Remarks on Saying, Doing, Being, and Becoming

1.      The concern herein has to do with lack of alignment between what is said about learning and what is happening in classrooms aimed at supporting learning.

2.      Learning involves change.

2.1.   Learning involves change in what a person (or group) know and can do.

2.2.   Learning words, concepts, concepts, rules and the steps in a simple procedure involves declarative knowledge in which language plays a central role.

2.2.1.      Language mediates learning.

2.2.2.      Learning involves others, some of whom are more knowledgeable.

2.2.3.      People learn what has been said and how to speak about those things.

2.3.   Learning to solve problems and engage in planning and design activities involves procedural and contextual knowledge in which the ability to understand the nature of a problem or situation and likely approaches and responses is vital.

2.3.1.      Context mediates learning.

2.3.2.      Learning involves the ability to apply knowledge effectively in a variety of situations.

2.3.3.      People learn what they do and how to adjust performance to fit different situations.

2.4.   Change involves development.

2.4.1.      Development involves improving abilities and capacity.

2.4.2.      Development implies ongoing changes and states of becoming. 

2.4.3.      States of becoming imply there being initial states and desired states.

3.      People say that learning is about development of:

3.1.   Basic knowledge and skills

3.2.   General problem solving skills

3.3.   Specific work and task skills

3.4.   Critical thinking and higher-order reasoning

3.5.   Responsible citizens

3.6.   Life-long learners

4.      What happens in classroom typically focuses on:

4.1.   Basic knowledge and skills

4.2.   General problem solving skills

4.3.   Specific work and task skills

5.      Understanding involves:

5.1.   Critical thinking and higher-order reasoning

5.2.   Thinking beyond oneself in terms of others and society

5.3.   Awareness of one’s abilities and limitations and a willingness to extend those abilities and address those limitations

6.      Schools and society tend to focus on being rather than becoming

6.1.   Be a doctor, lawyer, teacher, carpenter, plumber or _____ (midterm quiz)

6.2.   One cannot be what one is not.

7.      Learning is about becoming what one is not.

This is a figure previously shared with Guangtao:

A focus on being emphasizes summative assessment. A teacher focused on summative assessment might say this: “This is what you can do or have done. This is who you are.”

A focus on becoming emphasizes formative assessment. A teacher focused on formative assessment might say this: “I know you can do better. You can become the person you want to become.”

In the past, it has been convenient to view learners as cognitive processors and focus primarily on declarative knowledge and simple procedural skills. In many places in the global learning community there is an emphasis on viewing a learner in a more holistic manner – so someone with moods, emotions, biases, friends, family, interests, habits, and so on who is functioning in a specific context with others and a variety of technologies.

People say we should be supporting a holistic view of learners and place more emphasis on formative assessment and the notion of becoming. Is that what is happening in schools and colleges? Here is my answer from my 2010 Blog (see http://aect-president-2009-2010.blogspot.sg/):

Incantation on Constructivism

The world is wide and mysterious to the willing eye …

To a trained ear, sometimes loud and often off-key …

A wonderland of sensations for the child at play …

A lifetime of experience each and every day …

Where is the meaning in what we see and hear?

How to make sense of experiences that come our way?

What can be gathered from coincidence that will last?

Ludwig said that we picture facts to ourselves …

We create internal representations to make sense …

Ludwig noted that we talk about these pictures with others … we externalize …

Is it not amazing that we create internal representations to make sense of experience?

Is it not amazing that we engage in language games to make sense of those representations?

Well, that is what we do, it seems … there is no stopping it …

We are meaning makers … even when we are making mean …

An anti-meanness message embedded in an incantation on meaning …

The message here is simple … plain and unflavored …

We are constructors of meaning regardless of what is happening here and there …

We construct meaning regardless … that’s our nature … it’s what we do …

Construct this … a new movie … starring ... none other than … YOU!

Note: The Ludwig mentioned is Ludwig Wittgenstein and the references are to Tractatus Logico-Philosophicus and Philosophical Investigations. In the Tractatus, Wittenstein that we picture facts to ourselves (His remark 2.1). He failed to mention that we sometimes picture things that are not facts to ourselves (politicians are extremely good at doing that). In Philosophical Investigations, Wittenstein noted that we engage in discourse (he called them language games) about those internal representations with others even though no one can directly observe those internal representations.

Bouwsma said that one’s life would show what one thought of oneself.

I say that it would be a remarkable coincidence if the limits of my imagination happened to coincide with the limits of reality. 

Love and Hate

Like many others, I am very disturbed by the divisiveness that now pervades American politics and characterizes America for many around the world. Sharp divisions also exist in academia where many artificial barriers have evolved that prevent academics from collaborating and learning from each other; even worse, these barriers result in superficial thinking about those not in one’s particular academic clique. Peter Goodyear has written about such barriers calling those barriers false dichotomies. 

