Anne Anderson / Notes from AERA 2014

AERA NOTES / 2014

Arts-Based Research SIG Thursday / April 3, 2014 (6:15-8:15 p.m.)Speaker: Pepon Osorio, Installation Artist http://www.pbs.org/art21/artists/pepon-osorio

Distinction between listening to people as a caseworker (Osorio also is/was a social worker) and transcribing that information into an artistic expression

In one home/community, he found trophies all over the place but no actual achievement; in another, he found pictures of family members/scenes all over the place but no actual involvement with each other – he created whole-room scenarios, using the family’s artifacts, that depicted these observations

Creates work not to be in a show but to show the process of interaction between art and “non-art” – the moment you start thinking about “art,” you end up boycotting what could happen (potential art?)

In some communities people don’t go to museums, so he brings the museum to the community by creating installations specific to the community (barber shop, e.g.) – the work inserts itself into the community of people who come

Restating the knowledge across places vs. reciting the knowledge only in one place The more he thinks the work is about the “other,” i.e., the families with whom he

works, the more he discovers it is about himself – in the context of the installation … a post-modern language of aesthetics, process, product … each a separate meaning

Art format is more expressed than explained, but AERA proposal process is all about explaining – where is the venue for work that doesn’t fit in the confines of the convention center?

Speaker: Beth Hofsess, Assistant Professor of Art Education at Appalachian State University, Boone, NC

http://www.dustinhofsess.com/BrookeHofsess.com/welcome.html Dissertation Award: Embodied Intensities: Artist-Teacher Renewal in the Swell and

Afterglow of Aesthetic Experiential Play – (takes a while to download, but worth it!) https://getd.libs.uga.edu/pdfs/hofsess_brooke_a_201308_phd.pdf

Hofsess learned paper-making and letterpress printing to create sets of stationery and envelopes that she gave to a group of women in a Master of Arts Educators course just before they graduated. As a way of encouraging the women to continually reflect on their transition into teaching and as a way of continuing a course practice, she told the teachers she would send them a prompt each month and invited them to respond. Their responses became part of her official data set, but even the process of learning letterpress printing was included in her writing.

Focus is the process of teacher renewal using Aesthetic experiential play (AEP) – here’s a paper she wrote about AEP: Methodology in the Afterglow (2013)

http://www.ijea.org/v14si1/v14si1-8.pdf Post-intentional work (DeLeuze & Guattari) Her presentation was as much a performance as a presentation – she spoke of the use

of postscripts, the curatorial aspects, of developing a broadside, and she inserted images into the transcript “for the reader to rub up against” – the dissertation includes letters to the reader!!!

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Anne Anderson / Notes from AERA 2014

Judaism and Education / Friday, April 4, 2014 (8:15-9:45 a.m.)One speaker did not attend this session, which included two discussants and which I chaired.

“So I Looked Up ‘Modesty’ on Wikipedia…”: Religious Identity and Inquiry Learning in Jewish Schools / Moshe Krakowski, Yeshiva University, NYFrom the abstract: “For hundreds of years traditional Jewish textual study took place in a beit midrash: a large study hall lined with books, containing pairs of learners of all ages reading, analyzing, and arguing over complex and often oblique texts [which, for younger students] served as a form of legitimate peripheral participation (Lave & Wenger,1991) in the learning practices of the community, through which they developed from novice learners struggling with the basic meaning of the text to sophisticated scholars capable of advanced innovation and insight of their own.” Modern ultra-Orthodox Jewish continues this pattern, and students “are extremely engaged” with the study of spiritual matters. But modern Orthodox education has adopted the classroom format and emphasizes college preparation. This paper discussed “efforts in the last few years to adopt contemporary pedagogical models prevalent in the literature on learning and instruction’ and to apply such models to religious instruction and development of religious identity. Analyzed transcripts of audio-recorded conversations between teachers and students.

“Please Don’t Sing”: School Stories of Jewish Female Preservice Teachers / Miriam Hirsch, Yeshiva University, NYFrom the abstract: “This narrative inquiry research study examines 102 school stories of Jewish female pre-service teachers collected from 2006-2011, looking for common patterns and themes that shape the lived experiences of future educators. Pre-service teacher candidates enter teacher education classrooms armed with a storehouse of memories, assumptions, and beliefs derived in part from their 12-plus years of schooling. Lortie (1975, p. 61) titled this original ‘‘in-the-field’’ experience, ‘‘the apprenticeship of observation.” Richardson (1996, 2003) and Levin and He (2008) argue that such beliefs filter the professional knowledge teacher candidates acquire, process, and retain. As a teacher educator in an undergraduate pre-service teacher education program for Jewish women, I was struck by the range and emotional resonance of the school stories shared by my students in response to a course assignment that asked them to cull an autobiographical nugget from their schooling experiences and reflect upon it from the position of a future teacher. The purpose of this study is to look across the 102 stories gathered with informed consent to limn the contours of collective memory and glean insight into how these schooling experiences shape the pre-service teacher’s perspective about educational practices and beliefs. Theoretical Framework This research is grounded by two theoretical frames, Pomson’s (2000) socio-cultural treatment of professionalism in Jewish education, and Ackerman & Malin-Ostrowksi’s (2002) understanding of the role of wounding in educational settings.”

Eli Gottlieb, Mandel Leadership Institute, DiscussantJanelle Simmons, Liberty University, Discussant

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Anne Anderson / Notes from AERA 2014

Eliot Eisner Tribute and SIG / Friday, April 4, 2014 (10:35-12:05)

Five speakers shared memories of Eliot Eisner; then the floor was opened for further comments.1 The room was packed—probably 300+ people sitting and a few standing in the back.2 The speakers were Lee Shulman (Stanford), Nel Noddings (!) (Stanford), Gloria Ladson-Billings (UW-Madison), Madeleine Grumet (UNC-Chapel Hill), Craig Kridel (USouthCarolina), Liora Bresler (UIllinois) – who led us in song! – and David Flinders (Indiana U), chair.

Comments and quotes: …the connoisseur-ial character of what we do in the education community … The Enlightened Eye: convoyeurship – in what different ways can we see the world The Education Imagination: academic writing is emotionally eviscerated … subjects vs.

students … sterile, mechanistic language Accountability (reports to person above / evaluators) vs. Responsibility (report to persons

for whom you are responsible / students) Language of causes vs. the problem itself The knowledge that may be of most worth may not be the knowledge gained in school Some ends cannot be discursively articulated “sadistic rituals” that dominate education reflects fear adults have of children – terror of

their questions “Art is a literacy of the heart.” Eliot Eisner Qualitative evaluation would include how children learn to plan, learn to appreciate

others’ work – students need to know what to do when they don’t know what to do Artist Under Oath (video of Eisner – 1970s?) – can’t find it on YouTube “You can’t fatten a cow just by weighing it.” Eisner on assessment Penland School of Crafts, NC, uses Eisner’s rationales in writing grant requests

1 Personal connection: Eisner began teaching at Stanford in 1965. One of the speakers mentioned how incensed Eisner was with Stanford’s admission criteria that viewed students with “solid transcripts” as those who had taken 4 years of math, science, social studies, English, and German vs. those with “less solid” transcripts that included art courses and Spanish. He apparently wondered if “less solid” meant they were liquid or gas…. In any case, that explains why my high school transcript reads as it does, including the German. … And, back in 1969, I attended a three-day debate competition at Stanford where Eisner was teaching. Small world. 2 One of the more bizarre memories I have of the conference is of a middle-aged man coming in just as the tribute began and taking an aisle seat in the row behind me and to my left—about the fifth row from the front. Because of the way the projector was placed, no one was sitting to my left—the row did not extend as far as the row behind me did—and because the speakers were at the far left side of the room, I had a clear view of this man. He came in with umbrella furled but unwrapped and carrying an overcoat and a paper sack. He sat next to two younger women (30s?) and proceeded to arrange his items in the small space available and then to eat his lunch—a pear (not cut up) and a fairly hefty hoagie sandwich—during the first couple of speeches. The young women were doing their best to maintain their composure, and the poor guy obviously was hungry, but it was a bit incongruous.

