Brown between autumn fields

Late at night on the high plain

Comes a brilliant shooting star

Arcing through the twinkling black

Burning fiercely fast and bright

High across the inky starry night

Through thin and unsustaining air

Flaming hot and dying in a wink

Briefly seen alone that night

And now

Gone.

We reconvene at the car,

Loaded with our pumpkins.

We return to young lives,

Still burning bright.

December 2011

Now, many years later… How many years? …

Even now, I feel the sight you in the dry August dawn,

Running, bounding fawn-like through the dry grass.

One, two, and then flight, arms rising, fingers spreading…

Wings, dispelling those unwary spirits caught basking in the early sun.

Four, five, and once more leaping, cervine, chin rising, eyes blazing…

Their enchanting fire snaring my unwary gaze in their net of golden flight.

And once again the feeling opens my heart,

And you leap in to take possession.

You wrap me around you in this unimaginable way,

Imprisoning me in your freedom.

You, leaping down the hillside, barefoot and laughing—

At me? behind the glass? looking out?

How many times has this scene shot my thoughts?

How many nights has this morning sun lit my dreams,

Drawing shadows around my heart? And I have said nothing.

And I say nothing now, years later when still I cannot part from you.

To you, the absent companion to everything in my life,

I said nothing.

When you, my heart’s enchanter, said that soon you’d have to die,

The words froze in my heart,

And stuffed my mouth with dumb confusion.

I could not say, “Let me go.”

And now, many years later still, I look into the void and see

The bounding, fawn-like boy floating away from me.

My heart imprisoned in his grip, my freedom in his eyes,

And even now beyond life,

He once more takes up residence in my enraptured heart,

And still, I cannot say the words, “Let me go.”

November 2011

My comment:

This is based on an event from 46 year ago in Evergreen, Colorado. The image lasted a few seconds, but struck me so strongly at the time that I have never forgotten it Nor have I been able to describe why I was so captured by this moment. The subject of the poem fell victim to AIDS in the 80’s, while living in California. He called me here in Minnesota shortly before that. The image of his running down the slope outside his mother’s house the morning after I met him returns to me like reminders of unpaid medical bills over the years, often in a dream. It is not the history I have tried to capture however, but the almost indescribable feeling that accompanied the moment and accompanies the recollections of it. Any comparison to Berlioz’s Symphonie Fantastique is coincidental, but serendipitous. I think a symphony could perhaps capture this better, but is certainly outside my scope.

To teach others to think critically, we must start by thinking about their thinking—and to do that, we start by thinking about our own thinking.

Teaching critical thinking is teaching to improve, enlarge, enhance thinking. Students must therefore become as completely aware of their thinking as they can be, just as they will have to know something of how their body works to be able to manage its healthy development. To think critically, as we shall see, we must consciously control how we think: When and what do we ask? What ideas can be put together to work and what cannot? And so on. Notice I have shifted to “we” over “they.” We teachers must be or become consciously aware of our thinking and practice critical thinking skills in order to teach it. Critical thinking is what we teach and the path by which we teach it. We need to be able to play basketball to teach others to play, to read to teach reading, to do the math to teach math. We need to know how to think critically in order to teach critical thinking.

This takes the ‘us’ and ‘them’ out of our classrooms, as it should. Step back for a minute. We have had it drummed into our heads that we are teaching so that students can do well on standardized tests. Okay. These tests are indicators of our educational health, especially as compared with other nations in the global market place. This is something of a leap, but it is a fairly clear assumption. If test scores are assumed to correlate to our economic standing in the world, they don’t. Zero-growth France (July 2011) scored better one tests than thriving (0.1% growth) Germany. and the U.S., having score lower than both grew more (0.9% growth) in the same period, while none of these approached China’s 9.0% growth. Now, guess who isn’t taking the tests?

In fact, our students and ourselves need to be learning in preparation for a much more important global crisis looming on the horizon. We are expending our host planet. We are already suffering millions of avoidable deaths through weather conditions, natural disasters and seemingly insatiable violence. In education, this situation is both a mandate for action and an opportunity for success. By addressing our educational systems to these crises, and ignoring the cries of the gored ox of corporate America, we not only make a start on solving the biggest problems we will have faced, we also have an authentic arena for teaching and learning – an imperiled world.

