Category Archives: Humane Education

Nature or Nurture? Free Will and Education.

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If everyone smoked twenty cigarettes a day the difference between those who got lung cancer and those who didn’t would be almost 100% heritable, even though the cause would be almost 100% environmental. Heritability depends on our environment.

It is believed that IQ is around 70% heritable, if all children were to have an educationally rich environment in which to grow then, due to this environment, the effect of heritability on IQ would increase. If children were brought up in an educationally damaging environment the effects of heritability on IQ would reduce dramatically.

Tim Spector, Professor of Genetic Epidemiology and Director of the TwinsUK Registry at Kings College, London, says that: “Any change in environment has a much greater effect on IQ than genes.”

Twin Studies are often used to justify arguments around genetic determinism. Spector, who has been studying identical twins for over twenty years, believes that when it comes to commenting on their similarities: “We put much more importance on these things than we should,” he thinks their differences are just as important, though not often commented upon in studies. Genes are possibilities, not a story of what we will become. Our environments help write the stories.

Nature and nurture both have roles to play.

But what of free will? If we are a product of genes and of our environment do we have much of a say in what we do? Who is this ‘I’ whom we refer to? Buffeted by both, it seems we have little to do but blame or thank history, geography and biology.

This is what it comes down to at the moment of choice about something, are we responsible for what we choose to do? You might say you are guided by values, beliefs, by ‘who you are’ and yet people do change their mind about quite fundamental things. Renouncing a religion or political affiliation for example… would this be due to a change in the environment, to what you are reading or who is convincing you? Would you be different if you were born in North Korea rather than South London? Or Hampshire?

If we accept biases we are born with, are we more free to reject them? Are we more open to the feelings and beliefs of others? Or do we hate them for it?

Is freedom of will completely without constraints? What would a person be like who was not in some way a servant of his or her environment and biology? Someone completely free would probably have to be locked up for his or her own good. One minute they would murder, the next they would laugh and cry and compose a symphony, and play it loud at 1 am.

Yet, we know, when we do something that it is the ‘I’ that does it. I am a product of my environment and genes, that I might be a servant to them is one thing. It doesn’t mean I’m a slave.

Do we need schools? Yes. To create a positive environment in which all can flourish, and in which they can realise their freedom. This freedom involves constraints and becoming aware of their importance. That everyone’s environment is different makes a difference, this is where our lived humanity comes into play. In the end a society in which everyone has to smoke twenty a day is, of course, inhuman, but we should aim for everyone to have an education, and a good one. However, were we to receive exactly the same education worldwide that would be inhuman too, although our differences in IQ would be  more heritable, what would we have lost?

So teach, learn, and not worry too much about our genes… they make a difference but if you want to make a large difference teach great stuff and teach it well. It can be life-changing and life affirming.

 

NB: In writing this post I am indebted to the book Freedom Regained by Julian Baggini it is also the source of the quotes.

STEM and the Narrow Curriculum

 

 

 

 

 

 

 

An article in Schools Week reports:

A free school in Newcastle that does not teach humanities, arts or foreign languages has been branded ‘inadequate’ by Ofsted in its first inspection.

The education watchdog singled out the “unacceptable” absence of subjects at Discovery School, which also omits physical education, in its report from an inspection conducted in May.

“The curriculum is failing to meet pupils’ needs and does not prepare them for life in modern Britain,” it said.

The school focuses on: ‘science, technology, engineering and mathematics.’

STEM, an acronym that implies narrowing of the curriculum, is meant to be all about preparing for life in the modern world, a life of robots, 21st century skills and a global market, it is good to see that OfSted believes there is more to life than just these narrow goals. Some would argue this narrow focus is a result of utilitarian thinking.

Jeremy Bentham, the great utilitarian, devised a curriculum for secondary schooling that emphasised science and technology rather than the subjects of Greek and Latin, a curriculum that would be clearly lacking in breadth. John Stuart Mill, a great admirer of his mentor Bentham, described him as being a great thinker but one who lacked the natural feelings that belong in a human being.

