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The Idea of Critical E-ducational Research—E-ducating the Gaze and Inviting to go Walking
... Attention does not, however, lie in the accurate quality of the field notes. As Masschelein (2010) suggests, it resides in exercises of waiting and presenting. Moreover, by way of waiting, the gaze of the observer is attuned to the activities that are happening, in my case, opening up the possibility to see new ways of studying. ...
... And at the same time, tinkering also suspends the object's attributes of that activity, and open up its 'im-potentiality' to be this object and not to be that object, but something else. It can be further argued that tinkering is an e-ducational activity (see Masschelein 2010), in the sense that it opens up a space of practical freedom that allows one to experiment with new ways of looking at things as they come to appear when we tinker with them. ...
This article is mainly about two things: first, exploring the gatherings of studying in the university. And second, it is about describing new relations to understand studying practices beyond the normative interventions carried out inside learning environments (e.g. learning centers, libraries) and the clearly demarcated functions imposed to their practice. In a certain sense, common assumptions about study recognize its importance for achieving learning goals and its capacity to be designed according to pre-conceived intentions. However, in an attempt to reconsider our understanding about studying, the basic arguments here is that studying practices are constituted by open-ended activities that are guided by present interests to things that matter. Based on Theodore Schatzki’s practice theory, activities of studying were observed through scenes, where students and study-materiality join together in the event of studying at the Agora Learning Centre of KU Leuven in Belgium. Adopting a particular sensibility and narrative to describe and attend to actions and material entities entangled on studying activities, the article attempts to take a look at these activities beyond their functionality. Therefore, the main purpose of this research is to take a look at ‘what is going on’ in studying practices.
... Caminamos, así, desde nuestras experiencias pasadas, las que se actualizan constantemente a través de nuestra presencia en los lugares. Caminar, como dice Jan Masschelein (2010), es un hacer presencia en las condiciones propuestas por los lugares. Esta presencia toma la forma de una inmersión espacio-temporal. ...
... Le Breton (2015: 29), con el mundo. Este moverse por los lugares implica sumergirse en una experiencia del entorno y de los otros en la que, tal como explica Masschelein (2010), más que obtenerse una perspectiva de lo que nos rodea, lo que se genera es "una mirada más allá de toda perspectiva", debido a que para tener una perspectiva se debe estar en una posición y, por el contrario, caminar "se trata de ex-posición, de estar fuera-de-posición" (p. 278) o como dijera de Certeau (1996): "Andar es no tener un lugar. ...
‘Más que poner un pie delante del otro’ introduce el debate académico desarrollado durante las últimas décadas por las ciencias sociales respecto al acto de caminar. Enfatiza la comprensión del andar como una práctica social que permite a la vez moverse y estar en los lugares. El artículo expone que las prácticas peatonales posibilitan encontrarse consigo mismo, los otros y el entorno permitiendo así participar de los lugares y, de esa manera, ayudar a su creación: se hace lugar al caminar.
... Este proceso de acompasarse conlleva un riesgo, ya que la persona que camina no puede controlar del todo lo que encontrará ni las sensaciones que resultarán de esos encuentros. El filósofo Jan Masschelein (2010), por ejemplo, describe el acto de caminar como un acto de ex-posición (el cuerpo pierde posición). El cuerpo sin posición, pasajero y en tránsito, es un cuerpo permeable que se afecta y afecta. ...
... Este proceso de acompasarse conlleva un riesgo, ya que la persona que camina no puede controlar del todo lo que encontrará ni las sensaciones que resultarán de esos encuentros. El filósofo Jan Masschelein (2010), por ejemplo, describe el acto de caminar como un acto de ex-posición (el cuerpo pierde posición). El cuerpo sin posición, pasajero y en tránsito, es un cuerpo permeable que se afecta y afecta. ...
Trata-se de uma etnografia sobre os modos de vida carroceiros delineado a partir da aliança desses trabalhadores com cavalos, desde as periferias urbanas, que vivem em um bairro de Belo Horizonte. O artigo convida a refletir sobre as diferentes formas de habitar o mundo e sobre as inter-relações entre a diversidade de modos de vida e o projeto modernizador do Estado.