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Anne Anderson / Notes from AERA 2014

Sylvia and Aki: The Power of a Mentor Text for Innovation in the Teaching of Language Arts and Social Studies with Diverse Students / Friday, April 4, 2014 (12:25-1:55 p.m.)

Symposium presented by a panel of speakers from the University of Texas - Austin Paper 1: Social Justice Educators Integrating Social Studies and Language Arts: Engaging Students and Teachers with Culturally Relevant Mentor Texts

Overview of study / 2 classroom teachers, 2 bilingual classrooms (mixed 3rd-4th grades), and several PSTs

Integrated language arts and social studies Criteria for a mentor text is “to show, not just tell, students how to write well” (Dorfman

& Cappelli, 2007) Book only available in English, but some teachers translated parts A lot of info about pedagogical uses of mentor text but not much about bilingual; very

little known about mentor texts used for critical literacy and ideological clarity Interactional ethnographic approach (Castanheira, et al.)

Paper 2: Fostering Cultural Competency: PSTs and Culturally Relevant Mentor Texts Latino children’s literature and culturally responsive teachers Bi-literate … not bilingual … (Hornberger, 2003) How PSTs studied the book Bounded case-study approach Deepening awareness of three types of knowledge: linguistic (writing bilingually),

cultural, literate/literary

Paper 3: Fostering Critical Literacy Among Bilingual/ESL PSTs 37 PSTs on two University campuses; connected online Critical literacy frame (Connections, Injustices, Practice/Future, Advocacy); read texts in

active, reflective manner to understand power (Coffey, 2008 and 2010) Inductive analysis of text using Glaser and Strauss constant comparative Culturally responsive caring (Geneva Gay, 2010) Bi-literacy “transact with two literate worlds” (Gort, 2009) The cognitive drama of historical empathy Humanizing pedagogies – beyond the methods fetish Maxine Greene and imagination as political (littered with ideologies)

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Anne Anderson / Notes from AERA 2014

Roundtable: Confucianism and Taoism: Learning to Read and Learning to Be / Friday, April 4, 2014 (2:15-3:45 p.m.)

Paper 1: Language and Meaning: Pre-Qin Chinese Scholars’ Concerns and Implications for Literacy Education Then and Now / Liqing Tao and Gaoyin Qian, CUNYThese two presenters have authored a chapter, “Literacy in Ancient China: A Culturally and Socially Situated Role in Historical Times,” in the book Perspectives on Teaching and Learning Chinese Literacy in China (Springer, 2012). Talking points included familiar and new thoughts:

Validation between expressions and meaning:o Look at name, but different philosophers look at “name” differentlyo Use language to express thoughts, but it is debatable, therefore not stableo Written language even more debatable because

Thousands of dialects in China Some “universal language” – but having both logo-graphic and ideo-

graphic symbols adds another layer of complexity A dictionary was developed, but not accepted

o Look at classics Idea of “authentic” and people want to “get it right” Perspectivism – see from the perspectives others would have Direct teaching with a teacher and with the text Memorization is important; otherwise, how would you know something is

missing? Memorization more than rote, but an ingesting…it is both physical and cognitive. The cognitive asks “what are you thinking about?” Memorization aids in helping the learner to think bout the text from other perspectives and to reflect on what he/she has just learned—or on “that which I have spent time being” (being the text?) – memorization requires an open-mindedness, humbleness. Memorized/internalized/physically tactile/kinesthetic. Memory is the residue of thought.

Close parsing of written texts: word > concepts > principles for life Is read-aloud necessary? Contextualized and reflective means of examining text Dialectical thinking between expressions and meaning

Paper 2: Hammering at the Clouds of Universal Nature: Education Paradox and the Possibilities of Sea Mind / David Lee Keiser, Montclair State UniversityKeiser retitled his paper “All Rivers Run: Schooling Equanimity and the Cultivation of Sea Mind”

Equanimity sustains highs and lows by staying cool in the inter-being; everything is connected and is impermanent. School and education are different concepts; learning is endless, but school is not. There is no constant shape to education/learning. Heraclitus and baptism and “cannot step in the same river twice.” Spirituality must be continual.

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Anne Anderson / Notes from AERA 2014

Paper 3: Stay or Go Back? An Exploratory Study on the Educational Decision-Making of Chinese Visitant Parents / Haiping Hao, Texas A & M; Patricia Larke, Texas A & M; Song An, U Texas

Case studies of three Chinese families who came to the United States for the express purpose of enrolling their children in school here. The main reason is because in China a child’s future depends on one test score and is determined very early in the child’s life. There are only so many spots available in the various higher education programs. Here, there are many ways a child can achieve and keep moving upward; one test score can be replaced with another or with another method of achievement and the opportunities for success are, therefore, much greater.

In Chinese thinking, there is no difference between I-as-parent and you-as-child; all is family. Whatever I do or whatever you do, it is as if we all did it—for good or bad. [Conflict between Western idea of individualism and non-Western concept of inter-being (not just inter-dependence).

SIG Roundtable: Marxian Analysis of Society, Schools and Education / Friday, April 4, 2014 (4:05-5:35 p.m.)

Note: This was one of only two sessions I attended where the number of male attendees was greater than the number of female attendees. I have forgotten the exact numbers, but it was something like 11 to 3-4.

