A School for Big, Spiraling History (part 4 of 5)

big-history-project.jpg

In my last post, I limned out ("limned" is a delightful word that means "hastily sketched," originally from the word "illuminated") the big picture of our K-12 social studies curriculum: a Big History scope and sequence in which first graders engage ancient history, second graders medieval history, third graders modern history, and fourth graders recent history (and the future). After this grand tour of all human (and universal) history, fifth graders then start back at the beginning, and take another four-year trip. And then, after two such tours, our high school freshmen will journey out a third and final time.

But I was remiss: I didn't mention the actual things they might be studying. I'll jump into that tomorrow.

To lay the foundation — and clear up some possible misunderstandings — it might be helpful to lay out the specific scope of each year. To toss around phrases like "medieval history" only gets us so far: let's see some numbers!

Here's a chart I made when I presented this curriculum at the International Big History Association's conference:

("BYA" means "billion years ago." "BCE" and "CE" mean "before the Common Era" and "Common Era," respectively — both were devised by Jewish academics who didn't want to apostatize their religion by using Christian religious terminology: AD means Anno Domini, "in the year of our Lord.")

So, to be clear, according to this plan:

students in grades 1, 5, and 9 would be studying the Big Bang to 300 BCE; students in grades 2, 6, and 10 would be studying 300 BCE to 1500 CE; students in grades 3, 7, and 11 would be studying 1500 to 1945; and students in grades 4, 8, and 12 would be studying 1945 to the present — and imagining what the future might bring.


But enough of dates! What might they actually be learning about?

We on this school-launch team, happily, are smart enough to recognize that it would be folly to try to precisely answer this right now. The precise curriculum will emerge as a duet between us and our students — and the books we read.

(The schools we need are not ones that stamp out the precise curriculum years in advance.) (Of course, they're also not ones that simply make it all up as they go along.)

We'll follow a general rule: our students will learn only about the most important, and most wonderful, things in the world. We can't afford to waste our students' time.

As it turns out, finding content that follows our rule won't be a problem. History abounds — it overflows, it hemorrhages — with exciting, captivating material: catastrophes and liberations, villains and heroes. As Susan Wise Bauer writes in one of her wonderful history books for children,

"the hardest part of writing a world history is deciding what to leave out."

Imagine: of all the things that have happened to humanity, we can ignore all but the most important 1 percent — the sliver that has had the most impact on everything else. And then, from that sliver, we can focus on the most interesting 1 percent. We get to skim the best of the best!

And following this "big spiral" model allows us some great opportunities. There's a Calvin and Hobbes that's instructive here:

The dominant social studies scope and sequence, in an attempt to be "relevant," shuts out so much of what students actually want to learn about. We can give students more of what they want!

Enough hemming and hawing. Onto the substance — or at least one hasty sketch of it!

(The image at the top, in case you're wondering, is from the Big History Project — a wonderful bringing-in of Big History to the high school curriculum. We have much to learn from them.)

A School for Big, Spiraling History (part 3 of 5)

spirals.jpg

As I wrote in my last post, a new approach to the social studies curriculum...

will attempt to overcome the tragedy of conveyor-belt knowledge: information is learned, tested, and instantaneously forgotten…

A new model must attempt, rather, to layer and complicate knowledge so students can achieve a full, complex understanding.

Taking, as we do, a Big History scope (see the last post, if you missed it!), we're especially at risk for this "tragedy of conveyor-belt knowledge." We've got nearly 14 billion years to cover — more than five thousand years of modern, urbanized human history alone! A Big History scope, laid out foolishly, could actually deliver a more shallow understanding of the world than the unfit for the 21st century model currently being practiced around North America.

But we can steer clear of this disaster. How? By sequencing Big History in a sensible way over our students' twelve years of school.

First, let's imagine what an awful sequence might look like:

  • In grade 1, students would learn about the origins of the Universe.
  • In grade 2, students would learn about the origins of the planet.
  • In grade 3, students would learn about the origins (and development) of life — fish, dinosaurs, giant ground sloths, etc.
  • In grade 4, students would learn about early foraging societies.
  • In grade 5, students would learn about ancient civilization — in Mesopotamia, China, India, and the Americas. …

And so on, and so on. You get the idea. What would be so awful about this (entirely hypothetical) sequence?

With this sequence, students would only arrive at the contemporary world in grade 12. With this sequence, students would forget nearly everything that happened previously. With this sequence, students would never connect information across time.

With this sequence, the wonderful potential of Big History would be wasted: students wouldn't cultivate a unified vision of the world.

In order to have a unified, interconnected understanding, there must be repetition of scope — though not repetition of specific information. That is, students should revisit some of the same events, people, and themes — but not slavishly rehash what they've learned before.

How often should they revisit the topics?

Well, again, let's imagine another awful sequence of Big History, but this time in the other direction:

  • In grade 1, students would learn about all of Big History.
  • In grade 2, students would learn about all of Big History.
  • In grade 3, students would learn about all of Big History.
  • In grade 4, students would learn about all of Big History.
  • In grade 5, students would learn about all of Big History. ...

And so on. With this "sequence," students would never focus on particular periods, persons, or events. They'd always and forever be flying over, skimming the surface. They'd never have the pleasure of diving into the wonderful details. This sequence would be awful of a different shade.

So: we should strike a balance.

Between first grade and senior year, students go through the whole of Big History, not once, not twice: but thrice. Each cycle consists of four years.

We're talking spiraling through human (and universal) history in three cycles, each of four years.


 

What could this look like?

In grades 1–4, students learn about the whole history of the Universe (focusing, always, on the human story of the last 5,000 years). The goal in this cycle is to introduce and excite the students with some of the "greatest hits" of history.

In middle school (grades 5–8), students revisit the history of the Universe. Because they've developed quite a bit of knowledge over the last four years, and because they're older, they'll bring new question and insight to their learning. The goal in this cycle is to complicate student understanding by teasing out and challenging their earlier perspectives.

In high school (grades 9–12), students revisit the history of the Universe again. Because they've been through this twice before, they'll already know more about the grand story of humanity than (we expect) do most adults. They'll be overflowing with knowledge and (if we've done this right) hungry to learn more. What they'll be wanting is the big picture — ways to fit together what they've learned.

The goal in this cycle, then, is to connect. What is the story of life, the Universe, and everything? Is the world getting worse, or better? Why have Europeans ruled the world (rather than, say, the New Guineans)? What happened before the Big Bang? What forces drive history? What might the future hold?

The final cycle, then, will focus on the big questions, and their most interesting answers.


In sum:

In our Big Spiral History model, students will explore the history of humanity (and, to a lesser extent, the Universe) in three cycles, each of four years.

Throughout, complex knowledge will grow. The particular goal of the grade school cycle, however, will be to excite students — stir their emotions. The particular goal of the middle school cycle will be complicate their understandings. The particular goal of the high school cycle will be to connect the pieces of student knowledge through big visions of how the whole world hangs together.


Shout out to Susan Wise Bauer!

Note: I need to be transparent about how much of debt I am to the historian Susan Wise Bauer, author of the beautiful guide to classical homeschooling, The Well-Trained Mind. I fell in love with her work — particularly this approach to teaching history — some years ago, and am probably more shaped by her vision of education than by anyone else's, with the notable exception of Kieran Egan.

I take from Bauer the idea of a "spiraling" approach to history (though she doesn't use that term): 4 years × 3 cycles. I've modified her approach, I think, in only three ways. First, I've changed where the story begins. She suggests that instruction start at the earliest city-states; in our school, we'll spend substantial time on the whole story, from the Big Bang on up.

Second, I (and Lee) have changed the other divisions, which I'll post on in tomorrow's post. Third, I've changed the theory behind each cycle: Dr. Bauer advocates the classical schooling approach of the Trivium — teach the facts (the "grammar") in the first cycle, the connections (the "logic") in the second cycle, and the arguments (the "rhetoric") in the third cycle. In their place, I've put excite, complicate, and connect.

Why I've done so deserves a post or three of its own (!), but in short, I've striven to marry the classical education of Susan Wise Bauer's with the Imaginative Education of Kieran Egan. Of which, more anon — in a few posts, I'll suggest how an Imaginative Education approach to Big History might be especially wonderful!

For what it's worth, I see this marriage as preserving the genius of both thinkers — though others are free to disagree!

If you'd like to learn more about Dr. Bauer's classical approach, check out her succinct explanation of the Trivium — "What Is Classical Eduction?", and poke around the rest of her wonderful website!

A School for Big, Spiraling History (part 2 of 5)

20140716-134530-49530463.jpg

I wrote in my last post about what seems to be an insuperable problem with the now-dominant model of K-12 social studies: students graduate with a disjointed, near-sighted vision of how the world hangs together. A better model, I think, needs to attempt to do a few things differently.

First, it will attempt to be an "über-lens," giving students a clear way of understanding everything in the world (and certainly everything in the K-12 curriculum) through stories. That is, it will ground students in the big picture of life, the universe, and everything. It shouldn't focus exclusively on the West. It should, rather, be a curriculum for encountering the whole human story: West and East, North and South, modern and ancient, espresso-sippers and hunter-hunter-gatherers.

Second, it will attempt to overcome the tragedy of conveyor-belt knowledge: information is learned, tested, and immediately forgotten. (Quick — what years was the Civil War fought? No cheating!) A new model must attempt, rather, to layer and complicate knowledge so students can achieve a full, complex understanding.

Third, it will attempt to tap into the richness — the vividness, the epic-ness, and sometimes the craziness — of the human experience. It should connect students viscerally with the most wonderful successes, the most horrible disasters, the most brilliant acts of courage, and the most heinous betrayals around the world.

So: what should it look like? How do you do that? For the last few years, Lee and I have been working on a model called "Big Spiral History." We've actually written something like 80 pages on it, if memory serves, but I'll sketch out the general vision today and tomorrow.

Big Spiral History brings together three ideas which (not coincidentally!) address the three problems above.