Teaching critical thinking and using authentic instruction may often seem to be subversive activities. Meeting standards and classroom evaluation is not only possible, but may even be better achieved when lessons include conscious teaching and learning of critical thinking mind-sets and skills. As you work through this class, try to be intentional of serving both masters. The motivation to learn what is needed to accomplish authentic tasks will overcome the learners’ reluctance we see directed at empty lessons seemingly taught for their own sake. The foundation skills of reading, writing and math are among the tools used for mastering the more engaging skills of making decisions, solving problems and planning real change. The learning in school not only carries over into students’ lives, it becomes a directing force in those lives. And your students will be those to whom others look as leaders.

We have so far succeeded in disconnecting learning in American schools from virtually everything in the lives of the students and the world around them. American education has become an end. It needs to be reestablished as the means to the best life we can make for ourselves and our future and our world. Educators and their students must always be thinking about what’s next and where we are taking ourselves. So, as you started out thinking about your own thinking, think about your role in creating a world sustainable into and beyond the 21^st century.

Definitions

Cognition is a term referring to the mental processes involved in gaining knowledge and comprehension, including thinking, knowing, remembering, judging and problem-solving. These are higher-level functions of the brain and encompass language, imagination, perception and planning.

Mets-cognition is often simply defined as “thinking about thinking.” In actuality, defining metacognition is not that simple. Although the term has been part of the vocabulary of educational psychologists for the last few decades, and the concept for as long as humans have been able to reflect on their cognitive experiences, there is much debate over exactly what metacognition is. One reason for this confusion is the fact that there are several terms currently used to describe the same basic phenomenon (e.g., self-regulation, executive control), or an aspect of that phenomenon (e.g., meta-memory), and these terms are often used interchangeably in the literature. While there are some distinctions between definitions, all emphasize the role of executive processes in the overseeing and regulation of cognitive processes.

Critical Thinking “What is critical thinking and how to improve it.” Fisher, A. (2001) Critical Thinking: An Introduction, from chapter 1. Cambridge University Press.

Authentic Instruction is a model for high-quality instruction developed by Fred Newmann (1993). It lists five major components of the teaching process:

1. Higher-order thinking. Higher-order thinking requires students to “manipulate information and ideas in ways that transform their meaning and implications, such as when students combine facts and ideas in order to synthesize, generalize, explain, hypothesize, or arrive at some conclusion or interpretation.” When students engage in higher-order thinking, they must solve problems and develop new meanings for themselves. There is an element of uncertainty and unpredictability in the process.
2. Depth of knowledge. Depth of knowledge means that students deal with the significant concepts or central ideas of a discipline. Students use knowledge to understand arguments, solve problems, or construct explanations.
3. Connectedness to the world beyond the classroom. This third feature of authentic instruction connects the classroom to some “real world public problem” or personal experiences that the student can relate to.
4. Substantive conversation. This feature involves considerable discussion and interaction about the ideas of a topic that develop and build on ideas presented by others in the conversation. It involves the sharing of ideas and multiple exchanges in which students and other participants develop shared understanding of a theme or topic.
5. Social support for student achievement. This last feature involves the development of “high expectations, respect, and inclusion of all students in the learning process.” Social support is more than token acknowledgement or praise for participation. It occurs when teachers convey high expectations for all students and encourage all students to participate in the learning experience.