As a child Mill was home educated and kept away from other children by his domineering father. He learnt Greek at the age of three and read a lot of Plato, in the original, by the age of twelve. He was never allowed a holiday as the potential of ‘idleness’ worried his father.

His father encouraged John Stuart to think for himself: “Anything which could be found out by thinking I was never told, until I had exhausted my efforts to find it out for myself.” But this education, he thought, turned him into: “…a mere reasoning machine.”

Mill later suffered a mental breakdown and became very depressed. He said that he recovered from this crisis by reading the poems of Wordsworth:

They seemed to be the very culture of the feelings, which I was in quest of. In them I seemed to draw from a source of inward joy, of sympathetic and imaginative pleasure, which could be shared in by all human beings; which had no connection with struggle or imperfection, but would be made richer by every improvement in the physical or social condition of mankind. From them I seemed to learn what would be the perennial sources of happiness, when all the greater evils of life shall have been removed. And I felt myself at once better and happier as I came under the influence. 

Mill moved on to Coleridge and was to describe him and Bentham as ‘the two great seminal minds of England in their age’.

Science and technology should be a central part of the curriculum AND so should poetry, the arts, humanities, languages and physical pursuits. This is the right sort of education for the human being. As Charles Darwin put it:

If I had to live my life again, I would have made a rule to read some poetry & listen to some music at least once every week; for perhaps the parts of my brain now atrophied would thus have been kept active through use. The loss of these tastes is a loss of happiness, & may possibly be injurious to the intellect, & more probably to the moral character, by enfeebling the emotional part of our nature.

Where Ofsted says: “The curriculum is failing to meet pupils’ needs and does not prepare them for life in modern Britain,” they are referring to life beyond the narrow confines of utility and this is to be applauded.

And don’t think that by turning STEM into STEAM you solve this problem. STEAM is a bastardised acronym in which the arts are subsumed into some sort of cross curricular service of commerce, science and/or tech, this is not art, it is subterfuge.

History of Thought

In these days of very little time or space on a timetable it is still heartening to know that some schools are trying to make a space where children can be taught in a way that celebrates education for its own sake. An introduction to cultural capital, literacy, or whatever you like to call it in your context, where children can learn, discuss and make connections across the curriculum. It is with this aim in mind that I have been working on ‘History of Thought’, a course that enriches and stretches even the keenest of minds.

Please see below for details:

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The History of Thought (Ideas)

Purpose:

To connect ideas and thoughts across disciplines. (Inter-disciplinary)
To stretch and challenge pupils and widen their horizons.
To give pupils an in depth appreciation and knowledge of the ‘Great Western Tradition’ through a ‘Grand Tour’ of ideas and historical epochs.
To develop independent learning.
To develop pupils skills in writing and verbal communication.
To develop confidence and ability for university entrance procedures.
To enable pupils to develop their own interests and character, education for ‘freedom’.
To use the trivium as a teaching methodology.
To train staff and to encourage collaboration across departments.
To enable staff to think strategically about curriculum design and delivery.

History of ideas is intended to run alongside other disciplines. It could take the place of Religious Studies and PSHE or it could be given curriculum time of its own. The course takes a ‘liberal arts’ approach, in that it aims to ‘free’ the pupil to think for themselves and be able to make thoughtful criticisms, follow their developing ‘unique’ modes of thought, and become confident academically and be able to develop the art of conversation.

“liberal learning… above all else, is an education in imagination, an initiation into the art of this conversation…”

Michael Oakeshott

Content:

A series of historical epochs, such as: ‘Classical’, ‘Medieval’, ‘Renaissance’, ‘Enlightenment’, ‘Romantic’, ‘Modern’, ‘Contemporary’. The study could be frame by ‘what was distinct about the —— period’? or ‘what might we mean by the — – mind’?
Each of these could include a look at: science, art, architecture, geography, philosophy, literature, language, politics, ’events’ etc. in the UK, Europe, the ‘West’ and the world.
Other strands could be incorporated: ‘civilisation’, ‘trade’, ‘moral truths’, (or indeed ‘truth’ itself), ‘people’ – themes such as the growth of the individual, the nation state, ‘empire’, ‘democracy’, race, class, gender, sexuality etc.
Introducing Great Books/Objects (And discussing What is great? Why? Is this great? What is excluded/included, why might this be? Challenges to the canon) Context and Argument)