... Este proceso de acompasarse conlleva un riesgo, ya que la persona que camina no puede controlar del todo lo que encontrará ni las sensaciones que resultarán de esos encuentros. El filósofo Jan Masschelein (2010), por ejemplo, describe el acto de caminar como un acto de ex-posición (el cuerpo pierde posición). El cuerpo sin posición, pasajero y en tránsito, es un cuerpo permeable que se afecta y afecta. ...
... Este proceso de acompasarse conlleva un riesgo, ya que la persona que camina no puede controlar del todo lo que encontrará ni las sensaciones que resultarán de esos encuentros. El filósofo Jan Masschelein (2010), por ejemplo, describe el acto de caminar como un acto de ex-posición (el cuerpo pierde posición). El cuerpo sin posición, pasajero y en tránsito, es un cuerpo permeable que se afecta y afecta. ...
Cada etnografía va quedando inscrita en diarios de campo llenos de palabras, dibujos, papelitos pegados, manchas de gasolina, grasa y sangre, flores secas, boletas, pasajes, borlas de lana, etcétera. Quedan también grabadas en conglomerados de terabytes de JPG, RAW, WAV o mp3, apiñadas en discos duros, memorias portátiles y nubes digitales, tal como antes quedaron en tubos de cera, daguerrotipos, diapositivas y cintas magnetofónicas. Este proceso de registro es riguroso, sistemático y reflexivo. Su resultado puede ser enorme, errático y multiforme. La mayor parte de ese registro vivirá encarnado en apuntes sin forma definida. También puede transformarse en manuscritos inéditos, en artículos aceptados con cambios que nunca aceptaremos o bien ser publicados en este tipo de volúmenes y en otros espacios parecidos. Elkanien implica tanto "tener guardado" como "tener escondido" (así lo aprendimos cuando hicimos nuestra práctica profesional entre comunidades mapuche y así mantuve escondidas estas mínimas durante tres años, presas de la brujería de mis propias inconsistencias).
Cuando pude recorrerlas, las organicé en numerosas categorías emergentes, de las cuales solo tres sobrevivieron: las que contraponen un conocimiento local a la "sociedad occidental" o "dominante", las que hace explícita alguna reflexión metodológica y las que convierten un viaje profesional en un viaje personal (o viceversa). Estas categorías no son excluyentes y queda en ustedes encontrar sus cruces a lo largo de este libro. Hay cuatro categorías que se disolvieron entre las que permanecieron: las que desarman prejuicios, las desacademizadoras, las que involucran corporalidad y afectividad de quienes investigan y las que incluyen humor. Los invito a encontrarlas dentro de este volumen
... This resembles very much the radical ambitions of the protagonists of project-based education forty years ago. Therefore, project based education is still at the heart of the curriculum of the new graduate program of social and cultural pedagogy, in combination with another core subject which is called 'laboratory of social and cultural pedagogy', inspired by Masschelein's experiments with students exploring foreign cities by walking, in different continents (Masschelein, 2010). In both 'courses' in particular, but in the entire program in general, students are invited, in close collaboration with the field of practice and with the staff members, to investigate issues at stake in various domains of formal and non-formal education, and to develop a response to that issue; in other words: to clarify how they position themselves theoretically and practically with regard to that issue, and how they would design a possible alternative. ...
The paper presents the author's reflection on research and teaching over a period of 45 years in a social pedagogy program in the Leuven University (Belgium). While the case is interesting in its own right, it holds broader significance for its contribution to understanding developments in education, adult and community education and social work both in disciplinary terms and regarding practice. It presents the theoretical sources of inspiration from diverse linguistic, cultural, policy and academic contexts. The chronology is organized in four periods marked by turning points that were influenced by internal and external events. The first phase is the pioneering phase. The second is the crisis and recovery phase. The third is the multiplicity phase, and the last phase is that of reinvention. The paper also reflects on some of the major themes and issues that have directed developments in social and cultural pedagogy (both old and recent) such as issues of language, the emergence of a lifelong learning discourse, and the notions of community, solidarity and criticality.