Sustainability “As Nancy Tierney writes …, for the purposes of this journal, sustainable activities are those that meet contemporary needs without compromising the ability of future generations to meet their needs. This definition derives from the Brundt land Commission (1987) report and has been accepted by many as the root meaning of sustainability. According to the Oxford English Dictionary (1993), the word ‘sustainability’ as an adjective to describe that which is “capable of being maintained at a certain rate or level,’ seems to appear first in 1972. To put this in context, Aldo Leopold’s A Sand County Almanac, a collection of essays on a land ethic and conservation, was first published in 1949; Rachel Carson’s Silent Spring, a treatise on the unintended ills caused by the pesticide DDT and considered by many to be the catalyst for the environmental movement in many industrialized nations, was published in 1962; and the first Earth Day was celebrated in 1970. Over the last 30 years, as scientists, environmentalists, and policy makers more closely examined the world’s ecological systems, the word “sustainability” has gathered force and turned into a movement. Reports from the field started coming back, raising our awareness of ecosystem degradation; air pollution; global climate change; depletion of freshwater stores; loss of biodiversity; major industrial accidents, such as Bhopal, resulting in thousands of deaths; and chronic industrial pollution, such as that found in Cancer Alley in Louisiana. It is doubtful that many of us would wish to turn the clock back to pre-Industrial Revolution times and suffer the miseries and uncomfortable conditions of those centuries. However, we can strive to improve and even radically alter the systems we’ve created over the last 200 years to acknowledge our burgeoning understanding of the role of contemporary human impacts on our planetary environment and our social relations with each other.”

(Kirk, Camille M. “Sustainability: Taking the Long View.” Planning for Higher Education, March-May 2003, p 9-12)

Editorial Note:

So we are working toward a world that provides the best achievable quality of life for the greatest numbers of people over the longest time. That may be our goal, but where are we starting?

It has been more than 40 years since the first Earth Day, when playing outside with a Frisbee was a gesture of oneness with our blue-green planet. What direction have things gone since? We see a world sickening with waste and resource abuse, while millions are seduced by the opiate of plastic geegaws and electronic gadgets, the very production and disposal of which contribute to the world’s ills. We have been conditioned to consume stuff at a great cost to the Earth. Is this the progress we anticipated? Can we have progress without a clear goal, thoughtful planning and the ability to think beyond our personal wants?

As long as we are focused on the material things of this world, and as long as we design our educational systems to create competitors in such a materially valued world, we will continue in the thoughtless consumption of our planet, seven billion bacteria consuming their host. To change this will require millions over decades at least. Some have taken the first steps. Steve Jobs will not be there at the end, nor will any of us, if only because there should be no ending in the plans. But what would have happened to Apple without the steps Jobs took? Or those that lead on from his foot steps? Each of us may only represent a few steps along the road, but it will take us all and those who follow on. Those others are our students.

Critical thinking can enable all of us to look at decisions and see where they may take us. It can help us make sound decisions ourselves. Critical thinking can help with solving problems rather than buying “solutions” that turn into problems. It can help us avoid creating problems for ourselves, while we can better solve the problems life throws at us. Critical thinking can help us plan a better course for ourselves and plan in concert with others. It can allow us to look ahead of today and know we have to plan for tomorrow and tomorrow and tomorrow. Critical thinking can help us to be reasonable. It can make our choices and actions understandable, and invite cooperation from other reasonable people. Critical thinking is simply living together thoughtfully and valuing the idea that thought and creativity are our greatest human qualities.

We teach critical thinking then because it enables students to become their best selves, fully actualized human beings, something more than components in a board game of global economy. We will not be able to do enough alone, but if we don’t try, if we don’t start, we must bear the criticism of the adage: If you are part of the solution, you’re part of the problem. We may never reach our ideal, but the goal of moving in the right direction may be achievable.

Bleachers are pulled out on one side but not the other.

Maybe the opposing team, because they are in opposition,

Couldn’t send supporters. So they don’t need bleachers.

Or maybe because God is their support,

All they need, and he doesn’t need bleachers.

Our girls run out onto the floor,

Black and brown and short and tall,

A couple white; a couple fat.

There are cheers and some clapping hands. Our supporters.

What an unlikely looking team! How can they be contenders?

How can these voluptuous, brash children win?

They see me here and smile.

They are not the stuff of pros.

The other girls run out onto the floor.

They are not black or brown or yellow or red.

They are white and blond as straw.

They are tall and thin and only tall and thin.

They come from a small Christian school.

Are all the girls at their school white and blond as straw

And tall and thin? Are all the boys?

Maybe there are no boys at their school,

No Christian boys at their Christian school.

They play basketball, these girls, ours and theirs.

More home team fans show up, late.

They are mostly black and brown, but not all.

They do not all look alike.