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Trivium:
The teaching of the course is designed to fit with the ‘trivium’: Pupils are introduced to the ‘knowledge’ of the era, they look at the main arguments, explore things in their context and also, maybe, with a contemporary eye (as long as that distortion is made clear). They are then invited to debate, write, argue and question one another, with the teacher ensuring that ‘the facts’ are always at the root of the discussions rather than ‘mere opinion’. Speeches, projects, essays and also products in a range of different media can then be produced – either for each epoch and/or at the end of the whole course.

EPQ:
The course can fit alongside the EPQ and be a good way of introducing it.
In Harvard all students follow a ‘programme in general education’ which, they argue: ‘…seeks to connect in an explicit way what students learn in Harvard classrooms to life outside the ivied walls and beyond the college years. The material taught in general education courses is continuous with the material taught in the rest of the curriculum, but the approach is different. These courses aim not to draw students into a discipline, but to bring the disciplines into students’ lives. The Program in General Education introduces students to subject matter and skills from across the University, and does so in ways that link the arts and sciences with the 21st century world that students will face and the lives they will lead after college.’

NB: The ‘History of Thought’ is intended as an academic core, not a second rate addendum. It is meant to be ‘highbrow’ and to furnish pupils with a good amount of cultural capital as well as give them a context to all their studies in the wider curriculum.

“Reading makes a full man, conversation a ready man, and writing an exact man.”

Francis Bacon

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If you’re interested in seeing whether this course can be tailor made to fit in with your needs: please do get in touch here.

Academic Education For All

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German players seemed to have more to draw on as people than English counterparts; greater all round resources that helped them navigate tournaments and pressure points 

Jonathan Northcroft: interview with Frank Lampard, Sunday Times, May 28th 2017

In our great debates about education: vocational vs grammar, 21st Century skills for the jobs that don’t yet exist vs academic education, something always seems to be missed and that is an academic education is good for all.

As Frank Lampard explains in the interview:

You’ll benefit if you bring through players who are intelligent. The best players in the world are smart and clever on the pitch and you can’t tell me that’s not a well rounded thing.

Lampard, educated at Brentwood Independent school, feels he was fortunate to have had  a good education:

…not just maths and science, but life education – and these are big things that relate on the pitch. You see it how certain players hold themselves…

He sees it as a responsibility for all football clubs to cover – educate the youngsters especially those you pull out of school at 15/16… For those that don’t make it need a good education to fall back on and those that do make it need it to fall back on too. Part of Lampard’s history is his time at West Ham Football Club.

The academy of football set up by Ted Fenton at West Ham as the ‘Cafe Cassettari’ club, where social aspects such as welcoming and providing warm food, were expanded by Malcolm Allison:

…players would exchange views on the game and make tactical plans around the dinner table, illustrating their ideas with the use of salt and pepper pots. The culmination of those years of hard work, on and off the field, was the Second Division championship in 1958 – the springboard to great cup successes at a much higher level in the mid-60s … no one should underestimate the positive influence of Malcolm Allison’s earlier role in Hammers’ history 

West Ham Club History: John Hellier

This idea should be taken further. We should realise the benefit of players and trainees knowing about Shakespeare, Goethe, Germaine Greer, Beethoven, CLR James, Brendan Behan, Gaugin, Virginia Woolf, Boadicea, Euclid, Euripides, St Augustine and Confucius; the poetry of life gives backbone to the poetry on the pitch.

Whether you are an academy of football or an ‘ordinary’ academy or school, an academic education should be for all. We are all children of a sacred olive grove (Hekademia (Ἑκαδήμεια)) dedicated to the Athena, goddess of wisdom, that gave rise to our word academia and to Plato’s famous academy.

