Justifying geography

In the last post we saw that subjects cannot simply appeal to tradition to justify their place on the curriculum. Each subject has, instead, to continually justify its place by examining itself against the set of aims and principles that have been decided in advance as being core to a good education. By doing so, we will not have proved that initiation into the subjects is in fact the best method of education but we will at least have demonstrated that learning a particular subject contributes to our wider educational goals. This is perhaps the best we can hope for.

This process of justification may be easier for some subjects than for others. It is my view that when it comes to geography the justification seems, initially, relatively easy. Not only does it seem intuitively important to understand human and physical worlds and their interconnections, but in addition it is hard to image a time when such an understanding wouldn’t be important for a life worth living. Indeed, we might feasibly conceive of a scenario in which we needed no such understanding, for example, one in which we were all pre-programmed to behave, like robots, in a particular way according to an extrinsic plan. But even in this case, which after all is not too dissimilar to some theological worldviews that have held sway over the centuries, some minimal world knowledge might still seem desirable. Such knowledge might consist of some downloaded information that enabled us to orientate ourselves, perhaps a kind of personal Geographical Information System (GIS) wired into our heads for instance. The important point is that so long as life is considered not to be so controlled, and ourselves to be autonomous beings, some understanding of the physical and human world in which we live out our lives seems essential.

A traditional fallacy

In the previous two postings I have attempted to demonstrate that school subjects still matter. I have done so largely in response to arguments to the effect that 'traditional subjects' are irrelevant in the information age and also to trends, particularly in academies, that see such subjects undermined in favour of vocational training.

At this point I wish to first single out the rather emotive use of the word 'traditional' as it is used by both critics and ardent supporters of a subject-based curriculum. When a critic adjoins the word 'traditional' to 'subject' they are surely referring to content heavy, fact rich subjects of the grammar school style. Yet we can cannot overlook the clear and well-documented fact that subjects can be other than traditional, so certainly no effective arguments against a subject-based curriculum can be made simply on the grounds that they are too traditional (assuming that the critic has shown beyond reasonable doubt that the tradition is in itself a undesirable thing).

Academies and curricular freedoms

The UK's new Department of Education's first bill is to give thousands more schools around the country the opportunity to become academies. One of the often asserted benefits of becoming an academy is increased curricula freedom, but freedom from what exactly? Freedom from overly rigid curriculum constraints is, from the perspective of most, a good thing. But when exactly does the much welcomed freedom to foster innovative and response approaches to teaching and learning become freedom from the responsibility to give our children a broad and balanced education? How can we facilitate the former whilst avoiding the exceedingly unfortunate scenario that the latter presents? How are we to react when we hear of schools dropping entire subjects at whim solely in order to improve league-table performance?

These are the kinds of questions stimulated by a report published by Civitas last December called 'The Secrets of Academies' Success' by Anastasia de Waal (2009).

Do subjects still matter?

In my last post on education and wonder I upheld the thesis that all learning begins in our emplaced and embodied experience of the world. In particular, in the experience of wonder, in which the startling fact of encounter itself comes to the fore – the fact that we are in the world, belong to the world, and are compelled to therefore question and comprehend that world. I am aware that this may lead some readers to enquire whether I am thereby arguing for a kind of education that is guided solely by the dictates of experience and relevance. For example, do I take the position that subjects or disciplines, those traditional conduits of knowledge that hitherto comprised the form and content of education, are misguided and outdated? I must declare straight away that I do not subscribe to such a view. Let us reflect for a moment on Kant's acute remark in his first Critique:

"But though all our knowledge begins with experience, it does not follow that it all arises out of experience" (My italics)

Education and Wonder: What calls for learning?

"It is through wonder that men now begin and originally began to philosophize" Aristotle

In our times, education continues to be justified by a myriad of extrinsic aims and purposes. Goals such as economic prosperity, good citizenship, sustainable development, and let us not forget, health and well-being, all vie to resolve the question of what education is good for. I am not going to discuss the desirability or otherwise of these aims here. My interest in this post is not with such extrinsic aims, but with the question of what lies at the other end of the educational endeavour. That is, what lies at the origin of learning? Or, more precisely, what calls for learning?

