Welcome to Happy Snowflake Dance!

It's my experiment in joyful, marrow-sucking living.
Inspired by George Santayana's poem,
There May Be Chaos Still Around the World

" 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.

We'll discuss issues such as freedom, love, fear, language, meaning, happiness, justification, rationalization, realism, destruction, civil disobedience, authority, ethics, and hope. I hope you'll join me in this search for understanding, as imperfect...or even unrealistic as it may be. This is my manifesto, so to speak, though I do not claim that it is complete. As Erich Fromm (1941) wrote in his foreward to Escape from Freedom, sometimes we must offer whatever we have to contribute to our collective understanding of our modern crises, even if we "must sacrifice the desideratum of completeness"(vii). I suspect that some ideas will blossom and thrive and take deeper root as their meanings become clearer, and some ideas will fall to the wayside with disuse. This is my struggle to grasp the purpose of man in the context of the greater universe and across time.

Many of my ideas spring from the soil of my own upbringing, my assumptions based on a belief in a Creator. Like Erich Fromm, Martin Luther King, Jr, the Mahatma Gandhi, Viktor Frankl, C.S. Lewis, Madeleine L'Engle, Francis Schaeffer and so many other inspirational voices from the past, I believe that humanity faces critical choices in the path which lies before us. 

How we choose will impact the viability of the human soul, the planet, and the greater universe for future generations. I do not say "will determine the viability", because I do not believe that our destiny is predetermined or set in stone. At every point in the continuum of humanity we are faced with choice and will continue to make choices which will impact the future. I do, however, believe that we were made for "greater stuff", that we were destined (though not in a predetermined sense) for something more transcendent than destruction and war and revenge and hatred.

I welcome your comments and ideas. I hope that you will challenge my imperfect reasonings and that, in a spirit of humility and grace, we may open a dialogue which may shed greater light on our own shared humanity in all of its sublimity and in all of its meanness.

Monday, April 4, 2011

More food for thought (reading materials)

I'm also reading
1. What We Believe But Cannot Prove: Today's Leading Thinkers on Science in the Age of Certainty. Edited by John Brockman (2006), this is a series of blurbs and brief essays by scientists, physicists, mathematicians, behavioral scientists, geneticists, biologists, and philosophers from around the world. Some of these intellectual thoughts can be found on a website (kind of like TED) for these folks to share their ideas: www.edge.org.

Interesting reading. It's nice for a quick break from more intensive stuff. Each blurb is only 1-2 very short pages (at most). They ask questions like : Who are we? What does it mean to be human? Where did the universe come from? How do we know what we "know"?

2. Quantum Theory -A Very Short Introduction by John Polkinghorne (2002) It's quantum theories and particle physics, briefly.

3. The Ethics of War and Peace by Nigel Dower (2009), a look at the ethics and morality behind justifications for war and peace (non-violence).

4. Doing Case Study Research by Dawson Hancock and Bob Algozzine (2006)

5. Designing & Conducting Ethnographic Research by LeCompte & Schensul (2010)

Tuesday, March 29, 2011

Reading list for inspiration, for insight, for fun!

Just a quick note as I start the spring term about a few books I've been reading. People often ask me, "What are you reading?" Well, here ya go!

Some of these are texts, others are just for fun, and some are challenges to see the world in a whole new way:

Last Child in the Woods by R. Louv (2008)- Puzzled by why your kids won't go outside and play? Louv explains it!


Ecological Literacy: Education and the Transition to a Post-Modern World by David Orr (1992) Orr can get preachy and be a bit of a downer at times, but he can also be divinely inspiring, clinging to hope for a better future!

Ecological Education in Action: On Weaving Education, Culture, and the Environment, edited by Smith and Williams (1999)- real stories about educators making a difference around the world. Wanna know what Portland State University is doing to engage students in a new worldview? Check out chapter 8.

Ecological Literacy: Educating our Children for a Sustainable World, a great collection of essays edited by Stone and Barlow (2005)

Canadian Journal of Environmental Education, volume 12 (2007)

Gaviotas- A Village to Reinvent the World by Alan Weisman (1998), an inspiring story of an ecovillage in Eastern Colombia's llano region and how they set out to change the world.