And our children should benefit from a life dedicated to Athena too.

Whether they are to be footballers or scientists, leaders or followers, down on their luck or lucky, an academic education will enrich all their lives.

 

The Problems With Traditional Education.

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Traditional education is problematic. If it was perfect then there would be no cogent arguments against it. As Dewey made clear, what he termed as progressive education was a reaction due to “discontent with traditional education.”  This discontent is based on important ideas. Dewey described traditional education being, “…in essence, one of imposition from above and from outside.” Even though: “…good teachers will use devices of art to cover up the imposition so as to relieve it of obviously brutal features.”

Crucially:

the very situation [of traditional education] forbids much active participation by pupils in the development of what is taught. Theirs is to do—and learn… Learning here means acquisition of what already is incorporated in books and in the heads of the elders. Moreover, that which is taught… is taught as a finished product, with little regard either to the ways in which it was originally built up or to changes that will surely occur in the future. It is to a large extent the cultural product of societies that assumed the future would be much like the past, and yet it is used as educational food in a society where change is the rule, not the exception.

Instead he posits a progressive education that, instead of imposing an education from above, develops

expression and cultivation of individuality;

He sets up his progressive education in opposition to traditional modes:

to external discipline is opposed free activity; to learning from texts and teachers, learning through experience; to acquisition of isolated skills and techniques by drill, is opposed acquisition of them as means of attaining ends which make direct vital appeal; to preparation for a more or less remote future is opposed making the most of the opportunities of present life; to static aims and materials is opposed acquaintance with a changing world.

Experiential, ‘free’ learning, in the here and now, with texts and teachers taking on a different role, to support the pupil in what is vitally appealing through an acquaintance with our current world and how it is changing.

This is all very exciting. Traditional teaching and texts are set up in opposition to our current, changing times.

Freire considered Dewey to be a key philosopher of education and they have ideas in common but Freire goes further than Dewey. Instead of a ‘democratic’ education Freire’s vision is revolutionary. He saw traditional education as brutal, he used the term ‘ideology of oppression’ to clarify the relationship between the traditional teacher and the pupil:

Narration (with the teacher as narrator) leads the students to memorize mechanically the narrated account. Worse yet, it turns them into “containers,” into “receptacles” to be “filled” by the teachers. The more completely she fills the receptacles, the better a teacher she is. The more meekly the receptacles permit themselves to be filled, the better students they are.

Education thus becomes an act of depositing, in which the students are the depositories and the teacher is the depositor. Instead of communicating, the teacher issues communiques and makes deposits which the students patiently receive, memorize, and repeat. This is the “banking’ concept of education, in which the scope of action allowed to the students extends only as far as receiving, filing, and storing the deposits… in the last analysis, it is the people themselves who are filed away through the lack of creativity, transformation, and knowledge in this (at best) misguided system. For apart from inquiry, apart from the praxis, individuals cannot be truly human. Knowledge emerges only through invention and re-invention, through the restless, impatient continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other.

In the banking concept of education, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing. Projecting an absolute ignorance onto others, a characteristic of the ideology of oppression, negates education and knowledge as processes of inquiry…

one does not liberate people by alienating them. Authentic liberation-the process of humanization-is not another deposit to be made in men. Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it.

Here we have two of the greatest ‘progressive’ thinkers in education theory making important points about the limitations of traditional education.

These progressive arguments show great concern for the child, they argue that harm is being done to children, that they are being oppressed and they are not being introduced into our ever changing world.

The opposite of this would be unpalatable. Harming children by oppressing them is not a way to make them ‘truly human’. If that is the best the ‘at best, misguided’ approach of ‘oppressive’ education can do, then who wants to have any part in it?

Praxis is ‘active’ rather than passive and, for a Marxist like Freire, praxis has a revolutionary intent. It demands creative action in the present to remake and obtain the future. It requires children to be aware of the realities of life, to be critical of these realities and then go about changing them. This can only happen by freeing people. By freeing children. Not by oppressing them.

