Inspiration

On Professional & Existential Confidence

Last week, I watched the live broadcast of part of a very interesting IATEFL 2014 forum on Investigating new knowledge constructs in teacher education. In its initial fifteen minutes or so, professor Donald Freeman from the University of Michigan provided a concise overview of their take on how to rise up to the challenge of supporting teacher development all around the globe. He began by stating that in supporting teacher development they were primarily concerned with impacting the broadest number of people as possible by making learning opportunities accessible especially to those professionals who found themselves removed from the mainstream academic environments. In other words, they were considering public sector professionals in less privileged areas of the globe. He expressed their concern with equity, in that their project’s ultimate goal was to make it possible for the most people to benefit from learning. In his outline of how teacher development and quality of schools have been approached by researchers and scholars in the field of ELT/ELL, professor Freeman described the widely accepted and adopted line of thinking that to improve the quality of teaching, one needs to be able to improve teacher knowledge.

Therefore, we have operated under the assumption that quality depends on what a teacher knows, and that lack of knowledge, linguistic and/or methodological (to name a few), equals lack of quality. Put simply, we are trying to address deficits by focusing on what teachers don’t know and can’t do. That is the major assumption driving most major teacher training/education approaches and curricula to date. When the efforts to improve teacher quality fail to yield the desired results in terms of teacher performance, that is, if learning is clearly ensuing from the teaching practices adopted, we tend to resort to either one or both of the following explanations: the first being teacher resistance, in that the teacher is unwilling to change fixed mindsets, fighting new ideas and new ways of doing things for whatever reasons, professional or personal (or both). The second represents the standard deficit view, according to which the teacher is just deficient in certain aspects of the craft, that the teacher simply didn’t learn those things well enough in the past.

Professor Freeman then proceeds to argue that it just might be that we are not thinking about the problem of teacher quality in a productive way by adopting the widespread, mainstream view of deficit. He makes a point of saying that we commonly understand that when it comes to knowledge, it’s an ‘either – or’ phenomenon, that is, a teacher either knows something, or s/he doesn’t. That sounds very logical and all, but the trouble is that it doesn’t contribute to effectively addressing the issue at hand. In Freeman’s words, “the way we have addressed that problem has actually gotten in the way of trying to solve it.” So how does he propose we attack the problem? He sets off to explain three core costructs whose interconnectedness and mutual dynamics might offer a new way of approaching the problem of teacher quality.

The first construct is the idea of familiarity. That it is possible and desirable that the teacher work from what s/he knows to build what s/he doesn’t know, which is basically the application of Vygotsky’s ZPD concept, in that the teacher will start off of his/her comfort zone towards his anxiety zone, with learning happening in that movement. Teachers needs to, nonetheless, recognize the gaps in their knowledge themselves, rather than being told what their gaps are, which will therefore spark off the idea of agency, of momentum, of the teachers’ engaging in movement in their own growth and development.  The key to that movement is not giving people new ways to do things, but helping people think about their work in different ways, which Freeman calls ‘knowing things and believing in things in a different way’. At this point of his talk, I couldn’t help but think about the nature of innovation as being the search for new connections between pre-existing ideas and concepts. That innovation does not lie exclusively in coming up with novel ideas as much as it lies in establishing new relational patterns among familiar things.

quotation1There’s a popular notion that innovation arrives like a bolt out of the blue, as a radical departure from previous knowledge—when really, most new ideas are extensions, twists, variations on what’s come before. The skill of generating innovations is largely the skill of putting old things together in a new way, or looking at a familiar idea from a novel perspective, or using what we know already to understand something new. ~ Annie Murphy Paul

When articulated, the two constructs of familiarity and agency result in the third construct – professional confidence. Freeman explains professional confidence in terms of teaching effectiveness in the classroom via an awareness of, as well as a boost in the teacher’s confidence about what they know and what they can do. From a deficit perspective, confidence was a byproduct of knowledge increase, whereas in this model, one sees the necessity of making confidence a central element to teaching. That’s the shift we need. How do we make confidence central in teaching? Professional confidence leverages the potential to take actions that will make a difference in students’ learning. Professional confidence is the quality of thinking that you can potentialize positive impact. Agency is the ability to get things done.

