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  </channel><item rdf:about="https://freddiedeboer.substack.com/p/the-vicious-potentially-fatal-anti">
    <title>The Vicious, Potentially Fatal Anti-Public School Propaganda Cycle</title>
    <dc:date>2026-05-12T04:07:11+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/the-vicious-potentially-fatal-anti</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The New York Times discusses the enrollment crisis [https://www.nytimes.com/2026/05/08/upshot/public-schools-enrollment-crisis.html ] that’s hitting American public schools. This is driven by declining birth rates and fewer children, but it’s deeply exacerbated by how effective the relentless anti-public school movement has been in demonizing those institutions. And there’s a vicious cycle going on that is simple and sad and very important to understand.

A school’s perceived quality is a function of the pre-entry ability of its students. Schools with a structural tendency to attract the most advantaged students - public schools in rich districts thanks to zoning, private schools thanks to explicit academic screening and implicit screening through high tuition fees, charter schools with their admissions-and-attrition skullduggery - have an inherent and powerful advantage. But pointing out this basic reality runs afoul of the dogged American commitment to academic blank slate thinking; in contemporary times we’re supposed to pretend that we believe that everyone has perfectly equal ability to succeed in school. In political life we insist on an equality of talent that no one really believes in. This inevitably means that the schools with the least ability to prune their rosters of students who are less likely to succeed - public schools that serve the least privileged student populations - are at an immense disadvantage in terms of perceived quality. They can’t trim off the lowest-performing students like other schools do and are expected to make up for talent deficits that they can’t control. And the more negative publicity public schools receive, the worse this disadvantage gets.

This is the cycle.

1. The anti-public school propaganda machine, funded by right-wing forces that want to destroy government intervention in education entirely, makes empirically indefensible claims about the quality of public schools and teachers.

2. Parents, credulous towards this propaganda and often already looking for excuses to separate their children from poor kids and students of color, pull their kids out of public schools.

3. The parents who have the financial and social resources necessary to move to a more affluent district, to place their kids in private schools, or to navigate the intentionally-Byzantine world of charter school admissions are those that have children who are disproportionately likely to be strong students. Therefore, as those students leave, the metrics at public schools get worse, through no failing of the schools and teachers themselves.

4. These declining metrics are then used to fuel more anti-public school propaganda which in turn drives more parents of means to pull their kids from public schools which further drives down performance metrics….

It’s a simple cycle and a predictable one and one that the usual suspects have been contributing to for decades. School “reform” types will often defend the concept of public schools but almost never the reality, and by playing along with at least some large part of the right-wing effort to destroy the entire institution of publicly funded and run schools, they inevitably contribute to the potential ruin of public schooling writ large. And you can easily imagine the endgame for this dynamic, where public schools become the schools of last resort, home to only the most disadvantaged and challenging students and thus seen as entirely unsuitable by parents of means, bringing the self-fulfilling prophecy to its conclusion.

Of course, there’s a certain inevitable reality here: if the anti-public school forces get their way and we tear down the whole edifice of public schooling, but we maintain the commitment to universal and mandatory K-12 education, the hardest-to-educate students will have to go somewhere. And in a system of universally private schools where poor kids attend on vouchers, they’re going to end up in private schools - which will undermine the very reasons that many parents send their kids to private school in the first place. This gets back to a dynamic I’ve written about before: those who work in and around private schools are often profoundly ambivalent about the idea of a voucher-funded, all-private system of the type that libertarians have championed for decades. Of course they’d like access to some government money. But such a system would directly challenge the financial model of private schools. Many parents prefer private schools precisely because they screen out “the bad kids”; private school teachers accept significantly lower average wages based on the same bargain. Many legacy private schools will likely continue to work to exclude undesirable students in order to preserve their advantage, and unless you can prove certain kinds of federally-forbidden discrimination, they have broad latitude to do so. Where do the truly disadvantaged kids end up then? Probably warehoused in private schools of last resort, underfunded and stigmatized, filling the same function that the most criticized public schools do today.

Of course, by then, the damage will have already been done, public schools a thing of the past, with those who advocated for their destruction indifferent to the perpetuation of the same old outcomes in an all-private system - which no doubt is all part of the plan."]]></description>
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    <title>Game Theory #2: Why Schools Suck - YouTube</title>
    <dc:date>2026-01-08T17:49:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kS-muAuq62E</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Professor Jiang likes to use his schooling (his bragging about Yale and being "the first" to do things in China) to argue you should believe him while also questioning schooling.]

"In this Thursday, January 8, 2026 lecture to his Beijing high school students, Professor Jiang uses game theory to explore the limitations of schools."]]></description>
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    <title>Email from one of my … | Alan Jacobs</title>
    <dc:date>2025-12-16T22:14:21+00:00</dc:date>
    <link>https://social.ayjay.org/2025/12/16/email-from-one-of-my.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Email from one of my best students accompanying a final paper: “While I always want my final papers for classes to be the culmination of all my learning, in truth, they usually end up being the worst work of the semester. I always find out what I really wanted to say once the break starts as I learn what it feels like to be a thinker and not just a harried, hunted animal.”"]]></description>
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    <title>I Used to Teach Students. Now I Catch ChatGPT Cheats | The Walrus</title>
    <dc:date>2025-03-10T01:13:51+00:00</dc:date>
    <link>https://thewalrus.ca/i-used-to-teach-students-now-i-catch-chatgpt-cheats/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I once believed university was a shared intellectual pursuit. That faith has been obliterated"

...

"But let’s pretend, for a moment, that it’s true: students who cheat harm only themselves. Even though I am certainly angry at those students who choose to cheat, the fact is that I also care about them and feel a certain degree of compassion for them. I don’t want them to miss out on the opportunity to become educated, not even as the result of their own poor choices.

It’s a bit of a Catch-22. How can we expect them to make good choices, about their studies or anything else, if they have not yet been given the tools to think critically? How can we expect them to grasp what education means when we, as educators, haven’t begun to undo the years of cognitive and spiritual damage inflicted by a society that treats schooling as a means to a high-paying job, maybe some social status, but nothing more? Or, worse, to see it as bearing no value at all, as if it were a kind of confidence trick, an elaborate sham?

My life, like anyone’s, could have gone in a lot of different directions. As it happens, I was lucky enough to end up majoring in a subject—philosophy—that I love, and whose pursuit has allowed me to enjoy the benefits of genuine learning. So I am in a position to know and appreciate what a difference education makes to the quality of your life. The vastness of the world it opens up to you while simultaneously instilling in you the curiosity to explore it. The sense of perspective it offers, enabling you to view the events of your life, and the events of whatever historical moment it is yours to live through, in a much larger context, rather than being resigned to viewing them from a standpoint of uncomprehending ignorance, as if they were all happening for the first time and for no discernible reason.

The fact is, I want my students, all of them, to have that kind of experience, to have the opportunity to live that kind of life. I don’t want them to be cheated out of it. I don’t want this, even if they themselves are the ones they are cheating. No Magic Bag is worth that."]]></description>
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<item rdf:about="https://www.civicsoftechnology.org/blog/the-rise-of-metrics-based-school-discipline-how-classdojo-is-changing-discipline-practices-in-schools">
    <title>The rise of metrics-based school discipline: How ClassDojo is changing discipline practices in schools — Civics of Technology</title>
    <dc:date>2025-02-14T17:38:19+00:00</dc:date>
    <link>https://www.civicsoftechnology.org/blog/the-rise-of-metrics-based-school-discipline-how-classdojo-is-changing-discipline-practices-in-schools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recently, we published a journal article, Reshaping school discipline with metrics: an examination of teachers’ disciplinary practices with ClassDojo. In this article, we argued that ClassDojo is reshaping disciplinary practices in schools by using metrics to understand and respond to student behaviour. 

We have been researching ClassDojo as a school discipline technology since 2016. A time when we noticed, curiously, that teachers were rapidly turning to ClassDojo to help them manage classrooms and student behaviour. While the technification of education had been underway for some years already, it was a sign that technology was also extending its reach into the domain of school discipline. Our interest as ‘critical scholars’ was not only to understand how ClassDojo was being used to discipline students in schools, but also what might be shaping that use, how it might alter the ways discipline occurs in schools, and whose interests are most served from this disciplinary approach.

ClassDojo has been around since 2011. In its first few years, it was regarded ‘the world’s fastest growing education startup’ (Czikk 2013) and one of the most popular classroom apps (Chaykowski 2017), and it remains an extraordinarily popular education platform. Until recently, ClassDojo was classified as an edtech ‘unicorn’, which is reserved for companies valued at over $1 billion US dollars (Holon IQ 2024). It is used by more than 51 million students and teachers across 180 countries (ClassDojo n.d.). Yet, little is known about the kind of education ClassDojo promotes.

Some critiques of ClassDojo have emerged. For example, media reports have linked it with privacy breaches (Singer 2014; Pilieci 2014), outdated modes of learning (Terzon 2017; Vittrup 2016), and the erosion of children’s rights (Garlen 2019). Education researchers, including ourselves, have drawn attention to some of ClassDojo’s inner workings, including its relations of power, revealing for example the way it valorises data, promotes behaviourism, and relies on techniques of surveillance (e.g. see the work of Ben Williamson, Bradely Robinson, Alex Jiahong Lu, and Daniela DiGiacomo).

In our new paper, we infer that the popular uptake and rapid expansion of ClassDojo is linked to the dominant political and economic rationality of recent times, neoliberalism. Neoliberal policies and ideologies have created a context which brings together market-based and economic logics, resulting in an increasing reliance on technologies, and the expanding utility of data, including in the form of metrics. In this condition, metrics serve as a way to measure, understand and make sense of, and govern things and people, including in education – making it a potent form of power which David Beer (2016) has termed ‘metric power’. 

Against this context, we wanted to understand how ClassDojo, and its heavy reliance on metrics, was informing schools’ disciplinary practices, and how metric power was implicated in these practices.

What we found was that ClassDojo’s metrics played a pivotal role in the ways teachers’ disciplined students, determining how student behaviour was understood, reasoned about, and subsequently governed. Specifically, metrics were being used a) to code behaviours as good and bad, b) as a measure that gave behaviours a value, c) to transform behaviour and discipline into a classroom or school economy, d) to judge students and their behaviours, often with the intention of eliciting a particular response, e) to foster competition between students and against themselves, and f) in a way that made students more visible so they could be governed more easily. And while we describe these practices separately here, in the classroom they were often performed by teachers in multiple and overlapping ways.

In the article we argue that through ClassDojo’s widespread adoption and application of these practices, the ways discipline happens in schools is shifting. ClassDojo is introducing a new metrics-based way of enacting school discipline, which is shaping the ways teachers, students, school leaders, (and sometimes parents) conceive of, and attend to, student behaviour. It is a form of discipline and representation of behaviour which relies almost exclusively on numbers and their calculation, producing a narrow knowledge of behaviour which strips away context. In this way, ClassDojo is advancing a metric-driven form of school discipline which is underpin by, and promotes, neoliberal values. This is a new version of school discipline reconstituted in economic terms – including its knowledges, forms, content, conduct, practices, and adoption of a market model of discipline which reconfigures the student as a market actor (Brown 2015)."]]></description>
<dc:subject>classdojo schools education discipline 2025 technology edtech metrics measurement quantification jamiemanolev annasullivan neiltippett neoliberalism standardization behavior classroommanagement davidbeer data politics economics benwilliamson bradleyrobinson alexjiahonglu danieladigiacomo power behaviorism learning schooling schooliness</dc:subject>
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<item rdf:about="https://claimingattention.substack.com/p/adhd-did-not-break-me-my-parents-did">
    <title>ADHD Didn't Break Me—My Parents Did - by Ahmed Soliman</title>
    <dc:date>2025-02-10T23:08:27+00:00</dc:date>
    <link>https://claimingattention.substack.com/p/adhd-did-not-break-me-my-parents-did</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’m not suffering the consequences of ADHD. I’m suffering the consequences of an upbringing incompatible with it."

...

"This was the most profound realization I had after my diagnosis. It was crucial because, without it, I wouldn't have known how to live with myself.

When I discovered that the intense emotions I felt and behavioral patterns I exhibited had a name, my first instinct was to eliminate them. The word "disorder" pushed me in that direction. I barely graduated college, bounced from one job to another (still do), avoided socializing—surely this was some kind of neurosis, I thought, and neuroses needed fixing. I convinced myself ADHD was a decayed tooth waiting to be pulled.

I spent the first few months after my diagnosis in crippling frustration, clinging to this disgusting clinical definition:

<blockquote>ADHD is a neurodevelopmental disorder characterized by chronic patterns of inattention, impulsivity, and/or hyperactivity that are inconsistent with developmental norms, leading to significant impairment in social, academic, or occupational functioning.</blockquote>

Looking at it now, that description is dehumanizing—but I followed it as if it were gospel.

The reality was that I suffered greatly not because of my ADHD, but because of my parents. The words they spoke and the decisions they made rendered me estranged. It was never their intention to cause harm, but their approach to raising me was the exact opposite of what I needed: they took certain constructs for granted, and whenever I faced challenges—in school, in socializing, in daily tasks—they never stopped to ask: what if this wasn't an issue of attention, but one of incompatibility?

Instead, they relied on discipline as the only solution: withholding rights, denying privileges, banning books outside the curriculum because they "caused inattention," cutting off the internet, locking TV channels with passwords, and limiting socialization during study time. John Taylor Gatto's Dumbing Us Down perfectly captured this when he noticed that schools, another place where authority figures hang out, ruthlessly disciplined any child who tried to assert individuality. And my individuality, even to my parents, was weird.

The whole experience was abusive. Yet I forgave: I have other things to attend to if I truly want to get over what happened. What I wish they’d understood, however, is that I wasn’t inherently dysfunctional. It was the assumptions of authority figures that made me appear—and believe—I was. Their well-meaning but oblivious actions, combined with their preaching about the prizes of productivity, turned my strengths into weaknesses. Worse, it left me with a debilitating emotional and intellectual dependency on their approval.

The older I became, the more complicated and invasive this upbringing manifested. I can't remember how many times I doubted my instinct because it didn't align with what they called normal. The problem wasn't in my brain; it was in a childhood spent learning to apologize for how I experienced the world. And so I had to rebuild my understanding: I wasn't suffering from ADHD; I was suffering from forced assimilation. My ADHD, and yours, is not an isolated "deficit." It's a cognitive variation that cracks in environments designed for a narrowly-defined norm: in school and later at work.

As a child, my time was split between home and school, two places with the highest concentration of authority figures. And like all authority figures, mine had a plan for me. Follow it, and you'll arrive at the destination all humans strive for. They had an answer for every question, and the system had been in place for so long that it seemed ridiculous to even ask for clarification. But the system built within those walls, and the language they used to explain how it worked, ignored one simple fact: my brain desired nothing of their world.

In this system, I was neither good nor bad. I simply existed. You wouldn't blame a tree because its nature is incompatible with a factory. And trying to integrate it into machinery is absurd. Sure, you could cut it down and force 5% of its essence into the production line. The factory operators would congratulate themselves, maybe even give talks about successfully 'integrating nature into industry.' But the tree would no longer be a tree. When your environment treats your natural patterns as problems, no amount of self-improvement can make you feel whole.

As I read more and reflected on the dependent stages of my life, I realized my focus needed to shift. Instead of trying to fix myself, I needed to examine an upbringing incompatible with my ADHD. I had to let go of the instinct to rely on the ideas I was taught—about what makes a person fulfilled—as the foundation for every decision. The question was never, "How do I fix myself?" but rather, "What exactly did they do to the young, oblivious, dependent version of me?”

I'm not alone. This is a story I’ve seen repeated in other males. If you’re an independent, working man struggling with initiation, consistency, or emotional regulation, it’s likely because something went wrong in your upbringing—something deeply unsettling happened to your brain as it developed. This was never a matter of insufficiently firing neurons: your natural patterns of thinking and being were systematically suppressed. The dissatisfaction and incompleteness you feel stem from what happened—and what could have been—during your formative years. And a simple proof is that even when you become clinically organized or productive by society’s standards, you’re still miserable, perhaps even more so.

The good news is, it can get better. It won’t be easy, but creating an education for yourself—one managed and tailored by you—is one of the most rewarding things you can do. Here’s what I did (and continue to do) to fully embrace the brain I was born with:

- Challenge every presupposed, planted conviction. But tread carefully: of course, there will be choices that require humility on your part. Still, take a closer look at the ideas you were fed—when you wore your school uniform, sat down to eat at the dinner table, or defended your actions to a repressive figure. What were the ideas you were taught about the definition of "normal" or "functional," and how many of those ideas are you still carrying with you?

- Question your reflexive guilt when you can't maintain a routine others consider basic. Examine your shame about being drawn to what they called distractions. Notice how often you internally apologize for passing thoughts. Look closely at your definition of productivity, of time well spent. Who taught you this? Watch for moments when you judge yourself using their measures of progress. Watch how you hide your rhythms because they don't look professional enough, your reactions because they don't seem normal enough, your unique ways of arriving at truth because they don't fit their narrow path of what's proper and right.

- Instead of feeling bad, examine the gap between your current life and the one you yearn for. Every time you call yourself lazy for not starting a task, disorganized for not having a system, or unreliable for missing social cues - you're speaking in a language you were taught by people who didn't understand how your mind works. Ask yourself: am I feeling unfulfilled because I’m building on foundations that were never compatible with my mind? That dissatisfaction might not be a sign of personal failure—it might be proof that you’re still measuring success by standards you inherited rather than ones that align with how you naturally operate.

Here are more focused questions I asked (and continue to ask) myself to examine the effects of an incompatible upbringing. The answer might not present itself immediately, so take your time.

- What activities or behaviors were you constantly told to stop, though they felt natural to you?

- What childhood interests did the current version of you abandon?

- Which of your self-criticisms sound exactly like your authority figures?

- Remember a really good day in your childhood during which no shame or anxiety were present. What did this day look like?

- Whose definition of success are you still trying to live up to?

- Look at your core beliefs, especially the ones that leave you disappointed for not being able to stick with them: how many of these did you choose, and how many were chosen for you?

In this landscape, you can feel broken. But the most important truth is that your mind is not. It is a vibrant ecosystem with its own patterns, its own seasons, and its own hard-won beauty. It may never fit self-referential systems, but it was never meant to. Instead, it offers an unconventional, exciting path—one lined with subtle possibilities forming as you read this. And even if no one else can see them, remember that your world is your own. And that's enough."]]></description>
<dc:subject>ahmedsoliman 2025 adhd schooling schooliness unschooling deschooling learning howwelearn accessibility rigidity parenting dehumanization individuality approval education assimilation guilt society norms behavior neurodivergence</dc:subject>
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<item rdf:about="https://www.johnholtgws.com/pats-blog/do-homeschoolers-need-formal-evaluations-to-determine-their-childrens-academic-progress">
    <title>Do Homeschoolers Need Formal Evaluations To Determine Their Children’s Academic Progress? — John Holt GWS</title>
    <dc:date>2025-01-13T19:56:57+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/do-homeschoolers-need-formal-evaluations-to-determine-their-childrens-academic-progress</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Jan Hunt (who recently moved from BC to Oregon) sent us a copy of a letter that she wrote as a follow-up to a radio talk show with the BC Minister of Education. Jan had called in to the show and had given a brief answer to the minister’s question “How can homeschooling parents determine their children’s academic progress, if not through formal evaluation?” She then wrote the letter, from which we excerpt below, to give a more thorough answer to the question. 

The assumption that homeschooling parents somehow lack awareness of their children’s progress, and therefore require formal evaluation of that progress, is undoubtedly related to the fact that homeschoolers function beyond the arena of the schools, and our philosophies and methods are not well known or understood. It is with the hope of clarifying our theories and procedures that I have written this letter. How do homeschooling parents know their children are learning? The answer to this question is, to put it most simply, direct observation, my husband and I have only one child (Jason, who just turned 8). If a teacher had only one child in her classroom, and was unable to describe the reading skills of that child, everyone would be dismayed—how could a teacher have such close daily contact with one child and miss something so obvious? Yet many people unfamiliar with homeschooling imagine that parents with just this sort of close daily contact with their child require outside evaluation to determine their child’s progress, This puzzles homeschooling parents, who cannot imagine missing anything so interesting as the nature and direction of their child’s learning.  … Any parent of a preschool child could tell you how many numbers her child can count to, and how many colors he knows—not through testing, but simply through many hours of listening to his questions and statements and observing his behavior. In homeschooling, this type of observation simply continues on into higher ages and more complex learning. There are many times in the course of a day when a reasonably curious child will want to know the meaning of certain printed words—in books and newspapers, on board game instruction cards, on package labels, in the TV daily weather message, on mail that has just arrived, and so on. lf this child’s self-esteem is intact, he will not hesitate to ask his parents the meaning of these words. Through the reduction of questions of this type, the actual reading aloud of certain words, and the evidence of appropriate behavior associated with printed words (“Look, Daddy, this package is for you!”) it seems safe to assume that reading is progressing in the direction of literary. This may seem to outsiders to be overly general, but homeschooling parents learn through experience that more specific evaluation is intrusive, unnecessary, and self-defeating.  … Interestingly, a child’s progress is not always smooth; there may be sudden shifts from one stage to the next. Thus, formal evaluation given just prior to such a shift may give unfair and misleading information. At a time when I knew (through a reduction in the number of requests for me to read certain signs, labels, and so on) that Jason’s reading was improving. I told him one evening that I was unable to read a book to him because of a headache. He said, “Well, you just rest and I’ll read a book to you.” He proceeded to read an entire book flawlessly, at a level of more difficulty than I would have guessed he had been able to read.

Thus it sometimes happens in the natural course of living with a child that we receive more direct and specific information about his progress. But it should be stressed that this is part of the natural process of “aiding and abetting” a child’s learning, and that requiring such direct proof is almost always self-defeating. Had I required him to read that book, he might well have refused, declaring that he couldn’t read it yet—because he would have felt the anxiety which anyone feels under scrutiny. But because he chose to read voluntarily, and his accuracy was not being questioned, anxiety was not a factor …"]]></description>
<dc:subject>homeschool education learning unschooling observation evaluation assessment parenting testing standardizedtesting 2025 pedagogy howwelearn teaching howweteach schooling schooliness schools children</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=4DHfaOqULHg">
    <title>John Holt's Last Homeschooling Speech - YouTube</title>
    <dc:date>2025-01-04T05:58:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4DHfaOqULHg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["John Holt sometimes used his Sony Walkman cassette recorder to tape his public talks, and this one, on April 29, 1985,  turned out to be his last. The sound quality deteriorated a lot on this tape, so I had it remastered successfully and I hope you enjoy the audio. John was contending with cancer during this talk and he died on Sept. 14, 1985. Nonetheless, John continued to share and explain his ideas about education in an amiable manner, enjoying his interactions with the children and adults, and making some off-hand comments about Shakespeare and other educational topics that will infuriate some and tickle others."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fortunately, those who want to let children have “a natural, organic, uncoerced learning experience” can do so, though the doors are shutting on this option in several countries, such as France and Germany. This is why we need to use and protect this space for our children and ourselves, because the forces of standardization and the pressure to compete in a global race for higher test scores are squeezing out the time, space, and resources we need to create our local, personal, and communal connections for living and learning. I hope listening to John’s talk will encourage you to consider other ways we can help children learn and grow besides the school schedule."]]]></description>
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    <title>Surveillance Education (with Nolan Higdon &amp; Allison Butler) | The Chris Hedges Report - YouTube</title>
    <dc:date>2024-11-26T03:40:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=139exEIyIxc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Any technology created by the US military industrial complex and adopted by the general public was always bound to come with a caveat. To most, the internet, GPS, touch screen and other ubiquitous technologies are ordinary tools of the modern world. Yet in reality, these technologies serve “dual-uses”; while they convenience typical people, they also enable the mass coercion, surveillance and control of those very same people at the hands of the corporate and military state.