Paper 1: Resisting the Local and Global Corporate Colonialism of Capitalism: Guerilla Warfare Tactics to Conquer Corporatalism / Thad LaValle, U Massachusetts, Dartmouth

Difference between a real crisis and a manufactured crisis in education Corporate reform touted as solution to crisis Curriculum, pedagogies, etc., become corporate-based – decontextualizes education from

children’s lives and pushes kids to achieve academically Problem is exacerbated in rural communities because they are isolated, are either agrarian

or industrialized, and people are not attuned to education policy; example of Maine school board where none of the board members were teachers or even college-educated (Note: Yet later on they talked about the importance of local control, but their solution is to bring in

Three streams of resistance:o Teacher strikes, unionism3, and organizations such as Badass Teacher Association

(BAT) (http://www.badassteacher.org/) o Student protests and student walkoutso Community protests

Lenin asked, “What is to be done?” Lenin, Trotsky, Gromsky produced ideas Mao Tse-Tung and Ho Chi Minh produced tactics

3 Lenin said unions OK for immediate needs; but once concessions are made by those in power, unions stop momentum toward real change

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Anne Anderson / Notes from AERA 2014

o Reference Battle of Algiers in 1956 with an organized resistance, and all that was accomplished was that the French became more brutal; guerilla warfare succeeded

o Guerilla warfare, historically, works – need those who are educated, trained, armed

Goals are to:o Recapture and re-democratize school systemso Develop common sense among people (through media, marketing, entertainment,

language, and schools in the sense of taking over the schools and changing thinking)

10 Stepso Beginning: Bring in intellectual and academic eliteso Context of individual spaceso Localize by involving local citizens from all parts of society and to help decide

where to choose battleso Propaganda ala Michael Moore, Oliver Stone, etc.o Tacticso Leadership is intellectual eliteso Post-revolution/post-liberation schools teach students to resist becoming mindless

consumers and to aspire to more than just working in factories; who is benefitting from education?; reclaim the concept of the vanguard as concepts of knowledge

o Anarchist roots poisoned the Occupy Wall Street movement

Paper 2: Tacit Positivism in the Common Core Standards / Deborah Kelsh, College of Saint Rose

How does the Common Core align with capitalist interests, particularly in the area of close reading and in what likely will be a more difficult, rigorous barrage of tests?

Conventions of intelligibility it imposes – what counts as real or as knowledge? What counts as science?

Common Core is logical positivist at its core – encoded in new scientific orthodoxy – filtering out of values in research and creating a fact-value dichotomy

Close reading is really classical, new-critical reading of the 1920s and 1930s that rose with logical positivism

Logical positivism says you have to keep what counts as reality within a particular framework

“Thing language” – can talk about things that are observable within this particular frame—discounts anything outside the frame

Can’t ask questions about the system itself – they are considered “pseudo-questions” No dialectics in logical positivism [Really??? This seems a fairly sweeping statement…] Close reading considers only what is in the actual text – text-dependent questions – shuts

out what people think and feel [Note: I think this is a misrepresenting of close reading….] “Thing language” – meaning tied to things as opposed to meaning in the social – returns

us to a transmission understanding of pedagogy Illusion of knowledge because of knowing the text

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Anne Anderson / Notes from AERA 2014

Paper 3: The Billy Goats Gruff in an Age of Neoliberalism: Applying a Charter for Change / Margaret Branscombe, USF-TampaThis paper grew from three disparate influences:

First: Traditional Marxist reading of The Billy Goats Gruff sees the troll as the owner of the bridge and the goats as serfs. The troll wants use value for letting the goats cross the bridge—kill off the revolutionaries and benefit, too.

Second: The 2011 riots in London involved young men of all races—the failure of society (not just of education) is that they don’t know what to do with uneducated young men…they’re not needed because no factory jobs, etc.

Third: Cope and Kalantzis’s Charter for Change (http://newlearningonline.com/new-learning/chapter-1-new-learning/kalantzis-and-cope-a-charter-for-change-in-education) compares old-style education (standardized tests), which produced disengaged students with new-style education (students pro-sumers of knowledge, i.e., not just consumers but producers, as well); this new style blurs lines and agency

Neoliberalism (http://www.corpwatch.org/article.php?id=376) -- or unrestrained corporat-alism – used to affect just about every public area except education, but now has infiltrated there, too, in guise of corporate sponsorship and privatized schools

Troll (capitalism) is no longer the threat to the goats, neo-liberalism is. Inequalities of wealth have to be addressed before new learning/education will become a

reality

Discussion: United Opt Out Movement (http://unitedoptout.com/) ; Parent/Teacher group opting out

of testing: http://www.fairtest.org/get-involved/opting-out Look at what is happening in Chile (http://www.economist.com/node/21552566) in terms

of mass protests against corporatization of education and wealth inequality “proletariat” as those who do not own the means of production = breeders

Literature SIG / Reading to Transgress: “Controversial” Texts, Literary Imagination, and Subjugated Ways of Knowing in the Age of the Common Core / Friday, April 4, 2014 (6:15-7:45 p.m.)Maybe twenty people attended this meeting, which consisted of a panel discussion/diatribe on the CCSS. I took notes; and, if anyone is interested, I will share them. But the presenters sounded as though they had never considered the CCSS until just recently—and their indignation was, to me, sadly misplaced. I had hoped the Literature SIG discussion would actually be about the literature, but it was mostly about the reader and the standards.

On a brighter note, the SIG sponsored a couple of sessions that looked very interesting, but they conflicted with my chairing of a session and with other plans. Also note the new Shelby Wolf Dissertation Award – see Spring 2014 newsletter.

So, Margaret and I left during the break after the panel spoke—and we had a lovely dinner with Stephanie, Kathleen, Margaret, and Julia.

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Anne Anderson / Notes from AERA 2014

Developing a Spiritual Research Paradigm: A Groundbreaking Effort Incorporating Spirituality in Research in Social Sciences and Science / Saturday, April 5, 2014 (8:15-10:15 a.m.)Six speakers were billed for this session, but only three attended. I missed the first presenter and arrived just after the second presenter began. Each of the three attending presenters emailed their PowerPoint slides after the conference. If anyone is interested, I would love to talk through them. The presenters who did not attend were to have spoken on the Taoist, Buddhist, and Islamic perspectives. The second speaker, however, combined Taoism with Confucianism.

Paper 1: Christian Perspective / Rebecca L. Oxford, Oxford Associates, Inc., Professor Emerita, U MarylandOxford discussed Holmes (1981) theory of worldview, then explained what an ontology, an epistemology, and an axiology based on Christian beliefs looks like (41 slides):

Ontology – what is real/reality – a Christian worldview accepts o A real, personal God who originated/created the cosmos and everything in it o God’s redemption of man through Christ’s death [My note: which implies a need

for redemption]o Christ as the ultimate revelation of truth and realityo History as “linear, meaningful, purposive, and directive,” moving toward a climaxo History as “dominated by a conflict of kingdoms” (good vs. evil), “provides the

vantage point [from which to] view questions of ontology, epistemology, and axiology” – ultimate sovereignty & restoration of God’s kingdom

o Etc., etc., etc. Epistemology – by what conduit do we know (methods, validity, scope) and what

constitutes justified belief as opposed to opiniono Evidentialism vs. “best explanation” (Swinburne) vs. mathematical probabilityo Post-Enlightenment epistemology / beliefs warranted if grounded & defended

against known objections; grounding via revelation OK (Mavrodes, 1988); not limited to logical positivism

o Bible as God’s self-disclosure, “epistemological cornerstone” (Fowler, 1988) giving perspective on everything (Buber, 1976)

o Parables of Jesus as indirect disclosure through storytelling, listener responseo Observation of miracles, sacraments, prayer, nature, art, etc. o Intellectual research, placing what we learn within Christian context (Fowler)o “God is the presupposition of the relevancy of any hypothesis.” (Van Til,

1947, p. 63) ßThis is a very Christian view of science.”o Bakhtin’s heteroglossia and epistemology – it takes many voices to knowo Noumenon and other religions – “The suggestion that we must consider is that

these were all movements of the divine revelation. (Hick, 1989, p. 136)” Axiology – how we should act based on what we know

o What is good? What is ethical? What is beauty?o Lifestyle of love – [but maybe not as society constructs love]o Christ as the redeeming agent who shapes the ontology (redemption and

restoration), provides the epistemological material, and models values (axiology)

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Anne Anderson / Notes from AERA 2014

Paper 2: Confucian (and Taoist) Perspectives / Jing Lin, U Maryland, College Park (and including the work of Tom Culham) I created this summary table using Dr. Lin’s (13) slides.