Die Betrachtung von Behinderung und Inklusion im Globalen Süden nimmt seit der Verabschiedung der UN-Behindertenrechtskonvention (UN-BRK) zu, die Forschung dazu stammt jedoch originär meist aus dem Globalen Norden. Häufig werden entsprechende Machtstrukturen und Kontexte unzureichend reflektiert (vgl. Singal & Muthukrishna 2014, 11), auch wenn in den letzten Jahren postkoloniale Betrachtungen zunehmen (vgl. Biermann & Powell 2022, 25ff.). Ziel des Artikels ist die Annäherung an drei Forschungsdesiderate: die Reduktion der „gaps of knowledge“ (Al Zidjaly 2019, 239) im afrikanischen und arabischen Raum, das Aufzeigen der Paradoxe inklusiver Bildung in neuen Formen von Raum (vgl. Artiles 2003, 192) und eine zentrale Berücksichtigung von Schüler*innen (vgl. Schiemer 2017, 87ff.). Wie unter Bezugnahme auf das Konzept des „paradoxical space“ von Gillian Rose (1993) gezeigt wird, kann inklusive Bildung als ein Raum betrachtet werden, in dem eine scheinbar paradoxe Simultaneität unterschiedlicher Positionen vorherrscht und Schüler*innen in unterschiedlichen Abstufungen zugleich inkludiert wie auch exkludiert sein können.
Wir beschäftigen uns in unserem Beitrag mit der Frage, was es heißen kann, Universität im Allgemeinen und universitäre Lehre im Besonderen als demokratische Räume zu verstehen.
Wir gehen nicht davon aus, dass die Universität demokratisch ist. Die Universität ist ein hoch exklusiver Raum der (Re-)Produktion sozialer Ungleichheit (vgl. Biemüller et al. 2021). Gleichzeitig aber ist es ihr Ideal, demokratisch zu sein. Der universitäre Raum scheint sich so in einem Spannungs- oder Konfliktfeld zu eröffnen: zwischen dem demokratischen Selbstverständnis und den hiermit konfligierenden sozialen Bedingungen (von Forschung, Lehre und Selbstverwaltung). Deshalb erscheint uns der Begriff der Demokratisierung angemessener als derjenige der Demokratie, um den Raum der Universität zu vermessen.
Dieser Anspruch der Demokratisierung artikuliert sich u.a. als eine Forderung an die Universität, sich gegenüber der Gesellschaft und deren Problemen zu öffnen. Dies zeigt sich z.B. an Diskussionen um die ‘third mission’, die neben Forschung und Lehre das „aktive Wirken von Hochschulen in die Gesellschaft“ (Graf et al. 2021, S. 323) als gesellschaftliche „Verantwortung der Hochschulen“ (ebd., S. 325) definiert. Hochschule soll „außeruniversitäre Adressaten* einbeziehen, gesellschaftliche Entwicklungsinteressen bedienen und dabei Ressourcen aus Forschung und Lehre nutzen“ (ebd., S. 323).
Eine ähnliche Rhetorik der Öffnung der Universität artikuliert sich im Zusammenhang mit Forderungen nach einer ‘inklusiven Hochschule’. Hier sind es die aus der UN-BRK erwachsenden Ansprüche der gleichberechtigten Teilhabe , vor deren Hintergrund gefordert wird, „die Lebenswelten, spezifischen Belange und Sichtweisen von Menschen mit Behinderungen in den Mainstream der Aus- und Weiterbildung“ (Institut für Inklusive Bildung, S. 5) - eben auch der universitären - zu integrieren. So verbindet sich mit Projekten der ‘Bildungsfachkräfte’/‘Bildungs- und Inklusionsreferent*innen’ dann auch die Hoffnung, deren Expertise in die Universität einbringen zu können, diesen einen Zugang zum tertiären Bildungsraum zu ermöglichen und zugleich neue Beschäftigungsmöglichkeiten für Menschen mit Lernschwierigkeiten zu etablieren (vgl. ebd., S. 3).
Vor dem Hintergrund solcher Selbstbeschreibungen verstehen wir Einsätze für ‘inklusive Universitäten/Lehre’ also als spezifische Artikulationen der Forderung einer Demokratisierung der Universität durch deren gesellschaftliche Öffnung. Zu diesen möchten wir uns in unserem Beitrag nochmals in ein kritisches Verhältnis setzen, indem wir nach unterschiedlichen Perspektiven auf das Verhältnis von Universität, Demokratie und Pädagogik fragen. So wollen wir andeuten, welche Fragen sich stellen, wenn der Anspruch der ‘inklusiven Universität’ in einen (bildungs-, erziehungs- und politik-)philosophischen Diskurs um die Spezifität der Universität eingewoben wird. Hierbei hilft uns auch die Metapher des Raums.