Nolan Higdon and Allison Butler, authors of “Surveillance Education: Navigating the Conspicuous Absence of Privacy in Schools,” join host Chris Hedges on this episode of The Chris Hedges Report. They explore the software and technology systems employed in K-12 schools and higher education institutions that surveil students, erode minors’ privacy rights and, in the process, discriminate against students of color.

(0:00) Intro 
(1:37) How intrusive is educational surveillance? 
(3:40) How do these tools work? 
(10:48) Targeting the vulnerable 
(12:53) How this data informs employers 
(16:03) Using data to shape behavior 
(19:15)  Using ed-tech to cripple dissent 
(24:09) Intelligence involvement in ed-tech  
(26:23) Pegasus and Augury 
(30:40) Algorithmic racism 
(32:45) Facial recognition software 
(35:07) Surveilling migrants 
(37:15) Outing LGBTQ+ children
(38:40) Manufacturing homogeneity 
(43:08) Undermining workers’ rights 
(45:32) Factory schools 
(48:17) Outro"

[transcript:
https://chrishedges.substack.com/p/surveillance-education-w-nolan-higdon ]]]></description>
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<item rdf:about="https://www.johnholtgws.com/pats-blog/helping-children-grow-into-peaceful-adultsnbsp">
    <title>Helping Children Grow Into Peaceful Adults  — John Holt GWS</title>
    <dc:date>2024-11-16T06:59:14+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/helping-children-grow-into-peaceful-adultsnbsp</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was pretty disappointed when the HoltGWS Facebook page recently got bombarded with a slew of hateful posts by people who do not believe that homeschooling can co-exist with public schooling. I wanted to respond by posting an article John Holt wrote for Phi Delta Kappan magazine, “Schools and Homeschoolers: A Fruitful Partnership,” but I can’t locate a copy in my files. (If anyone does have a copy of this article can you share it with me?) I also learned that Facebook will not help you with such bullying and harassment unless you pay them a monthly fee to protect your brand and gain access to their human support team, so I followed the advice of friends—“Don’t feed the trolls”—and have resigned myself to coping with a new wave of anti-homeschooling sentiment in our troubled times.

However, I did come across this unpublished piece John wrote that was printed in Growing Without Schooling 70 that explores how the experience of school shapes people and how it could be made better. The issue also contains several thoughtful responses from readers of this essay when it was published in 1989. I look forward to your comments in 2024.

John Holt wrote in the mid-1960s:

<blockquote>  …  Traditional education, sometimes inadvertently but quite often deliberately, denies children the kind of experiences that would help them grow up to be the kind of people who, being at peace with themselves, are ready and eager to live at peace with other human beings. 

Our efforts for peace are doomed to fail unless we understand that the root causes of war are not economic conflicts or language barriers or cultural differences but people—the kind of people who must have and will find scapegoats, legitimate targets for the disappointment, envy, fear, rage, and hatred that accumulates in their daily lives. The man who hates or despises his work, his boss, his neighbors, and above all himself, will find a way to make some other man suffer and die for the sense of freedom, competence, dignity, and worth that he himself lacks. There will always be others to help him, political leaders ready to appeal to and make use of his unconscious but inexhaustible and insatiable desire to do harm. 

The fundamental educational problem of our time is to find ways to help children grow into adults who have no wish to do harm. We must recognize that traditional education, far from having ever solved this problem, has never tried to solve it. Indeed, its efforts have, if anything, been in exactly the opposite direction. An important aim of traditional education has always been to make children into the kind of adults who were ready to hate and kill whoever their leaders might declare to be their enemies  …   

Human society has never until now had to come to grips with the source of human evildoing, which is the wish to do evil. It has been sufficient, until now, to control human behavior, to prevent most people from robbing, injuring, or killing their neighbors by threatening to punish them if they do, because if anyone wanted badly enough to hurt other people, legitimate victims could always be found. The moral codes worked, at least fairly well, within their limited frames of reference, precisely because there was always an escape, there always were people whom it was all right to hate and injure as much as you wished. And humanity was able to afford the escape clause, was able to survive the killing and destruction of enemies that our moral codes allowed us, because, after all, our means of destruction were so limited, and because it took most of our time and energy just to keep ourselves alive  …   

But no more  …   The means to kill tens and hundreds of millions of people, even to destroy all life on earth, lie ready at hand  …   The man who does not value his own life, and hence feels that no life has value, may not be able to make Doomsday machines in his own basement, but with the vote, or even without it, he can get his governments to make them, and eventually to use them  …   

Seen against this background and in this light, the argument of A.S. Neill of Summerhill, that the business of education is above all else to make happy people, must be acknowledged to be, not frivolous and sentimental, as its opponents claim, but in the highest degree serious, weighty, and to the point. For the sake of our survival we must indeed learn to make happy people, people who will want and will be able to live lives that are full, meaningful, and joyous. We may be able to do more than this (though Neill feels this is enough), and perhaps we should; but we must do at least this much. If we can get wisdom, skill, and intelligence along with the happiness, and we probably can, as they tend to go together, so much the better; but the happiness we can no longer do without. 

The word ‘happiness’ is so generally abused and so little understood that it may be well to try to put this objective into clearer and sharper terms. Happiness is not game to be trapped, or a bird to be caught in a net. It does not come when we beckon, or even when we pray. There is no formula for it, no sure recipe; we cannot bake it like a cake. The most we can say is that there are elements or ingredients of life, in the presence of which happiness may be found very often, and in the absence of which it is rarely found at all. 

There can be a great variety of happy persons, living in a great variety of circumstances, but about them a few things will almost always be true. The happy person has a strong sense of his own aliveness: his senses are keen, or at least he rejoices in them and makes full use of them. He is not dead to the world about him. He does not seek happiness for escape and forgetfulness; he is alive and aware, and moves toward life. Also, he has a strong sense of his own unique identity: he is himself, and not someone else, and not like anyone else: he has his own very particular ideas, and opinions, and tastes, and skills, and pleasures, that no change in his circumstances can take from him. He is not a mass man, who has to be told who he is; he knows. Most important of all, he has a strong sense of his own dignity, competence, and worth. He may value the good opinion of others, but he does not need it or depend on it. For he knows, despite his many faults and weaknesses, that he is a creature worthy of affection and respect and that, in however tiny a degree, the world is a different and probably better place for his being in it. 

Only a rare child could possibly survive conventional schooling feeling this way about himself. That it happens at all, as it occasionally does, proves how tough and resilient children can be  …   

[In their schooling] children are above all else demeaned and degraded by being subject for so long to the feeble, wavering, capricious, arbitrary, and aimless tyranny of their elders. Submission to authority is not always or necessarily degrading. We are not lessened in our own eyes by having to do the bidding of someone we know to be our superior; thus musicians, for example, felt it an honor to submit to the tyranny of Toscanini. We can even obey the orders of lesser men, and suffer indignities at their hands, when we know it is done in a good cause  … Children could very probably submit, without feeling resentment or suffering harm, to a strict and even harsh adult tyranny, if they could believe that the adults knew what they were doing, and that the grown-up world they were being prepared to enter made sense and had some stability and purpose. But what child of today can believe this, when twelve, ten, even six year olds talk, and think, and dream of the end of the world, when little children say, as I have heard them say, not “when I grow up,” but “if I grow up”? 

To have most of your life controlled by people who are so clearly not your superiors in anything except age, size, and power, and who are so far from being able to manage their own lives, is a continuing indignity that cannot but destroy, as it does, most of the self-respect of the children who undergo it. As it destroys their self-respect, it destroys their respect for other people, and forces them to try to find a sense of being and worth in one of the collective identities (be it teenage gang or nation state) that have throughout history been the great agents of human evildoing, and that today stand solidly in the way of peace and brotherhood  …</blockquote>"]]></description>
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<item rdf:about="https://social.ayjay.org/2024/10/15/phil-christman-i.html">
    <title>Alan Jacobs - Phil Christman</title>
    <dc:date>2024-10-15T20:44:01+00:00</dc:date>
    <link>https://social.ayjay.org/2024/10/15/phil-christman-i.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[quoting Phil Cristman (paywalled https://philipchristman.substack.com/p/a-bit-of-anecdotal-evidence-about ):

"I was curious about students’ causal arguments about this sudden eclipse of pleasure reading — again, the They who killed their love of reading. Why did it happen? The most common argument from them was that being made to analyze what they read had killed their enjoyment, not only of the analyzed, assigned texts but of texts in general. Now it’s possible that this is true, or true for some people, but because I am a teacher and because it’s my job to encourage people to think, I simply can’t accept it. It is baldly anti-intellectual and it is wildly counter to my experience and my observations of the world. I simply do not believe that thinking about things is in itself toxic to our enjoyment of those things — if that were true, there would be no sports radio. I absolutely believe that thinking about things in the wrong way — for example, in a deadening or loveless way — or under unnecessary pressure is toxic to our enjoyment of them, but that’s different. With almost anything but reading, deeper understanding leads to deeper pleasure — this is true of sex, football, food, the behavior of pets, everything else in the world. Why should reading be the one exception?"]

[Sure, go ahead and compare to other pleasures, pleasures that are not all ruined by compulsory schooling (cramming down the throat of subjects without their consent). But, to be clear, some of them are. The same happens with athletics in schools too! And food, how blissfully unaware of the many people who have food apprehensions because of the same, not necessarily the result of school but the result of forced feeding. 

You can be skeptical about the data, but this all smells of dismissal of your students because they are sharing a truth you refuse to hear. No one likes having someone who is excited about something forcing them to be excited in exactly the same way. This isn't about being opposed to thinking, but being opposed to being forced to think about things when and how someone else wants you to be.]]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/the-basics-school-reform">
    <title>The Basics: School Reform - Freddie deBoer</title>
    <dc:date>2024-10-14T22:28:54+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/the-basics-school-reform</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Education may be the issue that I’ve written about the most in my career, at least on my own blogs and newsletters. It’s the topic I’m the best credentialed in, whatever that means, and I have taught many classes and worked in various capacities in schools at several levels; I also come from a family of educators. Beyond those things, though, I think education is a perpetually fascinating topic which brings some core elements of modern society into friction with each other, sometimes even productively. Education is the ultimate proxy issue, the issue we use to talk about core societal dynamics that many in our society would otherwise prefer to avoid, most notably racial issues but also gender, class, opportunity, the definition of success. American education is, as they say, a rich text.

Education discourse is caught in many contradictions and tensions, including

- Our education system is presumed to serve the essential function of sorting high school graduates into colleges and college graduates into jobs commensurate with their ability, but modern norms prevent us from acknowledging that for this system to work, there must be students who are at the bottom of the distribution - that is, bad at school

- Education is purported to be a great equalizer even while it fulfills the aforementioned mission of sorting good students from bad, a central internal tension that results in endless controversies like those concerning the SAT

- Education research has profound and unique challenges in terms of basic research design and empirical principles, which I detail here

- Issues of schooling highlight the odd reality that many people have limitless compassion for children and will support all manner of programs to help them but lose all of that sympathy once someone turns 18, putting intense pressure on the system to promote social justice while they’re young

- Basic resource questions, like “Should the best teachers teach the best-performing students or the worst?,” go unanswered even in elite spaces that regularly debate education, largely because those questions are complex, uncomfortable, and politically unpalatable1

- In recent decades our school system has been purported to be the key mechanism through which society moves people out of poverty and promotes equality, tasks which schooling was never designed to accomplish.

Nowhere are the pathologies of our education discourse more apparent than in the school/education reform movement. By that I mean the somewhat-amorphous but impossible-to-ignore effort to dramatically change American schooling that attracted a remarkable amount of attention, funding, and influence in the 2000s and 2010s. This powerful movement still exists, albeit in a diminished state. Typically associated with neoliberalism/market liberalism/Democratic technocracy etc, the education reform/school reform movement seeks to “fix” American education with reforms that stress accountability, choice, and using the power of markets to improve academic outcomes. Their consistent targets are teachers and their unions, arguing that endemic failures within our country’s poorest districts are primarily the fault of feckless and untalented teachers who are protected by their unions and teacher tenure. They have, at times, venerated heroes like Harlem Children’s Zone school Geoffrey Canada, former Washington DC public school chancellor Michelle Rhee, and Obama administration Secretary of Education Arne Duncan. They tend to deploy a maximally righteous political rhetoric, insisting that any objections to either the fairness or efficacy of their professed solutions are simply excuse-making.

Some key ed reform efforts include

- The dramatic expansion of America’s (almost always non-union) charter schools, which is to say, schools that operate with government blessing and often some degree of government oversight but outside of most local school district leadership structures and, crucially, without falling under the collective bargaining agreements that teachers unions strike with traditional public school systems

- Merit pay initiatives that seek to reward teachers based on the performance of their students, rather than a conventional salary structure that includes bumps for seniority and sometimes for additional education; these systems often are tied to various value-added models and similar efforts to fairly and accurately assess how well teachers are teaching

- The establishment of universal standards, common assessment methods, and shared national benchmarks for success, based on the notion that there’s too much variability from state to state and district to district in what students learn and how that learning is measured; the Common Core represents something of an ideal for the movement, both conceptually and in its remarkable success in being passed in a large majority of the states in the nation (in part because there was so little public input or debate when the standards were being adopted)

- Relentless census-style standardized testing

- Some school reform types have traditionally supported private school vouchers, while others have not

- Some school reform types have traditionally supported abolishing teachers unions and teacher tenure entirely, while others have not

-. In general, education reformers have demanded systems with more latitude on the parts of principals and superintendents to make pedagogical and administrative decisions without being hampered by regulation, union contracts, and normal procedure; in practice, this mostly means conflicts with teachers over their rights and due process as employees."

...

"American students do better than you think.

...

There’s no glorious past of American education to compare ourselves to.

...

Expecting markets to fix education makes no sense.

...

The measurements are wonky.

...

We live in a profoundly unequal society.

...

Individual students have different levels of individual academic ability, student-side variables dominate school-side variables in influence, and thus expecting all our kids to meet arbitrary benchmarks is folly.

...

You don’t have to turn everyone into an A student to fight poverty, promote equality, and improve mobility.

...

Schools provide many wonderful benefits."]]></description>
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<item rdf:about="https://blog.ayjay.org/administrivia/">
    <title>administrivia – The Homebound Symphony</title>
    <dc:date>2024-10-03T01:35:46+00:00</dc:date>
    <link>https://blog.ayjay.org/administrivia/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I haven’t been writing here much lately. I’ve been busy with teaching, of course, but that I’m used to. No, I have been absent from the blog because of an avalanche of administrivia — forms to fill out, mandatory Zoom meetings, online “trainings.”"

[long list]

"Obligations of this kind increase every year, and the only general goal I can discern is the gradual transformation of an academic position into a bullshit job. But whatever the purpose, such tasks make writing in-term nearly impossible."

[See also:
https://blog.ayjay.org/teachers-at-the-margins/ ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=qlAb_8bDHjE">
    <title>America HATES College Students - YouTube</title>
    <dc:date>2024-08-31T00:04:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=qlAb_8bDHjE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why does it feel like America hates college students? We saddle them with crushing debt, label them as "snowflakes," and even deploy SWAT teams when they dare to use the very educations they’ve received. While recent news has highlighted this with student protests over the war in Gaza, the truth is this is part of a much larger, decades-long, covert war against higher education."]]></description>
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<item rdf:about="https://www.instagram.com/p/C9j_B-EOnRo/">
    <title>Barry Lee | For the longest time I was someone who felt in “competition” with my peers. I, like many of us, was conditioned to believe that competition… | Instagram</title>
    <dc:date>2024-07-19T17:10:49+00:00</dc:date>
    <link>https://www.instagram.com/p/C9j_B-EOnRo/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For the longest time I was someone who felt in “competition” with my peers. I, like many of us, was conditioned to believe that competition was “healthy” or “productive” when all it did was make me try to one-up somebody else or constantly “check-on” people just to see if I’m doing “better” than them. I was seeing people cultivating relationships with each other to “level up” professionally.

I kept thinking this was being in “community,” when the word I should’ve used was “scene,” because that was more so what it felt like I was being in.

It made me paranoid. It made me not be a loving person to others. It was so exhausting.

Competition is so engrained in our lives, I even see this play out in Disability narratives too, where Disabled people are mainly celebrated for their achievements as a worker or athlete. How when Disabled people “win” at something, they’re so “inspiring.”

Seeing these narratives as a child, it tried to falsely teach me I’d only be “valid” in my Disabled body if I won a competition of some sort.

But as an artist, who relies so much on their imagination to create things, I see not only how my imagination can support me, but how it must support community.

Our imagination is an abundant resource and with it being abundant, why is there a need for competing?

As a Disabled person, who relies on imagination to figure out how things can be more accessible for me and others, why is there a need for society to place sole value on my material successes being Disabled? Why must we be pedestaled to receive visibility?

Imagination shouldn’t feel scarce, and yet, many of us are raised to believe it is.

You may not always be doing the same thing another “successful” person is.

You won’t have the same opportunities as your peers.

When you use your imagination, are you only thinking about yourself or are you thinking about how your imagination can impact community?

Our collective imagination is so abundant, and it’s hard to remember that when the world around us denies it. Community over competition, always."]]></description>
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<item rdf:about="https://www.johnholtgws.com/pats-blog/whose-fault">
    <title>Whose Fault? — John Holt GWS</title>
    <dc:date>2024-07-01T01:09:47+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/whose-fault</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(From Growing Without Schooling 65)

Kathy Richardson of New York writes:

I spoke with a teacher–acquaintance last year about my homeschooling intentions. During the course of our conversation, she pointed out that if a child fails at homeschooling, it’s the parent’s fault. I countered with the notion that therefore it would be the teacher’s fault if the child fails at school. “No,” she said in all seriousness, “that would be the child’s fault!”

___________________________

PF: Why is it so important to assign fault to parents or teachers if a child doesn’t learn something in the assigned time? Isn’t the aim of the class to help children learn specific material, not, as John Holt put it so well, “to have a contest to see who learns it in the fewest number of tries. Anyone who learns it, however long it takes, however many times he fails along the way, should get a perfect mark for that part of the course.” Further, if a child decides they want to learn something but then decides to stop learning it, that’s not failing to learn but a signal they want to learn something else or take a break and return to the topic later. Being dedicated to a task is important, but if the task is meaningless to you it is unlikely you will stick with it for long.

There is too much emphasis on instruction and obedience to authority in many classrooms since the teacher must be the center of attention most of the time. John found that giving children in his classroom more socialization and discovery time helped them learn better. John Holt learned this lesson in the 1960s in his classroom, but it’s hard for most people to grasp when they’ve been educated in the conventional system and can’t understand how self-directed learning works because they had so little experience of it in their lives. 

As a schoolteacher, John Holt decided to try new approaches to figure out why “I teach but they don’t learn.”  Rather than wait for a national commission to decide the best way for all to teach reading, writing, and so on, John sought the answer in his own classroom. As he wrote in his first book, How Children Fail: “When, without any very great plan in mind, I began to allow more and more time during the school day for my students to talk to and do things with each other, I began to learn enough about them, their experiences and ideas and interests, so that I could see some ways to make the classroom a more useful place for them. They had to teach me before I could begin to teach them.”

John’s method takes time, observation, and empathy, all things that are lacking in most schools. This is largely due to institutional practices and schedules, but this obstacle is not necessary in one’s home, where time, observation, and empathy can be plentiful, if one is attuned to their children’s natural growth rather than a planned curriculum. If we didn’t view education as a zero-sum game, where students, teachers, and parents are all participants in a race where the top prizes go to the fastest, highest scorers, we could focus on the actual interests and abilities of individual students rather than focusing on the school race."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=LDSEcAMsNBo">
    <title>El discurso hegemónico de la lectura - YouTube</title>
    <dc:date>2024-06-20T20:46:29+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LDSEcAMsNBo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La información presentada en este video la obtuve del artículo: "Modelos   y   concepciones dominantes de la lectura en el espacio escolar: reproducción social, exclusión y violencia simbólica", de la profesora Paula Storni. Puedes consultarlo en el siguiente enlace: https://perio.unlp.edu.ar/ojs/index.php/revistadejuventud/article/view/1602/1335 

¡Muchas gracias por tus comentarios!

Tiempo que demoré preparando este video: 4 horas."

[Storni's paper also saved here:
https://www.are.na/block/28898630 

"Resumen

El presente trabajo aborda la tensión inclusión/exclusión en la escuela media argentina desde el análisis de los modelos escolares dominantes de lectura reproducidos a través del tiempo. La exposición se organiza en torno a tres ejes: en la primera se analizan tres sentidos diferentes de leer desde los que se proponen modelos de lectura y lectores. En la segunda, examinamos los presupuestos ideológicos de lo que llamamos discurso hegemónico de la lectura. Por último, tomamos algunas de las  metáforas que circulan en este discurso. El análisis de los tres ejes permite vislumbrar que la vocación de inclusión que caracteriza a la escuela en general supone a su vez un ejercicio de violencia simbólica que implica la exclusión de otras formas culturales desde el momento mismo que selecciona a una como modelo legítimo.

En esta dirección, el objetivo central de nuestro trabajo es el desenmascaramiento y la desnaturalización de algunos de los presupuestos ideológicos y las afirmaciones más corrientes de los discursos sociales dominantes de la lectura que circulan en la escuela fundamentalmente aunque se reproducen también desde otras instituciones sociales como los medios de comunicación y desde los cuales se reproduce toda una serie de jerarquías y clasificaciones que contribuyen con la reproducción de diferencias sociales.

Palabras clave: lectura/escuela/exclusión/violencia simbólica

Abstract

The present paper discusses the inclusion/exclusion tension at secondary school in Argentina through the analysis of the dominant reading models at school  throughout time. This work is organized  into three sections: the first one analyzes three senses of reading, each of which proposes reading and readership  models. The second  analyzes the ideological assumptions about the so-called hegemonic discourse about reading. Finally, we consider some metaphors circulating in this discourse. The analysis of the three aspects make it possible to anticipate that the vocation of inclusion, typical of the school in general, involves a symbolic violence which implies the exclusion of other cultural forms the moment a model is assumed as legitimate. 

Moving in this direction, the central objective of our paper is to unmask and divest some ideological assumptions and every-day affirmations of the prevailing social discourses circulating at school, even if they are reproduced in other social institutions such as the media and, from which they deliver a series of hierarchies and taxonomies that contribute to the reproduction of social differences.

