many of the more notable ignoramouses here do appear to be young adult Gen-Zers, mostly meathead influencers with no time or incentive to know anything anyway. But their popularity as influencers and a whole lot of other data points have worked together to freak me out: we seem to be rapidly tipping toward a much dumber culture, a culture that both rewards ignorance and has no idea of its ignorance. When Nolan announced Oppenheimer just a few years ago, I doubt everybody knew who J. Robert Oppenheimer was off the top of their heads; yet, I don’t recall a similar wave of posts commending Nolan for digging up such an obscure historical figure or insisting “actually it’s okay to not know everything about history.” What’s new in these weird giggling void-days after Trump’s second victory is the absolute happy ignorance, and the ignorance of ignorance. I don’t think shame is an ideal motivator, especially when it comes to education: but it’s weird that there’s no shame here.2 In fact, the shame is getting directed the other way: aren’t you the asshole for bringing it up? Aren’t you just making normal (a.k.a. stupid but it’s rude to say it) people feel bad?

These kinds of conversations often get hijacked as being about class and class snobbery, and I want to head that off right now. A lot of people from privileged backgrounds, who went to good schools and hold impressive degrees, are fucking pig-ignorant and proud of it, too. Former Maryland governor Larry Hogan, the son of U.S. Representative Lawrence Hogan Sr., attended private Catholic high schools and has a bachelor’s degree from Florida State; he also recently claimed that mysterious lights in the sky were drones (they were in fact, stars in and near the constellation Orion.) This once again unfolded on Twitter, the idiot machine and the real leveller, the place where many people still go to get their education and their opinions, to bask in the joyful terror of their own stupidity. And if you point out that they’re ignorant of basic factual information then it’s snobbery, it’s class prejudice: if you insist on the universal right to and importance of human knowledge you’re making the morons feel bad. Once again, this is irrelevant to the actual class status of said morons. Elon Musk, perhaps the dumbest bitch on earth, promoted his Cybertruck by claiming that “Bladerunner” would drive it, a character who does not exist; and I’ve seen about three Cybertrucks in the wild now, all looking like escaped video game artifacts; and yet Musk remains the richest man in the world, the real winner of the era. He’s also currently getting sued for using AI-generated Blade Runner 2049-like images to promote his new robotaxi, but he has more money than God so who cares, what good is knowing or paying attention to or remembering anything anyways?

It’s genuinely difficult right now to explain why it’s important to be familiar with the Odyssey, to recognize basic constellations, to know who Oppenheimer was, and to actually watch movies like Blade Runner with your eyes and not just junk it for promotional parts. To be clear, I believe that these things are extremely important, just that the discursive space in which to make these explanations has been completely subjugated by grindset bullshit. To a Gen-Z influencer type, it’s perfectly appropriate for Christopher Nolan, a wealthy and successful director, to have read the Odyssey and an Oppenheimer biography—these are things he can use to make himself wealthier and more successful; they are grist for the mill of himself. I don’t think that’s remotely why Nolan does it; I think he wants to make movies. But a desire to make art for the sake of art has become a foreign concept. Obviously in 2024 and beyond, the point of making things is solely to be rich and famous; and the point of being rich and famous is to be richer and more famous. This country has a fatal case of winner psychosis. It has no idea it’s even sick.

Arguments in favor of of “useless” cultural knowledge—or at least the kind of knowledge that isn’t instantly transferrable into direct marketable skills—usually end up grounding themselves in usefulness anyway: i.e., you need to know the basics of what the Odyssey is about or what Orion looks like in case you’re in an important social situation and it comes up, and you don’t want to be embarrassed. But these arguments are as dead as higher education and the concept of shame itself. It’s no longer an advantage to know these things, or rather, it’s a disadvantage to know them as anything other than widgets you could maybe use someday. The point of education has become, at best, networking and management training. In fact a high school teacher included in a recent article about the reading crisis in higher education (i.e. that many incoming college students don’t know how to read a full text) explains that she uses selections from the Odyssey along with TED Talks to teach her students about “leadership.” I really hope that her point is that Odysseus is a bad leader, but I doubt it.3 I also doubt that the Odyssey is a particularly fun read as a business text, but again, that’s not the point: the point is to make the Odyssey useful and justifiable in a winner-take-all world. The goal of education is simply that, usefulness; you can’t really blame the kids for this one, when everything in the culture tells them that culture doesn’t matter in itself, that lol nothing matters.

To be clear, many people think nothing matters. I don’t. I also think “many people think” isn’t a particularly meaningful divider of information, even though it’s become the arbiter of truth. There were lots more people making fun of the posters who had never heard of the Odyssey before than there were original posters themselves. But while mockery—and cynical despair—is an understandable response, I think it misses that this is fundamentally sad. These kids have been robbed. Maybe they’re complicit in their own robbery; maybe they didn’t pay attention in their literature classes, or have always mentally skimmed over any allusions to “sirens” or “cyclops” that they didn’t understand and never wondered about it. (If you’re literate, and have read even a few novels, it’s genuinely hard to have never run into a reference to the Odyssey.) But this is bad, not because the Odyssey could be useful for these kids’ careers or in social situations, but because everybody in the world has a right to know that story. World literature belongs to everyone! Anyone who says otherwise is selling something (usually racism).

I think people who care about literature need to make this argument, relentlessly: that everybody deserves to have access to these stories, that they’re cool and good and fun, that not everything in the world needs to help advance you up the ladder, that there’s more to being alive than work and posting and gaining influence, that winning isn’t in fact everything. But I appreciate that this is a tough sell when the dead cultural tide is flowing in the other direction; and the places where everybody gets their information are algorithmically designed to tell them to win and advance at all costs. I don’t know, sometimes when you enter the realm of fatally disruptive noise you have to tie yourself to the mast and stop your ears and refuse to hear it. I think there’s a story about that."]]></description>
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<item rdf:about="https://press.princeton.edu/ideas/ideas-podcast-raised-to-obey">
    <title>Ideas Podcast: Raised to Obey | Princeton University Press</title>
    <dc:date>2024-12-27T00:57:37+00:00</dc:date>
    <link>https://press.princeton.edu/ideas/ideas-podcast-raised-to-obey</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nearly every country today has universal primary education. But why did governments in the West decide to provide education to all children in the first place? In Raised to Obey, Agustina Paglayan offers an unsettling answer. The introduction of broadly accessible primary education was not mainly a response to industrialization, or fueled by democratic ideals, or even aimed at eradicating illiteracy or improving skills. It was motivated instead by elites’ fear of the masses—and the desire to turn the “savage,” “unruly,” and “morally flawed” children of the lower classes into well-behaved future citizens who would obey the state and its laws.

