At our school’s garden celebration yesterday, students released Monarch butterflies into the air. This one rested before taking flight.
At our school’s garden celebration yesterday, students released Monarch butterflies into the air. This one rested before taking flight.
Posted by Diana Senechal on June 22, 2016
I recently came upon my first published education op-ed, “Learning from Parents.” It appeared in the New York Teacher in March 2007 (the spring of my second year of teaching) under the pseudonym “Otter.” The editor had encouraged me to use a pseudonym, not because my piece was in any way incendiary but because this was common practice for the “New Teacher Diaries” section, in which my piece appeared.
I am grateful for that first start. I soon decided, though, that I did not want a pseudonym and did not want to be a teacher diarist. Now and then I do write about something that happened in the classroom or in my teaching life. But I stay away from the teacher diary formulas.
I know of no other profession that expects its members to write public diaries about why they entered the profession, why they left, what makes it so hard, what makes it so wonderful, etc. I think of musicians, writers, actors, dancers, doctors, lawyers, engineers, translators, scholars, rabbis, priests, and others; if they keep diaries, it is by individual choice. Only teachers have a ready forum and a set of prefabricated formulas for tales of classroom life.
Now, some teacher diaries offer insights that no study or report could approximate. They abound with wit and truth. But to have your teacher-diary published, you need only do the following, or something similar:
The same goes for pieces titled “Why I Am Leaving My Teaching Job,” “Why I Am Not Leaving My Teaching Job,” “My Advice to Teacher Newbies,” etc. Why the demand for such pieces? I don’t know the answer but have a few thoughts.
First, there’s a genuine need for insights into the classroom. Although we all supposedly know the classroom (having spent a chunk of our lives in one), we don’t understand what teachers do until (a) we become teachers or (b) we listen to them. There’s a need for this information.
Second, education has been subjected to some unhealthy mystification. The “great teacher” and “bad teacher” are continually pitted against each other in pseudo-eschatological combat; it’s refreshing to hear from an actual person now and then.
Third, teachers welcome an outlet for thoughts. The school day is full of rush with little room for steady thought. A teacher diary assignment can offer an opportunity to assemble experiences and ideas.
All that said, I sense something less benign at work here as well. There’s something subtly condescending about the teacher diary format. It suggests (to the teacher and the world), “You, teacher, are best suited to writing from the first person, about your own experiences, because that’s what you know best.” In other words: stay in your little sphere of self; do not dare to speak about a field or idea.
As a result, the teacher diary often wraps itself in the coy gauze of “me and my own.” Many such pieces go “viral” now and then; few have lasting quality. Of all the teacher diaries I have read over the years, maybe five have stayed with me. This has more to do with the mini-genre and its expectations than with the writers.
I would advise any ambivalent teacher-diarist: Do not confine yourself to this format. If it suits you, work with it, but be ready to break away. There is power in speech that finds its own form and in silence that comes from dropping the unneeded.
Posted by Diana Senechal on June 20, 2016
Graduation goodbyes can be tricky. This afternoon I spoke with an alumna who attended the Philosophy Roundtable last night and returned again today for the International Celebration. We talked about two simultaneous truths. On the one hand, there’s no such thing as goodbye, at least for the living, because there’s always a chance (big or small) that we will cross paths again. On the other hand, to diminish a goodbye is to diminish everything. At times we must leave a person, place, practice, or idea behind. This allows us not only to go forward but to gather up the meaning of the past.
In the languages I know, there is more than one word for goodbye. The more casual the expression, the less final the goodbye; the more formal, the more final. (In English, we have “see ya” on the one hand and “farewell” on the other.) This suggests to me that farewells contain something serious and unpopular. That does not automatically make them truer than their casual counterparts–but they need to be heard with full ear.
Should a high school treat graduation as a “goodbye” or as a “poka” (Russian for “while” or “later”)? Some might argue for a balance of the two, but they don’t balance. The goodbye is heavier and needs its weight. How do you say, “Goodbye; you’re welcome to come back” without taking away from the goodbye? To do this, you must acknowledge that the goodbye could be final. This might mean, “Goodbye–if forever, best wishes to you; and if not forever, likewise all the best.”
The needs of school and students may diverge here, though. A school needs its alumni; they offer continuity and wisdom (and, at private schools, financial support). When students return to speak of their experience, the school gains a sense of meaning. Yet a school needs a sense of departure as well; while students leave, the school continues on and must turn its attention toward the ones who are there. Alumni, for their part, need a combination of departure and return, which varies from person to person and changes over time.
So in schools and individual students, there is need for both return and departure, for “see you later” and “farewell.” Schools may pull toward the former and students toward the latter, but in any case they are distinct goodbyes, each with its form and meaning.
Note: I added to this piece after the initial posting.
Posted by Diana Senechal on June 3, 2016
The ending has ended! I will post on this blog now and then (say, once a month).
