A Unit Plan of One’s Own: Overview

Drafts

This post is part of a serialized collection of chapters composing my recently completed Master’s of Education degree at the University of Victoria. You can access the other chapters on this site here, and access a pdf of the completed paper on the University of Victoria library space here

This chapter presents a unit framework to cultivate critical citizenship learning for the digital age. By introducing unit components that are adaptable to diverse subject areas and student ages, these assignments and overall structure allow teachers and learners to adapt this framework to their unique purposes. Throughout the unit praxis, participants are asked to document and create artefacts of their learning for personal and collective reflection, and to serve as new points of future departure. The unit plan can follow the critical praxis of action and reflection indefinitely, allowing further and further growth and development, both on an individual and collective level for as long as one chooses to engage with it.

To facilitate this process, the project encourages educators to enact this unit’s lessons within a digital context; however, the basic framework will apply without technology, and can be adapted to physical, face-to-face space. In adopting digital space, teachers may consider multiple avenues, not limited to those described here:

Personal Blogs

A classroom in which students are provided their own individual blogs can allow them to cultivate a digital footprint of their own, designing layout, themes, title and general tone of writing across categories and disciplines. As well, by using platforms which allow it, individual data can be exported and can continue to be the intellectual property of the students who created it. This provides students with ownership over their own educational data that reaches beyond the institution, while allowing control and agency over their digital identity and footprint. Beyond creating individual students’ sites, teachers can foster classroom community voice by aggregating the RSS feeds from each of the blogs into a single site – i.e., WordPress with FeedWordpress plugin. Comments posted on class blogs can be aggregated as well. With WordPress multi-site, this may take the shape depicted in Figure 2.

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Teachers may incorporate other social media – Youtube, Twitter, Instagram, etc. – into their assignments and projects; however, it will be helpful to link, archive, and curate these learnings on individual blogs such that these disparate postings can be collected and curated in a single space.

Class Blogs

While the individual blog model may serve teachers of linear (year-long) courses, those faced with shorter semesters may seek the expediency of a single class site with multiple student authors. The use of a single class blog will make the reading and discussions arising around posts and readings more centralized and easier to follow than a distributed collection of individual blogs. However, by organizing posts with the use of tags and categories, student work can be sorted by author(s), as well as topics or corresponding units. Additionally, a class site’s pages may be devoted to the cultivation of student portfolios, where links, summaries, and reflections on work throughout the term can be collected.

Other Social Media

Many other media offer tools for curating a variety of digital publications and artefacts, whether micro-blogging platforms such as Twitter, photo-sharing sites like Flickr or Instagram, video networks such as Youtube, Vine, or a host of other networks and platforms. Students and teachers may employ a range of different tools to represent and reflect upon learning across these platforms, and archive (or not) the results for further study. Within many of these social platforms, the use of tagging, or hash-tags, can be used to collect and organize related posts. Similarly, on Twitter, sub-tweeting allows the medium’s 140-character limit to be expanded into longer threads of related posts (by the original author, or others). As well, social aggregator sites such as Storify can be helpful in curating divergent social media stories across platforms and media.

Analogue

While aspects of the digital age allow empowering learning documents to be shared within the learning community, analogue means of collecting artefacts of student learning can work within this unit framework as well. Journal entries, notes collected with pen and paper, collages, dioramas, and other three-dimensional creations can each provide the opportunity to represent and reflect upon learning as a critical praxis is established throughout a course of study.

The Role of the Teacher (or Class) Blog

As it offers the full potential for cultivating critical citizenship for the digital age, the framework below works within a personal blog format to allow maximally student-owned content. Within this classroom environment, the teacher may also curate their own blog (or contribute to a class blog collected along with the aggregated student posts). Here, the teacher can model “lead learning” and document an engagement with their own critical praxis, articulating the goals for personal or class learning within the context of the unit, reflecting on elements of pedagogy or lesson design, as well as linking to and highlighting student blogging to synthesize emergent details in the unit’s “generative themes” (presented on pages 20/21 in chapter two).

References

Toward a Critical Citizenship

Estates

This post is part of a serialized collection of chapters composing my recently completed Master’s of Education degree at the University of Victoria. You can access the other chapters on this site here, and access a pdf of the completed paper on the University of Victoria library space here

Within this modern context, it is important to not conceive of curriculum – as with citizenship – as something static. Rather, as a pluralist society demands a citizenry capable of fostering greater and greater inclusivity, a primary concern of schooling and curriculum becomes the practice and realization of social constructivism. Indeed, if young people are to learn to co- create individual and collective identities across social, ethnic, economic, and geographic classes, the development of such critical capacities takes on a singular importance in educating for citizenship as diverse populations seek unity and common purpose despite deep differences. This results in a conception of citizenship that begins to bear emergent properties as the national identity is fluidly forged from an ever-changing sum of its constituent parts. Just as such a view of citizenship presents a contradiction to those looking to inculcate a national identity in its populace, Osberg and Biesta (2008) similarly challenge those looking toward curriculum development to consider that,

If we hold that meaning is emergent, and we insist on a strict interpretation of emergence (i.e. what emerges is more than the sum of its parts and therefore not predictable from the ‘ground’ it emerges from) then the idea that educators can (or should) control the meanings that emerge in the classroom becomes problematic. In other words, the notion of emergent meaning is incompatible with the idea of education, traditionally conceived. Emergent meaning – if it exists – is incompatible with the idea of education as planned enculturation. (p. 317)

Forty years ago, Paulo Freire (1970) met with a similar contradiction in proposing an educational philosophy to supplant what he called the “banking approach” to education, wherein knowledge and meanings are transferred (or deposited) into learners’ thoughts. Viewing such deposits as oppressive limitations upon the realities of the recipient-students, Freire set about describing a critical praxis through which citizens would investigate and re-create their own realities: “To investigate the generative theme,” he wrote, “is to investigate the people’s thinking about reality and people’s action upon reality, which is their praxis,” adding: “The more active an attitude men and women take in regard to the exploration of their thematics, the more they deepen their critical awareness of reality and, in spelling out those thematics, take possession of that reality” (p. 87). Freire proposed a methodology very much in line with the emergent view of knowledge described by Osberg and Biesta, where “knowledge is neither a representation of something more ‘real’ than itself, nor an ‘object’ that can be transferred from one place to the next” (p. 313). Rather, such a view holds that knowledge “in other words, does not exist except in our participatory actions” (p. 313). Within an epistemological framework of emergence, curriculum is created as participants engage in their individual and shared inquiries, which together bring about the emergence of knowledge. Freire described a curriculum which “constantly expands and renews itself” as students investigate their generative themes:

The task of the dialogical teacher in an interdisciplinary team working on the thematic universe revealed by their investigation is to “re-present” that universe to the people from whom she or he received it – and “re-present” it not as a lecture, but as a problem. (p. 109)

By resolving the contradiction at the heart of such educative problems, students experience the transformation Gregory Bateson (1972) outlined in his hierarchy of learning, a process of five stages beginning with Learning 0, characterized by “responding to stimuli but making no changes based on experience or information” (Tosey, 2006, p. 6) and leading to Learning IV, which “probably does not occur in any adult living organism on this earth” (p. 3). While Learning IV may be seen to represent the evolution of a species into a genetic descendent, the crux of Bateson’s transformative learning arises in Learning III, which learners encounter “driven by contraries at level II” (p. 3). In presenting Bateson’s hierarchy as a possible framework for transformative learning, Tosey frames this view of Bateson by citing Bredo (1989), observing that “The ‘problem’ to which third-order learning is a ‘solution’ consists of systematic contradictions in experience” (p. 35, as cited in Tosey, 2006, p. 3). It is here that we glimpse the limit-situation described by Freire (see: Chapter 1), and after which the critical praxis is begun again anew.