Drawing on unparalleled evidence from two centuries of education provision in Europe and the Americas, and deploying rich data that capture the expansion of primary education and its characteristics, this sweeping book offers a political history of primary schools that is both broad and deep. Paglayan shows that governments invested in primary schools when internal threats heightened political elites’ anxiety around mass violence and the breakdown of social order."

...

"Agustina S. Paglayan is assistant professor of political science at the University of California, San Diego, and nonresident fellow at the Center for Global Development. Her work has been covered by The Economist, the Washington Post, Devex, NPR, and NBC."

[via:
https://www.are.na/block/3322684

See also:
https://press.princeton.edu/books/paperback/9780691261270/raised-to-obey

"How the expansion of primary education in the West emerged not from democratic ideals but from the state’s desire to control its citizens

Nearly every country today has universal primary education. But why did governments in the West decide to provide education to all children in the first place? In Raised to Obey, Agustina Paglayan offers an unsettling answer. The introduction of broadly accessible primary education was not mainly a response to industrialization, or fueled by democratic ideals, or even aimed at eradicating illiteracy or improving skills. It was motivated instead by elites’ fear of the masses—and the desire to turn the “savage,” “unruly,” and “morally flawed” children of the lower classes into well-behaved future citizens who would obey the state and its laws.

Drawing on unparalleled evidence from two centuries of education provision in Europe and the Americas, and deploying rich data that capture the expansion of primary education and its characteristics, this sweeping book offers a political history of primary schools that is both broad and deep. Paglayan shows that governments invested in primary schools when internal threats heightened political elites’ anxiety around mass violence and the breakdown of social order.

Two hundred years later, the original objective of disciplining children remains at the core of how most public schools around the world operate. The future of education systems—and their ability to reduce poverty and inequality—hinges on our ability to understand and come to terms with this troubling history."]]]></description>
<dc:subject>education schools schooling obedience agustinapaglayan 2024 indoctrination power control governance government europe primaryeducation children elitism socialorder masseducation schoolhouse society learning howwelearn criticalthinking literacy math mathematics policy politics publiceducation publicschools socialcontrol democracy values statusquo law citizenship authoritarianism authority unschooling deschooling prussia institutions history normalschool silence curriculum johndewey moralcharacter pedagogy centralization latinamerica us thomasjefferson howweteach jimcrow progressive lifelonglearning educators socialization rote rotelearning compulsory compulsoryschooling teaching assessment student-centered student-centerededucation ruleoflaw legal shiningpath rwanda perú indonesia foreignaid woldbank</dc:subject>
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<item rdf:about="https://www.are.na/block/20684314">
    <title>I'm like a pdf but a girl: Girlblogging as a nomadic pedagogy, by Ester Freider (2022) [.pdf]</title>
    <dc:date>2024-12-06T18:35:48+00:00</dc:date>
    <link>https://www.are.na/block/20684314</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Entire digital collections are hidden behind a search box. The paradox of the search box is that while 'everything' is accessible, without knowing what is the scope of the collection it is hard to know what to search. This fact limits the experience of discovery, browsing, and learning. The search box mechanism also feeds into the common assumption that 'everything' is available online, which is far from true considering the collections of cultural libraries and archives.

How to read a Library the topics of digitization, access, visualization, discovery, the democratization of digital technologies, digital/data literacy, and community participation in the context of cultural archives and libraries. The practice-based research departs from the research questions: Can we use the physical library and its collection to imagine access to knowledge in the digital library? Can we use digital tools to allow readers to link data, share knowledge and collaborate within and across libraries? Can machine learning and AI be used in a library to enhance reading and promote access instead of being used for targeting advertisement and surveillance? Is it possible to make the library a digital public space? The research was concluded with the exhibition Catching up in the Archive in which the entire archive of de Appel was displayed. We produce a Mobile Archive Unit as a method to involve the community in the digitization process."]]></description>
<dc:subject>esterfreider 2022 blogs blogging howwewrite writing libraries librarians tumblr internet web online valeriagraziano marcellmars romislavmedak piratecare piracy accessibility commons are.na girlbloggers davidkarp 2017 michaelwarner 2002 hypertext form networks interface ui ux tags tagging mindyseu legacyrussell hashtags chrismessina myleshorton collaboration collaborative pedagogy self-directedlearning self-directed nomadism curriculum alexandraelbakyan sci-hub lib-gen tomislavmaedak memoryoftheworld ubuweb monoskop kennethgoldsmith dušanbarok petarjandric anakuzmanic aaronswartz 2008 scihub librarygenesis 2015 access academia jstor science education udoyhasan civildisobedience maryoliver richardsiken chenchen glitchfeminism laboriacuboniks xenofeminism rosibraidotti empowerment feminism cyberfeminism resistance domination joymaking capitalism economics wetness</dc:subject>
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<item rdf:about="https://sarahendren.com/2024/08/24/the-how-and-the-why-part-5/">
    <title>the how and the why, part 5 | sara hendren</title>
    <dc:date>2024-08-25T20:22:04+00:00</dc:date>
    <link>https://sarahendren.com/2024/08/24/the-how-and-the-why-part-5/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Buried in a footnote in Lewis Hyde’s classic study on gift economies is a stirring question that sums up the adventure I hope holds my two college-bound children — at least some of the time — in their years at university. Earlier in the book, Hyde names the gift economy as operating on eros in its classical sense, a form of unfettered attachment, a “shaping into one”:

<blockquote>In the modern world the rights that adults have in their children…normally pass slowly from parent to child during adolescence and become fully vested in the child when he or she is ready to leave home.</blockquote>

If our lives are gifts to begin with, however, in some sense they are not “ours” even when we become adults. Or perhaps they are, but only until such time as we find a way to bestow them. The belief that life is a gift carries with it the corollary feeling that the gift should not be hoarded. As we mature, and particularly as we come into the isolation of being “on our own,” we begin to feel the desire to give ourselves away — in love, in marriage, to our work, to the gods, to politics, to our children. And adolescence is marked by that restless, erotic, disturbing inquisition: Is this person, this nation, this work, worthy of the life I have to give?

