Month: April 2017

From democracy to educating the whole person – My associative trails

I had a quiet time reading Parker J. Palmer’s most recent book this morning and in the spirit of  thoughtvectors I am sharing my associative trails here before they start fading away.

Palmer says,

…war is not the only setting in which violence is done: violence is done whenever we violate another’s integrity. Thus we do violence in politics when we demonise the opposition or ignore urgent human needs in favour of politically expedient decisions.” (Parker J. Palmer, 2011) (emphasis mine)

The quote above sparked my interest as just recently in my Tech and Ethics class one brilliant student, Grace Wengler, had raised questions about the meaning of integrity. Wasn’t it culturally constructed? “Might someone NOT feel humiliation if they were never taught to be embarrassed?”

I searched for the meaning of integrity, out of curiosity to see what would come up.

Screen Shot 2017-04-28 at 10.42.06

To my surprise, the second Google dictionary definition mentioned “the state of being whole,” which was something I remembered reading in bell hooks:

“Denying the emotional presence and wholeness of students may help professors who are unable to connect focus more on the task of sharing information, facts, data, their interpretations, with no regard for listening to and hearing from students. It makes the classroom a setting where optimal learning cannot and will not occur.” (bell hooks, 2003) (emphasis mine)

Wholeness of students made me think of this great interview with Gardner Campbell, Educating the Whole Person. At the very beginning of the interview Gardner says:

“We are talking about lives. We are talking about minds. We are talking about ideally, As Randy  Bass puts it, the whole person. And the whole person is much more than accessories bolted onto a body. It is about a life lived in space and time with the potential to touch many other lives.

I mentioned the whole person in education in my dissertation but I didn’t explore the concept in depth and I didn’t have the opportunity to ask Gardner myself (I examined a course he co-designed and taught with a group of faculty at VCU). It was intriguing to come back to it almost a year after my defense. In the interview Gardner talks about how learning can be made personal with meaningful connections, he talks about the importance oftapping into the very meaningful and deep ways to students’ disposition to connect,” and “[helping students] have an understanding of their own needs and identities”... Now I felt like I got a gist of this complex concept because it was discussed in context.

Still, I wanted to find out more about this so I followed Gardner’s shout out to Randy Bass and found really interesting resources, one of which is the Designing the Future(s) of the University project – described as an integrative initiative engaging the whole Georgetown [university] community. And here below, I think I found good summary of educating the whole person. The italics in the quoted section reflect my thoughts:

“[The Formation by Design Project is] dedicated to shaping students to be fully human [so education is not all about the intellect], to cultivating their authentic selves [the relational selves, the way learners feel and live in the world], and to inhabiting a sense of personal responsibility for improving the world [working towards something larger than personal goals, ambitions]” (Formation of Design group).

From democracy to educating the whole person… there are interesting connections remain to be made…


Open Pedagogy: A Response to David Wiley:

What is Open Pedagogy? David Wiley recently asserted:

…there’s apparently a temptation to characterize good educational practice as open educational practice.

But that’s not what open means.

As I’ve argued many times, the difference between free and open is that open is “free plus.” Free plus what? Free plus the 5R permissions. … open pedagogy is the set of teaching and learning practices only possible or practical in the context of the 5R permissions. Or, to operationalize, open pedagogy is the set of teaching and learning practices only possible or practical when you are using OER.

I’m, however, inclined to think about open pedagogy as a philosophy of teaching and learning that in its core, as Maha suggested, has an ethos of sharing and social justice. I’m under the spell of bell hooks right now so I will define open pedagogy as the way she frames it in her book Teaching Community: A Pedagogy of Hope:

Intentional approaches in teaching that encourage students to have “the will to explore different perspectives and change one’s mind as new information is presented”(emphasis mine).

Open pedagogy may include the 5Rs of OER (Retain, Reuse, Revise, Remix, Redistribute content), or it may not; the discussion on 5Rs to me is simply an issue of method, not methodology (the broad philosophical orientation to the methods used). Open pedagogy might enable many methods, in other words ways of doing things, to achieve its goals. Take Clint Lalonde’s Digital Humanities students who shared their work online without open licenses, take the awesome open courses offered by the Virginia Commonwealth University (I wrote my dissertation on one of their courses). Are we saying that these people haven’t been engaging in open pedagogy? That they were using some other method simply because their focus is not on 5Rs?

In a reflective post Sheila Mc Neill posted a resource by Bronwyn Hegarty titled Attributes of Open Pedagogy. This is more comprehensive than Wiley’s framing of open pedagogy but again, I think there is a confusion here between methods and paradigms. I would love to hear from you on this to clarify my thoughts.

bell hooks writes:

“Throughout my academic career I have sought the spaces of openness, fixing my attention less on the ways colleagues are closed and more and searching for the place of possibility” [for positive change].

What are our “spaces of possibility”? How do we construct those spaces and nurture democratic learning environments where people get exposed to different perspectives, challenge the way they view the world and their position it? How can we help them have the will to learn enthusiastically and passionately, despite all the difficulties that come with deep learning?

