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    <title>Tech Guru Paul Graham Says The Watch Industry Has Brand Disease</title>
    <dc:date>2026-03-19T05:25:48+00:00</dc:date>
    <link>https://jackforster.substack.com/p/tech-guru-paul-graham-says-the-watch</link>
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https://www.paulgraham.com/brandage.html ]]]></description>
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    <title>The Brand Age</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Jack Forster responds:
https://jackforster.substack.com/p/tech-guru-paul-graham-says-the-watch ]]]></description>
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<item rdf:about="https://www.sense-of-rebellion.com/">
    <title>A Sense of Rebellion</title>
    <dc:date>2024-06-17T18:23:36+00:00</dc:date>
    <link>https://www.sense-of-rebellion.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These mavericks crave responsive tech. And a more humane AI. But are they humane & responsive enough to deliver?

A Podcast Series by Evgeny Morozov. Original music by Brian Eno.

Forget the military or Silicon Valley: we owe our smart technologies - from toothbrushes to beds - to a band of eccentric 1960s hippies. Hidden away in a secretive, privately funded lab on Boston’s waterfront, these visionaries developed intimate, personal technologies a decade before Steve Jobs.

But their rebellion was fraught with obstacles: the military-industrial complex, corporate resistance, and the founders’ larger-than-life personalities. As Silicon Valley adopted their ideas, the lab's vision for more humane and diverse technologies was twisted into something entirely different.

A decade in the making, this podcast unravels their captivating and often tragic tale. It's all here: Cold War psychiatry, Maoism, LSD, the Rockefellers, Scientology, CIA’s forays into extrasensory perception, and even the advent of tech libertarianism."

...

"HIGHLIGHTS

A Sense of Rebellion is written, presented, and produced by Evgeny Morozov, one of Big Tech’s first and fiercest critics. He is the author of THE NET DELUSION (2011) and TO SAVE EVERYTHING, CLICK HERE (2013), both listed among 100 notable books of the year by The New York Times. In 2018, Politico named him one of Europe’s 28 most influential people.

This is the second installment in Morozov’s podcast trilogy on the “tech rebels who failed” (The Santiago Boys, on Chile’s short-lived experiment in cybernetic socialism, was the first).

Part Cold War thriller, part psychological drama, part history of AI that may have been, A Sense of Rebellion offers a whirlwind tour through the pre-history of the digital revolution.

The podcast’s soundtrack features a dozen original tracks by Brian Eno.

WHY IT MATTERS

Drawing on a decade of archival research – including during Morozov’s doctoral studies at Harvard - the podcast sheds light on the paths not taken in the development of digital technologies. All of them (including AI) could have been more radical, subversive, and humane.

Today’s interactive technologies prize efficiency and predictability but only at the cost of making us less aware of their often detrimental effects (see mounting concerns about disinformation, filter bubbles, surveillance, etc).

But what if interactive technologies were not just about getting things done but also about broadening our horizons? What if their effects were not hidden but rather immediately made visible? And what if AI was not about cutting humans out of the loop, but, rather, about allowing us to develop new talents and sensibilities?

THE STORY

Forget the military or Silicon Valley: we owe our smart toothbrushes and smart beds to a wild bunch of eccentric hippies from the 1960s. Toiling in a privately funded, secretive lab on Boston’s waterfront, they sought more intimate and personal technologies a whole decade before Steve Jobs!

Yet, the military industrial complex, the resistance from corporate America, and the lab founders’ larger-than-life personalities get in the way of their ambitions.

The podcast ventures into the most unexpected territory: from the fortunes of the Cold War psychiatry to the rise and fall of far-left Maoist groups in Europe, from CIA’s adventures in extra-sensory perception to the emergence of tech libertarianism in the counterculture of the 1960.

THE PEOPLE

The lab at the center of the podcast foreshadows tech startups of the 2000s, with all their excesses, flaws, and utopian ambitions.

The characters behind that secretive lab are truly fascinating. Among them:

Warren Brodey (1924- ): a 100-year-old founder of family therapy turned tech guru turned radical leftist political activist.

Peter Oser (1926-1970): a great grandson of John D. Rockefeller who’s dabbled in Scientology, black magic, and early artificial intelligence.

Avery Johnson (1932-1988): a nerdy heir to the Palmolive fortune who turned an ex-quarry of his into a cybernetic playground.

PRAISE FOR THE SANTIAGO BOYS

“Dramatic and illuminating...Surprisingly riveting.”
Los Angeles Times

“You can hear the care that has gone into the research...The writing is smart, stylish and contains some terrific blink-and-you’ll-miss-them details...Doesn’t shrink from complex ideas and credits its audience with intelligence, curiosity, and, above all, staying power. Like the best podcasts, it leaves you feeling a little bit cleverer for having heard it.”
Financial Times

“As gripping as a Netflix thriller... Perhaps the most important political thriller of the last years...from one of the most important and critical theorists of digitalization...”
Frankfurter Allgemeine Zeitung (Germany)

“Particularly attentive to the hidden, secret, and violent uses of technology... - the so-called Dark Tech.”
Corriere della Sera (Italy)

“A rich podcast... a beautiful and important production that first and foremost shows how thoroughly political technology is...”
De Correspondent (Netherlands)"]]></description>
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<item rdf:about="https://www.acollectedman.com/blogs/journal/quartz-revisited">
    <title>Have We Been Too Quick to Dismiss Quartz? | Read Now on The Journal – A COLLECTED MAN</title>
    <dc:date>2024-06-10T07:53:28+00:00</dc:date>
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    <title>Jazz and watches ( Pic heavy ) | Omega Forums</title>
    <dc:date>2024-01-22T07:05:45+00:00</dc:date>
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    <title>Watches Worn By The Celebs Of Today Won't Be Tomorrow's Icons</title>
    <dc:date>2024-01-19T18:55:37+00:00</dc:date>
    <link>https://www.fratellowatches.com/watches-worn-by-the-celebs-of-today-wont-be-icons-of-tomorrow/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A free ambassador is the most valuable one that a brand could ever wish for"

...

"Future icons are hard to predict. It might be safer to predict that there are none in the current catalogs of the leading luxury watch brands. And it’s also impossible to fabricate an icon by sticking a watch on a celebrity. It’s accidental heroes, sincere watch fans who happen to be famous, who we have to watch for possible future icons. It’s definitely not the hired guns you see in advertisements and during award shows. I fear that most of the watches worn by the celebs of today will fade away and be forgotten forever."]]></description>
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    <title>The Dark Side of Play | The MIT Press Reader</title>
    <dc:date>2023-06-15T22:25:25+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/the-dark-side-of-play/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our broken definition of play is drawn from a white European philosophical tradition that has harmed and erased people of color."

...

"When you think of play, what comes to mind? Most people have some mental model of the term: Play is fun, and it’s often pleasurable; play is universal, interspecies even; it is consensual or voluntary; and, finally, play is a behavior, something you do. There is more to it, of course, but for most folks that will suffice.

This article is adapted from Aaron Trammell’s book “Repairing Play: A Black Phenomenology.” An open access edition of the book can be freely downloaded here.

https://direct.mit.edu/books/oa-monograph/5530/Repairing-PlayA-Black-Phenomenology
https://mitpress.mit.edu/9780262545273/repairing-play/

Yet this definition of play is only half-baked. I want to convince you that an inclusive, and thus reparative, definition of play is as painful as it is pleasurable, as individual as it is universal, and as mandatory as it is voluntary. If this interests you, by all means, read on.

The Black radical tradition is filled with stories of slave ships. It’s also replete with tales of art, music, and other forms of play that have little to do with games. “That’s the sound of the men working on the chain gang,” goes the refrain of an old Sam Cooke song. The men in the song are singing, but they’re also in pain. They’re singing about how agonizing their work is and how miserable they are. The singing itself gives them hope. They’re playing. Play as read through the lens of the Black radical tradition is about diving into the messiness of life, seeking a philosophical praxis that is down, around, outside, and always just out of reach.

Torture helps paint a more complete picture of play, in which its most heinous potentials are addressed alongside the most pleasant.

The trauma of slavery in North America is not only remembered through storytelling and song; it’s also memorialized in actual forms of play. Among the most mythic and controversial games that young Black children played in the postbellum (post–Civil War) United States was “Hide the Switch.” In this game, players would root around for a hidden switch — a flexible tree branch used for corporal punishment — and once found, the finder was granted free rein to flog the other players, who attempted to parry the attack. Historians considering the game’s persistence within slave culture have been challenged by it because the game reinforces the martial conditions of bondage. Many explanations have been offered to explain its endurance, often as a form of “coping.” Some historians suggest that the game allowed children to practice avoiding punishment. Others believe that the game allowed enslaved Black children a brief moment of liberation by allowing them to role-play being the “master.”

Both explanations are ultimately uncomfortable, as they attempt to reconcile the violence of the experience of Black folk descended from slaves by drawing on the inevitable lighthearted connotations of play. Historians thus perpetuate a trend in which torture is either reduced to a carnivalesque inversion of power dynamics — where the victim becomes the oppressor — or violence is reduced to discipline, a tactic for living within its inevitability.

In other words, by defining play only through its pleasurable connotations, the term holds a bias toward people with access to the conditions of leisure. Indeed, torture helps paint a more complete picture of play, in which its most heinous potentials are addressed alongside the most pleasant. In so doing, the trauma of slavery is remembered and re-embedded in its very concept. In rethinking the phenomenology of play — that is, how it is experienced differently by Black, Indigenous, and People of Color (BIPOC) — one begins to see the more insidious ways that play has functioned as a tool of subjugation.

Crows play. Researchers who observe their behavior have found seven main practices that resemble what philosophers call “play.” Crows manipulate objects for no apparent reason, hide things, and perform tricks while flying. They mess around with water while bathing, slide down slopes, vocalize aimlessly, and hang on branches upside down.

These scavengers might be more helpful in addressing the problem of play than one might initially think. Although animals play, their play is unproductive. The canon of play theory derived from the work of Dutch historian Johan Huizinga makes a crucial, influential argument that left an indelible mark on a good deal of research that has followed: Play itself is productive of civilization.

In his influential 1938 book “Homo Ludens,” he writes, “Now in myth and ritual the great instinctive forces of civilized life have their origin: law and order, commerce and profit, craft and art, poetry, wisdom and science. All are rooted in the primaeval soil of play.” He implies that “civilized” is all that is legible to Western European “civilization.” The opposite, then, is barbarism. Likewise, he implies that the civilized is that which is human, while the barbaric is that which is not. Thus, Huizinga assumes that people whose customs are not legible to Western Civilization act much like animals. They are like the crows, trifling with baubles with no particular goal or end in mind. For the presumably “civilized,” play is always constructive of something.

But experiencing play and civilization as pleasures is a privilege that is at odds with the lived experiences of BIPOC people. “Civilization” has disciplined BIPOC people for centuries: It is the colonial force that put a boot to our necks, stole our land, and enslaved us. If play is productive of civilization, then by extension play must have had a hand in the evils of colonization. To read play as mere leisure is a privilege, a privilege afforded to White people. This is why stereotypes of Black people goofing off, having fun, and hanging out are read so negatively — leisure is part of White privilege. A Black man at a country club? He’s going to be watched closely by security. I’ve had to turn over my bags at game shops and comic book stores as dubious clerks cased and profiled me.

