Over the next couple of weeks I'll reveal my arguments for hope and the power of love in a series of letters to my niece. This stems from my conception of an assignment at university for a class on ethics. As I struggle to understand various reasons for sustainability, unsustainable behaviors and attitudes, war, conflict, and peace and to understand my fellow human, I cannot rid myself of my eternal optimism. I've been accused more times than I can count in my adult life of being "unrealistic", as though only a pessimist sees the down side of life and that a pessimistic view is a "realistic" view. But in this series of letters to my niece, I will argue that transcendence of the human spirit is the hope for our future and for future generations.Welcome to Happy Snowflake Dance!
" They threat in vain; the whirlwind cannot awe
A happy snow-flake dancing in the flaw. "
My Mission: a daily journey into Openness.
I hope you'll come along!
Sunday, May 22, 2011
An Argument for Transcendence
Over the next couple of weeks I'll reveal my arguments for hope and the power of love in a series of letters to my niece. This stems from my conception of an assignment at university for a class on ethics. As I struggle to understand various reasons for sustainability, unsustainable behaviors and attitudes, war, conflict, and peace and to understand my fellow human, I cannot rid myself of my eternal optimism. I've been accused more times than I can count in my adult life of being "unrealistic", as though only a pessimist sees the down side of life and that a pessimistic view is a "realistic" view. But in this series of letters to my niece, I will argue that transcendence of the human spirit is the hope for our future and for future generations.Monday, April 4, 2011
More food for thought (reading materials)
Tuesday, March 29, 2011
Reading list for inspiration, for insight, for fun!

Tales of a Female Nomad - Living at Large in the World by Rita Golden Gelman (2001)
The Hidden Reality- Parallel Universes and the Deep Laws of the Cosmos by Brian Greene (2011)Monday, March 7, 2011
Humor in Service-Learning, a serious business...

On a Lighter Note: Humor in the Service-Learning Experience
International Service-Learning can be overwhelmingly serious at times as students wrestle with issues of power, unearned privilege, social justice, and cultural imperialism. It’s in moments like these that I remember how humor can bring balance and perspective to the weightier issues of service-learning.
And so, I wrote an Ode to the Cockroach Coach as a light-hearted way of seeing what for some might have been a traumatic event (the train ride from Kanyakumari to
Ode to Cockroach Coach
From Kanyakumari to great
We count up the critters,
My friends and I.
Cockroaches crawling all over the train
As we play, “would you rather…”,
Bam! There’s a new stain.
There’s one over your shoulder!
There’s one in your hair.
Ewwww. Cockroaches, cockroaches everywhere.
Slap! goes a sandal.
Smack! The bug is down.
The travellers around us disapprove with a frown.
Gina got forty!
Matthew got ten!
How many want to play this game again?
Anyone? Anyone?
Anyone at all?
The train is leaving…final call.
No? well, don’t worry
If you didn’t play.
Maybe you’ll ride another day.
On the Cockroach Coach
from Kanyakumari to
We count up the hits,
My friends and I.
And as we pull into the station,
We heave a sigh.
Though no one is sorry to say, “Good-bye”
To the Cockroach Coach
from Kanyakumari to
I think one goal of service-learning trips is to try to maintain balance. In our enthusiasm to respond to the needs at
Reading Resources
Barnet, S. and Bedau, H. (2004). From Critical Thinking to Argument: a Portable Guide.
Chisholm, Linda A. [ed.] (2005). Knowing and doing: The theory and practice of service-
learning. International Partnership for Service-Learning and Leadership.
Chisholm, L. (2003). Partnerships for international service-learning. In B. Jacoby and
Associates (Eds.). Building partnerships for service-learning, pp. 259-288. San
Francisco: Jossey Bass.
Crabtree, R. (2008). Theoretical foundations for international service-learning.
of Community Service Learning, 15(1), 18-36.
Cress, C. Collier, P., Reitenauer, V., & Associates (2005). Learning through serving: A student
guidebook for service-learning across the disciplines.
LLC.
