March 11, 2009

He Loves His Mother!!!

Bill Mayer — He loves his mother!! I thought I’d start with that. Religulous, a film by the same people who made Borat, and Borat, too, was purposefully offensive, and it, too, was funny, but it never, not for a second took itself seriously. Borat showed us into some very serious territory. There was the blatantly misogynous college boys scene, and the dangerous war of terror scene, maybe it was the moustache, but the nausea producing, in a culturally discomforting sense, scenarios made us witnesses.  Borat, himself, was nearly invisible. Religulous does something different, and I didn’t like it. The scenes where Maher analyses what we just saw are all gawd-awful. He interviews some fairly stupid people, but Maher’s arrogance, which may have held up, especially with the cuts to clips from Superbad and Scarface, those were hilarious, his arrogance may have held up, but when he was on camera by himself, the weakness of those scenes reframed his arrogance as simply mean. Sure, he loves his mother, but he’s a mean mental weakling himself, bullying other intellectually challenged, differently intelligent people. There’s the difference, Borat’s misogynists exposed themselves and an oppresive cultural undercurrent, while Maher victimized the people he put on film.

The science is in. Consciousness is a chemical energy. Our perceptions are bodily. Chemical and bodily changes affect consciousness and perception. Philosophically I work from the premise that existence precedes essence. Darwin, Marx, Nietzsche and Sartre, if generally understood would make it easier to argue that we should educate and properly house and nourish everyone. What I’m saying here is that there is no God of Abraham, there are no angels, spirits, demons, heaven or hell, at least outside our language systems. Our language systems exist physically in our bodies, in this sense these things exist, they are within us and communicable. Maher had an opportunity to produce in incredibly informative film. He came close with the Andrew Newberg, MD (University of Pennsylvania research neuroscientist) interview. Newberg discusses the process of imaging people’s brains as they pray, meditate or speak in tongues, but no conclusive statement is made. He also brought in the consciousness changing properties of drugs, but again the neurophysiology that could reveal the chemical and physical contingency of consciousness was not explored.

Maher is content to promote doubt, but there is certainty that consciousness is chemical reactions within organic physical structures. We don’t know how exactly it works, but there is certainty that material is at work. These ideas can also be communicated, but Maher didn’t do the research. And understanding consciousness, the bodily manifestation of these belief, may have softened his, persecution, of these believers. Really what was he doing? In his interviews with Muslims, he was told twice that it was politics and not religion, that the motivation behind terrorists and extremists, but he didn’t accept it. He even made “fun” of the interviewee by writing a text message implying he was a terrorist. Later he analyses these scenes saying that they don’t want to admit to outsiders that there are problems with the religion. Doubt in this sense is not a tool for understanding, it is an analgesic for stupidity. What were the political motivations of the religious George W. Bush and what were the political motivations of the differently religious Osama Bin Laden? Maher is content to doubt everything and everyone.

In Saul D. Alinsky’s Rules for Radicals he spends an entire chapter “of ends and means” explaining how political interests are clothed in religious morality. “The Haves,” he writes, “develop their own morality to justify their means of repression and all other means employed to maintain the status quo.” What’s interesting is that Obama was schooled in the Alinsky tradition. Maher’s film is now an historical document. But Alinsky also taught respect for the beliefs and values of the Have-nots and spoke against arrogance. Politically, in the political system, I’m with Sven. This call for compassion, and understanding, when dealing with religious consciousnesses, is not a form of self protection, it comes from an understanding, limited sure, that our bodies and consciousness are totally intertwined, and a massive change, in our society, especially forced from the outside, well, it’s abuse.

And one last thing about embodied knowledge, especially the kind of knowledge that defines a persons existence. This is from wikipedia:

In Carl Jung’s psychology, metanoia indicates a spontaneous attempt of the psyche to heal itself of unbearable conflict by melting down and then being reborn in a more adaptive form. Jung believed that psychotic episodes in particular could be understood as existential crises which were sometimes attempts at self-reparation. Jung’s concept of metanoia influenced R. D. Laing and the therapeutic community movement which aimed, ideally, to support people whilst they broke down and went through spontaneous healing, rather than thwarting such efforts at self-repair by strengthening their existing character defences and thereby maintaining the underlying conflict.