It is undoubtedly true that much of what we learn in a place or course of education has been purposefully selected, for one reason or antother, from the large corpus of human knowledge, beliefs, sentiments etc. that have been handed down to us. But regardless of this, learning is not in itself some arbitrary human invention. Rather, it appears to me that there is something about learning that is intrinsic to human being.

Education for Uncivilisation - Part Two

"In the west, particularly with the growth of post-Enlightenment humanism, the dominant stance has been uncompromisingly anthropocentric, placing a certain largely economic-materialistic conception of human welfare as the underlying goal of our everyday intercourse with, and explorations of, the natural world." Michael Bonnett, 2004

This quote, and the one from John Dewey in Part One of this posting, serve to remind us of that modern mode of thought that Martin Heidegger termed 'enframing', in which the earth is ordered and challenged to stand forth as a resource or 'standing reserve'. According to Heidegger, this enframing is the very essence of modern technology. It is the modern way of revealing truth. This revealing in itself is not a bad thing, as to bring forth the essence of things from concealment into unconcealment, (that is, the pursuit of truth) is what makes us human.

However, it would seem that the modern epoch of enframing has sent us down a wrong, if rather inevitable, path. It seems to me that an alternative way of revealing truth, an alternative way of relating to the earth, is now needed more than ever. A mode of revealing which does not have as its primary aim an ordering of things so that they are at hand for further orderings. This would be a way of revealing and a way of dwelling that lets things shine forth in their essence - a poetic way, if we understand poiesis in the way that Heidegger did, as a 'bringing-forth'.

Education for Uncivilisation - Part One

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"Children... Start off in the position of the barbarian outside the gates. The problem is to get them inside the citadel of civilisation so that they will understand and love what they see when they get there.” R.S. Peters, 1965

Education has historically been allied with the project of civilisation, that flight of humankind away from a primitive and savage state of nature. Such a view has been expressed many times, and this quote from Richard Peters, a philosopher of education, is an almost archetypal statement of such a view – children begin their lives as barbarians, in a state of nature, and it our task to initiate them into all that is good, just and beautiful about civilisation. In another quote, the conservative thinker Michael Oakeshott puts forward a view that is not too dissimilar. Education, he writes, "is not learning to do this or that more proficiently... It is learning how to be at once an autonomous and a civilized subscriber to human life..." (Oakeshott, 1971) Here is an argument for education that sees its purpose not as a means to any particular, extrinsic ends. Rather, being educated is here understood as the process of becoming an autonomous and civilised human being, highlighting in addition what has always been a constant source of tension in educational philosophy: how to lead a child towards becoming a responsible citizen whilst still retaining their autonomy.

I want to step back a little bit in this two-part article and ask what may seem a rather peculiar starting question. If these previous quotes have begun to elucidate what an education for civilisation might look like, what, then, would an education for uncivilisation look like? Or is this in fact a contradiction in terms?

A Book of Migrations

This is a very nice book I am reading full of reflections on landscape, identity, migration, belonging and exile. It intertwines these musings in amongst accounts of Solnit's journey along the west coast of Ireland, in a narrative that is almost as winding and unhurried as the country tracks that this landscape itself contains. Strangely, although I was aware that Solnit is a good writer, this is one of those books that has been sat on a shelf for ages, ever since I picked it up cheap at a festival a two or three years ago. I'm glad I finally delved in. What follows, for example, is one intriguing reflection on home and attachment that she offers whilst discussing the rather ordinary and faceless suburb in which she grew up and the wild and beautiful Californian landscape that surrounded it:

All geography is homesickness

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We could say of the study of geography, as the German Romantic philosopher and poet Novalis once said of philosophy, that it embodies a kind of homesickness; "the urge to be at home everywhere in the world". It was observations of an escalating divorce of humans from nature, our original home, which partly accounted for the emergence of Romanticism at the turn of the nineteenth century. In a recent study of the rise of the 'geographical imagination' in this period, Tang's (2008) intriguing thesis is that the origin of modern geography as it arose in the work of Alexander von Humboldt and Carl Ritter can partly be found in the Naturphilosophie and landscape aesthetics of the early German Romantics. This rich body of thought provided much inspiration for these early geographical luminaries but most pertinent for our theme is that in their search for a "deeper, pre-reflexive unity" the Romantics "contributed, knowingly or unknowingly, to the making of the modern geographical imagination that was predicated on the fundamental unity of man and nature." (Tang, 2008, pp.12) Although theories of the close interrelationship between man and the earth can of course be found much earlier than the nineteenth century, it is arguably only in this period that such theories moved substantially beyond a rigidly deterministic stance represented in a somewhat encyclopaedic fashion. With the emergence of geographical science, this interrelationship was now seen as altogether broader and more complex. Indeed, for the most optimistic it suddenly appeared possible to

The future of geography

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25 years ago, Ron Johnston made an appeal for the future of geography...

"Geographers have disengaged themselves from studying and promoting the uniqueness of place, and consequently have contributed to a general ignorance of the world as a complex mosaic. This disengagement must be corrected... and geographers must once again take the lead in portraying the complex variability of peoples and environments" (Johnston, 1985)

It seems to me that in academic geography we have seen this 'correction' occur to the extent that the positivist approach to geography seen in the 60's and 70's now seems to have withdrawn into the background. In the last quarter of a century we have seen Marxist, feminist and post-structural approaches, alongside a renewed interest in phenomenology, and many more. These may all have their differences but common to them all is the commitment to recognising the variability of place (even in those cases where place is seen to to be no more than a social construction) and to penetrating the 'real mechanisms', as Johnston put it, as opposed to that tendency that positivist approaches have to generalise and observe only the surface of things.  

But has school geography followed in the wake of this diversification of approaches?

Thinking about 'things'

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Christmas day is almost upon us and the more sceptical part of me is brooding upon the vast mountains of plastic and electronics that will be awaiting many children throughout the land on Friday morning. I confess, I was one of those children who awoke to a rather large sack stuffed full of toys, most of which spent the remainder of their lives in the drawer under the bed, emerging into the light perhaps once a year. Now, it is not the purpose or aim of this blog to rant about and bemoan the age of rampant consumerism but rather to contribute, in some small way, to the wider debate that is taking place about ways we can re-envision and re-articulate our relationship to the Earth, and in particular to the places upon that Earth.

The absence of place

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In Alan Garner’s novel Thursbitch (Garner, 2004) the reader becomes acquainted with the life story of the valley of the same name and the powerful affects it has on those who dwell in it or visit it. The book evocatively interweaves the stories of two temporally distinct moments in the valley’s past and vividly captures the way that the narrative of an individual life, or of an entire community, is not only temporal but is also marked out in respect to particular places.

One of the novel’s two temporal strands is set in late 18th century rural England, and these parts of the narrative revolve around the life of Jack Turner, a ‘jagger’, or packman, who brings back to his family and community the foods, gifts and ideas that he has encountered upon his travels. After arriving back from one of these many jags, Jack is informed by his father that whilst he had been away the mysterious ‘land man’ had made an appearance. The land man, “one of the best of the worser kind of folk”, had been about with an eye for certain “improvements”, namely, the enclosure of the land, “walling right up Tors”, and using the sacred high stones as field lines and gates. What is worse, the ‘land man’ has an eye for improving the valley of Thursbitch itself, the very centre of Jack’s world, and to “make it a farm and build a house there.” Jack’s response to this threat is a blend of grief, fear and anger, and what he says is telling:

Learning as response

 Photo by Flickr user daveblume and made available under Creative Commons

"I must feed my body and arrange my house in order to receive the foreigner knocking at my door; if I posses a home, it is not for me alone." (Peperzak, 1993, pp.24-25)

There are many who would argue that in order to develop an ethical relationship, an empathy, for others, one must first acquire knowledge about them. The thinking goes something like this... "how can we expect children to care about people in such-and-such a country if they cannot even place it on a map?" There is something initially reasonable and compelling about such an argument, not least because such thinking (knowledge before ethics) is, as we shall see, entrenched deep in the Western tradition.