Tangled Routes- Women, Work, and Globalization on the Tomato Trail by Deborah Brandt (2008), an ethnographic look at the impacts of globalization and industrial food production on poor workers in Mexico, the US, and Canada. This puts a real face to the workers who are making individual steps toward creating a more sustainable approach to food production.

and just for fun and inspiration:


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)


How to Teach Physics to Your Dog by Professor Chad Orzel (2009)

Women of the Raj by Margaret MacMillian (1988).

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. Bell hooks (2010) writes that positive humor can bring healing, equanimity, and openness to the classroom. The shared experiences of an international service-learning team can range from profound to light-hearted, especially when we laugh at ourselves and our own reactions to new situations.

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 Madurai with more cockroaches than we could count). When we are able to laugh at our reactions to hardships or even petty events, we find new freedom and positive energy. The ode was written so that students could laugh at their reactions and over-reactions to less than pleasant conditions on the train across India.

Ode to Cockroach Coach

From Kanyakumari to great Madurai,

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 Madurai,

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 Madurai.

I think one goal of service-learning trips is to try to maintain balance. In our enthusiasm to respond to the needs at Mother Teresa Home, we returned the next day with more than what Sister Jennifer had asked. In our good intentions to be generous, we inadvertently created chaos. I forgot my plan of action when we got to Mother House and the women swarmed us. Though we could have listened better to what the needs were and could have executed our plan in a more organized manner, I don’t believe we did permanent damage. My teammates were beside themselves with approbation at the minor fiasco. Though I recognize that service-learners can create more problems than they help, I think maintaining a sense of humor can bring much needed perspective and balance to a serious situation. To my team members, I’d like to say, “Lighten up!” By all means, remain sensitive to the needs of those we are trying to serve, but do not get so lost in the gravity of the circumstances that you cannot laugh at yourself or our foibles and mistakes.

Reading Resources

Barnet, S. and Bedau, H. (2004). From Critical Thinking to Argument: a Portable Guide.

Boston: Bedford/St. Martin’s.

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. Michigan Journal

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. Sterling, VA: Stylus Publishing,

LLC.

Freire, P. (2000). Pedagogy of the Oppressed: 30th Anniversary Edition. New York:

Continuum.

Hooks, b. (2010). Teaching Critical Thinking. New York: Routledge.

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. Michigan Journal of Community Service Learning, 13(2), 40-53.

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 India to turn a new leaf and set a lesson to the world.”- Mahatma Gandhi

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 Mother Teresa Home today. We danced for two hours, laughing and celebrating each woman who joined us. I gave hand, foot, arm and leg massages with lotion to the women whose skin is very dry and cracked. They lined up by the dozens to get a massage. And then we danced!

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.

Boston: Bedford/St. Martin’s.

Chisholm, Linda A. [ed.] (2004). Visions of service. New York, NY: The International

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. Michigan Journal

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. Sterling, VA: Stylus Publishing,

LLC.

Freire, P. (2000). Pedagogy of the Oppressed: 30th Anniversary Edition. New York:

Continuum.

Hooks, b. (2010). Teaching Critical Thinking. New York: Routledge.

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. Michigan Journal of Community Service Learning, 13(2), 40-53.

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...

Sorry kids. I've been remiss in posting lately. I'll fill you in on the details of the trip to India as soon as I can wade through the eight papers which are due in the next week.

I'm meeting with the India team from Portland State University tomorrow night for dinner: Indian food, of course!

I will say that this trip was heart-expanding and heart-opening. My capacity to love has grown exponentially in light of the love shown to me by the kind people of southern India. To be the recipient of so much love and generosity over and over again is a truly humbling experience.

But more details next week...

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

Text selection from bell hooks’ (2010) Teaching Critical Thinking- Practical Wisdom:

“…by telling stories I had entered a redemptive space. I had entered a world of soul retrieval. Slowly, I was taking broken bits and pieces of my psyche and putting them together again, creating in the process new and different stories- liberating tales” (p.51).