Der Band „Raum. Macht. Inklusion.“ versammelt ausgewählte Vorträge der 35. Jahrestagung der Inklusionsforscher*innen (IFO), die vom 23. bis 25. Februar 2022 durch die Universität Innsbruck in Kooperation mit der KPH Edith Stein ausgerichtet worden ist.
Unter dem Eindruck der sich durch die COVID-19-Pandemie verschärfenden globalen Krisen, richtete die Tagung den Blick auf die Bedeutung gesellschaftlicher Räume und machtvoller sozialer Ordnungen für die Inklusionsforschung. Exklusion kann in diesem Zusammenhang als Enteignung von Räumen und deren hegemoniale Besetzung verstanden werden; Inklusion hingegen als deren Aneignung, radikale Demokratisierung und Befreiung.
Die Beiträge zeigen auf, wie exklusive oder inklusive Räume in aktuellen Forschungsvorhaben theoretisch konzipiert, empirisch untersucht und praktisch weiterentwickelt werden können.
(English translation: The volume "Space. Power. Inclusion." presents selected papers from the 35th International Annual Conference on Inclusion Research (IFO), which was hosted by the University of Innsbruck in cooperation with KPH Edith Stein from February 23-25, 2022.
Under the impression of the global crises intensifying due to the COVID-19 pandemic, the conference focused on the importance of social spaces and powerful social orders for inclusion research. In this context, exclusion can be conceptualized as the expropriation of spaces and their hegemonic occupation; inclusion, on the other hand, as their appropriation, radical democratization, and liberation.
The contributions show how exclusive or inclusive spaces can be theoretically conceived, empirically investigated, and practically developed in current research projects.)
This chapter details how groups of diverse people—professionals, locals and university students—experience and learn about caves and cavescapes. The chapter affirms the value of curiosity and a wise, wide-angled perceptive attention, that is effectively as “correspondent” as it is “timeful”; and through this explores the learning of a more-than-human ethic of research practices, one based on environmental care. Over the course of the chapter, Rahman unpicks the implicit pedagogies and approaches of these diverse groups to better understand and evaluate the means and ends of making unfamiliar landscapes familiar, considering the meaning and making of heritage, beyond objects and casual finds.
This chapter is a travelogue and research paper by eight walkers on the World Heritage Kumano Kodo. At first glance, this journey appears as a sightseeing and pilgrimage trip. However, the eight walkers are artists, educators, and researchers—that is, they are ‘a/r/tographers’. This chapter therefore asks: What kind of trip/journey did the walkers make on the Kumano Kodo Pilgrimage Trail? What kind of possibilities for art education practice were created? The eight walkers are like a group of tourists often seen at tourist attractions, but they are also independent a/r/tographers, and their ‘I’ is also ‘we’ at the same time, which is a complex relationship.KeywordsKumano KodoPilgrimageCollaborativeTravelogueJourneyJapanInquirySubjectiveObjectiveA/r/tographyWalking pedagogyRebraiding
This collaborative research chapter is based on a retreat of an a/r/tographic walking study group at The University of British Columbia. In an unfolding commitment to unsettle our collective walking and writing practice, we trouble everyday ways of working together. This includes centering Indigenous scholarship in our reading practice, and shifting the intention of our walk and creative propositions to a conceptual framing that addresses time, place and making. The reading, walk, a/r/tographic fieldnotes, subsequent making practice and writing took unexpected turns and led to a variation on themes as well as group art sharing and the creation of small art-books. We continue to story the day’s events as we retrace our steps and write with the artefacts made in encounter and unfolding (idio)synchronistic tracings. In our process, we propose propositions from which we may learn to see from the points of view of other people. In an a/r/tographic reflection we share our unique perspectives of the experience in a return to the scholarship that informs our walk and making practices.