Gamergate, QAnon, and other avenues of radicalization today often use play as an alibi for aggressive, violent, and discriminatory behavior.

Take, for example, the Black men in the blatantly racist Disney film “Dumbo.” (Here’s a bit of trivia: In the original release, the main crow was named Jim Crow — an allusion to the offensive minstrel performer who used that moniker in the 19th century; Disney later changed the character’s name to Dandy Crow in an effort to make the movie less obviously offensive.) When they aren’t depicted as animals, they are hard at work. The “jive crows” are contrasted with a Black chain gang (called the Roustabouts) elsewhere in the movie. The Roustabouts are depicted as lazy and drink, smoke, and play instead of work. Particularly offensive are the ways that the Roustabouts sing that their work is “happy,” while swinging heavy hammers. On all levels, the message is clear: If you’re Black you better wear a smile and be “happy” no matter how painful or traumatic your work is. You’re going to be seen as lazy no matter what, and you sure don’t get to say what counts as fun.

So how did we come to agree upon a canon of play theory that colludes so readily with the ideology of White supremacy? This question, in my opinion, is philosophical in nature. It asks us to review theories about what play is — in other words, research that has been done on the phenomenology of play. Phenomenology is a domain of study that offers a scientific and cultural account of how practices, play for instance, are structured. It asks questions about why several experiences of the same thing, or “phenomenon,” differ from one another. Because I argue that repairing play means understanding how play is experienced differently by BIPOC people, the argument is phenomenological in scope. So is the canonical argument made by Johan Huizinga.

Huizinga argues that by playing, we make society, or more specifically, “civilization.” His theory suggests that there is a structure to both “civilization” and play and that these two structures are linked. The problem with Huizinga’s argument is that his definition of “civilization” is almost exclusively a White European one. It is less an argument about what happens when people play and instead a phenomenological argument about what happens when White people play.

Because Huizinga only accounts for European “civilization” in his writing, his account of play is naïve. It renders both play and “civilization” in mostly positive terms, and thus sidesteps the abuses, traumas, and pain that play connotes for BIPOC people. Margaret Carlisle Duncan, in her close reading of “Homo Ludens,” notes this exactly. She explains the contradictions of Huizinga and argues, “Play scholars have failed in their attempts to conceptualize play precisely because they have ignored the ideological dimensions of their subject which lie not in play but in discourse (i.e., reflection and talk) about play.” Otherwise stated, play theorists have a tendency to read play as phenomenology, not ideology.

I concur with Duncan’s larger point, to assume that play exists outside of discourse, and thus ideology, is a romantic and dangerous notion. As we know well today, play is political, and approaches to the topic further the dynamics of White supremacy when they are naïve to the implications that play is a form of power. Repairing play deliberately centers BIPOC people for this reason. Challenging ideology means offering alternatives to it and drawing on histories and experiences of the invisible, exploited, and otherwise abused.

Duncan advocates that we understand the rhetoric of play precisely so that we can critique its ideological character. Yet this solution sits uncomfortably with me as I read it in the aftermath of the radicalization of far-right politics in 2021. Gamergate, QAnon, and other avenues of radicalization today often use play as an alibi for aggressive, violent, and discriminatory behavior. Doing it “for the lulz” has become a callous expression of how the rhetoric of play as “free” is often used to defend the most egregious instances of play as violence. Thus, although I concur with Duncan that play is ideological, I find myself drawn to Huizinga’s interest in the terms phenomenological dimensions. Because phenomenology considers the experience of inhabiting a body, I believe that Huizinga’s mistake was simple: He didn’t consult any BIPOC people about their experiences of play.

A Black phenomenology of play is both one of pain and pleasure. A recognition of how play can be painful would have resolved the contradictions that Huizinga himself fretted about while writing. Mathias Fuchs’s historical work suggests that Huizinga’s unpublished forward for “Homo Ludens” reveals a critical Huizinga concerned with how his theory of play may have appealed to the ideology of Nazi Germany as it “is often read in defense of ‘free activity,’ ‘fixed rules,’ and ‘orderly manner.’” Even Huizinga, in reconsidering his own work after World War II, was aware of how the violent tendencies of play might complicate the potentials he would, unfortunately, term “civilized.” Huizinga was watching the cops in Germany commit genocide. In returning to his own theories, he became troubled by their contradictions. If only he knew a few more Black folk, they would have told him that “civilization” ain’t all it’s cracked up to be.

It is pertinent then to reconsider play through a comparative approach that is critical of dominant theories. In 1938, Huizinga first approached play as a cultural phenomenon. The anthropological scholarship in his day approached rationality as an innate biological characteristic of “man.” Huizinga hoped to disrupt this approach to what he termed the “human” by juxtaposing the “rational” society against the “playful” society.

In Huizinga’s definition, play is the preconscious act that is often labeled “ritual,” “sacred,” “natural.” When unspoken (and therefore unlabeled) play manifests as a series of behavioral patterns common to both man and animal, listed as “order, tension, movement, change, solemnity, rhythm, rapture.” For Huizinga, there is a fundamental organizing function to play behavior. While efforts to explain it are often cast as ritual or myth, these labels are ultimately secondary. Because in Huizinga’s work, play is the preconscious driver of ritual activity. Moments of play are fleeting and temporary, but there is a finite trace of play’s significance in organizing the whole of Huizinga’s imagined lifeworld.

Huizinga describes play as fundamental to a “later phase of society.” This is a clear dog whistle for situating White European society as superior to BIPOC cultures that era anthropologists read as primitive. Although Huizinga takes steps to clarify that he feels cultures who primarily engage in ritual play might still be considered “man,” it is worth noting that language that stratifies society into stages of development has been historically used as a way for White supremacist groups to argue for the virtues of “civilized” Western European culture. Although it is not clear how Huizinga disambiguated the crowing of colonized and indigenous people from the jargon of birds, he felt strongly that some social structures were more advanced than others. While Huizinga’s approach is broad in its scope, at least one element of his argument still drives the dominant discourse: that play is a cultural (not biological) phenomenon. This differentiation is best seen in the work of Jean Piaget, a psychologist who argued the opposite.

Taking a psychological standpoint, Piaget considers play an intimate part of our physiological makeup. While Piaget concurs with Huizinga’s opinion that play is a preconscious act, he argues that it is biological in nature — a step in the development of our mental sensemaking organs. The standpoint of cognitive psychology through which Piaget approaches his work is relevant insofar as it considers play a foundational psychological driver of rationality. Piaget’s theory of play presumes a type of rationality informed by the Western European enlightenment. This kind of rationality has historically excluded the cultures and practices of BIPOC people from the discourse of philosophical thought.

Where Huizinga took a broad approach to play and Piaget adopted a biologically essentialist perspective, the French literary critic and sociologist Roger Caillois analyzed play sociologically. Caillois, who focuses specifically on the play of games, is somewhat critical of Huizinga and Piaget’s work. He finds it curious that both omitted games of chance in their writings, and argues that this exclusion may relate to the audiences for which these scholars wrote. For Piaget, the moralistic connotations of gambling, for example, may have made its inclusion unpalatable to the educators interested in understanding play as a process of learning. As for Huizinga’s omission, the inclusion of games of chance would threaten to undo his argument regarding the primacy of play as a civilizing cultural form. This would call into question those instances in which play is arguably at its most vertiginous. These are the moments in which gambling allows for individual transcendence of the economic order, like buying lotto tickets. These moments are also the most difficult to regulate and have found their strongest opponents in legal, and religious codes.

For Caillois, White European society is explicitly the focus of play. He categorized Australian, American, and African aborigines “primitive societies” and referred to them as “Dionysian” contrasting them with the “rational” cultures of the Incas, Assyrians, Chinese, and Romans. Mimicry (role-playing) and vertigo (“an attempt to momentarily destroy the stability of perception,” as Caillois defined it) which he associates with “primitive” cultures and rituals, are said to corrupt competition and chance, which are associated with what Caillois saw as more sophisticated cultures. Competition and chance, of course, yield the meritocratic structures that underlie much of White European society. Importantly, it is vertigo that corrupts competition and mimicry which corrupts chance, not the other way around. An anti-colonial approach to this problem might ask why it is that competition and chance are lauded in this instance, while mimicry and vertigo are decried? Caillois classifies these combinations as “forbidden play” and even maps them to cultures accordingly. His work speaks to the prejudice he brought to it, as he was concerned with miscegenation between different aspects of play.

Mihai Spariousu shows how deeply indebted thinking about play — as typified by Huizinga, Piaget, and Caillois — is to the canon of Western thought. In his book “Dionysus Reborn,” Spariousu compares approaches to play in the social sciences, philosophy, and literary theory. He locates a split in the Western consciousness along rational and prerational axes dating back to ancient Greece. Spariousu suggests that theory on the play concept has reflected this split.

Games, for the most part, are theorized in all these contexts as rational, creative, ordered, and progressive extensions of play. Although games are often said to reflect the social order, such a sentiment fails to question the racial politics of this social order. Indeed, any social order that reads the emotional against the rational has justified slavery and encouraged violence against women, nonbinary folks, and people of color in the name of “rationality.” Spariousu’s analysis, though uncritical of the cultural dynamics that take place within the social order produced by play, is spot on. We live in a society that denigrates the lived experiences of minoritized people in favor of a presumably “rational” set of living conditions in which the police are used to control a presumably emotional and violent BIPOC population.

Although games are often said to reflect the social order, such a sentiment fails to question the racial politics of this social order.

To repair play, or to “write back” through the ways we play, we must first endeavor to produce a space where ludic narratives can aspire to tell painful stories alongside the pleasurable. It was the pleasures of trade — exotic spices, resources, free labor — that led to colonialism as an economic paradigm. Likewise, European merchants and slavers alike were captivated by the promise of wealth through trade. In this sense, it was the affect of pleasure, its cruel promise, that led them to exploit populations and people as if they were resources in the global trade “game.”