Freire, P. (2000). Pedagogy of the Oppressed: 30th Anniversary Edition.
Continuum.
Hooks, b. (2010). Teaching Critical Thinking.
Lutterman-Aguilar, A., & Gingerich, O. (2002). Experiential pedagogy for study abroad:
Educating for global citizenship. Frontiers: The Interdisciplinary Journal of Study
Abroad, 8, 41-82.
Montrose, Lynne. (2002). International study and experiential learning: The academic context.
Frontiers, Winter, 1-15.
Parker, B. & Dautoff, D. (2007). Service-learning and study abroad: Synergistic learning
opportunities.
Sperling, R. (2007). Service-Learning as a Method of teaching Multiculturalism to White College Students. Journal of latinos and Education, 6 (4): 309-322.
What I learned from India...2011

“The world is weary of hate. We see the fatigue overcoming the western nations. We see that this song of hate has not benefited humanity. Let it be the privilege of
January 31, 2011 Writing prompt: What is service?
For me, service is about others. It takes the focus off of me and puts others first. I’m reminded of the little song I used sing as a child: “J-O-Y. J-O-Y. This is what it means: Jesus first, and Yourself last, and Others in between.” There is an indescribable freedom that comes when I get my eyes off of myself and focus on others instead, when I stop thinking about myself first and put others’ needs first!
So when I am at Mother House, I put aside my germ phobia, my discomfort or uneasiness about being around handicapped people and I look into their eyes. I connect soul-to-soul and I reach out in love. Hugging, touching, smiling, talking, singing, playing, coloring, and dancing are just forms for communicating love, for celebrating the beauty of each person I meet. Paolo Freire (2000) warns that multicultural service-learners may inadvertently engage in acts of cultural invasion and domination under the guise of a helping friend. So how do we avoid this exploitative relationship in international service-learning? I truly believe that our aim must not be to “help” other cultures or people, but to love. When we love, we find that our relationships tend to be reciprocal and transcendent. Hatred and insecurity have led to kingdoms, realms of domination. Only love can liberate, set free, and abolish oppression.
February 1, 2011- Quote: “I expect to pass through this life but once. If, therefore, there be any kindness I can show or any good thing I can do to any fellow being, let me do it now and not defer or neglect it as I shall not pass this way again.”- William Penn
Theme for today is “carpe diem” or “seize the day.” I went back to
The best part about dancing is that we celebrate each other. Joy bubbles up. The women praise each other as they step out to the music. While I “entertained the troops”, Melissa, Tommy, Matt, and Sarah went inside and had a talk with Sister Jennifer, the nun in charge. The women call her “Amma” or mother. Sister Jennifer said that the women need basic items like laundry detergent, hand soap, and coconut oil for their hair.
Many women are bedridden. Others just lie outside on the ground, covered in flies. Some have mental handicaps, others violent mental illness, still others don’t have use of their bodies. But when I look in their eyes, I see incredible, deep, accepting love. These women have become so precious to me. Rosie, Betchy, Sylvie, and the little ones are beautiful to me!
How do we teach global citizenship without it turning into acts of cultural invasion or another form of imperialistic dogma and domination? We help students discover their capacity to love, to embrace humanity in all of its beautiful forms, to celebrate the ordinary, to celebrate every individual, and to accept each person as a precious gift endowed with beauty and glory however humble or great their circumstances in life may be. We cultivate a culture of love and care. I believe this is foundational to any affective engagement or effective service-learning. Love is a subject we shy away from in western society. It is often relegated to the realm of emotion as somehow less desirable than an empirical approach to learning. Yet, feminist research (Lutterman-Aguilar & Gingerich, 2002) shows that learners who think critically and connect emotionally to a subject (head + heart learning) find their own voice in constructing knowledge and are more proactive about positive social transformation.
As bell hooks (2010) writes: “To me the classroom continues to be a place where paradise can be realized, a place of passion and possibility; a place where spirit matters, where all that we learn and all that we know leads into greater connection, into greater understanding of life lived in community” (p. 151.). Service-learning pedagogy must accommodate room for spirituality and for love, because spirituality is about how we live and love in the world and how we interact with self and with others.