The argument is that children should not be passive receptors of handed down discriminatory, artificial, arbitrary knowledge. They should be the makers of their future. In order for this to occur they need to be impatient and restless and want to invent and reinvent the world. This means that education is a creative and political act. Whether it is democratic or revolutionary the progressive challenge to traditional education is one of power. From teacher to pupil.

Whether through revolution or democracy, power and status is firmly established as being an important part of education, texts of the past and teachers as all-knowing ‘depositors’ of static knowledge are to be resisted. Tradition is stasis, progress is movement. Authority is challenged: ‘Why are you teaching me this? Whose knowledge? Whose history? Whose science? In order to make the future we have to be critical of the present. ‘My interests are the following… this is what I want to know about’. ‘I need to get by in today’s world, and I need to build a future for myself and my comrades.’

Who wants to stand in the way of democratic rights?

GK Chesterton articulated tradition’s refusal to give up in the face of the forces of the present taking democratic control of the future:

Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death. Democracy tells us not to neglect a good man’s opinion, even if he is our groom; tradition asks us not to neglect a good man’s opinion, even if he is our father.

The fact that this is heavily ‘masculinised’ language might make it easy to scoff at, but let us look beyond that and at what is being said. Tradition, the voices of the past, should not be neglected just because they are dead. Do we forget our father’s words as soon as he takes his last breath? Do we celebrate when we are rid of our grandmothers and their stifling oppression of us? Do we rejoice when the modern crushes the historical?

I think we sometimes do and sometimes we don’t, it depends very much on the quality of the relationships and the way that their wisdom and their foolishness is passed onto us.

I think Dewey and Freire have important things to say about education, I would be wrong to reject them because they are dead men. They are part of the history of education and as an educator I should make sense of the past and the present in order to critique it. As Freire would have wanted.

It is political. The left wing voice of Freire, the more liberal voice of Dewey, represent a challenge to the conserving voices of tradition. The challenge is to an idea of sanctity, of the need for authority, and a loyalty to our forbears; three ideas that the progressive mindset doesn’t tend to hold dear. But the conservative voice is important. In a truly democratic arrangement no voices should be extinguished. The great ‘conservative’ philosopher, Edmund Burke talked of society being a contract:

It is a partnership in all science; a partnership in all art; a partnership in every virtue, and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born.

This idea is an essential one in education. Dewey neglects the importance of this by dismissing it:  cultural product of societies that assumed the future would be much like the past, but should the past be an irrelevance for the political progressive?

The old laws of England—they
Whose reverend heads with age are grey,
Children of a wiser day;
And whose solemn voice must be
Thine own echo—Liberty!
Rise, like lions after slumber
In unvanquishable number!
Shake your chains to earth like dew
Which in sleep had fallen on you:
Ye are many—they are few! 

The voices of the past far from being inactive are anything but. These voices are not extolling an ideology of oppression but are, instead, as human as our present and our future. It is these voices that become authoritative through time and are, indeed, sometimes idiotic and oppressive. But we need the traditional voice:

To-morrow, and to-morrow, and to-morrow,
Creeps in this petty pace from day to day,
To the last syllable of recorded time;
And all our yesterdays have lighted fools
The way to dusty death. Out, out, brief candle!
Life’s but a walking shadow, a poor player
That struts and frets his hour upon the stage
And then is heard no more. It is a tale
Told by an idiot, full of sound and fury
Signifying nothing.

And even if we see everything as ultimately futile, we are comforted or challenged, but ultimately made wiser and better by these voices.

By teaching Dewey, Freire, Shelley and Shakespeare we have an inheritance to pass on. And if the children in front of us see no purpose, are bored by this, do not want to learn it, we have a duty to the voices of the past to ensure that their voices are still heard and also to the children of the children in front of us, for they should bear the imprint of the past too.

In the past we have voices of oppression and voices of revolution. If, in the future, anyone is going to rise up, it is the voices of the past that will inspire them.

The problem with traditional education occurs when it forgets that it has a contract with the present and the future. The problem with progressive education is when it forgets the loyalty to the authority and sanctity of the voices of the past.