To provide an über-lens, Big Spiral History starts at the actual beginning — the birth of the Universe. (We will, of course, primarily tell the story of the Big Bang, but we'll also talk about other creation stories: the Hebrew, and Ojibwe, and Hindu, and so forth. How we'll navigate the rapids of American beliefs about the age of the Universe is something we've given thought to, and may post on later.)

(Note: we're stealing, quite shamelessly, the whole idea of Big History from people like David Christian, author of Maps of Time, and Cynthia Stokes Brown, author of Big History: From the Big Bang to the Present. There's an entire International Big History Association, of which I'm a member. It's pretty fantastic framework for thinking about the world. If you're unacquainted with the idea, this TED talk — "The History of the Universe in 18 Minutes" — provides an excellent introduction.)

Everything — everything! — fits inside this giant story. And starting at the birth of the Universe allows us to anchor everything the students will later learn in this narrative. Our math comes from the ancient Sumerians and Greeks — let's learn their stories, and put them on our timeline! Our periodic table comes from the Russian Mendeleev — let's put him on our timeline, too! Ditto our alphabet, music, sports, favorite stories...

Starting at the birth of the Universe allows us to engage all knowledge through story.

And then we'll progress through all of history, paying especial attention to the last few thousand (and then few dozen) years. That is, the focus will very much be on the human part of the last 13.7 billion years.

In grade 1, we'll excite students with the far-distant past: the Big Bang to Alexander the Great, up to (roughly) 300 BCE. That means dinosaurs and mammoths and cave men and Aesop and mummies and myths and legends the world over.

In grade 2, we'll excite students with the Greeks, Romans, and medieval world, up to (roughly) 1500 CE. Well, that's the traditional way of phrasing it — we'll focus, too, on the other major civilizations of the period: the empires of India and China and Africa and the Americas.

(Studying and teaching Big History myself these last few years, I've been shocked to find that during some periods the West, which I had focused on nearly exclusively in high school and college, is precisely the most boring place to be: the exciting ideas and ways of life are being developed in other parts of the world.)

In grade 3, we'll excite students with the Renaissance and modern worlds — Columbus and Luther and da Vinci all the way through the world wars. Again, this is a western way of framing things — Simon Bolivar and ninjas and Sitting Bull are at least as important as da Vinci, if not more. This will cover (roughly) 1500 to 1945.

And in grade 4, we'll excite students with the world of living memory — 1945 to the present. Here we'll get to tap into the memories of family members, and hear the often-conflicting accounts of what's going on. We'll also get to imagine what the next 100 or so years might bring: flying cars? Environmental collapse? Unprecedented prosperity?

(Thinking about the future, incidentally, is a crucial skill. When it's not explicitly taught, people will still do it — they'll just do it badly, latching onto a single vision of the future that particularly excites or terrifies them.

Our students will live in the future. We might as well help them imagine multiple ways it might come to pass — good ones as well as bad ones — so they can more sagely plan their own lives.)

How we'll overcome the tragedy of conveyor-belt knowledge, and the tendency to miss connecting with the deeply human in history, is a topic I'll cover in my next post!

Oh: why the above image? I grabbed it from a short essay David Christian did, in which he argues that people crave having a place in the wider cosmos. This Van Gogh work seems to speak to that longing.

The wonderful thing is that we do have a place in the cosmos — a quite wonderful place, I've come to believe. And we can ground students in that. What a wonderful task it is to teach children...

A School for Big, Spiraling History (part 1 of 5)

20140715-125904-46744822.jpg

My last two posts (on practical and personally-meaningful history) laid out some major goals for our social studies curriculum. How will we achieve them? By re-approaching the subject, from a very different perspective.

Before we lay out this new approach, it will be useful to observe how social studies is typically organized — what's taught, when. (The technical term for this is "scope and sequence.")

In the traditional North American scope and sequence, the first few years are given to an "expanding horizons" model. Children in kindergarten learn about families; children in first grade learn about their neighborhood; children in second grade learn about their city. And so on out, through their local states (or regions) to their country and, finally, to the world.

This "expanding horizons," I should hasten to say, does make rather elegant superficial sense. But it leads students (and adults) to have a disjointed, short-sighted understanding of the world.

The "expanding horizons" model was forged in the early 1900s, a period when a global understanding was seen as a luxury — something only required by the very elite. (When it was created, China and India really were on the other side of the world, rather than in every room of the house.)

The "expanding horizons" model was forged in a period when the cutting-edge educational psychology held that children could only conceive of the world immediately around them, and lacked the ability to make sense of the long-ago or far-away. (That this is directly contradicted every time kids play-act as medieval knights or Shogunate ninjas — or pretend to be characters from "long ago, in a galaxy far, far away" — is usually ignored!)

This model denies young children the experience of the long-ago and far-away. It denies them the chance to experience stories of real people who are very different from them. It denies them the opportunity to develop a basic picture of where we come from, who we are, and where we're going.

And then, after squandering the first half of a K-12 education on "expanding horizons," the social studies curriculum devolves into a grab-bag of randomly assembled topics, most focused on the experience of the particular nation-state the child was born into.

Here's a picture of what the now-dominant scope and sequence looks like:

20140715-122946-44986366.jpg

Your mileage may vary — each of the 13,000+ U.S. public school districts (and 33,000+ private schools!) has the authority to do things a bit differently. That said, there's remarkable similarity across them all. The above is a composite.

(Note, for a moment, that none of this came about from the scheming of some treacherous cabal. Conspiracy theories are presently rife in education, and they're typically make-believe. The dominant scope and sequence demonstrates the tragedy of smart-sounding ideas in education — a tragedy we who propose new ideas should be intimately aware of.)

What's needed is a new scope and sequence — one that makes it easy for a class to gain a coherent picture of the whole world, an appreciation of human diversity, and a complex, adult understanding of life.

I'll sketch out how we'll do this in my next post.

A School for the Love of History

20140714-121852-44332327.jpg I wrote, in my last post, about a practical use of history: we're living in history, and we'll be at a loss to say what's happening right now (and, to some extent, incapable of making good decisions) if we don't grasp the past.

Today I'd like to talk about something different: an existential use of history. Together, these two purposes of history will set the stage for how our school will actually teach history.

But more on that in a bit. First, one of my favorite quotes.

Some context: a few years ago, the former Archbishop of Canterbury, (the highest authority in the Anglican church, and a brilliant poet and thinker to boot) Rowan Williams, was having a public conversation with the author of the (controversial) children's book The Golden Compass, Philip Pullman. (Pullman is an atheist, and his books have been accused of being anti-religious. Determining whether or not that was true was one of of the goals of the conversation.)

Near the end of their dialogue, they took questions from the audience. One man asked what they thought education should look like. Pullman responded with one of my very favorite quotes (I've actually memorized it) —

“the true end and purpose of education… has to do with helping them see that they are the true heirs and inheritors of the riches — the philosophical, the artistic, the scientific, the literary riches — of the whole world.”

Oh I love that.

Our students can participate in the full experience of the human race. They can have the richest minds in history, because they can learn from the most diverse and wonderful sources.

———

An excursus:

Now, there's already an educational philosophy that focuses on this: classical schooling. I won't go into classical schooling here, except to say that I love it, and want to have its babies.

(I mean that! Metaphorically, though. Part of my hope for our school is to cross-pollinate the best aspects of many approaches to schooling. The classical approach is, I think, the best, and any fans of it will see their favorite ideas popping up on this blog.)

———

The sort of education that Pullman (and the former archbishop) advocate is not instrumental. It's goal is not to prepare students to compete for the global jobs of the 21st century.

It's about building a self. It's about life. It's about human flourishing.

This is what we need in a history curriculum:

History for self-making. History for life. History for human flourishing.

What we need are ways to help students see that the whole human event isn't something apart from them — human life is the ocean that they themselves are swimming in, are part of, and can contribute back to. How can we achieve such a history curriculum? We'll use a whole heap of methods (some which I've been writing about, some which I will type out soon).

There's one major trick we'll use, though: we'll understand history as the subject that integrates, rather than separates.

———

History as additive

As it's sometimes conceived, "history" is merely what's left after we tweezer out all the good bits of humanity.

I mean: the human experience over the last 10,000 years has been a veritable jambalaya of many realms of thinking: drawing and religion and math and ethnicity and botany and economics and sociology and physics and politics and architecture and gender and war and painting and zoology and literature and film and chemistry. (And some other things I'm forgetting.)

Schools, obviously, teach quite a few of these. It's standard practice, though, to slice the whole human experience apart — to divvy it up into individual subjects, and treat them systematically.

There's wisdom in this, of course, but there's also great danger: we lose track of the subject-matter as vivid and human and (metaphorically) alive. It's as if we've drawn and quartered the K-12 curriculum, and then are surprised it's dead.

So we need some way to hold them together — to see how they're all one big human thing.

That's hard.

———

A better way

There are a number of attempts to do just this — to connect. Most go under the heading "interdisciplinary learning." They differ, but tend to be pretty good. I'm in favor of most the interdisciplinary curricula I've seen.

I've noted, however, that the interdisciplinary curricula I've seen tend to be short on emotions. They tend to be short on understanding how we got to this knowledge in the first place.

They tend to be short, that is, on story.

This is a tragedy, as story (as I've suggested on this blog before) may be the most powerful tool for learning — particularly when students are young.

———

A still better way

There is, however, a natural way of connecting everything, one that brings out the emotions and origins and stories.

History.

Each of the academic subjects stems from the human story.

Each of the academic subjects is imbued with particular human fears and hopes.

Chemistry, thus, is history. Economics is history. Painting is history.

And so are all the rest.

They're all history, not (most assuredly not) in the sense that they should be sliced and diced themselves, scribbled out in mind-numbing prose, and randomly peppered with pointless dates (c. 1711 – 1768†). (Ack!)

Rather, these subjects are history in the sense that they're shot through with human desires, defeats, and triumphs. Each of these academic disciplines was invented to give a truer view of the world's majesty — or to solve the problems that keep us down.

Learning with an eye to history — to the underlying stories — can make learning richer.

Learning the story of chemistry (insane experiments, bizarre discoveries, perplexing mysteries) can bring you into a much deeper understanding (and love) of it than starting with the periodic table.