Reading Resources
Barnet, S. and Bedau, H. (2004). From Critical Thinking to Argument: a Portable Guide.
Chisholm, Linda A. [ed.] (2004). Visions of service.
Partnership for Service-Learning and Leadership.
Chisholm, Linda A. [ed.] (2005). Knowing and doing: The theory and practice of service-
learning. International Partnership for Service-Learning and Leadership.
Chisholm, L. (2003). Partnerships for international service-learning. In B. Jacoby and
Associates (Eds.). Building partnerships for service-learning, pp. 259-288. San
Francisco: Jossey Bass.
Crabtree, R. (2008). Theoretical foundations for international service-learning.
of Community Service Learning, 15(1), 18-36.
Cress, C. Collier, P., Reitenauer, V., & Associates (2005). Learning through serving: A student
guidebook for service-learning across the disciplines.
LLC.
Freire, P. (2000). Pedagogy of the Oppressed: 30th Anniversary Edition.
Continuum.
Hooks, b. (2010). Teaching Critical Thinking.
Lutterman-Aguilar, A., & Gingerich, O. (2002). Experiential pedagogy for study abroad:
Educating for global citizenship. Frontiers: The Interdisciplinary Journal of Study
Abroad, 8, 41-82.
Montrose, Lynne. (2002). International study and experiential learning: The academic context.
Frontiers, Winter, 1-15.
Parker, B. & Dautoff, D. (2007). Service-learning and study abroad: Synergistic learning
opportunities.
Sperling, R. (2007). Service-Learning as a Method of teaching Multiculturalism to White College Students. Journal of latinos and Education, 6 (4): 309-322.
Thursday, March 3, 2011
Posting about India soon...
Sunday, November 7, 2010
Inklings, Imagination, and Storytelling- bell hooks and the mythmakers

"When we lose our myths, we lose our place in the universe." -Madeleine L'Engle
In bell hooks’ series of essays, I’ve found a rich and provocative cultural critique which inspires and challenges my own assumptions at times. Her perspective of teacher openness and student engagement reminds me of the work of Parker Palmer (2007) in which Palmer calls upon teachers to engage authentically with students in creating an environment in which everyone contributes to the learning through the use of reflection or introspection and the telling of one’s own story. Hooks uses storytelling to engage students in creating a space for transformative learning.
This reminds me of some of my favorite heroes in literature and academia in the 1930s-1940s; the Inklings group, a group of
Hooks (2010) writes that stories connect us to the larger world. When we recount our own stories, we find relationship with others’ stories. This storytelling and interpreting of stories (data, facts, information, and emotions) is what ties our experiences to the global community, to the human experience. Stories, myths, and legends are not only a way of knowing, but of nourishing the possibilities held in imagination. Lewis (1966) writes:
The Fantastic or Mythical is a Mode available at all ages for some readers; for others, at none. At all ages, if it is well used by the author and meets the right reader, it has the same power: to generalize while remaining concrete, to present in palpable form not concepts or even experiences but whole classes of experience, and to throw off irrelevancies. But at its best it can do more; it can give us experiences we have never had and thus, instead of ‘commenting on life’, can add to it.
Hooks alludes to this ability to add to our academic experience and the richness of academic literature when we begin to use our imaginations to tell new stories. In my own work on mythmaking in international service-learning, I am intrigued by stories. How can we use myth (that is, our own hidden truths and assumptions) to make sense of our world while at the same time embrace a new perspective such as one might find in an inter-cultural exchange or study abroad program? Tolkien (1966) suggests that stories allow us to view our world and our hidden assumptions from a different perspective.