Reconciling a view of curriculum within such an emergent sense of knowledge presents a similar challenge to the “third-order learning” needed to cultivate an evolving multicultural citizenship, and it is unsurprising to find an orientation toward process-oriented, critical solutions is suggested to best resolve contradictions in each of these domains. Schools striving to prepare young citizens for participation in the democratic process ought consider the fluid state of citizenship in the national sense, and reflect on how this view is represented in the school space. In addition to crafting a curriculum suited to enabling critical and emergent learning, schools in such pluralist democracies “are expected to celebrate the diversity of the student body, but also to minimize it by developing civic capacity and a host of shared dimensions” (Ben‐Porath, 2012, p. 382). Ben-Porath confronts this tension with an “alternative, national membership […] conceptualized here as shared fate – a relational, process-oriented, dynamic affiliation that arises from the cognitive perceptions as well as from the preferences and actions of members” (p. 382).

By conceiving of citizenship as shared fate, schools are able to formulate a curricular response consistent with principles of emergent knowledge and Freire’s critical praxis. Citizenship is no longer a vision of national unity or virtue, but exists as the assemblage of “visions, practices and processes that make up the civic body through engaging individuals and groups in the continuous process of designing, expressing and interpreting their membership in the nation” (p. 382).

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Johnson and Morris (2010) suggest a framework (see table 1) for such critical citizenship education by synthesizing literature concerned with citizenship education, critical pedagogy, and critical thinking “for analysing and comparing curricula which promote forms of critical citizenship” (p. 90). In a table highlighting distinct elements of critical pedagogy on the horizontal-axis, and “Corgan et al.’s (2002, 4) useful definition of citizenship/civics education as ‘the knowledge, skills, values and dispositions of citizens’” (p. 87) across vertical categories, the authors present “a working, flexible model of critical citizenship, open to reinterpretation and adaptation” (p. 90). The authors suggest the base knowledge, skills, values and dispositions in addressing elements of critical pedagogy: the political, social, self, and praxis, creating a point of departure for the unit framework presented here.

References

Citizenship Curriculum as a Response to Digital Shock

shirky_quote

Image courtesy of Tom Woodward.

This post is part of a serialized collection of chapters composing my recently completed Master’s of Education degree at the University of Victoria. You can access the other chapters on this site here, and access a pdf of the completed paper on the University of Victoria library space here

As Clay Shirky noted now almost ten years ago, “We are living in the middle of the largest increase in expressive capacity in the history of the human race” (2008, p. 106), prompting many educational stakeholders to encounter a digital age in which “forms of information have changed drastically” (Simsek & Simsek, 2013, p. 127), inducing what may be viewed as a state of shock. They explain:

Information is an integral part of daily life in today’s society in order for individuals to survive against information-related requirements. Production of knowledge requires different skills than those necessary for producing goods. Thus, the concept of shock could be interpreted partly as the feelings of the confusions of people, being aware of not having necessary skills for the new literacies. (p. 127)

While pervasive across the affected culture, this type of societal confusion represents an opportunity to reform collective enterprises including, but certainly not limited to, monetary policy and public schooling. Naomi Klein notes in The Shock Doctrine (2008) that such ‘shocks’ are opportunities for radical interventions in policy reform, citing the champion of neoliberal capitalism Milton Friedman’s admission that “Only a crisis – actual or perceived – produces real change. When that crisis occurs, the actions that are taken depend on the ideas that are lying around” (p. 166). This holds true as schools look to encounter the shock of producing a curriculum for the digital age, as David Berry highlights “the plasticity of digital forms and the way in which they point toward a new way of working with representation and mediation […] whereby one is able to approach culture in a radically new way” (2011, p. 1).

Educationists and those who would ensure that the educational “ideas that are lying around” in the midst of such a shock ought consider critically the role that curriculum plays in adequately equipping young people to inherit and recreate a society that reflects Canadian pluralist ideals: a skillset and disposition we might broadly encapsulate as “citizenship.” This project outlines a particular conception of citizenship curriculum for the digital age that it might be an “idea lying around” as stakeholders look to reform education in the 21st century. The citizenship proposed here intends to address inequalities inherent in democratic systems by helping bring about the “full and active participation of each member of society” promised by the Multicultural Act of Canada (Canadian Multiculturalism Act, c 24 (4th Supp), 1985), as well as the representation of all members of Canadian society in the ongoing construction of the national identity.

Integral to this conception of citizenship learning is the notion that

“Young people learn at least as much about democracy and citizenship – including their own citizenship – through their participation in a range of different practices that make up their lives, as they learn from that which is officially prescribed and formally taught” (Biesta, Lawy, & Kelly, 2009, p. 3).

In looking to design educational opportunities in which young people can experience authentic citizenship learning, curriculum cannot be bound to a static perception of content, skills, or outcomes, but rather must emerge from an exploration of the lives of young people (see: Freire, Osberg, Biesta). As a result, the project considers forces impacting the democratic realities of youth, and looks to allow for the creation of a new narrative of citizenship learning to emerge in the process of the unit framework outlined here.

References

Teaching to the (Limit) Situation

Korchstag

This post is part of a serialized collection of chapters composing my recently completed Master’s of Education degree at the University of Victoria. You can access the other chapters on this site here, and access a pdf of the completed paper on the University of Victoria library space here

This preoccupation with transcendence has been further nurtured by an acquaintance with critical pedagogy, and Paulo Freire (1970), who described the experimentation with what he referred to as “limit situations” as essential to the realization of human freedom, noting that “because [humans] are aware of themselves and thus of the world—because they are conscious beings— [they] exist in a dialectical relationship between the determination of limits and their own freedom” (p. 99). Describing the process, he writes that

As they separate themselves from the world, which they objectify, as they separate themselves from their own activity, as they locate the seat of their decisions in themselves and in their relations with the world and others, people overcome the situations which limit them: the “limit-situations.” (Freire, 1970, p. 99)

If the perpetuation of such an ongoing cycle of transformation becomes the end goal, our aim in turn becomes to build the capacity to maintain this praxis. As the cycle of action and reflection continues, we are inevitably challenged to resolve the conflicts that arise between the world as we feel it ought to be and the world as we find it. In the critical process of learning to confront and overcome these contradictions, people realize their ability to shape their own reality, as “through their continuing praxis, men and women simultaneously create history and become historical-social beings” (Freire, 1970, p. 101). Posed with the challenge of educating young people to develop the critical capacity to sketch out the boundary of themselves in the context of their realities such that they can be transformed, I approach (and pose) the questions in this project with the view that the means and processes at the heart of running, writing, and learning ought be viewed as ends in and of themselves. Immanuel Kant (1993) identified a similar notion in his second formulation of the categorical imperative, compelling humankind to “Act in such a way that you treat humanity, whether in your own person or in the person of another, always at the same time as an end and never simply as a means” (p. 30).

