Journal CI 8904: April 16nd, 2013

Reading for Reflection:
Dewey, J. (2004). Democracy and education. Courier Dover Publications. Chapter 22: The Individual and the World.

What would [traditional] education today be like if it had followed Dewey’s ideas? 

Sooooo much different..and I believe better.  Here is the overlying idea of Chapter 22 of which I agree:

       " [Education creates an] antithesis [to] exist between subject matter (the counterpart of the world) and method (the counterpart of mind) such as the tendency to treat interest as something purely private, without intrinsic connection with material studied" (1, emphasis mine).

Learning, as it was with Dewey, as he referenced the Greeks, was less about knowing, and more about experiencing.  The word "know" replaced to "become accustomed" or "familiar", which is a different way of knowing...on a more personal level (2).  Modern education however, is more concerned with the subject of knowing...facts, skills, information, and much less about the individual connection and experience that a student can have through the process of learning (experiential).  However, during the middle ages through the colonial period, learning as an individual, without the guidance of experts or authorities, was seen as an individual act that was selfish and based on hearsay, which do not "constitute knowledge unless they have grown up in [the world] and been tested" (2).  Such thinking led to the creation of epistemology or the theory of knowledge (2).

And this led to the individual learning knowledge for the self, instead of experiencing learning as a person who is a part of a greater whole, or world.  These ideas disjointed theory from practice.  The only rebellion to the "dogma" of truth was for "men to observe for themselves, and form their own theories and personally test them" (3) within the context of their environment.  Dewey continues, "As a matter of fact, every individual has grown up, and alway must grow up, in a social medium (2, emphasis mine). "The conception of mind as a purely isolated possession of the self is at the very antipodes of truth (4).

He summarizes his thoughts well here, and I agree:

   "It suffices to say that in general, the school has been the institution which exhibited with greatest clearness the assumed antithesis between purely individualistic methods of learning and social action, and between freedom and social control.  The antithesis is reflected in the absence of a social atmosphere (community) and the motive for learning (interest and passion), and the conseuqent separation in the conduct of the school, between method of instruction (teacher centered) and methods of involvement (student centered), and in the slight oppotunity afforded indivudual variations (inequity)" (8, emphasis and addtions, mine).

Do you see any of these ideas reflected in your own educational experience or in education you have observed?

Right now I am completing some research at an alternative High School in the TC area.  The unique aspect of this school is that it encourages their students to pick tracks of specialization (health care, digital media, music, trade skills, etc.) according to personal interest and or passion, and then assesses them based on growth, reflection and creativity and cooperation, instead of factual knowledge.

The traditional classrooms I have taught on were all, in spite of my best efforts, autonomous and competitive, with little freedom on the choice of the student to express personal interest or to learn with in a broader context of community.

Journal CI 8904: April 9th, 2013

Reading for Reflection:

Johnson, C. (2001). Strength in community. In R. Gilchrist & T. Jeffs (Eds.), Settlements, social change, and community action: Good neighbours (pp. 69-91). Philadelphia: Jessica Kingsley Publishers.

On what did the efforts reflected in the readings above focus? 

This reading was a "brief introduction to the history and impact of the organizations which belong to the International Federation of Settlements and Neighborhood Centers (IFS)" (69).  The writing was mainly a historical look into the beginning activities (mostly in the UK but expanding into the US) of how neighborhoods became involved in active means of support and promotion of international links, global vision and co-operation (70).

From where did the leadership for these efforts come?

Leadership for settlement houses cam from from individual people such as Jane Adams (Hull House) and Samuel Augustus Barnett (St. Judes-East End), as well as Universities, such as Oxford University's Toynbee Hall (72).  

What happened as a result of these efforts?

The formation of community services, social services and community education can be directly tied to the endeavors of these settlement houses (77), which based their work on three main points:

• every person has a right to grow and "enjoy the best"
• effective change is evolutionary
• strong communities and positive social reform depend on personal communication across the social and economic divisions(73). 

What, if anything, do the kinds of education described and discussed in the readings listed below and their underlying ideas have to offer contemporary educators?

Toynbee Hall (among others) created an importan framework, from which many other community organizations/educational entities would borrow: "through direct personal encounter people were enable to go beyond appearances and preconceptions and to get to know and value the individuality and humanity of each other, thus leading to greater respect for others and for themselves while building a stronger sense of community" (73). Sounds about right to me.

Journal CI 8904: April 2nd, 2013

Note:  My work here is taken from content being formulated for the Center for Healing and Spirituality's website, of which my director Louise Delagran and I, are currently creating.

Source for Reflection:

Putnam, R. D. (2001). Bowling alone: The collapse and revival of American community. Simon & Schuster.

As families and youth have experienced formal schooling sponsored by capitalist states across time, what changes in themselves and in their lives have occurred?

Putnam believes that there has been a major disconnect between government, schools, community and family occur which need to be restored. These include:

·      Civic engagement

·      Political equality

·      Solidarity, trust and tolerance

·      A strong associational life, including informal and formal education

How have communities been affected?  Who and what communities are most affected by the consequences noted?

Dr. Robert Putnum maintains that the rebuilding of social capital will help restore American communities back into being solid foundations of democracy.  When a community is lacking in this type of capital, the individuals within in it are not empowered. In other words, “[social] interaction enables people to build communities, to commit themselves to each other, and to knit the social fabric; a sense of belonging and the concrete experience of social networks (and the relationships of trust and tolerance that can be involved) can, it is argued, bring great benefits to people” (2000).

What deeper meanings of formal schooling are reflected?

He shares this summarizing point: “The simple act of joining and being regularly involved in organized groups has a very significant impact on individual health and well-being. Working so that people may join groups – whether they are organized around enthusiasms and interests, social activity, or economic and political aims – can make a considerable contribution in itself. Encouraging the development of associational life can also make a significant difference to the experience of being in different communities” (2000).