With this in mind, really, what the fuck was Maher doing? He loves his mother, but he’s still an ignorant fuck. Had he actually broken through the defences of these people he was attacking, he would have precipitated a moment of realization in which everything previously known is wrong, leading possibly to a physical and mental breakdown. In one scene Maher’s mother reminds him of how upset he was when he discovered Santa Claus wasn’t real. The equation of a childhood fantasy game, with god consciousness or a bodily awareness of god, is ridiculous in itself. In my utopian thoughts after the consciousness of our interconnectivity is widespread, when we are concerned with the care of each other, the issue of religion will have faded away, but until then we need to work toward our own understanding. 

March 1, 2009

Waves of Consciousness

Murray Bookchin on the 1960s. In The Ecology of Freedom: The Emergence and Dissolution of Hierarchy .

Almost intuitively, new values of sensuousness, new forms of communal lifestyle, change in dress, language, music, all borne on the wave of a deep sense of impending social change, infused a sizable section of an entire generation. We still do not know in what sense this wave began to ebb: whether as a historic retreat or as a transformation into a serious project for inner and social development.

Hunter S. Thompson. Fear and Loathing in Las Vegas: A Savage Journey to the Heart of the American Dream .

So now, less than five years later, you can go up on a steep hill in Las Vegas and look West, and with the right kind of eyes you can almost see the high-water mark — that place where the wave finally broke and rolled back.

Letter to Felix Guattari on Social Practice. in Antonio Negri. The Politics of Subversion: A Manifesto for the Twenty-First Century . Translated by James Newell. 1989 Polity Press. Cambridge.

We have been defeated. The culture and the struggles of the sixties were defeated in the seventies. The eighties have witnessed the consolation of the victory of capitalism.

January 21, 2009

Party like it’s 1999…

From the CBC indepth profile on Svend Robinson:

1999: Alexa McDonough relegates Robinson to the backbenches after he tables a petition calling for the word "God" to be removed from the preamble of the Charter of Rights and Freedoms.

Noam and Svend 

Svend Robinson at the March for Peace in 2004.

From the Canadian Charter of Rights and Freedoms:

Whereas Canada is founded upon principles that recognize the supremacy of God and the rule of law:

January 20, 2009

becoming woman

From Deleuze and Guattari:

Sexuality is the production of a thousand sexes, which are so many uncontrollable becomings. Sexuality proceeds by way of the becoming-woman of the man and the becoming-animal of the human: an emission of particles. (ATP p278)

As Faulkner said, to avoid ending up a fascist there was no other choice than to become-black. (ATP p292)) note: See William Faulkner, Intruder in the Dust (New York: Vintage, 1948), p.216. Speaking of Southern whites after the Civil War (not only the poor but also the old monied families), Faulkner writes, “We are in the position of the German after 1933 who had no other alternative but to be a Nazi or a Jew.”

 

Here’s a quote taken from the Arcade Project:

"What! Because a woman would rather not take the public into her confidence concerning her feelings as a woman; because from among the men who would lavish their attentions upon her, only she could say which one she prefers — is she then to become the slave to one man? What! In such cases a woman is exploited. For if she were not afraid of seeing them tear themselves to pieces, she could give satisfaction to several men at once in their love. I believe in the need for a freedom without limits, a freedom founded on mystery, which for me is the basis of the new morality." Claire Demar, Ma Loi d’avenir (Paris, 1834), pp. 31-32

 

The moment freedom is realized, in Spartacus is the moment it is given up:

"Do you realize… nobody can ever sell you again? Nobody can sell you or give you away. Nobody can ever make you stay with anybody.

I love you, Spartacus. I love you.

I still can’t believe it.

Forbid me ever to leave you.

I do forbid you. I forbid you"

 

From Chaia Heller’s The Ecology of Everyday Life:

From the Declaration of Interdependence (1989):

“It is our belief that man’s domination over nature parallels the subjugation of women in many societies, denying them sovereignty over their lives and bodies. Until all societies truly value women and the environment, their joint degradation will continue…Women’s views on economic justice, human rights, reproduction and the achievement of peace must be heard at local, national, and international forums, wherever policies are made that could affect the future of life on earth. Partnership among all peoples is essential for the survival of the planet.”

 

From Google News:

Muslim Khan, the militants’ spokesman, said they would not allow any girls’ schools to operate until the army withdraws from the valley and Islamic law is imposed. "These schools are being run under a system introduced by the British and promote obscenity and vulgarity in society," Khan told AP by telephone from an undisclosed location. Khan said a system of girls education would be developed in line with the teaching of Islam.

January 1, 2009

What’s up doc?

Paul Cezanne  via The Revolutionary Carrot

The day is coming when a single carrot freshly observed will set off a revolution.