As our reading of Levinas in the last posting began to make clear, the history of Western thought has been long dominated by a tradition which sees consciousness as preceding, and having priority over, my encounter with the world. We might call this an 'egocentric' philosophy, one in which the Self comes first, and in which Others appear literally as an after-thought, that is, once they have been submitted to the integration, the 'violence', of thought. What Levinas proposes instead is a philosophy in which ethics, or our relationship with the Other, becomes fundamental. For Levinas, we have a primordial and unchosen responsibility for the Other, which comes before knowledge. Importantly, this is not to deny the Self. Rather, it is to say that the self comes into the world in relation to Others. As Peperzak writes,

What do we talk about when we talk about home?

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In previous posts I have been comparing education to a journey. One which begins in everyday and familiar places. One which turns us from this world of everyday experience precisely so that when we return home from our journey we will see that home in light of the larger place-world we have gained an insight into. This I called the educational odyssey. I cannot really claim any originality with regards to this line of reasoning. Although I shall not go into the details here, there is a strong, even dominant, tradition in Western thought that has seen philosophy and education as a homecoming, a coming-back-to-oneself, and we see this particularly clearly in Heidegger.

Why I am blogging

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There is a an outstanding moment in Proust's In Search of Lost Time where Marcel describes in detail the morning on which he opens the daily newspaper (I think it is Le Figaro) to find that his first article has, at long last, been published. I do not have the book to hand, so I cannot quote it directly. There subsequently follows one of Marcel's characteristically lengthy ruminations, in which he compares the arrival of this morning newspaper to the arrival of fresh bread, still warm from the press. He also describes the way in which, somewhat anxiously, he reads and re-reads the article numerous times, each time through the eyes of a different imagined observer. How favourably, or not, would he be judged by each of these scrutinising eyes? Hasn't every writer felt those piercing eyes?

The self in education

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The idea that to be educated is to come to know oneself and one's place in the world (and to be initiated into that privileged world of human being) has a long and distinguished history. From Bildung, through progressive and child-centred education, to the liberal, analytical tradition that flourished with the pioneering work of Peters and Hirst, it would appear that a conscious, rational and autonomous self is a sine qua non of educational philosophy. Even highly conservative theorists have been able to find common ground with progressives on this point.

The educational odyssey

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Most of us have a view on the question of 'where is home?' We might well answer this question in the plural, maintaining that the house in which we presently live or the town, county or country in which we were born are all a sort of 'home' for us. Geography itself has often been described as the study of the earth as 'the home of humankind'.

Young people are also likely to come to school with a strong view on where and what home is for them. I sense that one of the most valuable contributions that geography can potentially bring to a young person's life is the broadening and diversifying of their idea of what a home can and might be. It has the power to take us beyond a provincial and exclusive identification with home or community that everyday experience might bestow to us, and refocuses our attention on that shared home in which we have to get along - Earth. It may also enable us to see our own literal home (our 'patch') from a new, expanded perspective.

Place as possibility

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Place has often been viewed as a sedentary, romantic and somewhat conservative concept and as such it is frequently regarded with great suspicion. The same goes for the notion of 'home'. In a recent thoughtful article on the matter, Guardian columnist Madeleine Bunting writes,

"The politics of home have had a fraught and vicious history on the continent, and perhaps this explains how they have been set aside, and so deliberately ignored. But belonging can be reinterpreted and that's where a host of seemingly unrelated cultural responses to our predicament seem to be forging a new understanding"

The article highlights a set of ideas that are currently refocusing attention on notions of home and the 'geography of our lives'. New localism and environmentalism are both identified as key to this recent re-engagement with place. Bunting goes on to reinterpret home and belonging as 'ongoing projects', the continuous result of a 'shared commitment' and not an allegiance to an unchanging common identity or homeland.