When seeking ways to respond more adequately to the rapid and deep social and ecological transformations that are taking place in the world, a place to start may be to make an effort to envisage a very different type of education. Not one that is predominantly based on transmission of existing knowledge, but perhaps a form of teaching and learning that foregrounds how we can persevere under and engage with conditions of radical uncertainty. In more open-ended modalities of education, participants tend not to know on forehand what the outcomes and expected deliverables will be. Such approaches may cause a sense of unease because of a presumed lack of control, of not having a set frame of guidelines and clear target objectives.
In this chapter the author suggests that a way of achieving this may be through employing arts-based approaches with groups of participants. His experience is that it is essential that participants can anticipate and trust that their experience will be safely contained and held by the teachers and facilitators concerned, when they are encouraged to allow for a state of vulnerability while surrendering to the group process. Such artful exploring can be most rewarding if it ignites curiosity, prompts excitement, and even may cause participants to be overcome by a sense of wonder. Then they may attain a sense of being ‘fully present’ in and attentive to the unfolding open-ended process.
To the author, such a state of enthusiastic anticipation of (and subsequent participation in) the artful educational event is a key feature of what he calls “a pedagogy of attention to the light in the eyes.” With this somewhat poetic notion he aims to express a visceral, for the most part tacit feature of which one “knows that is there, when it is there”. It is a quality that, along with other qualities – resists definition.
When teachers feel grounded enough to embark and guide their students on a journey into new terrain, and they have little or no prior idea of where the undertaking will take both them and their students, they may experience and express a degree of enthusiasm that they are about to try out something new and daring, which may also fail. This excitement may show itself in a sparkling in their eyes. In such cases this ‘excitement-through-engagement’ can be a trigger to produce the ignition of a matching vivacity in the eyes of the student-participants. If this happens, a new field of potentiality may seem to open up, in which things are possible which simply may have been considered unattainable previously. The ‘radiance of light’ of the one may generate an answering light in the eye of the other, which then seems to reflect back into the eyes of others, causing a dissemination through mutual reinforcement.
The author, on basis of his own experience, tries to explore this phenomenon, contextualizes it through a meditation on the pre-modern idea of sight originating from the eye into the world.
This chapter concentrates on the intersection of the right to education through UNCRC Article 29 with traditions of education. It is, therefore, concerned with some of the implications of translating this legal text into the specific educational contexts impacting on the lives of children and young people at the present time. The chapter, therefore, responds to recent work in the field of children’s rights that calls for approaches that are both more critical and more theoretically adventurous. This critical and theory-informed approach necessarily extends to thinking about the kinds of education that are both implied and enacted – in the name of the UNCRC – within particular settings. Here, a case study of the translation of children’s rights within the context of the Scottish education system will ground the discussion and help surface assumptions that might otherwise remain hidden. The chapter concludes with some observations concerning difficulties faced in constructing a universal appeal to education and, in the light of this, the importance of attending to ways of negotiating difference.
Urban pedestrian journeys are diverse, complex and difficult to classify: people walk with distinct purposes and different kinds of encounters occur along the way, leading to different social and subjective negotiations. The everyday act of putting one foot in front of the other has a political dimension that requires specific tools to be grasped and analyzed. This article proposes exploring and describing the lived experience of walking as a way of envisaging the micropolitics that transpires while people move by foot. By observing rhythm and attention variations within pedestrian journeys in Santiago de Chile, we address the experiential dimension of urban inequalities. We contribute, thus, with an understanding of how inequalities embed themselves in everyday practices, enabling or constraining walkers’ capacities for acting and their possibilities for experiencing the city.
This thesis investigates everyday walking practices in Santiago de Chile. It explores how the lived experiences of walkers differ in relation to urban inequality, specifically regarding its socio-spatial aspects. In much seminal literature on everyday life in the city, walking tends to be understood as a homogeneous practice. While research on walking over the last decade has started to consider a greater diversity of pedestrian practices, this thesis highlights the need for a more in-depth consideration of the differences between walkers, the socio-spatial conditions of the places they move through, and their everyday engagement with the city. It does so through extensive ethnographic fieldwork walking with people living and moving through different areas of Santiago. Audio and video recordings of journeys were collected and an innovative reflexive approach developed by inviting research participants to explore creatively their own walking practices. The thesis advances a micropolitics of walking by exploring how the unequal distribution of material and affective qualities of places affect pedestrian experiences, and by focusing on walkers’ responsiveness to quotidian situations by tracing key variations of their rhythms and attention. It is argued that through everyday walking people become part of places, participating in sensory relationships which implies to be part of ‘fields of forces’ that enable or constrain their capacities to perform the practice of walking. Conceiving walking as a way of touching places, reflections are made about how the tactile knowledge produced by pedestrian experiences affect urban dwellers’ broader sense of the city. By collecting stories around walking in Santiago de Chile, the thesis diversifies knowledge on everyday walking practices in Anglophone academic discussion. In so doing it provides a new perspective on the lived experience of urban inequality and on the role of pedestrian practices in shaping urban life.