The best heuristics I can generate for thinking through college operate with this gift disposition as their engine. I think young people need 1) formation (a good number of experiences they don’t self-select), 2) readiness (rehearsal experiences for civic mindedness, not just the professions), and 3) the prescriptive domains of philosophy and theology (getting beyond everyday issues to the big enduring questions) — all to help young people encounter this life-as-gift invitation. And it’s clear to me now that we don’t have to look for a one-size-fits-all university structure to see these elements at work. The spaces for learning (that’s #4) might be arranged in a few different ways that together provide the first three.

[Here’s the to-be-sure part of this post] Reader: I have been parenting for 18 years, so I’m fully aware that you don’t assemble and serve an experience to your children with the expectation that your good intentions will automatically take root in their minds and souls. Trust me. But I do think the question of whether and what kind of college is worth paying for is an important one, given the various muddled mission statements and practices of the contemporary university. I’m doing the best I can — and in the spirit of formation, the best I can requires more than just facilitating my kids’ shopping for their choices. The below is a list of schools and programs that is in no way comprehensive — just things that have caught my eye, with offerings that would be formative for my kids who go to big Title I public schools in an east coast city.

First model: A strong required core curriculum

The big questions and enduring ideas that make up the “great books” style of college go a long way toward formation and readiness, ideally with the prescriptive domains taught with enough primary sources and critical assent.

One of my godsons is starting his sophomore year at St John’s College in Santa Fe, and this is probably the most formative core curriculum on offer in the US: sequential, nearly lockstep all the way through. Everyone takes singing class in the first year! Glorious. We’ll be visiting him sometime this year, though I sort of doubt it’s the thing for my two.

I’m also a fan of the traditional Jesuit core, since it often includes good sophisticated philosophy and theology. It seems like a number of the Jesuit universities are trending like the rest of higher ed, with more choices for meeting broad categorical requirements than prescribed topics, but Georgetown’s core looks pretty great, as does Boston College’s.

Other programs of note: William and Mary has a sequential-ish core that spans all four years, and Furman’s innovative Cultural Life program has students attend lectures, concerts, exhibitions, and other humanistic programs in a required set of hours over four years.

Second model: Opt-in core curriculum in smaller programs

If you’re tempted to stop reading because you think great books is an elitist enterprise, I invite you to go right now and read Ted Hadzi-Antich’s beautiful report on how these courses are thriving at places like Austin Community College. And I am very excited by some of the great books-style plans within larger universities:

Notre Dame’s Program of Liberal Studies

The Honors College at Fordham’s Rose Hill campus

UT Austin’s Plan II program

Baylor’s Honors College

Marquette’s sequential Honors Core program

There are also first-year programs that offer foundations, like Yale’s Directed Studies program.

Third model: Formative early classes with available follow-on resources

There are really interesting single classes that go a long way to foreground prescriptive disciplines: Georgetown has its required course called “The Problem of God” — a beautiful framing that helps students of all backgrounds encounter one of the most important human questions. And Notre Dame has its optional (but very popular) “God and the Good Life.” Both of these are historically religious institutions, so they have additional required core classes, plenty of ongoing resources in the prescriptive domains, campus ministry, and exposure to wisdom traditions of all kinds. But one could imagine this model working at lots of places — a small intervention in the form of a Great Questions class for all students, even without a further required core.

Fourth model: Spaces outside the classroom

If we think creatively about spaces for learning outside the classroom, we might pay attention to a couple of recent developments.

First is the creation of parallel centers for civic education, most of which have some humanistic and readiness framing, like SCETL at the University of Arizona. It joins others in its ilk, like UT Austin’s School of Civic Leadership or the Hamilton Center at the University of Florida. There’s bound to be talk that these are right-reactionary centers meant to reverse the perceived excesses in left-coded application statements and viewpoint homogeneity, but as this piece in the Chronicle of Higher Ed makes clear, it’s just too soon to tell.

And then there are changes to campus ministry structures, at least for young Christians, that would house some of the prescriptive domains of theology in places where it’s absent in the curriculum. Note Chapel Hill’s robust offerings of non-credit seminars for students — a very different model than the peer-led casual gatherings of past campus ministry. At Chapel Hill, the CSC are staff at the university, not competitors to classrooms, which also feels important. And the University of Florida has its CSC led by the wonderful Michael Sacasas. Perhaps these structures are a corollary to the Hillel tradition for Jewish students on many campuses? I welcome it all.

Finally, an addendum: In 2023, I mused about some plausible ways you could remake an engineering school to give a STEM education real humanistic gravitas. I’m fascinated by the similar spirit that’s powering the brand-new Catholic Tech (in Italy!!), where all students get engineering plus philosophy and theology, and The College of St Joseph the Worker, where training in the technical trades comes with the same.

Will any of these places draw my kids and also be affordable for their parents? We’ll see."

[Part 1:
https://sarahendren.com/2024/06/10/the-how-and-the-why/

Part 2:
https://sarahendren.com/2024/06/14/the-how-and-the-why-part-2/

Part 3:
https://sarahendren.com/2024/06/21/the-how-and-the-why-part-3/

Part 4:
https://sarahendren.com/2024/07/25/the-how-and-the-why-part-4/ ]]]></description>
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    <title>the how and the why, part 3 | sara hendren</title>
    <dc:date>2024-06-22T05:33:05+00:00</dc:date>
    <link>https://sarahendren.com/2024/06/21/the-how-and-the-why-part-3/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Wendell Berry’s incomparable novel Jayber Crow, an exchange happens between the young Jayber, then at a religious college, and a professor named Dr. Ardmire. Jayber had been laboring under the impression that maybe he was called into religious ministry full time, but while in school, he loses this call. He goes to Ardmire to talk it out:

<blockquote>“So, I said, “I reckon it all comes down to this, how can I preach if I don’t have any answers?”

“Yes, Mr. Crow,” he said. “How can you?” He was not one of your frying-size chickens.

“I don’t believe I can,” I said, and I felt my skin turn cold, for I had not even thought that until then.

He said, “No, I don’t believe you can.” And we sat there and looked at each other again while he waited for me to see the next thing, so he wouldn’t have to tell me: I oughtn’t to waste any time resigning my scholarship and leaving Pigeonville. I saw it soon enough.

I said, “Well,” for now I was ashamed, “I had this feeling maybe I had been called.”

“And you may have been right. But not to what you thought. Not to what you think. You have been given questions to which you cannot be given answers. You will have to live them out — perhaps a little at a time.”

“And how long is that going to take?”

“I don’t know. As long as you live, perhaps.”

“That could be a long time.”

