Monday, November 16, 2009

Architectural Megalomania

Albert Speer, Hitler’s chief architect, in his memoir Inside the Third Reich, describes what I consider to be some uncanny similarities between Hitler’s architectural megalomania and the current ‘tsunami’ of government sponsored construction. Hitler, he says, “liked to say that the purpose of his building was to transmit his time and its spirit to posterity…[he] also stressed the value of a permanent type of construction.” Or consider the similarities between Speers recollection of a 1939 speech by Hitler to construction workers who, in justifying the huge dimensions of his projects, argued, “Why always the biggest? I do this to restore to each individual German his self-respect. In a hundred areas I want to say to the individual: we are not inferiors; on the contrary, we are the complete equals of every other nation”, and the recent gratuitous (but vacuous) justifications given by Manning, Hunt et al. Speers, the inside man, notes finally that “Hitler’s demand for huge dimensions…involved more than he was willing to admit to the workers. He wanted the biggest of everything to glorify his works and magnify his pride. These monuments were an assertion of his claim to world dominion long before he dared to voice any such intention even to his closest associates.” Read those lines again and draw whatever inferences or implications seem most reasonable.

Our TT-DNA

I have been dreaming about the Government’s 1.98 M$ erection, err, flagpole and those 0.02 M$ flags recently. In my dream I was sitting at the foot of the pole, looking up towards its vanishing point. I saw inscribed/etched onto the pole the names of all of our heroes, not just those who receive public recognition and national awards, but those who toil long and lovingly serve others, winding its way around the pole in one continuous line. Then I noticed a separate line of names running parallel to the first. On this line, somewhat faded, were the names of every murder victim, both old and young, every ‘accident’ victim, every executed “community leader”, every ‘failed’ commission of integrity/inquiry. I saw these as representing the two strands of the Trinbagonian DNA – the source simultaneously of our pride and our shame, our celebration and our suffering. And binding this double helix together were the names of every corrupt, lazy, indifferent or dishonest public official, every inconsiderate road-user, every greedy corporate executive, every cowardly citizen, every public ineffectual, and every political party we have ever had govern us.

And the rhythm section played on...

A young man, not unlike my friends in younger days and former students, who loved attending Secondary Schools’ football, was murdered after attending the Big 5 playoff between my alma mater and another school. He cannot merely be more “collateral damage.” These blows from children’s empty hands on mordant drum strikes (too) close to home. I strike these keys in this cold foreign place, where memories of fading suns litter sidewalks, a reminder of the savagery, brutality and senselessness of this and so many others’ fatal blows. I strike these keys hoping that they are not as puerile or futile as fetal forms or police protection. I strike these keys, making and unmaking worlds, hoping not for a sword with which to strike, to wound or sever thought from action, but for a pin to prick the conscience of (former) friends and family.

I ask my former teacher, now the Principal, and other friends involved with team management to open a discussion, a real honest-to-God educational conversation around considering withdrawing from the final and what this might mean. Time is short, shorter than young men’s dreams and busy men’s nostalgic ambitions. I ask what will be gained by playing the final now? Take time to mourn. Will what we might win in anyway compare to what we have already lost? We may win a title but a young man, not marked with the crest of (y)our tribe will still be dead. Consider that! What does it matter then to you, majestic on its verdant hill, overlooking the overflowing necropolis? What do I/you/we really rePRESent? Consider withdrawing. Take a pause. Ask the other team to consider doing the same. Someone has to take in front, set an example, take the lead, make a stand…for something. There is no shame in calling it a draw for now. Today there are as yet two winners. Do play the match later. But do not play it for the stakes set out by others for their vain glories. Play it for something else, when it might mean something else. Stand on the field, in the October rain, and weep. No one will see you. Weep, if you can, as many tears as bullets and blows that have rained, now reign and will rein in our fragile futures unless we do something… something different…now. Weep for all of 90 minutes. Weep and know what it is like to be a man. We have all already lost too much but we have not yet lost it all. Please let it not be said that on that day, this day, the rhythm section played on…

Yours,

Steven Khan

Friday, August 21, 2009

Football as Policy is Folly

This is my fairly lengthy response to the PSA email.
A shorter version may appear in the future.