Learning the story of economics (horrendous injustices, best-intentioned tragedies, brilliant insights) can bring you into a much deeper understanding (and love) of it than starting with the supply-demand curve.

Learning the story of painting (vexing limitations, grand competitions, controversial innovations) can bring you into a —

Well, actually, painting might best be initially encountered through an imaginative engagement with particular works of art. (More on this anon!) But the works themselves are but the tip of the iceberg, and oh, what a fascinating iceberg it is! A world-class art curriculum will have to incorporate the stories of the artists that produced it — and the grand story that those artists are a part of.

———

History über alles

There's a real sense in which, as classical schooling guru Susan Wise Bauer writes,

"History, in other words, is not a subject. History is the subject."

History is everything, seen through the perspective of time.

Now, that said: this "history above all" idea shouldn't be misunderstood as "our students will only take one course, of history." That'd be unwise. Our grade school will have separate class time set apart for science, and math, and art, and (specifically) history.

But "history" will hold a special place in our curriculum: it will lay out the huge universal story that everything else grows out of.

What could this look like? That I'll present in my next post.

A School for Understanding the News

(Answer: It's the purported 5-year goal of the current Islamic State.)

Ah yes: I'm dumb. I had forgotten!

The recent incursion of ISIS into Iraq made me, once again, recognize how blindingly uninformed I am about the fundamental stories that govern the world.

The central aim of ISIS — the acronym, if you didn't know, stood for the Islamic State of Iraq and Syria — was to restore the caliphate, the leadership of the international Islamic community ruled in accordance with traditional interpretations of Shari'ah law. As of June 29th, they claim success, pronouncing Caliph Ibrahim (formerly Abu Bakr al-Baghdadi, a Ph.D. in Islamic Studies) the successor to the Prophet Mohammed and the leader of all Muslims. (The group has since shortened its name to the Islamic State.)

Like the rest of us, I've been listening to the radio the last couple weeks, half in shock, frankly, that the entire idea of the caliphate has (suddenly, it's foolishly seemed!) been plucked out of history books and deposited smack dab at the start of the 21st century.

I've had to remind myself of a few things. Wait, is it the Sunnis or the Shia who supported the Caliphate? And [nervous cough] which particular Islamic countries are majority Sunni, and which are majority Shia?

What's, erm, going on, again?

I'm lost. And I shouldn't be. I'm a National Merit Scholar! I graduated from an Honor's College! (I have academic degrees in History and Religious Studies, for crying out loud!)

My world-class education hasn't prepared me to understand the 21st century. 

The biologist E.O. Wilson wrote, in his recent The Social Conquest of Earth —

We have created a Star Wars civilization, with Stone Age emotions, medieval institutions, and god-like technology.

We thrash about. We are terribly confused by the mere fact of our existence, and a danger to ourselves and to the rest of life.

We're confused, that is, because we don't even begin to comprehend ourselves — and the big story of which we're a part.

We Americans — we Western moderns — are prone to imagine that the past is over. We imagine ourselves as valiantly facing the future, with our backs turned indifferently to the past.

The Greeks, I'm told, imagined things differently. They pictured humanity as facing the past — the only era we have any knowledge of — and hurtling, backwards, into the future.

Or, as William Faulkner wrote:

"The past is never dead. It's not even past."

We live in the past. We're part and parcel of the whole span of human history. We see ourselves as actors in stories that are decades, centuries, and millennia old. 

And if you don't think that way, you need to recognize that the rest of the world does

The Russian government, for example, seems to be operating as if we're in the Great Powers era of the 1800s.

For Latin Americans, current politics are intimately tied up with the last few decades of often brutal repression (subsidized by Cold War Washington).

For many African Americans (full disclosure: I'm a White guy) the centuries of slavery (followed by a century of debt peonage, followed by a half century of residential red-lining…) still bear on the present.

And let's not even go into the Israeli-Palestinian situation. Well, actually, let's! To start with, it's not as simple as Judaism vs. Islam — it's more directly tied up in more recent history (specifically, the 1940s). But neither can it be separated from the deep history of Abrahamic religions — and specifically in the story of the temple that was built under the Persian King Darius the Great.

Example after example could be given — China and the Opium Wars (that the Chinese remember them vividly and we forget them utterly is not incidental to our current military situation), Japanese pride and humiliation, and the complex swirl of humanity that is India.

And Africa. Africa! Why sub-Saharan Africa is in its current state — 1/6th of the global population, but just 1/50th of global GDP — is controversial, and intimately bound up with not just the last few decades but the last few millennia. (See Jared Diamond's Guns, Germs, and Steel as an excellent entry into the conversation.)

The past is even encoded in our domestic present in ways we don't fathom. Generations removed from entering the United States, Jewish- and Irish-American populations still have disparate rates of all sorts of social measures: alcoholism, poverty, child abuse… (Full disclosure: I'm part Irish. My tribe doesn't do particularly well in this comparison!)

The past imprints itself on us. It's written deep into our personal DNA. (That's a metaphor — except when it's not.)

We can't evade the past. It has a way of popping up.

And yet: most contemporary schools have de-emphasized learning history, particularly in the early grades. "What does it matter?" I've heard educators ask. "They can always Google it." 

It would have been nice, I suppose, if before opting to "liberate" Iraq, American voters would have Googled the Sunni-Shia split, and the subsequent millennia-plus of fighting, and the last few decades of brutal oppression by secular governments in the Middle East.

But of course "Googling" something doesn't typically give you a rich understanding of it — the sort of understanding that is actually useful for living in the 21st century. 

To understand the day's news, you need to have a multifaceted understanding of the crucial sagas of the last decades, centuries, and millennia. You need to understand the old stories from multiple perspectives — the winners and the losers, the oppressors and the oppressed, the secular and the religious, the liberals and the conservatives.

We don't need historical trivia. We need historical understanding. 

We need to help our kids see themselves — and the communities of which they're a part — as historical actors.

So: how can a school bring kids toward that lofty goal — and start bringing them there starting in the earliest grades?

Obviously, we won't talk much about ISIS in primary school. But how do we lay the groundwork for understanding what's currently in the news — and what is bound to be in the news in the coming decades — as soon as students enter our school?

That is an idea I'll start to lay out in a coming post.

 

How to Talk "Imaginative Education" (to People Who Only Want to Hear "Brain Science")

This is you (no, really)
This is you (no, really)

I've lagged in posting because, for the last week, I've been consumed with preparing (and giving) a speech for the 2014 Imaginative Education Conference, held in beautiful Vancouver, British Columbia. Its title: How to Talk 'IE' to Someone Who Only Wants to Hear 'Brain Science.'

It tackled a fairly serious problem I've had: I know IE, I love IE — and yet it's been very difficult to talk about. The standard way of presenting it (starting with the concept of cultural–cognitive toolkits) tends to befuddle people from the get-go.

That's tragic, as IE is (I think) an unbelievably powerful idea — maybe the most powerful in education today. 

And, at its root, it's a rather simple idea, as well.

That, at least, is what I suggested in my conference talk. I've re-recorded the talk, and I'll be posting it (in chunks) over the next couple days.

Here's the first part:

Part two:

Part three:

And, finally, part four:

 

I'd love (love love LOVE) feedback on the talk.

Oh, hold up — if you don't know anything about IE (Imaginative Education, that is), don't worry. The video shall explain all.

I haven't written much about IE lately, which is, frankly, weird — I see IE as being the beating heart of our school, particularly in the early grades. (In the triad of love—mastery—insight, IE is the tool that enables us to nail love.)

One of my (myriad) hopes for our school is that it can be a sort of flag for the educational world on how powerful IE is in crafting a curriculum that matters — that draws in all aspects of a students cognition, particularly their emotions.

If you like this video, let me know — I'd be interested in tweaking it to explain IE to an audience who's never heard of it. And then maybe releasing it as a series of quite short videos.

A School for Difficult, Exhilarating Math

The problem:

Math is more than following someone else's recipe. Math is about prolonged puzzled, creative daring, and brilliant insights.

In my last two posts, I argued that we need to make math as simple as possible. If we're going to be risky, let it be in making mastery too easy.

That sounds snarky, but I mean it seriously. It's our duty to students to all but guarantee that they'll succeed in coming to a full understanding of math.

But that's not enough. It's not enough that all our students excel at math. Our job is also to lead them to love math.

How can we do that? How can we lead kids to mathematical infatuation?


 

Well, there are a number of ways we'll be pursuing this, but one major route:

Bring in creative puzzles. Puzzles that are challenging. Puzzles that can't be unraveled right away — that need to be put away and considered hours or days later. Puzzles that offer multiple solution methods. Puzzles that require creative daring — trying something that, on the face of it, might seem strange or stupid. Puzzles that, week by week and month by month, grow creativity.

Some of these puzzles will incorporate old ideas — the concepts that the kids have learned in previous years, only shown in an unfamiliar form. Others of these puzzles will preview new ideas — the concepts that the kids will be learning in the following months and years.

What matters is that the puzzles not just be technically difficult, but conceptually cleverthat they be about ideas.

As a class, the goal isn't merely to get the right answer, though that's (of course) very important. The goal is also to explore diverse routes for finding that answer.

Good, complex math puzzles typically can be solved using multiple methods. For example, consider a classic math puzzle: What's the sum of all the whole numbers from 1 to 100?

There's a straightforward way to solve this: just add away! 1 + 2 + 3 + 4… + 99 + 100 = 5,050.

There's a clever way to solve this: Look for similar pairs. 1 + 100 = 101 2 + 99 = 101 3 + 98 = 101 … 50 + 51 = 101.

There are 50 pairs. Each pair adds to 101. 50 * 101 = 5,050.

There's a weird way to solve this: Add sets of 10s, and spot the pattern. Sum of 1–10: 55. Sum of 11–20: 155 Sum of 21–30: 255 Sum of 31–40: 355 … Sum of 91–10: 955 And then add all those together: 5,050.

