WHAT ARE SCHOOLS FOR?

Teachers that I talk to often complain that everyone thinks they can do a better job, even though such folks never spent five minutes in a real school.  Politicians, neighbors, pushy relatives, all tell teachers loudly and repeatedly that it would be easy to fix schools.  Teachers often point out, sometimes publicly, sometimes only in teachers’ lounges, that those folks would never talk that way about other professions, like medicine or law.  But since everyone went to school, everyone thinks and talks as if they’re experts in school reform.

I think the teachers’ complaint makes a lot of sense.  I work with a lot of smart people who are planning to become teachers.  A lot of them are very well educated, very smart, very hard working, and very eager to help people by becoming teachers.  There is a huge difference in the way these folks view schooling and education reform before they start teaching, and once they’ve got a taste of life in real classrooms.  Many of them come into the teachers’ education program confident that they will be a new kind of teacher, one who doesn’t water down hard ideas for students, one who doesn’t take any guff, one who doesn’t softpedal the hard facts of intellectual life for students.  After they’ve tried it, even for just a few weeks, they often relate stories of shock and sometimes depression at the sheer impossibility of accomplishing their lofty goals.

Maybe it would help the conversation if everyone had to teach for a few years before they could suggest ways to fix schools.  But that’s not likely to happen.  Especially in the case of ambitious politicians, there will always be those who think they have a simple panacea to fix America’s schools.

In addition to the fact that some of these schemes demonstrate a profound ignorance of the realities of schooling, there is another enormous problem with all these reform ideas.  Depending on who’s talking, the fix for schools might be more discipline for those lazy kids.  Or it might be less discipline for those creative yet hounded students.  It might be less public money to encourage competition and entrepreneurialism.  Or it might be more public money for better teacher pay and student conditions.  Like a blanket pulled in every direction at once, with all these varied prescriptions, reform can go nowhere.

This is not incidental to the nature of American schooling.  America’s notions of the proper role of schooling have always pulled not only in different directions, but in precisely opposite directions.  Like a tug-of-war in many directions, this has resulted in short bursts of movement, followed by correction, and often accompanied by messy pileups.

As David Tyack and Larry Cuban argued in their 1995 essay “Tinkering Toward Utopia,” Americans have long held contradictory ideas about the purposes of institutional schooling.  In Tyack’s and Cuban’s words, Americans have always wanted schools to do lots of different things for their children:

“to socialize them to be obedient, yet to teach them to be critical thinkers;

“to pass on the best academic knowledge that the past has to offer, yet also to teach marketable and practical skills;

“to cultivate cooperation, yet to teach students to compete with one another in school and later in life;

“to stress basic skills but also to encourage creativity and higher-order thinking;

“to focus on the academic ‘basics’ yet to permit a wide range of choice of courses.”

To muddy the waters even further, I think it will be more accurate and more helpful if we change Tyack’s and Cuban’s ‘yets’ and ‘buts’ to ANDs.  That is, Americans have wanted both ends of these apparent dichotomies in their schools.  When one side appears to have worked itself into absurdity, public pressure grows to emphasize the other end.

In terms of the endless bickering over whether our schools need to be more “progressive” or more “traditional,” this multiplicity of ideas about the nature of schooling means that everyone can find something to be angry about at any time.  For example, a progressive, democratic parent or teacher can find lots to complain about if he or she wants schools to do a good job of teaching students to be cooperative.  Especially in these days of high-stakes standardized testing, students can spend most of a school day learning that the function of school is to move quickly through academic material.  Like the end of a zombie movie, students learn that the most vital notion of schooling is to keep moving.

On the other hand, parents, teachers, administrators, and students who hope for more “traditional” schools can gripe that schools do nothing but “fluff.”  They don’t prepare students with the real-world skills they’ll need to get and keep good jobs in a competitive economy.

Both sides can keep on talking, since they can both be right at the same time.  Both can claim the justice of having the vast majority of people on their sides (“Every intelligent teacher I know agrees with me”) while also claiming to be a victimized minority (“Why don’t the powers that be every recognize these obvious truths about school?!?”)

Perhaps this pull toward the middle is a good thing.  It might be far more terrifying if one group of zealous educators could simply seize control of America’s schools and declare a dramatically new direction.  As it is, the notion of “school” is tied up with so many conflicting and contradictory notions that it is more likely to maintain its basic structure than it is to change rapidly or dramatically.

 

Further reading: David Tyack and Larry Cuban, Tinkering toward Utopia: A Century of Public School Reform (Cambridge: Harvard University Press, 1995).