“I will tell you a further mystery,” he said. “It may take longer.”</blockquote>

This dialogue is the bit we’re all supposed to wonder at — the mystery of any one life and how it adds up, the idea that our story and its purpose are probably not calculable. Our lives exceed our grasp and maybe indeed our time on the planet. But the memorable line for me happens just after this exchange: Jayber, filled with gratitude, “turned around. I was going to thank him, but he had gone back to his book.”

The professor had gone back to his book! No mystical mood hung in the air. No prolonged and meaningful parting ensues. For Professor Ardmire, a conversation with a young person about the nature of ultimate things was important but also ordinary, not exceptional.

It has taken thirty years away from college for me to fully appreciate that I had this same ordinariness at Wheaton. First-order questions were on the table. They were everyday matters in the classroom and in the offices of my professors, regular fare on a Tuesday: What is life about? What is goodness and wisdom? Is there a God? Is one’s life one’s own, or does it belong to some larger tapestry? And some of this ordinariness played out in Wheaton’s core curriculum, which required some basics in theology and Biblical studies for all students. I would most certainly have avoided those classes if given the choice, but a couple of the books I read in them have been some of the most lasting and formative of my life.

Wheaton shaped some of my friends into full-time ministers. Others it helped leave Christianity behind, not in spite of its structure, but because of it. If you insist on first-order questions in a community, young people will arrive at all kinds of places in their search for truth — in their short four years in one direction, and in ten years hence somewhere else, and in another twenty years, perhaps somewhere else again. But the insistence on the seriousness of the questions — the affirmation to young people that their late-night existential conundrums are real and necessary — was paramount on our (flawed, very human) campus.

Theology, unsurprisingly, was a required subject in America’s oldest and still-prestigious universities. Theology and philosophy’s first-order concerns as core curricula have been largely replaced by broader (and dwindling) humanities requirements as the standard college containers for existential questions about life lived well, with lots of choice and variation in place of shared experiences. For a long time, I thought this switch worked just fine. But a side comment from the critic Becca Rothfeld helped me remember what matters about theology and philosophy: they are the prescriptive disciplines, where truth claims are on offer, where evaluation and judgment are central, instead of dodging the hard stuff by the distancing effects of historicizing and contextualizing. The social sciences are descriptive in nature, says Rothfeld, which is as it should be. But that descriptive approach has come to dominate the way the humanities proceed. Students are asked: What was the historical understanding of the ideas in the Tao Te Ching? but rarely pushed, in a sustained and comparative way, to consider: Are you persuaded by these ideas? Are there tools for living in this text? Does the prescription hold? Add this to the we think about power shortcuts in many domains — where politics has acquired the status of metaphysics — and we have a lot of students looking for big ideas, transcendence, and purpose, and not finding them on campuses.

My friend Sandra and I took a long road trip together last summer, and she told me a story I’d never heard before. We were at Wheaton together, and she was one of the people whose faith, having been shepherded for her in k-12 Christian schools all the way through Wheaton, added up to far more questions than answers. This was troubling to her, finishing on such wobbly ground.* Friends encouraged her to write to a much-loved theology professor and ask for advice. She had never taken his classes, but she did so in confidence. In a letter, by mail. You don’t know me, but I’m in trouble. Can you help? He wrote her back, including with his response a copy of Viktor Frankl’s Man’s Search for Meaning(!) and a book on the practice of prayer. Those books sat unread for years on her shelves, but the whole gesture she never forgot. It helped her find faith again after a long time. But even if it hadn’t: A teacher agreed that her questions were real, and serious, and conjoined to others’ questions. That’s what you want, right? Learned adults in the room as companions for the really big stuff?

With my own kids, I’m looking at core curricula with strong humanities, especially because they’re history lovers. But I’m also looking especially for universities where the prescriptive disciplines are robust and shared across campus. They’re out there — sometimes in the formal curriculum, and sometimes in adjacent spaces. We’ll get to that next time.

*For what it’s worth, I tell my students that ending college with far more questions than answers is a success story."

[Part 1:
https://sarahendren.com/2024/06/10/the-how-and-the-why/

Part 2:
https://sarahendren.com/2024/06/14/the-how-and-the-why-part-2/

Part 4:
https://sarahendren.com/2024/07/25/the-how-and-the-why-part-4/

Part 5:
https://sarahendren.com/2024/08/24/the-how-and-the-why-part-5/ ]]]></description>
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<item rdf:about="https://www.newyorker.com/news/fault-lines/summer-camp-and-parenting-panics">
    <title>Summer Camp and Parenting Panics | The New Yorker</title>
    <dc:date>2024-06-02T16:44:41+00:00</dc:date>
    <link>https://www.newyorker.com/news/fault-lines/summer-camp-and-parenting-panics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Camps once sold a story about social improvement. Now we just can’t conceive of an unscheduled moment."

...

"Just as the bucolic camps of the nineteenth century were sold as a way to keep your child out of the immigrant ghettos, programs like tip promised a way for upper-middle-class strivers to give their children an academic edge over their classmates. (Ironically enough, many of the kids I knew who went to tip were from immigrant families with parents who typically wanted a way to distinguish their children from their white classmates.) The function of both types of camp is more or less the same: parents purchase the illusion of privilege by removing their children from certain of their peers and placing them in a more rarefied setting, whether it’s the forests of the Catskills or the neo-Gothic monstrosities that are found on the campus of Duke University.

I am not immune to any of these forces. Sometimes, when I think about my children’s future, I realize that I have a poorly updated and chaotic ledger in my head in which “meaningful experiences” and “development” act as currency. (The debits from this account mostly come in the form of screen time.) But, when I try to examine this imaginary ledger, I realize that I have no idea what the balance might be on any given day. The only part of all this manic parenting that seems clear is that I always feel like Frankie and I are running up a debt and that, as a responsible parent, I should pile up as much savings as I can.

What’s even odder, although it’s not really surprising, is that this entire fake economy of edifying activities, wilderness appreciation, and whatever else, is not really in the service of anything. I don’t think that exclusive colleges should exist at all, and, as a result, I don’t feel much pressure to send my child to them. I also know enough about education and economics to understand that the advantages that Frankie receives from being born to two grad-school-educated members of the panicking class who put her in a “good school” far outpace anything she could ever learn at a summer camp. Most of our fellow-parents also understand all these things. It may be tempting to infer that all of us are liars, and that a nasty, striving heart lies underneath these self-deprecating acknowledgments and platitudes, but I don’t think any of us is really that clever. The hypocrisies of the liberal upper middle class tend to be more mundane and self-evident.