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . . . Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”

As we admire the ruins of the past, we learn about our present and begin to make our futures.

A liberal arts education has this relationship at its core. A true education tradition that stretches back over the centuries, has the often contradictory tension between past, present and future to contend with. And this is what truly liberates the child. The liberal arts teacher doesn’t see this as problematic, they are not ‘oppressing’ children or ‘banking’ deposits of knowledge nor are they teaching ‘finished’ products of a fixed world. The liberal arts tradition is an ongoing dialogue throughout all time; a continuing conversation of humankind.

This is truly democratic. Indeed, revolutionary.

Going on Holiday During Term-time Can be a Good Thing

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Parents who have children at independent school must wonder what the fuss is about, what with their two week half term break in October, their three week holiday at Easter and eight week summer break, they are used to being able to get good deals from holiday companies.

Children at independent schools have more time on holiday, excepting those who board, this can mean more time on family jaunts than the average state educated child. Does this ‘missed education’ (in comparison with state educated pupils) mean they are educationally neglected?

No.

If a parent of a state educated child were to take said child out of school one or two weeks earlier at, say, the end of the summer term, would it mean missed opportunities? Would it mean essential learning forever lost? Would it mean a backward step in a child’s potential earning power?

Probably not.

They might miss out on end of term word searches and half watched videos, cake, fizzy pop, and a visit from a local dignitary or assorted enthusiasts for some thing or other. They might miss out on an end of term goodbye to a supply teacher, a retiree, or young teacher who has a future somewhere else, or some despondent member of staff who has got out of the game. They might miss some fun…

And, in some lessons, they will miss out on vital up to the wire education that…

 

…they were always likely to forget due to the impending long summer break.

And if it’s that important it will be repeated anyway, but they might miss homework, though anything really important shouldn’t be left for homework tasks, although we can if we have to post homework tasks on the school web pages in a ‘parent’ or ‘pupil’ portal.

How much of the education pupils receive in private and state schools is so necessary that they can’t miss it? Blink, sneeze, have flu, compassionate leave, or ‘whatevs’ and your education is ruined?

Some times in school are more important and vital than others but I don’t believe that the week before the end of the summer term is always that special. Of course some schools might do some very valuable work at that time that might beat a week or two at DisneyLand, but what if the child was embarking on a grand tour of classical Greece and Italy with their family and/or friends?

Perhaps judgements as to time off from school to take a holiday should take into account two pieces of evidence:

  1. The quality of education missed from school
  2. The quality of education gained on holiday

And if 2 is higher than 1 then no fine should be levied.

This would be fairer than just tarring all with the same brush.

Oh, and it has great cultural snob value, which can only be a good thing… Cheaper holiday in the Peloponnese anyone?

Stop Fetishising Failure and Success

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Famous ‘failures’ is a slightly ridiculous concept when tied to the idea of ‘success’. The cases above are famous people who have succeeded and have experienced some sort of failure in their lives. I’m not sure it is helpful to fetishise failure in this way. And yet many schools use posters like this one to ‘motivate’ children wanting them to see failure as a step towards worldwide fame and riches.

The inclusion of Marilyn Monroe is an interesting one, considering her death which to many might be a warning as to the type of success that is being promoted by this poster. ‘Success’ might be a mask to many other things. Any child who has even the remotest acquaintance with the genre of tragedy or knowledge of history will know that many famous ‘successes’ ended their lives in failure. The most famous moustachioed dictator for one, Napoleon for another. Contemporary famous ‘successes’ are notable for being tabloid fodder when it comes to dismantling their pretence of success. The thing is we are not one or the other, no one can be pictured as a success or a failure, this very idea is a diminution of their, and indeed our,  humanity.

Most children in an average school will not succeed in the ways the above have ‘succeeded’. Most will not fail to the extent of Napoleon. But if our classroom walls are plastered  with the vision of ‘motivational’ quotes and pictures, our own rather mundane existence, in contrast to theirs, is put into sharp perspective. This is hardly motivational. It is celebrity culture, seeing a race of superhuman people as separate to us then reduced to a headline: a picture and a quote, can only remind us of our lack of talent. Like surrounding yourself with rich people your lack of riches is put into perspective, depression and dissatisfaction can soon follow on.