They do not look at all like me.

They see me here and smile.

The girls play basketball.

We score; they score.

We score; they score.

We score; they score.

I cheer for our team. I know them and love them.

I call our players by their names.

They see me here and smile.

I don’t cheer for the other team. I don’t know them.

I don’t know their names.

I can’t tell which ones have scored.

They all look alike to me.

I don’t know the name of their school.

They don’t see me and they don’t smile.

August 2011

“How come the mad to be wise,

Or the wise to go mad?

Which was Tiresias[2]?

Is what they say madness,
All the dark backside of understanding?

Is what they say wisdom,
all illuminated by such understanding?

Does madness make what’s imagined seem brilliantly illuminated?

Does wisdom make what’s sensible seem darkly obscure?

When we peer into San Servolo[3],
Do we see the sun set over Venice?”

“Such debate is vanity,”
Answered Maddalo to Julian.

July 2011

Note: While attending a lecture on “Julian and Maddalo” given by John Gilroy at Cambridge University, I was struck by the number of times, in film and fiction, I had observed characters, frequently, descending into an asylum to consult, or at least visit and inmate, often having been hidden away there, and always suffering some form of madness. Yet what these mad men and women contribute to their narrative home is often crucial to the understanding of in important character, and sometimes to life itself. Furthermore, the asylum, and indeed the whole narrative, seems always to be set in Greece or Italy or Spain or some other Mediterranean land. Now why is that?

Just a jolly folly poem.

I’ll work with new teachers, I’ll travel, I’ll ride my bikes, I’ll write and I’ll certainly continue to read and even reread some of the books I haven’t been able to get to. And I’m going to study abroad some more, at Cambridge this summer and perhaps other places around the world in years to come. So, I’ll be practicing what I’m preaching tonight. You see, I can’t stop being a teacher. A teacher after all is someone who thinks learning is just so darn much fun, everybody must want to be doing it, all the time. So as I said, I’ll be doing a lot of reading–in planes, on trains, in cars and at home.

In the things I read, I sometimes find wise ideas, and new ways of seeing the world. When I read Alfred Lord Tennyson’s poem "Ulysses" I connected with it right away. The original Ulysses epic is the story of a great general whose cleverness as much as his soldiering has saved him and his crew from many monstrous dangers. It is the story of a journey and a lesson in leadership, meant for future leaders, but in his poem, Tennyson takes up Ulysses at the end of his adventures, all his great accomplishments accomplished. In the poem, Ulysses is not satisfied with having achieved everything he has achieved, and he realizes that what made life worthwhile to him was the striving, the trying, not the success. Success is not an end, but a place to start again, to try something new, to go where he hasn’t yet been. He says:

 I am a part of all that I have met;
        Yet all experience is an arch, wherethro’
        Gleams that untravell’d world, whose margins fade
        For ever and for ever as I move.

Now you know that as you move toward the horizon, it will simply move on away from you. But it isn’t just your moving forward that is important about this quotation; it’s about experience and what you can see in your future. Unlike Ulysses, you are still short in experience, but as you gain more experience, you will gain more height, more vision; your horizons, the margins of your world, will grow. You’ll see how big your “untravell’d world” is. You’ll never see all there is to see, do all there is to do, know all there is to know. And no matter how hard you try, you cannot reach the stars, but that doesn’t matter. It doesn’t mean you shouldn’t reach. Reaching for the stars is about you, not about the stars.

When you’re down at ground level, you can’t see too far into the distance, but when you get up high, you can see much farther. Reaching, trying and getting experience is like getting up higher. Experience makes you taller in the world of opportunity, and allows you to see much more of the possibility that exists for you. Getting experience is learning: learning by studying, learning by doing and learning by talking with and listening to people. Learn through experience. Be a tall person. See what’s out there for you. No matter what you do in life: school, work, home-making, learn from and in whatever you do. It counts. Make your life count.

Those of you who go to college and other schools study many kinds of things. A liberal education gives you the power of adaptability. When someone tells you to specialize in some subject exclusively, remember that greatness has always been achieved by those who stepped out of their limits into the unknown. The more you know, the more you will come to understand how much there is to know and how little we know of it. It is your flexibility and confidence that will let you go into what you don’t know, and that will lead you to your greatness.