In a few weeks, the school year will be over; next year, instead of teaching, I will focus writing my second book. This blog will take up some topics that don’t fit in the book, as well as some that do.
It’s too soon to talk about the book; I’ll say more when it’s no longer too soon.
The next post will be about endings and unendings.
Posted by Diana Senechal on May 30, 2016
Posted by Diana Senechal on April 7, 2016
I deleted a few recent posts and realized that this blog has come to an end. I am not saying here what I want to say, and what I want to say doesn’t lend itself to blogging.
Except for a few pieces I may delete, I will leave the blog up for those who wish to read it. I’m not disparaging it completely; some of the posts came out well. Others are terrible; I was too tempted by the instant publication.
Of course the writing continues; I am just changing the focus. Right now I am working on a story and planning the next book.
Posted by Diana Senechal on September 13, 2015
The other day, on the train, I was sitting next to two teenage girls who were talking with such shrieks in their voices that I thought, “why so loud?” Then I glanced over and saw that both were wearing earphones and had music playing. That is, they were talking over the music playing into their ears. They probably had no idea how loud they were.
Then I transferred to an express train and witnessed the same thing, all over again, with different teenagers. I suppose this is a trend.
But my complaint here is not about teenagers or technology. On a much larger scale we are giving up conversation: letting it be interrupted, drowned out, and compromised. Technology has something to do with it, but we ourselves are to blame for not defending our conversations more staunchly. The wish for a conversation can come across even as an affront: “I don’t mean to be rude, but I would like to talk with you.” For the sake of clarity and focus, I will consider one-on-one conversations only.
First of all, why are conversations important? They allow for more than the “exchange” of ideas, information, feelings, and experiences; through a conversation, you take another into yourself and are changed as a result. You hear things coming from a mind different from your own; not only the words but the gestures play a part. Nothing like this is possible in group discussions, which have their own purposes and possibilities.
The kind of conversation I describe above used to be a staple of my life. It is now a rarity. Why?
First, we have given in to the interruption. I remember the common practice (and etiquette) of returning to a conversation after it has been interrupted, of picking up right where it left off. Today that is considered not polite but brazen; one is expected to honor the interruption and let the conversation go. Broken off in mid-sentence? Oh, well! You would be a fool to resist that.
Second, we have come to exalt the group over the pair. Suppose you are in conversation with someone, and someone else comes along and joins in. Of course, even in the best of circumstances, one should be as gracious as possible: welcome the third person into the discussion for a little while, change the topic accordingly, and so on. Graciousness is one thing—but what I see today is indifference. Group discussions take over because no one acknowledges a loss in this. The group (or dreaded “team”) is the ultimate formation; few go against it or defend anything outside it.
Third, we are too nervous and jumpy to focus on dialogue. We think we might be missing out on some important email or other update. People can go only so long before checking their handheld devices. This is the issue that people often emphasize, but it’s part of a larger phenomenon.
Fourth, we distrust the desire for a true connection. The person who wants to be our friend must be lacking a “life.” The “normal” person is scattered, well-connected, and casual—and sophisticated enough to distrust the concept of sincerity. If there’s no such thing as a “good person” (or, for that matter, an “interesting person”), then those offering or seeking individual attention can be blithely dismissed.
Oh, lighten up! some will say. Have a bit of humor. It isn’t that bad if you can laugh. True, but the best wit comes from relation, from laughing with another about something or laughing at oneself with another. Take away the relation, and what wit is left? Some slapstick, maybe; some puns; some political humor; but not the deeply funny, not the convulsion of the soul.
What is the cause of all of this? There are many, but I would blame our acquiescence first and foremost. We do not protect our conversations. It’s easier and more stylish to let them slip away.
I say “we,” but I am divided. I both participate in this and resist it, as many others likely do. The challenge, then, is to gather up the resistance: to dare to speak with another person, just one, for a stretch of time.
Posted by Diana Senechal on May 10, 2015
I have not yet read Hannah Arendt’s The Life of the Mind, but it will be among my next books. In an article in the Times Higher Education Supplement (quoted by Cynthia Haven), Jon Nixon writes, “For [Arendt], thinking was diametrically opposed to ideology: ideology demands assent, is founded on certainty, and determines our behaviours within fixed horizons of expectation; thinking, on the other hand, requires dissent, dwells in uncertainty and expands our horizons by acknowledging our agency. It is the task of education — and therefore of the university — to ensure that a space for such thinking remains open and accessible.”
What kind of thinking is this? We talk often about “critical thinking” but don’t define it carefully enough. According to Arendt, it is the “dialogue of thought.” It is both introspective and responsive. Both aspects are essential.
Let me play with this idea a bit. If your thoughts are introspective but without dialogue, you end up in a rut; you have nothing to temper or shake your view of the world. You go around and around with the same thoughts; maybe you negate them, maybe you insist on them, but you get used to seeing them swirl around, clockwise and counterclockwise, the same ones over and over.