Watching this talk raised a few questions for me, such as how do we become more confident about what we already know? When it comes to teaching and doing our craft, is an improvement of quality single-handedly a matter of gaining more knowledge? Or is it a matter of gaining more self-confidence about the knowledge we already have? Those questions got me thinking about a post written by Dave Cormier on the subject of open project practices. Cormier starts off explaining the importance of giving yourself permission to be a contributing member in a community of learning.

quotation1I’m increasingly starting to realize that one of the biggest impediments to any project is that people don’t believe they have permission to do things. Questions like ‘what am i allowed to do” and “what does success look like” are good indicators that people are comfortable participating openly. If you are participating in an open project there is a subtle balance between the organizers and the participants in this regard. We need to make an effort to give people the structure and the room to participate, but, in the end, the participants need to take on the authority themselves. ~ Dave Cormier

Dave’s words resonated within, in the sense that so much of how we go about our lives, and how we hold ourselves in our professional, as well as personal connections and relationships may sometimes be from the standpoint of deficit. Our own deficits. It might have been that we were overexposed to situations in which we have felt undeserving in life, or it might just be a lack of self-awareness and self-knowledge. No matter what the origin of the issue is, if there’s something we must attain in life, both in the professional and personal levels, is the right value of our contributions to the world and to the people around us. It is not only about knowing things, but it’s also about believing that you know things, and that you have the drive to impact the world around you by bringing your uniqueness to the table.

knowing  <   using   >  believing

professional  <   agency   > confidence

Try letting go of the deficit view, and give yourself permission to build confidence instead.

This post was also inspired by the words and the beautiful voice of my friend Maha Bali on the semi-privileged. I strongly recommend the reading. Thanks for the inspiration, my friend.

 

 

 

 

Musings on Rhizomatic Language Learning

I have recently attended a couple of very interesting classes at UnB. On the very first class, the professor talked about the curriculum, and the required readings, and gave us a historical and conceptual overview of the subject-matter, namely Approaches in Language Teaching within the field of Applied Linguistics. As the professor was exploring more theoretical grounds, presenting key concepts/constructs, a fellow student asked him the question: “Why is there a need to label things?”. She was genuinely curious, and so was I to hear his answer to that somewhat unexpected question. He explained that we needed to name constructs and concepts so as to develop a common code or language which would enable researchers to understand each other and to build up on the existing knowledge in the field. Academia is, among other things, a language, then.

The other day I had the pleasure of having a wonderful conversation with fellow rhizoer Simon Ensor. One of the things he wanted to know was whether I saw a connection between rhizomatic learning and language learning/teaching. Although I`d thought about the possible connections and applications of rhizomatic learning to my teaching practice, what I said to him had not occurred to me before the moment I actually heard someone other than myself ask me the exact same question I’d so many times before asked myself in thought. I said to him that rhizomatic learning resembled language learning, in that a specific language, or a branch/dialect of a language we might have already been familiar with touched the nature of my rhizo14 experience in a way. I mentioned a feeling shared by another fellow rhizoer Bali Maha. She mentioned how it sometimes felt like we were unconsciously creating exclusion with all of our reflections and writings and other expressions within rhizo14, and the difficulty with which someone not a part of rhizo14, or not being the least bit familiar with the language/constructs/concepts of rhizomatic learning might have faced in attempting to make any sense of it. Rhizomatic learning is, among many other things, also a language, then.

A while later, Keith Hammon wrote a post inspired by a recent rhizo14 Twitter chat. He talked about the need for a rhizomatic rhetoric that would somehow help make sense of and communicate the personal accounts of rhizo14 experiences being shared on the various autoethnographies/surveys that are going down as a follow-up to the course. Keith explores the potentials of what a ‘rhizo-rhetoric’ might look like. If there is to be such a thing as rhizomatic writing, what rhetoric should inform a writing of this kind, Keith asks. He goes on to share with us a take on Deleuze and Guattari’s Introduction: Rhizome, pointing out that DL&G reject the idea of the observing by-stander, who offers explanations detached from the object of inquiry/investigation. I will not exhaust Keith’s wonderful post here, for it is definitely worth your while reading it.