Those of you who go right to work continue to learn, study, experience other things. Learn the guitar or write or join the church choir or learn to fly. No matter what kind of work you do, up on a roof top or down a hole in the ground, alone in an office or on a crowded sales floor, the more you know and the more ready you are to learn, the better you will be in your work and more likely you will be to advance. And the happier you will be in your life which will feel more full and worth living.

And those of you who stay at home and raise children, you will  do the important job of modeling and valuing learning for those children, so that they will aspire and achieve in their lives too. So that they will continue learning in their turn. So they will be the next great generation of kids to graduate from Edison.

Think about this. If you stop learning, you’re dead. Your body may trudge on, but your spirit will have died, that inner light that I and your other teachers have loved about you, will have gone out. And that will be a shame, because that flame that shines in you can light the way to your greatness. That inner light of yours is why I am so thankful to have taught at Edison and to have been allowed to be part of your lives. Keep the flame alive.

Tennyson closes with, the words of an old general, but if old Ulysses could still kick it, I know you can. Ulysses was great not for what he did, which means nothing in the world today, but for how he did it. We can all live our lives as the great ones did by doing as they have done. The great deeds will follow or not, as they may. It isn’t the score; it is how you play the game. Live your life like Ulysses. Live your life greatly. 

I close with the closing line from Tennyson’s poem as my charge to you. I charge you "To strive, to seek, to find, and not to yield."

Congratulations, Edison Class of 2011 and good luck.

The exchange between Edison and Delano has happened the last two springs. It has been carried out with the College in the Schools writing and literature classes of the two schools. Its initial purpose was and remains an academic one. Interacting with people who are culturally different will allow students to expand their scope as they research and read about cultures. Cultures are complex interactions of values, language and traditions played out in an attempt to be safe, secure and perhaps comfortable in a challenging world. We all live in various cultures, sub-cultures and micro-cultures. We know that if we only have a limited set of experience in cultural settings, we will only have a limited understanding of the world. We will only have one way of seeing people and will only be able to understand them and their actions in our limited context.

Helping students better understand their world, College in the Schools courses are directed to expanding the students’ world view. The writing students research and compose an ethnography, an in depth study of a micro-culture. These students have a chance to practice the art of getting inside other people’s “closed” worlds through the exchange. The literature students read Arundhati Roy’s novel “The God of Small Things,” which examines cultural conflicts and issues set in Kerala, Indian. Since the literature students need to open up the differences and cultural conflicts in the novel, they can examine those in the light of their experience confronting the presumed differences our two school groups held prior to the exchange. This will help them understand the unresolved cultural differences in the novel.

Since the two schools represent distinctly different cultural milieus, the exchange became an opportunity to encounter cultural difference with a human face. The students got to expand their perspective to better study and understand how difference can be both enriching and troubling. However, the students accomplished much more. In the process of talking and listening to each other, they generally concluded an important understanding about what we must do if we really want to live together.

At the end of the second day’s follow up discussion session, it had become clear that opening up and talking about home life and personal experience was a source of surprise to some and puzzlement to others. The very diverse city kids opened up about family configurations and expectations, and their feelings about these, revealing considerable differences from one student to the next. They seemed comfortable with difference. Though more limited than the conversations that go on in their classrooms, this openness was surprising to the students from the small town. Conversely, the reticence of the kids from the exurbs to discuss much about their private lives could have come right from a Lake Woebegone routine. That puzzled the city students. The students were examining this phenomenon in a rich dialogue as the time was running out.

With this the only seemingly significant difference out on the floor, students were asked to say what they thought would happen if people don’t talk about such things and what they felt they were taking away from the two days together. The answers were often the same. They were simple, clear and powerful:

“Talking is learning.”

“We need to know about one another.”

“If we don’t talk, we remain divided.”

“We’re all mostly alike. We’re all high school students. We do the same things.”

The students from both schools laugh at what by now looked like foolish preconceptions of the others, but they left with a profound insight into human relations. To get the Edison students back on the bus took considerable prying loose. Emails and numbers were exchanged with promises to stay in touch. The consensus on the bus ride back into town was to say thank you for this exchange.

