Robi Kroflič: CONCEPTUAL FREMAWORK OF MCI PROJECT (Groningen, 7. 3. 2008)

1. Robi Kroflič:CONCEPTUAL FREMAWORK OF MCI PROJECT(Groningen, 7. 3. 2008) Teacher, who doesn’t understand what’s going on with a child and himself in education, doesn’t see the opportunities for authentic and essential learning.

2. Two basic aims of this presentation: According to Goodwork Project 3E criteria (Excellency, Ethics, Engagement), to be really engaged in education (what is the most important criteria of teaching to support essential learning), a teacher has to: • understand the basic processes of teaching and learning, and how to operate with the method • develop respectful and ethical attitude toward the learning process and we can not reach this aim without facing with our core values, mission and personal identity

3. To reach both aims, we will: • take a short walk through fundamental theoretical ideas that underline MCI project and think about criteria of good work in identity development processes

4. Theoretical background of MCI project: • Fundamental Philosophical ideas: • liquid modernity and glocalized world that include recognition of other as different and building “the other community” (G. Biesta) • relational concept of authentic self (oneself as another – Ricoeur) • responsibility for existential call from other as different and responsibility for sensible being and acting • connection between responsibility and Gardner’s 5 minds for the future • Fundamental Pedagogical ideas: • relational pedagogy • inductive approach • Fundamental Didactical ideas: • synchronisational didactics and seven step model • aesthetics as the missing link between mind and surrounding cultural world (including analysis of life styles of young people in late modernity) • essential learning, flow and core reflection

5. Philosophical frame: In the philosophy of late modernity (or post-modernity) we can trace further important directions: • from globalization to glocalization • from rational community to the other community • from self as idem identity (sameness) to ipse identity (selfhood) • from polonian and dadaistic concept of authenticity to relational concept of authenticity • from responsibility to law (outside/inside myself) to responsibility to other’s face and building a sensible mode of being • from unified and universal cognition to situated knowledge, multiple intelligences, and five minds for the future

6. From globalization to glocalization Globalization: • a paradox phenomenon of post-modernity with typical modern ideology: • cultural assimilation under the influence of economical and law ideologies of “advanced West” • an attempt on domestication of diversity into mono-cultural identity

7. From globalization to glocalization Glocalization: • concept that accepts necessity of global integrations and rejects assimilation • concept that tries to ground ideology of global bounds on key value of post-modernity: diversity and differences not only as a fact and obstacle, but a new quality • concept that exposes new set of values to politics, economy, and education

8. New set of post-modern values: • democracy: Democracy itself is a commitment to a world of plurality and difference, a commitment to a world where freedom can appear. (G. Biesta) • recognition of otherness that is more than knowledge about other’s culture, more than tolerance or “passive empathy”; it is a commitment for acceptance of other as different, for respect and mutual responsibility, and for willingness for constant development of our identity through relations with otherness.

9. New set of post-modern values: • responsibility:a mode of respectful and susceptible relation toward the face of the other(Levinas) that has to be accepted in the absolute difference: as the Other that is exactly what I am not (S. Todd). • inclusive community: that enables optimal development and participation in community decision-making processes specially to (groups of) persons that are frequently excluded or belong to the society margins. The same orientation toward a type of community that is necessary to enable development of multiple choice identity in a glocalized world can be found in the concept of “the other community”.

10. MCI as a glocalization project: • “With work on the project the differences between children/pupils/students are not smaller but we can see increased awareness and tolerant acceptance (recognition) of them...” (W. Kratsborn) • “The MCI project links the tiny things inside myself with the other and the great stuff.”(Maria Peňa, 15 years old participant of the project from Lisbon)

11. What is multiple choice identity? We choose relational concept of authentic self as the basis of our project research and activities because: • Identity is a result of the interplay between individual and community, and a serious game of seeking a balance between personal freedom and security • We can not speak about a ‘genuine authentic self’, ‘true self”, or ‘authenticity per se’, but only about relational authenticity, that can be built and expressed in authentic personal relations (like friendship and love) and authentic activities (like art)

12. What is multiple choice identity? Multiple choice identity is therefore not a possibility to choose anything to fulfill my sense of identity (dadaistic concept of authenticity that leads me close to a “consumer identity”) but to step into sensitive, susceptive, and respectful relations and activities.

13. What is relational authentic self? The notion of Paul Ricoeur about oneself as another, which means that: • the crucial question about authentic self is not a question what separates me from other beings (the question about sameness) but the question about selfhood that is developing and self-recognizing/attesting all our life in relations with Other • self-recognition is therefore strongly connected with facing the otherness, and the source of this otherness is not only fellow person (and identification with her), but also imaginary persons (my ancestors, heroes from novels...) and God (for the believers) • even more, we can speak also about “self’s otherness” that is connected with unreflected (unconscious) processes of our thinking, experiencing, feeling, etc.