Three-hundred thousand dollars ($300,000) is what the propaganda, sorry, email, from my Past Students’ Association suggests as an estimate of the cost to finance the School’s football campaign for the upcoming season. Indeed at my alma mater, and former place of employment, where the Principal’s vision is “to be recognized as the Best Catholic Boys’ School by 2010” through deployment of strategies aimed at “raising the public profile of the school in all spheres,” success at football has been named explicitly as being integral to realizing his vision in the administrative policy framework. In this article I argue that adopting football as policy is folly.

Let me be clear at the outset that I see football, competitive sport, and physical activity in general, as being important elements of curricula for maintaining healthy individual and social lives, in and out of School, and at the national level. Indeed all schools have their traditions of accomplishment in which they rightly take pride and which contribute, mostly positively, to their identity via the un-measurable yet un-mistakable school Spirit. This fact should not blind us however to the negative educational consequences that follow from flawed decision-making processes that lie behind the neurotic, almost monomaniac pursuit of football as policy, or indeed any goal which does not have at its heart the support and improvement of learning.

Every year when exam results are released, and this year has and will be no exception, an alarm is raised about the performance of boys in general and boys’ schools in particular. One explanation given short shrift in analyses is the Carnival mentality of “half days” and “whole days” off to attend football matches in the important first term in some schools, usually at the Principal’s discretion. In my experience as a teacher as much as one third of class time can be lost in the first term with the unreasonable expectation that all teachers can and must somehow manufacture more time for their students. Many of the non-competitive, occasionally athletic, students make up such deficits by seeking out extra-lessons. The top Girls’ Secondary Schools are not so encumbered by this lost time (though their students seek out extra-lessons for other reasons). Some of the under-performance of boys in examinations at some Secondary Schools is perhaps attributable to this lost face-to-face class time and not to some inherent deficiency on their part or to poor teaching. The necessity of winning, demonstrating dominance and increasing recognition no matter the cost, perhaps at almost any cost, is fiscally irresponsible. The Girls’ Colleges, by not engaging in such massive single expenditures perhaps have more to draw upon for funding the no less visible or important academic and co-curricular pursuits? Perhaps it is more their management genre than their gender that explains their success and that of their students?

The winner-take-all mentality, the obsession with being the best at any cost marks, masks, and makes the bodies of our young talented footballers into economic commodities – semi-professionals. Individual skill is traded–up for the educational capital in our society of having worn the uniform of a prestige school and access to those networks of power and privilege. Coaches scout and poach talent everywhere. Like other flesh-peddlers they make promises, play on fears and dreams and take advantage of youthful naïveté. All that is missing for now are enterprising agents for these young stars to negotiate contracts with their school clubs and to hold them accountable should the schools not be able to provide them with what they promise before the season.

Remaining at the level of the student, it is important for sponsors, administrators and students themselves to recognize that as student-athletes they are student first and athletic representative second. They are not professional athletes, though given their grueling training and match schedules that, depending on success, might extend into early December, it oftentimes seems that they might come out better if they were categorized and afforded the protections of such. Under these conditions it is difficult for the majority to successfully balance their ‘work’ and ‘school’ careers in the times allotted. Indeed, while intense pre-season training takes place during the July-August break, some teams travelling overseas for ‘international’ competition, I often wonder if a simultaneous effort is made by coaching staff to provide an academic buffer, a pre-emptive intervention for time that will be lost through injury or fatigue in the upcoming term? My experience and conversations suggest that this is not the case in most instances. Indeed one of the follies of football as policy is that it treats individuals as a means to an end – in the case of my alma mater public recognition as being prestigious – with little concern for what happens after the season and any vain glories celebrated are over. Nor does there appear to be discussion with players of the dangers of having too many eggs in one basket and what opportunities are forever forfeited should a serious or career-ending injury occur on the field. Sponsors, donors, and fans are not usually around then. In business a worker’s value is determined by his contribution to the bottom line. It is sad when we use children in this way.