On their own, students will come up with all these methods — and more besides! Our teachers need only give them the encouragement to do so. (According to the excellent book The Teaching Gap, this is actually pretty close to how math is taught in Japan, and to a lesser extent Germany.)

One of these super-challenging problems can be given each week. At the week's end, our students can present their methods. And teachers can lead the class in exploring how, ultimately, each method is exactly the same thing.

This is deep mathematical understanding.

Diverse routes lead to fuller understanding.


 

But the results could be even better than that. Devising (and valuing) diverse routes to solving puzzles changes the nature of math. No longer is math something out there to be obeyed — it's something in you to be explored.

Diverse routes make math personal.

As a class, we might award a prize each week to the method that is the most clever, and to the method that is easiest to perform in your head, and to the method that is the weirdest!

It's not that there's a single right method, and many wrong methods. It's that there are many methods, each beautiful or ugly or useful or pointless in its own way. 

Math is an expression of humanity.  It's a human thing, not a robot thing.

To best appreciate these puzzles, we might collect them (and our favorite methods) in binders, and encourage students to re-visit them from time to time.


 

The focus of this post is to talk about love, not mastery — but mastery is exactly what will result as students slowly internalize these puzzles and their methods. As students write these ideas in their long-term memory, they will become more and more brilliant at mathematical problem-solving.

The SAT and ACT are made up (nearly exclusively!) of these sorts of puzzles. Bizarrely, a curriculum of creative math, of loving math, will end up being the best standardized-test-prep curriculum imaginable.

Not that we're putting much weight on that.


 

In brief:

Alongside a micro-scaffolded curriculum of tiny mathematical discoveries (based on JUMP Math), our school will also have a curriculum of unguided math puzzles. We might have 1 super-challenging problem per week. Students can work on the puzzles by themselves, or in teams. At the week's end, students will present their methods, and the teacher will help the class explore why each method works.

Our hope is that this won't just help raise kids who are adept at math — but kids who truly enjoy it.

A School for Complete Mathematical Understanding (2 of 2)

(Also entirely true!)

Complete Math Understanding and Social Justice

In my last post, I identified a huge problem with traditional schools: they don't reliably bring all students up to a complete understanding of math.

This was a problem in the middle of the 20th century. This is a disaster at the beginning of the 21st. 

If I can interject a bit of social justice: the inequalities in contemporary American society as numerous as they are complicated — but there is a strong correlation between economic success and mathematical understanding. This holds through many inequalities.

There's a gap between the outcomes of males and females, but when you filter out differential math abilities, the gap gets smaller. There's a gap between the outcomes of white students and students of color, but when you filter out differential math abilities, the gap gets smaller.

Obviously — obviously! — these disparities are not reducible to math performance. There is sexism, and it matters. There is racism, and it matters.

But there's good evidence to say that if we provide a way for all students to excel at math, we will make a significant stride toward reducing inequality in American society. This is something worth fighting for.

All right. So: how can we accomplish this?


Step #1:  JUMP Math

We'll start by using the gold standard for curricula that achieve full comprehension: JUMP Math.

JUMP is published by a non-profit organization from Canada, the brainchild of John Mighton: an actor-turned-playwright-turned-math-tutor-turned-Math-Ph.D.-turned revolutionary-curriculum-designer. (Y'know, one of those people).

(Not that it particularly matters, but you might have seen Mighton before — he played the inspirational teacher in Good Will Hunting.)

The heart of JUMP Math is the insight that each math concept — even the very most complex ones — can be broken down into smaller and smaller chunks, until they're small enough for students to understand in mere seconds. Students come to understand (not merely perform) each chunk quickly, and then jump onto the next micro-concept.

Emphasis on quickly. In JUMP, students move from insight to insight, with only a small bit of struggle in between. There's little of the floundering that makes many (many) students feel that they're just spinning their wheels, that they'll never understand math.

People don't like floundering. People don't like struggle without hope. People love to struggle and achieve.

Video game makers understand this. In the last few decades, they've mastered the psychology of struggle and reward, and have made video games into feedback systems so well-suited for human brains that they are nearly addictive.

JUMP stokes the ego. JUMP (metaphorically) turns math into video games.

Learning anything — feeling the change from not-knowing to knowing well — feels fulfilling. Learning quickly feels especially fulfilling.


a (Crucial) Side Note

Crucial side note: small struggles are not enough. To be psychologically healthy, humans also need big struggles — we need to take on enormous projects that we're not confident we'll be able to solve.

In our school, our math curriculum will also have another component — baffling puzzles that students will need hours and weeks to unravel; puzzles that will allow for creativity and individualized solutions.

Our school's math curriculum will be both/and: students will fully learn the core K-12 math curriculum through a micro-scaffolded JUMP Math curriculum, and they will cultivate their creative brilliance through non-scaffolded puzzles.

I'll be blogging later on the second half of this.

End of side note.


What about Struggling Students?

Some students, of course, have more difficulty learning math. (Again: people are not blank slates.) That doesn't mean their mathematical understanding has a ceiling. 

JUMP Math works wonderfully for them, too. Teachers simply break the micro-concepts down into still-smaller chunks — however small the student needs to quickly and fully understand the concept.

Every student can learn one more concept. Every student can learn another concept after that. There are no ceilings in math.

This psychological insight is perhaps the most revolutionary piece of JUMP. My students who use JUMP report having new faith in their abilities to learn. JUMP teaches that anything is possible in learning.

Learning to teach the JUMP Math way is an art: one of the most joy-inducing skills I've honed as a teacher.


How is This Different?

Traditional math books have two phases: they introduce the concept (the first couple pages of each chapter, replete with 2-3 sample problems), and then they ask students to apply the concept (the next few pages, featuring about 20-30 problems).

JUMP Math doesn't do that — it teaches new concepts through the very problems it presents.

Every question enlightens. Students learn constantly. No problem is wasted.

I recall, when I was in high school, staring blankly at my math book, reading the sample problems a third, fourth, and fifth time, wondering what I wasn't getting.

(I also remember stabbing my book in frustration. Lost a good pen that way!)

JUMP, again, makes learning math easy. It makes achieving a fundamental skill of the 21st century simple, something everyone can do.

This seems, to me, a fundamental human right.


But Wait, There's More!

Any curriculum that did all the above would be excellent, but JUMP Math goes an extra step.

Instead of asking students to merely perform math, JUMP leads them into the messy guts of understanding.

JUMP helps all students clearly understand somewhat-obtuse concepts that I recall merely memorizing.

Students understand why order matters in subtraction and division. Students understand why order doesn't matter in addition and multiplication. Students understand why you can't divide by zero. (Hint: it has nothing to do with blowing up the universe.) And so on.

Again, I'm pretty "good" at math: I got a perfect score on my GRE Quantitative, for example. But I regularly learn new things when I teach with JUMP. Big things. Things I never thought to ask about. Things that make me aghast I didn't know them before.

JUMP Math makes it simple for every student to develop full mathematical understanding. We'll ground our curriculum in it — and move beyond it, too.


I listed, in the last post, four things we should be able to promise students vis-à-vis math. By explaining JUMP, I think I've handled the first two of them — complete (2) understanding and (3) solving of the K-12 curriculum.

I haven't touched on (4) remembering everything that students learn, and (4) allowing students to be active learners, rather than passive receivers.

But I suspect I'm pushing the upper bounds of how long a blog post ought be already. I'll look forward to addressing those in future posts!


 

In Brief:

Understanding math is (and will continue to be) crucial in the 21st century. Yet our brains aren't built for it. What's needed — and what our school will set itself to delivering — is a math curriculum that takes seriously how difficult and unnatural math learning is, and then helps students master it entirely. To do this, we will start with the JUMP Math curriculum, and build from there.


 

For Further Reading:

John Mighton has written two books — The Myth of Ability and The End of Ignorance. Both are excellent, though start with the first. For a quicker overview of JUMP, however, take a peek at these two excellent posts in the New York Times Opinionator column — "A Better Way to Teach Math," and "A Better Way to Teach Math, Part 2."

A School for Complete Mathematical Understanding

both of these... The thing is, this is actually true — for all genders.

The problem:

The 21st century rewards those who can think mathematically, but the human brain isn't built to do that.

A new kind of school can train students — all students — to understand math, all the way from 4+5=9 to statistics and calculus. Our goal is nothing less than that. And there's good evidence that this isn't just a utopian wish.

But before we continue with the optimistic thinking, we have to make something perfectly clear:

Math is unnatural. Math is hard.

Sure, there are a few rare humans who apprehend new mathematical ideas as readily as the majority of us apprehend the plots of, say, Michael Bay movies. Those people face entirely different problems in math class — we'll ignore them for right now.

For the grand majority of us, learning math is difficult. Vexing. Boring.

We shouldn't be surprised by this — the human mind wasn't designed to do complex, abstract math. Being able to solve for x wasn't of particular use on the African savannah.

In contrast, the human mind was designed for learning a different abstract, rule-based, and knowledge-heavy system: language. Each human language has a syntax and vocabulary that is far more complex than the sum total of everything we ask students to learn in K-12 math.

Yet every virtually every 6-year-old speaks their local dialect flawlessly, while few 18-year-olds have mastered math.

We're built for language. We're not built for math.

Maybe there's some species out there who can do complex math automatically — but it ain't us.

We need to face this reality — until we do, we'll underestimate the difficulty of math learning, and sell kids short. From this dismal starting point comes the outline of a plan:

We need to make learning math easy.

Once we understand how alien math learning is, and yet how crucial it is to success in the 21st century, we're left with the resolve to re-invent math learning so every student can succeed.

This is already being done. We can piggyback on it, and make it even better.

By understanding how human cognition works, we can lead all students to learn math, and learn it well. We can help people succeed. We can have a better world.

We should be able to promise a few things about math to every student who comes into our school:

1. They will be active learners, not passive receivers. 2. They will be led to fully understand every concept in the curriculum. 3. They will be adept at solving every mathematical problem they encounter. 4. They will easily remember everything they learn, all the way up until they graduate.

In the next post, I'll sketch out how.