Here, I set out to present an institutional educational setting in which curricular goals and outcomes become embedded in the learning experiences intended to bring them about, revealing in the process a curriculum that emerges from expressions of teacher and student learning. As the arrival of the 21st century has introduced a communications revolution that has fundamentally altered the way individuals relate to one another within a truly global community, traditional views of cultural knowledge and citizenship, as well as the pedagogies intended to transmit these values to the next generation, have been challenged to adapt. As responses to these challenges, emergent conceptions of knowledge, citizenship, and pedagogy align to reveal that critical citizenship education must provide experiences in the rehearsal of community-forming and identity expression. Fortunately, the advent of the World Wide Web and the digital age present the possibility of cultivating just this sort of participatory meaning-making, offering rich platforms to supplement the individual learning that cohorts and communities might employ, formally and informally, to define their own contexts of schooling.

References

A Unit Plan of One’s Own: TIEGRAD Final Presentation

MEd Final Presentation

Notes and slides which served as a summary of learning at our cohort’s presentations in Vancouver on December 5th, 2015.  The title comes from an essay by Virginia Woolf and has been used as the basis for a project started by Jim Groom and others at the University of Mary Washington called Domain of One’s Own (which they’ve since taken on the road as Reclaim Hosting) and which allows faculty and students to own and manage their own domain and web publishing spaces. The idea from Woolf is that all one needs to write, and thus be free, is a place to write: and while for Woolf that place may have been a room, for people today everywhere is place to write, and reflect, and synthesize. This is as true for us in how we are able to approach our various areas of education, as it is for our students who are growing up on the web as participants in a truly globalized culture. Teaching young people to own and manage their own data, from the 1s and 0s on up to the content they share on Facebook is central to the task of educating digital citizens. In an article published on Medium last year, Audrey Watters cited the TALONS class as an example of “the growing number of schools [who] believe that students need a proprietary online space in order to be intellectually productive.” This project focuses on the creation of that space as having a central role in citizenship learning in the 21st century. MEd Final Presentation

Something great about networked learning – and learning in public – is that it sprawls. It goes all over. In relationships and projects, initiatives and endeavours: it is always ephemeral. Sometimes it crystalizes into moments of understanding and knowledge, but inevitably it careens back into confusion and new mysteries.

But in blog posts and pictures and videos and presentations, collaborations and conversations, rhizomatic wanderings can come together and be recorded as syntheses of new meanings and understandings that sprawl further and further in every direction.

This was a journey I had been on for more than five years before I joined TIEGRAD, and the challenge to bring together this swarm of ideas and authentically represent the last two year’s learning has been tougher than I might have thought, coming in.

MEd Final Presentation

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p style=”text-align: justify;”>Something that has remained consistent, however, has been a focus on teaching and learning for citizenship, and the view that schools are places that can increase a community’s ability to realize democratic possibilities. This was true in many of my past experiences as a teacher prior to enrolling at Uvic:

  • Whether working in an experiential gifted students program;
  • as a music teacher;
  • as someone working in a global social network;
  • or in my personal and professional development on my blog.

 All along I was sketching out the elements of what might constitute a conception of citizenship in the 21st century.

MEd Final Presentation

Through my grad studies, that conception of citizenship has grown to include the longer traditions of educational philosophy, and support what I had previously approached as exclusively “digital” concerns.

Introductions to Paulo Freire, John Dewey, and Gregory Bateson brought me to a view of citizenship learning that blended critical pedagogy and transformative learning, and placed the digital contexts of modern learning square in the tradition of the Enlightenment.

MEd Final Presentation

In his description of Enlightenment, which he called ‘critical ontology,’ Foucault referred to:   “a philosophical life in which the critique of what we are is at one and the same time the historical analysis of the limits that are imposed on us and an experiment with the possibility of going beyond them.”   It’s a description befitting the outcomes much of our educational reforms are concerned with these days, especially when we think of an emphasis of constructivist pedagogies and student-led inquiries. But for schools to truly embrace an emergent view of knowledge – where what emerges from the process of learning cannot, and should not, be predetermined – schools confront a direct challenge to the notion of traditional curriculum and assessment. MEd Final Presentation

Over time, my research question formed around the possibility of creating such a framework for learning based on emergence, and what this could look like within the constraints of traditional – or even the newly Government-mandated – curriculum, and given the possibility of digital technology.

In attempting to set up digital spaces for learning, I try to use a similar structure for knowledge-building and dialogue that I would in physical space: we learn by trying to articulate ourselves to others, and by recognizing new possibilities in one another’s expressions of our shared experiences.

So as would apply in the classroom, it is important that digital space is organized to foster audience and sharing around collaborative inquiries, with a record of individual growth accumulating in an environment that is owned by the individuals in that community.

MEd Final Presentation

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p style=”text-align: justify;”>In the unit plan of one’s own, the process can be organized around any grade level or subject area; it also doesn’t necessarily need to take place within a digital environment. What the class or individual blogs present is the opportunity for a critical praxis of learning to be documented in-progress by individuals or groups: if a similar record of learning artefacts were to be kept in a binder or shoebox or corkboard through the course of a semester, much of the essence of the pedagogy would remain. For those looking to instil a sense of digital citizenship extending beyond the local classroom, however, public sites can take the process onto the global web.   At the outset of a unit, students document or represent their “First Position.” The intent here is to “capture” the state and intentions of their learning with only introductory information at hand:

  • What are my first impressions of the topic?
  • What do I already know?
  • What do I want to know?
  • What are my questions?
  • How will I go about finding answers to them?
  • And why is it important for me to have them answered?

From there we have a document of learning in progress, a planning document of what might become of the ‘summative’ event, a ‘capture’ or record of that summative piece, and a reflection or self-assessment to articulate the learnings of the particular unit – whether to the individual learner, teacher, or group as a collective. The process itself is structured to bring about an authentic emergence of subjective perspectives around a common topic or inquiry.

MEd Final Presentation

For each of the unit assignments, criteria are generated by the class to determine mutual expectations for the learning that should be done, and how it will be shared. Rubrics are created and distributed, and used to gather peer-feedback, provoke authentic self-assessment, and to provide for teacher intervention where necessary.

It is not even always important that grades be attributed to each of these unit assignments, as they can distract the focus from seeking out relevant feedback to better meet individual and collective goals.

To coincide with reporting periods, it can be useful to require a mid-term and final synthesis of learning relative to mandated curricular outcomes. Here, students are asked to look back over their amassed documents of learning, and to assemble a record of their work toward identified learning standards. These points in a semester can offer a chance for students and teacher to arrive at a grade reflective of the totality of their work – rather than an aggregate ‘score,’ for the term or semester.