Confucianisma Taoisma

Ont

olog

y

BOTH: --All living beings are basically energy, qi. --Movement & transformation of qi produces all organic processes of living. --The material/spiritual /informational energy of qi interconnects us all. --We are built as a small universeb, wired w/larger world through our meridians & social network --Virtues a manifestation of the Tao; --As part of the Tao, we can be inherently kind to each other--Cosmos, nature and humans are integrated--Humans are in the middle, and all existence has corresponding structures and energy--Life is continuous, one’s self is connected to the ancestors and to the future generation--One’s duty is here, in this world; one’s accomplishment is to be the embodiment of peace and virtue in this world--There is no separated individual identity

--Cosmos alive w/two dynamic forces, yin & yang--Tao works spontaneously, in realms of visible & invis-ible, connecting opposites--Tao is energy (primordial qi)/creates all existence--The hidden force plays great role, including invisible, nameless, empty realms, subconscious/unconscious realms--Qi is Tao force in humans. Humans interact with the qi of all existence, can tab into the qi to bring out one’s true nature, Xing (性),become a cosmic being, one that lasts with the cosmos.

Epi

stem

olog

y

Steps in the Great Learning:--The Tao of Great Learning: accurate & enlight-ened understanding of virtues; to love people; to arrive at absolute, unconditional kindness.--Let go & reach self control, from which one achieves tranquility, then reaches attainment of peace, extends caring concerns for the world and life, and finally one accomplishes life’s purpose.--Knowledge from self-cultivation; enlight-enment leads to transformed world / peace

--One can know working of the universe--One must transcend bodily restrictions--Connecting the body-cosmos to the larger cosmos through working on the qi energy in reciprocal manner leads to expansive awareness--The outcome is development of great human potentials--The opening of one’s qi to that of other beings and things can lead to re-animating the universe:--all people and existence are live souls, equal, beautiful, intrinsically valuable…

Met

hodo

logy

--Study classics=moral cultivation / wisdom--Character building through calligraphy, music, painting, poetry, physical activities--Learning and serving at the same time--Constant reflection--Working on harmonious relationships: collaborative relationship;--Community building

--Meditation: thousands of methods:--Refine energy to expand awareness / connect--Doing “hidden goods”--Look inward for higher knowing--Source of energy based on virtuous acts--Treat individual, classroom, school, community, country and world, and all existence as a field of energy--Reflective writing, arts, visiting energy sites

Axi

olog

y

--Do good in this world: ren, yi, li, zhi, xin--Learned people should serve in leadership roles and be moral exemplars--Our life is continuous; respect for the ancestors/ parents as a heavenly virtue--One’s life mission is to bring harmony and peace to family, neighbors, fellow citizens, and the world, and even to the cosmos--Harbor ren (loving kindness) in the heart and externalize it in behaviors (li).

--Do good by transcending desires of this world while also being in this world--Work w/ all forces of universe, emulating virtues of the Tao, such as compassion and selfless service--This is “hidden” virtue; energy flows to people doing good w/o claiming credit--Merge opposites or hold opposites as a unity w/o being disturbed, recognize that opposites, like day & night, necessary for life; preferring one over causes imbalance.--Tao is impartial; we should be impartial

Res

earc

her

--Student of the world--Social reformer--Doing and learning at the same time--A self reflective person--Moral cultivation an important task--Working on social harmony--No separation of researcher from the participants--This worldly but follow “heavenly virtues” of ren

--Student of cosmos & force sustaining it--Energy worker; needs to do inner work--Tap into own multiple levels of--Develop intuition and direct perception--Emulate Tao: soft, nameless, be like the water--Be tranquil to reflect the world and intuit Tao--Work on invisible side for the good of the world--Accept void & emptiness as necessity, be open to voices, balance non-action and action, accept ambiguities; know pitfalls of fame, power, possession--Aim at unity with Tao

a Confucianism is the Ying; Taoism is the Yang. Together, they form The Tao.b For example, there are 365 bones in the body, 24 bones in spine, etc., etc.

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Anne Anderson / Notes from AERA 2014

Paper 3: Hindu Perspective: Considerations from Advaita Vendanta (Nonduality) in Understanding Intersubjectivity in Qualitative Inquiry / Edward J. Brantmeier and Noorie K. Brantmeier, James Madison U (From their PowerPoint, shared after the conference)

Questions to Explore: Is there a ‘spiritual’ research paradigm? How might a spiritual paradigm be distinct from existing paradigms? How does Advaita-Vedant inform qualitative inquiry?

Underlying Beliefs of Inquiry Paradigms Ontology: What is the nature of reality Epistemology: What makes for knowledge of that reality? Methodology: How such knowledge is acquired and accumulated? Axiology: How we ought to act in acquiring, accumulating & applying such knowledge? Teleology: To what end ought we apply such knowledge?

Is it really constructivist? Participatory?Transactional knowledge is valued in the constructivist paradigm (Lincoln & Guba).  The researcher “comes to know the knowable’ by overcoming the space between the researcher and participant”.    Empathy allows the researcher a clearer perception of the participant’s experience, and the transactions and closeness of the relationship is a strength (Josselson, 1995). 

Advaita Vendanta (Nonduality)Gandhi’s ontology: I believe in nonduality (Advaita), I believe in the essential unity of man, and for that matter, all that lives…The rock bottom foundation of the technique for achieving the power of the nonviolence is belief in the essential oneness of all life (Gandhi, 1924, p. 390)

Shankara’s (686-718 A.D.) Crest-Jewel of Discrimination: “The spiritual seeker who is possessed of tranquility, self-control, mental poise and forbearance, devotes himself to

the practice of contemplation, and meditates upon Atman within himself as the Atman within all things. Thus, he completely destroys the sense of separateness which arises from darkness of ignorance, and dwells in joy, identifying himself with Brahman, free from distracting thoughts and selfish occupations” (in Viveka-Chudamani, translated by Prabhavanananda and Isherwood, 1975, p. 92).

If subject to object relationships are an illusion of the mind, than what are the implications for qualitative inquiry… Important questions here….

Intersubjectivity in Qualitative InquirySubject to object, or subject to subject inquiry? “Science no longer is in the position of observer of nature, but rather recognizes itself as part of the interplay between man and nature. The scientific method…changes and transforms its object: the procedure can no longer keep its distance from the object” (Heisenberg, 1960, p)

Intersubjectivity Means “To infer meaning fields you must ‘take the position of the actor’, the ones addressed by the act, and the other

people present but unaddressed, in order to note the impressions of meaning possibly experienced by each party. This is intersubjectivity, which consists of taking the subjective position from a variety of perspectives on the act; it is position-taking.” (Carspecken, 1996, p. 99).