 

(A note: I'm worried about two things in this post. First, that what I've just sketched out will seem too optimistic. Is it really true that all kids — even those who aren't predisposed to math — can master calculus? There's excellent evidence that, excepting students with interesting neurological difficulties, the answer is yes. Second, I'm terrified that I've wrongly conveyed the sense that math can't be enjoyable. This would be horrible, as I love math: love teaching it and learning it for myself. The joy of fully grokking a math concept is one of the sweetest pleasures I know. Hopefully I'll be able to explain how we'll bring the love of math into our school in a future post.)

A School for Engineering (part 2 of 2)

Behold the simple lightbulb

How Our School Might Do This

1. We go slow; we go deep.

Slow learning is key here. Here's what I'll propose — I invite comments to make this better!

Every 2 weeks, we pick a single, human-made object — a computer mouse, a refrigerator, a coffee maker, a lightbulb. (Students might propose these objects, and the teacher might pick which one is most appropriate for the class.)

These should be things that kids can get their hands on (think "camera," not "septic systems").

The kids begins by asking honest questions, which the teacher writes down in a public place. If the kids were exploring a toaster, their questions might include:

Why does the inside glow red? How does the toaster know to push the bread up at the right time?

The teacher resists the urge to give answers at first. She (or he) lets the kids spend time asking these questions, and mulling over answers themselves.

She recognizes that the simple answers that come to most adult's minds — "electricity!" "a timer!" aren't likely to really be answers, but merely labels for the complex, fascinating real answers.

To answer that "electricity" makes the coils glow red isn't saying anything. It's just pasting a label on our ignorance. To answer that "a timer" makes the bread push up at the right time isn't really saying anything. It's just pasting a label on our ignorance.

We want to achieve real understanding in our school — not just the memorization of names.

After the students sit in their questions for a while...

 

2. The teacher dives into research.

She (or he) reads books. She visits web pages. She contacts clever people in the community. She keeps track of what she understands, and notes the things she doesn't understand.

She falls a little in love with the mechanical object, and the human ingenuity it took to devise it.

She becomes a somewhat-expert on this topic — at least insofar as her students are concerned.

 

3. The class has an (extended) conversation.

The learning isn't a lecture, it's a conversation. The teacher shares some of the things she's learned, in that wonderful way that doesn't shut down more questions, but rather invites them.

She uses metaphors. She tells stories. She gets them to imagine what the inside of the toaster would look like if the students were 1 millimeter tall — or if they were as small as a speck of dust.

This happens a little every day, over the course of two weeks.

As they talk, and as everyone gets more deeply into the subject, the students ask more questions. For example:

What don't the coils burn? Why don't they glow white, like a lightbulb? What is "electricity," anyway? Where does it come from? Where did electricity come from in the first place?

Formulating these questions will take kids into thinking about photons and electrons, into thinking about the whole power grid, about the conservation of energy and about the Sun's energy, and perhaps about the origin of energy in the Big Bang.

Asking these questions will take kids miles further into real scientific understanding than most schools give grade schoolers — and maybe high schoolers.

From these questions come real scientific interest and understanding — and for all kids, not just a select few.

 

4. We learn with our minds — and our hands.

Whenever possible, students should be able to hold, prod, and shake the objects they're learning about. If a class is talking about toasters, it should have a couple in class (preferably bought cheap, at rummage sales).

Kids should learn to handle them — safely. Ideally, we should have some that are sliced open, exposing the guts for the students to examine.

 

5. We expose our ignorance.

It's not just fine to admit to kids that we don't understand some of these things — it's crucial.

Epistemic humility — acknowledging when we don't know the answer — is the beginning of wisdom. It may also be the beginning of genius.

As physicist Brian Greene writes in The Elegant Universe:

Sometimes attaining the deepest familiarity with a question is our best substitute for actually having the answer.

6. Revisit the topics.

Most schools hold back on teaching the real story of things like electricity until the kids are "ready" for it. (Usually, this'll come in high school physics.)

But this is silly — and educationally disastrous. When we try to teach complex things (like electricity) all at once, we create mere poser-knowledge. We get students who can get A's on tests, but who don't know how electricity actually works — and who don't know that they don't know.

A much better route is to start exploring these phenomena when children are young, and let them rest in the mysteries of their non-understanding — learning, meanwhile, something real. As educational psychologist Jerome Bruner famously (and infamously) wrote:

any subject can be taught effectively in some intellectually honest form to any child at any stage of development.

The core topics — mass, electricity, heat, momentum, chemical transformations and so one — will pop up again and again. Reality is a natural "spiral" curriculum. 

And rich, complex understanding will come. Through the subsequent months and years, periodic insights will come, unforced. Through conversations, kids will make breakthroughs — mostly small, and sometimes big.

 

7. We weave engineering into the rest of the curriculum.

Mechanics is, of course, science. It's also history: what are the stories behind these inventions? how did these inventions change the world?

If technology is history, then it's also reading. And it can be art, too — drawing can be a means of understanding. One has to pay attention — pay exquisite attention — to draw.

And, by and by, our engineering curriculum will also intersect with math. Math explains reality in the most precise way.

Even before students actually use math formulas to make sense of mechanics, they'll be honing the mental habits that are all-important in deep mathematics: question-asking, seeking full understanding, considering competing explanations. Really, this can all be summed up by puzzle-unraveling. "Here is something you don't understand," we can tell students. "How might you try to get a grasp on it?"

 

8. We start early.

Earlier is better  — kindergarten, hopefully, and first grade at the latest. 

We need to start early, because what we're trying to form is a habit of thinking — a way of being in the world.

Lee, who sparked all this thinking in my mind, wrote:

Can you imagine what kinds of adults a civilization might have if they had spent 13 years looking at their world, thinking about it, and then actually inventing something to make it a little better?

(Lee, I'm paraphrasing you a bit here. Let me know if you'd like to change that quote.)

 

(A Note)

Students will differ. We shouldn't expect all students to fall in love with mechanics equally quickly, or equally deeply. People aren't blank slates, and some come into the world interested in technical things more than others.

I was pretty bored by technology as a kid, for example. I got the impression somewhere that smart kids were supposed to be fascinated in taking apart old TVs, and in putting together radios. I never was, and always felt a bit guilty. How foolish!

My four-year-old, in contrast, is obsessed by all things mechanical. He'll see a thicket of plants and ants and snakes, and comment on the rusting wrench that someone left lying there. I anticipate that when he watches the famous scene in Jurassic Park where the T-rex chases the Ford Explorer, he'll be more interested in the truck than the dinosaur. This is, frankly, weird to me, but so it goes.

That said, I'm confident that all kids — even technological innocents like me — can come to enjoy the imaginative unpacking of the technological world around them.

 

In brief:

We're surrounded by human creations we don't understand, and it hurts us. But schools can help all students come to comprehend, and enjoy, the world of mechanics/technology/engineering.

In our school, we'll go slowly, taking on only 2 mechanical object a month. Students will ask questions, and teachers will dive deep into learning, so as to engage in a rich conversation with the kids. Kids will actually touch, smell, and taste the things they're learning about. We'll identify the things we understand, and the things we don't — and seek to go deeper. We'll tie this into the rest of the curriculum, and start early, letting understanding build and become more complicated as kids move through school.

So now that this idea has been hatched — let's improve it. If you have an idea for how we could make this engineering curriculum better — a book we should read, or a website, or someone we should talk to — let us know. If you know of anyone who's doing something like this already — or who is doing a totally different (but excellent) early-grades mechanics curriculum — please let us know!

A School for Engineering (part 1 of 2)

Behold, the humble toaster

The problem:

We are surrounded — and confused — by technology. Those who will flourish in the 21st century are people who can understand, and revel in, machinery.

At present, few of our schools connect students to the wonder of technology.

Our schools can lead all kids into the joy of technology — even without being special "technology" schools. If they pursue this right, they also build abilities in other subjects — science, history, math, reading, writing, and thinking.

Putting engineering near the core of a school can help the entire curriculum become more vividly intellectual.

 


 The Possibility

Unless you're reading this off the grid in the wilds of Alaska, you're surrounded by technology.

We often complain about this: we grumble that mechanical things feel other and alien, that they feel unnatural. We want to return to simplicity, to nature. (Well, at least feel this way!)

But this is stupid. 

Technology is the creation of human minds. It's not alien to us: mechanical objects are human thoughts given form. A gasoline engine is as much a part of Homo Sapiens as a snail's shell is part of it.

Steve Jobs captured this perfectly — as usual!

Life can be much broader once you discover one simple fact. And that is that everything around you that you call 'life' was made up by people that were no smarter than you. And you can change it, you can influence it. You can build your own things that other people can use…. Once you learn that, you'll never be the same again.

To understand the technology around you is to try on other people's minds. It's to expand yourself. Understanding technology makes us into different people: We become fuller. We sit in the driver's seat. We understand that we're not chess pieces pushed around by machinery — we can take charge of the technology.

A proper engineering curriculum, that is, brings human transformation. 

Kids should understand how toasters work. Kids should understand how computers work. Kids should understand how gasoline engines work. And so on.

Understanding the "made environment" can help students live more fully in the real world.


Engineering: The Magic Is Not Magical

If we don't understand technology, the external world looks like magic. We have no idea how things work. I discovered this recently when I asked some of my high school students how computers work.

"Hard drives," I was told. "Processors. Graphics cards." Blah, blah, blah.

No, I said, these were only the parts of a computer. What about the essentials? What makes a computer think?

They didn't understand what I was talking about. I decided to try another path.

Okay, I said. Does a computer need electricity? Could we build a computer out of, say, Legos, or wood blocks? How about even a simple computer — like a Nintendo, from the 1980s? Could you play Super Mario Brothers on a Nintendo made out of wood and metal?

The answer is yes. In fact, the first computers were entirely mechanical — made of wood and brass, and powered by hand-crank. (Side note: it's really fun to imagine how you could make a Nintendo out of such materials.)

This answer blew my students minds. They saw that they'd never understood computers before — they had thought electricity was, somehow, "magical," that it had the power to "think." In reality, the "thinking" that a Nintendo (or any computer) does comes from the organization of its pieces.