"Los libros piden escuelas, las escuelas piden libros"
--“Educación común” (1895), Domingo F. Sarmiento

"no hay nada que la mayoría de estas instituciones quiera ganar o defender más que el pasado, yelfuturo alternativo traería precisa y obviamente la pérdida de sus privilegios"
--Raymond Williams"]]]></description>
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<item rdf:about="https://www.experimental-history.com/p/surely-you-can-be-serious">
    <title>Surely you can be serious - by Adam Mastroianni</title>
    <dc:date>2024-06-13T20:33:42+00:00</dc:date>
    <link>https://www.experimental-history.com/p/surely-you-can-be-serious</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["THE CANNONBALL SCHOOL OF SERIOUSNESS

There are three lies that stop people from being serious.

The first lie: seriousness is all or nothing. I often run into people who are like: “Well, I don’t feel like I’m being truly serious and I’m not living up to my values, but I also can’t burn every bridge and change everything about my life, so I guess I’ll just keep doing what I’m doing, forever.”

I used to feel the same way. When I started writing Experimental History, I felt this constant tug to toss everything away and go full-time right now, as if I wasn’t really serious unless I was blogging from sunup to sundown.

But this is like believing that the only way to get into a swimming pool is to do a cannonball off the diving board. Sure, that’s one way to do it, but you’re also allowed to sidle in, inch by inch, going “ooh!” and “oh boy that’s cold!” the whole time. You end up in the same place.

In fact, the inch-by-inch approach might even be better. The person who does the cannonball chooses to be brave once. The person who inches in has to be brave over and over, and that’s what seriousness requires. You don’t flip your Serious Switch one time and now you’re serious forever. Being serious is a tooth-brushing problem—you have to keep doing it every day until you die. Fortunately, the deeper you get into the pool, the more comfortable it gets, and the less comfortable it is to get out.

Plus, there’s always a good reason not to cannonball: it’s too much! Too fast! You can promise yourself you’ll cannonball later, when you’re braver or when the water’s warmer—which is to say, never. But dipping your pinky toe in the pool right now? There’s no reason not to. And then can stick your whole foot in tomorrow, and eventually you can work all the way up to your head.

That’s why, whenever I encounter someone who has endless explanations about why they have to compromise on their values, I know they’re not serious, because they have no answer for, “What’s the tiniest change you’re willing to make right now, today, and that you can make slightly larger tomorrow?”

“I CAN’T BE MOTHER THERESA, SO I MIGHT AS WELL BE MUSSOLINI”

The second lie is really just the first lie wearing a wig. It goes: you have to be serious about everything at once. And that’s impossible, of course, which means you can’t actually be serious about anything.

I encounter this idea all the time when I’m talking to academics about academia. I give ‘em my whole spiel about publishing, being honest, blah blah blah, and they go, “Well, we don’t live in a utopia. You have to make tradeoffs in life.” Yes, of course! But the whole point of tradeoffs is to trade something you value less for something you value more. The thing you care about the most—that’s the thing you don’t compromise on!

(This is, by the way, Negotiations 101.)

For me, I felt like publishing in scientific journals required me to be dishonest. So I stopped publishing in scientific journals. I was willing to make all the other tradeoffs that academia required: uncertain job prospects, low income for a long time, little control over where you end up living, years wasted applying for grants, etc. But I was not willing to compromise on honesty.

Some people don’t feel like journals require them to lie, and good for them, but some people seem to excuse their dishonesty by saying, “Well, it’s fine to lie sometimes because you only ever get, like, 72% of what you want in life, maximum.” No, when you’re serious about something, you get 100% of it, even if it means getting less of something else. If you love someone, for example, you don’t settle for marrying their cousin.

That’s why seriousness is foundational—it tells you what to keep and what to give up. Yes, the world is unfair, corrupt, “no ethical consumption under capitalism,” whatever, but that’s not carte blanche to do whatever you want. “I can’t be Mother Theresa, so I might as well be Mussolini.”

PAYCHECK VOODOO

Finally, the third lie: you’re only serious about something if you’re getting paid to do it.

I know paychecks can do powerful brain-voodoo that makes things seem real. If the memo line says “painter” then you’re a real painter!

But there’s plenty of people pulling down fat stacks who are not serious. Every professor who asked stupid questions of the backslapping study guy—they made good money to dress up and act like scientists, but they were not scientists.

Meanwhile, some of the most serious people I know do their serious thing gratis and make their loot somewhere else. My dad, whose photographs sit at the top of every Experimental History post, quit his job at the newspaper and went to work as a postal carrier instead. Why? As he puts it: “I could afford better lenses delivering mail than I could taking pictures.”

So being serious means ignoring the paycheck’s incantations. But that doesn’t mean ignoring money altogether—you have to figure out how to support yourself and the people who depend on you. You can’t paint your masterpiece if you can’t afford paint. It just doesn’t matter whether the paint money comes from painting or from literally anything else.

SMACK THAT
I don’t know what being serious looks like for you. I barely know what it looks like for me. But no matter who you are, being serious means holding something sacred. And if you don’t feel like you’re doing that right now, it means taking a small but perceptible step toward doing that tomorrow, and then another step after that.

There is not some distant future where it will be easier to be serious, and no one is ever going to give you permission to start. You don’t have to be 100% serious right now, nor do you have to be 100% serious about everything—these are just excuses not to be serious about anything. But the goal is to be 100% serious about at least one thing, and soon.

If you need some help, well, that backslapping paper eventually got published in a prestigious journal, so perhaps the best thing to do is ask a friend to wind up and give you a good, hearty smack right between the shoulder blades."]]></description>
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<item rdf:about="https://www.newyorker.com/news/fault-lines/little-communes-everywhere">
    <title>Little Communes Everywhere | The New Yorker</title>
    <dc:date>2024-06-02T16:39:09+00:00</dc:date>
    <link>https://www.newyorker.com/news/fault-lines/little-communes-everywhere</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What parents might learn from radical movements."

...

"About ten years ago, during a particularly dull stretch of my life, I began kicking around the idea of starting a commune for disgruntled, disaffected, and broke media professionals. We would call ourselves the Kang Dropout Commune, and we would live on abundant acreage, in some cheap, dusty part of California, where we would dig irrigation ditches, raise chickens, and foster increasingly strange political and religious beliefs. I was joking, but not entirely—a part of me has always wanted to exit society and spend my days feeding goats among a coterie of like-minded individuals. Unfortunately, I am an irritable person who does not deal well with physical discomfort or neighborly annoyances; I am sure that I would get kicked out of my own commune, rightfully, within a matter of months. The other problem was that I could never figure out what the politics of the commune, its raison d’être, should be. Is dissatisfaction with modern life enough to bond a community? And, if we did not have more to go on than that, would we really be a commune, or would we just be ten or twelve roommates who happened to live about fifteen miles outside of Modesto? Then I had kids, and the idea of communal living went from an idle and mostly ironic fantasy into something that actually made much more sense.

In last week’s column, I wrote about middle- and upper-middle-class parents vying for competitive spots in summer camps for their children. That piece sprang from a sense of alienation that I’ve detected among my parent group, one that I feel myself. We are mostly in our forties, which means that our adulthoods have been marked by 9/11, the 2008 market crash, and the pandemic. Granted, one can look at any stretch of forty or so years in American history, find three or four bad things that happened, and use them to sympathetically pathologize a generation. But people who began their adult lives in the wake of September 11th and the Great Recession generally have less optimism about the country’s future than their parents had. If the election of Barack Obama provided temporary relief for liberals, this was undone by the rise of Donald Trump. We worry about our children inheriting a world on fire as a result of climate change and riven by political polarization and inequality, and we feel as though we are mostly alone in having to prepare them for it.

I was thinking about all this while I read “The Commune Form: The Transformation of Everyday Life,” a forthcoming book by the comparative-literature professor Kristin Ross. Ross—who has previously written about the Paris Commune of 1871 and France’s student uprising of May, 1968—focusses particularly on the zad de Notre-Dame-des-Landes, a thousand-acre commune created by French farmers and their allies in the late two-thousands, in an effort to block the construction of a new airport, which would have kicked many people off their own land. (The French government had designated the land a zone d’aménagement différé, or a “deferred development area”; the farmers kept the acronym but used it to mean zone à défendre, or “zone to defend.”) For a commune to work, Ross argues, one must have both a physical space to defend against an antagonist and an articulated vision for an alternative organization of human relationships and economy. The “commune form,” as she defines it, is a “political movement that is also the collective elaboration of a desired way of life—the means becoming the end.” Theory, in other words, needs to be put into practice, in an intimate and earnest setting, so that people can test out their ideas about living within the context of an actual place among actual people.

Ross identifies one of the motivating forces behind the creation of the zad as alienation, which was “less the loss of some human essence than it was the loss of possibilities: the sense of blockages and impasses brought on by the destruction and fragmentation of the social tissue by capitalism.” Drawing upon the work of the French philosopher Henri Lefebvre, Ross refers to “the colonization of everyday life,” each part of our day becoming dominated by economic reasoning. This, she writes, dispossesses us of “our dignity, our social life, our time, the sense of mastery over our lives, the beauty and health of our lived environment, and of the very possibility of working together to invent our future collectively.” Under such conditions, the commune becomes the only alternative.

In her own travels to the zad, in 2016, Ross found a group of idealistic people who were “looking consciously for models that might help them sustain a life intentionally set adrift from the world organized by state and finance.” They were living, she writes, in “a wild west construction-in-process, with all the bustle and mess and joy of collective building, the palpable sense of a world—physical dwellings as much as a space of collective social transformation and experimentation—coming into being.” In this village of half-built structures and sprawling vegetable gardens, disputes were adjudicated by a committee called the Cycle of the Twelve, a dozen revolving people whose names were drawn monthly from a hat. Ross had come to the zad to give a talk, but soon found herself baling hay with the commune’s residents and experiencing a “kind of intense and physically satisfying fatigue.” It wasn’t just the physical exertion, she explains; rather, it “had more to do with the social density and intensity brought on by the intermingling of labor and social interaction, especially for someone like me, used to spending much of my time by myself.”

Ross, a career academic, acknowledges, with appropriate self-deprecation, that she might be falling a bit too hard for the charms of pastoral living—an uncharitable reader might be inclined to dismiss “The Commune Form” as “Marxist N.Y.U. professor bales hay once and writes book about it.” But such a reductive reading would miss her larger point, about the hope that can be found in our most essential tasks, done together, for the greater good. As she writes, “everyday life may well be the site of alienation, but it is also the site of its undoing, the terrain for social change.” The basic responsibilities that we have as part of a community, from the distribution of food to the negotiation of disagreements, become the proof that a different type of society can be formed.

A common complaint I hear among parents is that it’s almost impossible to create a collective sense of anything. This gripe mostly centers on phones—parents don’t want their kids to have them but feel powerless to put this prohibition into practice given the extreme social pressures that their children face. If their kids’ friends are communicating primarily via smartphones, parents fear that any phoneless child will be isolated. The only solution, it seems, is to offset these pressures with a countervailing social force. (The group Wait Until 8th, for instance, encourages parents to sign a pledge not to give their children smartphones before the end of eighth grade.) The problem, as noted by Jessica Winter in a review of Jonathan Haidt’s recent book, “The Anxious Generation,” is that parents these days have little capacity for or faith in collective action. Children, after all, aren’t the only ones who are isolated, anxious, and addicted to their phones—and we parents don’t have anyone to take the devices out of our hands.

The irony of middle-class-parent alienation is that those same parents have, in some ways, never been more connected with one another, through group chats and e-mail chains and social media. (I have had four apps on my phone for youth sports leagues alone.) In recent years, these digital forums have been harnessed by middle-class parents as tools of political organization, and used, for instance, to defend exclusive admissions standards at magnet high schools across the country, to ban books from school libraries, and to eject elected officials from school boards. I don’t think it’s a coincidence that many of these fights are on behalf of essentially conservative causes. Many conservative parents feel as though their children are under constant threat, and they often see the government in a fundamentally antagonistic way. Even the faintest call to defend some tradition or another will bring them to the barricades. Middle-class parents who skew more progressive do not feel the same explicit political stakes in these fights, and seem more likely to associate collective action with issues of equity and social justice. (I suspect that part of the reason so much of the discussion around parenting among the liberal and suburban middle class has focussed on phones and screen time is that these parents don’t feel particularly connected to the culture wars that hover around their children’s schools.) One can—and maybe even should—roll one’s eyes at this particular alienation, but that doesn’t exactly help with the alienation.

All of this may seem a far cry from French communes. But another thing I was thinking about as I read Ross’s book was the nursery school that I attended four decades ago. There was a time in recent history when many American cities were dotted with vaguely socialist preschools and child-care coöperatives; some of these schools could trace their history to a group of faculty wives at the University of Chicago who, in 1916, founded a child-care coöperative to free up some of their time for Red Cross work. I attended a coöperative nursery school as a child, but, when it came time to send my daughter to a similar place, the price tag was close to three thousand dollars a month. A similar fate has met so many formerly communal spaces: civic recreational sports leagues replaced by competitive clubs, city pools replaced by prohibitively expensive swim centers, public schools supplemented with after-school tutoring. These are all physical spaces, and so many of them have been plundered by privatization and neglect. This is what happens when everyone just gets too busy to invest in the commons.

The majority of middle-class parents would never join a mildly demanding co-op, much less a commune, but there are still salient lessons in Ross’s book, and ways to build and defend little communes everywhere. If parents want to feel less alienation—if they want, for example, to believe that it might actually be possible for families in their town to hold off on giving their kids phones until high school—they may need to return to the weird, quasi-communal spirit that animated American parenting, at least in certain corners, during various periods of the twentieth century. Physical spaces, whether pools or parks, can be reclaimed through collective action, in much the way that admissions policies at exclusive magnet schools can be protected by a small group of dedicated parents. Small, everyday victories are the only real cure for alienation. What else would work?"]]></description>
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<item rdf:about="https://blog.ayjay.org/as-essential-as-bread/">
    <title>as essential as bread – The Homebound Symphony</title>
    <dc:date>2024-05-30T17:49:21+00:00</dc:date>
    <link>https://blog.ayjay.org/as-essential-as-bread/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["People often talk about the death of the humanities, or hard times for the humanities, but when they do what they really mean is the death of or hard times for humanities departments in universities. But humanities departments in universities are not the humanities. There’s a really interesting passage in Leszek Kołakowski’s book Metaphysical Horror in which he discusses the many times that philosophers have made a “farewell to philosophy,” have declared philosophy dead or finished. Kołakowski says that when all of the “issues that once formed the kernel of philosophical reflection” have been dismissed by professional philosophers, that doesn’t actually silence the ancient questions that once defined philosophy.

<blockquote>But such things, although we may shunt them aside, ban them from acceptable discourse and declare them shameful, do not simply go away, for they are an ineradicable part of culture. Either they survive, temporarily silent, in the underground of civilization, or they find an outlet in distorted forms of expression.… Excommunications do not necessarily kill. Our sensibility to the traditional worries of philosophy has not weathered away; it survives subcutaneously, as it were, ready to reveal its presence at the slightest accidental provocation.</blockquote>

I believe this to be true, and therefore, while I am concerned by the likely fate of our universities and by the ways that so many professors in the humanities have been stupidly complicit in their own demise, I don’t worry about the death of the humanities. Though I don’t agree with Philip Larkin’s view that people will eventually stop worshipping in churches, I think he’s right when he says, near the end of “Church Going,” that ”someone will forever be surprising / A hunger in himself to be more serious,” and when that happens such a person will gravitate towards all the great works of the past — and of the present too, though that will feel less necessary — even though the whole of society heaps scorn on all that our ancestors have done.

Here’s how we’ll know that things have gotten really bad in our society: People will start turning to Homer and Dante and Bach and Mozart. Czeslaw Milosz — like Kołakowski, a Pole, perhaps not a trivial correspondence — wrote that “when an entire community is struck by misfortune, for instance, the Nazi occupation of Poland, the ‘schism between the poet and the great human family’ disappears and poetry becomes as essential as bread.”

I think often, those days, of Emily St. John Mandel’s haunting novel Station Eleven, in which the great majority of human beings have been killed by a deadly plague, and those who remain live at a near-subsistence level. Even so, some musicians and actors have banded together to form an itinerant troupe, the Travelling Symphony.

<blockquote>The Symphony performed music — classical, jazz, orchestral arrangements of pre-collapse pop songs — and Shakespeare. They’d performed more modern plays sometimes in the first few years, but what was startling, what no one would have anticipated, was that audiences seemed to prefer Shakespeare to their other theatrical offerings.

“People want what was best about the world,” Dieter said.</blockquote>"]]></description>
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<item rdf:about="https://blog.ayjay.org/45702-2/">
    <title>The Homebound Symphony</title>
    <dc:date>2024-05-30T16:56:03+00:00</dc:date>
    <link>https://blog.ayjay.org/45702-2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Jennifer A. Frey [https://www.wsj.com/arts-culture/books/the-liberating-arts-review-the-price-of-flourishing-1ff6f872 ]:

<blockquote>When Zena Hitz explains the Catherine Project (a series of online and in-person seminars) or when Nathan Beacom describes a revival of the Lyceum movement for adults, the reader is left to wonder whether the liberal arts need to be tied to our universities at all. This is no idle concern — the average annual cost of tuition at a liberal-arts college is $24,000 a year. If one can engage in liberating learning for a small donation to the Catherine Project, doesn’t it make more sense to learn in one’s leisure time rather than bother with an expensive four-year degree? Even if such study is liberatory, is it worth the student debt, especially when its own practitioners agree that it can be pursued just as profitably on the side for a pittance? In Ms. Hitz’s own words, “universities are wonderful, but they are not necessary for human flourishing.”

If liberal learning does not need the university, we might ask whether the university needs liberal learning. One might worry that, in trying to prove that the liberal arts are not elitist, we have only shown that we can uncouple them from universities and be no worse off for it. If liberal learning is for everyone and can be pursued anywhere — in prison, in elementary schools, by people in poverty — why would anyone pay tens of thousands of dollars a year for it? Is it because, as Don Eben argues, a habit of learning and analysis makes students better future white-collar workers? Or, as Rachel Griffis argues, because a liberal-arts education complements professional training, thus becoming a good financial investment? Is the only good argument for liberal learning in universities, ultimately, instrumental?</blockquote>

Jennifer Frey is the dean of an Honors College at a private university; I teach in an Honors College at a private university. You could say that we both have an investment in keeping that flame burning. But I think even we ought to be asking the questions Frey asks here. As I have often written, these are good times for the humanities; they’re just not good times for humanities programs in universities. This is why I keep thinking about Emily St. John Mandel’s Traveling Symphony [https://blog.ayjay.org/as-essential-as-bread/ ]. Even as we try to keep the humanities-in-the-university afloat, I think we need to spend a lot of time imagining the humanities without the university. ]]></description>
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<item rdf:about="https://www.setmargins.press/books/1895-2/">
    <title>F̶a̶i̶r̶ Kin Arts Almanac | Set Margins'</title>
    <dc:date>2024-05-21T04:44:44+00:00</dc:date>
    <link>https://www.setmargins.press/books/1895-2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This Almanac is circling around an essential working field of our society – the field of the arts. Mobilizing and voicing current issues from within the arts field to foster connectivity and relational perspectives of kin, this book addresses ecology, parenthood, the need to rest in a life that never stops, the urgency for space and infrastructure for artists, redistribution of resources, accessibility of the sector, artistic involvement in politics and much more.
Including the voices of more than 130 artists, writers, and activists spinning their thoughts and experiences into 12 chapters around a year, this almanac is a workbook for everyone concerned with making the arts a driving force for a better society."

[See also:
https://almanac.state-of-the-arts.net/ ]]]></description>
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    <title>The Mathematics of the Ordinary — John Holt GWS</title>
    <dc:date>2024-05-16T19:25:05+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/the-mathematics-of-the-ordinary</link>
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<item rdf:about="https://www.youtube.com/watch?v=A6xDUcyV8Co">
    <title>Niñeces, Memoria y post dictadura Walter Kohan - YouTube</title>
    <dc:date>2024-04-17T00:50:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=A6xDUcyV8Co</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["El filósofo argentino especialista en infancia, Walter Kohan, se encuentra de visita en Chile en el marco de la Feria Internacional del Libro de las Ciencias Sociales de Recoleta (FILCS) y realizará una visita especial al Museo de la Memoria y los DDHH para dialogar sobre infancias pensamiento y política.

Walter Kohan es filósofo especialista en infancia y continuador de la labor del reconocido pedagogo e impulsor de la pedagogía crítica, Paulo Freire. Actualmente vive en Brasil, es profesor de filosofía de la educación en la Universidad Estatal de Río de Janeiro e investigador del Consejo Nacional de Desarrollo Científico y Tecnológico (CNPQ) de ese país.

El dialogo “Niñeces, Memoria y post dictadura” se realizará en el auditorio del Museo de la Memoria y los DDHH el próximo martes 16 de abril a las 12.00 y es una invitación conjunta entre el Museo y la Feria Internacional del Libro de las Ciencias Sociales de Recoleta (FILCS). Esta colaboración busca abrir un espacio de reflexión y debate, promoviendo el encuentro entre la sociedad, las organizaciones culturales y académicas.

La actividad es parte de diversas iniciativas que el Museo estará desarrollando durante este año, orientadas a indagar en la realidad de las niñeces, buscando cruces y diálogos intergeneracionales, con el objetivo de nutrir lo que será su año temático 2025 definido como el Año de la Infancia.

Diálogo con Walter Kohan “Niñeces memoria y post dictadura”
Modera: Sandra Piñeiro, jefa del Área de Educación MMDH
Martes 16 de abril | 12h"]]></description>
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<item rdf:about="https://www.theparisreview.org/blog/2024/01/19/caps-for-sale/">
    <title>The Paris Review - Caps for Sale - The Paris Review</title>
    <dc:date>2024-02-15T17:16:22+00:00</dc:date>
    <link>https://www.theparisreview.org/blog/2024/01/19/caps-for-sale/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve noticed that a striking number of the best children’s books have been written by people who had no children: Margaret Wise Brown (Goodnight Moon). H. A. and Margret Rey (Curious George). Maurice Sendak. Dr. Seuss.

I have a theory as to why. If you don’t have kids, you can only really experience the book from the child’s point of view. Parents can’t help but have all kinds of agendas when they read a book to their child. And who can blame them? As long as the child is a captive audience, why not teach them about something? Like patience, or the alphabet, or Who Simone Biles Is?

The best children’s books teach none of that. They aren’t advertisements for anything—not even the important things. They’re an advertisement for reading itself; for the entertainment value of the world itself. 

Consider Curious George. The first book in the series is a full-scale assault on the senses of young children with a relentless barrage of every thrilling and dangerous thing that primally fascinates them. On successive pages in a single book, George is kidnapped (from a jungle); goes on a boat; calls 911; gets a visit from the entire fire department; then is arrested by the police for placing the call; goes to jail; then escapes jail—by flying high above the city, carried by a bunch of balloons. These things happen in the same book, in a row. It is hard to imagine a responsible parent dreaming up such a sequence at bedtime, let alone a sequel (Curious George Takes a Job) in which George explores a hospital unsupervised and passes out in bliss from inhaling ether. 

Children’s books are not for teaching or moralizing or philosophizing. (That’s what articles about children’s books are for!)

At the top of this particular list of children’s authors is Esphyr Slobodkina (1908–2002). Slobodkina was an acclaimed modern artist in the early twentieth century turned illustrator of multiple children’s books, including several books by Margaret Wise Brown. Caps for Sale (1940) is her masterpiece.  