“Football as policy” also serves to undermine teacher professionalism and systems of meritocracy upon which a sustainable culture of academic excellence can be built. Government Assisted Secondary Schools, like my alma mater, have final discretion in who they allow into 6th form. What many are unaware of is that the process of selecting the 6th form intake has already begun. With the email sent long before CSEC results have been released the machine has been turned on. Teachers, those who interact with students on a daily basis in and out of the classroom, better positioned than most and more reliable than an exam score to comment on students’ preparedness for 6th form and advanced study, are not part of that process. Indeed even when they are part of the process to enact a completely meritocratic selection based on past performance (academic and behavioural) they are too often thwarted by Principals, coaches or the board who have the final decision based on other agendas. Many schools do not behave in ways consonant with their marketing as nationalistic institutions upholding democratic, religious, or meritocratic ideals. They are businesses masquerading as intellectual enterprise. Indeed, “busy-men”, not patient thoughtful teachers or educators, dominate educational decision making in Trinidad and Tobago.

Once a student is selected for a non-academic reason, with sub-par grades, either the minimum requirements or not even that, anyone with grades as good as or better who has applied, but fails to be admitted, has a valid case for being admitted also under a system which proclaims that admission policies are fair, just and based on principle. Fear of litigation perhaps leads to the excessive intake of students such that class numbers are sometimes double the recommended number in some schools. Teachers must shut up and suck it up as their professional autonomy is undermined. Again these are elements of a genre that perhaps contributes to the continued underperformance of Catholic Boys’ School relative to their female and Presbyterian counterparts.

Denominational schools however are partially protected from litigation arising from academic discrimination by not having to make their decision-making public, in much the same way they don’t have to justify who they take on the 20% for the SEA. Government and the people of Trinidad and Tobago may not think that they pay to subsidize students coming into a 6th form to play football in order to increase the prestige brand’s recognition. If they think about it at all, they might believe that they are paying for the all-round development of the individual – a future citizen – for whom football and other curricular activities are appropriately balanced. How naïve of them! Unfortunately, not selecting the best students that one can, undermining teacher autonomy and professionalism, over-subscribing courses of study in enacting the football as policy folly has consequences for teacher morale, health, absenteeism, good-will, school spirit and student achievement. Again, one does not have to go much further than the culture of some schools, that ought to be doing much better, and their policy framework that somehow imagines that excellent results can come before excellent motivated teachers, with football strategically serving up recognition somewhere in the mid-field, to explain and understand the continued mediocrity of their academic achievements.

This logic runs contrary to every successful academic institution of which I am aware. It makes perfect sense in business however. But like politics, business has a morality of its own, one that does not traffic natively in the currency of the public imaginary of school. Indeed, in business, the expression “you’ve got to spend money to make money” is not unheard of. Spending $300,000 on football to “experience even greater success in the upcoming season” than last year is really small change chasing the big money, millions of dollars, in alumni and business contributions to make up government shortfalls in advancing other developmental agendas. I wonder though how reasonable and sustainable the budget is in these belt-tightening times and how the cost to manage a school football season could skyrocket 375% from $80,000 a mere three years ago to $300,000 at present. I can’t begin to imagine how much money will circulate during this season when you consider the schools involved if this is what one school is willing to spend. I shudder at the thought of the potential for corruption.