This is modified Marcuse from The Essential Marcuse:

The awareness of the transcendent possibilities of freedom must become a driving power in the consciousness and the imagination which prepare the soil for this revolutionary carrot.

September 25, 2008

Where’s the Square?

Anyone interested in the idea of democracy should check out the Vancouver Public Space Network’s website. When it comes to creating dialogue as a practice for community self-awareness this group is doing great things.

The first VPSN event that I attended was a tiny little dance party in a remote area of a public park. It was repeatedly hassled by Vancouver Parks Police, and that was good enough for me. Any group (not hurting anyone) that gets hassled by any establishment type is probably on to something good.

This past Tuesday the VPSN launched its Where’s the Square Design Competition, with a very well attended forum at the Vancouver Public Library. The panelists Lance Berelowitz, Cornelia Hahn Oberlander, Bing Thom are all highly regarded experts and practitioners in public space design. They presented the audience with many examples of Public Squares from around the world, and gave what turned out to be a free education in the design and use of public space.

Lance Berelowitz, the author of Dream City gave the most provocative talk. He questioned the need for a central plaza in Vancouver, pointing out that the city is surrounded by public space all looking away from the city toward the ocean and mountains. This space on the edge of the city serves many functions and gives a character to Vancouver that isn’t found in Old World Cities. He did, however, suggest the current Art Gallery’s back entrance as a possible space for a re- and well designed public space.

Let them know what you think.

May 7, 2008

Everybody knows

What happened in the 19th Century? Whatever it was we haven’t yet come to terms with it. Neil Postman wrote Building a Bridge to the Eighteen Century in an attempt to skip those one hundred years completely. What was it that has some of our most critical thinkers blanking out 1801-1900?

Something happened. Was it Darwin’s book? There’s a theory that hasn’t really sunk in after all these years. Or was it more the thought that made Darwin possible?

I’m reading Capital right now to prepare for a class this Fall. I’ve just finished chapter one. The entire chapter can be summed up in five words: Value is a social construct. I could also do it in four words: There is only matter. How about: God is dead.

Values are the product of human brain power. This is Marx and this is Nietzsche and this is happening in the 1800s. This is when man became a physical thing. Marx finds in the misty realm of religion, an analogy to the value of commodities: "There the products of the human brain appear as autonomous figures endowed with a life of their own, which enter into relations both with each other and with the human race."

August 15, 2007

Multiplicity and Misunderstanding in Education

Preface
This post, which is essentially a review of the summer issue of Education Canada, might turn out to be some statement of purpose for Not Left To Chance. My main concern today is a proposal for study in a local graduate program. Of course, being afflicted with a philosophical disposition, I tend to space out when defining a field.

It shouldn’t be too difficult to work out a focused study. My interest is literacy and I have a very practical agenda. I want to study tested methods for improving literacy so I can become a better teacher.

A little background: At some point in my efforts to change the world by changing a local media scene, I decided that education could be the field where the work of changing the world holds the most potential. I enrolled in the local Faculty of Education and a year later was a qualified teacher. At that point I went back to work in local media.

A little more background: The time and place of my turn toward the field of education was Harris’ Ontario. Education was overtly politicized by the governing body and teachers and their unions were essentially destroyed. It was a bad time for education in Ontario, and in the spirit of full disclosure, a good time for a middling student to get into a Faculty of Education.

My first complaint is with the education I received. I recall one telling incident every time I bring up teacher education. The lecture based section was led by instructors who told you what to do in the classroom. Once, and only once, I questioned a teaching practice. The instructor looked at me, (it wasn’t like I was out of line, the instructor had asked if there were any questions) and said "This would be a higher level discussion." then continued with the lecture as if no question had been asked. Teacher education generally exercises only lower level recall skills.

And the practicum was just as bad. The student teachers who could most closely ape their mentors were highly rewarded. I learned to mimic tone, gestures and catch phrases for positive appraisal. This wasn’t as foolproof as it sounds. An outside appraisal was also part of the student teacher’s report. My outside appraiser was a retired principal and a strict disciplinarian. During his first appraisal I was being mentored by a teacher with a soft touch. This retired principal gave me a near failing review. Luckily for me, when he came around for my second appraisal I was aping a strict disciplinarian who was retiring from teaching at the end of the year. My second and final outside appraisal was a glowing report, with stars and extra comments written in the margins to note my striking improvement.