Multi-perspectival position-taking ensures researcher understands a given event, symbol, gesture, speech act. When you become empathetic, the space between subject and object lessens…

Practical: Qualitative Interviewing Subject to Subject process Position-taking from etic to emic—suspending one’s own culture to understand the “other” Meta-cognitive awareness of one’s own bias and projection Suspend judgment, empathize, listen deeply, clarify meaning Takes a long time to really “get it.”

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Anne Anderson / Notes from AERA 2014

Other session notes: Jing Lin noted she had proposed a course in the College of Education about the spiritual nature of the child, but it was not approved. When she retitled it as World Religions & Education, it was approved. / Jing Lin also noted that music notes are a number (vibrations per second, numbered intervals on a scale, etc.), but when played they bring down the qualities of the universe – no longer perceived as a number. Looking for a post-structural paradigm / decentering the subject.

Play, Drama, and Media Making as Cultural Flows: Research Innovation in Children and Youth’s Literacies / Saturday, April 5, 2:45 to 4:15pm

NOTE: Anne Haas Dyson, U Illinois, Urbana-Champaign, was supposed to be the discussant, but she did not attend and only sent written comments.

Paper: Children’s Cultural Imaginaries: Reimagining and Relocalizing Media Through Play and Drama by Carmen L. Medina and Karen E. Wohlwend (both U of Indiana, Bloomington)

Abstract from AERA site: “This paper looks across two studies conducted with schoolchildren in Puerto Rico and Iowa to examine children’s relationships with multinational media and cultural flows of material goods, people, media and political ideologies that now are usually understood as “globalization” (Flores, 2000). How do children use play and drama to engage and remake telenovelas and Disney Princess media that circulate as global networks within communities in Puerto Rico and Iowa?

“The cultural imaginaries framework espoused in the research builds on ethnographies of globalization (Kraidy, 1999; Kearney, 1995), nexus analyses of everyday literacy practices (Scollon & Scollon, 2004), and performance pedagogies to provide an expansive definition of “sites” and engagement with texts and literacy practices across locations. Specifically, the authors examine children’s play and dramatic inquiry with multinational media phenomena of telenovelas (melodramatic television shows that resemble soap operas) in local urban community in Puerto Rico and the Disney Princess franchise (ten animated feature films that brand a line of children’s consumer goods) in Iowa classrooms and playgrounds. Using Marcus’ (1995) work on multi-sited imaginaries in ethnographies of globalization and the notion of globalization as homogenization and relocalization from Pennycook, (2010), the authors examine children’s media as “literal, physical presence, with an explicit, posited logic of association or connection among sites” (Marcus, p. 105). The mappings of these sites produced better understandings of the complex social and political dynamics that frame globalization in the contexts of Puerto Rico and Iowa, particularly the process of relocalization of global media texts.

“Two ethnographic studies were conducted in collaboration with teachers: engaging media through drama through a critical inquiry approach (Lewison, Leland & Harste, 2007) in a second and third grade classroom in an urban public school in Puerto Rico and through a play-based literacy curriculum in a kindergarten in Iowa. Elements of ethnographies of globalization were used to gather data—visual, observational, and textual—to document the multiple ways children engage telenovelas and Disney media. Using methods of nexus analysis (Scollon & Scollon, 2004), sites of engagement were mapped as flows across homes, schools, and markets, multinational media sites such as television, internet, magazines, etc. that circulate globally and get politically relocated in the local community. Nexus analysis of these sites reveals how children’s play and dramatic inquiry performances drew upon these complex flows through their media knowledges to rupture and remake classroom realities. These studies make visible the materiality of telenovelas and Disney media in relation to local communities and provides an understanding of how media texts, as complex global networks, can be understood as a

Useful for Flat Stanley?

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material and discursive mediascape (Appadurai, 1996) circulating and interacting in the immediate locality where children live but also in interaction with other global-local networks and imagined worlds. This aspect of the analysis helps contextualize people’s engagement with mediated texts and literacy practices beyond classroom boundaries that are part of their everyday lives but that transcend participation across spaces (real and imagined).”

Other notes: Third graders wanted to do telenovela (The Paper Bag Princess?) – teachers thought they would choose cartoons or video games, but chose this instead (sexualized drama); kindergarten boys trying to recruit other boys into choosing Aladdin, raising questions of who can be a fan (competing over cultural wealth and knowledge; collaboration over pronunciation)

Here is a JoLLE article by Medina about Latino media and critical pedagogies that contains many of these ideas: http://files.eric.ed.gov/fulltext/EJ1008167.pdf “From a critical performative pedagogical perspective, all classroom events are perceived as “spectacles” that are produced at the intersection of culture and identity-in-the-making (Diamond, 1996; Pineau, 2005).The “audience-participants,” which include students and teachers,are recognized as creators within the “classroom social spectacle” that is both explored and produced. The authoritative role of a script (i.e., teacher's talk, students’ talk, literary text, textbooks, media, etc.) and the idea that an actor plays a distant self (i.e., an objective teacher and students) are only recognized as part of a larger repertoire of texts and identity performances mediating learners' explorations of knowledge from a subjective and political position. Performance pedagogies make visible the cultural politics at the intersections of macro structures of power and the micro discourses that are made and remade in the performative act” (Medina, 2013, p. 164).

Paper 2: Remix, Media Production, and Translocal Practices in Youth Culture by Korina Jocson, U Mass, Amherst

Abstract from AERA site: “Many youth draw on cultural and material remix by combining spoken word poetry and media production. In this paper, the author discusses remix in relation to the translocal practices of youth artists whose purposeful collaboration suggests cultural flows as dynamic across settings and important to 21st century education. Remix is defined here as a means to appropriate, borrow, and blend cultural texts to create new (or newer) texts. Remix also means taking something old and making it relevant again (Lessig (2008). At the heart of remix is the use of one or more modalities (oral or written language, images, symbols, sounds, gestures, artifacts, etc.) in specific semiotic domains that communicate distinctive types of meaning. Remix, then, is not simply about a change in content (a derivative) but also a change in context (a different meaning). In her study of literacy and media in children’s lives, Dyson (2003) suggests that children draw on their knowledge of popular cultural texts to make meaning of other texts through processes of recontextualization—that is, “differentiation, appropriation, translation, and the reframing of cultural material across symbolic forms and social practices.” The reframing, which in itself is a remix, produces a different meaning.

“To gain some perspective on literary and media arts, I utilized an ethnographic approach that built on existing networks from an earlier study on youth poetry. I attended and observed various community media arts events and accessed media texts online or through copies provided by the artists themselves. I was also active in Web sphere search, an approach to studying Web objects and mediated patterns (Schneider & Foot, 2005), to follow the dissemination of local youth-made films regionally and nationally. Considering my level of access to media texts and interaction with artists, I focused on video poem projects, one of which is “Barely Audible” (the focus of this paper), to understand how youths themselves shaped and were being shaped by remix culture. Data sources include semi-structured

Useful in analyzing Water-busters and other student-produced videos?

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interviews with poets, artists, and producers; field notes from participant observations; collection of media or related products such as written poems (in draft or published form), audio and video recorded spoken-word performances, DVD copies of completed videos; and producer-director commentary.