“Without the ability to imagine, people remain stuck, unable to move into a place of power and possibility” (p.61).

Response to the text:

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 Oxford scholars like C.S. Lewis, JRR Tolkien, Dorothy Sayers, and others who met once a week to read each others’ work and to build community. Along with Madeleine L’Engle, these scholars defended the role that myth and storytelling plays in interpreting our world, making meaning of our experiences, and the vital role of imagination in academia. Tolkien and Lewis both wrote essays on the importance of storytelling. Not only did they write about stories, but their epic tales, like The Lord of the Rings and The Chronicles of Narnia, were a type of meaning-making for interpreting their own experiences with World War I and World War II.

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 Milton's Areopagitica )

References

Garner, J. (2009). Imagination’s Door and other silly rhymes. Retrieved November 7, 2010

from http://imaginationsdoor.blogspot.com.

hooks, b. (2010). Teaching Critical Thinking: Practical Wisdom. New York: Routledge.

L'Engle, M. (1963). The Expanding Universe: Newbery Award Acceptance Speech. New York:

Crosswicks Ltd.

Lewis, C.S. (1966). ‘Sometimes Fairy Stories May Say Best What’s to Be Said’ as printed in Of

Other Worlds: Essays and Stories. London: Geoffrey Bles.

Palmer, P. (2007). The Courage to Teach. San Francisco: Jossey-Bass.

Tolkien, J.R.R. (1966). The Tolkien Reader. New York: Del Ray.

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)

Reflection:

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.

Thinking about some of my own experiences in action-learning labs and co-intelligence, I was saddened that Aronowitz was so arrogant that he didn't think that he could benefit in the least by trying to learn in a community of students and professors. I'm not saying that formal schooling is the only way to learn. I just think that Aronowitz robbed himself of an opportunity to learn independently and with others, the very thing he rants about as the great evil in our school systems today. I began to ask myself “Where is the love that Aronowitz spoke of?” His writings seem devoid of love, but seem to be rants and raves against every order or perceived authority.

The more I read, the more disenchanted I became with Aronowitz and his hypocrisy…and my own. He rails against credentialing, but certainly used it for his own gain. Though I am against credentialing for the sake of driving an economic, consumer machine, I also am in the credentialing industry. He claims to represent the working poor, but has used his privilege to pull himself up by his own bootstraps, climbing the social ladder he denounces. I don’t claim to be from working class intellectuals, but I have touted the “pull yourself up by your own bootstraps” mentality at times. He rails against authority, yet sets himself up as an authority in alternative schooling. Though I have benefited from the existing authority system in public education, I have also praised the benefits of alternative education programs from garden-based education to environmental schools. So, I began to ask, "What is Aronowitz saying that he's not saying with words? Where is he coming from?"

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.

Finally, at the end of chapter two, Aronowitz offers up a spark of hope in an abysmally dark rant against social class, culture, and education. He proffers an outline for changing both societal structure and our educational system; changes which will, hopefully, spawn creativity and independent thought in our children.

References

Aronowitz, S. (2008). Against Schooling: For an education that matters. Boulder:

Paradigm Publishers.

Wednesday, October 27, 2010

Jack and the Beanstalk: Disparity and the American Dream

Note: This is the latest in a series of essays I have been working on as I struggle with the complexities of what it means to be human and to live a socially just, environmentally sustainable and spiritually fulfilled life. I'm a dreamer and optimist, by nature and by choice, but I am also a realist in that I am not oblivious to the struggles and inequities experienced by myself and others around me. So, before you judge me too harshly or think that I have "lost faith" or am anti-American, I simply ask that you suspend judgment until I have posted some of my other work which might provide a more complete picture of my thought processes. Also keep in mind that I am unable to expound on certain ideas at times, simply because of the limitations in length of the essay. So, if you have a question, please feel to ask: "What did you mean? or where are you coming from? Or did I understand you to say...? or Could you clarify...?"