Repairing play means tending to the painful aspects of this discussion. Returning to the trauma of colonialism to explode the paradigm of play from within. Yes, it is important that players enjoy agency as they engage in postcolonial play. It is imperative, though, that they use this agency to remember the abuse and trauma of colonialism. For without it, the play they engage in will haplessly collude with the colonialist impulse that reads play through the racist dynamic of “civilization” and the barbaric. Despite this, I remain optimistic that we can repair play and that doing so is key to decolonizing a space that has long exploited the labor, feelings, and experiences of BIPOC people globally."]]></description>
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<item rdf:about="https://www.theguardian.com/business/2018/may/18/richemont-destroys-nearly-500m-of-watches-in-two-years-amid-buyback-policy">
    <title>Cartier owner destroys more than £400m of watches in two years | Luxury goods sector | The Guardian</title>
    <dc:date>2022-08-01T16:55:05+00:00</dc:date>
    <link>https://www.theguardian.com/business/2018/may/18/richemont-destroys-nearly-500m-of-watches-in-two-years-amid-buyback-policy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Richemont bought back stock from jewellers to stop it being sold at knockdown prices"

[See also:

https://blog.esslinger.com/swiss-watchmakers-destroy-over-500-million-worth-of-luxury-watches/

https://qz.com/1284838/why-richemont-is-destroying-unsold-cartier-and-piaget-watches/

https://monochrome-watches.com/richemont-destroys-more-than-eur-450m-of-unsold-watches-in-two-years/

https://www.businessinsider.com/amazon-destroying-unsold-goods-report-other-nike-burberry-fashion-2021-6

https://www.youtube.com/watch?v=PYJagx6rmsM

https://www.wristwatchreview.com/richemont-buys-back-500m-watches-to-destroy-them/

https://www.forbes.com/sites/forbestechcouncil/2018/09/21/why-preserving-brand-equity-comes-at-a-price-in-the-age-of-e-commerce/?sh=7705ea16573f ]]]></description>
<dc:subject>watches markets cartier richemont 2018 economics destruction marketing luxury inventory scarcity desirability veblengoods piaget jeanpiaget</dc:subject>
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    <title>“Carl Broke Something”: On Carl Andre, Ana Mendieta, and the Cult of the Male Genius</title>
    <dc:date>2021-11-10T22:09:27+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/carl-broke-something-on-carl-andre-ana-mendieta-and-the-cult-of-the-male-genius/</link>
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<item rdf:about="https://www.bie.org/blog/the_perils_of_pbls_popularity">
    <title>The Perils of PBL’s Popularity | Blog | Project Based Learning | BIE</title>
    <dc:date>2018-02-04T21:18:11+00:00</dc:date>
    <link>https://www.bie.org/blog/the_perils_of_pbls_popularity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As readers of this blog well know, Project Based Learning is a hot topic in education these days. The progressive teaching method is being touted as one of the best ways to engage 21st-century students and develop a deeper understanding of content as well as build success skills such as critical thinking/problem-solving, collaboration, communication, and self-management.

At the Buck Institute for Education, we think PBL is even more than that; it can be absolutely transformative for students who experience enough high-quality PBL in their K-12 years. They gain not only understanding and success skills but also confidence in their ability as independent learners and a greater sense of their own efficacy and power.

PBL is transformative for teachers and schools, too, as they create real-world connections to learning, change school culture, and guide students to successfully complete high-quality projects. And teachers who use PBL regularly can experience  “the joy of teaching,” which they may not – make that likely will not – in a test-prep, drill-and-kill environment.

You’ll notice I use the term “high-quality” twice in the above, which points to a real concern we have at BIE. We don’t want PBL to become yesterday’s news, another education fad for which much is promised and little delivered. This is why BIE developed and promotes the Gold Standard PBL model: to help ensure PBL’s place as a permanent, regular feature of 21st century education for all students.

If it’s not done well, I see PBL facing three dangers:

1. Unprepared Teachers & Lack of Support
Teachers who are not prepared to design and implement projects effectively will see lackluster student performance and face daunting classroom management challenges. Shifting from traditional practice to PBL is not a simple matter of adding another tool to a teacher’s toolbox. PBL is not just another way to “cover standards” that’s a little more engaging for students. PBL represents a different philosophy about what and how students should learn in school, and many teachers and school leaders do not yet realize its implications. It was born in the progressive education movement associated with John Dewey, with more recent ties to constructivism and the work of Jean Piaget. Adding to this situation is the fact that most teachers teach the way they were taught, and did not experience PBL when they were students – so they don’t have a vision for what it can be.

Schools and districts need to provide teachers with opportunites for extensive and ongoing professional development, from workshops provided by experts (like BIE’s) to follow-up coaching, to work in their professional learning communities. Policies around grading, pacing guides, benchmark assessments, and more will need to be re-examined. It also means having longer class periods or blocks of time for project work, and rearranging how students are assigned to classrooms to allow for shared students for secondary-level multi-subject projects. And – I can’t stress this enough – teachers will need LOTS of time to plan projects and reflect on their practice. This means changing school schedules to create collaborative planning time, re-purposing staff meetings, perhaps providing (paid) time in the summer, and finding other creative solutions. All of this is a tall order, I realize, but these are the kinds of changes it will take for PBL to stick.

2. PBL-Lite
Many teachers and schools will create (or purchase from commercial vendors) lessons or activities that are called “project-based” and think they’re checking the box that says “we do PBL” – but find little change in student engagement or achievement, and certainly not a transformation. I’ve been seeing curriculum materials offered online and in catalogs that tout “inquiry” and “hands-on learning” that, while better than many traditional materials, are not really authentic and do not go very deep; they do not have the power of Gold Standard PBL. (For example, I've seen social studies "projects" from publishers that have kids writing pretend letters to government officials - instead of actually taking action to address a real-world issue - and math "projects" where students go through a set of worksheets to imagine themselves running a small business, instead of actually creating a business or at least an authentic proposal for one.)

With materials that are PBL-lite, we might see some gains in student engagement, and perhaps to some extent deeper learning; many of these materials are in fact better than the traditional alternatives for teaching the content. But the effects will be limited.

3. PBL Only for Special Occasions or Some Students
PBL might be relegated to special niches, instead of being used as a primary vehicle for teaching the curriculum - or being provided equitably for all students. I’ve heard about really cool projects that were done in “genius hours” or “maker spaces” or Gifted and Talented programs, or by A.P. students in May after the exams are over… but most students in the “regular program” did not experience PBL. Or schools might do powerful school-wide projects that do involve all students once a year or so, but the teaching of traditional academic subject matter remains unchanged. If this happens, the promise of PBL to build deeper understanding, build 21st century success skills, and transform the lives of all students, especially those furthest from educational opportunity, will remain unfulfilled."]]></description>
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<item rdf:about="https://medium.com/the-mission/the-culture-of-childhood-weve-almost-destroyed-it-d16af1fa16f1">
    <title>The Culture of Childhood: We’ve Almost Destroyed It</title>
    <dc:date>2018-01-22T01:07:09+00:00</dc:date>
    <link>https://medium.com/the-mission/the-culture-of-childhood-weve-almost-destroyed-it-d16af1fa16f1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[previously posted here: https://www.psychologytoday.com/blog/freedom-learn/201609/biological-foundations-self-directed-education ]

"Children learn the most valuable lessons with other children, away from adults."

…

"I don’t want to trivialize the roles of adults in children’s lives, but, truth be told, we adults greatly exaggerate our roles in our theories and beliefs about how children develop. We have this adult-centric view that we raise, socialize, and educate children.

Certainly we are important in children’s lives. Children need us. We feed, clothes, shelter, and comfort them. We provide examples (not always so good) of what it’s like to be an adult. But we don’t raise, socialize, or educate them. They do all that for themselves, and in that process they are far more likely to look to other children than to us adults as models. If child psychologists were actually CHILD psychologists (children), theories of child development would be much less about parents and much more about peers.

Children are biologically designed to grow up in a culture of childhood.
Have you ever noticed how your child’s tastes in clothes, music, manner of speech, hobbies, and almost everything else have much more to do with what other children she or he knows are doing or like than what you are doing or like? Of course you have. Children are biologically designed to pay attention to the other children in their lives, to try to fit in with them, to be able to do what they do, to know what they know. Through most of human history, that’s how children became educated, and that’s still largely how children become educated today, despite our misguided attempts to stop it and turn the educating job over to adults.

Wherever anthropologists have observed traditional cultures and paid attention to children as well as adults, they’ve observed two cultures, the adults’ culture and the children’s culture. The two cultures, of course, are not completely independent of one another. They interact and influence one another; and children, as they grow up, gradually leave the culture of childhood and enter into the culture of adulthood. Children’s cultures can be understood, at least to some degree, as practice cultures, where children try out various ways of being and practice, modify, and build upon the skills and values of the adult culture.

I first began to think seriously about cultures of childhood when I began looking into band hunter-gatherer societies. In my reading, and in my survey of anthropologists who had lived in such societies, I learned that the children in those societies — from roughly the age of four on through their mid teen years — spent most of their waking time playing and exploring with groups of other children, away from adults (Gray, 2012, also here). They played in age-mixed groups, in which younger children emulated and learned from older ones. I found that anthropologists who had studied children in other types of traditional cultures also wrote about children’s involvement in peer groups as the primary means of their socialization and education (e.g. Lancy et al, 2010; Eibl-Eibesfeldt, 1989). Judith Harris (1998), in a discussion of such research, noted that the popular phrase It takes a village to raise a child is true if interpreted differently from the usual Western interpretation. In her words (p 161): “The reason it takes a village is not because it requires a quorum of adults to nudge erring youngsters back onto the paths of righteousness. It takes a village because in a village there are always enough kids to form a play group.”

I also realized, as I thought about all this, that my own childhood, in Minnesota and Wisconsin in the 1950s, was in many ways like that of children in traditional societies. We had school (which was not the big deal it is today) and chores, and some of us had part time jobs, but, still, most of our time was spent with other children away from adults. My family moved frequently, and in each village or city neighborhood to which we moved I found a somewhat different childhood culture, with different games, different traditions, somewhat different values, different ways of making friends. Whenever we moved, my first big task was to figure out the culture of my new set of peers, so I could become part of it. I was by nature shy, which I think was an advantage because I didn’t just blunder in and make a fool of myself. I observed, studied, practiced the skills that I saw to be important to my new peers, and then began cautiously to enter in and make friends. In the mid 20th century, a number of researchers described and documented many of the childhood cultures that could be found in neighborhoods throughout Europe and the United States (e.g. Opie & Opie, 1969)."

…

"Children learn the most important lessons in life from other children, not from adults.
Why, in the course of natural selection, did human children evolve such a strong inclination to spend as much time as possible with other children and avoid adults? With a little reflection, it’s not hard to see the reasons. There are many valuable lessons that children can learn in interactions with other children, away from adults, that they cannot learn, or are much less likely to learn, in interactions with adults. Here are some of them.

Authentic communication. …

Independence and courage. …

Creating and understanding the purpose and modifiability of rules. …

The famous developmental psychologist Jean Piaget (1932) noted long ago that children develop a more sophisticated and useful understanding of rules when they play with other children than when they play with adults. With adults, they get the impression that rules are fixed, that they come down from some high authority and cannot be changed. But when children play with other children, because of the more equal nature of the relationship, they feel free to challenge one another’s ideas about the rules, which often leads to negotiation and change in rules. They learn in this this way that rules are not fixed by heaven, but are human contrivances to make life more fun and fair. This is an important lesson; it is a cornerstone of democracy.

Practicing and building on the skills and values of the adult culture. …

Getting along with others as equals."

…

"The adult battle against cultures of childhood has been going on for centuries.

Hunter-gatherer adults seemed to understand that children needed to grow up largely in a culture of childhood, with little adult interference, but that understanding seemed to decline with the rise of agriculture, land ownership, and hierarchical organizations of power among adults (Gray, 2012). Adults began to see it as their duty to suppress children’s natural willfulness, so as to promote obedience, which often involved attempts to remove them from the influences of other children and subordinate them to adult authority. The first systems of compulsory schooling, which are the forerunners of our schools today, arose quite explicitly for that purpose.

If there is a father of modern schools, it is the Pietist clergyman August Hermann Francke, who developed a system of compulsory schooling in Prussia, in the late 17th century, which was subsequently copied and elaborated upon throughout Europe and America. Francke wrote, in his instructions to schoolmasters: “Above all it is necessary to break the natural willfulness of the child. While the schoolmaster who seeks to make the child more learned is to be commended for cultivating the child’s intellect, he has not done enough. He has forgotten his most important task, namely that of making the will obedient.” Francke believed that the most effective way to break children’s wills was through constant monitoring and supervision. He wrote: “Youth do not know how to regulate their lives, and are naturally inclined toward idle and sinful behavior when left to their own devices. For this reason, it is a rule in this institution [the Prussian Pietist schools] that a pupil never be allowed out of the presence of a supervisor. The supervisor’s presence will stifle the pupil’s inclination to sinful behavior, and slowly weaken his willfulness.” [Quoted by Melton, 1988.]