It is the unknown failures that should worry us. How many blank spaces on our walls represent them? The lack of quotable quotes from the great mass of ‘failed’ lives might be more to the point. These are our lives too and can also be our futures. Like every political career is said to end in failure, it is the sheer ordinariness of failure and success that should be ours to contemplate. It is part and parcel of being human to fail, to succeed and often to just muddle on through.

For a number of people failure is a central part of their school experience. This is not helped with a pretence that this means you might be a prototype Einstein. The thing to do is try to deal with the child in the here and now, not refer them to a quote and some forlorn hope. Addressing the underlying reason for any failure might help more, but so also will reading. Reading stories, reading great literature, listening to great music, looking at great art, performance, and realising that great work can help sustain us and help us to grow. This work is the product of a variety of different people whose lives should never be ‘the thing’, no cod psychology of heroic humanity is needed. They and we are all human beings whose rich and varied lives tend to muddle through and meet triumph and disaster along our merry and miserable ways. We might be jealous of the lives of Marilyn, or Lennon or Elvis one day, the next day we are not. No more heroes anymore.

There might indeed be geniuses and there might be people who have more good or bad luck than others. But every person on the crest of a wave is as worthwhile celebrating as one whose life is down in the dumps, not as failure and success but life as it is lived. Celebrate human beings as we are, not as a race apart.

When Push Comes to Shove: Kant’s Dove

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The dove, in free flight cutting through the air the resistance of which it feels, could get the idea that it could do even better in airless space.  Immanuel Kant: Critique of Pure Reason

Pity our free spirits, constrained by the school and kicking against the pricks. Teenagers, angst ridden, knowing full well if the school wasn’t there they would be free! Free to be themselves! They could be a contender! Free to make a difference to the world!

A great school tries to get kids to, metaphorically, fly. To the pupils this can sometimes seem like the opposite and it just isn’t fair, in fact it’s a drag; literally.

Weight, lift, thrust and drag are all needed to fly.

Opposite forces can combine to help achieve what can’t be achieved by doing away with those forces that might seem to hinder.

Ensuring the right balance is achieved is an art. Too much drag, too much push and too much pull…

No-one can breath in an airless space.

 

My Worst Job Interview

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I was running late, grabbed some toast, said goodbye “good luck!” came the reply and with that I set off, no worries I thought, the school will offer me coffee…

I arrived at the school on a drizzly summer day and pressed the buzzer, the door opened and in I went. Reception was packed with kids being dealt with, I was at the back of the queue, fifteen minutes later I was able to sign in and taken to a small, stuffy, room in which there were 12 chairs. I had been the first to arrive at 8am, my allotted time, I was told the others would be arriving at half hourly intervals and, yes, there were to be twelve of us. By 9am, gasping for a coffee, I and my two fellow interviewees asked whether there was any chance of a cup? No, we were told, but there was water. Grateful for anything we accepted. Water it was.

One of my fellow interviewees had stayed over in a hotel the night before and the other had come by train, that morning, from Bristol to London. Another arrived, newly flown in via London City airport from Scotland, it was 9.30 am and we were shown around the school by a couple of year 9 pupils who didn’t think much of the school.

When we got back from our travels we were handed a timetable for the day and my main interview, because my surname was R and there were no Smiths or Taylors, would not be until the end of the day.

We condemned interviewees sat in our stuffy room, chatting, wondering what to do and a new applicant arrived with the news that they had heard there was an internal candidate. A deputy head arrived to take someone up for interview, a candidate who had yet to have the inspirational look around the school, we asked whether it was true and we were told yes it was true and that he currently had the role on an ‘acting’ basis, he had had the role for the year and he was applying for the permanent position. At that point the person from Scotland withdrew and looked mightily relieved.