MEd Final Presentation

In brief, the process has left me with a few takeaways:

  • One is that I need not be a revolutionary: the system we have inherited is itself built on the premise of an ongoing revolution. Democracy is the worst form of government there is, except for all the others. But it is especially bad if we don’t know how to use it to build community-driven consensus.
  • How we pursue this community driven consensus is by preparing young people to express themselves as members of their various communities to achieve authentic collective ends.
  • And finally we must pursue this for ourselves as educators and citizens, working through our own praxis of intention, action, and reflection, because this is what it means to be enlightened.

Lit Review Twitter Essay

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This is the sort of thing that might otherwise be relegated to an aggregated Storify or series of screenshots. But as this afternoon’s series of Tweets was intended to partially sketch out the main ideas in what will be a much larger – Master’s thesis-sized – work, expanding on some of these points seems well-suited to a longer look here on the blog.

While not generally considered the forum to share and discuss more substantial themes or ideas, I’ve noticed more and more of the people I follow using part of the natural functioning of Twitter to follow through with some of their longer-form thinking.

One of the pioneer’s of the form, Jeet Heer published a spin on one of his essays in the Globe and Mail last fall, noting this popular conception:

6. With strict 140-character limit & cacophony of competing voices, Twitter seems like worst place to write an essay.

7. To critics, a Twitter essay is like life-size replica of the Eiffel Tower made from chopsticks: perverse enterprise.

But he went on to enumerate the ways in which Twitter might be the perfect venue for such thinking:

14. With a properly focused topic, a set of tweets allows you to ruminate on a subject, to circle around it: to make an essay.

15. An essay in original French meaning of term is a trial, an attempt, an endeavour: a provisional thought about something.

16. At the very root of the essay form is its experimental and makeshift nature. An essay isn’t a definitive judgment but a first survey.

17. The ephemeral nature of Twitter gives it a natural affinity with the interim and ad hoc nature of the essay form.

18. A Twitter essay isn’t really an argument; it’s the skeleton of an argument.

19. Tweets are snowflake sentences: They crystallize, have some fleeting beauty and disappear.

20. To write snowflake sentences is liberating: They don’t have to have the finality of the printed word.

21. Fugitive thoughts quickly captured.

This last point may perfectly characterize the difficulty of attempting to synthesize what has been more than a year of wide reading on a variety of loosely interrelated topics, bound together in many ways only by my own ability to connect them (if this is truly the purpose of academic study): to begin to write about these readings and plot our next steps forward as a grad cohort, we are engaged in the pursuit of such fugitive thoughts. 

As an exercise in collecting my thinking on a year’s work, I set out to form the basis of my thesis in a few posts:

Screen Shot 2015-03-29 at 3.47.05 PMWhile the ‘elevator pitch’ for the thesis begins in a few different places – critical pedagogy, Enlightenment thinking, or youth voter apathy – these ideas became today’s point of origin, and together might constitute something of an introduction to what I hope will serve as a research project.

It might begin something like this:

Citizenship in a pluralist democracy requires the cultivation of skills and dispositions that allow for an ongoing constructivism of more and more diverse perspectives within a collective identity. Multiculturalism is the natural extension of emergent epistemologies which draw on both critical and transformative pedagogies. 

There are a number of scholars’ work who have led me to the drafting of such a sentiment, chief among them Deborah Osberg and Gert Biesta, Paulo Friere, and Gregory Bateson.

Osberg and Biesta’s inquiry into whether a truly emergent epistemology could be possible in schools has concerned a great deal of linked text published to this blog in recent years:

Paulo Freire also figured largely – as he tends to – in my ongoing research into a pedagogy that might help bring about such an emergent constructivism:

And each of these threads culminates in the transcendent quality which Michel Foucault places in Enlightenment itself, which he called a “critique of what we are” and an “experiment” with going beyond the limits “imposed on us,” bringing about the paradigm shift which resets Freire’s critical praxis. Gregory Bateson (and Daniel Schugurensky) exnten this thinking and discuss the political and cultural necessity of working toward transformation as an ongoing process.

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Here we might continue in an academic voice:

However, the public institutions charged with producing and maintaining a citizenry that values emergence, and practices critical transformation are caught in something of a paradox as they intend to produce something which necessarily must be composed out of a fluid and ever-changing constituency. 

Not only are schools tasked with cultivating a curriculum which orients itself toward the production of that citizenry, but the broader socio/political/economic culture must be constantly reevaluating and defining just what that citizenship itself is seen to represent.

As institutions, they are faced with the reality of developing targets; yet a certain amount of recognizing aims within an emergent system means drawing the target around the shot that has been taken. 

Within a Canadian context, a multicultural constitution creates the (apparently) unresolvable tension between inviting and encouraging greater and greater diversity along with the generation of unifying symbols and experiences. A multicultural nation is one that is perpetually becoming, making the notion of citizenship (not to mention the form and function of the institutions charged with imbuing the younger generation with a sense of that citizenship) elusive.

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To confront this inherent tension Sigal Ben-Porath presents a notion of citizenship as “shared fate,” which “seeks to weave the historical, political and social ties among members of the nation into a form of affiliation that would sustain their shared political project.”

Again:

Ben-Porath describes “citizenship as shared fate” as a form of critical citizenship within which “the vision of the nation as a stable, bound and tangible group” might be overcome. For Ben-Porath, civic learning for citizenship as shared fate includes acquiring:

  • Knowledge of fellow citizens,
  • Skills to interact with them, and
  • Attitudes that can facilitate shared civic action.

Such a conception of civic learning echoes the emancipatory praxis of Paulo Freire, for whom the ability to “transform one’s reality” was paramount in realizing freedom from oppression. 

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In terms of researching answers to these questions, I am fortunate to work with three different groups of young people that cover a broad spectrum of our school’s high school experience. Between our grade nine/ten gifted cohorts learning in a district-funded program and with access to a unique curriculum and ample classroom technology, a senior-level Philosophy 12 course that has functioned as an open online course now for more than three years, and the grades 9-12 elective #IntroGuitar course, public digital spaces and social media support various processes related to civics learning and students’ honing of their own conception of their individual and collective citizenship.

I am curious to see how these questions might be explored within and around these communities of practice – among students, teachers, and potentially parents or open online participants who are brought into the fray. As well, I am excited at the possibility such a collective inquiry might offer the creation of a lasting forum of autonomous voices coming together in the shared space of the public web.

Emergent Citizenship: Curriculum in the Digital Age

Junedays

“Souls cross ages like clouds cross skies, an’ tho’ a cloud’s shape nor hue nor size don’t stay the same, it’s still a cloud an’ so is a soul. Who can say where the cloud’s blowed from or who the soul’ll be ‘morrow? Only Sonmi the east an’ the west an’ the compass an’ the atlas, yay, only the atlas o’ clouds.” (Mitchell, 2008)

What is curriculum?