Vor dem Hintergrund der Schiller-Rezeption Rancières fragt der Beitrag nach Transformationen dominanter Verständnisse von Bildung oder auch Widerstand. Dabei verfolgt Sanders eine ‚politische Wendung‘ im Kontext ästhetischer Verhältnisse, durch die Rancière Schillers Bezug auf die Erfahrung von Schönheit und Harmonie mit der Erfahrung eines Dissenses konfrontiert, die jede versöhnende Perspektive problematisch erscheinen lässt. In Bezug auf die Werke ‚Die Nacht der Proletarier‘ und den ‚Unwissenden Lehrmeister‘ zeigt sich für Sanders, dass Rancière von der grundsätzlichen Problematisierung sozialer Unterscheidungen und Hierarchien ausgeht, an die sich die Frage nach der Überschreitung hegemonialer gesellschaftlicher Positionen knüpft. Dass die ästhetische Erfahrung als eine von Dissensen zu begreifen ist, fokussiert Sanders dann auch mit Blick auf den ‚emanzipierten Zuschauer‘ von Filmen, dessen improvisierende Interpretationen ein Netzwerk von Verweisungszusammenhängen hervorbringen, dem keine Master-Interpretation eines organisierenden Zentrums mehr zugrunde liegt.
Anthropology is a philosophical inquiry into the conditions and possibilities of life in the one world we all inhabit. That this world is indeed one is a core principle of the discipline. By exploring the relation between the particular life and life-as-a-whole, I show how the latter can be understood as a correspondence in which lives are not added together but carry on alongside one another. Life itself, then, is not the summation but the correspondence of its particulars. Comparing ideas of the self and the soul, founded respectively in regimes of naturalism and animism, I show how correspondence proceeds through a process of interstitial differentiation, in which agency is inside action rather than in front of it. This calls for a “turn” that is not ontological but ontogenetic, leading us to conceive of the one world as neither a universe nor a fractiverse but as a pluriverse.
Ethnography has become a term so overused, both in anthropology and in contingent disciplines, that it has lost much of its meaning. I argue that to attribute “ethnographicness” to encounters with those among whom we carry on our research, or more generally to fieldwork, is to undermine both the ontological commitment and the educational purpose of anthropology as a discipline, and of its principal way of working—namely participant observation. It is also to reproduce a pernicious distinction between those with whom we study and learn, respectively within and beyond the academy. Anthropology’s obsession with ethnography, more than anything else, is curtailing its public voice. The way to regain it is through reasserting the value of anthropology as a forward-moving discipline dedicated to healing the rupture between imagination and real life.
In this article I offer an overture to social life, starting from the premise that every living being should be envisaged not as a blob but as a bundle of lines. I show that in joining with one another, these lines comprise a meshwork, in which every node is a knot. And in answering to one another, lifelines co-respond. I propose the term 'correspondence' to connote their affiliation, and go on to show that correspondence rests on three essential principles: of habit (rather than volition), 'agencing' (rather than agency), and attentionality (rather than intentionality). I explain habit as 'doing undergoing', agencing as a process in which the 'I' emerges as a question, and attention as a resonant coupling of concurrent movements. I discuss the ethical and imaginative dimensions of correspondence under the respective rubrics of care and longing. Finally, I spell out the implications of a theory of correspondence for the way we approach classic themes of anthropological inquiry, including kinship and affinity, ecology and economy, ritual and religion, and politics and law. In a coda, I suggest that anthropology, too, must be a discipline of correspondence.