Stories, and our telling of them, have the ability to empower the oppressed, to expose inequities in our educational systems. Through imagination, stories can heal, liberate and create new possibilities, new endings. L’Engle (1963) said it this way in her Newbery Award acceptance speech,
Because of the very nature of the world as it is today our children receive in school a heavy load of scientific and analytic subjects, so it is in their reading for fun, for pleasure, that they must be guided into creativity. These are forces working in the world as never before in the history of mankind for standardization, for the regimentation of us all, or what I like to call making muffins of us, muffins all like every other muffin in the muffin tin. This is the limited universe, the drying, dissipating universe that we can help our children avoid…
I apologize for the use of another long quotation, but really did not want to rob you of the richness of these ideas as so aptly expressed by their authors. I think bell hooks, Paolo Freire, and Stanley Aronowitz would all agree that we must become storytellers in order to be agents for societal transformation.
Have we relegated imagination to the non-academic world? I close with my own poor attempt at an apology for myth and stories, In Defense of Fairy Tales (Garner, 2009):
Have you ever seen a rainbow
with a pot of gold at its end?
Have you ever heard the whispers
at night of the fairy folk, friend?
Did you ever catch a glimpse,
in a secret vale, of the fauns?
Perchance upon a moonlit night
see the dance of the leprechauns?
And when you were drifting to sleep
did you ever happen to spy
the Sandman or pixies or trolls?
Or perhaps hear the elves' lullaby?
I've trembled with fear at the sound
of the hooves of the great minotaur
and fell to my knees in awe
of the proud, majestic centaur.
But what I fear most is the throng,
with banner held high called "Progress",
as they vanquish all mythical things,
spurning magic they do not possess.
Heedless of things they cannot see,
they're blind to the grace of the naiads.
But poorer yet the ears must be
which ne'er have heard strains of dryads.
How miniscule the world must be
which lacks imagination
and where the soul's ascent
from cave to illumination?
Small minded men would impugn us.
"Great intellects" might accuse
that we hide in Atlantic polity
"which can never be drawn into use."*
How tragic a world unpeopled
with angel or hero or demon.
And this, greatest threat of all-
the real world's devouring dragon-
a fragile world sans mystery,
whose glory is in banality.
A world so un-apocryphal
with hopelessly un-epic beauty.
Where are the prophets called artists
like L'Engle and Lewis and Milton?
Where are the mythmaker-poets
like Stevenson, Homer, and Tolkien?
They fashioned a world of romance
from fragments of ancient rune,
where memories of "Once upon a time"
still transform the night without moon.
(* from
Garner, J. (2009). Imagination’s Door and other silly rhymes. Retrieved November 7, 2010
from http://imaginationsdoor.blogspot.com.
Crosswicks Ltd.
Other Worlds: Essays and Stories.
Down with the Man!

Selected text from Aronowitz' Against Schooling: For an education that matters (2008):
"But schools do not transmit a 'love for the world' or 'for our children,' as Arendt suggests; instead, contrary to their democratic pretensions, they teach conformity to the social, cultural, and occupational hierarchy. In our contemporary world, they are not constituted to foster independent thought, let alone encourage independence of thought and action." (p.19)
As I read Aronowitz' text, I was stunned by his abrasive, arrogant, and judgmental tone and use of language. Claiming a lack of "tolerance for boredom" (p. 5), Aronowitz goes on to claim that though he didn't need credentials, he got them and on his own terms, thanks to no one but himself. He boasts about skipping undergraduate school and getting his PhD without the interference of any professors, whom he obviously deemed as moronic influences and beneath him intellectually.
Aronowitz came out of the 1960s counterculture movement with its anti-authoritarian “Down with the man” slogan. His mistrust of authority is evident in his glorification of his own alternative school experiences (until “the man” came in and laid down some rules) and in his praise of music and media which rebel against societal norms and middle class morality. However, Aronowitz lauds the music and media scene in order to prove his point that students learn from a variety of sources, the least effective of which is the public school system in its present form.
References
Aronowitz, S. (2008). Against Schooling: For an education that matters.
Paradigm Publishers.