Kieran Egan begins his essay, “What is curriculum?” (Egan, 1978) by presenting the idea that schools and curriculum constitute a process by which “children are initiated into particular modes of making sense of their experience and the world about them, and also into a set of norms, knowledge and skills which the society requires for its continuance.” John Dewey presents a similar vision of schools that are “responsible not to transmit and conserve the whole of its existing achievements, but only such as make for a better future of society” (Dewey, 1916):

“It is the office of the school environment to balance the various elements in the social environment, and to see to it that each individual gets an opportunity to escape from the limitations of the social group in which he was born, and to come into living contact with a broader environment.” (p. 20)

Dewey’s description can be seen in congruence with the critical ontology of the self that Michel Foucault described in his essay “What is Enlightenment?” (Foucault, 1984), which should: “be considered not, certainly, as a theory, a doctrine, nor even as a permanent body of knowledge that is accumulating”:

“It has to be conceived as an attitude, an ethos, a philosophical life in which the critique of what we are is at one and the same time the historical analysis of the limits that are imposed on us and an experiment with the possibility of going beyond them.”

It is toward this ideal of enlightenment that we might apprehend the spirit of the Canadian Charter of Rights and Freedoms (Canada, 1982), or the Multiculturalism Act (Canada, 1988), which seeks “to promote the full and equitable participation of individuals and communities of all origins in the continuing evolution and shaping of all aspects of Canadian society.” While Egan notes that “one symptom – or perhaps condition – of pluralism is the conflict and argument about what [the] curriculum of initiation should contain,” it should not be controversial to state that the mandate of education includes an introduction to (and the rehearsal of) the requisite skills which promote this “full and equitable participation” in the creation of our collective societal narrative(s) and identity.

This paper attempts to describe the nature of knowledge-creation in the Digital Age, and outline an approach to curriculum and citizenship that embraces an emergent sense of identity and culture.

Emergence in the Digital Age

The modernist conception of citizenship expressed in the Multiculturalism Act aligns neatly with possibilities brought about through the revolution in communication technologies that can be thought of as our Digital Age. Simsek and Simsek characterize the early stages of the Digital Age as a time when “the forms of information have changed drastically” (Simsek & Simsek, 2013):

“Information processing has been transformed from being passive receivers to active information processors, who must engage, construct, respond and act with information.” (p. 127)

“Our emergent digital times,” Nahachewsky and Slomp argue, “challenge the authority of any one author or teacher” (Nahachewsky & Slomp, 2009). However, envisioning a curriculum that might challenge the central authorial role of the teacher presents a number of difficulties, as Osberg and Biesta argue that such an emergent information landscape assumes that “Knowledge is neither a representation of something more ‘real’ than itself, nor an ‘object that can be transferred from one place to the next[i]” (Osberg & Biesta, 2008). The emergent classroom is a place where

“Knowledge is understood, rather, ‘to ‘emerge’ as we as, as human beings, participate in the world.” (p. 313)

This view of knowledge is congruent with Simsek and Simsek’s description of the literacies required to actualize democracy in the digital era, which “differ from the previous ones, mainly due to their operational, interactive and user-based technological characteristics” (p. 129). Here we see that the emergent view of knowledge-construction, which presents a difficulty to institutional learning, may be supported by the advent of digital communications technologies.

Teaching and learning in polyphony

“If we hold that meaning is emergent,” Osberg and Biesta state. “Then the idea that educators can (or should) control the meanings that emerge in the classroom becomes problematic” (p. 316). Sidorkin admits that “the tragic side of such a situation is that regardless of teachers’ intentions the relationship cannot become equal and truly dialogical” (Sidorkin, 2000). Despite one’s best efforts, the context of organized learning assumes orientation toward certain aforementioned goals and/or outcomes.

Paulo Freire confronted the student-teacher contradiction by prescribing what he called the “problem posing method” of education, whereby curricular content “constantly expands and renews itself” (Freire, 1970):

“The task of the dialogical teacher in an interdisciplinary team working on the thematic universe revealed by their investigation is to “re-present” that universe to the people from whom she or he received it – and “re-present” is not as a lecture, but as a problem” (p. 122).

However this framework maintains the authority of the teacher to “re-present” the reality of students toward their emancipation and as such is deserving of Bruner’s critique (highlighted by Nahachewsky and Slomp) in that the student becomes a “performing spectator” who “does not invent the world, [but] uses it” (Bruner & Bruner, 2009).

Sidorkin looks beyond this dialogical model toward Bakhtin’s idea of polyphony (Bakhtin & Emerson, 1993), and proposes that “the problem of imbalanced relation is not to be countered with power sharing based on considerations of equality.” Rather, he says, it should be “addressed with polyphony, the principle of engaged co-existence of multiple yet unmerged voices” (Sidorkin, 2000). The literacies attending such curricular intentions can be seen to revolve around the realization of a critical awareness of one’s community, and an ability to articulate a unique perspective within it. And it is here we see the notion of emergence begin to exist in a dual sense, as it arises in a collective narrative of community, but also in the individual’s sense of themselves within that community.

Sidorkin argues that curricular authority in the classroom should aim toward the realization of mutuality in meaning-making, stating “The polyphonic authority creates mutuality, and only this kind of authority should be used in education.”

It is this invitation to mutuality that Nahachewsky and Slomp describe by noting that:

“If students are allowed, through openness in the curriculum and their teachers’ language, to become part of a negotiation, facts then are created and become interpreted understandings shared by teacher and students, rather than transmitted by teachers as predisposed ‘truths’” (Nahachewsky & Slomp, 2009).

The skills and competencies attending such collective meaning-making may well have long been essential to the democratic project, as Simsek and Simsek note that “democratic values needed for citizenship are not different for new literacies.” However, they present the Digital Age as an opportunity to realize further promise of the democratic project:

“Many democratic values could be acquired by new literacies. New literacies are prerequisites for digital citizenship. New literacies increase the availability of relevant and credible information and broaden the capacity of individuals to get, share, compare, and contextualize information by developing new skills” (p. 133).

While they are careful to not describe the revolution in communicative technology as a panacea in an era of anemic political engagement and accountability, the authors do note that such a summary of digital citizenship embraces the value of broad contribution to an emergent, collaborative constructed community. Optimistically, they note, “Digital citizenship could create a more transparent, connected and participatory democratic environment” (p. 132).

Curriculum as Identity

The advent of the Digital Age has led to an increase in the opportunities for individuals to contribute their voice to the type of polyphonic democracy suggested by Freire and Sidorkin. Simsek and Simsek characterize the Digital Age by highlighting the increasing ability and access individuals have to spaces in which they might cultivate a networked, public “identity.”

“Identity in the digital territory is seen as a higher construct of literacies, which enables the citizen to act as a person with culture and independence as well as with critical abilities and democratic values” (Simsek & Simsek, 2013).

When conceived of in this fashion, the society education serves intends to admit all voices in its chorus, and asks that schools provide learning in the conception and expression of individual and pluralist identities. This is a process that unfolds endlessly, as the One and the Many are constantly making each other (Follett, 1919), and it is toward this critical praxis that education must orient the student experience if it is to achieve Freire’s “critical and dynamic view of the world” by which we might realize what he considered the central human objective: “permanent transformation of reality in favor of the liberation of people.” The progress toward this pluralist aim is the stated purpose of the Canadian Constitution, and should guide the continued exploration of curriculum in the Digital Age.