Barring sponsorship and donations where would $300,000 to cover $1000 per game laundry bills, $800 boots, meals and transportation costs have normally come from? The answer is these costs would have been invisibly borne, as in the recent past, by being distributed among the community, parents and well-wishers. My first point here is to highlight the type and value of resources that one usually takes for granted in a community and to draw attention to the fact that while other school communities may not be able to raise the same kinds of funds their respective communities nevertheless contribute directly to their representatives. In such cases the team indeed comes to represent the community from which the players come and do not become mercenaries – laws unto themselves who are financed externally to mount campaigns over straw. My second point is that competitive football in schools, unlike most other after-school curricular activities is far from a free activity. As in other areas of life where market values predominate, those who can pay can play. I am sure others blanch at these costs for a single activity in a school. As the email wisely suggests at one point, a washing machine and dryer would be a better investment for the school community than $30,000 in laundry bills! In helping football to find a sustainable place in the school’s curriculum, more of that sort of reasoning is necessary.

Those who have been reading between the lines will see my thinly veiled allusions to events at the national level – where football cannot escape politics and politics is treated like a football by those who are ruining our society and institutions. Many of whom, having passed through the same types of schools enacting this pedagogy have learnt the lessons of football as policy on and off the field. Indeed part of my moral outrage and reason for this lengthy response are the similarities and grim resonances I find between the email request by the PSA, statements by the Principal and our PM and his companions. I find intolerable those pecuniary truths which exaggerate accomplishment, defy evidence, confuse correlations with causation and seek justification for personal ambition and monomaniacal monument at the expense of individual lives, sustainability and security. School is often championed as being a microcosm of society. Our national culture nests in schools and the similarities between the current climates in school and in political life at the national level ought to trouble us greatly.

I implore educators of all schools now, not just Catholic Colleges, to consider my previous advice to work ceaselessly to, “create schools and curricula that are of the community, not merely in the community, or worse, that live on and off, and contribute only waste for life in the community; and to compete to outdo each other in responsibility, goodness, imagination, virtue and generosity to one another.” Football as school policy as historically and currently enacted is not the route. Indeed, there has been for far too long an unholy alliance among greed, ungraciousness, irresponsibility, aconsequentality, and a false sense of entitlement surrounding success at the expense of others which I do not believe would find favour with serious educational philosophies including those of the religious Founders of many of these institutions.

I wish my College team any and all deserved successes. However, if my alma mater should happen to win this year I wonder what they will find it necessary to spend to keep on winning? How much will they ask for in next year’s email or the year after that? Half-a-million dollars – When will it be too much? What will be the cost?
I like meh school and I like meh football but this nonsense have to stop!

Monday, August 17, 2009

PSA Football Email

This is the email that I responded to:

Proposal for Organisations (Sponsor) and Individuals (Donate). You can contact Micheal Toney or myself if you require a formal letterhead request and/or --- to engage your organisation.
*** College, is currently preparing its football teams for the upcoming 2009/10 College football season. In 2008, in light of moderate results coupled with the impact on school spirit, reputation and performance, the Past Students? Association was asked to coordinate the College?s football program. The Association accepted the responsibility and through ***, a ?fete match? team made up of former College players, the program was revamped. Results far surpassed expectations in 2008/09 with the Championship team reaching the national Intercol semi-finals and placing second in the South Zone to perennial rivals, *** College. There was also a marked improvement in school spirit and discipline. This success can be largely attributed to a structured all- encompassing program, top coaching staff and strong stakeholder support.
The teams have been training hard in the current pre-season and, from all indications, we anticipate even greater success in the upcoming season. In order for the program to be effective, these efforts require funding. The current program shall cost approximately $300,000.
SPONSORSHIPS
We wish to ask your organisation to support this endeavour by considering one of the following sponsorship options:
1. 25 Home and Away Playing Kits (chest logo) - $60,000
2. 25 Home and Away Playing Kits (sleeve logo) - $25,000
3. 25 Warm up jerseys (chest logo) - $10,000
4. 40 Travelling polos (breast logo) - $10,000
5. 700 Fan T-shirts (Logo on Gents, Ladies, Boys, Girls)- $10,000
6. Team Banners (2 logos on either end of Team banner)- $ 5,000
Items 5 and 6 can be sponsored by more than one organisation. Each sponsor for the packages above will have their logo appearing on the supporters? jersey that is currently being designed for a modern, world class look and also on ***.com. DONATIONS
There are 30 games for the season. Some of the major cost items are:
Laundry - $1,000 per game
Meals - $1,000 per game
Boots - $800 per pair for 20 players
Medical Supplies - $5,000 for the season
Transport - $500 per game.
The aquisition of a washer, dryer and team bus would greatly help. The bus is long term however, the washer/dryer can be used for other sports and will pay back for itself within the fuirst month of the football season.
OTHERWe also would appreciate any technical help - Physio, Team Doctor, Coaches, Motivational speakers. We once more look forward to your support and thank you for helping us in our preparation for what we expect to be a very rewarding season. Your soonest feedback would be appreciated and please do not hesitate to contact us should you require further information. Cheques can be made payable to *** College Past Students? Association?. Queries and artwork can be sent to ***@gmail.com. Thank you