We may today reject Francke’s way of stating it, but the underlying premise of much adult policy toward children is still in Francke’s tradition. In fact, social forces have conspired now to put Francke’s recommendation into practice far more effectively than occurred at Francke’s time or any other time in the past. Parents have become convinced that it is dangerous and irresponsible to allow children to play with other children, away from adults, so restrictions on such play are more severe and effective than they have ever been before. By increasing the amount of time spent in school, expanding homework, harping constantly on the importance of scoring high on school tests, banning children from public spaces unless accompanied by an adult, and replacing free play with adult-led sports and lessons, we have created a world in which children are almost always in the presence of a supervisor, who is ready to intervene, protect, and prevent them from practicing courage, independence, and all the rest that children practice best with peers, away from adults. I have argued elsewhere (Gray, 2011, and here) that this is why we see record levels of anxiety, depression, suicide, and feelings of powerlessness among adolescents and young adults today.

The Internet is the savior of children’s culture today

There is, however, one saving grace, one reason why we adults have not completely crushed the culture of childhood. That’s the Internet. We’ve created a world in which children are more or less prevented from congregating in physical space without an adult, but children have found another way. They get together in cyberspace. They play games and communicate over the Internet. They create their own rules and culture and ways of being with others over the Internet. They mock adults and flout adult rules over the Internet. They, especially teenagers, share thoughts and feelings with friends through texting and social media, and they stay several steps ahead of their parents and other adults in finding new ways to maintain their privacy in all of this (more on this here).

Of course, the hew and cry we keep hearing from so many educators and parenting “experts” now is that we must ban or limit children’s “screen time.” Yes, if we all did that, while still banning them from public spaces without adult supervision, we would finally succeed in destroying the culture of childhood. We would prevent children from educating themselves in the ways that they always have, and we would see the rise of a generation of adults who don’t know how to be adults because they never had a chance to practice it."]]></description>
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<item rdf:about="https://www.psychologytoday.com/blog/freedom-learn/201712/the-joy-and-sorrow-rereading-holt-s-how-children-learn">
    <title>The Joy and Sorrow of Rereading Holt’s &quot;How Children Learn&quot; | Psychology Today</title>
    <dc:date>2017-12-31T05:22:25+00:00</dc:date>
    <link>https://www.psychologytoday.com/blog/freedom-learn/201712/the-joy-and-sorrow-rereading-holt-s-how-children-learn</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Also here: https://medium.com/the-mission/the-joy-and-sorrow-of-rereading-holts-how-children-learn-ffb4f46485e9 ]

"Holt was an astute and brilliant observer of children.  If he had studied some species of animal, instead of human children, we would call him a naturalist.  He observed children in their natural, free, might I even say wild condition, where they were not being controlled by a teacher in a classroom or an experimenter in a laboratory.  This is something that far too few developmental psychologists or educational researchers have done.  He became close to and observed the children of his relatives and friends when they were playing and exploring, and he observed children in schools during breaks in their formal lessons.  Through such observations, he came to certain profound conclusions about children's learning.  Here is a summary of them, which I extracted from the pages of How Children Learn.

•  Children don’t choose to learn in order to do things in the future.  They choose to do right now what others in their world do, and through doing they learn.

Schools try to teach children skills and knowledge that may benefit them at some unknown time in the future.  But children are interested in now, not the future.  They want to do real things now.  By doing what they want to do they also prepare themselves wonderfully for the future, but that is a side effect.  This, I think, is the main insight of the book; most of the other ideas are more or less corollaries. 

Children are brilliant learners because they don’t think of themselves as learning; they think of themselves as doing.  They want to engage in whole, meaningful activities, like the activities they see around them, and they aren’t afraid to try.  They want to walk, like other people do, but at first they aren’t good at it. So they keep trying, day after day, and their walking keeps getting better.  They want to talk, like other people do, but at first they don’t know about the relationships of sounds to meanings.  Their sentences come across to us as babbled nonsense, but in the child’s mind he or she is talking (as Holt suggests, on p 75).  Improvement comes because the child attends to others’ talking, gradually picks up some of the repeated sounds and their meanings, and works them into his or her own utterances in increasingly appropriate ways.

As children grow older they continue to attend to others' activities around them and, in unpredictable ways at unpredictable times, choose those that they want to do and start doing them.  Children start reading, because they see that others read, and if they are read to they discover that reading is a route to the enjoyment of stories.  Children don’t become readers by first learning to read; they start right off by reading.  They may read signs, which they recognize.  They may recite, verbatim, the words in a memorized little book, as they turn the pages; or they may turn the pages of an unfamiliar book and say whatever comes to mind.  We may not call that reading, but to the child it is reading.  Over time, the child begins to recognize certain words, even in new contexts, and begins to infer the relationships between letters and sounds.  In this way, the child’s reading improves.

Walking, talking, and reading are skills that pretty much everyone picks up in our culture because they are so prevalent.  Other skills are picked up more selectively, by those who somehow become fascinated by them.  Holt gives an example of a six-year-old girl who became interested in typing, with an electric typewriter (this was the 1960s).  She would type fast, like the adults in her family, but without attention to the fact that the letters on the page were random.  She would produce whole documents this way.  Over time she began to realize that her documents differed from those of adults in that they were not readable, and then she began to pay attention to which keys she would strike and to the effect this had on the sheet of paper. She began to type very carefully rather than fast.  Before long she was typing out readable statements.

You and I might say that the child is learning to walk, talk, read, or type; but from the child’s view that would be wrong.  The child is walking with the very first step, talking with the first cooed or babbled utterance, reading with the first recognition of “stop” on a sign, and typing with the first striking of keys.  The child isn’t learning to do these; he or she is doing them, right from the beginning, and in the process is getting better at them.

My colleague Kerry McDonald made this point very well recently in an essay about her young unschooled daughter who loves to bake (here).  In Kerry’s words, “When people ask her what she wants to be when she grows up, she responds breezily, ‘A baker, but I already am one.”

•  Children go from whole to parts in their learning, not from parts to whole.

This clearly is a corollary of the point that children learn because they are motivated to do the things they see others do.  They are, of course, motivated to do whole things, not pieces abstracted out of the whole.  They are motivated to speak meaningful sentences, not phonemes. Nobody speaks phonemes.  They are motivated to read interesting stories, not memorize grapheme-phoneme relationships or be drilled on sight words.  As Holt points out repeatedly, one of our biggest mistakes in schools is to break tasks down into components and try to get children to practice the components isolated from the whole.  In doing so we turn what would be meaningful and exciting into something meaningless and boring.  Children pick up the components (e.g. grapheme-phoneme relationships) naturally, incidentally, as they go along in their exciting work of doing things that are real, meaningful, and whole.

•  Children learn by making mistakes and then noticing and correcting their own mistakes.

Children are motivated not just to do what they see others do, but to do those things well.  They are not afraid to do what they cannot yet do well, but they are not blind to the mismatches between their own performance and that of the experts they see around them.  So, they start right off doing, but then, as they repeat what they did, they work at improving.  In Holt’s words (p 34), “Very young children seem to have what could be called an instinct of Workmanship.  We tend not to see it, because they are unskillful and their materials are crude. But watch the loving care with which a little child smooths off a sand cake or pats and shapes a mud pie.”  And later (p 198), “When they are not bribed or bullied, they want to do whatever they are doing better than they did it before.”

We adult have a strong tendency to correct children, to point out their mistakes, in the belief that we are helping them learn.  But when we do this, according to Holt, we are in effect belittling the child, telling the child that he or she isn't doing it right and we can do it better.  We are causing the child to feel judged, and therefore anxious, thereby taking away some of his or her fearlessness about trying this or any other new activity. We may be causing the child to turn away from the very activity that we wanted to support.  When a child first starts an activity, the child can’t worry about mistakes, because to do so would make it impossible to start.  Only the child knows when he or she is ready to attend to mistakes and make corrections.

Holt points out that we don’t need to correct children, because they are very good at correcting themselves.  They are continually trying to improve what they do, on their own schedules, in their own ways.  As illustration, Holt described his observation of a little girl misreading certain words as she read a story aloud, but then she corrected her own mistakes in subsequent re-readings, as she figured out what made sense and what didn’t.  In Holt’s words (p 140), “Left alone, not hurried, not made anxious, she was able to find and correct most of the mistakes herself.”

• Children may learn better by watching older children than by watching adults.

Holt points out that young children are well aware of the ways that they are not as competent as the adults around them, and this can be a source of shame and anxiety, even if the adults don't rub it in.  He writes (p 123), “Parents who do everything well may not always be good examples for their children; sometimes such children feel, since they can never hope to be as good as their parents, there is no use in even trying.” This, he says, is why children may learn better by watching somewhat older children than by watching adults.  As one example, he describes (p 182) how young boys naturally and efficiently improved their softball skills by observing somewhat older and more experienced boys, who were better than they but not so much better as to be out of reach.  This observation fits very well with findings from my research on the value of age-mixed play (see here and here). 

• Fantasy provides children the means to do and learn from activities that they can’t yet do in reality.

A number of psychologists, I included, have written about the cognitive value of fantasy, how it underlies the highest form of human thinking, hypothetical reasoning (e.g. here).  But Holt brings us another insight about fantasy; it provides a means of “doing” what the child cannot do in reality.  In his discussion of fantasy, Holt criticizes the view, held by Maria Montessori and some of her followers, that fantasy should be discouraged in children because it is escape from reality.  Holt, in contrast, writes (p 228), “Children use fantasy not to get out of, but to get into, the real world.”

A little child can’t really drive a truck, but in fantasy he can be a truck driver. Through such fantasy he can learn a lot about trucks and even something about driving one as he makes his toy truck imitate what real trucks do.  Holt points out that children playing fantasy games usually choose roles that exist in the adult world around them.  They pretend to be mommies or daddies, truck drivers, train conductors, pilots, doctors, teachers, police officers, or the like.  In their play they model, as close as they can, their understanding of what adults in those roles do.  I have learned from anthropologists that such fantasy is normal for children everywhere.  For example, young hunter-gatherer boys imagine themselves to be courageous big game hunters as they stalk butterflies or small rodents and try to hit them with their small arrows.  They are practicing what it feels like to be a hunter, and they are also developing real hunting skills.  That is so much more exciting than, say, engaging in target practice.

This point about fantasy is another elaboration of Holt’s main point that children learn by doing what they want to do right now, not by practicing for the future.  In fantasy, the child can, right now, do things that nature or authority won’t permit him or her to do in reality.

• Children make sense of the world by creating mental models and assimilating new information to those models. 

As children interact with the world their minds are continually active.  They are trying to make sense of things.  Holt points out, as have others (including, most famously, Piaget), that children are truly scientists, developing hunches (hypotheses) and then testing those hunches and accepting, modifying, or rejecting them based on experience.  But the motivation must come from within the child; it can’t be imposed.  As illustration, Holt describes cases where children who were allowed to just “mess around” with balance beams and pendulums, when they wanted to, learned much more, in a lasting way, about the natural laws of balance and pendulum action than did those who were taught explicitly.