How is it that fifty high school students can reach this level of understanding, this elevation of human dignity in just a few hours over two days? How could they engage so amicably with people they had always thought so alien in this sort of process and walk away having made new friends? How could these kids talking among themselves reach such a morally good understanding about human beings and grow in that process? How could that happen when our leaders seem so bent on dividing us and building walls between communities? A handful of teenagers could tear down those walls in a matter of minutes.

You ask me, “What will you miss?” and

I will tell you, “The pain of caring.”

You ask me, “Why did you do it?

When the effort is so much,

Why did you care?”

I cannot tell you.

I know I will miss this, but

I can never find the words to say

What it is that exists

          When my eye and

          Their eyes

          Meet.

When caring means something,

There are no words, and

If there were words,

They would be

          Your words and

          My words,

Because we have only

          Our eyes and not

          Their eyes.

There are no words,

          Only eyes.

February 2011

Those NAZI’s made a damned good Mercedes though…

(cited below)

“…

Origins of Fascism

While socialism (particularly Marxism) came into existence as a clearly formulated theory or program based on a specific interpretation of history, fascism introduced no systematic exposition of its ideology or purpose other than a negative reaction against socialist and democratic egalitarianism. The growth of democratic ideology and popular participation in politics in the 19th cent. was terrifying to some conservative elements in European society, and fascism grew out of the attempt to counter it by forming mass parties based largely on the middle classes and the petty bourgeoisie, exploiting their fear of political domination by the lower classes [my underlining]. Forerunners of fascism, such as Georges Boulanger in France and Adolf Stöker and Karl Lueger in Germany and Austria, in their efforts to gain political power played on people’s fears of revolution with its subsequent chaos, anarchy, and general insecurity. They appealed to nationalist sentiments and prejudices, exploited anti-Semitism , and portrayed themselves as champions of law, order, Christian morality, and the sanctity of private property.

…

Characteristics of Fascist Philosophy

Fascism, especially in its early stages, is obliged to be antitheoretical and frankly opportunistic in order to appeal to many diverse groups. Nevertheless, a few key concepts are basic to it. First and most important is the glorification of the state and the total subordination of the individual to it. The state is defined as an organic whole into which individuals must be absorbed for their own and the state’s benefit. This "total state" is absolute in its methods and unlimited by law in its control and direction of its citizens.

A second ruling concept of fascism is embodied in the theory of social Darwinism. The doctrine of survival of the fittest and the necessity of struggle for life is applied by fascists to the life of a nation-state. Peaceful, complacent nations are seen as doomed to fall before more dynamic ones, making struggle and aggressive militarism a leading characteristic of the fascist state. Imperialism is the logical outcome of this dogma.

Another element of fascism is its elitism. Salvation from rule by the mob and the destruction of the existing social order can be effected only by an authoritarian leader who embodies the highest ideals of the nation. This concept of the leader as hero or superman, borrowed in part from the romanticism of Friedrich Nietzsche , Thomas Carlyle , and Richard Wagner , is closely linked with fascism’s rejection of reason and intelligence and its emphasis on vision, creativeness, and "the will."

…

Corporative state

The economic system inaugurated by the Fascist regime of Benito Mussolini in Italy. It was adapted in modified form under other European dictatorships, among them Adolf Hitler’s National Socialist regime in Germany and the Spanish regime of Francisco Franco. Although the Italian system was based upon unlimited government control of economic life, it still preserved the framework of capitalism. Legislation of 1926 and later years set up guilds, or associations, of employees and employers to administer various sectors of the national economy. These were represented in the national council of corporations. The corporations were generally weighted by the state in favor of the wealthy classes, and they served to combat socialism and syndicalism by absorbing the trade union movement. The Italian corporative state aimed in general at reduced consumption in the interest of militarization. “

Retrieved 25 February 2011, Third World Traveler, http://www.thirdworldtraveler.com/Fascism/Fascism_def_char_hx.html

I’m not making this up folks. What did the man say? “Bad thing happen when good people do nothing?”