Thursday, July 23, 2009

More Education Articles

UNESCO: School Violence a problem across the region [Express, July 23, 2009]
Drastic Education Overhaul Needed [Guardian Editorial, July 24, 2009]
Our classrooms need to be havens [Express Editorial, July 24, 2009]
and an interesting one on historical accuracy by Kevin Baldeosingh
An Imaginary Past

Wednesday, July 15, 2009

The human

Still wrestling with the problems of what it is to be and what it means to be human.
DB says "All of the problems of the human professions are a fight with Science and partly a fight with belief"...I want to expand this a bit...
Perhaps the problem of the human Being (and human-ness) begins with the difficulty of recognizing (and only later representing) its un-homedness, its resistances and struggles to repress the poesis of Knowledge, Belief and Value that emerge from Science, Religion, and Economics? Perhaps this is a necessary un-settledness in working through the unruliness and vicissitudes of Desire and un-Desire?

Tuesday, July 14, 2009

Successful Teaching - More than a mouthful

For successful teaching-learning (and research) we must do the opposite of suspending our discrimination as to context, i.e. we must make context central to thinking. What this means for development, or more specifically situated to education as a context with which we are more familiar, learning, is that pedagogical practice is dependent upon but not determined by [alternatively “is a function of but is not fettered by”] (un)consciousness of one’s recursively elaborative socio-cognitive networks of abilities to discriminate, attend to, draw up on, symbolize, connect and incorporate, diverse polyphonous, polyvocal and polysemous elements of social interaction and discourse, i.e. the (in)visible, (in)audible, (in/ex)scribed, and (an)aesthetic consequences of (in)appropriate contingent interventions which one might have deliberately and accidentally occasioned. Pedagogy then involves proairesis [desire guided by deliberation, deliberate choice of a means towards an end] and poesis grounded in a politics [Best] of pro-phetic [before speaking, i.e. hermeneutic listening] phronesis"

The successful teacher inhabits three moments and draws upon 3 sets of dispositions/skills:
The "What just happened?"..........Hystory......Analytic/Interpretive
The "What's happening now?"........Presence.....Attentiveness/Awareness/Consciousness
The "What might happen next?"......Emergent.....Anticipatory/Creative/Poetic

Sunday, July 12, 2009

Girls v Boys Nonsense Again & Other News Articles

Another report out of the TT Guardian (July 12, 2009) continuing this debilitating myth butressed by developmental research on differences between male and female acheivement.
Illiteracy not tackled seriously
National School Code coming (TG July 10th)
11 CXC Subjects to Come under review (T Express July 14th 2009)
CXC Planning drastic reform to Syllabuses (TG July 14th 2009)
CXC to review 11 subjects (Newsday July 14th 2009)
Going to School with Critical Thinking (TExpress Editorial July 16th 2009)
The success of Hindu Schools in SEA Exams (TExpress, July 16th 2009)
Ah go deal with these eventually...too tired today.