14. Responsibility to law or to other’s face and personal sense of living? • classical liberal concept of ethics is built on the presumption of existence of universal ethical code and rationality, that is expressed through societal principles of justice • postmodern ethics changes the course of our responsibility from law to fellow person, society, nature, and developing meaningful attitude toward life • responsibility to construct personal sense of living (meaningful attitude toward life) on the basis of respectful and ethical mind is a precondition for effective learning and acting, a precondition for rising the flow

15. Situated knowledge, multiple intelligences, and five minds for the future (“great stuff”) Epistemological conditions for learning in the context of MCI project are: • sense of respect and ethical respond is strongly connected with our ability to recognize concrete conflict situation • not only that we need a situated knowledge about contextual particularity, the ways how we reach this knowledge are according to H. Gardner also multiple • even in theory that celebrate multiple perspectives we need a kind of orientation toward the future aims. If one way of defining this orientation is analysis of postmodern values, the other is H. Gardner thesis about five minds for the future

16. Pedagogical frame Two theoretical orientations that are strongly connected with accepted philosophical ideas: • relational pedagogy • inductive approach

17. Manifesto of relational pedagogy • A relation is more real than the things it brings together. Human beings and non-human things (like art objects of performances; note by R. K.) acquire reality only in relation to other beings and things. • The self is a knot in the web of multiple intersecting relations; pull relations out of the web, and find no self. We do not have relations; relations have us. • Authority and knowledge are not something one has, but relations, which require others to enact.

18. Manifesto of relational pedagogy • Human relations exist in and through shared practices. • Relations are complex; they may not be described in single utterances. To describe a relation is to produce a multi-voiced text. • Relations are primary; actions are secondary. Human words and actions have no authentic meaning; they acquire meaning only in a context of specific relations.

19. Manifesto of relational pedagogy • Teaching is building educational relations. Aims of teaching and outcomes of learning can both be defined as specific forms of relations to oneself, people around the students, and the larger world. • Educational relation is different from any other; its nature is transitional. Educational relation exists to include the student in a wider web of relations beyond the limits of the educational relation. • Relations are not necessarily good; human relationality is not an ethical value. Domination is as relational as love.

20. If we accept a thesis about fragility of pedagogical relation that can tend to the domination toward the pupil, we recognize the importance of respectful and personally engaged teacher (both concepts are from the project Goodwork and Gardner’s Five Minds for the future). • If knowledge about life and even about our self exists only in complex relations and practices that require others to enact; if relations can be described only through different voices in a real situation or multi-voiced text, we can conclude, that relational pedagogy confirms the importance of artistic experience as one of the most authentic forms of embodied knowledge.

21. Inductive approach (importance of empathy, guilt and listening) The inductive approach can be described as a methodical orientation that starts moral and identity development from the analysis of concrete conflict situations (which asks for an emphatic relation toward narrative and metaphor of a concrete situation) and not from the notion on the importance of (deductive labeling) social rule/norm, that was the starting point of social learning in the classical culture-transmission model of education.

22. A three step model of moral education • if ethical consciousness demands complex cognitive capacities of moral subject, child is even in first years capable to step to relations of love and friendship, through which he/she develops relational response-ability and normative agency for pro-social activities in most authentic way; • because personal encumbered relation may be harmful when empathic over-arousal, empathic bias, pity and paternalism arise, next step in promoting moral responsibility is development of the sense of respect toward concrete persons or activities; • last step of moral education is to become aware of ethical principles and humanistic demands, concerning specially human rights and ecological values, and learn how to use them as basis for democratic negotiation in cases of interpersonal conflicts.

23. Empathy, guilt, and listening • ontological guilt is an emotion that rises from the recognition of the presence of fellow person that can be harmed by my aggressive and libidinal impulses. It grows in a child much before the structuring of super-ego (by internalization of rules of society) and represents the most natural pro-social emotion • the attentiveness of the listener (who is also a learner) is a response to the alterity of the Other. Listening is not accomplished through ‘understanding’, ‘assimilating’, or ‘grasping’ the Other but through an attending to difference ‘in order to learn what I cannot make my own.’ • empathy, love, and guilt are feelings, that are part of listening relationship to the other...

24. “Listening is a metaphor for openness to others... Listening therefore means giving value to the other.” (C. Rinaldi, Reggio Emilia)

25. Didactics - role of aesthetic experience Three theoretical thesis are important to understand a role of art experience/aesthetics in MCI project: • thesis about art as a communicative process • thesis about artistic expression as one of the most authentic human activities • thesis about the role of art in development of child’s identity

26. Art as a communicative process

27. Art as a communicative process People who bring meaningful forms into existence are generally called artists and anyone so engaged is, at the time of engagement, being an artist. In the field of philosophy of education this simply means, that anyone who is engaged in the experience of art – to be a creator, co-creator of artistic expression, or just a person enjoying in the piece of art – exists in the field of aesthetic experience.