Bakhtin, M. M. M., & Emerson, C. (1993). Problems of Dostoevsky’s poetics: U of Minnesota Press.

Bruner, J. S., & Bruner, J. S. (2009). Actual minds, possible worlds: Harvard University Press.

The Constitution Act, 1982 (1982).

Canadian Multiculturalism Act (1988).

Dewey, J. (1916). Democracy and education: An Introduction to the Philosophy of Education. New York: Macmillan.

Egan, K. (1978). What is curriculum? Curriculum Inquiry, 65-72.

Follett, M. P. (1919). Community is a process. The Philosophical Review, 576-588.

Foucault, M. (1984). What is Enlightenment? . In P. Rabinow (Ed.), The Foucault Reader. New York: Pantheon Books.

Freire, P. (1970). Pedagogy of the Oppressed (M. B. Ramos, Trans. 30th Anniversary Edition ed.): The Continuum International Publishing Group Inc.

Mitchell, D. (2008). Cloud Atlas: A Novel: Random House LLC.

Nahachewsky, J., & Slomp, D. (2009). Sound and fury: Studied response (s) of curriculum and classroom in digital times. Beyond ‘presentism”: Re-imaginging the historical, personal and social places of curriculum, 139-151.

Osberg, D., & Biesta, G. (2008). The Emergent Curriculum: Navigating a Complex Course between unguided Learning and Planned Enculturation. Journal of Curriculum Studies, 40(3), 313-328).

Sidorkin, A. M. (2000). Toward a pedagogy of relation.

Simsek, E., & Simsek, A. (2013). New Literacies for Digital Citizenship. Online Submission, 4(3), 126-137.

[i] See Biesta and Burbules (2003), Biesta and Osberg (2007), Cilliers (1998) and Osberg et al. (in press).

Digital Environments, Emergent Knowledge & Citizenship Learning

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Mock trial of King Charles I

EDCI 335 Challenge 10: What are the strengths/affordances of the technology or learning environment you have chosen for your learning design that will promote or facilitate learning?

In preparing the TALONS socials units this semester, I have sought to align aspects of technology, assessment and unit planning within larger values of emergent epistemology and citizenship learning. By bringing these different elements of my teaching into congruence, it is my hope that the class’ individual and collective learning is enriched by uniting these various aspects of their experience into a coherent and transformative narrative that will build throughout the semester and beyond.

To reflect these principles, technology has contributed a means of collecting and sharing class knowledge: aggregating and vetting various resources for study in our prescribed unit, presenting and synthesizing different aspects of the learning at hand, and providing a venue for assessment and reflecting on the course of study thus far. As we proceed (after spring break) the process will then recur to provide the goals, direction and implementation of future units of study as prior knowledge is re-organized, reconstituted and re-contextualized within new course content and experience.

As I’ve written about the class’ collaborative unit planning, I want to use this challenge post to collect and point toward a few specific examples of technology at work in TALONS Socials this semester.

At the outset, the class began by taking the prescribed learning outcomes specific to the English Civil War Unit in Social Studies 9, and employed an embedded Google Form in the class’ Wikispaces site for participant/learners to submit potential study materials. The selected materials were then rated according to our interpretation of the CRAAP Test, and the form was edited to highlight different resources that were either “Good to Go” (green), “Acceptable” (yellow), or “Extra” (red).

This exercise was an important place to begin for me as it placed the onus of research and curation on the class – rather than a teacher or the textbook. The debate about which sources were best suited to our purposes put the relevance and context of the unit in the class’ hands to be then planned and executed within our timeframe (before spring break). It was also my hope that such a discussion would lead organically into an inquiry of what meaning we are (each) to make of the English Civil War and its historical importance, and provide a context within which our individual understanding would emerge as the process unfolded.

Building on the questions and themes arising from the assembled resources and materials, the class then set about employing media and technology in synthesizing and sharing their learning on a variety of topics associated with the unit. There were adaptations of popular songs written to narrate the lives of Oliver Cromwell and his son, Prezi’s made to illustrate the historical timelines of James and Charles I’s reigns, and documentary films made about the trial of the King, to name a few. And in addition to being shared in class – in mini lessons, presentations, mock-trials and other demonstrations meant to share discovered knowledge with the immediate community – digital artifacts of the projects were/are being collected on the class site (alongside past years’ collected work and resources on the same unit).

The class Wikispaces site has long-been a valuable addition to the class’ study of socials, collecting a variety of different resources and media both created by past TALONS as well as useful materials existing on the wider web. It is an online accompaniment and ongoing assemblage of knowledge pathways which navigate the Socials 9/10 curriculum in British Columbia; but beyond serving to complement the TALONS’ own studies, the wiki’s existence as a repository of class work goes on to have a life as an open educational resource that serves a global community of learners. For example, the site’s statistics show that only 1/5 (22%) of the wiki’s traffic is even Canadian, and that the United States is responsible for more than half of more of the site’s 100 unique visitors per day

Whatever value it has beyond our own purposes, however, the course wiki represents an ever-unfinished and imperfect project, constantly in need of a structure which organizes knowledge in an accessible manner reflecting such an exponentially complex process of discovery.  And while the class has yet to meaningfully undertake a significant renovation or reorganization of the site, I am inspired at the prospect such a project might represent as an opportunity for the class’ unique perspectives to shape and engage in the creation of course knowledge itself.

Where each of these first two opportunities have presented means by which technology has influenced and (hopefully) supported the TALONS collective learning, the unit’s individual assessment has incorporated technology as a means of creating and sharing personal reflections and synthesis of learning across the class cohorts. The morning group opted to submit more anonymous reflections (corresponding to their student number for my reference) by way of a Google Form that, upon completion, shares the assembled responses with respondents, while the afternoon class decided to answer similar questions in the form of a post on their individual blogs.

The individual assessment asks TALONS to reflect on their process, habits and contributions to their individual study of the unit, their group’s project, as well as the larger classroom learning. Each is asked to highlight examples of their own or others lessons, or discussions which informed their thinking on the topics covered, as well as to expand on themes and questions raised during the course of the unit. Additionally, there are questions about the organization and implementation of the unit itself, and opportunities to influence future studies that will begin to shape our very next topic, completing the cycle of critical praxis for a first time.

Next week we will be taking up Socials 9’s next revolution in Europe and making use of each of these threads of learning, as we continue to:

  • shape the lessons of the class’ emerging understanding of the course content in individual voices and meanings, and
  • reevaluate and reconstitute the means by which that understanding is created to best serve our unique community of learners.

Continually seeking ways by which the class might be more consistently and actively engaged with these processes is central to both my epistemological and social-political beliefs about teaching social studies. And in these and other experiments yet to be undertaken this semester, technology plays a vital role in creating the opportunity to realize these lessons’ practical application.