PROGRESSIVE EDUCATION Ib: WHY COME TO SCHOOL? (cont…)

It is easy to notice that students don’t come to school to learn.  In fact, it is difficult to spend any amount of time in a secondary school without butting up against that central truth.  But it is much harder to figure out how to engage students more authentically in the learning that could go on inside a school.

There are at least two big problems.  First, students often don’t have the background knowledge to make the transmitted information interesting.  For example, students can be told about the Boston Massacre of 1770.  They can hear or read about the colonists’ anger at the Stamp Act.  They can be told that five men died from the
shooting by the British soldiers.

But without an adequate background, students can too easily miss the importance of the event.  They can see it as simply a very small battle, one in which just a few people were killed.  Without a fuller historical understanding, they can view the Boston Massacre as simply one of the steps that led to the Revolution a few years later.  They can miss the terrifying uncertainty and excitement of that March day in 1770, the anger among the colonists, the sweaty nervousness among the armed teenagers in the British army.  Without a proper background, the events lose their individuality, the participants become stick figures acting out their parts, running along a pre-ordained track toward the Revolution and the start of the united States.  Boring.

The second major problem is that many students don’t have a decent reason to work to remember this transmitted information.  This can be different for a lot of students.  For a surprising number of young people, the internal rewards are enough.  They want to earn good grades, so they work hard at the abstract task of memorizing the series of facts that are told to them.  Sometimes they are successful, sometimes not.

The bigger problem comes from the much larger numbers of students who see very little reason to chase after those internal rewards.  They don’t care what kind of grade they get.  They don’t see any reason to work hard to memorize this series of facts.  They don’t care about Crispus Attucks, or Paul Revere, or the anxiety of late colonial life.

Consider this analogy: without these two things, 1.) background knowledge with which to contextualize information and 2.) a reason to care about that information, information transmitted in schools is like listening to driving directions in an area you’ve never been, to a place you have no desire to go.

With a solid background, you can follow along with those directions in your head, making sense of each part.  When you are told to “take a left on Broadway, where there’s that big Halal store on the corner,” you can picture that store and picture yourself driving along the new street.  It all fits.  You can follow along and mentally get to the place you want to go.  You’ll remember it.  You’ll get there.

But if you are hearing directions for a city you don’t know, you will have to do the much more difficult task of simply memorizing a list of directions.  You’ll have to remember that after taking a left at the Halal store, you need to go through three lights, then take a right on 83rd, etc.  Without a preexisting knowledge of the destination in general terms, it is a much more difficult task to remember a list of directions.  You are not able to picture the route in your
head as it is described.  Second, if you don’t really want to go where the directions are leading, you will be less likely to make the effort to memorize the list of directions.  You will be more likely to simply stop listening after you hear the mind-numbing list of directions.  But if you really need to get there, you will be more likely to listen carefully, take notes, and ask questions to be sure you’ve got the directions correct.

In any case, reading a list of directions then expecting people to be able to get where they are supposed to go is a tall order.  Yet that is what the transmission model of schooling assumes.  It presumes that young people will be able to memorize long lists of facts, usually separated from any reasons to make the facts seem important.  Also, the transmission model assumes that students will be able to develop the background information to contextualize those facts at the same time that they are receiving the lists of facts.

In order to make schooling more effective, we need to shatter both of these mistaken preconceptions.  We need to break away from thinking of proper schooling as a transmission of facts from adult to youth.  We need to break away from conceiving of the proper measure of that education as the regurgitation of lists of transmitted facts.

So how do we do it instead?
Let’s return to our directions analogy.  If a young person was not familiar with a part of town, we would not
simply read them a list of directions.  If we could, we’d take them on a tour of that part of town first.  We’d let them know that in a little while we’ll be expecting them to be able to get to the destination on their own.  That we need them to get there without help from us in order to function as an adult in our society.  Then we might show them some maps of the area as we point out the route.  They could try to redraw the route themselves on a map before they try it their first time.  As they go, they could progress from driving with an experienced instructor at first to driving on their own.

And in order to decide if the education had been successful, we would not simply ask students to recite back the list of directions they had been told to a place they did not want to go in a part of town they had never been.  Rather, we would evaluate their education by watching them get themselves to that destination.  If they took a different route, fine.  The important part would not be a question of repeating back abstract transmitted information but achieving a real task set out for them, one in which they had been given the support and guidance to complete successfully.

PROGRESSIVE EDUCATION Ia: WHY COME TO SCHOOL? (cont…)

In the last “progressive education” post, we discussed the notion that most students don’t come to school primarily to learn.  They are often willing to learn, but their main reason for going to school is because they have to.