Summer-camp mania feels, instead, like a much more typical corrosion of modern life. Although many of us have stopped believing the myths that places like tip and the bucolic summer camp tell us about the competition our children will face, we cannot stop sending our kids to them because we cannot conceive of an unscheduled moment. Nor can we explain why things have to be this way. This is just how kids grow up now, and we feel powerless to find an alternative because we cannot take the week off to even figure out what it might be.

These are not the sorts of problems that elicit sympathy—we are, after all, talking about well-to-do parents with kids who will generally inherit their parents’ class privileges—but I do think they help to illuminate something about today’s seemingly unending parenting panics, not only those concerning the shrinking acceptance rates at exclusive colleges but also the freakouts about the supposed wokeness of school curricula and about the harms of social media. In a not too distant past when more parents had faith in the inevitability of American progress, the push for class ascendancy might have felt a lot more reasonable, even rational. These days, though, we have been hit with a heavy dose of reality. We know that, even if we carefully manage our children’s economy of enrichments, they probably won’t end up at Harvard, anyway.

The parents of the panicking class are reacting, in large part, to a necessary—and, ultimately, I think, refreshing—demystification. We do not have enough money to buy our kids real class mobility, and the more affordable avenues of academic or athletic striving no longer feel reliable. The striving has become unmoored from any sincerely held vision. I do not know why I’m sending Frankie to so many summer camps. I do not know why she has to play on the top competitive soccer teams. I do not know why she should enroll in our town’s version of Russian math next year. I do not know why she cannot spend at least a couple of weeks this summer doing absolutely nothing and learning to be bored. You can tell me that you understand exactly why your child does these things, but I probably won’t believe you. What we can agree upon, I suspect, is that neither you nor I will change, because neither of us knows how."
]]></description>
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<item rdf:about="https://www.nytimes.com/2024/05/22/nyregion/middle-school-math-algebra.html">
    <title>The Algebra Problem: How Middle School Math Became a National ‘Flashpoint’ - The New York Times</title>
    <dc:date>2024-05-24T19:56:39+00:00</dc:date>
    <link>https://www.nytimes.com/2024/05/22/nyregion/middle-school-math-algebra.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Top students can benefit greatly by being offered the subject early. But many districts offer few Black and Latino eighth graders a chance to study it."


]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=z-SQuxleYtI">
    <title>The Zionist project is coming to an end, with Ilan Pappé - YouTube</title>
    <dc:date>2024-03-24T22:14:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z-SQuxleYtI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are joined by Ilan Pappé, professor of history at the University of Exeter in the UK and director of the European Centre for Palestine Studies.

Pappé gained renown as one of the “new historians,” a group of Israeli scholars who in the 1980s shattered longstanding Zionist lies about the founding of Israel, and corroborated Palestinian accounts of the Nakba using Israeli archival sources.

He’s the author of many books including A History of Modern Palestine: One Land, Two Peoples and The Ethnic Cleansing of Palestine. Pappé is also a regular contributor to The Electronic Intifada. 

Nora Barrows-Friedman, Asa Winstanley, Ali Abunimah and Jon Elmer of The Electronic Intifada were joined by Ilan Pappé, Israeli historian, and Dr. Ben Thomson, who recently returned from the Gaza Strip, on the day 166 livestream. You can watch the entire broadcast here: https://www.youtube.com/watch?v=saM09yo0crU "]]></description>
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</item>
<item rdf:about="https://sensesbasedlearning.org/">
    <title>Senses-Based Learning – Education</title>
    <dc:date>2024-02-28T05:12:30+00:00</dc:date>
    <link>https://sensesbasedlearning.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["'SENSES-BASED LEARNING’ aims to re-balance and reassert the importance of sensory skills in tertiary education and in professional practice. It does so through interventions in the existing curriculum across Faculties. The interventions can take the shape of specifically designed learning units (courses, electives or part of courses), learning resources (physical or digital presented in the Sensory Learning Lab), activities, specifically designed internships, etc."]]></description>
<dc:subject>senses allthesenses education curriculum</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8d8b763a17a9/</dc:identifier>
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</item>
<item rdf:about="https://project48.com/">
    <title>Project 48</title>
    <dc:date>2023-10-25T07:04:23+00:00</dc:date>
    <link>https://project48.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Project48 delivers the history and ongoing realities of the Nakba and its impact on Palestinian lives."

...

"Project48 provides educational material, eyewitness testimonies, images, videos and artifacts that bring to life the Palestinian Nakba (“Catastrophe” in Arabic), its generational impact, and the struggle for return of Palestinian refugees. The Nakba refers to the expulsion of over 750,000 Palestinians during the creation of Israel as a Jewish majority country on land that had a two-thirds majority Palestinian Arab population. The Nakba is present-tense, as the displacement of Palestinians and the destruction of Palestinian life has been ongoing for over a century.

Project48 was created to center Palestinians in the telling of their own history, to raise the voices of the hundreds of thousands of Palestinian refugees whose stories have been silenced or denied, the steadfast Palestinians who were able to remain, as an oppressed minority, “strangers in their own homeland,” and to those living under Israeli occupation who “teach life” each day, living for over half a century without their basic human rights.

Curriculum 

The Palestinian Nakba Curriculum provides a holistic opportunity to learn about Palestine’s robust society before the creation of Israel in 1948, the critical events leading up the Nakba, and to look at its ongoing nature and impact – all through the prism of Palestinian scholarship, oral and visual history, art, and activism.

The curriculum can be adapted in many different ways—for individual classes, for semester-long learning, as theme-specific modules, for presentations, and for workshops and webinars. It is designed for digital and online use as well as for in-person learning.

It includes eight core sessions, with an opening and closing session. Each session builds upon the one before it, yet the curriculum has been designed with the option of entering in different places based on the subjects and themes being addressed, and the time frame allotted for learning.

Theme-specific modules offer curricula and resources to engage with a particular issue or area (eg. Settler Colonialism, Zionism, Refugees and Right of Return, etc.). These modules stand alone and can also be used in conjunction with any other part of the curriculum.

There are also recommended tracks—for college and high school students, for community education groups, and for organizers. Tracks offer activity and session configurations that make different pieces of the curriculum easier or more accessible to share with any given group. Finally, there is an in-depth Facilitator Guide for educators or others teaching or leading a session or class.

The curriculum was created in partnership with PARCEO, a Participatory Action Research (PAR)-based resource and education center that works to make curricula, research, and other community education initiatives more accessible and integrated into our collective work for social change.