This article reports on Art-at-Work, a twenty-four-hour exhibition that took place on Auckland University of Technology’s (AUT) North Shore campus on 17 July 2013. The passing away of progressive educator Elwyn S. Richardson (1925–2012) was the catalyst for this project that emerged simultaneously alongside the Elwyn S. Richardson symposium, Revisiting the early world. Researching the history of progressive education, and its relationship to art, in Aotearoa/New Zealand created an opportunity to enact a relational curatorial approach to art-centred research in education. Artworks, including archival children’s works, were installed, others performed, in three re-imagined sites across the campus. The project was informed by an understanding of walking as something to do with knowing as seeing, a seeing that opens up spaces and places, and, with a nod towards Michel Serres’ notion of the parasite, the practice of walking is productive in agitating points of rupture. The exhibition’s audience-publics were equipped with a ‘Site-Map’ that invited them to construct a ‘walk-talk the landscape’ of their own making. It was anticipated that the points of rupture that would emerge would enable imaginings of a different ordering of events to emerge, different to those that are already known and understood as well as to those that might otherwise unfold within a narrow neoliberal narrative. The project overview offered in this article reveals our endeavour to do something different with research in education, with history, to be attentive to art, with art, making art matter, keeping art in touch, with education, in twenty-first century learning teacher education environments.
The article explores some of the underlying factors leading to a toning down, and in some instances total exclusion, of the concept of teaching in the broader educational discourse, which as a result is alienating teachers as well as educational research with such foci. Therefore, what is argued in this article is that there is a need to reinvent teaching as a liberating force of education. The importance of teaching, we suggest, is that as a concept and practice it opens up for emancipation and change, while learning as it currently appears in educational discourse hinders both. We conclude the article by suggesting two important tasks ahead in order to re-invent teaching as a liberating force in education.
The man has been teaching educational philosophy and philosophy of/as education at the university for a rather long time. Now, at his pleasant surprise, he has been invited to write an ‘intellectual self-portrait.’ He accepted the invitation, as he mostly accepts them, but he knows it would be an illusion to conceive of this labor as a recollection of his past.
If you are educated to know too much about things, then there is a danger that you see your own knowledge and not the things themselves. Here I argue that walking offers an alternative model of education that, rather than instilling knowledge in to the minds of novices, leads them out into the world. I compare these alternatives to the difference between the maze and the labyrinth. The maze, which presents a series of choices but predetermines the moves predicated on each, puts all the emphasis on the traveller's intentions. In the labyrinth, by contrast, choice is not an issue, but holding to the trail calls for continual attention. Education along the lines of the labyrinth does not provide novices with standpoints or positions, but continually pulls them from any positions they might adopt. It is a practice of exposure. The attention required by such a practice is one that waits upon things, and that is present at their appearance. To 'appear things' is tantamount to their imagination, on the plane of immanent life. Human life is temporally stretched between imagination and perception, and education, in the original sense of the Greek scholè, fi lls the gap between them. I conclude that the 'poor pedagogy' provided by a mode of education that has no content to transmit, and no methods for doing so, nevertheless offers and understanding on the way to truth.
I was born in Rotterdam, the Netherlands, in 1957, twelve years after the end of the Second World War, and grew up in a city centre that was still largely empty as a result of the May 1940 bombings. My daily walk to school thus took me along many building sites and the sound of pile drivers was constantly in the background for many years to come.
This case study focuses on Walking Home Carrall Street, a series of walks with youth that took place in the autumn of 2010 on and around Carrall Street in Vancouver, BC. Through participant observations, interviews and analysis of the written reviews submitted by the youth, the purpose of the study is not to provide generalisable insights, but rather to discern with which category or categories of educational programmes it may share certain features. The central question guiding the study, therefore, was: How might Walking Home Carrall Street best be characterised as an educational programme? By drawing out connections to educational, philosophical and geographical literature, I discuss obvious features explicitly mentioned by the programme’s organisers, such as its nonformal and experiential character, as well as less obvious ones, such as the ways in which the programme constitutes an intervention in public space and the ways in which it offers youth opportunities to manifest their intelligence. I also discuss curricular features, such as the deliberate use rather than avoidance of repetition and the relevance of emergent and unplanned curriculum.
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