If you are only responsive, then you have no response at all; you depend so much on what others say that you cannot understand their words. You seek wisdom but then accept or reject it flatly instead of taking it in. You seek knowledge but apply it without imagination or play. You fear the opinion of others but crave it at the same time.
The life of the mind, the kind Arendt holds up, requires a combination of aloneness and dialogue — but what combination? It is unique for each situation and person; it does not stay constant but must be recalibrated again and again. It breaks apart and comes together. There are moments of clarity and rapport and longer stretches of fumbling. The very search for the right proportions is individual and particular; my thinking will not be like anyone else’s, but its very character makes it capable of dialogue. In other words, to have a life of the mind, one must be prepared for constant and subtle dissent: not the opinionated kind, but the kind that allows for the unusual.
Depend on the opinions of others, and your thoughts become rags, with no firmness or fineness of their own.
Insist on your own opinion, and your thoughts become sticks.
The ideal, though, is not a pair of knitting needles with yarn, although that has its own place. There is no instrument or product here, at least not the kinds that can be delimited. There is only life, and in life there is everything.
Posted by Diana Senechal on May 4, 2015
Humans enjoy (and sometimes suffer from) a richness of relations. We first form bonds with family members, then start to make friends of different kinds. As we get older, we join groups, collaborate with others, and participate in many kinds of associations. Throughout all of this, solitude allows us to make sense of our relationships, come back to ourselves, and regather our strength and thoughts. Often relations change or break; often they renew themselves in different forms.
Today the concept of the “team” has overtaken all other associations. Just about every group gets called a “team”; and relations outside of teams get short shrift. It is even common to address people as “team.” The problem is not with teams or teamwork but with their ubiquity: the insistence that everyone be part of a team and the suggestion that any resistance at all to the team is a show of personal selfishness or weakness.
The team is just one form of association. Its role is to work toward a concrete goal in a tightly coordinated manner. For instance, if you are an athletic team, your goal is to score more points than the opposing team. You work together toward that end. No single athlete’s brilliance matters unless it contributes to that goal. Likewise, if you are working with others on fundraising (for instance) and have a specific target to achieve, then those contributing to the achievement of the goal are acting as team members.
But there are many forms of collaboration and association that are not quite team-like. A musical ensemble, for instance, is not typically called a “team” (though this is changing as the “team” denomination spreads over onto everything). Although musicians work tightly together, there is a soul to what they do, a kind of solitude to each contribution. Also, the goal is somewhat concrete but not only concrete. A concert goes beyond attaining a goal.
In addition, many associations benefit from the differences and divergences of the members. The work may not be tightly coordinated at all. For instance, in a college English department, the faculty may have different areas of specialty and different approaches to literature. Insofar as they can engage in dialogue, insofar as they have enough common ground, and insofar as the students benefit from their differences, it is good for their efforts not to be too strictly defined and pieced together. As the economist John Jewkes noted in 1958, overemphasis on teamwork can diminish not only individuals, but dialogue between them.
Beyond that, the richest personal and professional associations are often not group relationships, but one-on-one collaborations, friendships, and partnerships. Rarely can a group attain the understanding, rapport, and sympathy that exists between two. When the team is treated as the pinnacle of relations, even personal conversation, even original ideas get subordinated to the team. There is subtle pressure to include others in conversation at all times, to avoid saying things that stand out, to give others credit for one’s own work, and to reserve one’s highest praises for the team.
Teams and teamwork are not bad in themselves; they have an important place in daily life. Most of us have situations where we need to work tightly with others and where our own thoughts and wishes must recede for a while. Yet there is also work that we do better alone or with select others–and work that isn’t quite teamwork. Also, we must not always be working; there must be room and time for thought, exploration, rest, and laughter.
Learning to serve a larger endeavor is also valuable–but there are times not to do so, and many ways of doing so. It is at least as important to diverge from the group–when such divergence is genuine–and to question group assumptions. This may interfere with “teamwork” in the sort run but may actually enrich the work and the relations. As far as I know, we only get one life on earth. It would be a shame to waste it by flattening oneself.
So, without disparaging the team in itself, without dismissing its specific value, I resist its ubiquity with all my heart and soul. There are many more ways to be with oneself and others.
Posted by Diana Senechal on March 22, 2015
This poster stands out as one of my favorite CONTRARIWISE memories of 2014. The students will tell the full story at some point. It has to do with a syllogism treasure hunt.
But those are the obvious things. I also think back on the reading, editing, announcements, deliberation, decisions, and planning; the jokes, laughter, and pizza; and all the other work behind the scenes. (The jokes and laughter are part of the work; without them, CONTRARIWISE would not be what it is.)
Looking ahead, I can’t wait to see which pieces the editors-in-chief select as winners of the International Contest.
Final edits, layout, and proofreading are underway; the journal should go to press by the end of January, and we should have the books by late February or early March!
Posted by Diana Senechal on January 1, 2015