In Caps for Sale, a peddler walks through his village with seventeen caps atop his head, sixteen of them for sale. “Caps for sale, caps for sale, fifty cents a cap!” calls the peddler, all day, every day, as he walks through the village. On one slow sales day, the peddler takes a nap under the tree, and while he sleeps, a pack of sixteen mischievous monkeys descend to take all his caps and then return to the tree, wearing them. This inspires the start of a second musical refrain to kick in: “You monkeys, you! Give me back my caps!” And the monkeys’ response: “Tsk, Tsk, Tsk!” 

A good children’s book has a lot in common with a song. In Caps for Sale, the setup and journey of the story are really the verses that support these choruses. I loved the music of Caps for Sale, as sung by my mother when I was a kid, and as most of us do with most of our favorite songs, I memorized the lyrics without thinking too much about them.

I reconsidered the book when two pretty good posthumous sequels were published a few years ago. 

In More Caps for Sale (2018), we learn more about the peddler: we follow him back through the village to his home, where, in the most beautifully drawn frame of the series, we see the mustachioed bachelor sleeping snugly all alone in the center of a small bed, in the center of a simply decorated room, under a window facing a tree that we can only hope will soon fill up with monkeys. It wasn’t until I saw that image that I realized what a lonely figure the peddler had been all along. His only interactions are with hat customers and, when even that fails, monkeys. And yet in the book he feels soulful, complete. He’s always yelling at the monkeys, for the very understandable reason that they threaten his already threadbare livelihood. But he also needs the monkeys. In all of the books, the monkeys help out the peddler once they realize the gravity of the situation. The peddler never knows this or thanks them, but it’s felt. 

After reading More Caps for Sale, I bought an extra copy of the book so I could carefully tear out that beautiful image of the peddler and hang it in my own bedroom. “That is … so sad,” remarked the first person to see it. 

Were these the lyrics to this song I loved? Is Caps for Sale a sad story deep down—a peddler living all alone, no friends, no family, whose only social interactions are with hat customers and monkeys?

Maybe. Maybe not. Maybe he’ll write a children’s book."]]></description>
<dc:subject>bjnovak children literature parenting howweteach howwewrite unschooling schooliness criticism reading writing margaretwisebrown harey margretrey mauricesendak drseuss theodoregeisel curiousgeorge 2024 books childrensbooks childrensliterature teaching moralizing morals philosophy esphyrslobodkina</dc:subject>
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    <title>How to Keep Time - The Atlantic [bookmarking for Season 5, &quot;How to Keep Time&quot; - this podcast covered other topics before that.]</title>
    <dc:date>2024-01-23T05:11:04+00:00</dc:date>
    <link>https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to Season 5:
https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/?season=5 ]

"A series exploring our complex relationship with the clock"

...

"About How to Keep Time

On this season of How to Keep Time, co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people?

Produced by Becca Rashid. Co-hosted by Becca Rashid and Ian Bogost. Editing by Jocelyn Frank. Fact-check by Ena Alvarado. Engineering by Rob Smerciak. The executive producer of Audio is Claudine Ebeid; the managing editor of Audio is Andrea Valdez."


[Transcripts:

Episode 1
"How to Keep Time: Try Wasting It
How to Waste Time: Wasting time could be the best way to use it.
In a culture obsessed with productivity, what would it mean to commit to letting it go?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-waste-time/676187/

"Co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people? [includes interview with Oliver Burkeman]"

Episode 2
"How to Keep Time: Look Busy
If time is a luxury, why don’t we flaunt it?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-look-busy/676195/

"Many of us complain about being too busy—and about not having enough time to do the things we really want to do. But has busyness become an excuse for our inability to focus on what matters?

According to Neeru Paharia, a marketing professor at Arizona State University, time is a sort of luxury good—the more of it you have, the more valuable you are. But her research also revealed that, for many Americans, having less time and being busy can be a status symbol for others to notice. And when it comes to the signals we create for ourselves, sociologist Melissa Mazmanian reveals a few myths that may be keeping us from living the lives we want with the meaningful connections we crave."

Episode 3
"How to Leave Work Time at Work: Time to Break Up With Your 9-to-5
Sometimes workplace culture requires you to leave the rest of your life at the door. What if there are better ways to structure time?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-leave-work-time-at-work/676196/

"Before laptops allowed us to take the office home and smartphones could light up with notifications at any hour, work time and “life” time had clearer boundaries. Today, work is not done exclusively in the workplace, and that makes it harder to leave work at work.

Co-hosts Becca Rashid and Ian Bogost examine the habits that shrink our available time, and Ignacio Sánchez Prado, a professor of Latin American Studies at Washington University in St. Louis, offers his reflections on American culture and shares suggestions for how to use the time we do have, for life."

Episode 4
"How to Rest. What Is Rest, Anyway?
There’s a difference between leisure and laziness."
https://www.theatlantic.com/podcasts/archive/2024/01/how-to-rest/676197/

"Between making time for work, family, friends, exercise, chores, shopping—the list goes on and on—it can feel like a huge accomplishment to just take a few minutes to read a book or watch TV before bed. All that busyness can lead to poor sleep quality when we finally do get to put our head down.

How does our relationship with rest affect our ability to gain real benefits from it? And how can we use our free time to rest in a culture that often moralizes rest as laziness? Alex Soojung-Kim Pang, the author of several books on rest and director of global programs at 4 Day Week Global, explains what rest is and how anyone can start doing it more effectively."

Episode 5
"Time-Management Tips From the Universe
It could help to examine the cosmos."
https://www.theatlantic.com/podcasts/archive/2024/01/time-management-tips-from-the-universe/676199/ 

"Time can feel like a subjective experience—different at different points in our lives. It’s also a real, measurable thing. The universe may be too big to fully comprehend, but what we do know could help inform the ways we approach our understanding of ourselves, our purpose, and our time.

Theoretical physicist and black-hole expert Janna Levin explains how the science of time can inspire new thinking and fresh perspectives on a much larger scale."

Episode 6
"Can We Keep Time?
Do photos, social posts, and diaries actually help us remember better?
https://www.theatlantic.com/podcasts/archive/2024/01/can-we-keep-time/676198/

It can be tough to face our own mortality. Keeping diaries, posting to social media, and taking photos are all tools that can help to minimize the discomfort that comes with realizing we have limited time on Earth. But how exactly does documenting our lives impact how we live and remember them?

In this episode, diarist and author Sarah Manguso reflects on the benefits and limitations of keeping track of time, and Charan Ranganath, a professor of psychology and researcher at the UC Davis Center for Neuroscience, discusses what research reveals about how memories work and how we can better keep time."]]]></description>
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    <title>Rethinking Economics and (maybe) Rethinking China - YouTube</title>
    <dc:date>2023-07-08T23:27:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=uQiM4xKIoiY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yuan Yang is the Financial Times' Europe-China correspondent and a founding member of Rethinking Economics (RE). We will aim to talk about both RE and China, but I will prioritise the former.

https://www.ft.com/yuan-yang "]]></description>
<dc:subject>rethinkingeconomics 2023 yuanyang economics china politics philosophy math mathematics purpose debate rote schooliness schooling academia highered highereducation orthodoxy reality criticalthinking education businessasusual economicsasusual greatrecession globalfinancialcrisis social society policy discourse currentevents curriculum politicization neoliberalism liberalism technocracy econocracy theoryofchange econometrics ideology values government governance democracy teaching howweteach pedagogy socialsciences politicalscience pluralism naturalsciences physics science models modelselection conceptualframework theory behavioraleconomics falsification history rigot historicknowledge data primarysources probabilitytheory power realworld people journalism economicsjournalism michelfoucault poststructuralism language jargon communication perspective carework labor work framework gdp macroeconomics thewhy epidemiology research coronavirus covid-19 pandemic supplychains pandemics groupthink outsiders livedexperie</dc:subject>
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<item rdf:about="https://twitter.com/Rainmaker1973/status/1637177203405344770">
    <title>Massimo on Twitter: &quot;The public has a distorted view of science because children are taught in school that science is a collection of firmly established truths. In fact, science is not a collection of truths. It is a continuing exploration of mysteries.&quot; </title>
    <dc:date>2023-06-18T20:50:36+00:00</dc:date>
    <link>https://twitter.com/Rainmaker1973/status/1637177203405344770</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The public has a distorted view of science because children are taught in school that science is a collection of firmly established truths. In fact, science is not a collection of truths. It is a continuing exploration of mysteries." — Freeman Dyson]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/care-not-control">
    <title>Care, Not Control - by L. M. Sacasas</title>
    <dc:date>2023-06-15T21:54:14+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/care-not-control</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I thought about what I’ve written over the last few weeks, I realized that much of it could be summed with a simple imperative:

Resist the temptation to confuse control for care.

Implicit in how digital technologies are often marketed is the promise of greater control as if it were equivalent to greater care.

I chose the word control because it captures a wide array of possible practices and technologies. The promise of control might be expressed, for example, through technologies that offer the possibility of improved data-gathering, planning, monitoring, calibration, customization, scheduling, outsourcing, security, or documentation. In each case, we are encouraged to reduce the skill of caring—either in the sense of taking an interest in or looking out for the welfare of another—to one of these various forms of technological mediation. Technologically mediated expressions of control also suggest relationships of distance and detachment rather than presence and involvement, which can in turn imply a certain evasion of the risk and obligations that care can entail.

All of that said, the temptation to confuse control for care might be most pronounced when the form of ostensible control manifests as surveillance, where surveillance is any of the various ways we can measure, watch, monitor, or record at a distance.1 In fact, my line about not confusing control for care had two antecedents from a few years back which both distinguished between surveillance and care. The first was a phrase from Alan Jacobs in a series of reflections on attention from 2015, “Attending to Technology.”"

...

"The second instance comes from a 2017 talk by Audrey Watters, who was then our leading light on matters related to the ed tech industry and has more recently turned her wise and critical eye on food and fitness technologies ..."

...

"perpetuating the myth of an optimized childhood, with its attendant fears, anxieties, and guilt. It’s all built on a lie. The truth is probably something like the inverse. The real trouble doesn’t come from failing to discover the “one best way.” The real trouble comes from believing there is such a thing in the first place. There isn’t. And anyone who has incurred even a modicum of guilt on account of this misbegotten ideology can and absolutely should absolve themselves.

Almost three years ago now, I wrote about nine general principles that informed how I thought about children and technology. The first, “resist technocratic models of what it means to raise a child,” bears directly on the idea that there might be “one best way”:

“While we focus on specific devices in our children’s lives, we sometimes miss the technocratic spirit we are tempted to bring to the task of raising children.

This spirit was captured rather well a few years back by Alison Gopnick, who distinguished between two kinds of parents: carpenters and gardeners. Gopnick has a rather specific set of anxious middle class parents in view, but the distinction she offers is useful nonetheless. In the carpenter model, parents tend to view raising children as an engineering problem in which the trick is to apply the right techniques in order to achieve the optimal results. In this view, ‘parenting’ is something you do. It is work. And the point of the work is to manufacture a child to certain specifications as if the child herself were simply a bit of raw, unformed material.

In the gardening model, parents do not conceive of their children as a lump of clay to be fashioned at will. The focus isn’t on ‘parenting’ as an activity, but on being a parent as a relationship structured by love. While the carpenter by their skill achieves a level of mastery and control over the materials, the gardener recognizes that they cannot ultimately control what the seed will become, that much is given. They can only provide the conditions that will be most conducive to a plant’s flourishing.

Of course, any discussion that starts with ‘There are two kinds of x’ will undoubtedly have its limitations, but I think it’s useful to remember that we do not make our children, we receive them as gifts. Naturally, this does not alleviate us of our responsibilities toward them. Far from it. But it does change how we experience those responsibilities, and it does relieve us of a particular set of anxieties that inevitably accompany any project aimed at the mastery of recalcitrant reality. Parents have enough to worry about without also accepting the anxieties that stem from the assumption that we can perfectly control who our children will become by the proper application of various techniques.”

Or, I would add, the assumption that we can perfectly protect or that we can perfectly assure the best future, etc. However noble the motives, and I certainly feel their pull, aiming at control, predictability, and the elimination of all risk will inevitably work against us. The quest is self-defeating. And when we employ technologies that treat surveillance as a default form of care, we may very well be undermining our ability to realize some of our most cherished goals with regards to those we care about most.

For my part, I try to remember that …

surveillance does not equal care.

surveillance cannot guarantee safety.

surveillance will not alleviate anxiety.

surveillance cannot substitute for presence.

surveillance can undermine trust and responsibility."]]></description>
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<item rdf:about="https://twitter.com/naomicfisher/status/1662058277004255234">
    <title>&quot;What if he's behind?&quot; - Naomi Fisher (@naomicfisher)) on Twitter</title>
    <dc:date>2023-05-28T01:25:16+00:00</dc:date>
    <link>https://twitter.com/naomicfisher/status/1662058277004255234</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What if He's Behind? I talk to lots of parents who are worried about their children. They’ve been told that they are behind, and that they will need remedial help to ‘catch them up’. 1/ 

They say to me, but I’ve been told that my child is behind in X, and they must follow a special programme. Surely that means I have to make them do it? Isn’t that really important? 2/

The whole idea of ‘behind’ is an interesting one, because it’s one which has been created by the idea of standardised development. The idea that there is a particular place where a child should be at age 3, 4, 9 or 13, and if they aren’t, they are behind. 3/

As a clinical psychologist, one of the things I was trained to do is administer standardised tests to children. There are a lot of different tests, and they have been ‘norm-referenced’. 4/

What that means is that they have used the test on many children, collated all their scores, and worked out the average score for a child of each age group on the test.
That average becomes the standard. 5/

If your score is significantly above that, you’ll be seen as ahead, or gifted. If you score is significantly below that, you’ll be seen as behind, or delayed. This can happen with literally anything that we can devise a test for. 6/

Working memory, verbal comprehension, numeracy, problem solving, emotion recognition, reading. Impulse control, perspective-taking, planning. Gross motor skills, fine motor skills. 7/

Test lots of kids, find the average, and define that as where a child of that age should be. We can test an almost infinite number of things, and there will always be those who are below and above the average. That’s how averages work. 8/

Imagine that I decided that speed of running up the stairs is an important skill, and I tested thousands of 6-year-olds on it. I could create norms for that age group, and now I can identify 6-year-olds who are behind in stair-running. I can offer them extra stair-running. 9/

I can tell their parents that they need to do special exercises to catch them up. I can create a lot of worry about their deficiencies. The more things that you assess, the more likely it is that you’ll find areas where a child is significantly different from the average.10/

This idea has soaked into how we see childhood. We see the average as something to aim for, as a sign that their development is ‘on track’. Scoring below the average is cause for concern, particularly for parents. Being ‘behind’ is not something that anyone wants. 11/

But there’s no evidence that childhood development is age standardised. Children learn to walk and talk at different times. Their physical and emotional development varies. When we start to see this variation through the lens of ‘ahead’ or ‘behind’, we add judgement. 12/

That might not matter, except that this affects how children see themselves and how adults see them. Those who are young in their year (and therefore more likely to be ‘behind) see themselves as lacking, whilst those who are older see themselves as more capable. 13/

Parents (and schools) become more controlling when they are worried about ‘catching up’. They’re less likely to spend time letting children play, and more likely to insist they do special exercises. 14/

We’ve created the idea of ‘behind’ with age standardisation, and who knows what harm we do by telling children that this is them. It doesn’t need to be that way. 15/"]]></description>
<dc:subject>education schooling schooliness children parenting standardization standards 2023 psychology unschooling deschooling learning howwelearn schools howweteach teaching pedagogy neurodiversity</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/the-one-best-way">
    <title>The One Best Way Is a Trap - by L. M. Sacasas</title>
    <dc:date>2023-05-27T22:19:25+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/the-one-best-way</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One under-appreciated consequence of believing there is such a thing as the “one best way” in every aspect of life is subsequently living with the unyielding pressure to discover it and the inevitable and perpetual frustration of failing to achieve it.

And not only frustration. It produces anxiety, fear, compulsiveness, resignation, and, ultimately, self-loathing. If there is “one best way,” how will I know it? If I have not found it, have I failed? And is it my fault?

As Ellul already knew in the 1950s, a society ordered by technique is necessarily inhospitable to the human person."

...

"As it turns out, Ellul believed that the technological society was, in fact, very savvy about anticipating this failure mode of the human component of the system. It was already deploying perhaps the most critical layer of techniques, what Ellul called human techniques. In short, these were techniques designed to assure the survival and suitable functioning of the human being in a milieu ordered by technique. They included, for example, pharmacological interventions and a regime of diversion and entertainment as well as an attempt to “humanize” the base layer of techniques.

What is striking from our vantage point is the degree to which even these compensatory techniques, those which ostensibly afforded some relief from the logic of technique, have themselves yielded to its imperatives. I think, for example, of how social media, in its form and content, became just another way to optimize the self and its relations. We were subjected to techniques designed to optimize for compulsive engagement and we ourselves internalized the logic in the way we learned to conduct ourselves online. And is there any more dispiriting word in the English tongue than “gamification.”"

...

"But as Ellul made clear, finding the “one best way,” should we grant for argument’s sake that such a thing even exists, is just a way of eliminating our freedom of action. And the very tools that promise to disclose the “one best way” are like two-way mirrors, they allow us to see but also to be seen. They promise to empower us to optimize our lives for the sake of our self-chosen goals, while empowering those who would condition and optimize us for their profit.

So, once again I invite us to ask a simple question: Is there, in fact, “one best way” in every realm of experience? And even if there were, at what cost would we discover it? And what would we gain? Might it be that in the course of pursuing the “one best way,” we would lose our way in a more profound sense?

Ellul was not quite the pessimist he is often made out to be. He just believed that freedom required us to understand the depth of our conditioning. Only then would we be in the position to choose otherwise. He also wrote, as Phil Christman reminded us recently, that “fate operates when people give up.” But we must understand these two imperatives in light of one another. We must make sure that even our “not giving up” is not itself framed by technique and that it is not for the sake of technique, which will in turn require us to abide, or maybe even relish, the appearance of a certain folly in the conduct of our lives."]]></description>
<dc:subject>2023 jacquesellul lmsacasas social technology human humanism standardization humanity efficiency optimization productivity homogeneity homogenizingeffects mentalhealth capitalism neoliberalism unschooling deschooling philchristman faith luddism fate gamification psychology freedom schooling schooliness progress bestpractices anxiety fear health pressure frustration self-loathing failure achievement technique quantification medicalization pharmaceuticals humans onebestway luddites</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=8wIv97b783o">
    <title>The Breakfast Club Gave Me &quot;Donkey of the Day&quot; || BlackDad Reaction Video - YouTube</title>
    <dc:date>2023-05-20T14:29:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8wIv97b783o</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is my reaction video to the Breakfast Club giving an unschooling family Donkey of the Day. The radio show, The Breakfast Club, features a daily segment where Charlamagne tha god names someone featured in a news article Donkey of the Day for doing something stupid. This Donkey of the Day featured an unschooling family, Matt and Adele Allen. Charlamagne argued that unschooling and child autonomy is irresponsible. He couldn't get over the idea that unschoolers do not force their kids to read and write. Finally, he thought only privileged white people would be "so stupid" to unschool. After seeing this, I had to make a reaction video.

I'm an unschooling dad who quit teaching school after years of trying to somehow spark interest or passion in my students to learn the content I was being paid to teach. The bottom line is that school teaches kids the basics but also strips kids of their natural curiosity and desire to learn while failing to provide opportunity to foster fundamental skills needed to live intentionally joyful and fulfilling lives.


UNSCHOOLERS FEATURED……………………………..

Matt and Adele Allen
Youtube: @theunconventionalparent198
Videos used: 

"Off-Grid Parents Explain Their No Rules, No School, No Medicine Philosophy | This Morning"
https://www.youtube.com/watch?v=4Ji9iZ28hqw

"Our Children Have No Rules | MY EXTRAORDINARY FAMILY"
https://www.youtube.com/watch?v=nKjCy-hwZCg

Mike and Megan Knorpp
Youtube: @knorppandsouth11
Instagram: @knorpp_and_south
Video used: 

"UNSCHOOLING EXPLAINED : Adventuring Family of 11"
https://www.youtube.com/watch?v=DxfeJxyi8Ls&t=1237s  

Akilah Richards
Youtube: @radicalselfie
Instagram: @fareofthefreechild
Video used: 


https://www.youtube.com/watch?v=UgbD1qrJ0c4 "]]></description>
<dc:subject>2023 blackdad unschooling deschooling education liberation freedom self-directed self-directedlearning learning howwelearn coercion schools schooliness mattallen adeleallen mikeknorpp meganknorpp children parenting jwil akilahrichards homeschool self-learning motivation</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=UgbD1qrJ0c4">
    <title>Raising Free People | Akilah Richards | TEDxAsburyPark - YouTube</title>
    <dc:date>2023-05-20T14:25:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=UgbD1qrJ0c4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We can’t keep using tools of oppression and expect to raise free people - we must examine privilege and power in our relationships with our children, the world’s most vulnerable citizens and embrace chaos in efforts to allow trust-based practices to emerge.  We can do this through liberation work that centers a decolonization of childhood, allowing trust-based practices and language to emerge. My partner and I have embraced the work of trustful parenting, also known as unschooling. The practice brings forth a necessary chaos, a shedding of the power-over dynamic from adults toward children. The result is often deep social justice work that evolves into freedom in action for children and communities. Learn more at https://tedxasburypark.com/
 
Akilah S. Richards is a writer, an unschooling organizer and podcaster, and a founding board member of The Alliance for Self-Directed Education. She is the primary voice behind Raising Free People Network, a community-oriented project that uses various media and trainings to challenge and encourage social justice-minded people to explore privilege and power in their relationships with children. Akilah's focus is on sharing the ways Black, Indigenous, and People of Color (BIPOC) communities are continuing to utilize unschooling as a tool for decolonizing learning, and for liberating themselves from oppressive, exclusive systems.

Akilah’s Social Media/Website Links:
https://www.akilahsrichards.com
Instagram: @fareofthefreechild and @radicalselfie  
YouTube: youtube.com/radicalselfie

Akilah is the primary voice behind Raising Free People Network, a community-oriented project that uses media and trainings to challenge and encourage social justice-minded people to explore privilege and power in their relationships with children.
 
“We must examine privilege and power in our relationships with our children, the world’s most vulnerable citizens, and embrace chaos in efforts to allow trust-based practices to emerge. We can do this through liberation work that centers a decolonization of childhood, allowing trust-based practices and language to emerge. The practice brings forth a necessary chaos, a shedding of the power-over dynamic from adults toward children.”
 
A writer, an unschooling organizer, and a founding board member of The Alliance for Self-Directed Education, Akilah's focus is on sharing the ways Black, Indigenous, and People of Color (BIPOC) communities continue to utilize unschooling as a tool for decolonizing learning, and for liberating themselves. This talk was given at a TEDx event using the TED conference format but independently organized by a local community."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/best-of-a-life-changing-philosophy-of-games/id1548604447?i=1000576579207">
    <title>The Ezra Klein Show: Best of: A Life-Changing Philosophy of Games on Apple Podcasts</title>
    <dc:date>2022-12-05T04:27:58+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/best-of-a-life-changing-philosophy-of-games/id1548604447?i=1000576579207</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.nytimes.com/2022/02/25/opinion/ezra-klein-podcast-c-thi-nguyen.html

transcript:
https://www.nytimes.com/2022/02/25/podcasts/transcript-ezra-klein-interviews-c-thi-nguyen.html

"Today, we’re re-airing one of my favorite episodes of all time. It was originally recorded in February of 2022, but I've been unable to stop thinking about it ever since.