Wednesday, October 27, 2010
Jack and the Beanstalk: Disparity and the American Dream
Thank you,
Jana (Gigi)
For the purposes of this paper, I will address chapters 26, 27, and 28 of Schools and Society (Ballentine & Spade, 2008) in reverse order. In my opinion, the issues of spending, education, and No Child Left Behind are a result of the hidden assumptions of meritocracy and the American Dream. These underlying myths are the driving forces behind the American education and university system, in which students have been promised guaranteed success. Johnson writes that “If the American Dream of meritocracy is our country’s promise, public education is what ensures that promise to all children” (Ballantine & Spade, 2008, p.274).
The myth of the American Dream built on meritocracy says that no matter who you are or where you come from or what your family background or position or financial situation is, you can “succeed” if you work hard enough. Success in America is most often defined by one’s wealth or ability to accumulate things like houses, cars, boats, degrees, power, or influence. Like Jack from the children’s tale of Jack and the Beanstalk, generations of Americans have traded the family cow for a promise of guaranteed wealth.
Looking back on my own education from a position of privilege, I am grateful for the opportunities afforded to me, but I am beginning to understand the hidden message of our educational system: “Do well in school, so you can do well in college, so you can get a good job, so you can be successful, buy stuff and be happy.” Our schools and universities have adopted massive marketing strategies to sell parents and students the American Dream, a consumer mentality which has pushed our ecologies to the limit, led to greater disparities in socio-economic levels, and vast inequities in our communities.
In chapter 27 of Schools and Society (Ballantine & Spade, 2008), Condron and Roscigno see disparities in spending as a major cause for inequities, saying that schools made up of mostly poor students are often characterized as run-down, dangerous, unhealthy, or overcrowded. They found that race, though it did play a part in inequalities, was not as significant a factor as social class. From my own experience in predominantly white schools, socio-economic status was hugely significant for many of my peers. Many of them did not have parents who read with them at an early age. As Johnson pointed out in chapter 28, forty percent of impoverished adults hold at least one job (Ballantine & Spade, 2008), leaving little time or energy to read with young children. Those students who were from outlying towns whose constituents lived in poverty, were most likely to score poorly on standardized tests and to drop out of high school.
Based on the amazing marketing strategy and name of the No Child Left Behind Act of 2001, one would assume that students like the rural poor from my high school would never drop out again. Though the ostensible driving purpose behind NCLB was accountability and an attempt to bridge the achievement gaps in education, the trend toward an economics-based, greed-driven, mechanistic business model of education was already under way. Starting with the “greed culture” of the 1980s, followed by the “global competition” mentality of the 1990s, it’s not too surprising to see the merger of the education system (already perceived as mechanistic, that is, like a factory whose product is “good students”) with the capitalist business model, including its rewards and punishment system.
In my opinion, the greatest myth perpetuated by NCLB with its data collection, assessments, numbers crunching, and timelines, is that teachers are the ultimate determination in whether a child “succeeds” or not. I’ve seen more than a dozen elementary teachers, friends and colleagues, quit from the stress of the requirements of NCLB. They gave up, tired of “walking around on eggshells” and trying to “teach to the test”, while seeing their students continue to flounder for any of a hundred reasons which are out of the teacher’s control. The hidden “truth” or myth of NCLB is that schools have all power and control over a student’s ability.
While I don’t deny the incredible power exercised by teachers in shaping children, this narrow view ignores the complexity of human systems. A whole systems approach to this vast problem would show that within even one given school system, there are thousands of relationships and dynamics which influence a student: home life, socio-economic status, abuse, circles of friends, acquaintances, neighborhoods, teachers, principals, hierarchical structures, race, gender, divorce, conflict, religion, siblings, disabilities, media, sports involvement, extracurricular activities, district funding, teacher compensation and qualification, school building/environment (safety, aesthetics, surrounding neighborhood, class size), teacher-teacher dynamics, culture of respect and love, or a culture of violence and hate, social capital, emotional intelligence of peers, etc. These are only a fraction of the elements which contribute to or which detract from a student’s ability to learn.