The Renaissance engineer Simon Stevin was enraptured by the ability of scientific understanding to make wondrous things. The secret, he said, was realizing that the wonder came from simple sources which could be perfectly understood. "The magic," he wrote, "is not magical."

Mechanics can be magical. The deepest wonder, though, comes from seeing magic as flowing from mechanical laws.

We need schools that use engineering as a way to encounter wonder. 

 

Next up: How this could actually look in our school.

A food curriculum (for grade school)

stew In our school, how can we do food good?

I mean, how can we acculturate children into a way of life in which food matters — in which kids love to make food, love to eat food, and love to understand how food connects into the rest of the universal and human stories?

How can what we do with food interlock with the rest of our curriculum? How can the ways that we cook and eat food help us shape our own values and habits? And how can food help us knit together the school community?

We've been kicking around these questions for a couple years now. We're still adding to it — please suggest your own ideas in the comments section — but I think what we've got is pretty exciting.

In this post I'll limit myself to sketching out our vision for just the primary grades — look for the continuation in a later post!

 


 

In grade school, our kids can dine together every day — on food they themselves make.

I'm shamelessly stealing this idea from a good friend who, in a previous life, ran a Waldorf-inspired preschool. A few years ago he told me that, each morning, he guided his kids in gathering components — roots, berries and whatnot — and adding them to the day's store-bought ingredients.

Then they made soup.

(That's so radical I want to put it in italics, and read it like it's a movie-trailer voiceover : Then they made soup. But of course the idea is utterly simple — a lost piece of pre-industrial society.)

My friend commented, "If you don't have enough time to eat together when you're in preschool — when will you have enough time?" This thrilled me then, and thrills me now.

Here's how I see us appropriating this simple "daily cook together" for our school, in grades 1–4.

 

1. Our food can start simple.

I'm imagining we can begin by making basic vegetable soup.

We'll need to round out the meal — hungry kids are peevish kids! — and so can add in sides such as bread (particularly types that evade whatever food allergies our kids have), butter, and cheese.

The kids will prepare the meal: measuring the water, slicing the vegetables (wielding age-appropriate knives), and doling out the spices. And then heating the water (in a slow-cooker), setting, the table, and finally washing the dishes.

Simple.

Or at least it can be after some practice: with practice comes automation. (A question to those who teach cooking to kids: does a half-hour sound reasonable for lunch prep, not including the time the meal spends stewing?)

After a few weeks, I imagine the process will have become fluid enough that we can begin to complicate things.

 

2. Our food can (slowly) become complex.

Having mastered simple soup, our classes can experiment with other elements.

We can try out new ingredients, and new spices. We can add in sides — simple salads, with simple dressings. We can also (excitement of excitements!) begin to make our own wheat bread, and our own butter. (For a six-year-old, what's more fun than shaking a jar of cream until it magically transforms?)

How delightful would it be to smell freshly-baked bread when you walked into your child's school?

Vegetable soup is a gateway: having become proficient we can move to chowders, chilis, and stews, and from there to pastas and stir-frys. (And beyond!)

Likewise, wheat bread is a launching pad: bread can lead to biscuits, muffins, popovers, and so on. From there, we can move in more directions still: the rest of the world of food.

And we don't have to rush it. We can can move toward this complexity slowly — relying on the gradually-accumulated expertise that our students have built up over the months and years they've been in our school. Every week there may be new things to learn — but every day most of the food-making task will be automatic.

 

3. Our food can be an engagement with world cultures.

In eating, we internalize the world. This has special ramifications for our school: from grade 1 on, we'll be exploring a wide swath of human cultures — Chinese and Roman and Aboriginal and Indian and Semitic, to name just a few. (I'll be writing about our social studies curriculum in future posts.) We can integrate our food with our social studies.

We can regularly prepare traditional dishes from multiple cultures.

In our soups, we can make bisque, egg drop soup, goulash, lentil stews, miso, and pho. In our breads, we can make challah, injera, baguettes, naan, and tortillas. (These, of course, just to name a few.)

Food is an in

Now, we mustn't delude ourselves: in one sense, food is the most superficial way to understand another culture. (The deeper ways involve stories, metaphors, and ideas — tacts we'll be taking.) But in another sense, preparing and consuming the food of another culture is a profound method of understanding. To eat a meal is to make your body out of it: the eater becomes the eaten. And perhaps none of the "five senses" is as emotionally hefty as is taste. Eating is, if you'll pardon the pun, visceral.

We can use that in the hard work of helping American children emotionally connect to cultures which may at first seem quite alien.

 

4. Our food can be a science question-starter.

Why do vegetables soften when you steam them? Why does tofu brown when you fry it? Why does milk clot into butter when you shake it? Why does dough rise? Why do cucumbers pickle? Why does dough rise? 

These are all scientific questions. (And hard ones, at that.)

A major task of our science curriculum (any science curriculum, I think) is be to get kids to wrangle with the ineffable complexity of the physical world. The work of learning science is to recognize the fractal-like intricacies of the external world, and to trace them in one's own mind — posing questions, imagining answers, and finding out if they're real.

This kind of awe-powered, fact-guided science education is glorious. It's also maddeningly difficult, because it requires more information-processing than most teachers or students are used to.

Help comes when we look at repeating children's exposure to the physical phenomena we'd like to help them intellectually unpack. For too many of us, school sometimes felt like a conveyor belt: study one thing, then it's gone — then move to another, and then it's gone.

We can't reach a complex understanding of the Maillard reaction (the chemical process that we recognize as the "browning" of food) the first time we consider it.

We can't reach a subtle appreciation of the fungal zoo that a lump of sourdough is when we first hear about it.

Perhaps we can't understand anything deeply if we're expected to "learn" it the first time through.

To achieve the deep, rich, and imaginative understanding of science that we're hoping for, our kids need repeated engagement with physical processes. They need to encounter a complex phenomena on a daily and weekly basis.

(And better yet if they can do this through multiple senses: seeing, touching, smelling, and of course tasting.)

Our food curriculum can integrate with our science curriculum. The level of scientific understanding that students at our school might reach with the help of the cooking curriculum is impressive indeed.

The complexity of the world routinely floors me — as does its unseen simplicity. Only recently, I recognized that most of what I eat is flowers. Bread? Largely flour, ground from grass seed. Grass seeds are part of grass flowers — are, indeed, the raison d'être for the flowers. How about the fruit I had for lunch? Also flower parts!

An odd fact: there is very little in a peanut butter and jelly sandwich that is not a flower.

The bread and the jelly are largely flowers, of course — but the peanuts? Peanuts grow under the ground, but they're not roots. After a peanut plant's pollinated, its flowers stretch out and descend to (and then into) the ground, where the ovaries become the delicious snacks we know, love, and smear onto children's sandwiches.

How have I made it into adulthood without realizing that? Heck, how did I graduate grade school without realizing that? Flowers — these little critters from the early Cretaceous — now make up a majority of my meal. Just nuts.

The world is complex, and it's also simple. Both sorts of understanding can be approached by a food curriculum like this.

 

And finally:

5. Our food can be a community- and ego-builder.

Communities are forged around shared projects. The daily practice of making, devouring, and cleaning up after the meal can, I hope, become a major community-builder. 

Furthermore, kids can differentiate, developing individual expertise and even styles for cooking. In our world of pre-made everything, kids crave opportunities to do something themselves. How cool will it be when they recognize they're actually better at making serious food than some of the adults they know?

Everything at once

Now that we've laid out the three major goals of our school — the three central criteria of love, mastery, and wisdom on which all our decisions will be based — we're going to start playing around with specific curricular elements. 

That means looking at scholastic subjects. What might our reading curriculum look like? Our writing curriculum? What role can cooking play in our school? Drawing and painting? How about math — how might that shake out? How might we do physical education, and music, and history, and philosophy? How about world religions? How about the environment?

It also means taking a broader angle on school life, and philosophy of education. How can we address community cohesion, and individuality? How can we give kids hope for success, and help develop creativity and resilience? How can we bring the outside world into the classroom? How can we synthesize helping kids fit into society, and helping them transform society?

Most educational reform movements, quite sensibly, limit themselves to addressing one of these.

We're going address all of them at once.

There's a fantastic moment in an Orson Scott Card novel (I forget which one, exactly) in which the team of brilliant adventurers (all his novels feature a team of brilliant adventurers) are trying to take on a multitude of pressing issues: making contact with a sentient species of virus, hustling a corrupt intergalactic senate, and figuring out extra-dimensional, faster-than-light spaceflight (thus necessitating unraveling the fundamental patterns of physical reality).

One character says that any one of these problems would be enough for them. She points out that in the previous millennia of human thinking, nobody has solved a single one. The team should limit themselves, she argues, to just one goal.

On the contrary! declares our hero. The fact that no one has solved any of these problems should tell us that they're not solvable by themselves. To get to the bottom any of the mysteries, he says, we need to get our insights from all the others.

We need to solve all of them together.

Well, I don't know if that's good advice for figuring out warp drive, but I've definitely found this advice to be useful when thinking about schooling.

Math pedagogy gives insight into reading pedagogy, which in turn gives insight into how to cook. And so on, and so on.

We can understand teaching any subject better if we think about how to teach any subject.

I suspect this "broad" approach will be useful with executing this new form of schooling, as well. That is, students who nurture a love for various subjects will be more open to mastering them. Students who experience the profound excitement of cultural history will be more open to learning to cook (and eat!) the signature dishes of each culture.

What students learn in each of their subjects will give them new perspective in every other subject.

So in our school, we're going to try all of these big ideas out at once. This sounds a little nuts. Frankly, this seems like the definition of quixotic.

But it also seems like the only truly sensible way to move forward: to try out a basically new approach to K-12 education.

So: expect a welter of ideas that only vaguely seem to connect together. In the end, they all will.

Onward!

Our Trinity, #3: Wisdom

wilsonwilson Our trinity of goals for our school begins with love and progresses, in middle school, to masteryOur third goal — reaching its apex in the high school curriculum, but present at all grades — is wisdom.