When we play Monopoly or basketball, we know we are playing a game. The stakes are low. The rules are silly. The point system is arbitrary. But what if life is full of games — ones with much higher stakes — that we don’t even realize we’re playing?

According to the philosopher C. Thi Nguyen, games and gamified systems are everywhere in modern life. Social media applies the lure of a points-based scoring system to the complex act of communication. Fitness apps convert the joy and beauty of physical motion into a set of statistics you can monitor. The grades you received in school flatten the qualitative richness of education into a numerical competition. If you’ve ever consulted the U.S. News & World Report college rankings database, you’ve witnessed the leaderboard approach to university admissions.

In Nguyen’s book, “Games: Agency as Art,” a core insight is that we’re not simply playing these games — they are playing us, too. Our desires, motivations and behaviors are constantly being shaped and reshaped by incentives and systems that we aren’t even aware of. Whether on the internet or in the vast bureaucracies that structure our lives, we find ourselves stuck playing games over and over again that we may not even want to win — and that we aren’t able to easily walk away from.

This is one of those conversations that offers a new and surprising lens for understanding the world. We discuss the unique magic of activities like rock climbing and playing board games, how Twitter’s system of likes and retweets is polluting modern politics, why governments and bureaucracies love tidy packets of information, how echo chambers like QAnon bring comfort to their “players,” how to make sure we don’t get stuck in a game without realizing it, why we should be a little suspicious of things that give us pleasure and how to safeguard our own values in a world that wants us to care about winning the most points.

Mentioned:
How Twitter Gamifies Communication by C. Thi Nguyen
Trust in Numbers by Theodore M. Porter
Seeing Like a State by James C. Scott
“Against Rotten Tomatoes” by Matt Strohl
“A Game Designer’s Analysis Of QAnon” by Reed Berkowitz
The Great Endarkenment by Elijah Millgram

Game recommendations:
Modern Art
Root
The Quiet Year"]]></description>
<dc:subject>ezraklein cthinguyen games gaming videogames twittergamification systems life living schools schooliness education rankings unschooling deschooling admissions colleges universities collegeadmissions agency art behavior psychology incentives motivation bureaucracy structure play qanon pleasure winning competition theodoreporter jamescscott seeinglikeastate mattstrohl reedberkowitz elijahmillgram collegerankings</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=BWknjQ6nzhw">
    <title>Sojourners for Justice Press: Black Abolitionist Feminist Publishing - YouTube</title>
    <dc:date>2022-11-04T05:43:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=BWknjQ6nzhw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join Mariame Kaba, Neta Bomani, and our special guest Barbara Smith for an evening of good conversation to celebrate the official launch of Sojourners for Justice Press (SJP), a micro press that opens its platform to people working experimentally with print based media and exclusively publishes ephemeral zines, pamphlets, and booklets that engage do-it-yourself, black feminist, and abolitionist visions."

...

"Live transcription is available at:
https://www.streamtext.net/player?event=BCRW_Captions

Join Mariame Kaba, Neta Bomani, and our special guest Barbara Smith for an evening of good conversation to celebrate the official launch of Sojourners for Justice Press (SJP), a micro press that opens its platform to people working experimentally with print based media and exclusively publishes ephemeral zines, pamphlets, and booklets that engage do-it-yourself, black feminist, and abolitionist visions. Barbara Smith will offer remarks about Kitchen Table: Women of Color Press which is an inspiration for SJP and our work.

ASL and live transcription will be provided. We invite you to bring a cup of tea and snacks for the conversation.

We are raising funds for this project so if you can, we appreciate donations.

Register here: 
https://www.eventbrite.com/e/sojourners-for-justice-press-black-abolitionist-feminist-publishing-tickets-425520913507

Learn more about Sojourners for Justice Press here:
https://sojourners4justice.com/

Who we are

Sojourners for Justice Press was founded by Mariame Kaba in 2020 and is co-directed by Neta Bomani. We are organizers, educators, zine makers, abolitionists who wish to work with other people creating within the margins of independent publishing.

We’re interested in working with creative practitioners who are engaged in exploring new ways of reading, drafting and working with print media. These practitioners could be new practitioners who are early in their creative print practices or experienced practitioners who’ve been published, but are looking for an in-between space to publish experimental projects.

We welcome and encourage work from currently and formerly criminalized people; Black people; queer, trans, and gender non-conforming people; disabled people; people from low-income backgrounds; people from non-traditional educational backgrounds; and people who have been historically excluded in their respective crafts and industries.

Visit our website to learn more about SJP - https://sojourners4justice.com

This event is co-sponsored by Project NIA, Haymarket Books and Barnard Center for Research on Women (BCRW)."]]></description>
<dc:subject>netabomani mariamekaba 2022 publishing abolitionism feminism zines pamphlets history print media ephemeral ephemerality barbarasmith kitchentable sojournersforjusticepress reading writing howweread howwewrite accessibility productivity decolonization graphicdesign design activism organizing politics publicity marketing editing grading deschooling schooling schooliness teaching learning education literature intersectionality rosariomorales audrelorde auroralevinsmorales cherríemoraga combaheerivercollective cherriemoraga</dc:subject>
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<item rdf:about="https://podcasts.apple.com/us/podcast/two-acclaimed-writers-on-the-art-of-revising-your-life/id1548604447?i=1000541215752">
    <title>The Ezra Klein Show: Two Acclaimed Writers on the Art of Revising Your Life on Apple Podcasts</title>
    <dc:date>2022-10-14T20:16:05+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/two-acclaimed-writers-on-the-art-of-revising-your-life/id1548604447?i=1000541215752</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://jenlowe.substack.com/p/rubbing-on-my-calm-strips ]

[transcript:
https://www.nytimes.com/2021/11/09/podcasts/transcript-ezra-klein-show-kiese-laymon.html 

"KIESE LAYMON: It was and, you know, like this is where I just think words, we have to remember words are word. And they have histories, but they also are alive. And so like I was baptized into NWA. And, yes, I can be like, well, all of the rape — because they literally rapped about rape — all of the murder, that was over there. But fuck, OK, you can say all that if you want to.

But for me, when I’m asking these white folk down here to divest themselves of the worst of Mississippi, the worst of this nation, the worst of white folk, yes, but then I also have to be willing to divest myself of sometimes the things that are like wholly ableist, like absolutely completely queer and trans antagonist. And like that song, a song that made me feel like I could walk with my head up is also a song that is like steeped in that stuff. So like I’m not trying to do any sort of like — prove to anybody I’m better than anybody by not fucking with that song.

But like I need to not fuck with that song because I don’t need more incentive to believe the ideas in that song. And I have plenty of incentives to believe the ideas in that song. That’s me. You know what I’m saying? This isn’t for somebody else. It’s because like I’m already queer antagonistic. I’m already trans antagonistic. I’m already anti-Black. I’m already misogynist.

If I know certain things are going to encourage me to be more, I need to, as a grown human being who creates art, be like, I’ve got to divest myself of that art. And I think that’s what we all have to do as human beings in this world if we want to move to a more honest, tender place. I can’t control the world, but I can control what I do, you know?

TRESSIE MCMILLAN COTTOM: That seems to me like a really good response to the argument that we are always supposed to take art within its historical context, you know, this idea that you cannot judge art by contemporary standards and ethics. And what you’re saying is, no, you — not only can you, but as the artist, you had better, right, that that is an imperative for the art to do what you want it to do in the world. You know what one of my greatest fears is, Kiese?

KIESE LAYMON: What’s that?

TRESSIE MCMILLAN COTTOM: Creating something and putting it out in the world thinking that it’s going to make something I care about better and people finding something in it to make the exact counterargument. I worry constantly when I release something. I spend manic hours up in like 2:00, 3:00, 4:00 A.M. trying to find every way that somebody could misconstrue my meaning to counteract what I intended. And I think of your ethic of a revision there saying, it starts with you the artist, you the creator, as, you know, being a response to that, of holding yourself responsible. I’ve got to hold myself responsible for that as much as I do the people I’m afraid of.

KIESE LAYMON: And it’s tough to make lush art because — like you talked about secondary characterization before. Like if I bring in a secondary character who has a notion of progress that I don’t have, you know, like my mother, for example. My mother’s belief to this day, even post “Heavy” is like, we don’t have rearview mirrors. Do not talk to me about the past. I don’t want to hear nothing about the past, my mama says, right?

TRESSIE MCMILLAN COTTOM: Yeah.

KIESE LAYMON: So when I put that in a book and then I see it quoted back on Instagram, we don’t need to look back into the past. The past is — I’m like, but fam, you’re quoting somebody that the book is actually arguing about. But they don’t see it that way. They’ll be like, Kiese said, don’t look back at the past. You know what I mean? So I just think it’s — I feel you the same way, but I also just feel like once you bring in other characters who start saying things that a lot of people might agree with, they’ll give that shit to you even though you’re trying to say the opposite."]

"Many of the most contentious debates right now center on whether we, as individuals — and as a country — are willing to revise. To revise our understanding of history. To revise the kind of language we use. To revise the nature of our personal, and national, identities. To revise how we act in our everyday relationships.

Revision like this is often necessary, but that doesn’t mean it’s easy. Making fundamental changes to the way we think, speak and act requires the kind of self-scrutiny, discomfort and sacrifice that many of us would rather avoid.

There are few public figures who model revision — of one’s work and one’s life — as openly and honestly as Kiese Laymon. Laymon has written the prizewinning memoir “Heavy” as well as essays for The New York Times, ESPN and the Oxford American. His nonfiction tackles sports, popular culture, the politics of literary publishing and, above all, his home state of Mississippi. On every page, you’ll find wit, but also heart-stopping vulnerability and a reckoning with tough love: for himself, his kin, his community and the complicated places where he has spent his life.

Laymon has mastered the art of revising his own words. But for him, revision is also a moral, even a spiritual, act — a crucial part of becoming a loving and responsible human being. He is the first to admit that he is a work in progress, that each period of his life is a draft that can be improved. In a way, Laymon thinks of his entire life as an act of revision. And he nurtures a radical hope that America can change for the better, too.

This conversation focuses on how Laymon thinks about revision. But it also considers how he navigates a publishing world that often puts pressure on minority-group artists to suppress their full identities to appeal to white audiences, the way his writing pushes the boundaries of conventional genre and canon, why Americans have such a hard time reassessing ourselves and what we can gain from trying to change.

Mentioned:
"A Southern Gothic" by Adia Victoria

Book Recommendations:
South to America by Imani Perry
Shoutin' in the Fire by Danté Stewart
Abolition for the People by Colin Kaepernick

This episode is guest-hosted by Tressie McMillan Cottom, a sociologist and writer whose work focuses on higher education policy, popular culture, race, beauty and more. She writes a weekly New York Times newsletter and is the author of “Thick and Other Essays,” which was a finalist for the National Book Award, and “Lower Ed: The Troubling Rise of For-Profit Colleges in the New Economy.” You can follow her on Twitter @TressieMcPhD. (Learn more about the other guest hosts during Ezra’s parental leave here.)


You can find transcripts (posted midday) and more episodes of "The Ezra Klein Show" at nytimes.com/ezra-klein-podcast, and you can find Ezra on Twitter @ezraklein. Book recommendations from all our guests are listed at https://www.nytimes.com/article/ezra-klein-show-book-recs."]]></description>
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<item rdf:about="https://journals.sagepub.com/doi/full/10.1177/20436106221117167">
    <title>‘That’s enough!’ (But it wasn’t): The generative possibilities of attuning to what else a tantrum can do - Jayne Osgood, Victoria de Rijke, 2022</title>
    <dc:date>2022-09-19T02:01:45+00:00</dc:date>
    <link>https://journals.sagepub.com/doi/full/10.1177/20436106221117167</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Often used in the plural, tantrum denotes an uncontrolled outburst of anger and frustration, typically in a young child. In this paper we attempt to enact a feminist project of reclamation and reconfiguration of ‘the toddler tantrum’. Drawing on a range of theoretical traditions, this paper investigates the complex yet generative possibilities inherent within the tantrum to argue that it can be encountered as more-than-human, as a worldly-becoming, and as a form of resistance to Anthropocentrism and childism. We propose that the tantrum might be reappraised as a generative form of (child) activism. By mobilising the potential of arts-based approaches to the study of childhood we seek to reach other, opened out and speculative accounts of what tantrum-ing is, what it makes possible, and what it might offer to stretch ideas about, and practices with very young children. We undertake a tentacular engagement with children’s literature to arrive at possibilities to resist smoothing out, extinguishing or demonising the uncomfortable affective ecologies that are agitated by child rage. This paper brings together a concern with affect, materialities and bodies as they coalesce in more-than-human relationalities captured within ‘the tantrum’. In doing so, the unthinkable, the unbearable, the uncomfortable and the unknowable are set in motion, in the hope of arriving at a (more) critically affirmative account of childhood in all its messy complexity."]]></description>
<dc:subject>jayneosgood victoriaderijke 2022 children childhood tantrums behavior anger messiness unschooling deschooling education pedagogy learning rage activism arts art childism anthropocene anthropocentrism capitalocene ageism resistance morethanhuman multispecies generative pluralism frustration feminism childood childhoodstudies toddlers society schools schooling schooliness lcproject adultsupremacy</dc:subject>
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<item rdf:about="https://journals.sagepub.com/doi/full/10.1177/20436106221117844">
    <title>Thinking time: Producing time and toddler’s time to think in ECEC - Anna R. Moxnes, Teresa K Aslanian, 2022</title>
    <dc:date>2022-09-19T01:58:23+00:00</dc:date>
    <link>https://journals.sagepub.com/doi/full/10.1177/20436106221117844</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Toddlers contribute to early childhood education and care (ECEC) environments in unique ways in contrast to older children and adults. In this article, we explore early childhood teachers’ stories about toddlers, thinking, and time. We follow a moment with a toddler’s story told with his fingers, and discuss it through teachers’ stories. Our focus is on what ideas about toddlers, time, and thinking these stories produce, and how these ideas affect toddler’s possibilities to contribute to daily life in ECEC. We use Barad’s concepts spacetimematter and temporal diffraction; and Haraway’s concept Capitalocene and storying, to explore toddlers thinking and time in ECEC. We argue that the dominant concept of time in the Capitalocene can produce thoughtlessness, connected to children and children’s opportunities to participate. Through a process of “storying,” we hope to generate more and maybe different knowledge about toddlers, thinking, and time."]]></description>
<dc:subject>annamoxnes teresasslanian 2022 toddlers unschooling deschooling howwethinking thinking time storying knowledge karenbarad donnaharaway lcproject ecec pedagogy education children childood childhoodstudies ageism childism society schools schooling schooliness adultsupremacy</dc:subject>
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<item rdf:about="https://journals.sagepub.com/doi/full/10.1177/20436106221117575">
    <title>Unruly edges: Toddler literacies of the Capitalocene - Abigail Hackett, 2022</title>
    <dc:date>2022-09-19T01:45:20+00:00</dc:date>
    <link>https://journals.sagepub.com/doi/full/10.1177/20436106221117575</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By troubling notions of time-as-progress and human exceptionality, this paper considers what shifts in conceptualisations of children’s literacies and futures might be possible in the context of faltering of capitalist logics of progress. The paper draws on a 3 year ethnographic study with families and young children in northern England, which asked what might be learnt about young children’s literacies by starting with the everyday in communities. Arguing for the interconnection between notions of human exceptionalism, human/planetary relations and literacies and language, the paper offers some alternative directions for sorely needed imaginaries about the role of literacies in how young children relate to their worlds."

...

"What would it mean to separate the value we attach to communicative practices from their abstract-ability and legibility? Or to ask this question another way, what would it mean to imagine language and literacies practices outside of the framing of human exceptionalism? From this position of puzzling (Badwan, forthcoming), it is possible to wonder what early childhood literacies have to teach us, silent (or loud), unclear, experimental, refusing and confusing as they can be."]]></description>
<dc:subject>abigailhackett 2022 children childhood toddlers capitalocene anthropocene posthumanism morethanhuman legibility literacies multiliteracies emergent unschooling deschooling learning howwelearn exceptionalism language everyday slow small time donnaharaway mariakromidas commonworldsresearchcollective fikilenxumalo annatsing annalowenhaupttsing gillesdeleuze deleuze&amp;guattari pedagogy education childood childhoodstudies ageism childism society schools schooling schooliness lcproject deleuze guattari félixguattari adultsupremacy</dc:subject>
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<item rdf:about="https://journals.sagepub.com/doi/full/10.1177/20436106221117569">
    <title>Clowns, fools and the more-than-Adult toddler - Charlotte Arculus, Christina MacRae, 2022</title>
    <dc:date>2022-09-19T01:34:33+00:00</dc:date>
    <link>https://journals.sagepub.com/doi/full/10.1177/20436106221117569</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Childhood states are commonly invoked by adult humans in derisory ways and as put-downs. While infantile and clownish ways of behaving are often met with insult, we argue that these ways of being could instead be seen in terms of their productive potential. Drawing on posthuman and feminist theories and invoking clownish qualities of Haraway’s Bag Lady, we explore affinities between the figures of clown and toddler. This challenges a history of childism that constructs child as a less-than-adult, proposing instead, that the figure of child as inherently developmental and progressive is inextricably linked with how we conceive of the category of human. Making the case for the more-than-Adult toddler, we explore ways that clownish antics intersect with toddler ways of be(com)ing. This helps us to reframe the less-than child (not-yet human subject) as a figure of potential through animistic becomings-with the world that spill beyond the bounded individual and self/other binaries. We use this as a decolonising strategy to undo bounded and linear constructions of early childhood. The common antics of both toddlers and clown are explored in terms of how they might productively inform the co-production of improvisational pedagogic practices with young children."]]></description>
<dc:subject>children childhood toddlers morethanhuman multispecies posthumanism 2022 charlottearculus childism ageism becoming being waysofbeing waysofbecoming emergent adults clowns donaldtrump donnaharaway baglady feminism mariakromidas karenbarad annatsing sylviawynter annalowenhaupttsing gillesdeleuze deleuze&amp;guattari tanubiswas mikhailbakhtin davidabram senses allthesenses unschooling deschooling lcproject pedagogy education childood childhoodstudies society schools schooling schooliness deleuze guattari félixguattari adultsupremacy</dc:subject>
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<item rdf:about="https://journals.sagepub.com/doi/full/10.1177/20436106221117203">
    <title>CODA: Seismic knots of (un)knowing “toddler”(s) - Janice Kroeger, Julia Persky, Jayne Osgood, 2022</title>
    <dc:date>2022-09-19T01:28:52+00:00</dc:date>
    <link>https://journals.sagepub.com/doi/full/10.1177/20436106221117203</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an unfinalized fashion, the collection has helped us to create questions about the time we are living in, the time children experience, the world our children are inheriting, the world they experience, the worlds they and we make together. Revealing details of the subsurfaces of anthropomorphic and anthropocentric toddlerdom, there has been some reclaiming, a dismantling of sorts, which has allowed for a really interesting, difficult, obstinate, and noninnocent child/hood to emerge. The collection allows us to offer up multiple readings on the teacher and child, the toddler in culture as both superhero, citizen, muse, and countermanding force. Throughout the collection scholars have constructed the visible cognition of young children alongside the animated affects in movie, illustration, symbolic representation, and film. Instances of language, play, talk, material literacies and their affects, stand alongside silent gesture(s), intimacies, emotional intensities, and absorptions. Indeed, the collection has become more than we had hoped for and maybe all that we need. This process of elevating toddlerdom has involved critical engagement with early childhood practice, research practices, and scholarship. With this in mind we close with some final thoughts, albeit a specific version of toddlers/toddlerdom. We acknowledge that toddlers/toddlerdom is experienced/produced differently in different places, and the collective work undertaken pursues the figuration of “toddler” that is more than a bounded human subject, or one in a specific geopolitical location.

Rather, “toddler,” as explored throughout this Issue, can be understood as a becoming, a phenomenon that is materially-discursively produced and does important work to both sediment, aerate, and disrupt ways of knowing. This collective work has elevated “toddler” in magnitude through a careful exploration of what toddler is and what toddler does. The field of childhood studies has long recognized the validity of “toddler,” our work contributes to that legacy. Our deep commitment to “toddler” is felt in the ways in which we care about/for/with; the ways in which we (as a broad, global childhood community) love “toddler” in all its generative complexity. Here we have created some words about “toddler” capacities, while we recognize this poetic rendering is shaped by our situated knowledges and partial perspectives that inevitably generate a particular version of toddlers/toddlerdom, we feel certain it will resonate beyond our immediate context and reverberate, agitate, and provoke elsewhere."]]></description>
<dc:subject>2020 children toddlers ageism capitalocene anthropocene anthropocentrism emergent capitalism culture anthropomorphism morethanhuman multispecies howwelearn learning behavior knowing waysofknowing situatedlearning palce situatedknowledge knowledge toddlerdom childhood pedagogy geography citizenship literacies multiliteracies language play janicekroeger juliapersky jayneosgood unknowing decolonization schools schooling schooliness unschooling deschooling education childood childhoodstudies childism society lcproject adultsupremacy</dc:subject>
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<item rdf:about="https://journals.sagepub.com/toc/GSC/current">
    <title>Global Studies of Childhood - Volume 12, Number 3, Sep 01, 2022</title>
    <dc:date>2022-09-19T01:26:56+00:00</dc:date>
    <link>https://journals.sagepub.com/toc/GSC/current</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Themed issue: The spectacle of ‘tantruming toddler’: Reconfiguring child/hood(s) of the Capitalocene"]]></description>
<dc:subject>children todders ageism capitalism 2022 mariakromidas behavior emergent donaldtrump tantrums childism childhood capitalocene anthropocene pedagogy education unschooling deschooling childood childhoodstudies toddlers society schools schooling schooliness adultsupremacy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Ub50ec_ctiA">
    <title>Self-Directed Learning &amp; The Failure Of Conventional Schooling (Excerpt from LBW podcast interview) - YouTube</title>
    <dc:date>2022-09-16T15:15:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Ub50ec_ctiA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is a segment of an interview I did for a podcast. I talk with Patrick Farnsworth about the impact directly democratic decision-making in progressive schooling has in an individual’s social development, and the limitations and traumas that come with conventional education as it functions today. 

Episode #146 of Last Born In The Wilderness “The Progressive School: Self-Directed Learning, Democracy, & Play w/ Ian Campbell.” 

Listen to the full episode: http://bit.ly/LBWcampbell

You can find Last Born In the Wilderness on all podcast streaming platforms. It really is one of the most intriguing and educational podcasts out there."]]></description>
<dc:subject>education schools schooling 2018 iancampbell patrickfarnsworth ap competition society hierarchy hierarchies self-directedlearning self-directed cooperation collaboration democracy play learning howwelearn unschooling deschooling anxiety children stress communities community schooliness care caring democraticschools</dc:subject>
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<item rdf:about="https://www.universityofcalifornia.edu/news/when-work-becomes-your-religion-nothing-else-matters">
    <title>When work becomes your religion, nothing else matters | University of California</title>
    <dc:date>2022-09-02T15:55:26+00:00</dc:date>
    <link>https://www.universityofcalifornia.edu/news/when-work-becomes-your-religion-nothing-else-matters</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA['So, these institutions are our families, our faith communities, our neighborhood associations, and so on. They’ve all become small and weak, and the only way that they can get a share of the time and energy and devotion from the community is to service the tech industry.