In most teaching positions this kind of education/training isn’t a problem. In front of a group of similarly socialized students, you perform an act prescribed by governing bodies and the results sought appear. As long as you are doing what you’re told, remain dependent on outside regulators for instruction, you’ll be a success at the job of teaching. The direction of education is left to policy makers. Teachers have learned not to question, their success is dependent on their ability to unquestioningly do what they’re told. You could clearly see that dependence in Harris’ Ontario. Teachers were powerless to defend the work they do from a government that didn’t have the best interests of education written into their policies. Grudgingly, the teachers followed the governments new prescription.

And in the end what did it matter? Literate households and communities continued to produce reading ready children. Schools continued to stream the children of professionals into academic areas while the kids from lower socio-economic backgrounds were streamed into holding cells. All the exercising and testing helps to reinforce the stigma and heighten awareness of who has what and who doesn’t.

In middle class neighbourhoods differing social situations and physiological states lead to a diversity in the classroom. Teachers in these situations, drawing on their training will have many successful students and a few challenges. These challenges are what interest me. You can generally predict based on social situation which children will succeed in school. The curriculum and teaching methods were formed around normal socialization. Outside the norm, the methods fail. The one or two kids socialized outside that norm will not connect with the methods. The teacher will pass 28 kids and fail 2. The systems/methods failure labels the child.

And still some more background: One thing led to another and I got call from a principle in an isolated community. A teacher hadn’t returned from a vacation and they were in a bit of a bind. Two days later I was in this isolated community. I quickly realized that my training was useless. Most teachers in the community had been flown in from the outside, most thought the problem was the kids. It was clear to me that I was the problem. I’d like to say that I modified my method and achieved some result, but that’s not what happened. I never really connected with the kids. I tried, and something was happening toward the end of the first year, and then the second year with a different class I started all over again. I was isolated, inexperienced, an outsider and in a school that had modelled itself on "normal" schools.

That said, I did learn a lot, and have been haunted by the problem since. I was in a classroom filled with kids less socialized-in-preparation for traditional teaching methods than the one or two that fail in middle class neighbourhood schools. I don’t have the answer, but this drives my desire to research different methods of improving literacy. I do have an experience that informs my critique of traditional methods, and also witnessed first hand the uselessness of traditional methods in the same situation, as employed by a teacher with 25 years experience.

The teacher with 25 years experience successfully employing traditional methods, however, put the failure on the kids. While it was clear to me that the school was failing, I was also incapable of solving the problem. The problem in this case is that the school isn’t a learning environment. In this case with grade eight students testing at grade three levels, the failure to create a learning environment was clear and documented. The problem in city schools is that the diversity of the student body makes all propositions untrue. Different children relate differently to a school environment. My concern is that the constructed school environment fails to bring about learning in some children. These children could learn in a differently constructed environment. Some sort of change is needed for these children to learn in school.

And now the review: The latest issue of Education Canada, themed Encouraging Subversion, acknowledges a need for change in the system. The editorial does a good job of capturing the mechanistic quality of the debate, but unfortunately sums it all up with one line: "That’s the way it’s always been."

Perhaps an educational revolution is in the works, if so, you won’t find it written in these pages. Maybe it’s there somewhere behind the words in the conclusion to Andy Hargreavesarticle The Long and the Short of Educational Change. I don’t expect the germ of revolution to grow out of our national debate.

One article that clearly illustrates a major problem in the direction advocates of educational change are heading is Catching The Knowledge Wave: Redefining Knowledge for the Post Industrial Age. (The article is available as a PDF download here.) I’ve written elsewhere about the wave jumping phenomenon, but here the wave catching is clearly conscious.

First, the author Jane Gilbert has some interesting current projects. Take this passage out of one recent report:

Schools are highly complex organisations that are, for all sorts of reasons, set up to deliver their services to groups of students. Because they are set up in this way, it is not easy for them to deal with children who don’t fit conventional patterns, and as a result these children (or, more accurately, their families) tend to be seen as problematic. Turning this around, it is possible to argue that it is because schools are organised in the way they are that these children are seen as problematic and/or deficient: that is, that it is the schooling system that needs to change, not individual children, if this “problem” is to be solved.
Writing the awareness of different patterns within society, should lead to critique of the capitalization of knowledge hiding under cover of a "social shift." But in the Education Canada article Gilbert presents the desire of corporate media and the resulting government policy as a rational for reorganizing education.