Design Thinking as Critical Literacy

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TALONS Kinetic Art w/ Jay Bundy Johnson

“Design thinking asks students to become investigators in their world, attempt to solve problems, bridge gaps of knowledge independently, collaboratively, and resourcefully.”

So decrees Lee-Ann Gray of the ability of Design Thinking to “make school more like real life.” Gray positions her view of schooling’s purpose clearly in her opening paragraphs, where she notes that, “These are skills that are highly relevant in today’s job market.”

To cite a source explored in more depth on this blog recently, they might also be referred to as “what creative people in all disciplines have always done.”

Gray highlights a notion of Design Thinking which

“involves immersing students in what [Mary Cantwell, Design Thinking Coordinator and IT Faculty Support at Mount Vernon Presbyterian School] calls situations for discovery. Situations for discovery encourage a wide range of relevant and active learning. In them, students are prompted to consider the community, areas of need, the environment, or challenges they face. DT gives students ownership of their work, which is a hallmark in igniting the love of learning.”

Last semester much of my subsequent exploration of citizenship learning began with the discovery of critical literacy as a central piece of creating of “student ownership” of learning. The foundation for this thinking was shaped by the work of Paulo Freire, who talks about learning as a process of discovering our individual and collective “generative themes” and rehearsing the process of transcending them:

“To investigate the generative theme is to investigate the people’s thinking about reality and people’s action upon reality, which is their praxis. For precisely this reason, the methodology proposed requires that the investigators and the people (who would normally be considered objects of that investigation) should act as co-investigators. The more active an attitude men and women take in regard to the exploration of their thematics, the more they deepen their critical awareness of reality and, in spelling out those thematics, take possession of that reality.”

In Design Thinking, Gray says, “the teacher becomes a facilitator of learning, and students become active learners.” How facilitation differs from “teaching,” she doesn’t reveal; however, she does assert that this type of active learning leads to “higher and faster” information retention and skill development.

Presenting a similar “problem-based” dialectical approach, I found Freire more helpful in sketching out the role of the teacher:

“The program content of the problem-posing method – dialogical par excellence – is constituted and organized by the students’ view of the world, where their own generative themes are found. The content thus constantly expands and renews itself. The task of the dialogical teacher in an interdisciplinary team working on the thematic universe revealed by their investigation is to “re-present” that universe to the people from whom she or he received it – and “re-present” is not as a lecture, but as a problem.

That Freire’s ideas have been a staple of progressive educational philosophy for more than thirty years casts Gray’s framing of “Design Thinking” as something of an overstatement:

“Design Thinking is […] a major game changer for teachers. Teachers have no preconceived idea about the direction DT projects will take. This model shifts the teacher’s role considerably, as the outcome and how students will reach it, are unknown at the outset. In DT, gone are the days when teachers have a plan of how it should all go. In my opinion, this represents a great shift in pedagogy.”

That all being said, Ian Grivois makes a compelling comparison in highlighting that the philosopher Ludwig Wittgenstein talked about

language being a ‘form of life‘ (Kindersley, 2011), meaning that it is intimately connected to the context in which it is spoken. Language is molded by the character of the speaker and meaning is recreated in the understanding of the listener.”

“Similarly,” Grivois says, “Design can be considered as an active language of practice, even if it is an especially visual language.” Here I think the tenants of Design Thinking in education align neatly with the aims of Freire’s Critical Pedagogy and Literacy. Grivois reveals design “as a process of discovery, learning, and addressing needs,” and that it “combines creativity, empathy and rational analysis to help realize successful outcomes.”

There is the familiar ring of Freire and the idea that education is the act of enabling a “critical perception,” which

“is embodied in action, [and where] a climate of hope and confidence devel­ops which leads men to attempt to overcome the limit-situations. As reality is transformed and these situations are superseded, new ones will appear, which in turn will evoke new limit-acts.”

The design process visualized by Stanford’s d.School  (Ratcliffe 2009).

The design process visualized by Stanford’s d.School
(Ratcliffe 2009).

Here we begin to see a meaningful congruence between the principles of design and the emancipatory endeavour of critical pedagogy. Other quotes from Grivois’ paper, On Design Thinking and Education that struck me as particularly Freireian: 

“Through questioning, research, observation and a playful discovery, a clear understanding of the needs and goals will often reveal a solution.”

“The collaborative relationship implies that there is development internally and externally – as an individual and as a community.”

“It works best when the designer and the user group are on equal terms as they explore the design and challenge together, a collaboration.”

Far from the novelty of 21st century “game-changer,” I am confident that one could find similar sentiments scattered throughout philosophical and educational texts going back to Socrates, which makes the question of the week, “Does Design Thinking Work in Education?” a particular challenge.

If this type of “thinking” isn’t appropriate for K12 learners – as Debbie Morrison argues in her post “Why ‘Design Thinking’ Doesn’t Work in Education” –  when does it become appropriate, if ever?

Morrison asks:

Do K-12 students really have the education background to engage in Design Thinking?  I suggest that teaching this process to K-12 students is not only unfeasible, but unnecessary and limiting.  Rather than spending time teaching a structured, cookie-cutter problem-solving process, time might be better spent teaching, and facilitating learning in a breadth of subjects. Rather than give students more structure, they may benefit from less, yet more learning. To think outside of the box, to have multiple perspectives, students require an education grounded in the humanities.

I am confused by the idea that, “Rather than spending time teaching a structured, cookie-cutter problem-solving process, time might be better spent teaching, and facilitating learning in a breadth of subjects.”

Why must these aims be separate?

The problem solving method of Design Thinking as asserted by Grivois and Friere can hardly be described as “cookie-cutter,” or “structured.” Furthermore the implicit skills evoked through this type of discovery process are of vital societal necessity, and help create a context for learning about the value of the humanities, as well as the interdisciplinary nature of intellectual and democratic progress congruent with such enlightened goals.

Delivering on educational outcomes without engaging students in this critical process is something I think Gert Biesta would warn against, as he asserts:

“Young people learn at least as much about democracy and citizenship – including their own citizenship – through their participation in a range of different practices that make up their lives, as they learn from that which is officially prescribed and formally taught.”

“The context in which a thing is learned,” Gardner Campbell reminds us, “frames the nature and purpose of that learning.”

If Design Thinking in Education is truly to be a “game changer,” it needs to be aligned with the transformational values at the heart of cultivating a critical literacy in each member of society, and offer opportunities for learners to own and create the contexts and purposes of their own learning.

Citizenship Learning and the Project of Enlightenment

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As part of my personal learning project in #TieGrad’s studies I’ve been guided in my efforts to frame my learning – as well as the intentionality of creating my classroom spaces – by  delving into educational research surrounding topics of interest this semester. Aligning neatly with my opportunity this term to be teaching Philosophy 12 as an open course, my research concerns have been epistemological, ethical, and social-political; through many of my readings, the theme of student ownership and empowerment offered through a variety of learning opportunities constitutes a democratic necessity.

The act of learning itself is presented as a requisite component in bringing about greater human freedom.