Children often use mental models that they developed from previous activities to help them make sense of new activities.  Holt gives a wonderful example of a boy who loved trains and knew a lot about them.  When this boy began to get interested in reading he noticed that a printed sentence is like a train, with a front end and a back end, going in a certain direction.  He called the capital letter at the beginning the “engine” and the period at the end the “caboose.”  This model, of course, was one uniquely useful to this boy.  Among other things, it helped him transfer his love of trains into a love of reading.  But the model had to come from the boy himself.  If a teacher had imposed it on him, it would probably have come across to him as artificial and would have subverted his own attempt to make sense of sentences.  And if a teacher tried to use this analogy between a sentence and a train in teaching children who had no particular interest in trains, that would be just silly.

How Teaching Interferes with Children’s Learning

When Holt wrote the first edition of How Children Learn (published in 1967), he was still trying to figure out how to become a better teacher.  When he revised the book for the second edition (published in 1983) he inserted many corrections, which revealed his growing belief that teaching of any sort is usually a mistake, except in response to a student’s explicit request for help.  Here, for example, is one of his 1983 insertions (p 112):  “When we teach without being asked we are saying in effect, ‘You’re not smart enough to know that you should know this, and not smart enough to learn it.”  And a few pages later (p 126), he inserted, “The spirit of independence in learning is one of the most valuable assets a learner can have, and we who want to help children’s learning at home or in school, must learn to respect and encourage it.”

Children naturally resist being taught because it undermines their independence and their confidence in their own abilities to figure things out and to ask for help, themselves, when they need it.  Moreover, no teacher—certainly not one in a classroom of more than a few children—can get into each child’s head and understand that child’s motives, mental models, and passions at the time.  Only the child has access to all of this, which is why children learn best when they are allowed complete control of their own learning.  Or, as the child would say, when they are allowed complete control of their own doing."]]></description>
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<item rdf:about="https://www.lrb.co.uk/blog/2017/02/24/sherry-turkle/remembering-seymour-papert/">
    <title>Remembering Seymour Papert « LRB blog</title>
    <dc:date>2017-02-25T06:03:13+00:00</dc:date>
    <link>https://www.lrb.co.uk/blog/2017/02/24/sherry-turkle/remembering-seymour-papert/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We learn by making, doing, constructing. It’s great to think with objects we find in the world. But when we get to build, the great becomes awesome. And these two children, with a computer, were building something of their own in a whole new way. Seymour saw that the computer would make it easier for thinking itself to become an object of thought. When I began to interview children learning to program, I could hear how right he was. It was dramatic. One 13-year-old told me: ‘When you program a computer, you put a little piece of your mind into the computer’s mind and you come to see yourself differently.’ That is heady stuff.

Seymour called the identification of mind and object, mind and machine, the ‘ego-syntonic’ quality of programming. He used the language of syntonicity deliberately, to create a resonance between the language of computation and the language of psychoanalysis. And then he heightened the resonance by talking about body syntonicity as well. Which brings me to the boy draped around the Turtle. Seymour loved to get children to figure out how to program by ‘playing Turtle’. He loved that children could experience their ideas through the Turtle’s physical actions. That they could connect body-to-body with something that came from their mind.

We love the objects we think with; we think with the objects we love. So teach people with the objects they are in love with. And if you are a teacher, measure your success by whether your students are falling in love with their objects. Because if they are, the way they think about themselves will also be changing."

…

"In his explorations of the ways objects carry identity as well as ideas, you can see Seymour’s desire to take the cool studies of learning that were his Piagetian heritage and infuse them not only with ideas about making things, about action and construction, but also with ideas about feeling things, about love and connection.

At the time of the juggling lesson, Seymour was deep in his experiments into what he called ‘loud thinking’. It was what he was asking my grandfather to do. What are you trying? What are you feeling? What does it remind you of? If you want to think about thinking and the real process of learning, try to catch yourself in the act of learning. Say what comes to mind. And don’t censor yourself. If this sounds like free association in psychoanalysis, it is. (When I met Seymour, he was in analysis with Greta Bibring.) And if it sounds like it could you get you into personal, uncharted, maybe scary terrain, it could. But anxiety and ambivalence are part of learning as well. If not voiced, they block learning.

I studied psychology in the 1970s at Harvard, in William James Hall. The psychologists who studied thinking were on one floor. The psychologists who studied feeling were on another. Metaphorically, for the world of learning, Seymour asked the elevator to stop between the floors so that there could be a new conversation.

He knew that one way to start that conversation was by considering something concrete. An evocative object. He bridged the thinking/feeling divide by writing about the way his love for the gears on a toy car ignited his love of mathematics as a child. From the beginning of my time at MIT, I have asked students to write about an object they loved that became central to their thinking.

A love for science can start with love for a microscope, a modem, a mud pie, a pair of dice, a fishing rod. Plastic eggs in a twirled Easter basket reveal the power of centripetal force; experiments with baking illuminate the geology of planets. Everybody has their own version of the gears. These stories about objects bring to light something central to Seymour’s legacy. For his legacy was not only in how children learn in classrooms and out of them. It’s in using objects to help people think about how they know what they know. A focus on objects brings philosophy into everyday life.

Seymour’s ideas about the power of objects have moved from the worlds of media and education (where he nurtured them) out into larger disciplinary spaces in social science, anthropology, social theory and history. People are studying objects of clothing, objects of kitchenware, objects of science, objects of medical practice and objects of revolutionary culture, in ways that bear the trace of Seymour’s wisdom.

One of the great virtues of putting object studies at the center of learning is that nothing of great value is simple. Take Seymour’s story of the gears that brought him to mathematics. Simple? Not really. Behind those gears was Seymour’s father who gave him the toy car that held the gears. The father he loved, whom he wanted to please, but who didn’t want him to be a mathematician. He wanted him to take over the family pest-control company, so Seymour was all set to study chemical engineering. But then, he was persuaded, though not by his dad, to try a liberal arts course for a year.

Seymour interpreted this as a chance to take a year off to study mathematics and psychology – and well, from there, he became Seymour. But his father didn’t like it. Those gears were emotionally charged with conflict, ambivalence and competition. Seymour had a complex learning story. I think it contributed to his ability to nurture contradiction, innovation, originality, idiosyncracy, creativity. It contributed to the intimate, non-judgmental attention that made him a great teacher and that deep learning in digital culture requires – more and more, of all of us, in order to make more of what he began."]]></description>
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<item rdf:about="https://medium.com/learning-re-imagined/the-edtech-rebel-alliance-65bfd34b8836#.hd5ohxud0">
    <title>The EdTech Rebel Alliance – Learning {Re}imagined – Medium</title>
    <dc:date>2017-02-18T17:02:37+00:00</dc:date>
    <link>https://medium.com/learning-re-imagined/the-edtech-rebel-alliance-65bfd34b8836#.hd5ohxud0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Papert, who I had the opportunity to spend time with in those years, had developed a learning theory he called “Constructionism”. Papert had been a student of Piaget and Vygotsky who had developed philosophies about the nature of knowledge called Constructivism and Social Constructivism respectively.

[Seymour Papert
https://medium.com/learning-re-imagined/thanks-for-sharing-this-bd5f1f736599#.s4s05qelz ]

Constructivism is primarily focused on how humans make meaning in relation to the interaction between their experiences and their ideas. That is, their learning is as a result of their experiences.

Such experiential learning, rather than the abstract learning of content by rote, inspired Papert to develop his own Constructionist learning theory. Papert saw how, at the dawn of the micro-computer, learning could be a reconstruction of knowledge rather than simply a transmission. That learning could be personal, experiential and situated where, aided by digital systems, learners would effectively construct their own meaning as a discovery of knowledge. This, Papert believed, was the true liberating power that computers would bring to future learners and teachers as creators of learning experiences.

[Situating Constructionism
http://www.papert.org/articles/SituatingConstructionism.html ]

But this is where the similarity between 1985 and 2017 ends. The optimism that we shared for the future of learning dwindled as technology was co-opted not to liberate but to reinforce standardisation and automation of schools ways.

In 1993 in his book,”The Children’s Machine”, Papert lamented:

<blockquote>“Little by little the subversive features of the computer were eroded away: Instead of cutting across and so challenging the very idea of subject boundaries, the computer now defined a new subject; instead of changing the emphasis from impersonal curriculum to excited live exploration by students, the computer was now used to reinforce School’s ways. What had started as a subversive instrument of change was neutralised by the system and converted into an instrument of consolidation.”</blockquote>

[The Children's Machine by Seymour Papert
http://www.ucs.mun.ca/~emurphy/stemnet/papert.html ]

As I walked around the 2017 Bett Show I was struck by how exceptionally bland everything was, bathed in fluorescent lighting that felt like it was irradiating the soul out of the machines like it was E.coli. Despite the incredible financial bets being made on EdTech, with more money than ever being injected into start-ups, they’ve turned EdTech into the equivalent of airport passenger conveyors or “satellite navigation” for learning which means you never get lost and you always end up at the same destination passing through the town of Boredom.

[Edtech is the next fintech
https://techcrunch.com/2016/08/13/edtech-is-the-next-fintech/ ]

Enslaved to the tyranny of testing and measurement, the affordances of todays technology in EdTech form are being used to develop ever more efficient ways of delivering a 19th century curriculum. Perhaps we have lost sight of what education is for and why we send our kids to school?

Essentially we are using today’s digital platforms to go into reverse. We’re talking about content, and teacher at the front distribution while measuring the effectiveness of our tech by improvement in measured learning outcomes for which read, passing tests.

When you look at who’s making the big financial investments in EdTech things suddenly become clear.

[Who's Investing in Ed-Tech (2010-2016)
http://hackeducation.com/2016/05/03/who-is-funding-this-bs ]

There is a chain of command of organisations, think tanks, agencies and deliverologists who brief financial institutions that whatever bells and whistles you’ve got the point is to get school kids through a set of tests preferably owned by another multinational corporation like, for example, Pearson.

[https://vimeo.com/165124568 ]
Standardised, Automated and Privatised

This, while the creeping privatisation of state education via academisation, charter and free schools who are adopting similar leadership strategies to those used in retail or fast food outlet management to the shop floor. Sorry, I mean classroom.

These strategies are based around standardisation and automation of content distribution and testing. By focusing on instruction rather than the learner, actual personalisation can take a backseat.

But what about “personalised learning” I hear you cry? Well, it takes a human being, practiced in the craft of teaching, to do that. Personalised learning is focused on the child rather than the instruction and the individuated or differentiated learning that software is capable of, think Amazon recommendations for example, is all about instruction. This is what is known as “Instructionism” or the explicit teaching of facts or showing students how to solve problems and then having the students practice them. Instructionists believe that learning is the direct result of having been taught.

But all is not lost.

Amidst the big budget trade stands/booths at the outer fringes of the galaxy are new start-ups, many of which are existing on the financial equivalent of fumes. This, to me, was where the action and excitement was. New EdTech designers like Night Zookeeper, Erase All Kittens, SAM Labs, Pi-Top, Stepping Into Business, Detective Dot, A Tale Unfolds, Technology Will Save Us and many others have embraced, wittingly or unwittingly, the spirit of Papert’s Constructionism. These young organisations are all about providing the tools and the opportunities for experiential learning that is centred on the learner rather than the instruction.