The media is full of references to the knowledge economy and the knowledge revolution; business discussions now routinely talk about knowledge management, knowledge resources, knowledge clusters, knowledge work, and knowledge workers; and policy documents argue for the need to ‘catch’ the knowledge ‘wave’.


She goes on to write "[Knowledge] is now understood as being more like energy, something defined by its effectiveness in action, by the results it achieves." This definition confuses knowledge with agency, or equates the two.

According to Lyotard, learners will be encouraged to develop an understanding of an organized stock of public and/or professional knowledge (‘old’ knowledge), not in order to add to it, but to pursue ‘performativity’ – that is, to apply it to new situations, to use it and replace it in the process of innovation. They will be encouraged to understand the rules or established procedures of a discipline, profession or trade, not in order to follow them, but in order to see how they might be improved.

How do you read Lyotard? Is he reporting or advocating? And isn’t this exploration for improvement already the intended direction of the experimental scientific method? Knowledge in this passage exists in the ‘old’ sense. Knowledge isn’t performativity, an understanding of a body of knowledge becomes performativity. "With a creative hand they reach for the future, and all that is and has been becomes a means for them, an instrument, a hammer."

In the Knowledge Age everyone needs the kind of knowledge and skills traditionally only provided in post-secondary education. We need new ways of organizing education based, not on the one-size-fits-all, production-line model, but on new models that allow flexibility, multiplicity, and new ideas about ability. Secondly, we need a new way of thinking about what we teach and why we teach it, a new way of thinking about the traditional disciplines that underpin the school curriculum.

What needs to be understood about the Knowledge Age is its increased complexity. To say that we are in a post-industrial age gives the meaning that the industrial society is no longer in existence. Just recently I drove through the mountains from Vancouver to Dinosaur Provincial Park. On the way I saw that railways are still moving goods across the country and cattle ranchers still use horses to do their work. Perhaps what’s happening here is a desire for change, a desire for a new way of thinking that’s uncritically married an accepted or legitimate call for change.

People’s understanding of time, space, and place are changing, and the boundaries between countries are breaking down. We are developing new forms of information, new ways of presenting information, and new forms of money. There are new more complex forms of personal identity, and people are connecting with each other in new and different ways.

All this while people continue to connect as they always have. People continue to go to church. In certain zones of our society the alphabet is an unworkable concept. It’s just not true that everyone needs the skills traditionally provided in colleges and universities. Some jobs involve hanging headless bleeding chickens by their feet on a conveying wire. What Gilbert is expounding in the preceding passage could be called folklore. Schools needn’t be concerned with changing to keep up with social folk tales. The preceding passage expresses a reality that’s suspect. Another writer could easy fill space with tales of thickened political boundaries. Again today, right now there are children two weeks away from entering the foreign culture of their neighbourhood school where they’ll learn nothing but an affirmed sense of alienation.

A question: Would teaching methods successfully developed to improve literacy in children from non-literate backgrounds be useful for teaching children from literate homes? In other words, if teaching methods were based on the needs of non-literate children, how would the learning of pre-literate children be affected?

June 11, 2007

Ball of Confusion

I’ve been thinking about the coming blockade action, and am at a point where I’ve lost complete control. I have no answer, not that I expected to write one, but as well I have no convictions. That said my head isn’t all that empty. I’m not indigenous to this land, so my role can never be more than that of a spectator.

So why am I bothering to think the situation through? If nothing else just to answer that question. But somehow this situation will shed some light on Canadian education. The concepts of identity, nationality, culture and difference are alive in this situation, and education, any discussion of education needs to be shaped with these recently sharpened conceptual tools.

 

Technorati Tags:: conceptual tools culture difference education identity nationality


February 15, 2007

Raging Consciousness

I’m slowly working on an entry about reading. Love in the days of rage a novel by Lawrence Ferlinghetti, illustrates what reading is for me, or at least why I read. I picked the book out of a bargain bin years ago, in a fit of Beat reading, but never made it past the first sentence, which has to be one of the more poorly constructed first sentences in the history of the novel. So the slim book sat on my travelling shelf for years, until recently the subject of Paris 1968 surfaced in my reading. Feenberg devotes a chapter to that historic moment in Questioning Technology and in a blurb on the back cover of Peter Sloterdijk’s Critique of Cynical Reason Jürgen Habermas writes, "Inasmuch as he explains the aftermath of the shattered ideals of 1968 with means he borrows from philosophical history, he gleans from the pile of rubble a piece of truth." So before devoting the next six months of my reading life to Sloterdijk, I read, over a few nights, Love in the days of Rage.