Galleries

Through a collection of curated photographs, documents, artifacts, and the saved possessions of Palestinian refugees, a robust and diverse society comes to life in historic Palestine. Reading through the brief descriptions of each item allows for a richer experience.

Testimonies

Palestinian refugees have powerful stories to share about their lives before the Nakba, how they survived expulsion, and their longing to return. This is history through lived experience. Nakba survivor testimonies were created in partnership with filmmaker NOUR and the Institute for Middle East Understanding."]]></description>
<dc:subject>palestine history nakba israel displacement oppression occupation curriculum 1948</dc:subject>
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<item rdf:about="https://www.lionsroar.com/reimagining-school-through-a-buddhist-lens/">
    <title>Can We Reimagine School Through a Buddhist Lens? - Lions Roar</title>
    <dc:date>2023-09-20T03:12:06+00:00</dc:date>
    <link>https://www.lionsroar.com/reimagining-school-through-a-buddhist-lens/</link>
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<item rdf:about="https://www.youtube.com/watch?v=WsyIi9ga4n4">
    <title>Solarpunk your campus - YouTube</title>
    <dc:date>2023-09-04T02:37:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WsyIi9ga4n4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How can we redesign higher education for the climate crisis future?

This week the Future Trends Forum embarks on an experiment which might be the first of its kind. Our session is a workshop, where we will together rethink and envision colleges and universities in the light of the solarpunk movement, imagining a positive, ecologically connected, and just way of conducting our academic enterprise.

We'll begin with an introduction to solarpunk, followed by two design exercises, during each of which we'll break into groups, then gather to share our findings. By the end we'll have a collective, grass roots, and hopeful vision of where higher education might be headed.

For more information see this blog post.  And please join us!
https://bryanalexander.org/future-trends-forum/solarpunk-as-a-way-of-redesigning-higher-education-for-the-climate-crisis/
https://en.wikipedia.org/wiki/Solarpunk

This event is powered by Shindig, the video chat event provider. On Shindig, audiences all can see one another and engage in private video chats sharing and discussing the content of the presentation. Event hosts may also bring selected audience members to the stage to ask questions or otherwise interact with guest speakers. Shindig; the dynamics of in person events, online."]]></description>
<dc:subject>bryanalexander solarpunk highered highereducation climatecrisis climatechange climate globalwarming colleges universities 2023 education design technology mitigation change changemanagement sustainability biophilia optimism repair nature despair plants governance pedagogy curriculum institutions administration management democracy edupunk horizontality altgdp decentralization online web internet remotelearning travel transportation cyberpunk communities community wellbeing reuse sharing repurposing recycling well-being</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=K6MLtFeZcak">
    <title>Our History Has Always Been Contraband: In Defense of Black Studies - YouTube</title>
    <dc:date>2023-07-20T21:54:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=K6MLtFeZcak</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join Keeanga-Yamahtta Taylor and Robin D.G. Kelley for a conversation about perspectives for fighting back against racism today.

Since its founding as a discipline, Black Studies has been under relentless attack by social and political forces seeking to discredit and neutralize it. Most recently, legislatures across the country have moved to ban Black Studies from curricula, while the right mobilizes outrage against librarians and educators. These attacks come in the context of a backlash against the popular 2020 uprising against racism and police violence, and are being amplified in the halls of power from Congress to the Supreme Court.

Join Keeanga-Yamahtta Taylor and Robin D.G. Kelley, co-editors with Colin Kaepernick of the new book Our History Has Always Been Contraband: In Defense of Black Studies, for a wide-ranging conversation about perspectives for fighting back against racism today, from the classroom to the streets.

Speakers:

Robin D. G. Kelley is Professor and Gary B. Nash Endowed Chair in U.S. History at UCLA. He is the author of Hammer and Hoe, Race Rebels, Freedom Dreams: The Black Radical Imagination, and Thelonious Monk: The Life and Times of an American Original, among other titles. His writing has been featured in the Journal of American History, American Historical Review, Black Music Research Journal, African Studies Review, New York Times, The Crisis, The Nation, and Voice Literary Supplement.

Keeanga-Yamahtta Taylor writes and speaks on Black politics, social movements, and racial inequality in the United States. She is the author of Race for Profit: How Banks and the Real Estate Industry Undermined Black Homeownership, published in 2019 by University of North Carolina Press. Race for Profit was a semi-finalist for the 2019 National Book Award and a finalist for the Pulitzer Prize in History in 2020. She is a 2021 MacArthur Foundation Fellow. Her earlier book From #BlackLivesMatter to Black Liberation won the Lannan Cultural Freedom Award for an Especially Notable Book in 2016. She is also editor of How We Get Free: Black Feminism and the Combahee River Collective, which won the Lambda Literary Award for LGBQT nonfiction in 2018. She is a contributing writer at The New Yorker and Professor of African American Studies at Princeton University."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=uQiM4xKIoiY">
    <title>Rethinking Economics and (maybe) Rethinking China - YouTube</title>
    <dc:date>2023-07-08T23:27:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=uQiM4xKIoiY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yuan Yang is the Financial Times' Europe-China correspondent and a founding member of Rethinking Economics (RE). We will aim to talk about both RE and China, but I will prioritise the former.