[https://www.nightzookeeper.com/
https://eraseallkittens.com/
https://www.samlabs.com/
https://www.pi-top.com/
http://steppingintobusiness.org/
https://www.detectivedot.org/
https://ataleunfolds.co.uk/
https://www.techwillsaveus.com/ ]

I would argue that it is organisations like these who, rather than those seeking to automate and standardise education, are like a “Rebel Alliance” liberating learners and teachers alike to create their own, powerful learning experiences. Learning how to learn, solving abstract challenges and creating new knowledge must surely be some of the most vital competences that a child can leave school with.

It’s hard to see how another interactive white board or learning management system, with or without AI, will provide access to these skills. Yet these nascent enterprises give me hope that EdTech has yet to have its soul completely crushed, swallowed and spat out as another uberfication of education where the learner is simply a passenger and the destination is a set of certificates from a bygone age.

Perhaps we need an alternative event to the kind that the Bett Show, or ISTE for that matter, has become. Perhaps we actually do need to form an “EdTech Rebel Alliance” where all of the stakeholders of learning, that includes teachers, parents and learners can converge to design new learning futures.

It strikes me that we need something that isn’t just another EdTech incubator/accelerator/trade association Ponzi scheme where whoever pays the most cash gets the most attention. I’m thinking of a mutually supportive collective committed to radically transforming education not by automating it but by liberating it from the tyrannical business plan of a multinational corporation."]]></description>
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    <title>Allen Tan on Twitter: &quot;The rise of Slack / messaging apps and bot culture means that all the research and analysis of MUD and MOO culture is super relevant again.&quot;</title>
    <dc:date>2015-12-23T18:13:59+00:00</dc:date>
    <link>https://twitter.com/tealtan/status/679709599444893696</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The rise of Slack / messaging apps and bot culture means that all the research and analysis of MUD and MOO culture is super relevant again."
https://twitter.com/tealtan/status/679709599444893696

"For ex: this paper on presence, citing Artaud and Meyerhold theater influences: http://www.hayseed.net/MOO/roleaud.htm "
https://twitter.com/tealtan/status/679710707559055360

"Next, this comparison with Speech Acts theory, which studies the relationships between utterances and performances http://www.encore-consortium.org/Barn/files/docs/cve98.html "
https://twitter.com/tealtan/status/679711280958156801

"Also, the use of MUDs by children to form constructionist learning environments, a la Harel, Papert, and Piaget http://www.hayseed.net/MOO/moose-crossing-proposal.ps "
https://twitter.com/tealtan/status/679711851836522496

"Plus this embarrassment of riches from @arnicas who wrote an ethnographic PhD thesis + book:
http://www.amazon.com/exec/obidos/tg/detail/-/1575861542/ http://www.ghostweather.com/papers/index.html "
https://twitter.com/tealtan/status/679712523034165248

"Bonus round: if you’re new to MUDs and MOOs, then Julian Dibbell wrote the authoritative intro for you: http://www.amazon.com/My-Tiny-Life-Passion-Virtual/dp/0805036261 "
https://twitter.com/tealtan/status/679713145196253184]]></description>
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<item rdf:about="https://newrepublic.com/article/124750/man-will-save-math">
    <title>The Man Who Will Save Math | New Republic</title>
    <dc:date>2015-12-13T08:17:55+00:00</dc:date>
    <link>https://newrepublic.com/article/124750/man-will-save-math</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today, Meyer is the Chief Academic Officer at Desmos, a San Francisco startup that offers an online graphing calculator. The company is now building on that tool by offering complete, interactive lesson plans. Like the calculator, the lessons are free to the masses; Desmos plans to profit by selling the product to corporate entities. 

The lessons use interactive technology to help students begin with the concrete: One lesson starts with a slab of pavement that must be divided into equally sized parking spaces; another asks students to recreate an animation in graph form. The emphasis is slightly different than Meyer’s old “Three-Act Tasks”: exploration and communication are now privileged over stories. In the parking lot lesson, students draw and redraw their dividers, getting immediate feedback as cars try to pull into their spaces; only gradually do they begin to work with numbers and variables. Other modules ask students to share their models with the class, which allows them to revise their thinking based on the ideas of their peers. Desmos’s lessons are based on the idea of constructivism, a theory that views knowledge as something that must be built by learners themselves.

This is a progressive and rather controversial notion. Developed from the ideas of Swiss psychologist Jean Piaget and American philosopher John Dewey in the twentieth century, it was popularized by reform-minded educators starting in the 1960s. In mathematics, constructivism and other “student-centered” forms of teaching have come under particular fire in mathematics: Are kids really supposed to discover 10,000 years of math all on their own? Meyer’s advisor at Stanford, Jo Boaler, well known for her efforts to make math more widely accessible, has described a concerted effort to discredit her work.

Meyer dismisses his own critics as ideologues. If they see anything that deviates from clear, straightforward explanation, he says, “they have a fuse that is tripped, a certain surge goes through their brain,” he said. “The question is not should we explain, but when should we explain.” Meyer believes we need to provide certain experiences to students before we lecture: showing why a tool is needed, for example, or provoking cognitive conflict, or providing an opportunity to create informal algorithms before the standard algorithms are taught. 

I’m a former high school math teacher, and I worked for five years coaching teachers in Mississippi. The students in the schools where I worked were nearly all African American, and many faced the steep challenges of rural poverty. When I first encountered Meyer’s TED Talk in 2010, I was skeptical. But over time I saw too many students who were doing math just because they were told they had to; I began incorporating the ideas of constructivism into the lessons I developed for teachers. The few I could compel to try these lessons found their students’ perceptions of the subject transformed.

But my initial skepticism—and the skepticism of the teachers I coached—is telling. Constructivism is now an old theory, but it’s still uncommon, often associated with privileged private schools. (Meyer says he and his team test all their lessons in classrooms around the Bay Area, and aim to include a range of economic backgrounds and previous experiences with mathematics.) It’s is an ambitious form of teaching, putting high demands on a teachers—who must respond in the moment to each student’s developing ideas. That goes against the cut-the-workload-with-technology mentality pursued by Meyer’s competitors, and it’s a hard sell to administrators at struggling schools, who are often asked to make quick changes in test scores.

Which means Meyer’s quest can’t end with the creation of a few lesson plans, or even an entire textbook. He sees this as a generational project. “You really need the students in these classrooms to grow up and become teachers,” he says. “At that point a cycle begins.” The alien abductions will be over; math will be something that students do, rather than something that’s done to them."]]></description>
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    <title>Seymour Papert 1983 - YouTube</title>
    <dc:date>2015-05-27T04:26:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=bOf4EMN6-XA</link>
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<item rdf:about="http://www.onbeing.org/program/parker-palmer-and-courtney-martin-the-inner-life-of-rebellion/7122">
    <title>Parker Palmer and Courtney Martin — The Inner Life of Rebellion | On Being</title>
    <dc:date>2015-01-10T07:27:39+00:00</dc:date>
    <link>http://www.onbeing.org/program/parker-palmer-and-courtney-martin-the-inner-life-of-rebellion/7122</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The history of rebellion is rife with excess and burnout. But new generations have a distinctive commitment to be reflective and activist at once, to be in service as much as in charge, and to learn from history while bringing very new realities into being. Journalist and entrepreneur Courtney Martin and Quaker wise man Parker Palmer come together for a cross-generational conversation about the inner work of sustainable, resilient social change."

[Also here: https://soundcloud.com/onbeing/parker-palmer-and-courtney-martin-the-inner-life-of-rebellion

and in clips

“Parker Palmer and Courtney Martin — Learning in Public”
https://soundcloud.com/onbeing/parker-palmer-and-courtney

“Courtney Martin — A New Relationship with Rebellion”
https://soundcloud.com/onbeing/courtney-martin-a-new

“Parker Palmer — Holding the Paradox of Chutzpah and Humility”
https://soundcloud.com/onbeing/parker-palmer-holding-the-paradox-of-chutzpah-and-humility ]]]></description>
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<item rdf:about="http://www.exploratorium.edu/knowing/pdfs/Ackerman.pdf">
    <title>The Craftsman, the Trickster, and the Poet, by Edith Ackermann [.pdf]</title>
    <dc:date>2014-03-21T07:47:36+00:00</dc:date>
    <link>http://www.exploratorium.edu/knowing/pdfs/Ackerman.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I suggest that art as a way of knowing is about “re-souling” the rational mind. This, in turn,occurs as a consequence of being mindfully engaged, playful in spirit, and disposed to usection—or the powers of myth—as windows into our inner and outer realities. Here, I of-fer a few thoughts on how people make sense of their experience, envision alternatives intheir minds, and most importantly, how they bring forth what they envision in ways thatcan move and inspire others (those at the receiving end of a creator’s oerings)."

[quoting: http://linkedith.kaywa.com/p138.html ]

"The craftsman, the trickster, and the poet are emblematic of the creative side in all of us: a deeply-felt reluctance to freeze the nuances of human experience into set categories, or representations, that rid themselves of the imaginal for the sake of proof or "reason". The artist sticks to the image. And that is why s/he captures our imagination. When art is "true", we know how to read between the lines! What the poet especially warns us against is to look at words as signs (instead of symbols, or indices),: “As we manipulate everyday words, we [shouldn’t] forget that they are fragments of ancient stories, that we are building our houses with broken pieces of sculptures and ruined statues of goad as the barbarians did” (Schultz, 1993. p. 88). The scientist instead is more of a Saussurian. He wants words to be signs, and he cringes when their meanings are “sticky” (fused to their contexts), “thick” (polysemic), or ambiguous (could be seen in more than one way). As for he rationalist in us: s/he wont seek to delight, amuse, or move us (spark insights). Instead, s/he’s here to reason, argue, and prove (provide evidence)!"

[video: http://www.exploratorium.edu/knowing/video.php?videoID=1241851064001 ]

[Edith Ackermann: http://web.media.mit.edu/~edith/ ]]]></description>
<dc:subject>poetry poets crafts craftmanship trickster editchackermann mindfulness 2011 art artists creativity science stickiness reason imagination beginnersmind neoteny play playfulness richardsennett ellenlanger georgsimmel jesters clowns bricolage gastonbachelard making piaget ernstcassirer mending tinkering jeanpiaget</dc:subject>
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<item rdf:about="http://theamericanreader.com/a-question-of-silence-why-we-dont-read-or-write-about-education/">
    <title>“A Question of Silence”: Why We Don’t Read Or Write About Education</title>
    <dc:date>2013-12-19T08:11:02+00:00</dc:date>
    <link>http://theamericanreader.com/a-question-of-silence-why-we-dont-read-or-write-about-education/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The lack of imagination evident in these narratives reflects the lack of real-world alternatives. In the real-world fantasylands of schooling (e.g., Finland, Cuba, Massachusetts) education looks more or less the same as it does everywhere else. In short, the system is missing—or ignores—its real antithesis, its own real death. Without that counter-argument, educational writing loses focus. Educationalists present schooling as being in a constant state of crisis. Ignoring for a second the obvious fact that without a crisis most educationalists would be out of a job—i.e., closing our eyes to their vested interest in the problem’s persistence—what does this crisis consist of? Apparently, the failure of schools to do what they are supposed to do. But what are they supposed to do? What is their purpose? And why should we stand behind their purpose? This is the line of inquiry that—can you believe it—is ignored.