Thank you,
Jana (Gigi)

Jack and the Bean Stalk:
Disparity and the American Dream?


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 that it cannot be done.
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. 

In Vercelli, we met two other italian pilgrims on bike, Ermanno and Hugo. They were great fun and cooked us a delicious pasta dinner. We also arrived in time to eat lunch with the priest (whose name was Alberto, not Roberto as previously reported). Very kind man. 

Sunday morning, we rose early, went to the church to pray with Father Alberto and continued on our way. We had clear skies! Yay! We knew it was going to be a great day when a young woman on bicycle shouted a "Bravi!"at us early in the morning. We had no idea just how many gifts God would send us in that one day! 

In Pastrelo, a woman saw M-J and I (Michel walks much faster), and wanted to bless us with a cup of espresso, which we gratefully accepted, of course. When we arrived at Robbio, where M-J and I had planned to take the train, the conductor let us ride for FREE. At Mortara, our destination for the day, we were met with bad news. Though we had called and reserved 3 beds, the custodian would not let us in at the Abbey. We were tired, HOT, and did not know what else to do. So we sat down in the Abbey grounds as the mosquitos ate Marie-Jose for dinner, when we decided to pray and believe that God would provide. After all, he had already blessed us with many other gifts, we knew he would take care of us. 

No sooner had we finished praying when Roberto and Donnatella Stefani arrived, walking 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!!!! 

They took us on to Tromello where Carlo greeted us, gave us ice cream (came back later and gave me a cake), and set us up to stay. Above and beyond this, Roberto returned the next morning to pick up Michel to take him back to Mortara, so Michel could walk the entire via francigena from Belgium to Rome! 

The blessings just kept coming! On Monday, August 16, we continued on to Gropello, 12 km away. Just as we were on the outskirts of Gropello, a man stopped to offer us a ride and insisted that we had to see the Madonna della Bozzola, a shrine in the woods along the VF (but we had taken the shorter road and had missed this wonder). M-J and I took our time, waited for the priest to arrive to "okay" Sam staying in the Oratorio, went to the bar to order a hot chocolate (YUMMY, like hot chocolate pudding), and met up with Michel later. 
In the meantime, I spent the afternoon getting to know the locals, and working on my Italian language acquisition. Dinner was free. Since all the stores were closed for "ferie" (a feast day/ festival week in the church/ or just vacation time), the nun brought us pasta which we cooked in the tiny kitchen. We drank the wine from Roberto and Donnatella. Nice. 

On August 17th, we continued on our way, greatly refreshed. As M-J and I entered the town of Carbonara al Ticino, we almost bypassed it, but decided that we could stop for some water. I really wanted a cup of coffee. As we entered the town, a man met us on bicycle, explained that this was part of the via francigena commune and went on his way. 

 The next thing we know, several townsmen were headed our way to welcome us and usher us to the town hall where we could 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. 

After our delicious break, Sandro escorted us back to via francigena. We continued on along country roads and trails until we reached Pavia. At Pavia, we took a bus (since it was getting unbearably hot in the afternoons) to Santa Cristina.

The next morning as we walked through the little town of Chignolo Po, we were met by a nun who had seen us walking along or had heard that some pilgrims were coming through. She 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. 
 
On August 19, Pierluigi gave us a short tour of the town as we walked toward the ferry. We said our goodbyes as he pointed us in the right direction. At Corte Sant'Andrea, we were met by a group of locals who offered to stamp our credentials (these are pilgrim passports) and who offered us a cup of coffee and a nice, cool chair to sit for a while as we waited for the ferry. 

They explained that the ferryman, Danilo, was chronically late, so we might as well enjoy ourselves for a bit. So we did. And they were right. Danilo, who had insisted the day before that the orario (schedule) could not be changed and must be kept, showed up 30 minutes late. But he was funny and hospitable, gave us a stamp as well, took us about 4 km up the Po river (which we paid dearly for- at 10 euros each! that's $15, people, to go 2.4 miles). But it was pleasant and we continued on our way.