https://www.ft.com/yuan-yang "]]></description>
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    <title>Kimberlé Crenshaw on Critical Race Theory, Intersectionality &amp; the Right's War on Public Education - YouTube</title>
    <dc:date>2023-02-06T18:20:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=gD7gsNNobb0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We speak with renowned legal scholar Kimberlé Crenshaw about right-wing efforts to curtail the teaching of African American history, queer studies and other subjects that focus on marginalized communities. The College Board, the nonprofit group that designs AP courses for high school seniors, recently revised a curriculum for a course in African American studies after criticism from Florida Governor Ron DeSantis and others who maligned it as "woke indoctrination." The new curriculum removes Black Lives Matter, slavery reparations and queer theory as required topics, and drops many major writers, including Crenshaw, from the reading list. "Anybody who's concerned about our democracy, anyone who's concerned about authoritarianism has to wake up and pay attention to this, because this is how it happens," she says. Crenshaw coined the term "intersectionality" to study the overlapping or intersecting social identities and systems of oppression, domination or discrimination people experience."]]></description>
<dc:subject>kimberlécrenshaw criticalracetheory florida rondesantis 2023 intersectionality education schools advancedplacement ap curriculum collegeboard mccarthyism antiwoke legislation us history structuralracism donaldtrump queerstudies antracism racism whitesupremacy authoritarianism democracy police policing lawenforcement policebrutality politics policy race crt redscare</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=cWssUQoph4k">
    <title>The Fight over Black History: Keeanga-Yamahtta Taylor, Khalil Gibran Muhammad &amp; E. Patrick Johnson - YouTube</title>
    <dc:date>2023-02-03T18:39:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=cWssUQoph4k</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We host a roundtable discussion with three leading Black scholars about the College Board's decision to revise its curriculum for an Advanced Placement course in African American studies after criticism from Republicans like Florida Governor Ron DeSantis. The revised curriculum removes Black Lives Matter, slavery reparations and queer theory as required topics, while it adds a section on Black conservatism. The College Board, the nonprofit organization that administers Advanced Placement courses across the country, denies that it buckled to political pressure. "Florida is a laboratory of fascism at this point," says Khalil Gibran Muhammad, professor of history, race and public policy at the Harvard Kennedy School. We also speak with two scholars whose writings are among those purged from the revised curriculum: Keeanga-Yamahtta Taylor, professor of African American studies at Northwestern University, and E. Patrick Johnson, dean of Northwestern's School of Communication and a pioneer in the formation of Black sexuality studies as a field of scholarship."]]></description>
<dc:subject>keenga-yamahttataylor khalilgibranmuhammad epatrickjohnson blackhistory history florida curriculum 2023 collegeboard schools schooling blacklivesmatter rondesantis advancedplacement ap reparations queertheory criticalracetheory policy crt</dc:subject>
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<item rdf:about="https://pdxscholar.library.pdx.edu/cgi/viewcontent.cgi?article=1319&amp;context=nwjte">
    <title>Reading the Word, Not the World: A Critical Analysis of Close Reading, by Jessica E. Masterson (2022)</title>
    <dc:date>2022-12-05T05:54:59+00:00</dc:date>
    <link>https://pdxscholar.library.pdx.edu/cgi/viewcontent.cgi?article=1319&amp;context=nwjte</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Literature would rehearse the masses in the habits of pluralistic thought and feeling, persuading them to acknowledge that more than one viewpoint than theirs existed--namely, that of their masters. It would communicate to them the moral riches of bourgeois civilization, impress upon them a reverence for middle-class achievements, and, since reading is an essentially solitary, contemplative activity, curb in them any disruptive tendency to collective political action. (Eagleton, 1996, p. 22)

Further, while the CCSS does not offer a clear definition of close reading (Eppley, 2019), the way this practice is operationalized in CCSS-approved curricula, like SpringBoard, promotes the notion that close reading is “nothing other than a cerebral exercise in apprehending ‘meaning’ or in developing a disembodied skill” (Cobley & Seibers, 2021, p. 21)."

...

"Abstract
This article critically analyzes a Common Core-aligned English Language Arts curriculum with particular attention paid to the ways in which it constructs docile subjects in and through literate practices. Through a critical reading and content analysis of this textbook--one that the author was required to teach to her eighth grade students--this paper argues that under the guise of “college and career readiness,” the curriculum contained within the textbook represents a neoliberal approach to literary criticism, one whose ideology is evident through the material practices of “close reading” and in the disciplinary methods it employs in teaching students the “correct” way to read a text. In so doing, students become participants in a mass standardization effort that ultimately works to distort the myriad manifestations of power in K-12 public education today.

Keywords
secondary literacy, neoliberalism, critical theory"]]></description>
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<item rdf:about="https://www.designacademy.nl/p/study-at-dae/masters/critical-inquiry-lab">
    <title>THE CRITICAL INQUIRY LAB - Design Academy Eindhoven - dae.wiki</title>
    <dc:date>2022-12-04T17:50:18+00:00</dc:date>
    <link>https://www.designacademy.nl/p/study-at-dae/masters/critical-inquiry-lab</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The department of The Critical Inquiry Lab is a two-year Master’s program that provides students with an environment to develop a self-directed design practice, driven by transdisciplinary research. We approach design as a mode of inquiry, where exploring research methodology is part of design. The aim of this program is to find new ways to assemble a more considerate, equitable and caring world.
This course description has been (re)written together with us, the current first year students.

The department is rooted in cultural analysis and design theory, questioning the role of design in relation to the structures, systems and relations that undergird our societies. It aims to navigate these waters critically and speculatively, while also striving towards a culture of care, both within the department and beyond.

“Lab” in the (current) department name does not refer to an actual laboratory, but rather seems to pay tribute to a trend in Eindhoven. The “Lab” stands for the spirit of experimentation, and pushing boundaries is encouraged by the department, even (and especially) if they challenge the overall approach of the Design Academy.

Entry points
We welcome diverse inquiries and we’re carefully looking for answers, without jumping to conclusions. While committed to critical reflection, we aim to suspend judgement, in order to search for ways to uncover the unexpected. As a student, you are encouraged to reflect, analyse, and respond to your surroundings, using different tools and methods that stem from art, design and curatorial practices, as well as more theoretical and socio-political fields of knowledge. We explore ways to sense and understand how complex systems and ideologies manifest in everyday life; in our social and material surroundings. The program encourages students to research the past, present and the future of a topic or theme and how their research resonates within communities of various backgrounds, helping the student situate their practice within a wider discourse.

Is this design? Perhaps. Does it have to be design? Being located in a Design Academy does not make it design. According to our creative director Joseph Grima we approach design here as a form of cultural critique. What that means is something we’re finding out. Your design is not my design.

Practices
The development of research methodologies is key to the program. Finding one’s individual voice, skill and tone of research within a collaborative collective, and how to communicate this to an audience, are at the core of the program. The Critical Inquiry Lab aims to continually broaden the understanding of how doing research through an artistic lens can unfold into different (design) interventions, cultural practices, strategic actions, performances, curatorial methods, publications and editorial positions.

We find it important to be aware of the role of the public in both the process and outcome of the learning practice. For instance, by working with an institute and publishing outcomes with an event or podcast. This attitude enables us to understand ourselves and our field of interests, and how this fits into a larger conversation on cultural production.

Curriculum
This is a two-year study program that results in a Master of Arts in Fine Arts and Design. Each year is divided into three trimesters. The first year enables you to get familiar with the academy environment and your working process with open-ended assignments. You will engage in various learning activities such as workshops, museum visits, theory classes as well as individual and group projects to put thoughts into practice. Each trimester has a set of tutors around a specific theme, giving the space to students with a multidisciplinary background to develop their projects according to their desired trajectories. The practice-oriented workshops focus on skills like radio-making, video-making, coding and other research methods.