Why does it matter to have this discussion on the meaning of open pedagogy? Because I strongly believe openness is contextual and messy. As Maha says:

When we call anything “open” we need to clarify: What are we opening, how are we opening it, for whom, and why?

I’m ending my post with a quote from by Rajeev Balasubramanyam or this rant will go forever. This piece is on artists’ responses to right wing politics but there is a lot we can apply to education. Rajeev says:

The artist of faith is able not only to live inside of this uncertainty, but to create from it, to surrender to the unknown and, by doing so, to make peace with it. This is a political act not least because it is the one thing that fundamentalists of every hue will always oppose. Fundamentalists seek to erase uncertainty, to replace the unknown with crass, bludgeoning answers, but the writer of faith gazes into this void with open eyes, even, or perhaps particularly, when she is afraid, seeking to share what she sees with others in who find themselves in similar situations.

*Watch and participate in the open pedagogy discussion here. More information is available on Maha’s blog.

Identity & Open Education: Reflections on #OER17

My daughter plays with her identity every day. She becomes mummy or daddy, a friend, the naughty child in a nursery rhyme. We run together in the house, bump into a few chairs, sing songs and act for hours. But then, when she is tired, when she wants to sleep or have something to eat, she is herself again. She doesn’t want to be someone else.

It is fascinating to see how she plays with her identity, how she uses it as a tool to explore the world around her. These role-plays are intentional; they are planned and always playful. This aspect of child development, although it’s widely debated in the literature, was completely new to me until my daughter turned three or so. It made me think about the process of identity development, the different ways of being.

I struggle with my identity even now. Coming from a mixed background, I always navigated through different identities. My father’s ethnic origin (Kurds), particularly has taught me a lot. I learned, for example, how silence could be a powerful force for people to unite, when it’s mandated by the authorities. With my British mother, I experienced the white (western?) privilege in many aspects of the society.

There is a lot to say about constructing an identity, multiple identities, in a patriotic and patriarchal country like Turkey. My point is that identity is sometimes a painful process, especially when you don’t know which direction to go, where to rest and gain strength.

With OER17 I did experience something familiar to what I described here, an uncertainty about my place, a doubt cast over the wonderful talks and workshops: did I belong to the community? How could I really hold up to the values of open education and at the same time stand firm on the arguments I was making in my own work, mainly the argument that openness is subjective and meaningless without a given context. And because openness is subjective in any given context, it is absolutely necessary that we engage with it critically. Presentation by Frances Bell was particularly intriguing, as she was saying we need to think of criticality as a disposition, as a will to resist and shape ongoing practices.

Coming back to identity issues… The pressure I felt on digital openness was immense at OER17. With openness I struggled more with my identity. Should I be open, be periscoped, be virtually connected, be tweeted, be on Twitter? Although many times being open online has been playful for me, and many times I enjoyed it very much, this time I just wanted to be myself and I didn’t know at what point I was actually being myself.

But, at the same time, OER17 ignited in me something I kind of knew existed but never had the time to stop and deeply explore. Shortly after the conference, I’ve started reading bell hooks again and put Michael Apple on my to-read list, and I felt good about it. You know, not assigned. Not being forced—my interest in critical pedagogy has been sincere and deep and I owe that to the criticality at OER17.

Reading bell hooks is an amazing experience. It is inspiring and deeply touching. Here I want to share a quote bell hooks notes in her book Teaching Community: A Pedagogy of Hope.  The following is from the chapter Democratic Education and it’s by Judith Simmer-Brown:

As educators, one of the best things that we can do for our students is not to force them into holding theories and solid concepts but rather to actually encourage the process, the inquiry involved, and the times of not knowing— with all the uncertainties that go along with that. This is really what supports going deep. This is openness.

bell hooks continues by saying how discussing our fears and uncertainties can actually nurture openness in education and help us “imagine and articulate positive outcomes,” one of which is commitment to “radical openness,” that is, “the will to explore different perspectives and change one’s mind as new information is presented.”

This chapter on Democratic Education really resonated with me and made me feel quite liberated. Although I wrote about this many times before, reading bell hooks helped me feel that openness in education doesn’t have to be digital or online. It’s a philosophy anyone can embrace as long as they have their heart in the right place. So now, I can confidently and passionately say that I am an open educator—a democratic educator—and that doesn’t mean I will be more exposed, more online and more digitally traced. For some, this might mean I’m not a good fit for the OER community. After all the emphasis in the title is on open resources and that’s tightly defined in many sources. Regardless, there is a new and exciting field that is organically emerging: Critical Open Educational Practices (check #critoep), and thanks to OER17 for bringing it into light.

More to come on that in following posts, thanks for reading…

Note: Shortly after I wrote this post I read Kelly Terrell’s reflections on OER17, in which she describes a similiar struggle with belonging and gives examples from others. Perhaps this is a common experience?