Schools for less affluent kids wear the compulsion more nakedly.  Some schools resemble nothing so much as  prisons.  Students are processed like prisoners, by armed guards.  They have very little freedom in the school, and the fact that they are in school because they have to be is starkly evident.  Evident largely from the fact that many
students evade the requirement.  Do they want to learn?  By and large, yes.  But they do not connect their desire to learn with school.  They do not see school as the place to do their learning.  They see school as a requirement that they can evade.

Sometimes the evasion is internal.  That is, kids will be physically present in their schools, but they will not agree to master the mind-numbing tasks set before them.  They will not work to memorize the information that teachers attempt to transmit to them.  Thus, when the time comes for students to regurgitate that information on a high-stakes test, they cannot do it very well.  When large numbers of students in a given school don’t repeat back transmitted information successfully, it shows up in these NCLB days as a school that is not making “Adequate Yearly Progress.”  It shows up with a dunce cap on the school in the form of a label of “School in Need of Improvement.”

What does that mean for education?  Too often, it is assumed that new educational methods must be tried only in those schools that show the compulsion of attendance more nakedly.  In those schools where large numbers of students do not agree to the social contract.  Where students do not agree to work to memorize and repeat back chunks of information.

Educators say that they need to try new methods for “these kids” who aren’t succeeding in the traditional school environment.  The assumption is that students who come to school regularly and willingly, students who sit docilely through transmission-style classes and submit to tests of their reception of that information, the assumption is that such students are doing well in the traditional system.  But that’s not good enough.  All students, whether they are
willing to submit to school or not, must first really come to school tolearn.  If we start by assuming that those students who can repeat back transmitted information can do so because they’ve come to school to learn, we’ve put the cart before the horse.

A traditionalist might object at this point that we can’t sap the students’ responsibility for their own education.  If we don’t assume that students come to school to learn, a traditionalist might say, in the end we’re weakening them
even further.  We can’t do everything for a student.  They are not hothouse flowers.  It is a good point.  But it represents a misunderstanding.  Schools and teachers must not coddle students.  That is counterproductive in
both the short term and the long term.  But dismissing the simple assumption that students come to school to learn does not mean that we will turn school into what students desire; we will not turn school into a purely social event, where they can meet and mingle and enjoy themselves and one another.  A traditionalist might object that if we assume that students don’t come to school to learn, we have to radically decrease our expectations of student motivation.  But there is another solution.  Instead of making the tasks easier in order to encourage student buy-in, we must increase the responsibility we assign to students.  We need to begin our thinking about education by assuming that we must engage students in learning.  We must get students—even students that weren’t protesting too loudly against schooling as it was—to connect schooling with learning.  In short, we must convince students to come to school to learn.  What will that mean?

New Topic: Education

Recent posts have tried to describe reasons why intelligent, informed, well-meaning people might believe either in creation or in evolution.  These arguments haven’t necessarily been the only arguments out there, or the ones that advocates of creation or evolution prefer.  They have merely been my attempts to construct reasons for such differing beliefs.

In upcoming posts, I’ll try to do a similar thing with a new topic: education.  There is not as clear a divide in educational thinking these days; there is not a single bright line dividing educational ideas the way there is between creation and evolution.  Nevertheless, I’ll try to
describe two competing themes that run through educational thinking.  I’ll call them  traditionalism and progressivism.

The labels are tricky, since what I’ll be calling “progressive” thinking about education has a long and influential tradition of its own stretching back to the nineteenth century.  This is the chain of thinking that runs through Pestalozzi, Froebel, Vygotsky, and Dewey all the way through James Banks, Michael Apple, and Paolo Friere.

Traditionalist thinking is also hard to define, since many of its adherents claim to be the true progressives.  Still, there is a clear body of thinking that can be labeled traditionalist; an educational ideological tradition that has fought against progressivist changes since the opening of the twentieth century.

In general, I’ll look at traditionalism as the notion that education is about the transmission of ideas and values.  Traditionalists argue that schools exist to instill a set of information and morals into children.  In addition, traditionalists in this usage insist that a reform of schooling will lead to a general reform of society as well.  By bringing schools back to the “Three Rs,” traditionalists hope to bring American society back to its Godly, patriotic roots.

In contrast, progressives see formal, institutional education—the kind of thing that school is supposed to do—as properly being about discovery and transformation.  Progressives try to view children as persons in their own right, with a rich body of experiences that must be used in order to construct knowledge.  School should facilitate that knowledge construction in each individual, in this view.  School should also work to transform both individuals and society as a whole.  Schools, in the progressive view, have the unique ability to make society less racist, less unequal, and less authoritarian.

It is a muddy field.
American educational thinkers have tended to draw from both sides of these competing visions of education to formulate proposals for improvement in education.  In the upcoming posts, I’ll try to sketch out reasons why advocates of both sides might have reasonable,
intelligent beliefs, even though the two may disagree entirely.