If, by the time our students are entering ninth grade, a majority of them (1) love science and history and literature and math and everything, and (2) are accustomed to pursuing mastery, then we have to ask ourselves: where the hell can we take them next?

One common answer (popular at both public and private schools) is "college prep."

I think this answer, though definitely well-intentioned, is positively daft. At best, this answer kicks the question down the road: what is it about college, specifically, that's worthy of prepping for? Job success? Social status? Philosophical insight? Happiness?

However we answer that, it makes more sense to pursue that goal in high school. (Why wait?)

At worst, though, the "college prep" approach runs the danger of degrading high school — turning the four years that could be a marvelous capstone to a rich K-8 education into a bureaucratic checking of boxes, in which the highest goal becomes obtaining a good GPA and amassing college credits.

Ack: anti-human nonsense. 

Tutoring college entrance tests, I see this attitude all the time, from students and families at even some of the best schools. It's disheartening. Which isn't to say that a lot of good learning doesn't happen along the way, just that the goal itself doesn't help ensure the good learning (and can even get in the way of it).

So what's our answer?

What should we do when working with these crazy-wonderful students, who love knowledge and pursue mastery?

I think the answer is easy: explore deeply how to increase human flourishing, both for themselves and for the world as a whole. I'll use the word wisdom to encapsulate this goal. Pursuing wisdom in this fashion will take us more fully into a vividly intellectual curriculum than any "college prep" ever could.

"Wisdom" has, historically, at least two divergent meanings, which are captured by two Greek words: sophia and phronesis (fro-NEE-sis). We want them both.

Sophia… is the ability to think well about the nature of the world, to discern why the world is the way it is (this is sometimes equated with science); sophia involves reason concerning universal truths.

Phronesis is the capability to consider the mode of action in order to deliver change, especially to enhance the quality of life.

(Borrowed from Viona.)

To re-state:

Sophia is book smarts, intellectual knowledge, an understanding of what the world really is and how it all hangs together.  Phronesis is street smarts, practical knowledge, an understanding of how to achieve the good life. 

We need both of these. The question about how to live well in the world (phronesis) requires understanding what the world is like (sophia).

Delving into both of these will take us into a full liberal arts curriculum in which divergent ideas on how society can work and on how life can be lived will take center stage. Our school can be an invitation — for teachers as well as students — to engage the most diverse, most exciting ideas of humanity: anarcho-Communism and Christian pietism and Theravada Buddhism and GOD KNOWS WHAT ELSE. Ours can be a vividly intellectual school, bringing in more cultural and philosophical perspectives than, perhaps, a single school ever has.

It will also take us into a full science and math curriculum in which the substrata and superstrata of human life are explored — what's "below" and "above" us. To understand human happiness, for example, necessitates comprehending psychology, biology, chemistry, and physics. To understand meaning requires apprehending the shape and history of the universe.

Chasing wisdom is thus an excuse to take part in the Big Questions that the brilliant minds in the humanities and sciences have been exploring for ages.

Some of these Big Questions are civilizational, and even cosmic: "Are we just conglomerations of atoms bumping around an empty void? And if so, what are the implications of that?" "What is evil (and is there evil)?" "Do all peoples share a common human nature?" "How do cultures shape people?" "Where is history going?" "Why is there inequality?" and so on.

Other Big Questions are personal: an invitation to puzzle over our own selves, our own struggles and potentials. They include questions like, "What is this thing called happiness, and how might one find it?" "How deeply should one sacrifice for friends and strangers?" "What does it mean to be 'deep,' and what does it mean to be 'shallow,' and is one really better than the other?" "How is my culture shaping me?" and so on.

There's a stereotype I need to war against here — that thinking about these Big Questions is unserious, the sort of thing 19-year-olds talk about in their dorm hallways late at night. The stereotype that these Big Questions are unserious, unacademic.

Well, yes: some college freshmen do have those conversations. But these are also the some of the academy's most serious questions. Significant work has been done on each of these topics. Pursuing wisdom means more than intellectual self-pleasuring: it means advancing our own answers even as we master the previously-formulated ones.

In sum, then, our high school curriculum will be rigorously academic — but the rigor should flow from the meaning and excitement of the questions we're investigating, and not from some sort of superficial severity.

In pursuing wisdom, we can acculturate students into the life of the mind as we pursue together wisdom.


 

Oh, a note on the photo — it's of the fictional character Wilson, from the 90's sitcom Home Improvement. I struggled to find an image that denoted "wisdom" without falling into the silly trope of the old man with a long white beard — or Yoda. I think those images actually connote fake wisdom: the sort expressed in statements that no one truly understands or which, when taken literally, are stupid. "Do or do not: there is no try." (Sorry, Yoda!)

The character Wilson (full name: Wilson Wilson, Jr.) is the opposite of that: someone who knows a jaw-dropping wealth of knowledge about the world, and who easily brings it to bear on the problems of daily life. Wilson has both sophia and phronesis. When I was growing up, he was my first vision of the sort of useful intellectual that I wanted to become.

Which is all to say: that's why this post doesn't have a picture of Gandalf!

a note on Mastery

davinci In my last post, I sketched out a vision: that our school become a place where mastery is venerated, and where it is pursued with the full toolkit that the modern academic field of expertise studies provides.

But I missed something obvious: an actual sense of the specific things we could help students master (and, before that, want to master).

Without that, I wonder if my last post could come across as so much empty theorizing. So! Let's fix that:

We can help virtually every student become excellent at reading. At spelling. At music. At physics. At chemistry. At history. At mental math. At algebra. At geometry. At calculus. At botany. At evolutionary biology. At zoology. At psychology. At anthropology. At sociology. At creative writing. At political science. At economics. At critical theory. At philosophy. At comparative religion. At cultural theory. At gender theory. At geology. At astronomy. At architectural criticism. At basic programming. At game theory. At cooking. At living together in community. At controlling oneself. At drawing. At painting. At grammar. At vocabulary.

(I'll stop here, but of course many more could be listed. Presumably I've missed some obvious ones.)

Two questions, and answers:

  1. Will we make anyone world-class at any of these things? Possibly not — to reach the global tip-top of talent, the going theory is in expertise studies, you need a combination of both practice and innate skill. Our goal isn't world-class performance — that's for extra-curricular programs (like Olympic training facilities). Our goal is for students to fall in love with, and experience growing mastery at, a multitude of disciplines.
  2. Will we make everyone excellent at every one of these things? Again, probably not — we have too little time in the school year. One of our major tasks, as we birth this school, will be to figure out what we will focus on. I'll say this, though: we can pack K-12 education with far more than most students get to. (For example, I think getting virtually every student to competence at all of the above fields is well within our purview.)

This is all to say: We can create a community of Renaissance people.

Such, at least, is part of the mission of the school.

Our Trinity, #2: Mastery

Ours can be a school of mastery.

Let's assume that we succeed in our crazy goal of helping students fall in love with many (or most) of the subjects they study — that by middle school our students are entering adolescence convinced that history, biology, math, astronomy, and so are are desperately interesting. What next?

I suggest: we can help them learn precisely how to excel at any task they set themselves to.

Here, we can get help from science. Psychologists have hacked talent, and the world is only beginning to wake up to it. Most classrooms, driven by a century of inertia, still work off the assumption that kids who lack native skill in a subject (math, for example, or writing) probably won't be able to get more than passable in it. (I've found this idea almost universally held, though only rarely expressed.)

Delightfully, this is wrong. False. Mis-conceived.

The higher realms of performance, the psychologists tell us, are open to us all.

That is: Anyone can excel at math. Anyone can draw realistically, and beautifully. Anyone can write lucidly. And so on, and so on.

What's needed isn't just practice — flashbacks to the "10,000-hours rule" — but a certain type of practice, done (yes) repeatedly over a long period of time. And psychologists have been uncovering what that type of practice (dubbed "deliberate practice") looks like.

To engage in deliberate practice is to target a specific goal, and to measure one's progress toward it. It's to constantly adjust the difficulty level of a challenge, so that one is always working at the full extent of one's abilities. It's to break down complex routines into simple tasks, perfect those simple tasks, and then re-assemble them into their (now perfected) complex routines.

(For a very helpful distillation of deliberate practice that expands on what I've just written, check out this blog post.)

Deliberate practice is painful. But it works wonders. And anyone — with certain commonsense limits — can use it to become impressively better in any domain.

No one has devised a school built on deliberate practice. No one (so far as I know) has done a from-the-roots-up rethinking of what schooling could look like if talent can be built by anyone.

We can do that.

And we can go further than deliberate practice — we can cultivate a culture that values excellence and self-overcoming. And we can do this in a number of different ways. In our history curricula, we can highlight brilliant inventors, crafty leaders, and ingenious artists. In our assemblies, we can laud students who have struggled the most. Perhaps we'll find it good to group students into different houses (I'm imagining Hogwarts here) based on how they best approach talent acquisition — those who benefit from competition in one house, and those who benefit from a non-competitive environment in another.

I've been speaking of the sub-set of cognitive psychology called "expertise studies," but we can also adopt some of the most helpful discoveries of cognitive psychology more generally. Cognitive psychologists, for example, have decisively answered the question of how we can remember what we learn forever. They've worked out useful insights into how creativity functions — how people generate new ideas and solutions. All of these, too, can be brought into our curriculum.

I've focused here on how we can do this all in middle school, but certain aspects of it should start in grade school — for example, we should craft our math curriculum with a full knowledge of deliberate practice, so kids at the very least aren't wasting their time on unchallenging problems, or forgetting what they've worked hard to learn. Before we teach them how to acquire expertise, we should build some aspects of it into everything they do.