Saturday, July 11, 2009

Proof and Refutation

The PM’s statement that “T&T is doing far better than all the other territories in the Caribbean at this time” (Tdad Guardian, July 11) is like saying that the PNM has more “moral and spiritual values” than any other party at this time. It is a seductive truth. Once again we seem caught in the Manning-Hart-Richards administration’s fantasy, a seemingly endless repetition of authoritative dream-statements and infantile wish-fulfillments without reference to actual evidence or room for refutation. While I do not have at my disposal access to the wealth of information and resources that the PM’s Office does (unlike the President’s presumably) I base my refutation of the PM’s statement on a single counter-example – the case of CSEC mathematics 2008. I choose mathematics as it is the area with which I am most familiar, the one perhaps most relevant to our leaders’ Desire to make T&T into a preferred destination for financial services and which (presumably) justifies our current developmental decisions and agenda.
The report on the performance of students of T&T on the 2008 CSEC Mathematics examination (available through the CXC website) is disaggregated from the rest of the region’s because of the compromised examination of last year. The results however are not atypical. It states on its first page that of the 20,000 or so T&T students writing the General Proficiency exam in mathematics last year, 47 percent of the candidates ‘passed’, i.e. achieved Grades I – III and 40 percent of the candidates scored at least half the available marks. This indeed is “far better” than the rest of the region where the overall pass rate is an abysmal 37 percent with only 28 percent scoring more than half of the marks. Far better is yet far from satisfactory. We ought not to congratulate ourselves so heartily on our measurable mediocrity. On the Paper 2, which requires students to demonstrate solutions not merely shade answers, only 33 percent of candidates in T&T scored at least half of the marks. The true scale of our underperformance is detailed in the litany of errors, mistakes and lack of mathematical understanding reported. On the very first question which assesses fundamental mathematical skills such as students’ ability to perform basic operations on mixed numbers, solve problems associated with income tax, calculate a percentage of a derived quantity and write as a percentage the ratio of two quantities, only 15 percent of students were able to get a full score, the most for any question on the paper, yet the overall mean score of which was less than half of the total. In fact only for 3 out of the 14 questions on the paper is the mean score more than half of the total available for the problem!
I am a little disappointed, the PM’s spin is usually “far better.”

SEA What happens next

I want to congratulate the Express for displaying courage in breaking with tradition to foreground questions that are often neglected in the outpourings of pride that we feel for the ‘winners’ and the silent pain we feel towards the ‘losers’ in the SEA competition and lottery in their Editorial of July 2. On principle I refuse to refer to it any longer as merely an examination or assessment. However, there are several oversimplifications in their analysis, which, while necessary for an Editorial, work against the hopes expressed by the authors therein for substantial and meaningful change for the better, for more, if not for all, which need to be addressed. For example, in the first paragraph the Editor writes of the “intellectual talent and hard work” that allows the best and brightest to beat out all the rest and which we uneasily celebrate. But as a former top Common Entrance student, National, Commonwealth and now Canadian Vanier Scholar as well as a critical educator, I am cognizant of the fact that these are insufficient determinants of success. Like many of our successful students success has also been purchased for me through the cultural capital earned and provided by ancestors, extended family, recursively elaborative educational experiences and social networks of friends, peers and mentors at all stages of my development. That is to say I have been part of rich educational ecosystems, knowledge networks, which have provided me significant and ongoing developmental opportunities to learn.

It is time to end the myth of the isolated and individual genius as this stereotype misleadingly sets up an outlier phenomenon as a norm. Rather, it is clear from an abundance of research sources that individuals’ potentials unfold and develop in safe supportive networks of relationships that provide ongoing, meaningful opportunities to learn in a timely fashion. That certain groups do not appear to succeed as well as others do in this competition is not to say that members of those groups do not work as hard or are not as intelligent. Indeed, while we ought to look towards school reform, our chief concerns as individuals and as a community ought to be on the networks of economic, social, political, preferential, and intellectual relations that continue to structure our neo-colonial plantation society in increasingly unjust ways. If we want to change education we are going to have to change those networks, the systems of distribution and production and flow, and the ways we relate and function in the new networks we create. This is an argument that has been made by Lloyd Best and others and repeatedly ignored. I do not think it likely that I will fare more successfully than my predecessors. But I will try nevertheless to help us to call to mind, name, and question our currently limiting educational mythology and work towards beginning to imagine and narrate different, more hopeful ones.