So, for example, a Zen priest in Silicon Valley told me that he started teaching meditation in tech companies because the members of his zendo were so busy with work that they no longer had time to attend services.

But at the company, the priest had to change how he taught meditation. It became a productivity practice, and he had to cut the ethical teachings."]]></description>
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<item rdf:about="https://twitter.com/ecomentario/status/1523064771335045120">
    <title>Isabel Rodríguez on Twitter: &quot;I'll dare to say that children usually behave exactly as they should be behaving according to their age, circumstances and the treatment we give them, and that they do and learn exactly what they should be doing and learning</title>
    <dc:date>2022-05-08T22:54:34+00:00</dc:date>
    <link>https://twitter.com/ecomentario/status/1523064771335045120</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I'll dare to say that children usually behave exactly as they should be behaving according to their age, circumstances and the treatment we give them, and that they do and learn exactly what they should be doing and learning. The dominant paradigm in education is adultist. https://twitter.com/celebrikid/status/1522895530807988224

<blockquote>Saying children’s frontal lobes are “underdeveloped” or that they are “lacking” in brain capacity is derogatory and adult centric. A child’s brain is exactly where it needs to be at any given moment in time. When talking about differences, choose more respectful language.</blockquote>

And also, we must be careful with the distinctions we make between what is and is not age appropriate because they can be extremely prejudiced, arbitrary, and oppressive for both children and adults.

Children should not be treated and educated according to the notion that they should reject and overcome being a child, and hence, what they are.

Perhaps childhood is not a stage of "underdevelopment" human beings should overcome.

Perhaps all attempts to define intelligence and maturity are problematic in and of themselves, as they cannot be made without also establishing problematic hierarchies, notions of progress, and ideas about who is fully human and who is not."]]></description>
<dc:subject>adultism children isabelrodríguez 2022 development humandevelopment childhood neuroscience underdevelopment maturity hierarchy oppression prejudice education unschooling deschooling schooliness schools</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:dfc5b1434403/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=QhSCXBkfjZw">
    <title>Why I Quit Teaching to Unschool | Leaving the Classroom on my Homeschool Journey || BlackDad - YouTube</title>
    <dc:date>2022-01-30T05:17:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QhSCXBkfjZw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is why I quit teaching middle school to homeschool my 2 kids using the unschool method. I spent 6 years in education and loved it... until I started to come to grips with some of the problems with the American education system. This video explains why I retired from teaching and why teachers decide on leaving the classroom. This isn't a negative view of my former school specifically, but a general observation of why I believe school is flawed. Every parent and family is different, so you may or may not want to take your kids out of school to homeschool or unschool them. Ultimately these are the 3 reasons why I quit teaching and have decided to unschool my kids.

0:00 hook and Intro
0:31 how school is Inefficient
5:13 how school kills creativity & individuality
9:43 how school fails to prepare students for the future"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=s4yyN1QzlCc">
    <title>The Homeschool Socialization Myth | How We Socialize Our Homeschooled Kids - YouTube</title>
    <dc:date>2022-01-30T05:08:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=s4yyN1QzlCc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the top questions we get asked about homeschooling is, “but what about socialization?” Although the question is understandable, it’s really the homeschool socialization myth. Parents send their kids to school with the expectation that school will (1) educate their kids, and (2) socialize their kids. The reality is that school often fails on both accounts. In previous videos, I shared my perspective as a former teacher about the flawed education system in America. In this video, I explain how school is also not the best way to socialize children. Instead, homeschooling allows families to more intentionally expose their kids to a wide range of opportunities to socialize with different people on a daily basis instead of being trapped in a small room with the same kids all year. I also explain how we socialize our homeschooled kids. Do you think homeschool and socialization are at odds? Check out this video and let me know if you still have concerns!

BTW I apologize to the Mean Girls fans for not getting this out one week earlier, on October 3rd.  True fans, y’all know what I mean. :)"

[More videos here:
https://www.youtube.com/c/BlackDad/videos ]]]></description>
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    <title>Education in Posthuman Times, Kay Sidebottom</title>
    <dc:date>2021-11-25T22:26:44+00:00</dc:date>
    <link>https://www.loom.com/share/91031bc729d442ceb8dec3a32da3da4f</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>education learning posthumanism 2021 kaysidebottom schools curriculum schooling schoolhouse memory neuroscience unschooling deschooling bodies allthesenses learningloss schooliness psychology work labor teaching pedagogy computation howwelearn emotions motivation humans human humanism children childhood purpose multispecies morethanhuman situatedlearning architecture environment homes space consumerism nationalism nonhuman relations multiplicities robinwallkimmerer susannordstrom community cats academia language communication animals nature kinship compassion joy interconnected behaviorism socialconstructivism philosophy rhizomes reggioemilia theory gillesdeleuze félixguattari entanglement arts art decolonization indigeneity indigenous undercommons alinear care caring fugitivity knowledge difference deficit inclusion inclusivity process being neurodiversity interdisciplinary transdisciplinary affirmativeethics praxis socialjustice change presence deleuze guattari interconnectedness interconnectivity nonli</dc:subject>
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<item rdf:about="https://talk-out-of-school.simplecast.com/episodes/audrey-watters-on-the-history-of-teaching-machines-in-our-schools-and-the-misuse-of-ed-tech-today">
    <title>Audrey Watters on the history of teaching machines in our schools and the misuse of ed tech today | Talk Out of School</title>
    <dc:date>2021-09-27T21:01:46+00:00</dc:date>
    <link>https://talk-out-of-school.simplecast.com/episodes/audrey-watters-on-the-history-of-teaching-machines-in-our-schools-and-the-misuse-of-ed-tech-today</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“EPISODE SUMMARY
Leonie spoke to Audrey Watters, author of the new book, Teaching Machines, about the history and politics of education technology, and how its increasing penetration into our schools should and must be resisted.

EPISODE NOTES
Resources: 
Audrey Watters new book, published by MIT Press, “Teaching Machines: The History of Personalized Learning”  

Latest NY Times article on the current state of the vaccine mandate for teachers and school staff

New New York State Senate bill requiring a remote learning option for NYC students and AM NY article about it

NYC Public School Parents on the new interim computerized assessments purchased by DOE for $36 million

Allen Golston of Gates Foundation quote on the purpose of education
https://www.ced.org/blog/entry/repost-americas-businesses-need-the-common-core

Video of Mario Savio 1964 speech
https://news.berkeley.edu/2014/09/30/words-of-freedom-video-made-from-mario-savios-1964-machine-speech/ “]]></description>
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<item rdf:about="https://buttondown.email/designfiction/archive/make-meaning-make-money/">
    <title>Make Meaning &lt;==&gt; Make Money</title>
    <dc:date>2021-09-24T00:32:31+00:00</dc:date>
    <link>https://buttondown.email/designfiction/archive/make-meaning-make-money/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["5. Speaking of meaningful thoughts, a few weeks ago I was talking to a friend.

6. We met about 15 years ago. I was just starting out as a professor at USC in the Interactive Media Division — part of the "Film School." He was finishing high school, visiting USC with his father trying to decide on college.

7. We talked for maybe an hour. He poured through his laptop showing his work with a level of unbridled excitement and energy. He had a particular kind of playfulness that came from the joy of creation and curiosity. Peculiar sculpture that mixed jewelry with taxidermy. A reel of stop-motion animation made with practical materials — no CG. This was pre-iPhone or anything like that. I was awed.

8. I saw this beautiful effervescent creative soul. I kept it low-key, but it was clear that this feller had a unique sensibility and eye and feel.

9. We all went to lunch. We had tacos. I prefaced what I had to say:

10. “You may not like what I’m going to say, but I have to say..”

11. Wide eyes. Mouths wide ajar in anticipation of the ingress of savory al pastor. Tacos dripped as they stood frozen mid air.

12. “ — do not come to school here. It'll crush your soul.”

13. …

14. He didn't. We became friends. I suppose I was a mentor. We collaborated on projects, mostly art-design-technology adventures. In a strange way I never felt like I was teaching something or anything really. Just talking and making. Maybe because I felt I was learning. Seeing things I otherwise wouldn’t have seen. Music. Cultures I hadn’t a clue about. Insights and films. I made a map of the circuit of museums and institutions to visit. He’d go with his dad on tours of these places. He just reminded me of the meal we had at the preposterously early hour of 5pm in Linz Austria during Ars Electronica that one time cause his dad was starving.

15. All of that was incredibly satisfying and rewarding.

16. We hadn’t been in touch for maybe 5 years, I would say. No drama. Just momentary divergent paths.

17. Out of the blue, he sent a text around early this spring, just as the world was beginning to think about rolling out of quarantine.

18. “Yo! What’s up?”

19. We arranged to meet at his studio.

20. It was a beautiful thing he’s created. The feeling was somewhere between awe and elation. It’s got a back patio and perfect cafe with a banh mi I think about from time to time. And we were talking and our catching up was unfolding over multiple chats each multiple hours.

21. Maybe the third or fourth time we met up, in that conversation, as he was tangentially describing how he decides what the studio creates and who they collaborate with, and all of that. It came down to creating meaning that resonates with a sensibility and a community. In that I was seeing a kind of descriptive prop materialize in my mind's eyeball. It was a slider, like a fader on a mixing board only it ran left to right. On one end was “Make Meaning” and on the other end it said “Make Money”.

22. And I liked the way it rhymed in my head — Make Meaning. Make Money.

23. We know what it is to Make Money.

24. What is it to Make Meaning? I’m not here to tell you precisely I can only speak from my own experience which is to say that Making Meaning is to touch others in a way that introduces wonder and reflection. Making Meaning creates community. It may be a disruption of comprehension to compel thought and consideration. Making meaning is to create unexpected and unanticipated understanding as to the state of things.

25. Sense-making — making sense of things — is what one does when one focuses efforts on making meaning.

26. Find the right balance, but always start with making meaning and find the place somewhere on that slider that creates a balance and I think you will have found what it is to live, truly. The Meaning.

27. That one guy Bernstein in "Citizen Kane" said something that I'll never, ever forget and sounds so simple and maybe means more in the film than that 'Rosebud' gag: "Well, it's no trick to make a lot of money... if what you want to do is make a lot of money."

28. Making something that makes meaning is to create something that touches the soul, truly. Something that builds community, and is full of sense, and changes the way we see and understand, and feel — something that makes someone feel. To do that — well, that's a rare trick..a rare trick, indeed."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Po8-5Kdsf0c">
    <title>Ep. 33 - Blake Boles / Author, &quot;Why Are You Still Sending Your Kids to School?&quot; - YouTube</title>
    <dc:date>2021-08-18T19:38:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Po8-5Kdsf0c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Blake Boles is the founder of Unschool Adventures and the author of Why Are You Still Sending Your Kids to School?, The Art of Self-Directed Learning, Better Than College, and College Without High School. He hosts the Off-Trail Learning podcast and has delivered over 75 presentations for education conferences, alternative schools, and parent groups. 

In 2003 Blake was studying astrophysics at UC Berkeley when he stumbled upon the works of John Taylor Gatto, Grace Llewellyn, and other alternative education pioneers. Deeply inspired by the philosophy of unschooling, Blake custom-designed his final two years of college to focus exclusively on education theory. After graduating he joined the Not Back to School Camp community and began writing and speaking widely on the subject of self-directed learning.

In his previous lives, Blake worked as a high-volume cook, delivery truck driver, summer camp director, Aurora Borealis research assistant, math tutor, outdoor science teacher, camp medic, ski resort market researcher, web designer, and windsurfing instructor. His passion is sharing his enthusiasm and experience with young adults who are blazing their own trails through life. 

Why Are You Still Sending Your Kids to School → https://www.amazon.com/Still-Sending-Your-Kids-School/dp/0986011975

Unschool Adventures → https://www.unschooladventures.com "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=PtekkKzrssA">
    <title>Ep. 30 - Tiersa McQueen, Unschooling Mom of Four, Proponent of Alternative Education - YouTube</title>
    <dc:date>2021-08-18T18:48:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=PtekkKzrssA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Last week on the show, Matt Barnes and Catherine Fraise welcomed unschooling mother and advocate Tiersa McQueen! Learn how she keeps her 14-year-old, 13-year-old, and 9-year-old twins engaged -- feeding their curiosity on their own self-directed #unschooling path!

When Tiersa McQueen first explored #alternativeeducation models for her four children, she was far from pulling the trigger on #unschooling. Like most parents, the concept was entirely foreign, even hare brained for her. She'd heard from all the naysayers that she may be irreparably "damaging" her kids. 

Besides, she worked full time. How would unschooling or even homeschooling work out? 

Hear how she decided to pull the trigger on #unschool, what a typical day in the life of an #unschooler looks like, and more, in our full interview with Tiersa McQueen."]]></description>
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<item rdf:about="https://twitter.com/ChildFragments/status/1422565312231268355">
    <title>κακό παιδί on Twitter: “What Benjamin found in the child’s consciousness, badgered out of existence by bourgeois education and so crucial to redeem (albeit in new form), was precisely the unsevered connection between perception and action tha</title>
    <dc:date>2021-08-05T02:40:54+00:00</dc:date>
    <link>https://twitter.com/ChildFragments/status/1422565312231268355</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“What Benjamin found in the child’s consciousness, badgered out of existence by bourgeois education and so crucial to redeem (albeit in new form), was precisely the unsevered connection between perception and action that distinguished revolutionary consciousness in adults. Children’s cognition had revolutionary power because it was tactile, and hence tied to action, and because rather than accepting the given meaning of things, children got to know objects by laying hold of them and using them creatively, releasing from them new possibilities of meaning. Bourgeois socialization suppressed this activity: Parroting back the “correct” answer, looking without touching, solving problems “in the head”… It might follow, moreover, that the triumph of such cognition in adults at the same time signaled their defeat as revolutionary subjects. But, so long as there were children, this defeat would never be complete.”

–Susan Buck-Morss]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/what-do-human-beings-need-rethinking">
    <title>What Do Human Beings Need?: Rethinking Technology and the Good Society - by L. M. Sacasas - The Convivial Society</title>
    <dc:date>2021-07-18T19:36:33+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/what-do-human-beings-need-rethinking</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“You’ll not be surprised to learn that this talk about needs immediately brings to mind the work of Ivan Illich, who devoted a considerable amount of his intellectual labors to the task of exploring the sources of what we might think of as, from his perspective, our manufactured neediness. It is not, of course, that Illich denied that human beings have needs. It was that from his point of view many of the needs we think we have are, in fact, deliberately cultivated in us by a techno-economic institutional order that excels at nothing so much as the generation of dependent consumers. So, for example, we may very well have a need to learn, but why exactly has that need been transmuted into the need for schooling?

In the opening of Deschooling Society, Illich claims that the “hidden curriculum” of schooling is dependency on the institution of the school. “The pupil,” Illich writes, “is thereby ‘schooled’ to confuse teaching with learning, grade advancement with education, a diploma with competence, and fluency with the ability to say something new.” The student’s imagination, Illich continued, “is ‘schooled’ to accept service in place of value. Medical treatment is mistaken for health care, social work for the improvement of community life, police protection for safety, military poise for national security, the rat race for productive work.”

Illich then explains how he will “show that the institutionalization of values leads inevitably to physical pollution, social polarization, and psychological impotence: three dimensions in a process of global degradation and modernized misery.”

Interestingly, for our purposes, Illich goes on to write about how this process of degradation is “accelerated when nonmaterial needs are transformed into demands for commodities; when health, education, personal mobility, welfare, or psychological healing are defined as the result of services or ‘treatments.’”

The line to tuck away, along with Weil’s observations, is the one about nonmaterial needs being transformed into demands for commodities. If Weil is right about the vital importance of what she calls moral needs or the needs of the soul, then what Illich identifies is, of course, a pernicious and perverse hijacking of these needs. Pernicious because of the transmutation of vital non-physical needs into the need for commodities. Perverse because the the nature of the commodification is such that these vital needs are never satisfied. Indeed, having been institutionalized along the lines Illich identifies, they must be forever perpetuated so as to justify the ongoing existence of the institution in question.”

…

“And as Illich would have readily predicted, this dependence on a corporate product comes at the additional cost of alienating neighbors, eroding social trust, and replacing mutual interdependence with a state of perpetual suspicion.

By contrast, in Tools for Conviviality, Illich wrote “that society must be reconstructed to enlarge the contribution of autonomous individuals and primary groups to the total effectiveness of a new system of production designed to satisfy the human needs which it also determines.” In other words, individuals and groups ought to be able to determine their needs rather than have their needs determined or manufactured for them. But, as Illich went on to argue, “the institutions of industrial society do just the opposite. As the power of machines increases, the role of persons more and more decreases to that of mere consumers.” Nowhere is this reduction of the person to the status of mere consumer more evident than in the ruthless efficiency of Amazon’s near total enclosure of our lives within a network of self-perpetuating and automated consumption, one within which we come to increasingly function as a mere node rather than the autonomous consumer we imagine ourselves to be.

But Illich saw in our dependence on institutions that dictate to us the nature of our neediness more than just a failure of personal autonomy and self-realization. The question of justice was also at stake.”

…

“Elsewhere in Tools for Conviviality, Illich wrote about the three distinct values: survival, justice, and self-defined work, which were, in his view, “fundamental to any convivial society however different one such society might be from another in practice, institutions, or rationale.”

As he went on to explain,

<blockquote>“The conditions for survival are necessary but not sufficient to ensure justice; people can survive in prison. The conditions for the just distribution of industrial outputs are necessary, but not sufficient to promote convivial production. People can be equally enslaved by their tools … A postindustrial society must and can be so constructed that no one person’s ability to express him- or herself in work will require as a condition the enforced labor or the enforced learning or the enforced consumption of another.”</blockquote>

There’s a three-tiered framework here that will have a Janus function at this juncture in the essay. Illich argues that what he calls a convivial society—which we can think of simply as a distinctly Illichian way of speaking about a good society—involves not only equal access to commodities, however broadly we conceive of them, but something more. This “something more,” as we see in the paragraph just quoted, Illich ties very close to work, work that is free, creative, and meaningful. In this regard, Illich recalls Simone Weil, who, though approaching the matter from her own deeply religious perspective, believed that “all the problems of technology and economy should be formulated functionally by conceiving of the best possible condition for the worker.”

It would be worth exploring how Weil and Illich each conceive of work as a condition of human flourishing (that work may already have been done, if so I’m presently unaware of it), but it enough for my purposes here to note that they both understand that a good society would furnish its citizens with more than just a steady stream of endless diversions.”

… 

“Perhaps another more contemporary example can help clarify Borgmann’s distinctions as I understand them. We can imagine a society, without a great deal of effort, in which the elderly routinely find themselves isolated, lonely, and lacking a sense of purpose—in a word, uprooted in Weil’s sense. This society has developed robots and digital devices to care for the elderly and to keep them company. In a formally just society, all elderly citizens have the right to procure these consumer goods. In a substantively just society, all elderly citizens can afford to procure these goods or else they are supplied by the state.”

…


“I’ve assembled the work of these three writers because it seems to me that they are all circling around a similar set of concerns about human needs, work, technology, justice, and the good life. Their reflections make clear that these are interlocking realities, which must be considered together. They direct our attention to a more fundamental level of analysis, which we do well to take up. And they all saw the dangers of ordering society around technologically automated production and consumption and of uprooting human beings to enhance both.

I’ve argued before in this newsletter and elsewhere that one of the salient features of digital culture is the rapid collapse of the ideals of neutrality and disinterested objectivity that have been central to the legitimacy of modern liberal institutions. While this collapse will continue to be attended by varying degrees of turmoil and conflict, it may also provide us with an opportunity to examine more carefully some of the assumptions that have informed the way we think about the nature of a good life. And I would suggest that we do well to start, as Simone Weil did, with a consideration of the full range of human needs, clarified by Ivan Illich’s searching critique of the needs engendered in us by industrial (and now digital) institutions, and oriented toward a more robust vision of a good society as Albert Borgmann urged us to imagine.”

[also here:
https://www.localfutures.org/rethinking-technology-and-the-good-society/ ]]]></description>
<dc:subject>ivanillich simoneweil lmsacasas 2020 conviviality needs humanism life living commoditization health healthcare institutions schools schooling unschooling deschooling humans hannaharendt loneliness alienation superfluousness rootedness uprootedness roots neediness economics society amazon amazonring safety technology production consumerism consumption capitalism anarchism convivialsociety albertborgmann slow small interdependence mutualaid specialization professionalization democracy liberalism modernity inequality work justice neutrality objectivity scottremer davidguaspari zacharyloeb matttierney ryancalo daniellcitron automation robhorning learning teaching howwelearn howweteach schooliness</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/ill-with-want">
    <title>Ill With Want - by L. M. Sacasas - The Convivial Society</title>
    <dc:date>2021-07-18T01:26:26+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/ill-with-want</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Illich understood what I think most of us are unwilling to accept. Endless wanting will wreck us and also the world that is our home. By contrast, our economic order and the ostensible health of our society is premised on the generation of insatiable desires, chiefly for consumer goods and services. Your contentment and mine would wreak havoc on the existing order of things. “That’s enough, thanks,” is arguably a radical sentiment. Only by the perpetual creation of novel needs and desires can economic growth be sustained given how things presently operate.1 So just about every aspect of our culture is designed to make us think that happiness, or something like it, always lies on the other side of more.

This happens in countless ways, obvious and otherwise. Naturally, the advertising industry comes to mind, as does the shape to which it has bent the internet and consumer technology, the evident goal of so much of which is to induce a state of thoughtless, automated consumption. In a recent newsletter, “The Shopping Cure,” Anne Helen Petersen explored the compulsion to buy and accumulate stuff that’s been fostered by technologies of frictionless consumption. Every conceivable activity or hobby one sets out to enjoy becomes an occasion to buy stuff: “They transform from sites of actual pleasure and diversion to means of self-betterment, performance, and constant improvement, even if that ‘leveling up’ is manifested solely through the constant acquisition of gear.”

But, alongside of the crass consumerism we might associate with the ad industry—to which, of course, we likely fancy ourselves immune—we need to add all the forms of manufactured neediness targeted by Illich, who claimed that “in a consumer society there are inevitably two kinds of slaves: the prisoners of addiction and the prisoners of envy.”2 These would be, to repurpose a phrase, the ideal subjects of a consumerist regime.

In Illich’s view, modern institutions—including, for example, education, transportation, and medicine—had the (possibly unintended) consequence of deskilling the person and generating dependence on professionalized services. “Deskilling” is my word. Illich talked about a loss of competence and autonomy (always, though, in the service of mutual inter-dependence). We must come to believe that there is, in fact, very little that we can do for ourselves. We must learn to turn to professionals and institutions for every possible need or problem we encounter. Our communities, too, must be uprooted so that we do not discover the possibility that certain of our needs might be best met by the goodwill of our neighbors, because, after all, that won’t grow the GDP. The vernacular domain, Illich’s term for “the activities of people when they are not motivated by thoughts of exchange,” must be stamped out. Indeed, we must come to believe that wanting more forever, and wanting what only others can supply for a price, is just the natural human condition rather than a culturally induced proclivity or compulsion.