A few provisos to what I've just written:

  1. None of this means, by the way, that we should take an intensive, Tiger-Mom / Korean-prep-school-esque approach to any aspect of our school. I'm allergic to these. I think they're (typically) bad places to raise humans. We should aim for a school culture that exalts excellence, and encourages students (and teachers!) to pursue it. But coerced practice is not (typically) useful practice. And such forcefulness can threaten to poison everything else.
  2. I've been speaking too blithely here — I understand (everyone understands, I think) that not literally everyone is able to, for example, excel at drawing, or writing, or math. People with significant neurological damage, for example — or people with a deep, learned aversion to a certain subject. (I'm reminded of the Jack Handy quip: “To me, clowns aren't funny. In fact, they're kind of scary. I've wondered where this started and I think it goes back to the time I went to the circus, and a clown killed my dad.” Such a person would have a very difficult time excelling at clown school.)
  3. I want to be sure that this "virtually anyone can develop mad skills" isn't confused with the "blank slate" hypothesis — the idea that everyone is born with a perfectly equal predisposition to develop talent. I once believed that, but psychologists tell us it's wrong. Some kids really are born with a higher or lower propensity to learning math (or writing, or art, or whatever). But the beautiful thing is that this isn't determinative: a student who doesn't have a predisposition toward learning to do math really can excel at it, with the right sort of practice.

Finally, I think there are some real-world implications to all of this. In my caffeine-fueled dreams, I nurture hopes that this could be a school to change the world. Well, if we really can hack talent in practice (the way that psychologists have hacked talent in theory), that is something the world needs.

Marvin Zonis, the University of Chicago professor of global economics, wrote:

The demand everywhere will be for ever higher levels of human capital [skills and talents]. The countries that get that right, the companies that understand how to mobilize and apply that human capital, and the schools that produce it...will be the big winners of our age.

Again, this is something the world needs. And it's something that we can provide.

A final question: I'm not sure about the word "mastery" to carry all this meaning. I've also been kicking around some other choices: excellence, expertise, genius, and talent. Any thoughts, y'all?

(Next up: wisdom.)

Our Trinity, #1: Love

Rublev And we're back!

After a long (and fruitful) hiatus, I think I've figured out the core vision of the school.

To catch everyone up: I've been finding that answering the question, "so, what kind of school will this be?" hopelessly impossible. We have three hundred ideas for the school, and they've all been jumbled together in importance: Expertise can be built! A school for human flourishing! Food! And have I told you about Big History?!

…and so on.

Some time ago I figured that interested listeners could probably hear three ideas before they just started nodding politely. Thus I began hunting for three overriding ideas — three words — that will capture what it is we're trying to do. I went looking for our Trinity.

I've found 'em, I think. They're below. Without any further ado:

Love. Mastery. Wisdom.

Now, in the eternal words of Ricky Ricardo, I have some 'splainin to do. I'll deal with love today, and walk through the rest in posts to come.

Love

As Kieran Egan says, "everything in the world is wonderful, but... schools are designed almost to disguise this slightly shameful fact. We represent the world to children as mostly known and rather dull. The opposite is the case: we are surrounded by mystery, and what we know is fascinating."

Everything — perhaps with some trivial exceptions — is interesting. Wonderful, even: one of the glories of having a human mind (as, say, opposed to a hyena's) is that we're equipped with the cognitive aramentarium necessary to appreciate and unravel the deep complexity of everything around us. The primary pedagogical task is to capture the marvel inside every topic being studied (photosynthesis, the multiplication tables, what a mailman does…) and to bring students into contact with it.

To put that a different way: the primary educational task is for the teacher to fall in love with a topic, and then to help students fall in love with it, too.

I'm using somewhat simplified language here — "love" is too narrow to perfectly identify student feelings. (Sometimes students will hate a topic — and will be justified in that hatred. Studying the Roman Empire, for example, should bring about a symphony of human emotions.)

But love is a great place to start. And it's here that Imaginative Education (IE) really comes into play.

(For those who haven't yet heard of IE, it is a brilliant method of pedagogy that sees children as feelers as much as thinkers, and that holds that kids are bored in school not because they're learning too much, but because they're learning too little. The Corbett Charter School — which I've raved about in previous posts — is an IE school.)

There's more to love than the bonds connecting students (and teachers) to a topic. We also want to nurture the love of community — the thick ties between student and student, between student and teacher, and between teacher and teacher.

I'm imagining that elements of positive psychology (the emerging branch of psychology that tries to explain what makes humans happy and fulfilled and creative) can be thick in here, too.

The love of place will also be crucial. And so we'll be thinking carefully about the aesthetics of our rooms and (if we're so lucky as to eventually design our own site) the architecture of our buildings. (Looking at Reggio Emilia schools, which take their aesthetics seriously, might be fun for this.)

"We are lovers," James K.A. Smith reminds us, "before we are thinkers." I love that, and think it centers our school — though we shouldn't get too carried away with the word "before". We are lovers and we are thinkers; our thinking is (or at least can be) emotional connection. They form a complete set: as St. Augustine wrote, "You cannot love what you do not know; you cannot know what you do not love."

But I suspect that love as one of our Three Big Words may have some priority — particularly in the school's primary years.

Next, I'll explain what I mean by mastery.

Bullying, human nature, and hope

bully I'm breaking my month o' silence (alas! aghast!) to make a brief note on something I very strongly want to see — need to see — in our school: an anti-bullying program.

I suppose I've never raised this in conversation before (either here on the blog, or in person with any of you) because I consider this such a "well, duh."

Bullying is so obviously one of the deep evils of American schooling that it had seemed pointless to decry it; and what appear to be some very good anti-bullying programs had begun spreading in America — an unexpected boon from the Columbine massacre. (An ironic one, if we take Dave Cullen's conclusion that, contrary to the media's consensus, bullying was not a factor that triggered the violence.) I suppose on some level I assumed that, by the time we have middle-schoolers, an anti-bullying program with have become de rigueur in schools everywhere.

This morning, though, I read a blog post by Rod Dreher — one of the most thoughtful conservative columnists writing today — which mulls over some recent teen suicides prompted by bullying.

These shocked me, though of course they shouldn't have — I (blithely) assumed we, as a civilization, had fixed this.

Part of the joys of taking human nature seriously is being freed from having to pretend a strictly rosy or a strictly gloomy picture of what children are. (Ick, ack.) Evolutionary psychology suggests that we contain a great diversity of impulses, some good (empathy, love) and some evil (cruelty, hatred).

David Sloan Wilson — whose Evolution for Everyone should be required reading for us — suggests that which impulses are triggered is largely a matter of the environment. We usually think of human nature as being inside us, but (as Wilson points out) most species evolve to live in a variety of environments. Evolution, thus, needs to prepare the same organisms for all of them. (Genes that figure out how to do this will, in strict Darwinian calculus, propagate themselves.)

My favorite example from his book is the minnow. Minnows that grow up in a pond free of predators will be curious and bold. Minnows that grow up in a pond with predators will be uncurious and cautious.

What's amazing is how sensitive these minnows are to their surroundings. If you raise these fish in a tank, giving them just one exposure to a "predator" (really a plastic trout on a wooden dowel) at the right time of development will trigger them to be skittish, and for the rest of their lives.

Their genes have molded them to be shaped by the environment.

We're minnows, too. We're like that, but much more so. Our genes may have molded us to be more sensitive to our surroundings (physical, social, emotional, intellectual...) than any other species.

This means that the old nature/nurture debate is over. It simply makes no sense to say our traits are determined by x% genes and y% experience: it's our genes that allow us to be shaped by experience. Whether a student is aggressive or peaceful is linked to genes, of course, but it is triggered by environment. If we know them, and plan our environment with them in mind, we can reduce even the drive toward bullying — genes notwithstanding.

This all raises the question: what are these contextual triggers, for humans?

Dreher, who has written about his own experience of being bullied, writes:

Honest to God, I hate middle school and high school so much. I'm sitting here thinking about this story, and my stomach is churning. I wouldn't relive eighth, ninth, and tenth grade again for anything.

Bullying's effects, for him, seem quite long-lasting effects.

So, some questions for us:

  • How should we consider doing this "no bullying, ever" ethos? Are there programs we should look into? Is it really just as simple as deciding, right now, that any bullying will be tolerated?
  • How deep do we need to go into relationships between kids? Do we draw a bright line around "bullying" (however we define it), or do we demand that kids are actually civil and (more extremely) kind to one another?

And, maybe most interestingly for me —

  • Are there any dangers in pursuing an anti-bullying program? I'm thinking of how seemingly-sensible "no weapons" policies have been inhumanly applied in schools — suspending 8-year-olds for bringing in a butter knife to cut a birthday cake, and whatnot.

So — your thoughts!

An update, and on my explanations for not posting...

the world's least-expected diversion? ... for ten whole days.  Sheesh!

I was (as chatted about in August 14th's post) geared up to launch into a deep consideration of what the big goals of the school could be.

And then: a church happened.

I was tapped by a friend to help start up a non-religious church — an experiment in community building to provide some of the benefits religious folk (e.g. Christians) derive from their religious congregation (e.g. churches) without having to import any of the beliefs (e.g. God, an afterlife).

This excites me tremendously — I have an interesting background as a religious believer (and, these last seven or so years, as a still-oddly-religious non-believer) — and I think my experiences here could help me grow some of the skills we'll need to start up this school.

(It may also, of course, be d for failure. That's okay — most entrepreneurship doesn't pan out. "Fail fast," as they quip amongst Silicon Valley startups. Better to get some of my lessons out of the way sooner, than later with the school!)

I started a new blog — churchforatheists.com — to raise some of the possibilities such a non-religious assembly might have.

There may be a time limit to this: we're planning to launch the Seattle Assembly (that's the name we're working with at present) in November; much of the public pondering I do will be of special use before our first launch.

For the last 10 days I've tried to split my attention between the two blogs, a noble attempt which has entirely failed. I think the wise thing to do — Lee, do you still agree with me? — is to take off the rest of August and the whole of September from this blog (schoolforhumans.org), and to evaluate at that point what the best course of action is.

So is this blog done with?

OH, HEAVENS, NO.

We'll be back, and we're making plans to re-launch it more strongly than ever. (You may want to subscribe to this blog, so you'll be updated when we return!)

For the time being, feel free to visit churchforatheists.com, and watch some of the same questions of how we might form a vibrant intellectual community be ruminated on in a rather different context...