Imagine for a moment the highly improbable scenario that somehow all of our teacher education, curriculum reform, infrastructural improvements, resourcing, and other professional development initiatives bore their fruits simultaneously with a result that all schools and every student performed as well as every other student on the SEA, or as the Editors put it that all schools managed to reach the same high standard. What if we actually succeeded in our stated ambitions? Can you imagine the panic that would ensue? Our ability to choose and sort students and thus to determine an identity and assign intellectual status would be compromised. What a wonderful day that would be. Unfortunately, as long as our networks, relationships and performances remain as they are, that day is unlikely to come.

Examinations are premised on variability in student achievement. The latter is correlated and co-varies with a large number of variables, not all known and not all applicable to a given individual at a given moment. These range from parental education to teacher marital status to frequency and quality of “breakfasses” and other meals to the availability of personal, quiet individual study space. When examinations were developed it was never the intent or purpose that all those examined should achieve at the same level in the same time or at the same age. The purpose of examinations is to discriminate, i.e. to make distinctions for a particular purpose such as suitability for military service or identifying and diagnosing specific deficiencies. Indeed, the continued existence of SEA inhibits our ability to ever achieve our educational goals for all. The philosophies underlying SEA, together with the associated practice of sorting and assigning value and worth are incompatible with and antagonistic to our goals of helping all students reach their full potential as human beings. Competitive exams like SEA within social systems like our own are designed, and designed well, to create a taxonomy of human value that sorts humans into categories suitable either as products for different degrees of further processing, some for eventual export to the metropolitan capitals of the world, a phenomenon Naipaul and other Caribbean or post-colonial writers have dealt with better than I can, or to discursively construct a class of sub-humans seen as only as waste or collateral damage. Schools and examinations are extremely good at producing such failure and waste.

What would happen if every student who went into the SEA examination room wrote nothing on their papers? What was highly improbable just a moment ago becomes absolute certainty. Students and children are not so positioned as to wield such political capital, nor are they taught how to, nor should they be used as pawns to advance the agenda of others. Such a decision is a choice that they have to make for themselves. It is perhaps the most important decision they will have to make, or can make in their young lives – much more important that writing an exam that is at best loosely related to what they can do and what they might be capable of doing in the future. It is a decision to down tools, lime many of our ancestors, and say, collectively, “this is neither good nor just.” An act of collective resistance by the least powerfully positioned might just be the thing to bring to an end this repressive regime of inappropriate testing once and for all. For my alma mater, San Fernando TML, and other Schools it would mean giving up the annual public spectacle and photo-ops surrounding the SEA, important marketing for future fund-raising, and actually thinking about what might be good for the education of all not just those that I happen to teach. For the media, they would have to want to create new narratives of educational success which the Express seems to be moving towards.

The Editors are wrong when they claim that “In every education system, it will always be a minority who excel.” This inductive leap, a hyperbolic generalization is false. It is more correct to say that in every education system set up as ours has been and continues to be – to identify a few elites and mandarins – there is a very large probability, approaching certainty, that only a minority will ever be allowed to demonstrate an excellence as narrowly defined by a single measure taken early in life. As argued above and elsewhere, variability in what we call success in our system does not come from talent and effort alone. Where this variation is attached to important social goods, namely a ‘prestigious’ educational trajectory, a visit from the Prime Minister, the Minister of Education, or a front page on a newspaper, and attached to a valued social category – winner, success, bright – it can only be a minority who are allowed to excel. Drawing attention to the way our systems are set up as the source of the differential achievement and waste production however opens space for imagining that indeed they might be set up differently in ways that give rise to more hopeful emergent possibilities than the nihilistic assumption that it is only ever a minority who can excel, an ideology that flirts with biological and social determinism.