Ultimately, Illich came to believe that little would get better—for the environment, for society, for our own personal well-being—unless we could critically reconsider and overturn the dominant cultural “certainties” underwriting modern institutional and social life. And one of these certainties, crudely put, is that we need more, with an emphasis on both need and more. Illich, I believe, would have us question both the idea that we need more and that we need at all. Or to put this differently, he would at least have us think critically about the nature and source of our ostensible neediness.3

Illich puts this quite forcibly and memorably in the opening paragraphs of Deschooling Society, where he writes that “the institutionalization of values leads inevitably to physical pollution, social polarization, and psychological impotence: three dimensions in a process of global degradation and modernized misery.” “I will explain,” he goes on to say, “how this process of degradation is accelerated when nonmaterial needs are transformed into demands for commodities.”

Strikingly, a variation of the reduction of the person to a mere consumer appears in some of the rhetoric about the future of AI and automation. If you listen to some of those who presume that automation will eliminate a significant swath of jobs, you’ll find that the purported upshot will be really cheap stuff, and maybe you throw in UBI to make sure people can get a minimal amount of that cheap stuff. Just now I’m less intersted in the questionable viability of these claims than I am in the underlying assumption that people could, and perhaps should, be satisfied with a life defined by cheap stuff and endless entertainment. As Illich also put it, “There will be a further increase of useful things for useless people.”

Don’t miss that line about nonmaterial needs being transformed into demands for commodities. I’ve mentioned it before, but let’s pause over it one more time. This is one of the most perverse effects of contemporary society. People need food, water, shelter, etc. These are, of course, material needs we cannot do without. Profound suffering accompanies their absence. But there are other critical needs which are nonmaterial in nature and thus cannot be simply manufactured and distributed. Your list and mine of what these might be will differ in the details of the enumeration, but I suspect we would both agree that such needs exist and that their absence also entails profound suffering. Material deprivations manifest materially. You can see when someone is being starved. Nonmaterial deprivations typically manifest non-materially. Someone who looks perfectly healthy may bear a crushing load of loneliness, desperation, or anxiety. I would argue that while modern societies may be particularly adept at the satisfaction of material needs4, they are also structured so that nonmaterial needs are more likely go unmet. These two tendencies are not unrelated. The relative degree of success on the material front depends upon conditions that undermine the satisfaction of nonmaterial needs.

Meanwhile, junk piles up everywhere, usually and conveniently just out of sight for most of the consumer class, in landfills that spew methane into an already compromised global ecosystem and our oceans and waterways. Very little is built to last. Consume, dispose, repeat is the order of the day. Farmers have to fight for the right to repair their own equipment. The art and practice of maintenance atrophies.5 The average home has almost tripled in size over the last half century, and, despite this, storage facilities proliferate in suburban settings to accommodate all the stuff that doesn’t fit in these expansive homes. And every purported cure to this problem involves another services, another purchase, another technique proffered by a professional class or the influencer set.

This is, frankly, no way to live. In the 1970’s, Illich foresaw two alternatives: “Faced with these impending [ecological/social] disasters, society can stand in wait of survival within limits set and enforced by bureaucratic dictatorship. Or it can engage in a political process by the use of legal and political procedures.” But even then, Illich knew the prospects were dim: “Ideologically biased interpretations of the past have made the recognition of political process increasingly difficult.” Moreover, he argued, liberty had come to mean a right to unlimited access to modern technologies and their products.

In later years, he would come to believe that the problem ran much deeper than even he had understood. It was built into patterns of thought and cultural trajectories that were centuries in the making, generating “certainties” that were incredibly difficult to overturn. Nonetheless, the stark clarity of the options he laid out in the early 70s remains compelling. On the one hand, there was what Illich termed “managerial fascism,” the “bureaucratic management of human survival,” which he found “unacceptable on both ethical and political grounds.”

On the other hand, there was the unlikely possibility that people might turn to what Illich called a convivial rather than industrial mode of production and accept the sacrifices this entailed. “To formulate a theory about a future society both very modern and not dominated by industry, it will be necessary to recognize natural scales and limits,” Illich argued. “Once these limits are recognized,” he concluded, “it becomes possible to articulate the triadic relationship between persons, tools, and a new collectivity. Such a society, in which modern technologies serve politically interrelated individuals rather than managers, I will call ‘convivial.’” These limits would certainly mean that we must refuse the key axiom of consumer society: what we want, we should have.

“This price cannot be extorted by some despotic Leviathan,” Illich cautioned, “nor elicited by social engineering.” Instead, he believed that “people will rediscover the value of joyful sobriety and liberating austerity only if they relearn to depend on each other rather than on energy slaves.” Energy slaves was Illich’s unique term for technologies that were designed to work for us rather than for us to work with. Meaningful, self-directed work was, in Illich’s view, one of those nonmaterial needs that were essential to human well-being.

There are many critical tasks before us. But, it seems to me, few are more important than confronting and inverting the assumptions about human well-being, which presently order consumer society. I know many will argue that changing individual behavior is a naive and insufficient response to any of the various dimensions of the present crisis. I don’t know, honestly. That’s true enough in certain respects. But it seems to me that a more profound naiveté sustains the idea that things will get better without a radical reordering at a massive scale of how we, the relatively comfortable and affluent, live our lives. Of course, it’s much easier to believe that all will be well and that we can carry on more or less as we have. As James Hunter once wrote in a very different context, “We want what we cannot possibly have on the terms that we want it.”

Illich is sometimes taken to be a hopelessly impractical thinker whose proposal could never be implemented in the so-called “real world.” Perhaps, but this tends to ignore the possibility that he was nonetheless right. It is also true the Illich is sometimes read as a dour critic of modern industrial society eager to return us to some pre-modern age. This misses the point entirely. Illich was not a romantic, and he is often explicit about the futility of romanticizing the past. But even more importantly, the apparent severity, from the perspective of consumerist assumptions, was, in fact, a pathway to the experience of life-giving community, environmental health, meaningful work, social solidarity, and personal well-being. The austerity he championed (following Thomas Aquinas not 21st century technocrats) is a precondition for friendship and joyfulness, and its end is eutrapelia, or graceful playfulness.”]]></description>
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<item rdf:about="https://ia802908.us.archive.org/25/items/proud-flesh-sylvia-wynter/proud-flesh-sylvia-wynter.pdf">
    <title>PROUD FLESH Inter/Views: Sylvia Wynter with Greg Thomas [proud-flesh-sylvia-wynter.pdf]</title>
    <dc:date>2020-12-20T23:43:38+00:00</dc:date>
    <link>https://ia802908.us.archive.org/25/items/proud-flesh-sylvia-wynter/proud-flesh-sylvia-wynter.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“What does he say? If you look at the system of “knowledge,” in the curriculum, it’s set up to motivate every white student and to de-motivate every Black student. The system of “knowledge” itself is what functions to motivate and to de-motivate. Notice, it motivates those who are to be at the top and it de-motivates those who are to be at the bottom. So you begin to say then, “What do our systems of ‘knowledge’ do?” And you begin to ask yourself, “How are human orders reproduced?” “How is it that each order is reproduced?” “Why must there be this “gap” between Black and white?”

Suppose you change the question and ask, “How is the gap produced!?!” Even if The Bell Curve were right. Where The Bell Curve’s thing is very powerful: they’re giving an “explanation.” We’ve never given an explanation! But Woodson was giving an explanation. Do you see?

We have not wanted to . . . [Laughter] . . . take up Woodson for a simple reason–in the same way as in the medieval order they saw the heavens through a geocentric model and, therefore, they could not explain why some stars seem to be moving backwards, because they couldn’t imagine that it was from the perspective of a moving Earth that that appears to be so. Within the terms of our “biocentric” conception of being human, “consciousness” is “natural.” We cannot ask ourselves then, “How is the gap produced?” The gap has to be “natural.” Do you see what I mean? But if Fanon says, “besides ontogeny there is sociogeny,” then it means that it is the institutions of a specific mode of sociogeny that calls for that gap to be produced; and the system of “knowledge” enacts the mode of sociogeny of every society–whatever is the conception of being human. If you’re in the medieval order, the system of “knowledge” has to argue that the Earth is at the center of the universe–not just because we don’t feel it move, but because after the Adamic “Fall” it became the abode of “fallen Mankind.” “God” decreed it to be fixed in the universe as the dregs of the universe. This is how you’re going to be thinking in the medieval order. So you’re never ever going to imagine the Earth to move. Conceptually, since you are “fallen Man,” your abode has to be fallen. Okay? To imagine that we have orders of “consciousness” we have to make another leap.

It means, if the human is a “purely biological” being, as we now assume, then how can you have different orders of consciousness? How could the people of medieval Europe have been “conscious” of the world in a totally different manner to their descendants in “America” today. Put the rest of out of the picture. Think of Europeans, right? The Western European of today has nothing to do with the Western European of the medieval order. It’s a totally different order of consciousness. But to do that you cannot imagine that the human is “purely biological.” With Fanon, you explain the order vis-à-vis a governing sociogenic principle that was/is instituting of the order of consciousness.”

…

“Out of respectability. In fact, someone like Steele (who’s a social psychologist), he did wonderful experiments at Stanford because he asked himself, “Why did these middle-class, upper middle-class Black students begin to do so badly at Stanford?” He set up some tests for them. He found that whenever the tests had to do with their “intelligence,” they would do very badly. But whenever it was just a plain test or something quite abstract, you know what I mean, that didn’t reflect on their “intelligence,” then things were roughly equal. He found the same would happen between European students doing math and Asians, because Asians are “supposed” be very good at math; and between men and women in some aspects. The same thing could be set up. So Steele isn’t really seeing what Woodson talked about–degrees of motivation and de-motivation. How is he going to make that leap? Woodson is ruled out, even before he has started.

My thing is that what Black Studies should have been is a place where you bring a Steele and a Woodson together. That would be the perspective from which you bring them together. Steele is going to have to begin to say to himself, the gap, the degrees of difference (usually about fifteen percent), should be proportional to the degrees motivation and de-motivation at the level of groups in the overall order of representation. So with all of these books about the representation of Africans and women and so on, you begin to see that these are not arbitrary things. These are a function of a whole behavior-motivational schema which is reproducing the order–all of us in our different places. Woodson has gone totally outside the concept that this is “natural.” He is saying, “No. The function of the curriculum is to structure what we call ‘consciousness,’” and therefore certain behaviors and attitudes.”

[See also: https://archive.org/details/proud-flesh-sylvia-wynter
https://www.africaknowledgeproject.org/index.php/proudflesh/article/view/202 ]

[via: https://twitter.com/ChildFragments/status/1340391620785672193

“Sylvia Wynter on Woodson: 
“How is the ['achievement'] gap produced? [.] We’ve never been given an explanation! But Woodson was giving an explanation. [.] Within the terms of our biocentric conception of being human, ‘consciousness’ is ’natural.’ [.] The gap has to be ’natural.’

“Woodson has gone totally outside the concept that this is ’natural.’ He is saying, ’No. The function of the curriculum is to structure what we call ‘consciousness,’ and therefore certain behaviors and attitudes.”

Sylvia Wynter Proud Flesh Interview w Greg Thomas”

in response to https://twitter.com/NEHgov/status/1340356559461888000

"Carter G. Woodson, historian, author and founder of the @ASALH, was born #otd in 1875. Called the father of Black history, he helped establish the scholarly study of African-American history & culture. Take a look at @EDSITEment’s Teacher’s Guide for more: https://edsitement.neh.gov/teachers-guides/african-american-history-and-culture-united-states" ]]]></description>
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<item rdf:about="https://scholar.google.com/citations?user=JBsSnc8AAAAJ&amp;hl=en">
    <title>‪Maria Kromidas‬ - ‪Google Scholar‬</title>
    <dc:date>2020-12-15T07:28:16+00:00</dc:date>
    <link>https://scholar.google.com/citations?user=JBsSnc8AAAAJ&amp;hl=en</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.researchgate.net/scientific-contributions/Maria-Kromidas-2044899056
https://publons.com/researcher/3593106/maria-kromidas/ ]]]></description>
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	<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:race"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:multicultural"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:multiculturalism"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:childhood"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mariakromidas"/>
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</item>
<item rdf:about="https://www.tandfonline.com/doi/full/10.1080/14681366.2020.1817972">
    <title>Learning hierarchy and displacing conviviality: time and subjectivity in the neoliberal kindergarten: Pedagogy, Culture &amp; Society: Vol 0, No 0</title>
    <dc:date>2020-12-15T07:24:41+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/full/10.1080/14681366.2020.1817972</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This article argues that reading levels, a seemingly neutral aspect of literacy instruction of neoliberal schooling, initiate students into the symbolic templates of capitalism. I explore young children’s effects, relations, and interpretation of the field of meanings surrounding reading levels and grades in a kindergarten classroom in the U.S. I demonstrate how ranking had profound yet subtle effects on children’s being and becoming by imposing development’s normative temporality in the social relations of learning, and imbuing the emotions of learning with its logic. While evaluation inculcates individualised subjectivities that are crucial to the reproduction of hierarchical relations, this process is imperfect and a site of struggle. I demonstrate how evaluation’s subjugating power contended with children’ already existing convivial ways of being and relating. I conclude that educators must reimagine learning with and through children’s perspectives so that liberatory possibilities of schooling can flourish."]]></description>
<dc:subject>mariakromidas unschooling deschooling conviviality education learning hierarchy childfragments 2020 liberation neoliberalism schools schooliness teaching howweteach howwelearn children capitalism reading howweread kindergarten us curriculum pedagogy policy development relations relationships social socialrelations evaluation schooling childhood</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:777c0b697db3/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:social"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:socialrelations"/>
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</item>
<item rdf:about="https://www.tandfonline.com/doi/abs/10.1080/03626784.2018.1549924?forwardService=showFullText&amp;tokenAccess=c6RMpefrBzJc2KcBtaAs&amp;tokenDomain=eprints&amp;doi=10.1080%2F03626784.2018.1549924&amp;doi=10.1080%2F03626784.2018.1549924&amp;doi=10.1080%2F03626784.2018.1549924&amp;target=10.1080%2F03626784.2018.1549924&amp;journalCode=rcui20">
    <title>Towards the human, after the child of Man: Seeing the child differently in teacher education: Curriculum Inquiry: Vol 49, No 1</title>
    <dc:date>2020-12-15T07:16:15+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/abs/10.1080/03626784.2018.1549924?forwardService=showFullText&amp;tokenAccess=c6RMpefrBzJc2KcBtaAs&amp;tokenDomain=eprints&amp;doi=10.1080%2F03626784.2018.1549924&amp;doi=10.1080%2F03626784.2018.1549924&amp;doi=10.1080%2F03626784.2018.1549924&amp;target=10.1080%2F03626784.2018.1549924&amp;journalCode=rcui20</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sylvia Wynter’s wide-ranging intellectual contributions contain a poetics of being and becoming human that serve to counter the hegemony of developmental psychology and its articulation of the child in teacher education. In this article, I use Wynter’s insights to unsettle the universality of this child figure to reveal the child of Man, a genre-specific formulation of the not-yet-fully-human white modal child. In the first part of the article, I demonstrate how the origins of the developing child are conjoined with purely biocentric nineteenth century views of the human as formulated within the context of asserting the hegemony of the Western bourgeois subject. In the second part, I consider how the genre-specific trope of the child of Man persists in teacher education and the kind of subjectivities it compels for teaching candidates. I explore materials relating to the developmental psychology course (i.e. standards, syllabi and textbook), an important site where teacher candidates confront notions of the child. I argue that the white Western bourgeois child masquerading as universal child is key to reproducing our current hierarchical order by inciting the violence of continual measurement, evaluation and ranking, thereby legitimizing and depoliticizing the “achievement gap”, and condemning Black, brown and poor children. In conclusion, I suggest ways to use Wynter’s poetics of being and becoming human in the constructive sense to inspire other ways of thinking about the child, teaching and learning for a project of re-enchanting humanism."]]></description>
<dc:subject>mariakromidas childfragments 2019 sylviawynter poetics poeticsofbeing becominghuman developmentalpsychology psychology children education teachereducation teaching schools schooling measurement evaluation ranking hierarchy sorting achievementgap poverty poc bipoc humanism learning schooliness unschooling deschooling childhood</dc:subject>
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</item>
<item rdf:about="https://twitter.com/zieglerjennifer/status/1333873616891613185">
    <title>Jennifer Ziegler on Twitter: &quot;1/8 When I was a middle school ELA teacher, I was reprimanded for letting my students self select books &amp;amp; for setting aside most of 1 day a week for silent sustained reading. My detractors used words like &quot;rigor&quot; &amp;amp; &quot;c</title>
    <dc:date>2020-12-03T00:26:22+00:00</dc:date>
    <link>https://twitter.com/zieglerjennifer/status/1333873616891613185</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1/8 When I was a middle school ELA teacher, I was reprimanded for letting my students self select books & for setting aside most of 1 day a week for silent sustained reading. My detractors used words like “rigor” & “canon” & “literary merit.”

2/8 I did have a strong ally, though–the school librarian. She explained that my students were the only ones who regularly used the library, who were actively discovering what they loved.

3/8 I saw so much growth throughout the year. Discoveries & delight & personal revelations. It wasn’t magic. Some still struggled. But I felt it was the best I could do in the time allotted.

4/8 The dept heads who criticized? They finally stopped. Know what did it? My classes scored highest on that standardized test they love so much. This was never my overall goal, but I wasn’t surprised. And this side benefit allowed me to teach the way I taught best.

5/8 I’m tired of reading being thought of as medicine we prescribe or a procedure with skill levels we can scientifically measure. I’m tired of the shame we heap on those who choose books that some feel aren’t “literary” enough or challenging enough.

6/8 To me, reading is a personal relationship one has with stories and writing. Only readers truly know their own needs and what will meet them. We can and should gently guide & suggest, but that’s all. The rest they have to do on their own.

7/8 Don’t we want lifelong readers? If we stop prescribing WHAT young people read all the time and simply ensure they keep reading, the rest will follow. They will become more proficient. They will more readily agree to try things outside their comfort zone."]]></description>
<dc:subject>reading howweread highbrow lowbrow teaching howweteach education libraries libararians schools schooling schooliness 2020 rigor canon literarymerit snobbery control discovery self-directed self-directedlearning choice hibrow</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:538598acab20/</dc:identifier>
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</item>
<item rdf:about="https://raisingfreepeople.com/194/">
    <title>Ep 194: Language for Unschooling - Raising Free People™ Network</title>
    <dc:date>2020-11-15T21:26:08+00:00</dc:date>
    <link>https://raisingfreepeople.com/194/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Want to learn some unschooling vocabulary? If so, listen good because this episode brings a big opportunity to decide upon, and to question your own definitions and understandings, and pivot wherever the need arises. Add your own vocab to this. What words need to be on the next-next episode?

Unschooling: A child-trusting, anti-oppression, liberatory, love-centered approach to parenting and caregiving. It is also creating and expanding communities of confident, capable people who understand how they learn best, and how to work collaboratively to learn and solve things.

Self-Directed Education: A process that helps you develop a connection to your emotions; a connection that will transfer to your learning process and to your communication skills in all relationships. 

Re-parenting: Looking back, exploring and doing for yourself what wasn’t done for you, not against your parents or caregivers, but for you. Mothering/fathering ourselves.

Shadow Work: If you missed it, listen to Genesis Ripley on episode 182: Genesis Ripley on Partnering with Our Pain, she shares the importance of Shadow Work and why we can’t continue to contemplate the world in a binary spectrum, ignoring the shadows, the nuances that are also part of it. We visit the unconscious, that is where Shadow Work happens.

Change-up: A process of creating and iterating agreements based on underlying needs, values or desires. The agreements are worked on through various levels of practice, until they become fully integrated as a norm or new way of being. To learn more listen to Monique Allison and Thomas Parker in Episode 78: Surviving Survival Mode – Emerging Out.

Schoolishness: As it is defined at schoolishness.com/: “Conventional practices that are rooted in binaries, and generally accepted by adults, but rejected by children and teenagers, either overtly or covertly. A living out of someone else’s goals or narratives of how and what we should be. Schoolishness models an authoritarian approach to adult-child interaction as well as respectability ideas rooted in the notion of adults’ innate superiority in knowledge.”

Confident Autonomy: An ability to navigate the world with a strong sense of self that includes compassion for other people, and appreciation of being part of various communities, contributing to those communities and others on purpose and in love. Confident autonomy also includes an awareness of one’s own place in the world, as one, not the world, define it. It means giving space to have particular interests and decide on what to do to practice the skills that will help to be more than students who become adults with an education.

Deschooling: Shedding the programming and habits that resulted from other people’s agency over your time, body, thoughts or actions; designing and practicing beliefs that align with your desire to thrive, be happy and succeed.

Pervasive Whiteness: When a White person either unconsciously or deliberately asserts unsolicited opinions and ideas — using their voice, their body, or a particular approach / mindset — in ways that are dismissive of the voices, bodies, and experiences of those outside of their ingroup or culture. Because our dominant culture (speaking in the U.S. context) is White, and our education and politics are rooted in lesser opinions of non-White peoples, pervasive whiteness is our default, even among non-White people, because it has been a means of surviving for Black, non-Black Indigenous, and People of Color (BIPOC) communities for hundreds of years.

Subject Sprint: As defined by Marley S. Richards: “When you study a specific topic for anywhere from 8 to 14 days, using resources to get a better understanding of the topic. Marley mostly uses Youtube channel crash-courses, then at the end of the sprint, writes a reflection, or does a recording talking about the topic

Points of Access (PoFAS):

Awareness: A detailed analysis of the various ways we come to learn and accept harmful relationship management tools. In the awareness phase we examine the colonization of our minds and the resulting actions.

Disruption: Once you are clear on the dissonance between your existing habits patterns and your desired approach for raising free people, then we formulate ideas on how to disrupt those patterns. 
 
Deschooling: Transition from urgent disruption to a slow and steady practice of facing, naming and shedding that old normal.

Unschooling: Deschooling rolling. The ongoing deschooling journey, partnership practice along the way, a relationship centered approach.”]]></description>
<dc:subject>akilahrichards 2020 unschooling deschooling school schooling schooliness learning parenting children howwelearn education awareness whiteness disruption autonomy self-directed self-directedlearning trust oppression liberation care caregiving schools</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://raisingfreepeople.com/193/">
    <title>Ep 193: Developing a Self-directed Mindset - Raising Free People™ Network</title>
    <dc:date>2020-11-08T21:14:05+00:00</dc:date>
    <link>https://raisingfreepeople.com/193/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On this week’s episode you will be privy to an intergenerational conversation between mother and daughter, our special guest is Marley @mrlamai, unschooler and SDE advocate.

Marley and Akilah talk about some of the ways that the skills that come with self-directedness are translatable in our current context of being at home, as we figure out how to pivot away from scholishness. Marley talks about some of the experiences and differences that she had with friends that have been raised with a conventional schooling mindset in comparison to her unschooling peers. 