Not all tutors “teach” in the classical understanding of a class. There will be lots of talking and debating in the beginning, possibly some sessions where the content feels irrelevant at first. The trimester ends with an evaluation, where we present either in a conventional format, or sometimes collectively put together a show. This is followed by a feedback session between tutors and students.

The main focus of the second year is to develop an extensive personal research project, resulting in a written thesis, alongside a work for an exhibition context.

In the second year, we can still enjoy the workshops, lectures and go on “field trips” with the first year students. There will be tutorial sessions on essential topics such as thesis writing and research archiving. It is also likely that we will visit the school less frequently, as we may decide to work on the thesis wherever else the research takes us. Our journey as a student ends at the Graduation Show during the annual Dutch Design Week.

The students
We welcome students from any professional background, what is important is that you want to question yourself and unpack the world around you. This course enables the student to develop a way of making sense of the world, rather than training for a specific job or field. Alumni land in diverse positions, from independent researcher, curator, editor, to roles at institutions or studios. The programme looks for a balance among many approaches, positioning between the general and specific, the abstract and concrete, thinking and doing. We encourage direct feedback and provide open channels of communication between the students and the tutors.

Although the structure of the programme is predetermined, the content is flexible and always open to accommodate our constructive suggestions. During the course, we are invited to reflect on and direct the kind of education we wish to receive.

The tutors
The Critical Inquiry Lab is a transdisciplinary study, which aims to foster in-depth research related to critical studies of race, gender, ecology, and others through artistic and design practices. This aim is reflected by the teaching team’s diverse professional background, knowledge and guidance. This is how we explore alternative roles and responsibilities for society in relation to material and immaterial ecologies that improve our coexistence with each other.

That is the ideal situation, but the reality is a work in progress. Tutors may not always be fully equipped to respond to the cultural backgrounds of all the students. We push the tutors to learn together with us, regardless of the present cultural biases. In the end, the selection of tutors is still bound by the fact that the programme takes place at the Design Academy in Eindhoven, in the Netherlands.

Conditions at DAE
DAE is a small academy that occupies six floors of an old factory building in downtown Eindhoven, a provincial post-industrial city branded as the Brainport of the Netherlands. The layout of the school is inspired by the pedagogy of the Bauhaus. There are no classrooms; all departments of the master programme share an entire floor as one open space, divided by shelves and partition walls. The school was the cradle of the Dutch Design tradition. With this heritage in mind, this department tries to push topics that are on the periphery of the discourse and open up questions relating to knowledge production.

It may get noisy and distracting, but from a more positive perspective, it can help us inspire each other and encourage interdepartmental exchange. The academy’s small size is reflected in its administrative capacities. It’s possible that you’ll get frustrated with late responses. However, you’ll learn that the receptionist is DAE’s generous FAQ page.

Acknowledgements
This collaborative course description was initiated by coordinator Gijs de Boer, written as a collaboration between the head of department Saskia van Stein and first year students (2021-2022) of the Critical Inquiry Lab department. Special thanks to students Anas Chao and Eva Mahhov for their contribution.

The department builds on the curriculum and legacy of the heads of its predecessor, Design Curating and Writing (2015-2019), headed by Agata Jaworska and Tamar Shafrir (2018–19), Alice Twemlow (2017–18) and Justin McGuirk (2015–17)"]]></description>
<dc:subject>criticalinquiry design altgdp designacademyeindhoven justinmcguirk josephgrima agatajaworska tamarshafrir saskiavanstain anaschao evamanhov gijsdeboer transdisciplinary lcproject openstudioproject pegagogy beauhaus education howwelearn learning unschooling deschooling speculative inquiry howwethink thinking practice curriculum emergent teaching howweteach</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/understanding-mcluhan-a-conversation">
    <title>Understanding McLuhan: A Conversation with Andrew McLuhan</title>
    <dc:date>2022-01-07T20:46:39+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/understanding-mcluhan-a-conversation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to a special installment of the Convivial Society featuring my conversation with Andrew McLuhan. I can’t recall how or when I first encountered the work of Marshall McLuhan, I think it might’ve been through the writing of one of his most notable students, Neil Postman. I do know, however, that McLuhan, and others like Postman and Walter Ong who built on his work, became a cornerstone of my own thinking about media and technology. So it was a great pleasure to speak with his grandson Andrew, who is now stewarding and expanding the work of his grandfather and his father, Eric McLuhan, through the McLuhan Institute, of which he is the founder and director.

I learned a lot about McLuhan through this conversation and I think you’ll find it worth your time. A variety of resources and sites were mentioned throughout the conversation, and I’ve tried to provide links to all of those below. Above all, make sure you check out the McLuhan Institute and consider supporting Andrew’s work through his Patreon page."]]></description>
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    <title>The 1619 Project and the Demands of Public History | The New Yorker</title>
    <dc:date>2021-12-19T02:48:12+00:00</dc:date>
    <link>https://www.newyorker.com/books/under-review/the-1619-project-and-the-demands-of-public-history</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In spite of all of the ugly evidence it has assembled, the 1619 Project ultimately seeks to inspire faith in the American project, just as any conventional social-studies curriculum would."]]></description>
<dc:subject>laurenmichelejackson nikolehannah-jones 2021 journalism nytimes history slavery us curriculum capitalism socialstudies 1619project criticism writing howwewrite correction books</dc:subject>
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    <title>Education in Posthuman Times, Kay Sidebottom</title>
    <dc:date>2021-11-25T22:26:44+00:00</dc:date>
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    <title>Before Black Mountain – BMCS</title>
    <dc:date>2021-11-14T22:13:30+00:00</dc:date>
    <link>https://www.blackmountainstudiesjournal.org/silver-before/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Without Nan Chapin, Black Mountain College never happens.[1] Born in 1913, Anne “Nan” Howard Chapin grew up in Stafford Springs, Connecticut, the youngest of six children raised by her mother, Anne, an impoverished widow. When Nan was fifteen, her mother married wealthy Colonel Arthur S. Dwight, and moved her family to Dwight’s home in Great Neck, Long Island. With a deep interest in progressive education, Anne persuaded Nan to attend the School of Organic Education in Fairhope, Alabama, for two winters. Founded by Marietta Johnson, a leader in the progressive education movement, the school eliminated tests and grades and integrated crafts and folk dancing. “I don’t suppose I learned much at Fairhope academically,” Nan recalled, “but I got quite interested in the whole business of so-called progressive education and experimental education. So, when I was ready to apply to college, Rollins seemed to be the place that looked most interesting.”"]]></description>
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