I have wondered why they exist and persist in spite of evidence that suggests such arbitrary divisions are misleading or unjustified. My current thinking is that people have a natural tendency to simplify. There is probably some survival value in simplifying (as in, “Was that sound I heard in the bushes a bear or just the wind?” followed by a hasty retreat away from the bushes … just in case). Simplifying is a natural tendency because simplifying is linked to the notion of mental models and creating internal representations in order to understand new or unusual phenomena (such a noise coming from the bushes). A model – mental or otherwise – is necessarily a simplification of that which is modeled. A model – mental or otherwise – is not an exact replica. From the perspective of instruction, a model can help the person viewing the model focus on that which is most relevant to a particular task. From a learning perspective, a model also can be used to help a learner focus and interact with that which is most relevant to a learning task. As I have often said, Ludwig Wittgenstein remarked in the Tractatus Logico-Philosophicus that we “picture facts to ourselves” (others call these mental models; see http://www.gutenberg.org/ebooks/5740?msg=welcome_stranger). While Wittgenstein argued for a correspondence theory of truth in that book (aligning statements with observable facts), he failed to note that we also picture things that are not acts to ourselves. This latter tendency seems to be increasing and becoming more pervasive. 

A description of something is a kind of text-based model and is clearly not the same as that which is described. Wittgenstein’s later work (e.g., Philosophical Investigations) went beyond the strict confines of the Tractatus in part because he realized that people have another remarkable ability. In addition to being naturally able to create internal representations of things experienced, people have a natural tendency to talk about some of those internal representations. We engage in what Wittgenstein called language games (see https://plato.stanford.edu/entries/wittgenstein/). Language games are rule-based and proceed based on the assumptions that those involved know and generally follow the rules and conventions associated with the language in that context, which is why Wittgenstein argued that it is the use of language in a context that provides the meaning. Then meaningful discourse can extend beyond the more narrow scientific structure presented in the Tractatus. The following remarks about love and hate fall into that extended territory opened up in Philosophical Investigations.

One of my philosophy professors at UT-Austin became an advisor and later a friend and colleague. We had  many discussions about all kinds of things ranging from Bob Dylan to lacrosse to religion. He was Presbyterian and knew I was Jewish. He knew my father was a Rabbi and often inquired about my religious views. On one occasion, he characterized the fundamental difference between Christians and Jews in the form of a single commandment. For Christians, the fundamental commandment was “thou shalt love” – no restrictions – everyone, at all times. He went on to argue that for Jews, the fundamental commandments was “thou shalt obey” – based on his having read that there were some 613 commandments in the Torah, which basically say that one should do that which God had prescribed in those 613 mitzvot (which refers to actions decreed by God but is used more commonly to simply refer to good deeds). 

While I recall the professor making that distinction, I do not recall all of the details of the subsequent discussion. I did take exception as I thought it was a misleading simplification for several reasons. First, I do not know anyone who loves all others at all times. I only learned what the emotion of hate was until years after that conversation, but I did know at the time that there were people whom I did not love and that there had been people whom I could not imagine loving. I also pointed out that one of those 613 commandments was essentially what Christians call the Golden Rule – it can be found in Leviticus (Vah-yik-rah)  19:18 – “love thy neighbor as thyself.” Rabbi Hillel’s version of that passage and related passages in Leviticus is simple – that which is hateful to you, do not do to others.

Then there is a question if a single statement or commandment can characterize an entire religious perspective. I learned both the power and the limitations of such a simplification. My professor said and believed that anyone who was not acting on any occasion or in any circumstance on the basis of love was not being Christian. He admitted that it was a goal (loving everyone at all times in any circumstance) that no human could attain while arguing that it was a worthwhile goal. I am not sure but I believe I argued that understanding what that meant required many examples and elaboration of cases, which is perhaps why there are 613 mitzvot. 

So much for George Miller’s 7 +/- 2 rule about the limits of short term memory. Even the basic 10 commandments exceed the memory capacity of most persons according to Miller’s memory research. Can you recall all 10? 

I recall one because the differences in translation are fascinating. It is the sixth commandment (Low Tirzach) – which in ancient Hebrew meant not to murder rather than not to kill, according to the modern English translation of that commandment. I used that distinction as my final rebuttal to my professor’s claim that loving vs. obeying was what differentiated Christians and Jews. I argued that for Christians, the challenge was never to kill anyone or anything at any time in any circumstance. However, for Jews the challenge was never to murder another person. He seemed to accept that differentiation, which is still an oversimplification. 

What brought back that conversation from more than 40 years ago was the divisiveness that is so deep and so persistent in America and other places. I recently had to admit to my kids – who are all adults now with graduate degrees – that I think things are more deeply divided now than they were when I, as an intelligence officer during the Vietnam conflict, refused to carry a gun when sent to an air base in Thailand. I recall battling bumper stickers from those days saying such things as “America: Love it or Leave” or “America: Change it or Lose it.” 

When one is overcome with hate, one loses oneself. My father taught me that. When a country is overcome with divisiveness, it loses itself. That is my worry in these troubling times.

Optimism vs. Realism with regard to Educational Technologies

It is fine to be optimistic about the potential to use technology to improve learning and instruction. I am optimistic – otherwise I would not be in this profession. However, I do maintain that there is very little evidence of large-scale (e.g., nationwide) sustained improvement in learning and instruction due to the various uses of technologies in recent and not so recent years in the USA. I have found two funded educational projects that managed to have large-scale and sustained impact over the years (perhaps there are others): Sesame Street (see http://www.sesamestreet.org/) and Headstart (see https://www.acf.hhs.gov/ohs/about/history-of-head-start). 