28. Art as a communicative process II.

29. Art as a communicative process II. So the missing link is music, mixing with virtually anything, words, images, movement, narrative, action, drinking, sex and death. It makes anything more itself. Music adds something to other things by adding itself, but loses nothing when it takes itself away. Music comes alive when it’s connected to something else, breaking down the barriers between art, self and society. Music energizes as the sounding manifestation of life. Thus art, and music especially, as a sense-opener, enables the critical treatment of reality, is an ideal means of communication and a media of connecting cultures, and simultaneously strengthens an individual's reflexive consciousness. (Kratsborn, ‘The meaning of multiple intelligence and music for the design of a multiple choice identity in a liquid society’ )

30. Art in development of child’s identity • our mind (which include cognitive competencies, emotions, values, and motivation) is according to Vigotsky structured through language (as symbolic exchange between a child and environment through social relations/communication and practical activities/experimenting with materials) • that’s why we conquer all dimensions of the plural context of culture together with mental schemes • great amount of semiotic interference (which is a kind of combination of “passive reception” and “active constructions”) is invisible/automated, so our mind is becoming a centre of otherness in the core of our self

31. Art in development of child’s identity • communication is not only an internalization of language/systems of meaning, but also a representation and exchange of meanings and therefore a reparation/reconstruction of mental schemas and feelings of self through the relation with cultural content and social contacts • in these processes of exchange a child see himself as Other and recognize himself through the reactions of others (peers or important adults) • education should therefore be dialogical and should foster listening as one of most important pedagogical tools for a child’s self-recognition, that includes self-confirmation through positive although conflict responses of peers and important adults

32. Art in development of child’s identity • this role can be strongly connected with both sides of artistic experience – with active creation of art expression and with appreciation of art object (expression of the other – artist) • role of artistic expression as a mode of self-reflection and a tool for building our self is well described by Bahtin concept of polyphonic novel • role of art appreciation is well described by Aristotle concept of catharsis • that’s why art can be described as one of modes of authentic expressions (importance of Malaguzzi’s thesis about child’s hundred languages) that is important for development of humanity, identity, and self

33. Art in development of child’s identity • this mode is specially important for a child whose linguistic and formal logic competencies are still weak: • identity • artistic expression as a mode of externalization/materialization on an image of self and other • social and moral competencies • emphatic step to other’s shoes position, responsibility toward other’s face/presence, capability to create imaginative “as if worlds” (similar to child’s competencies for symbolic game), art as a medium of loosening inner frustrations – therapeutic role of art • language • imaginative worlds are stimulating development of language and cognition – specially meta-language and meta-cognitive competencies • cognitive and meta-cognitive competencies • loud expression of thoughts in symbolic game/dramatization is a proof of the beginning of meta-cognition and development of child’s theory of mind which is one of the core generators of self-image and identity...

34. Essential learning and flow Essential learning can be defined as learning that: • touches the deepest levels of our personality and because of it’s intensity causes feeling of self-fulfillment • like peak experience causes transformative impacts to our core values, identity and life mission • because of the harmony between our behavior and core values produces flow that enables extremely successful and creative learning

35. The Onion diagram

36. Core reflection Core reflection is a model of supervision that helps us to recognize our core values and important identity features, and helps us to construct professional mission: Sets of possible core values: • Thinking: Clarity, Curiosity, Sharpness Objectivity, Inner knowledge • Feeling: Openness, Sensitivity Vulnerability, Commitment Care, Love, Compassion • Wanting: Initiative, Resoluteness Firmness, Commitment Goal-orientedness

37. Criteria for the evaluation Concrete criteria for the assessment of the results of MCI project are developed from: • aims and content of project activities • 3E criteria of Goodwork: excellence, ethics, engagement • core reflection model of self-reflection of possibilities to “get into flow”, with strong engagement motivate children, and change our own core values, identity, and elements of the construction of “sense of life” (Korthagen’s mission)

38. Teacher should recognize: Role of teacher as the coach and the model: • importance of respectful self – Other relation • importance of relational pedagogy, inductive approach, and the role of art experiences • an insight into thesis, that teaching (the Other) and learning (from the Other) are complementary processes like helping development of identity of learner and self-development of our own identity • importance of constant self-reflection • meaningfulness through the five minds for the future

39. Teacher should recognize: Role of teacher as the creator of educational environment: • importance of creating an inclusive educational environment • educational environment spreads from classroom to local community and virtual places of internet connections • involvement of parents and friends • the presentation as the product to share with others

40. Teacher should recognize: Role of teacher as the facilitator of learner’s activity: • importance of basic identity questions, like: Who am I? How do I respond to fellow person, to expectations of social environment, and to natural environment? What are the roots of my meaning of life? • importance of key personal competencies: empathy, guilt, attentive listening (‘multilogue’ with others), respectful reflection • importance of thinking about social and natural environment through engaged, respectful, and multi-voiced perspective

41. Teacher should recognize: Role of teacher as the facilitator of learner’s activity: • knowing, understanding and respecting the other as the other without stereotypes • consciousness of the other as a part of the self • multiple choice identity is not a neo-liberal ‘shopper’ (dadaistic concept of authenticity) but a strong, social, active, and critical individual with a lot of responsibility and empathy • “shining eyes” – a visual sign of engaged child’s/pupil’s activity

42. Illustration of key concepts of lecture:

43. When I look at myself, i see me as an other…

44. A leaf can become…

46. Discovering of new expressive languages in the kindergarten Vodmat (Ljubljana)…

47. Sense-opening for empathic relations with musical game Bibarije