There are two foundational texts I’ve taken on this semester, both of which create the progressive framework of many faculties of education in North America:

While Dewey’s tome may be seen to fall short for reasons critics have long-outlined as failings of his work, the necessity of public education as a means of cultural survival is an idea that resonates with me for many of the reasons he outlines. For Dewey, education seeks to achieve balance between the contradiction of its dual purpose:

  • To transmit the facts, dispositions and cultural heritage society considers to be of value; and
  • To raise a younger generation with the skills, persistence and ingenuity to transcend our historical moment.

Freire, while not offering a perfect system by any means, offers a similarly passionate characterization of education as an ongoing emancipatory process through which teachers and students engage in learning that resolves the power dynamic between them. His vision of education is rooted in similar sentiments, that:

It is as transforming and creative beings that humans, in their permanent relations with reality, produce not only material goods— tangible objects—but also social institutions, ideas, and concepts. Through their continuing praxis, men and women simultaneously create history and become historical-social beings.

Each’s vision of education is one of necessity, and one which holds the potential to increase the freedom and equality of opportunity for all as its ideal. Education’s role in delivering on democracy’s promise is rooted in the critical thought Michel Foucault uses to define the Enlightenment, which he says should:

“…be considered not, certainly, as a theory, a doctrine, nor even as a permanent body of knowledge that is accumulating; it has to be conceived as an attitude, an ethos, a philosophical life in which the critique of what we are is at one and the same time the historical analysis of the limits that are imposed on us and an experiment with the possibility of going beyond them.”

This semester I have come to believe more and more that all education is citizenship education. All education should be concerned with the Project of Enlightenment and the search for greater justice that it entails.

And I do admit that it is encouraging to note here that we spend a great deal of time incorporating ideas of “social responsibility” and “justice” and “democracy” into learning outcomes, core competencies and school codes of conduct. Ensuring that the education system’s explicit messaging system – The Curriculum™ – reinforces these ideas is an excellent place to start.

But if we are serious about cultivating “lifelong learners” capable of delivering on the promises of the Enlightenment, and to guard against our own democracies falling prey to those who would subvert their intent for private or minority gain and exclusion (I’ll let you decide who you imagine in that role), we must have the courage to address the observation that many of modern schooling’s implicit messages communicate to young people (and teachers alike) messages about power, agency, and citizenship that can be seen as contradictory to the basic values of learning and progress.

In his popular essay, Immanuel Kant begins his response to the question, What is Enlightenment? by stating that:

“Enlightenment is man’s emergence from his self-imposed immaturity. Immaturity to use one’s understanding without guidance from another. This immaturity is self-imposed when its cause lies not in lack of understanding, but lack of resolve and courage to use it without guidance from another. Sapere Aude! [dare to know] ‘Have courage to use your own understanding!’ – that is the motto of Enlightenment.”

It is within this notion of the intellectual tradition that I strive to frame my own notions of pedagogy and schooling, and with much time spent documenting my range of practice in carrying out what I’ve defined as my own efforts in citizenship education, I have collected here a variety of papers that have shaped the development of my underlying theory these last few months.

Epistemology and Theories of Knowledge

The Emergent Curriculum: Navigating a Complex Course between Unguided Learning and Planned Enculturation | Deborah Osberg and Gert Biesta

“…knowledge is neither a representation of something more ‘real’ than itself, nor an ‘object’ that can be transferred from one place to the next. Knowledge is understood, rather, to ‘emerge’ as we, as human beings, participate in the world. Knowledge, in other words, does not exist except in participatory actions.”

Information, Knowledge & Learning: Some Issues Facing Epistemology & Education in a Digital Age | Colin Lankshear, Michael Peters and Michelle Knoble

“In an age which fetishizes information, knowledge may seem either to be passe, or in need of a serious reframing. What follows is an attempt to identify some areas and concerns we believe need close attention in the context of burgeoning use of new communications and information technology, including their rapid incorporation into school-based teaching and learning.”

 Kant and the Project of Enlightenment  | Curtis Bowman

“…the development of a system of human freedom, both in theoretical and practical matters. Thus we are to accept only those beliefs found acceptable to reason; custom and authority are no court of appeal for theoretical matters. And we are to lead lives in pursuit of autonomy in which the chief goal of human action is the realization and maximization of human freedom (understood as self-imposed lawful behaviour). In other words, we are to be our own masters in both theory and practice.”

Piaget’s Constructivism, Papert’s Constructionism: What’s the Difference? | Edith Ackermann

Psychologists and pedagogues like Piaget, Papert but also dewey, Freynet, Freire and others from the open school movement can give us insights into:

      1. How to rethink education
      2. Imagine new environments, and
      3. Put new tools, media, and technologies at the service of the growing child.

They remind us that learning, especially today, is much less about acquiring information or submitting to other people’s ideas or values, than it is about putting one’s own words to the world, or finding one’s own voice, and exchanging our ideas with others.

False Dichotomies: Truth, Reason and Morality in Nietzsche, Foucault, and the Contemporary Social Sciences | Paul R. Brass

Even more distressing in the latter discipline is the celebratory character of so much work that takes for granted the existence of democracy and freedom in our world, and hails their extension to the rest of the world in processes of so-called democratization. It never recognizes the need for anything but reform without displacement, even if it ever makes any policy suggestions. It never offers a thoroughgoing critique. Before revolutionary action can be proposed, revolutionary thought is required.

Citizenship Learning & the Public Sphere

Understanding Young People’s Citizenship Learning in Everyday Life: The Role of Contexts, Relationships and Dispositions | Gert Biesta

“Young people learn at least as much about democracy and citizenship – including their own citizenship – through their participation in a range of different practices that make up their lives, as they learn from that which is officially prescribed and formally taught.”

Transformative Learning and Transformative Politics | Daniel Schugurensky

“The struggle over politics and democracy is inextricably linked to creating public spheres where individuals can be educated as political agents equipped with the skills, capacities, and knowledge they need not only to actually perform as autonomous political agents, but also to believe that such struggles are worth taking up.”

Education in a global space: the framing of ‘education for citizenship’ | Mark Priestley, Gert Biesta, Greg Mannion & Hamish Ross

“…a form of citizenship which is predicated on critical political activism, rather than upon social compliance. If we think of citizenship as something that constantly needs to be achieved (and this can never be guaranteed), then we need to emphasize the process character of citizenship.

Unpolite Citizenship: The Non-Place of Conflict in Political Education | Hugo Monteiro, Pedro Daniel Ferreira

Like social and cultural elements, schools have special responsibilities towards diversity. To affirm the richness of this diversity transcendent to the apparent unity of the whole becomes a particular task in public schools. There the “right to education” established in the Declaration of Human Rights becomes a particular challenge in the response to each singularity that actually composes universality. This is one of the political/educative roles of an education that does not deny or avoid conflict but actually underlines its presence as a particular and manageable value.

Doing Emancipation Differently: Transgression, Equality and the Politics of Learning | Gert Biesta

it is no longer so that we need to learn – need to discover some truth about ourselves and our condition – in order to become emancipated. If there is something to learn in relation to emancipation, so we might conclude, it is about what we can learn from engagement in the always open and always uncertain experiments of transgression and dissensus.