“Content and visual analysis of suggests the idiosyncratic uptakes by youth artists, particularly how the social worlds detailed by an African-American writer-poet in a poem transcend one location and are recontextualized in another by other multiracial artists. Filmmakers of “Barely Audible” in New York City, for example, used visual/filmic modes to augment meanings embedded in the poem out of Oakland, California. This is important because it demonstrates a process of meaning making—a kind of remix across artistic genres, practices, and locales—that helped to shape the creation of another text and forge strong ties between artists as partners in education. Translocal practices in youth culture can offer a place from where to draw a range of ideas relevant to literacy, teaching, and connected learning.”

Contrasted The Black Bruins (http://www.youtube.com/watch?v=BEO3H5BOlFk) with remixed The Black Beavers (http://www.youtube.com/watch?v=Nb6mXj9aenk) and with I, Too, Am Harvard (http://www.youtube.com/watch?v=uAMTSPGZRi) to illustrate youth positioning themselves at the center of dialogue – translocal assemblage, i.e., place-based social movement (McFarlane, 2009).

Paper 3: Mobilizing Emotion and Navigating Local Cultural Flows in a Media-Making Classroom by Cynthia J. Lewis, U Minnesota

From AERA abstract: “This paper discusses emotion as integrally tied both to the analytical thinking associated with literacy learning, and to the transformative potential of literacy practices as they live in the local culture that flows in/through an urban English classroom. Drawn from an ethnographic case study of a high school English classroom that focused on media analysis and production, this paper shows how emotion circulates in the classroom in ways that combat disempowering discourses and distribute agency. In particular, I highlight one student, Veronica, a White Earth Ojibwe student, showing how she mobilized emotion in ways that transformed her understanding of the power of literacy to (re)present embodied knowledge and cultural resources. Pennycook (2010) argued that representational and embodied practices are always relocalized. Social practices in local spheres are always navigated across different scales (e.g., local, institutional, and global scales) that converge in cultural flows and are reaccented in the classroom. In this case, the intensity of Veronica’s feelings related to the pain of racism and to the healing effects of participating in pow-wow permeated the decisions she made and the positions she took up related to speaking, writing, and digital media creation. Often, these literacy practices were characterized by a tug and pull – a desire for deep communication and, at the same time, for silence in the face of what she perceived to be a vast chasm between her experience and that of her primarily African American and Latino/a classmates.

“The construct of emotion employed in this study is drawn from interdisciplinary scholarship in social semiotics, anthropology, rhetoric, and educational philosophy. Of the many Western binaries associated with the word, emotion has been understood as an expression of affect, or natural bodily sensation, that is separate from the mind, hence irrational and in need of discipline. By contrast, Ahmed (2004), Micciche (2004), Boler (1999) Zembylas (2007), view emotion as action and strategy, constituted in ideologies and histories of participation. Data sources included fieldnotes, audio and video of class activities, artifacts, and interviews. Using social semiotics to reframe concepts about emotion, we applied the theory and method of mediated discourse analysis (Norris & Jones, 2005; Scollon, 2001) and geosemiotics (Scollon & Scollon, 2003). This work regards meaning-making as both semiotically discursive and material. It foregrounds action in social spaces and provides a lens through which to understand the meaning of signs in practice.

“This paper highlights three key events in which Veronica was highly emotive and show how emotion was both shaped by and shaping of the mediational means (talk, writing, podcast memoir) and

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cultural flows. That is, the way social actors mobilized emotion changed the text as a site of meaning making. Thus, emotion played a central role in students’ critical engagement with texts and ideas, one deeply related to how students as social actors transform signs in ways that may otherwise remain veiled in classrooms.”

Paper 4: Cultural Flows in an Aboriginal School: Deterritorializing Textual Production Through a Socially Mediated Indigenous Heritage by Kathy Ann Mills, Queensland U of Technology (Australia)

From the AERA Abstract: “Flows of cultural heritage in textual practices are vital to sustaining Indigenous communities. Indigenous heritage, whether passed on by oral tradition or ubiquitous social media, can be seen as a “conversation between the past and the future” (Fairclough, 2012, xv). Indigenous heritage involves appropriating memories within a cultural flow to pass on a spiritual legacy. This presentation reports ethnographic research of social media practices in a small independent Aboriginal school in Southeast Queensland, Australia that is resided over by the Yugambeh elders and an Aboriginal principal. The purpose of the research was to rupture existing notions of white literacies in schools, and to deterritorialize the uses of digital media by dominant cultures in the public sphere. Examples of learning experiences included the following: 1) Integrating Indigenous language and knowledge into media text production; 2) Using conversations with Indigenous elders and material artifacts as an entry point for storytelling; 3) Dadirri – spiritual listening in the yarning circle to develop storytelling (Ungunmerr-Baumann, 2002); and 4) Writing and publically sharing oral histories through digital scrapbooking shared via social media. The program aligned with the Australian National Curriculum English (ACARA, 2012), which mandates the teaching of multimodal text creation.

“Data sources included a class set of digital scrapbooks collaboratively created in a multiage primary classroom. The digital scrapbooks combined digitally encoded words, images of material artifacts, and digital music files. A key feature of the writing and digital design task was to retell and digitally display and archive a cultural narrative of significance to the Indigenous Australian community and its memories and material traces of the past for the future. Data analysis of the students’ digital stories involved the application of key themes of negotiated, material, and digitally mediated forms of heritage practice. It drew on Australian Indigenous research by Keddie et al. (2013) to guard against the homogenizing of culture that can arise from a focus on a static view of culture. The interpretation of findings located Indigenous appropriation of social media within broader racialized politics that enables Indigenous literacy to be understood as a dynamic, negotiated, and transgenerational flows of practice.

“The research findings demonstrate that Indigenous children’s use of media production reflects “shifting and negotiated identities” in response to changing media environments that can function to sustain Indigenous cultural heritages (Appadurai, 1696, xv). It demonstrated how the children’s experiences of culture are layered over time, as successive generations inherit, interweave, and hear others’ cultural stories or maps. It also demonstrated how the children’s production of narratives through multimedia can provide a platform for the flow and reconstruction of performative collective memories and “lived traces of a common past” (Giaccardi, 2012). It disrupts notions of cultural reductionism and racial incommensurability that homogenize Indigenous practices within and against a dominant White norm. Recommendations are provided for an approach to appropriating social media in schools that explicitly attends to the dynamic nature of Indigenous practices, negotiated through intercultural constructions and flows, and opening space for a critical anti-racist approach to multimodal text production.”

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Presidential Address: Aligned Ambitions: What’s Behind the College Mismatch Problem? By Barbara Schneider, Michigan State UniversityAbstract: “Every year over 150,000 low-income and minority on-time high school graduates choose to enroll in postsecondary institutions that are less selective than their grades, test scores, and aspirations predict. These choices have long-term consequences for the lives of the students’ and their future earnings; as well as, the contributions they could make to our society. Why is this case? What actions should be taken to change this? The College Ambition Program is a whole-high school quasi-experimental intervention designed to assist students in fulfilling their ambitions. After four years in the field, working with over 3,000 students, results demonstrate that there are concrete strategies that change college plans and enrollment with the potential for scale-up at a national level.”

My Notes: 1) Schneider assumes the “right” path is academic … does this mean anything else is “wrong”? CAP program’s conceptual plan is to Visualize (one’s self as a college student) > Take Realistic Actions > Make Strategic Plans 2) Is education automatically assumed to occur solely in college?