Michel went on ahead as usual. And as the day grew hotter, we entered Calendasco. As we entered town, a gorgeous Italian man met us, offered us cold water, brought Sam puppy treats, a package of dogfood for the road, and a huge bowl of water, asked us if we needed anything else, then sent us on our way. A few minutes later, we ran into Michel and his new friend Carlo, who offered to buy us a cool glass of white wine. We chatted for a while and Michel ran ahead. 

Then, M-J and I decided to walk to the next town where we would try to catch a bus. We enjoyed fresh figs along the way and found a field of Roma tomatoes (which had already been harvested). There were thousands of ripe tomatoes lying in the fields. We gathered up tomatoes from the ground for dinner that night! Timing is everything. 

In Piacenza, I stopped at the local market to purchase fresh basil and garlic to go with our tomatoes and pasta. We had to change buses. I asked the bus driver for directions to our stop. We had JUST passed it, so he stopped and let us off, pointed us in the right direction, and we trekked back to the "ufficina". The pilgrim accommodation was amazing: washing machine, drying racks, kitchen, chapel, 2 bathrooms and showers, 2 bedrooms with 3-4 beds each: immaculately clean. I think it was a 10 euro donation. 

On Friday, August 20th, we walked from Montale (just south and east of Piacenza) to Fiorenzuola d'Arda. The priest met us, showed us to our room, Sam had to stay in the hall. That night, there was a very special ceremony to celebrate the relics of Saint Bernard, complete with a Templar guard and sacred music concert. We joined the town procession and took photos of the relics. 

On Saturday, we walked to Fidenza. It was very hot! So M-J and I had decided to try to find a bus at Fidenza. Again, God's timing is perfect. As we stopped near the train station to get a Coca-Cola and to ask about buses or trains, we met Adriana and Marina at the "bar". Turns out, they are both Templars, and Marina spoke French quite well. They wanted us to see the procession that night from Fiorenzuola to the Madonna della Bosche. Marina offered to take us on to Costamezzana, where she also knew another Templar called Oliviando. At Costamezzana, we were not warmly met, but the old woman agreed to let Sam stay in the old school (pilgrim accommodation). We met Marina again at the local restaurant and talked for hours. Really sweet! We talked about God and faith and what it means to each of us. 

On Sunday morning, August 22, we took off early, but were stopped by the old bat (ha ha ha). She threatened to call the police. All because Michel had put the key to the room in the mailbox outside the front door (which is usually what we are told to do). The old woman had obviously missed her calling in life: hospitality just ain't it. When we gave her the key, she calmed down and said, "Va bene. Va bene", and motioned us away. It was a hard walk that day. Started out cool, but got very hot by 11:00am. 

At Medesano where we stopped for a cup of coffee, everyone ignored us until I put Sam's backpack on. Then everyone came over to talk to us, to tell us how to walk on, etc. No one offered us a ride to Fornovo di Taro. So we walked on. When we thought it was unbearable, M-J tried to hitch hike. No one stopped. So we walked on. 

Just as I prayed for a cup of cold water, we met Pierra, an old woman who was sweeping her porch. We saw no other signs of life in the sweltering town of Ramilda. She saw us, called to us to offer us water, ran inside, brought two HUGE bottles of cold water, offered us a chair, brought Sammy water, and then ran inside again. This time, she came out with photos which were very sacred to her and began to tell us of the miraculous signs and wonders which had happened at a church not far away.

She told us of her grandson who was 21 and had been burned badly in an accident and asked us to pray for him. Then she offered us tomatoes and peaches from her garden, called her neighbor over and instructed him to take us to the bridge before Fornovo di Taro. I think we all teared up as we said goodbye. It was such a sweet moment. Such an incredible and simple act of kindness which opened all of our hearts! 

It took us 30 minutes to cross the bridge over the Taro, because Sam wanted to stop in each bit of shade he could find. It was miserably hot. But we made it across, stumbled down into the town, found a few locals to ask directions to our casa d'accoglienza, and they very kindly offered to drive us there. We accepted! The casa di spiritualità was run by 2 or 3 nuns from Madagascar. The house was huge, had a gianormous kitchen which we gladly used to cook the pasta we had been carrying in our packs for 3 days, and was clean. They even had seperate rooms for men (Michel) and women (Marie-José and I). Sam was allowed in as long as he slept on the floor. 