My tummy was rumbling, the others went off for dinner but it was time for me to do ‘the test’, I was taken to the library, given a ‘test paper’ with various questions about what I would do if…. The test was timed, I was hungry, pleased with my answers… But hungry…

I returned from the test and was immediately taken along to the dreaded pupil panel. This consisted of eight year 9 pupils who asked a variety of pertinent questions if they had been asked by adults, they were probably penned with the help of adults, but elicited awkward responses from me as I felt nervous about divulging personal details about my life and experiences to a group of thirteen year olds. I had to stop myself for asking for some chewing gum that most of them clearly had access to…

Beyond hunger I returned to the ‘room’, others talked about the poor quality lunch and I asked the receptionist when I could have mine, only to be informed I had missed it. I enquired as to whether there was a shop nearby and she informed me it was half an hour’s walk away and that my presentation ‘preparation’ time began in twenty minutes. I felt imprisoned by some bizarre regime whose job was to torture me in a variety of ingenious ways.

I asked for some water.

I watched as a plate of sandwiches were taken in to the main ‘interview room’.

Why did I stay? God knows.

I prepared a presentation on a given topic in my allotted half hour and was told to wait until the panel were ready.

Then, finally, it was my time to be interviewed. There were twelve people on the panel and a rather unassuming person introduced themselves as the Head teacher but only after the student voice rep had introduced herself, a parent governor, a teacher governor, assorted deputies of this and that and the other, a union official, and an interested parent observer and a couple of heads of department.

They had empty plates in front of them, coffee cups…

I did a great presentation but as the interview progressed I began to fall apart, hungry, feeling like an idiot for not withdrawing, upset with the way I had been treated, I felt angry and tearful. I didn’t want to show it, but my answers became more and more wild and ill considered, I was past caring.

But I still cared, I needed a job.

That evening I was rung up by the Head who told me I hadn’t got the job. I asked him who had, he said they had decided to offer the job to the internal candidate and had decided they didn’t need to interview him. I was apoplectic I gave the Head teacher a piece of my mind about how awful the whole day had been and how he could improve the whole process coffee and food featured highly in my feedback. He said he didn’t have to listen to this and put the phone down on me.

At the end of the following Autumn term I heard that the Head had been dismissed, suddenly, for unknown reasons. This gave me the opportunity for a wry smile, I wonder what had gone wrong?

What Then?

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When all kids have grit, what then?

When every school is outstanding, what then?

When every target is reached or surpassed, what then?

When everyone’s mindset is switched to growth, what then?

When all is meritocratic and we all get to where we ought to be, what then?

When every twenty-first century skill has been adopted and learnt, what then?

When every child attends the college of their dreams, when every child is fluent in Science, Technology, Engineering and Mathematics, what then?

When all children are creative, empathetic, can move from job to job with ease, what then?

When every school leaver is able to commune happily with artificially intelligent machines due to the new jobs that have yet to be thought of that they can now be employed in the exciting never thought of industries of the future… What then?

When the tense is future-perfect, what then?

Gentlemen, there are questions that worry me; solve them for me. You for example want human beings to give up their old habits and adjust their will so that it accords with the requirements of science and common sense. But how do you know that human beings not only can but must be transformed in this way?*

Isn’t the way of things that mankind is drawn to destroying the very things that might, in all sense, be to our advantage? Even in the life of one person don’t we sometimes do the very things we know do us no good whatsoever? Eat that extra bit of cake, drink a couple of glasses too many, wake up in the wrong bed on the wrong side of town…?

How many people will it take to make the system perfect? Won’t we get bored in this utopia, that we stick pins in our eyes, or the eyes of others?

If a system is doomed to fail is it just a vain hope? Has our vision of the future written out the awkward, rebellious, self destructive anti-heroes or zeroes that so many find themselves to be? Oh we are such disappointments us human-beings. We are our own nemesis. Give me a target and I might deliberately miss it and even I won’t know why.

In the meritocracy will schools be there for the inhabitants of the de-meritocracy?

 

*Dostoevsky: Notes From Underground (which is the inspiration for this piece)