Of all the civic institutions that reproduce social relations, said Louis Althusser, “one… certainly has the dominant role, although hardly anyone lends an ear to its music: it is so silent! This is the School.” That statement was made in 1970, by which time school buses zigzagged the cities every working morning and afternoon, school bells rang across city and countryside, the words “dropout” and “failure” had become synonymous, education schools were in full swing, and school reform had gained its permanent nook on the prayer-wheel of electoral campaigns. In other words: what silence?

Althusser, of course, was referring to the absence of schooling as a topic in critical discourse. In this regard he was, and continues to be, accurate. The few paragraphs that he appended to the above-quoted statement may well be the only coherent critique of schooling in the upper echelons of critical theory. Critical theory, which has written volumes on Hollywood, television, the arts, madhouses, social science, the state, the novel, speech, space, and every other bulwark of control or resistance, has consistently avoided a direct gaze at schooling (see footnote). ((Here follows a cursory tally of what critical theorists (using the term very loosely to include some old favorite cultural critics) have written on education. I won’t be sad if readers find fault with it:

Horkheimer is silent. Barthes and Brecht, the same. Adorno has one essay and one lecture. Marcuse delivered a few perfunctory lectures on the role of university students in politics—but he makes it clear that you can’t build on them (university politics as well as the lectures, sadly). Derrida has some tantalizing pronouncements, particularly in Glas (“What is education? The death of the parents…”), but they are scattered and more relevant to the family setting than the school. Something similar, unfortunately, could be said of Bachelard—why was he not nostalgic about his education? Baudrillard, Lefebvre, and Foucault all seem interested in the question, if we judge by their interviews and lectures—and wouldn’t it be lovely to hear from them—but they never go into any depth. Even Althusser’s essay, Ideology and Ideological State Apparatuses, which contains the above quote, quickly shies away from the topic: instead, he concentrates on the Church. In short, professional critical philosophy might have produced a more interesting study of Kung Fu Panda (see Žižek, who is also silent) than of the whole business of education. The one exception would be Rancière’s The Ignorant Schoolmaster, which I will discuss.)) Even Foucault, champion of enclosures, keeps out of the schoolhouse. ((Part III of Discipline and Punish includes a discussion, but his analysis there is mixed with all the other institutions that exercise punishment. The only direct references are in two lecture-discussions with students, both from 1971.)) The silence is particularly striking if we see radical philosophy itself as an educational endeavor, an enterprise concerned with ways of seeing and doing.

It’s not that there are no critical conversations within education—there are, and I will discuss them soon. But I think the silence of radical philosophers is emblematic of some special problems in the relationship between education and society."

…

"Progressive educators, who as a rule crave resources and ideas from outside their field, nonetheless did not seem bothered by the new seclusion. They even welcomed it. Today, every schoolteacher, admin, or researcher learns as part of her training to show open disdain for any opinion on education that doesn’t come from inside the field (“but has she taught?”). In American education schools, it’s possible to get a doctorate without having been assigned a single book from outside your field. Education is such an intensely social process (think of any classroom vignette, all the forces at play) that this intellectual swamp could only survive by a sheer will to isolation. Educationalists need this privacy partly because it allows them to ignore the core contradictions of their practice. The most important of these contradictions is that they have to uphold public schooling as a social good, and at the same time face up to the fact that schooling is one of the most oppressive institutions humanity has constructed. It has to be built up as much as it needs to be torn down brick by brick.

This dilemma bedevils the majority of writing by the most active educationalists. The redoubtable Deborah Meier is a good example—good, because she really is. Meier is the godmother of the small school movement in the United States. She has dedicated her life to making schools more humane and works with more energy than entire schools of education put together. Her philosophical base is one of Dewey’s pragmatism and American-style anarchism. She is also in a unique position to understand the contradictions of schooling, because she has built alternative schools and then watched them lose their momentum and revert to traditional models. What’s more, Meier can write. But when she writes, her books take titles like Keeping School and In Schools We Trust. In which schools, exactly? Not the same ones through which most of us suffered, I assume; rather, the progressive, semi-democratic ones on the fringes of the public system. The problem, apparently, is not schooling itself. It’s just that, inexplicably, the vast majority of schools fail to get it right. The “reformed school” is a sort of sublime object: something that does not quite exist, but whose potential existence justifies the continuation of what is actually there.

We are all familiar with this type of “we oppose the war but support the troops” liberal double-talk, a pernicious language game that divests all ground agents of responsibility—as if there could be a war without soldiers (though we seem to be moving that way) or bad classrooms without teachers. Now, it wouldn’t be fair to place the blame squarely on the teachers’ shoulders—considering the poor education they themselves receive in the first place—but we must also expose this kind of double-talk for what it really is: an easy out. And it is an easy out that abandons the oppressed: in this case, those students who actively resist teachers, those last few who have not been browbeaten or co-opted into submission. ((When Michelle Rhee, the (former) chancellor of public schools in Washington D.C., began shutting down schools, liberals tore their shirts and pulled their hair and finally ousted her. Very few people mentioned that those schools—a veritable prison system—should have been shut down. The problem was not the closures—the problem was that Rhee, like other Republican spawns of her generation, is a loudmouth opportunist who offered no plan beyond her PR campaign. What’s striking is that Rhee was using the exact same language of “crisis” and “reform” as progressives, and nothing in the language itself made her sound ridiculous. Since then, progressives have eased up a little on the crisis talk.))

Because the phenomenon of student resistance to education so blatantly flies in the face of the prevailing liberal mythology of schooling, it is a topic that continues to attract some genuine theorization. ((For a review of literature and some original thoughts, see Henry Giroux’s Resistance and Theory in Education (1983). For a more readable discussion of the same, see Herbert Kohl’s I Won’t Learn From You (1991).)) It’s also a topic that is closely tied to another intractable bugaboo of the discussion: the staggering dropout rate, in the US at least, among working class and immigrant students, and particularly among blacks and Latinos. Education is the civil rights issue of our time—Obama and Arne Duncan’s favorite slogan—was originally a rallying cry among black educationalists. ((The latter, in case you don’t know, is Obama’s Secretary of Education. A (very thin) volume could be written on the absolute lack of political and intellectual gumption that he epitomizes. To the Bush-era, bipartisan No Child Left Behind Act (a severe and ineffective set of testing requirements), Duncan added the Race to the Top initiative, thus bringing much unintentional clarity to the discourse: education reform is a race in which no one’s left behind.)) But if we understand a “civil rights struggle” to be, fundamentally, the story of the disenfranchised and the marginalized classes’ resistance to structural oppression, then this seemingly simple phrase is haunted by a kind of dramatic irony—since a great deal of research shows that what many black and working class students actively resist is schooling itself. Further studies showed that even those underserved students who succeed in schools persevere by dividing their identities; by cordoning off their critical impulses; by maintaining their disaffection even while they keep it well out of the teacher’s sight."

…

"A fundamental problem is that education demands a scientific foothold for practice, and yet science has rarely been able to offer much help. Things get complicated because good teaching is basically an art and deals with human capacities such as love, respect, honor, wonder, community, and all those other fine things on which science remains quite speculative and rudimentary. On the rare occasion that experimental science has managed to help—as was the case with Jean Piaget’s developmental psychology—a few exciting pieces of writing have also appeared. In all successful cases, however, the authors have been careful not to exaggerate the role of their scientific foundation (Eleanor Duckworth is perhaps the most elegant example). The rest of the time, educators have had to grasp at the straws of half-science, and the ensuing complications have strangled the writing.

But don’t be confused. Schooling, in its current form, is primarily neither a science nor an art. It’s a public service industry, and a traditional one to boot. When educationalists talk about “science”, they are often talking about industrial analysis. No one can say clearly what constitutes the “product” or the “service” in this case—and any concentrated attempt would arrive at some inhumane conclusions. But imprecision does not frustrate these measurements. Most educational research relies on measuring imaginary “products”. These are simple and preferably quantifiable representations—test scores being the most common example."

…

"The need for praxis—what Engels described as “combined action and mutual discussion”—is what dethrones the armchair philosopher. Revolutionary praxis—i.e., active self-divestment and boundary crossing—exiles people to the fringes, gets them fired from their jobs, and worse. In any case, you can’t talk about raising or changing someone else without getting implicated in the problem. Progressives like to repeat the old adage that all education is self-education. They mean (à la John Dewey) that the teacher should set up a learning environment and then step out of the learner’s way. A radical understanding of the motto is quite different: the teacher must step in with the clear expectation of getting jostled and roughed up in the process. All transformation is also self-transformation. When, as in the late-1960s, students demand that type of participation from their teachers, the work is actually easier. In conditions of near-total acquiescence, new energies—and new theories of education—are needed."]]></description>
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<item rdf:about="http://openreflections.wordpress.com/2013/11/26/culture-machine-live-podcast-johanna-drucker/">
    <title>Culture Machine Live podcast: Johanna Drucker | OPEN REFLECTIONS</title>
    <dc:date>2013-11-27T20:11:17+00:00</dc:date>
    <link>http://openreflections.wordpress.com/2013/11/26/culture-machine-live-podcast-johanna-drucker/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This interview with visual and cultural theorist and practitioner Johanna Drucker by Janneke Adema focuses on Drucker’s work as a scholar and practitioner, speculative computing, the difference between aesthesis and mathesis in Humanities knowledge production, and the concept of performative materiality. The interview was conducted on November 16th, 2013, at the Library of Birmingham in Birmingham, UK."

[Audio here: http://culturemachinepodcasts.podbean.com/2013/11/24/speculative-computing-and-the-aesthetics-of-the-humanities-johanna-drucker/ ]]]></description>
<dc:subject>johannadrucker digitalhumanities aesthesis mathesis humanities knowledgeproduction 2013 jannekeadema speculativecomputing performativemateriality materiality poetry piaget constructivism differntiation charlespeirce situatedness authority hierarchy artistsbooks jeanpiaget artbooks</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:40e5e586ce94/</dc:identifier>
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<item rdf:about="http://web.media.mit.edu/~silver/radlearning/">
    <title>RADical Design for LEARNING -- Survey Seminar and Practical Action Laboratory</title>
    <dc:date>2013-06-23T19:56:59+00:00</dc:date>
    <link>http://web.media.mit.edu/~silver/radlearning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wtf is going on? Why are people limping out of 20 years of schooling without directed motivation, a solid internal compass, or a commitment to passionately pursuing their interests? Let's examine why in a cozy, edgy, authentic seminar where we balance theory with real-world action (praxis). We'll study the radical learning greats such as Illich, Papert, and Llewelyn, with focused readings and videos followed by discussion. Whenever possible we'll try to have the authors or their direct students available for Q&A&Q. And through hands-on labs and projects we'll design and enact experience-based transformations, like improvised music, consciousness altering strategies, electronics workshops etc. We can't wait to see you realize your wonderful ideas!"]]></description>
<dc:subject>unschooling deschooling education syllabus jaysilver ericrosenbaum mit learning mitmedialab medialab lifelongkindergarten amosblanton lego seymourpapert ivanillich gracellewelyn bilalghalib jefflieberman making hackerspaces lcproject makerspaces openstudioproject grading rubrics assessment diy notbacktoschoolcamp johnholt piaget mitchresnick leahbuechley eleanorduckworth nuvu nuvustudio holeinthewall sugatamitra sprout elsistema theblueschool computerclubhouse drishya bakhtiarmikhak sudburyschools sudburyvalleyschool samcassat seanstevens frostburn quaker criticalmass burningman quakers sprout&amp;co jeanpiaget syllabi</dc:subject>
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<item rdf:about="http://en.wikipedia.org/wiki/Reflective_practice">
    <title>Reflective practice - Wikipedia</title>
    <dc:date>2012-09-13T07:09:26+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Reflective_practice</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["…"the capacity to reflect on action so as to engage in a process of continuous learning", which, according to the originator of the term, is "one of the defining characteristics of professional practice".