On August 23, we walked on and took the bus to Berceto. The hills began to get much larger again as we started to approach Pontremoli and the Passo della Cisa. At Berceto, a beautiful village, we enjoyed a last supper together at a local pizzeria. 

On August 24, we would go our seperate ways. I was too sick to continue hiking up another mountain pass. By this time, I had been sick with a fever for 3-4 days and had serious respiratory problems. But there were no buses to Pontremoli from Berceto. So I had to walk another 8-12 km to the town of Ghiare di Berceto the next morning. There was a bus at 8:47am to Borgo, where I could change to a train to Pontremoli. 

As I left at 6:30am, Marie-José and Michel and I said goodbye. It was a sad moment, but I knew I could not climb. As I walked to Ghiare, I prayed that God would help me. I felt sick as a dog, ready to pass out at any moment, but had no choice. I needed to walk on. So I prayed that if I couldn't reach the bus in time, that God would send us help, a ride.

Literally, 1 km from town, a man stopped, turned around, and came back for us. He asked me where I was going. He said you are only a kilometer from town, but I'll take you to the bus station. When we arrived at 8:47am, he pointed me to the bar to buy a ticket. I bought the ticket for the bus and train to Pontremoli, stepped out to the bus stop, and 30 seconds later, the bus arrived. No kidding! 

We rode the trains all day to get to Siena. At Siena, we took a bus to city centro, walked to our accommodation, but were told that Sam could not come in. He had to stay in the courtyard all night. I met two other pilgrims there: one from Italy, one from Switzerland. 

Sam was very quiet until 4am, when he "woofed" softly 2-3 times. He was looking for me. I went out and sat in the courtyard with him until 5:30am. I watched the moon and the morning star until around 5:00am when a heavy haze covered the sky. Fog was rolling in. Thick, pea soup fog covered Siena and Tuscany as we made our way back to the train station where we would take a train to Monteroni d'Arbia, then walk 7 km to Campriano. 

By the time we reached Campriano, the fog had burned off and it was a scorcher. We ran out of water before we reached Campriano, and Sam was searching for every shadey spot to rest. As we reached Campriano, we were warmly greeted by Claudia who ran to get us cold water. 

I rested for 3 days, took one day to run back in to Siena to get Sam groomed, and slept, did laundry, etc. No internet there. But enjoyed the views and short walks each day. 

Sunday, August 29- We walked on to Ponte D'Arbia where I had reserved a bed. It was a beautiful Sunday morning and we had left at 5:30am to avoid the heat. We walked by moonlight for a while, were surprized in the dark by a small, wild hog, and enjoyed the rolling countryside. As we left Campriano in the dark, early morning hours, trekking along a dirt and gravel road, the superfine dust of the area, called Sienese Crete, rose in clouds from every step we took.  Within only a few yards of walking, we were covered in a fine, powdery, silvery dust. As we wound our way through the hills, it seemed we could see Campriano from almost every bend in the road.  Just 2 km shy of Ponte d'Arbia, Carlo stopped to take us on the rest of the way. He had just been to the local thermali, or hot springs.  He apologized for the sulfur smell, but assured me that it is great for the skin.  He goes there every Sunday morning, it is his ritual.  He chattered away in Italian, telling me all about the local history and sites.

At Ponte d'Arbia, we met two French pilgrims: Denis and his 80 year-young mother. She had already walked Saint Jacques de Compostelle and wanted to walk another pilgrimage in her lifetime, so she was doing it. The next morning, we enjoyed coffee together at the local bar before taking off. I strolled along, taking photos, and giving Sam rest breaks. We continued on to San Quirico d'Orcia where we could not stay at the Parrocchia, so we stayed at an albergo (a roadside motel/ truck stop). It was very clean and I had a bathroom to myself. 