College Ambition Program (CAP) is a program at Michigan State: http://edwp.educ.msu.edu/new-educator/2012/college-bound-visualize-strategize-go/

Barbara Schneider’s page: http://www.educ.msu.edu/search/Formview.aspx?email=bschneid@msu.edu

Center for the Analysis of Pathways from Childhood to Adulthood (CAPCA): http://www.rcgd.isr.umich.edu/capca/index.php

Lots of squirming in the audience and people leaving once the gavels were exchanged and people recognized (need a staging director). Heavy on quantitative data, little sense of perspective.

Making Meaning Through Art: Methodological Approaches to Arts-Based Educational Research / Sunday, April 6 – 8:15-9:45 a.m. Roundtable Session

Paper 1: Do You Hear What I Hear? The Poetics of a Calling by Daryl A. Ward, USF doctoral candidate, Ed. LeadershipAbstract: “In this paper the author approaches the phenomena of the calling to teach through a distinct art-based research approach. By engaging in researcher-participant conversation and by using poetry to make meaning, a divergent qualitative research paradigm is presented. The author and participant created original works of poetry distilling for each of them the essence of what it meant to be called to be a teacher. These poems were then exchanged and used as dialogue-starters for another set of poems. The poetry, therefore, became both the product and a part of the art-based research process.”

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Daryl Ward, also principal at Harrison Center for the Visual and Performing Arts in Lakeland, interviewed a woman who had been instrumental in his becoming a teacher on the topic of teaching as a calling. Their dialogue became exchanges of poetry, which he then analyzed as phenomenological research. Thoughts he discussed:

1) Poetry limits the research audience because not everyone “gets” poetry.2) It can be difficult for poets to write to a “prompt.”3) It can be difficult or seem contrived to infuse poetry into a narrative.4) It can be difficult to edit poetry to fit the space constraints of a research paper.5) On the other hand, poetry opens up the phenomenological process in ways traditional

interviews do not.6) Dialogic poetry also opens up avenues of conversation that are more symbolic and

metaphorical than might occur in traditional interviews.

This is the second time I have heard Daryl present this (the first was in Carolyn Ellis’s autoethnography course), and I am struck again by the powerful language in the poems he shares. How much is missing from research when we trim metaphor and allusion from our explanations of how people learn and teach and live?

Paper 2: Moving Between the Frames: Animation as a Participatory Methodology by Aaron Thomas Bodle and Douglas J. Loveless, both James Madison UAbstract: “This presentation makes a case for using animation as an arts-based research medium by laying a theoretical foundation and describing how we attempt to enact a Freirian notion of praxis within this methodology. We link mediating research through animation to performance and visual arts traditions in arts-based research leading us to a rationale for using animation as a qualitative research tool. We contextualize this discussion in a vignette from an ongoing ethnography to illustrate our use of animation as a research process and product. This includes viewing and discussing the five-minute research animation. We argue animation (1) facilitates the use of metaphorical imagery to vividly and emotively capture lived experiences; and (2) invites a unique audience into the research Discourse.”

Bodle, who began as a secondary English teacher, is an Assistant Professor of Early, Elementary, and Reading Education at JMU; Loveless, who began as an elementary and middle school teacher, is an Assistant Professor of Reading Education at JMU. Bodle and Loveless discussed visual literacy and digital animation as follows:

Started with limericks, then moved to street art – looking at the performative aspect of art Animation is both digital art and performative art; animation as research Dissertation was narrative plus photo elicitation – the photo part sparked great responses Issues of bringing life and movement to research Western narrative of art has to do with the representation of reality vs. Shlosky’s

defamiliarization Energy from the photos > animation / drawings depicting movement Early 1900s filmed animations begin / 1915 Earl Hind used celluloid frames and layering

to eliminate repetitious background work and parts of characters that didn’t move / because of this animation became seen as an industrial art

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Anne Anderson / Notes from AERA 2014

Norman McClaren / animation is not art of movement but of moving the art / it is what happens between each frame that matters

Animation as a way of saying it’s not the static movement that describes who we are but the between-the-movements – not the fixed camera but what the fixed camera misses

Latour’s apparatus theory: it’s the machine that creates the art Animation may target a particular group not in the conversation – it awakens curiosity Traditional way of gathering data, analyze, then write a script – share with others in the

field and in theater/dance Element of craft in the art because you have to know how to make an animation ToonBoom on IPad Using animation with family experiences / refugees (see StoryCorps Shorts:

http://www.pbs.org/pov/storycorps/) Arteur theory “suggests that a director can use the commercial appartus of film-making in

the same way that a writer uses a pen. Personal artistic expression of the director” (http://rebeccaa2filmstudies.blogspot.com/2013/06/what-is-arteur.html)

A/r/tography by Rita Irwin and Research-based theater: http://artography.edcp.educ.ubc.ca/

Greg Schwartz’s animation in Detroit Sit students around an object and each draws from a different perspective, then combine

into an animation Animé Machine The Tokyo subway system contains panels of drawings and the movement of the subway

animates the panelsNOTE: During the discussion following this paper, I mentioned seeing an article about a dissertation written in comics form – imagine my surprise when another person at the table turned out to be the author!!! (See Other Notes following Paper 3)

Paper 3: Polyptych Construction as Arts-Based Historical Methodology: Refiguring the History of Art Education by Dustin Ian Garnet, Concordia U – link to paper below: http://www.tandfonline.com/eprint/6DUDH7fcUb3CJ8ggJcue/full#.U-v0RUhPZtU

Abstract: “Adopting the lens of ‘new histories’ as the basis for my inquiry into the institutional legacy of the art program at Toronto’s Central Technical School (CTS), I created a methodological framework informed by the traditional art form of the polyptych, in which many panels are joined together to show and tell multi-layered stories connected to a central theme, to demonstrate visually how stories are interrelated, and to present openings to other stories. Polyptychs can express both the form and content of my research in ways that are artful and through a new media tool, Prezi, discovered how the polyptych can become three-dimensional. The resulting series of intertextual expressions create a portrait of complex, expansive stories that are CTS.”

What a fascinating project!!! The more I read about arts-based research, the more intrigued I am. How we “study” something affects how we perceive it, and to study people only in terms of quantifiable numbers is to miss a great deal about them. Dustin Garnet presents a multi-faceted history of a Canadian art institute:

Uncertainty and Complementarity all over again!!!

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Anne Anderson / Notes from AERA 2014

Artful histories and literary histories as social networks Polyptych construction as historical methodology – an intertextual (visual!) approach of

combining the stories Polyptych – a poetic form of one core image with a variety of other images hinged to it –

was an artistic convention/tool during the Renaissance – Scott McCloud mentions polyptychs in his discussions on comics

Use Prezi to display and to animate the frames – can zoom into and out of the frames Tufte – writes about PowerPoint and design problems, including how flawed PowerPoint

design may have contributed to NASA not taking the damage to the space shuttle Columbia seriously, leading to its disintegrating on reentry

Imagining America – an online journal that publishes digital works [NOTE: And lest we forget that so much of higher education is publicly funded, i.e., with taxpayers’ hard-earned money, and that higher education is not without its agenda, here is an article about de-Imagining America]

Another item of interest: Garnet published a paper, “Recycling Material Culture: Environmen-talism, Free Art Supplies, and the Artsjunktion,” in 2014. The online version contains a VISUAL ABSTRACT in addition to the more traditional abstract – but the PDF, also available online and which contains photo images, does not – even though the visual abstract is a Wordle and could easily have been incorporated into the document.