I argued years ago in a paper that the success of an educational technology project should be based on whether or not there were subsequent projects building on the findings of earlier works. In that sense, Jasper Woodbury (see https://jasper.vueinnovations.com/) was somewhat successful as it eventually led to such efforts as Marcia Linn’s WISE (see https://wise.berkeley.edu/). One could argue likewise for some success of Seymour Papert’s Logo (see http://el.media.mit.edu/logo-foundation/what_is_logo/history.html) which eventually led to Scratch and Co-Lab (see https://www.media.mit.edu/people/mres/projects/). However, none of those efforts resulted in large-scale, sustained adoption in American classrooms although they demonstrated positive outcomes, as have other works. 

The point I have been making in recent years concerns a failure to connect theory and research with practice, policy and the management of educational systems – that is the purpose of the major online reference work entitled “Learning, Design and Technology: An International Compendium of Theory, Research, Practice and Policy” (see http://link.springer.com/referencework/10.1007%2F978-3-319-17727-4). I am not optimistic that my efforts with that work will have the intended impact.

I stand by my comments to the Beijing National Day School (BNDS) visitors and think it is time for those in our profession to stop over-promising and to realize the challenges in turning good research into practice that lives well beyond specific studies and experiments. My guiding mantras are these:

• It is not about the technology – it is about the learning.
• It is not about the technology – it is about the use of the technology.
• It is not what one says that matters – what matters is what one does (Gagné said that our job is to help people learn – he said that to researchers at AERA who were asking about publishing their research results).
• What matters is the will of a society to value and support education – this is what I regard as the most fundamental challenge in the USA.

 There are no doubt successful research projects in the sense that they demonstrate some of their intended outcomes. What I have not seen are the translation of those outcomes into sustained practice on a large scale in this country. I do believe the UVA-Smithsonian STEAM effort (see https://news.virginia.edu/content/smithsonian-curry-give-students-chance-reinvent-famous-creations) will have a positive impact. It is not clear that school districts will change curricula or invest in innovation in the way that those at BNDS have been doing since 1952.

And then I think about my experience in Indonesia with multi-grade rural schools – it led to a dissertation studying 12 such schools. I visited a rural school in the Bogor District that took two hours by car to reach a village and then walking for two miles to reach the school that served three somewhat remote mountain villages. It was a three-room schoolhouse, no computers, electricity wired outside buildings, one blackboard and chalk in each room – one room for 1^st and 2^nd grade, one for 3^rd and 4^th grade, and one for 5^th and 6^th grade students. There were about 50 kids in each of those rooms, three to a desk sharing one pencil, one pad of paper and a straight edge. I observed the 5^th and 6^th grade classroom. The teacher only had a two year degree but was also going full-time to get his baccalaureate as had been mandated by an Indonesian law. He was amazing. The 5^th grade students were studying math – geometry. The 6^th grade students were studying science – botany. When he looked at the left side of the room (5th graders), the others worked quietly on a problem. When he shifted to look at the other side, the 5^th graders worked quietly. After an hour or so, the 6^th graders all got up and left the classroom. He then showed the 5^th grade students how to calculate the perimeter of a polygon, constructed with a right triangle on top of a rectangle. To solve the problem, they had to  know the Pythagorean theorem – 5^th grade students in a rural, multi-grade school in Indonesia. I was riveted. After working two examples on the board, the teacher set them to working a problem on their own in the groups of three to a table. I watched each group work together to solve the problem -  no fighting over the one pencil or straight edge and they understood the Pythagorean theorem and used it to correctly solve the problem.

Then I began to wonder what happened to the 6^th grade students. My Indonesian colleague told me that they had been sent outside to find plants that could reproduce without seeding – e.g., by plant cloning. I went outside to observe. What I saw were small groups of students (3 to 5), sharing one knife finding plants and cloning them – all without adult supervision. I was again amazed. 

At the end of the day, the parents came up from the fields to greet us and exchange ideas. They wanted to know how to improve the school and the teaching – we had  nothing to offer. Nothing. We then asked them what their goals were. Through a translator, we were told they wanted their kids to get a high school education – that meant the kids would have to leave the village and spend the week or year in Bogor (two hours away by bus). How many now go on to high school? we asked. About 10%. What happens to them? They find jobs in the city. What is your goal for these kids? For 75% to go on to high school. What happens to the village if they do not return? We only got shrugs in reply. They valued the education of their kids more than the survival of their villages. Given that amazing experience, we wanted to see if it held up in other situations, so we had an FSU doctoral student visit and study 12 other schools (I visited several of them with her and saw the same kind of commitment to education in other rural multi-grade schools in Indonesia). 

The challenges education faces in Indonesia are arguably more formidable than those we face in the USA, but I am inclined to believe the will of the people to educate their children will play a greater role than almost anything else – technology or otherwise. That is why I am optimistic. And realistic at the same time.