Then there was a very interesting discussion thread following a post I wrote about learning. There was talk between Frances Bell and I of comparing the nature of the learning experience in rhizo14 to the experience of an ethnographer/anthropologist engaged in participant observation within a social group/tribe. Then Keith jumped in the discussion, bringing his ideas of BYOC (bring your own context), asking whether that might actually be part of the secret of rhizomatic learning, after all. He ventures into an exploration of a rhizomatic dynamic in which the learner would seize and exercise his ‘freedom of context’. I feel the need to share Keith’s words with you now.

“Traditional education too often strips the context from the object of instruction (language, math, science, history, etc.). At best, traditional ed may try to supply a one-size-fits-all context that students must find a way to fit into. Rhizomatic classes, on the other hand, encourage students to bring their own context (BYOC) to the class and to find their own meaning. Those students, or participants, who manage to do so find the MOOC engaging and rewarding. They find meaning within their own contexts, and then they find a way to enlarge their contexts by engaging the other participants with their contexts and meanings.”  ~ Keith Hammon

Traditional education. Rhizomatic education. Traditional language. Rhizomatic language. Must they always be in eternal opposition? Are we as educators, having been initiated in the rhizomatic rites, facing a duty of sharing that ‘linguistic’ knowledge with our learners? With everyone who crosses our paths? How about those of us who are already fluent in the language of academia? Are we up for the task of facing the challenge of blending academia and rhizome, creating a new language? A new educational culture?

I leave you with Scott Johnson’s fiery last lines of comment on this amazing thread.

“What bothers me about modern education is the student leaves no marks of their passing through the landscape beyond those selected as approved by the keepers. Keepers of things not theirs to own and trade. I think Freire knew education to be transformative by the sign it left on us as well as the marks we made to it.”  ~ Scott Johnson

And so, power, again… Which of those among us are willing to think/deconstruct/challenge? the powers-that-be with our rhizomatic language skills?

I have a box of matches in my pocket…

Why learn about learning?

paulo freire

Paulo Freire

The learning process is human, organic, and complex, in that each individual, unique in his experiences, identity, as well as socio-historical context, transforms the act of learning into an absolutely personal and self-transformational experience. However, for that process to be a truly transformational one, both of the learner and of the world surrounding him, it is necessary that the learner engages the object of study, as well as the act of studying itself, in a critical manner. For Paulo Freire, it is this critical stance facing one’s object of study, and throughout the act of studying, which propitiates the fundamental goal of education, that of creating, re-creating, and co-creating knowledge, ultimately re-creating and reinventing the world around us. This is the critical stance in face of the search for knowledge which realizes the full potential of education, which is to bring about change.

If we are to understand the act of studying, of searching for knowledge, as a process of (re)creation, then we need to admit that the process is dynamic in its nature. Critically engaging a given text is establishing a dialog with its author. It is by means of this dialog, of this questioning, and this critical vision that knowledge can be reinvented, rewritten, and recreated. For it to be so, it is necessary that the learner has a heightened sense of agency, that is, that the learner sees himself as being the agent of his education; that he acts as subject in his search for knowledge, in his learning journey. The attitude of letting oneself be domesticated or indoctrinated does not lend itself to the critical posture advocated by Freire. The subject must penetrate the text, imbued with a sense of curiosity, fearless of letting himself become problematized by his dialog with the text.

The act of letting oneself become problematized is an act of surrender to the dynamic and organic process which is learning. Being open to learning is embracing uncertainty, for the act of learning critically presupposes an engagement with the text with an open and inquisitive mind. It means to venture into the unknown. The journey of learning becomes even more revealing if we let ourselves be humbled in face of the search. Being humble is being critical, in that learning is a challenge that requires hard and systematic work, and that many times may demand more than what we are capable of responding in a given moment. We must, therefore, persist and look to become better equipped to return to the text/object of study ready to understand it, to establish a fruitful dialog with it.

It is the duty of every educator to search for self-knowledge and self-reflection as a learner. Living the experience of learning first-hand opens up a channel for important insights into the learning process which may result in disruptions necessary for the refinement of our teaching approaches, methods, and techniques, for our being/becoming educators with the full potential to foster the kind of learning experiences which will instill our learners` curiosity and critical engagement with their own education, as well as the world around them.

In the words of Paulo Freire:

“Studying is not an act of taking in ideas, but of creating and recreating them.”

FREIRE, Paulo in Considerations regarding the Act of Studying (1968)