WHAT WE DISCUSS

Emotional skills management

Marley shares what she perceived as a lack of emotional skills management that schoolish people tend to have, the difficulties in communicating emotions, expressing their needs and taking action on those needs. If people come from a place where they have the tools to communicate their emotions, identify boundaries and develop emotional skills management, they’ll be able to nurture healthy and trustworthy relationships with others and themselves.

The skills that are honed in a self-directed practice show up quite usefully in moments of conflict. It’s key to be able to think beyond the reaction and be able to ask questions, and move away from the schoolish mindset of punishing the reaction instead of exploring the cause.

Efficiency vs Long-term relationships

Akilah talks about cooperative leadership, the importance of focusing more on the people that are involved in the processes rather than just thinking about the efficiency factor. They chat about how in SDE you can find ways to have efficiency from a human approach in a long term process. Unschooling needs to be seen not only from an educational framework, but also in how we want things to be developed in our own lives.

Marley also talks about her experience on how to be financially responsible and how she still struggles with the fear of not being capable of managing her money: Scholishness shows up when you are not equipped with the skills that you need to act upon it, by being really hard on yourself.

Think, Ask and Listen

They conclude that self-directedness is developed over time, and is a mindset that is applicable to everyone, though it can look vastly different for each person. A consistent deschooling practice will give you the tools to develop a connection with your emotions, needs, and boundaries, and those of others."]]></description>
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<item rdf:about="https://raisingfreepeople.com/191/">
    <title>Ep 191: Why &amp; How We Unschool - Raising Free People Network, Fare of the Free Child</title>
    <dc:date>2020-10-22T23:50:53+00:00</dc:date>
    <link>https://raisingfreepeople.com/191/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Episode 191 is all about the deeper work after we accept self-directedness, and get into the layers of transitions, consent, emergent structure, children and trust.

We’ll be chatting with Tiersa McQueen, an SDE advocate, wife and working mom of 4 children (including twins), who is serious on how to develop new tools for liberation-centered relationships. We’ll be making mad question’ askin on power, boundaries and decolonization.  

“I tweet for the Black married moms who homeschool. We outchea. Unschooler. Gentle parenting.” – Tiersa McQueen

WHAT WE DISCUSS

Digital community and liberation tools: Tiersa talks about how Twitter has given her the opportunity to discuss unschooling as a liberation tool towards she and her husband’s commitment to raising free people. It’s important for her to create a bigger community as a way of resisting schoolishness, to be the voice that facilitates the emergence of creative thinking, returning to old, healthy knowledge, and different perspectives for people that thought unschooling wasn’t an option for them. We need a community of people spreading the word, and Tiersa is about that life.

Intergenerational trauma / intergenerational healing and unschooling: We move forward to Tiersa’s experiences with her four children. She describes her unlearning process as something that happened in a very organic way, by observing her children, checking the way they spent more time in things they were interested in, as opposed to the things she told them to do. It became an ongoing evolution of emerging structure. She also points out the importance of listening, returning to what learning already is, and to relationships with trustworthiness in ourselves and towards children.

Let it be. Intuition, trust and relationships: Akilah and Tiersa talk about the importance of letting things just be, and how something apparently passive can open up so many possibilities. When we don’t force any of the learning processes of our children, we can learn  from what’s already happening, and develop partnership practices from that space.

Relationships based on power vs trustworthy relationships: They also chat about how conditioned we are under certain structures that are supposed to work out as ideal to educate our children, Tiersa shares how good it’s been for her to unschool her children.

Community and Self-Directed Education – Boundaries and responsibility: Akilah and Tiersa conclude by discussing how freedom includes responsibility, along with intention, therefore we need practice in our home environment to ready our children to be responsible in communal spaces. They talk about unschooling as a series of transitions to get to a deeper relationship, and a means of learning some ways to be supportive while also honoring our and other people’s boundaries.”]]></description>
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<item rdf:about="https://twitter.com/kellyhogaboom/status/1314982833388023809">
    <title>hogabinch on Twitter: &quot;&quot;Perhaps we should re-imagine schools... I'm not saying anything CRAZY just, is it really best for kids to sit in front of screens all day?&quot; Do you know how irritating it is, how hard people work to ignore unschoolers? YES. YES THER</title>
    <dc:date>2020-10-11T18:27:37+00:00</dc:date>
    <link>https://twitter.com/kellyhogaboom/status/1314982833388023809</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“”Perhaps we should re-imagine schools… I’m not saying anything CRAZY just, is it really best for kids to sit in front of screens all day?”

Do you know how irritating it is, how hard people work to ignore unschoolers? YES. YES THERE ARE PEOPLE WHO KNOW HOW TO DO THIS

Families of all types, families of every structure and socioeconomic background. Yup. We raised & are raising our kids & they aren’t sitting at desks, memorizing & regurgitating facts, they aren’t being bullied (or bullying), they aren’t having to ask when they can go PEE.

They aren’t being told that what they wear is a “distraction” to others. They aren’t over-worked, under-rested, over-scheduled. They get to hang out with who they want instead of being forced into close contact with tormentors and authoritarian dipshit grownups.

They are getting to eat plenty of good food. They get to exercise the way they want to (and refrain from the ways they don’t want to). They get to play. Do art (not: here’s an “art project”, you have twenty five minutes & it should look like everyone else’s)

Just the ability to for YEARS pursue one’s own interests & be supported (thoroughly by adult time & resources). This is something every adult WISHES they could have but adults are VERY THREATENED at the idea of giving children this childhood. Like they will argue about it lol

I think that’s the thing that bothers me the most. Unschoolers are carefully ignored/fringed, but if we pipe up and say Hey yeah there’s this other way, people WILL START ARGUING WITH YOU THAT IT CAN’T BE DONE. Arguing with you: someone who is doing it.

They knew NOTHING about it four minutes ago but now they say it can’t be done. Or start throwing out hypotheticals about which families “can’t” do it. Meanwhile you KNOW unschooler families like this that are.

I know you’re threatened & you feel alarm or even guilt or shame etc. 

You want me to be quiet and not talk about it at all. OK. My vision goes a little further than our fears. My vision extends to our future; future generations. The world doesn’t revolve around u nor end with u

OK anyway, if you can’t or won’t unschool please:

1. don’t pretend it “can’t” be done for whatever reason, and seek to remove those barriers for other families

2. do ask us for success stories because they will help you feel more hope (promise)

3. defend un/homeschoolers”

*****

https://twitter.com/JennyLemker/status/1315004191559970816

“I would like to co sign this thread please. Really, unschooling is less of a re-imagining and more of a RETURN to indigenous practices. People were educating this way looooooooong before schools became the norm.”]]></description>
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<item rdf:about="https://proferogelio.blogspot.com/2020/10/mafalda-y-la-escuela.html">
    <title>Mafalda y la escuela.</title>
    <dc:date>2020-10-03T22:36:17+00:00</dc:date>
    <link>https://proferogelio.blogspot.com/2020/10/mafalda-y-la-escuela.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La maestra, señalando un pizarrón repleto de letras, repetía, una y otra vez, “mi mamá me mima”. Después de un momento, Mafalda se acercó a ella para felicitarla por tener una madre excepcional. La niña volvió a su butaca y, desde ahí, con seriedad, le dijo: “y ahora, por favor, enséñenos cosas realmente importantes”, provocando que en el rostro de la docente se dibujara una mirada notoriamente desconcertada. Así como ésta, diversas anécdotas en la vida escolar de la niña invitan, a través de un humor cargado de una aguda mirada social, a repensar los medios y los fines educativos.  
El pasado 30 de septiembre, en su natal provincia de Mendoza, Argentina, murió a los 88 años Joaquín Salvador Lavado Tejón, mejor conocido como Quino, caricaturista creador de Mafalda, la niña de las tiras cómicas que, con su curiosidad infantil, reflexionaba sobre diversos asuntos de la vida humana. Uno de los temas que el humorista argentino tocó en sus producciones fue la educación, transmitiendo mensajes que, si bien simples, destacan por su potencia y vigencia más allá de los años y la geografía.

La obra de Quino dibuja a una escuela alejada de los intereses infantiles, enajenada en la transmisión de conocimientos desarticulados e inertes para los educandos: su sentido es difícil de encontrar por los alumnos, convirtiendo la asistencia a las aulas en una experiencia muchas veces desagradable. La de Mafalda es una escuela que trata de negar a los niños su esencia para convertirlos en consumidores de saberes.  Así pues, cuando la pequeña va camino a su escuela, se da cuenta que ha mojado sus zapatos con lo que inicialmente parecería una gran fuga de agua pero que, posteriormente, descubre eran las lágrimas de todos los niños que, metros adelante, lloraban desconsoladamente al tener que ingresar al plantel. La escena invita a preguntarnos si hacemos lo suficiente por propiciar que nuestros alumnos sean felices al interior de los muros de las escuelas.

Las aventuras de Mafalda frecuentemente la motivaban a reflexionar sobre la pertinencia de los conocimientos que adquiría en la escuela. No sólo eso, también le preocupaba la abrumadora cantidad de aprendizajes que tendría que asimilar: en una ocasión, tomando un listón para medir el perímetro de su propia cabeza, la niña se preguntaba “¿cabrá aquí todo lo que en la escuela me van a meter en la cabeza?”. Tal como lo advertía Mafalda desde hace algunas décadas, el enciclopedismo no se ha ido de las aulas. Qué pregunta tan profunda y vigente de una inocente niña, sobre todo a la luz de un currículo que en tiempos recientes ha demostrado su saturación y fragmentación, que ha propiciado dificultad para afianzar aprendizajes elementales que incluso son difíciles de distinguir entre el complejo pajar de exigencias. El de Mafalda es un llamado a la mesura en cuanto a las expectativas académicas que se ponen sobre los hombros de las escuelas.

La crítica de Quino se centra en muchas ocasiones en aquellos conocimientos intrascendentes desde la perspectiva del niño, que cobran relevancia sólo en la mente de los profesores.  Así pues, Manolito, el compañero de Mafalda, en una ocasión se ve tan satisfecho por haber escrito “América” sin “h”, pero no advierte que en su trabajo escolar dibujó al revés el mapa del continente. ¿Cuántas veces la escuela se preocupa, por ejemplo, porque sus alumnos sepan escribir justicia con “j”, aunque no los haga conscientes de situaciones de despojo y de afectación a sus derechos, ni los prepare para propiciar o exigir dignidad y bienestar colectivo? ¿Cuántas veces la escuela se conforma con conocimientos huecos y descafeinados? ¿Cuántas veces es suficiente, volviendo con Manolito, saber escribir correctamente América, pero no entender América?

Mafalda, con una singular inocencia, también cuestionaba la infraestructura educativa. Un día, cuando su maestra abrió la puerta de su salón para que el grupo saliera al recreo, la niña observó la pintura descarapelada del techo del pórtico, el tubo del desagüe minado, muros erosionados y agrietados. Ante este lamentable paisaje, la pequeña advirtió: “es notable cómo los decoradores del Ministerio de Educación han logrado darle el mismo estilo a toda la escuela”. ¿Cuántos niños, décadas más tarde, se estarán preguntando lo mismo en las escuelas a las que asisten? Qué reflexión tan oportuna de una pequeña, sobre todo cuando para regresar a clases después de la pandemia, uno de las preocupaciones es que no exista agua potable en los planteles. Es pues el mensaje de Mafalda un llamado de atención ante la incongruencia de aquellos que en los discursos ensalzan el poder transformador de la educación, pero simultáneamente permiten la existencia de escuelas en condiciones por demás indignas.

La desconexión entre la escuela y los niños se muestra de manera contundente en una de las tantas tiras de Quino: ante la invitación de la maestra para que aquellos que tuvieran preguntas levantaran la mano, Manolito lo hace de inmediato y, cuando la profesora le cuestiona qué es lo que no ha entendido, responde sin dudar: “desde marzo hasta ahora, ¡nada!”. ¿Será que el alumno no entiende a la escuela o que la escuela no entiende al alumno? El escandaloso problema de abandono escolar de nuestros tiempos hace pensar que es la escuela la que se aleja de las necesidades de sus estudiantes.

Como se observa, el mensaje de Quino sobre la realidad educativa invita a no perder de vista elementos que, si bien parecerían simples, son fundamentales para hacer de la escuela un lugar mejor. Destaca el llamado por permitir que los niños sean niños, que sean felices y que encuentren experiencias de aprendizaje placenteras. Además, hacer de la escuela un lugar digno materialmente. El humorista argentino también llama a replantear el acontecer pedagógico: erradicar el enciclopedismo, para, en lugar de la pesada carga de conocimientos que se busca verter sobre la cabeza de los estudiantes, se incluyan de manera mesurada aprendizajes con sentido para la vida. Las tiras cómicas de Quino son un material valioso para la autocrítica del acontecer educativo: a más de medio siglo que Mafalda asistía a estudiar, ¿cuántas de sus exigencias se habrán cumplido en la escuela de hoy?

 

*Rogelio Javier Alonso Ruiz. Profesor colimense. Director de educación primaria (Esc. Prim. Adolfo López Mateos T.M.) y docente de educación superior (Instituto Superior de Educación Normal del Estado de Colima). Licenciado en Educación Primaria y Maestro en Pedagogía. 

Twitter: @proferoger85"]]></description>
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    <title>4 Ways the Schoolish Mindset Hinders the Raising of Self-Driven Children | Untigering</title>
    <dc:date>2020-09-20T05:11:28+00:00</dc:date>
    <link>https://untigering.com/4-ways-the-schoolish-mindset-hinders-the-raising-of-self-driven-children/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In William Stixrud and Ned Johnson’s book, The Self-Driven Child: The Science and Sense of Giving Your Kids More Control Over Their Lives, the authors talk about the need for parents to trust their kids with more autonomy over their lives. While they advocate for greater freedom and less parental control, they stop short of addressing the very thing that children often need freedom from–

SCHOOL.

According to the self-determination theory, humans have 3 basic needs:

- a sense of autonomy
- a sense of competence
- a sense of relatedness (109)

Yet the very construct of school undermines these needs and creates obstacles to raising self-driven children. Here are just 4 ways it does so.

Lack of Trust

Compulsory education is predicated on the belief that children need to be MADE to learn by adults who know better than they do. Essentially, we don’t trust children to be self-driven. We see children as lazy and unmotivated. We see learning as unnatural and unpleasant.  Otherwise, why would we feel the need to goad and prod them along, nag them, or incentivize them? We can see this lack of trust in the way schools rely on extrinsic factors like rewards, punishments, stickers, grades, and charts to (supposedly) encourage learning. These may be effective in the short run, but overemphasizing extrinsic motivation actually reduces a child’s inner drive.

This is a phenomenon called the Overjustification Effect where an expected external reward actually decreases a person’s instrinsic desire to perform the task. So let’s say your child is happily playing with their dinosaurs and telling you all the different names and characteristics, what it looks like, if they’re herbivores or carnivores, what their enemies are, etc. And then along we come with this great idea and tell them that if they can categorize all the dinosaurs by which period they’re from, we’ll give them a lollipop. What happens? We’ve just taken the focus away from their pleasure and placed it on the prize–the lollipop. We displaced the locus of control from them, where they were initiating the conversation about dinosaurs, to us where we want them to perform for us in some way. These external motivations can feel manipulative and coercive. Incentives simply diminish a child’s instrinsic enjoyment and sense of self-control.

Unfortunately, school culture is rife with both positive and negative incentives, which proves how little we trust children to be intrinsically motivated.

If we want to raise self-driven children, one thing we have to do at the outset is change our attitude towards and beliefs about children. We have to see them as natural learners who are inherently curious and motivated to do things that are meaningful for them. We have to believe that they do have the ability to be self-driven; that they do want to make good decisions for their lives.    

The Self-Driven Child talks about 3 precepts that we can adopt to change the script in our heads so we begin to see our kids as capable of making significant decisions for themselves:

- “You are the expert on you.”
- “You have a brain in your head.”
- “You want your life to work.” (54)

We should ask ourselves, “Do I really believe these things?” If we don’t, it’s going to be really difficult to trust them with autonomy and the power to make significant decisions. We will constantly be wracked with doubt and distrust and feel tempted to exert control over them.

So let’s grow in our trust of our children. Our kids’ job is to practice making decisions. Our job is to trust them, support them, guide them, and give them agency.

Control

Another way that schoolishness undermines self-drivenness is the sheer amount of control that it is exercised over children. Just think about all the ways that children are controlled in the school environment: how they sit, how they dress, when they use the bathroom, when they can eat, what they learn, when they learn, where they learn, how they learn, and who they learn from. At home, we reinforce these expectations and require our kids to comply, whether that means making them do their homework even if they’re not interested, or training them to sit still even when they’d rather be moving their bodies. Even many who homeschool are simply doing school at home, and parents are still the ones who decide on the schedule, the curriculum, the rules and expectations.

So we see that in schoolish models, the parents/adults/teachers are the ones in control, in the driver’s seat choosing the destination, the speed, and what’s playing on the radio. The kids are merely along for the ride as passengers. We have to ask ourselves, how will our kids learn how to be self-driven when they’re never given the opportunity to drive themselves?

We know that kids need a sense of autonomy and control over their lives. It’s human nature. Without it, they can develop resentment, chronic stress and anxiety. This can spiral into helplessness and depression and a lack of motivation.

We have to really resist this model of education and parenting that imposes a system of control and coercion over children. Instead, we can consider ways that we can offer more freedom and autonomy. We can make it our goal to function as consultants and guides. We can foster communication, encourage collaboration, and honor consent.

So, what does this look like? As an unschooler, that means that I don’t come in with my own agenda of what I want my child to accomplish. I don’t have my own learning objectives for them and I don’t micromanage them or schedule their time. I try to follow their lead.

I foster communication: we have conversations and discuss things they’re interested in. I ask them questions. I observe. I listen.

I encourage collaboration. If one of my kids is watching YouTube videos that make me uncomfortable, I don’t just shut it down. I express my concerns. I hear them out to try to understand what they find appealing about it. I invite them to problem-solve to find win-win solutions together.

I honor consent: I don’t force them to do things that don’t align with who they are, but I offer them different resources that I think they’d enjoy or need. Because there is that foundation of love and trust and they know we’re not trying to control them, they are often open to our input.

Just like I as an adult have the autonomy to do what I want with my day within the constraints of my relationships and responsibilities, my kids also have that autonomy. 

This can be very scary, especially if we’re coming from schoolish thinking. It can feel like we are jumping off a cliff because we have no control. But it is in these moments that we’re invited to return to that foundation of trust in our child.  

Comparison and Conformity

Institutional learning says that all children have to hit certain benchmarks at a certain age. It says that our child has to at least be on par with what other kids their age are able to do. We have the Common Core standards and the I Can Statements. We have the idea of being “at grade level.”  We have standardized tests and a one-size-fits all education. The whole system is set up to conform children to arbitrary standards, and those who do not meet those standards often start believing that they are “falling behind,” stupid, or incompetent. This gets in the way of our child developing competency because competency is only measured in very specific academic terms that don’t allow for the vastness of human abilities and skills.  

Not all of us were created to be academics. Our society needs people with all sorts of skills: just think of how necessary it is for us to have firefighters and agricultural workers right now. Instead of glorifying one particular path to success, we should see value in all sorts of competencies. We should honor the fact that each child is unique and has unique gifts to share with the world. A cookie-cutter education where everyone turns out the same doesn’t serve our children well or help them develop meaningful competency.

There’s a quote by Deepak Chopra that says, “If a child is poor in math but good at tennis, most people would hire a math tutor. I would rather hire a tennis coach.”

What would you do? Perhaps many of us would hire the math tutor because we’ve been conditioned by a school mindset that believes all kids have to be competent in the same areas. But a parent who wants to raise a self-driven child will hire the tennis coach because they believe in developing proficiency in areas that are meaningful or interesting to the child. Competency is important, but it goes hand in hand with autonomy. Grit and a growth mindset are important, but this can be applied to tennis as much as math. If a child is into tennis and wants to improve their game, they will need to practice, even when it’s hard. If they want to strengthen their backhand, they will need to work on that area of weakness, even though it doesn’t come naturally.

So, instead of demanding competency from them based on narrow, schoolish, arbitrary definitions, we can support them in developing competency in ways that work with their natural bent and interests.

Lack of Connection

The book talks about how kids need a sense of relatedness in order to be self-driven—a feeling of belonging, acceptance, and care.

Yet the school environment rarely provides a place for this kind of loving connection. For one thing, the simple fact that our kids are away at school for most of their waking hours means that there is limited time for family connections and enjoyment of one another’s presence. When they do come home, there is homework to be done, extracurricular activities to attend, household responsibilities to manage, etc. It creates this frantic and frenzied pace of life that is not particularly conducive to connection.

There is also so much social-emotional learning that needs to happen with our children, but a school schedule is often so busy that we miss out on this important aspect of education. Not only is there often no time to deal patiently with big emotions or relational conflicts, but the lessons that they DO learn at school are often toxic and fuel insecurity. There’s a reason why bullying, peer pressure, and “mean girls” are common school tropes.

Another aspect is that school creates so many conflicts between parent and child. Just think about the stress of getting out the door with your kids in the morning to get to school on time. Or making sure your child sits still for the whole Zoom meeting. Or the fights and nagging over homework. Or the lectures because the teacher called about them being disruptive in class. The schooling mindset often creates an antagonistic relationship between parent and child where the parent is expected to be the enforcer.

But we know that connection, belonging, attachment, relatedness, is a fundamental need for human thriving. It’s something that we should be intentional about. Instead of having school define your priorities, you can choose what you prioritize, and at the top of your list can be connection. That can mean having your child take personal days or mental health days off from school. Excusing your child from homework or not prioritizing grades at all. That can mean not overscheduling them so that there’s time to hang out as a family.

From an unschooling perspective, living without school means that I am available to them when they need me. I am able to offer the gift of my presence and can help address emotional/relational issues as they arise, giving them the patient attention that they need.        

There is so much more unpacking we can do, but if we truly want to raise self-driven children, we must challenge the schoolish mindset as we lean into trust, autonomy, meaningful competence, and connection."]]></description>
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    <title>Rick And Morty &quot;School is not a good place for Smart people.&quot; - YouTube</title>
    <dc:date>2020-09-19T23:03:33+00:00</dc:date>
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    <title>Is Trump a Fascist? What is Antifa? How Did We Get Here, Part I - YouTube</title>
    <dc:date>2020-09-19T22:25:51+00:00</dc:date>
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<item rdf:about="https://debate.uvm.edu/asnider/Ivan_Illich/Ivan%20Illich_%20Imprisoned%20Global%20Classroom.pdf">
    <title>Imprisoned in the Global Classroom, by Ivan Illich and Etienneverne</title>
    <dc:date>2020-09-14T23:01:53+00:00</dc:date>
    <link>https://debate.uvm.edu/asnider/Ivan_Illich/Ivan%20Illich_%20Imprisoned%20Global%20Classroom.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[https://debate.uvm.edu/asnider/Ivan_Illich/Ivan%20Illich_%20Imprisoned%20Global%20Classroom.pdf

via: “Illich called it [lifelong learning] “permanent education.” Imprisoned in the Global Classroom (1976) contains this gem: “The institutionalization of permanent education will transform society into an enormous planet-sized classroom watched over by a few satellites.””
https://twitter.com/jen_stoops/status/1305600828946833408

posted here: https://www.are.na/block/8694798 ]]]></description>
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