I met Cristiana and Andrea at San Q, a couple from Siena. I took the more direct route along the via Cassia or the SS2 highway. More cars, more dangerous at times, but definitely much shorter. It was a very narrow, two lane highway with sharp drop offs from the asphalt and trees growing right up to the edge of the road.  Somewhere along the way, I saw a sign for VF so I decided to leave the highway and try the quiet country lanes. I ran into Cristiana and Andrea again on the trail. From a distance, we saw Denis and his mom ahead of us, but they must have had a different map, since their route crossed over fields. We quickly lost sight of them again and headed on to Gallina where we hoped to catch a bus to Radicofani. 

 Too hot for Sam, and poor Cristiana had blisters the size of Texas on her feet. We waited for 3 hours to catch a bus...which would still leave us 8 kms shy of Radicofani. So we still had to hoof it in the heat. 

 But we found fresh blackberries along the way, took our time, and climbed up to Radicofani. It was beautiful! I 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. 

 Our reception was amazing that night. Michaele and Don Giovanni welcomed us, made us dinner, they even washed our feet and prayed for us! The next morning, they made us breakfast and prayed for us again. The dinner conversation was sweet. Don Giovanni has a beard like Merlin, a deep voice which resonates, and an amazing ability to bring out everyone's story. He listens keenly and just oozes compassion and life and joy. Michaele was also serving for one week at this house for pilgrims, volunteering his time to cook and wait on others and pray for them. It was a very moving experience to have these two brothers in Christ serve us, because they said, "Jesus came to serve, not to be served. He is our example." 

Radicofani sits high above the plains and is a gorgeous town with a castle. It was cool there, a refreshing mountaintop island above the sweltering plains.  You can see the castle tower for miles and miles. I still saw it this morning as I crossed toward Bolsena. 

 From Radicofani, we descended for 11kms along a gravel road. Very slow and hard going. Downhill on gravel= slippery slope. We took a small break along the way, then continued on to Acquapendente, where I met Alessandro just a few km from town. He offered us a ride. As usual, I accepted because it was getting too hot for Sam. Alessandro took us on a tour of his family farm and organic orchards. He also took me to the convent where they would not accept dogs, but I had another place to call. So Alessandro called for me, secured a bed, and there I ran into Cristiana and Andrea again.

 Alessandro invited me to dinner, so I accepted, met his parents, enjoyed dinner at the farm, where they do not live but have a summer kitchen and wine cellar just for family gatherings. Alessandro wanted to talk business. He wants me to bring back a group of Americans next year to tour the area. It is really lovely here with tons of things to do and see. He convinced me to stay an extra day so I could see the churches, cathedrale and crypts beneath the cathedrale. Then he took me to the thermal baths or hot springs at Saturnia. I think I still smell like sulphur, but my skin does feel better! 

 This morning, September 3rd, I walked from Acquapendente to San Lorenzo Nuovo. It's starting to cool off a bit, but the afternoons are too hot for Sam. So, we stopped for a cup of coffee for me and bite to eat and a drink of water for Sam at a local cafe, where we met Leonnia, an older woman from the area who owns a large house with 600 olive trees. We talked for a while, then she offered to take me on to Bolsena, only another 10 km. She really enjoyed finding this place; the ex-convent is set up for pilgrim accommodation. I have to say that Leonnia was impressive. At 80-something years 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. 

 The former convent sits high on a hill, even above the local castle, with an incredible view of the Lago di Bolsena (the lake) below. Stay tuned for more... I'll be including my top 10 travel trips in the next blog. Tomorrow, we walk on to Montefiascone. Sunday, September 5 (my sister, Cyndi's birthday)= Viterbo. Monday, Sept 6 arrive Vetralla or just beyond. Tuesday, Sept 7= Capranica. Wednesday, Sept 8 a very short walk of 6 km to Sutri. Thursday, Sept 9= Campagnano di Roma. Friday, Sept 10 (my niece, Sarah's birthday) arrive La Storta. And Saturday, September 11 we walk the final 10-12 km to Rome and Saint Peter's Square.