In the old story of Jack and the Beanstalk, Jack traded the family cow for three magic beans. In today’s culture, those magic beans would be primary school, secondary school, and post-secondary school. All Jack has to do is climb the beanstalk to reach his dream of wealth (the ability to purchase things) and success (power, influence). Wealth and success are rarely associated with contentment with one’s circumstances, good health, emotional and social intelligence, or healthy relationships. If inequities in society are to be addressed, including those in education, we have to acknowledge all of the dynamics (opportunity, chance, privilege, etc.) which brought Jack those magic beans.
I am by no means advocating that we stop dreaming or that we stop working hard or that we just give up. On the contrary, I think dreaming or imagination is the key to envisioning our future; a future with fewer inequities, more opportunities for all, and the pursuit of happiness. In fact, I’ve written several children’s poems on the subject, such as Dreamin’ (Garner, 2009).
They say don't even try.
They say that I am only one.
They say all dreams must die.
They say not even Attila the Hun,
though he was a brave sort of guy,
would ever attempt what others shun.
They say I am aiming too high.
But they don't know what I know-
no matter what they say.
And little dreams begin to grow
in spite of the "no's" anyway.
They say that dreams are for sleepin',
that day dreams will just make me fall.
But I know that even pipe-dreamin'
is better than no dreams at all.
Finally, I believe we have to redefine success, wealth, and the American Dream as that which is more socially just, environmentally sustainable, and spiritually fulfilling. When we have changed the concept of the American dream, then we can address some of the inequities created in our schools by that myth. Maybe it’s time we became mythmakers and poets and dreamers.
References
Ballantine, J.H., and Spade, J.Z. (2008). Schools and Society: A Sociological
Approach to Education (Third Edition). Victoria, AU: Wadsworth.
Garner, J. (2009). Imagination’s Door- Poetry and rhymes for kids. Retrieved October
27, 2010 from www.imaginationsdoor.com.
Friday, September 3, 2010
Through Tuscany and on to Rome
How does one recapture two weeks' worth of adventure in a short time? In my last blog, I had just met up again with Marie-Josephine, or Marie-José as we call her, and Michel. At Santhià, we met a pilgrim on bike, an italian named Dennis. He's an architect and helped us immensely by translating for us as we ordered dinner.
through the abbey grounds at Sant'Albino with their dog, Bobo. They saw us, stopped to chat, and when we explained our situation, they offered to take us on to the next village (another 8-10 km away): Roberto even called ahead, made sure we could stay, then took us to their home around the corner where they served us coffee and water. We chatted for some time. And before you knew it, they were giving me a bottle of their home-made wine. Donatella brought out a jar of home-made preserves for the road. They even gave us a can of insect repellent since we were walking through rice fields. Amazing!!!!
d register, get a town seal or stamp (very important for pilgrims), and sign the guest book. A few minutes later, Sandro appeared. He's a local college professor; bio-chemistry. Sandro offered to buy us coffee and escorted us to the bar where he bought us cappucino and brioche. Now lest you think "bar" like in America, in Italy, a bar is where you go in the morning to grab a cup of coffee, read the paper, hang out and chat over a card game, etc. You can also purchase alcohol there later in the day. But it's really more like a coffee shop and bar rolled into one.
brought us very cold water and had another woman run across the street to get us a stamp for our 'credentiale'. SWEET! When we arrived at Orio Litta, the mayor, Pierluigi, met us, talked about the town, explained our accommodations (which lacked a kitchen but were very nice), then offered to meet us the next morning to walk with us for the first 3km toward the ferry. We wanted to take the more direct autostrada, but were told that it was impossible. Road construction just outside of Piacenza prevented foot traffic across the Po river. So he called ahead for the ferry and arranged our transportation.
cup of coffee and a nice, cool chair to sit for a while as we waited for the ferry.
waited for about 20 minutes for the fratelli to arrive. They don't accept dogs, but they made an exception as long as Sam slept on the floor.
old, she drove a standard transmission like a pro, stopping on hills, asking directions, and exploring the area around Bolsena. She said she loved it because she had never been up this road before.