Other Recent PublicationsGarnet, D. (2012). Art Education Theory and Practical Experience: My Journey as an Art Educator and Amateur

Theorist. Teaching Artist Journal,10(4), 222-228.Garnet, D. (2012). Conductive Transmission. Visual Arts Research, 38(2), 69-71.Garnet, D. (2012). [Review of the book Matter Matters: Art Education and Material Culture Studies]. Visual

Inquiry: Learning & Teaching Art, 1(3) 242-244.Garnet, D. (2012). Unknown and Hidden: The Toronto District School Board Education Archive. The Canadian

Review of Art Education. 39, 41-56.

Other Notes: Also at this roundtable session were two other people I was very pleased to meet. Nick Sousanis (Beyond Illustration: Shaping thought through comics - Nick Sousanis, Teachers College, Columbia University / presented on Saturday during a time when I was chairing a roundtable session), who chaired a Thursday afternoon session (when we were flying in) on Comics in Education: Innovating Research and Curriculum (Division B: Curriculum Studies / Section 3: Challenging Methodological Boundaries in Curriculum Inquiry) and participated in a session, also on comics, when we were flying out. Nick gave me a copy of his handout, a booklet-form excerpt of his dissertation – so excited to see this!!! And check out his Web site for more information, including other links: http://www.spinweaveandcut.blogspot.com/ [See below for other links to other blogs]

The other person was Jarod Roselló, who will be coming to USF as a Creative Writing professor in the fall!!! On the next page is one of Jarrod’s abstracts from AERA. http://www.jarodrosello.com/teaching

Jarod Roselló’s abstract:

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Anne Anderson / Notes from AERA 2014

Braiding a Life: Comics as Living Curriculum

(Comics is a “braided” art form, (Groensteen 2009), constructed through fragmentation, disjunction, and segmentation. It is woven together by narrative and aesthetic unity. Comics and cartooning has long occupied a marginalized place near art and literature, touching both at times, but never quite being accepted as either. This relegation to the margins and the inherent fracturing in the art of comics has constructed, over time, a medium uniquely equipped for absorbing artistic practices and lived experiences that are traditionally neglected, forgotten, or silenced.

In this paper, I explore my process of constructing a fictional graphic novel-as-dissertation, and the curricular possibilities of cartooning. Drawing on the work of William Pinar, Ted Aoki, and Elliot Eisner, I assert that cartooning offers particular opportunities to construct an autonomous self, and, in the process, “disturb the landscape” of the meta-narratives that seek a passive, idealized human for participation in a globalized economy. In our current age of infinite war, oppressive economic structures, and violent xenophobia, our curriculum ought to be concerned with helping students choose who they are and resist coercion and homogenization.

Through sharing my own cartooning process and lived experiences, I aim to de-emphasize the product of cartooning—the comic itself—and instead focus on the chaotic process of making a comic, one that incorporates the excess of a life: all the memories, desires, interests, beliefs, and embodied sensations that lie “outside the acceptable” (Springgay, 2008, p. 41). Ultimately, I explore making comics as a curricular activity, one which examines lived experiences, explores the relationship between self and others, and creates questions and choices about how to live in the world.

ReferencesGroensteen, T. (1999.) The System of Comics. Jackson, MI: University Press of Mississippi.Springgay, S. (2008.) Body Knowledge and Curriculum. New York: Peter Lang.

OTHER RESOURCES: Deschooling and Matt Hern: http://www.stevehargadon.com/2013/04/tuesday-interview-deschooling-with-matt.html

The Future of Education: Conversations on Teaching and Learning in a Networked World: http://www.futureofeducation.com/

Video of Nick Sousanis’s talk to MicroSoft employees about his work. Note the references to the decline in picture book sales and the other links to early literacy, language as both a tool and a trap, what do we miss out on when we rely on only a single way of thinking (verbal) instead of thinking visually, as well), etc.: http://msrvideo.vo.msecnd.net/rmcvideos/194947/dl/194947.wmv Unfortunately, it takes a while for the camera person to realize the images to which Nick refers are as important as the speaker, so many of his visual references are missing. Here is another EXCELLENT site by one of the people who attended the session and included many of Nick’s visuals: http://civic.mit.edu/blog/natematias/unflattening-thinking-through-comics-nick-sousanis-at-microsoft-research

Maxine Greene Center for Aesthetic Education and Social Imagination: https://maxinegreene.org/

The Society for Potential Literature (Constrained Writing): http://en.wikipedia.org/wiki/Oulipohttp://www.proteotypes.org/the-writhing-society

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Religion and Education: A Potpourri of Issues / Sunday, April 6, 12:25-1:55 p.m.I chaired this roundtable session, which included the following papers (presenters from Finland did not show up):

Paper 1: Pupils’ Views on Religious Education in a Pluralistic Educational Context (U of Helsinki, Finland)

Paper 2: Implications of Organizational Culture for Women’s Leadership Aspirations and Experiences in Faith-Based Higher Education by Karen A. Longman (Azusa Pacific U), Debbie Lamm-Bray (Northwestern U), and Wendy L. Liddell (Moody Bible Inst)Abstract: “Disparities exist between the percentage of female students (60%) and the gender balance on senior leadership teams in the 118-member Council for Christian Colleges & Universities. Within this context, a grounded theory study involving interviews with sixteen female participants explored the question: What aspects of Christian workplaces/organizational culture affect women's employment experiences and thus possible decisions to progress in leadership? Interviews over a two-year period resulted in the identification of four categories of participant perceptions of gender climate. A model reflecting the findings identifies factors that contributed to participants remaining in their institutional setting and advancing contrasted with factors that led to others experiencing job loss or voluntary departure from the institution.”

Paper 3: Called to Teach: The Meaning of Calling for Religious Teacher Education Students by Kimberly R. Logan (U Georgia)Abstract: “This qualitative study examines the intersection of religion, calling, and teacher education. The author explores the meaning of calling for four Christian preservice teachers during their student teaching semester at a large, public university. Narrative inquiry is used to describe how the participants interpret and understand their religious faith and sense of calling through the lens of their past, present, and future. This study reveals the complexity of what calling means and the ways religious beliefs influence preservice teachers’ views on students and the teaching profession.”

Paper 4: Leaning In? Leaning Up? Leaning Out? Perspectives on Religion and Work-Life Balance by Joanne M. Marshall, Iowa State U, and Aisha El-Amin, U Illinois at ChicagoAbstract: One strand that has been largely missing from the dialogue on work-life balance is the relationship of it to religious faith. Therefore, as mothers- one Protestant Christian and the other Muslim – working in public institutions of higher education, in this paper, we offer candid reflections of our experiences intertwining, separating and grappling with the ever-eluding balance of work-life and religion. By sharing our realities we hope to expand discourses concerning the inextricable nature of our religiosity to every other aspect of our lives.

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