According to one definition it involves "paying critical attention to the practical values & theories which inform everyday actions, by examining practice reflectively & reflexively. This leads to developmental insight".

Reflective practice can be an important tool in practice-based professional learning settings where individuals learning from their own professional experiences, rather than from formal teaching or knowledge transfer, may be the most important source of personal professional development & improvement. As such the notion has achieved wide take-up, particularly in professional development for practitioners in the areas of education & healthcare. The question of how best to learn from experience has wider relevance however, to any organizational learning environment."]]></description>
<dc:subject>practice education grahamgibbs davidkolb doubleloopinglearning chrisargyris davidboud carljung williamjames piaget jeanpiaget kertlewin johndewey donaldschön reflectivepractice researchmethods reflection jung</dc:subject>
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<item rdf:about="http://hackeducation.com/2012/08/02/education-theorists/">
    <title>Why Should Techies Care About Education Theory?</title>
    <dc:date>2012-08-05T05:04:05+00:00</dc:date>
    <link>http://hackeducation.com/2012/08/02/education-theorists/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Below is a look at 5 of the most important education theorists of the 20th century. And yes, I realize there are others who’ve contributed to the field. I’d love to hear suggestions from readers about “who’s missing.” Even better? Offers to write those sections of the guide. You’ll find this and other articles in our work-in-progress-wiki [http://third-bit.com/educate/index.php?title=Main_Page ]."

[The five education theorists are John Dewey, Maria Montessori, Jean Piaget, B.F. Skinner, and Paolo Freire.]]]></description>
<dc:subject>edtech learning education theory 2012 bfskinner piaget jeanpiaget mariamontessori johndewey audreywatters</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8bf9ee3c33dc/</dc:identifier>
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</item>
<item rdf:about="https://vimeo.com/36579366">
    <title>Bret Victor - Inventing on Principle on Vimeo</title>
    <dc:date>2012-02-15T05:50:04+00:00</dc:date>
    <link>https://vimeo.com/36579366</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>purpose living life insight doing self-discovery experience modelessness causes craftsman problemsolving meaning meaningmaking specialization skills identity rightandwrong ideals richardstallman piaget jeromebruner alankay dougengelbart xeroxparc terrycavanagh larrytesler activism injustice justice morality responsibility animation mediaconnection teletype computing history analogdesign electronics comparisons data space understanding search visualization time braid making ideas programming 2012 connection discovery coding invention creativity principles bretvictor specialists jeanpiaget</dc:subject>
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</item>
<item rdf:about="http://mindshift.kqed.org/2012/01/sir-ken-robinson-alternative-education-is-good-education/">
    <title>Sir Ken Robinson: Alternative Education is Good Education | MindShift</title>
    <dc:date>2012-01-03T04:26:02+00:00</dc:date>
    <link>http://mindshift.kqed.org/2012/01/sir-ken-robinson-alternative-education-is-good-education/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 2006, Sir Ken Robinson presented a TED talk about the importance of nurturing creativity in education. That video has been viewed more than eight million times.

Just a few weeks ago, Robinson presented a video TEDx talk in London, addressing how population growth and technology are fueling huge changes in education, and the imperative to make all schools progressive. He argues that the principles of what’s considered “alternative” education are those that should be applied to mainstream education.

It’s hard to argue with these ideas."]]></description>
<dc:subject>johndewey piaget montessori deschooling unschooling schools technology change learning schooling progressive alternativeeducation lcproject tcsnmy toshare education 2011 2012 kenrobinson jeanpiaget</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:kenrobinson"/>
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</item>
<item rdf:about="http://www.mobilemonday.nl/talks/kevin-slavin-reality-is-plenty-thanks/">
    <title>Kevin Slavin – Reality Is Plenty, Thanks. « Mobile Monday Amsterdam</title>
    <dc:date>2011-06-19T21:19:05+00:00</dc:date>
    <link>http://www.mobilemonday.nl/talks/kevin-slavin-reality-is-plenty-thanks/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Kevin Slavin closes the final Mobile Monday Amsterdam with an improvised talk about why reality is plenty. And closing the row of bare feet speakers at the event."

[YouTube: https://www.youtube.com/watch?v=o03wWtWASW4 ]]]></description>
<dc:subject>culture history games psychology mobile kevinslavin ar augmentedreality reality 2011 momoamsterdam tv television jeanpiaget extramission immersion mimesis replication uncannyvalley information tamagotchi perception senses piaget vision</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c405ca178e79/</dc:identifier>
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</item>
<item rdf:about="http://leighblackall.blogspot.com/2011/05/summary-of-chet-bowers-false-promises.html">
    <title>Leigh Blackall: A summary of Chet Bowers, The false promises of constructivist theories of learning: a global and ecological critique</title>
    <dc:date>2011-05-30T20:05:50+00:00</dc:date>
    <link>http://leighblackall.blogspot.com/2011/05/summary-of-chet-bowers-false-promises.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The globalization of West’s view of economic & technological development is now being accompanied by aggressive promotion of Western values & ways of thinking—through TV & Hollywood films, & by Western universities that have established in public’s mind what constitutes high & low-status knowledge. High-status knowledge, which is represented as basis of modernization, includes the assumption that the individual is the basic social unit, the source of intelligence & moral judgment; that literacy & other abstract forms of representation for encoding and communicating knowledge lead to a more rational & progressive mode of being; that change is the expression of progress; that Western science & tech are both culturally neutral & at same time the highest expression of rational thought; that cultural development is governed by laws of natural selection…; & that the major challenge is to bring nature under human control & to exploit it in ways that help to expand economic markets."]]></description>
<dc:subject>pedagogy constructivism critique leighblackall chetbowers neo-colonialism colonialism johndewey jeanpiaget culture democracy ecology ideology education teaching conviviality ivanillich commons culturalimperialism knowledge progress economics growth sustainability literacy piaget toolsforconviviality neocolonialism</dc:subject>
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</item>
<item rdf:about="http://www.youtube.com/watch?v=m-06cPuXf30">
    <title>YouTube - TEDxNYED - Gary Stager - 03/05/2011</title>
    <dc:date>2011-03-27T02:03:49+00:00</dc:date>
    <link>http://www.youtube.com/watch?v=m-06cPuXf30</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>garystager 2011 tedxnyed education learning politics policy billgates teaching antibozos publicschools constructivism michellerhee joelklein barackobama michaelbloomberg arneduncan money khanacademy classsize philanthropy class disparity havesandhavenots reform standardizedtesting curriculum ranking scoring grading testscores meritpay vouchers angelopetri progressive tcsnmy dennislittky seymourpapert piaget lcproject unschooling deschooling collaboration risktaking projectbasedlearning reading openstudio grades pbl jeanpiaget charterschools</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:292a0931184f/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:meritpay"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:seymourpapert"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lcproject"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:collaboration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:risktaking"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:projectbasedlearning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:reading"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:openstudio"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:grades"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:pbl"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jeanpiaget"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:charterschools"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://dailypapert.com/?p=297">
    <title>March 21, 2011 : The Daily Papert</title>
    <dc:date>2011-03-23T05:04:17+00:00</dc:date>
    <link>http://dailypapert.com/?p=297</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Every deep thinker who has looked at our education system, and I think of everyone, from Voltaire, Rousseau, Piaget, Vygostgy, John Dewey, they’ve all focused on one point, that our school is much too focused on information, on getting facts, far to little on doing things, on learning by doing, by action.”]]></description>
<dc:subject>seymourpapert rousseau voltaire piaget vygostgy johndewey rote rotelearning facts factoryschools learningbydoing unschooling constructivism projectbasedlearning tcsnmy lcproject pbl jeanpiaget</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:615602b0d85f/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:voltaire"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:facts"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:factoryschools"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learningbydoing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:projectbasedlearning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
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</item>
<item rdf:about="http://www.architectradure.com/2010/07/16/playful-inventions-and-explorations-whats-to-be-learned-from-kids/">
    <title>Playful Inventions and Explorations: What’s to Be Learned from Kids? | Architectradure</title>
    <dc:date>2010-07-19T00:13:53+00:00</dc:date>
    <link>http://www.architectradure.com/2010/07/16/playful-inventions-and-explorations-whats-to-be-learned-from-kids/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video: https://www.youtube.com/watch?v=l3jI19vR5bI ]

"With their boundless curiosity, fertile imagination, and natural mastery of the art of self-directed learning, children have much to teach adults about creativity and innovation. That’s perhaps even more true with today’s “digital natives,” says developmental psychologist Edith Ackermann, whose work explores—and exploits—the intersections of play, learning, design, and technology. An educator and researcher, Ackermann has consulted for LEGO and the LEGO Learning Institute for more than 20 years and worked under the direction of Jean Piaget, the Swiss psychologist renowned for his studies on children at play, at the Centre International d’Epistémologie Génétique. She has taught at Harvard, MIT, and other universities."
]]></description>
<dc:subject>play curiosity lego jeanpiaget imagination creativity innovation invention tinkering digitalnatives self-directedlearning tcsnmy lcproject unschooling deschooling autodidacts edithackermann design technology children piaget autodidactism</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6058c371c6de/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lego"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:self-directedlearning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
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</item>
<item rdf:about="http://www.experientia.com/blog/library-of-congress-lecture-series-on-digital-natives/">
    <title>Putting people first » Library of Congress lecture series on “digital natives”</title>
    <dc:date>2008-06-01T18:14:26+00:00</dc:date>
    <link>http://www.experientia.com/blog/library-of-congress-lecture-series-on-digital-natives/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The series seeks to understand the practices and culture of the digital natives, the cultural implications of their phenomenon and the implications for education to schools, universities and libraries."

[Edith Ackermann video: https://www.loc.gov/today/cyberlc/feature_wdesc.php?rec=4294 ]]]></description>
<dc:subject>digitalnatives libraries technology schools learning identity edithackermann stevenjohnson michaelwesch douglasrushkoff colleges universities education schooling culture society marcprensky books future reading information brain tv television videogames anthropology socialmedia internet web online knowledge plagiarism texting students piaget children youth teens socialnetworking freedom behavior search sharing relationships media digital mobile phones jeanpiaget</dc:subject>
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<item rdf:about="http://www.byd.com.ar/ciudad.htm">
    <title>La Imagen de la Ciudad en los Niños</title>
    <dc:date>2008-02-15T14:06:37+00:00</dc:date>
    <link>http://www.byd.com.ar/ciudad.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Esperamos que el conocimiento de la evolución de la imagen urbana sirva a nuestra sociedad para programar mejor el espacio vital de todos los ciudadanos incluyendo a los niños. Los urbanistas podrán sacar provecho de la visión infantil de la ciudad y
]]></description>
<dc:subject>children cities perception psychology piaget kevinlynch space urban antoniobattro jeanpiaget</dc:subject>
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