By way of counter example, consider Finland which finished first in several recent international benchmarks in science (PISA) and mathematics (TIMMS) education. Among the attributions given for this phenomenon by Finnish researchers in the book “How Finns Learn Mathematics and Science” are commitments by the government to fostering a knowledge-based-society, promoting educational equality and devolving decision making power to local school levels. These commitments are manifested in practices such as having common comprehensive schools in which all types of students learn together for as long as possible and ensuring special needs teachers and guidance counselors are available to render assistance and give advice. Significantly, schools and teachers are responsible for selecting learning materials, organizing general assessment and for using the data to evaluate how well they are meeting goals. They are given full professional responsibility for their decision-making. Theirs is not a top-down hierarchical model as National level inspections of learning materials ended in the early 1990's and there are no national or local school inspectors since “teachers are valued as experts in curriculum development, teaching and in assessment at all levels." This strong testament of professional confidence in their teaching fraternity is warranted as Finland has a rigorous programme of teacher education. [Note Finland’s success in the 90’s and first part of this century is partly due also to a fairly homogenous population and economy. With immigration and the global financial crisis this is changing.]

The Editors ask “why aren’t more primary schools reaching the highest standards?” That ‘talent’ seems to be concentrated in localized hubs of excellence is easily explained: success tends to function as an attractor basin and amplifier for future success. ‘Successful’ schools have developed and evolved so as to maintain a successful ‘fit’ within our educational landscape based on selection pressures such as SEA and contingent upon a geography and history, shaped by the forces of the colonial civilizing mission. A large part also has to do with parental choices. Take for example Cipero R.C., my mother’s former school in Rambert Village. The school is small, quiet, safe, the staff and Principal are talented and motivated and doing very good work, the community is involved and this year they had a 100% pass rate. Few if any children from the neighboring communities of Palmiste, Gulf View, or Bel Air, many Catholics included, attend or will attend school there. Instead, many parents elect to send their children to Private schools or sit in traffic in San Fernando to pick their children up from the more prestigious San Fernando Boys’ R.C. and St. Gabriel’s R.C. schools, neither of which has much open space and whose classes are much larger than at Cipero. I wonder how the small southern community might be transformed if the networks of flow of students were altered such that different decisions were made about where children were to be educated and with whom they might interact. I encourage parents to consider sending their children to schools in closer proximity to where they reside and to work to build all the schools in their communities, not merely the ones that their children attend. In this way our diverse talents and cultural capitals might be dispersed differently.

I don’t wish to get drawn into the sex and race debates at this time. However, I wish to point out that these visible markers of difference are not the only relevant variables relating to student achievement – they are however easy to attribute and record. If we were to examine other criteria that relate to successful or unsuccessful students we might find that there are other important variables which we could in fact attend to structurally and systematically, rather than continuing to re-inscribe failure and deficiency onto individually sexed and raced biological and discursively constructed bodies. Further, if the narrative of academic ‘panic’ is put in our back pocket perhaps we might understand those students who are not succeeding to be like canaries in a mineshaft, telling us that there is something terribly wrong with the environment in our schools and perhaps with the institution of School itself for them. School is not habitable, hospitable or hopeful for many of our students. Let’s SEA what happens next…
[Originally published in the Trinidad Express on July 9th and July 10th 2009. This is a slightly expanded version.]

Thursday, June 25, 2009

A parable for Education

On my recent return to Trinidad during the Lenten season, I began to reflect and to articulate a response to questions and concerns posed to me by (Catholic) educators as they struggle to come to terms with the implications and challenges posed by the changing nature of the relationships among consumers, commodities, communities, cultures, environment, knowledge, values, spirituality, and education, and the human institutions which facilitate these for better and worse. In private conversations I offered a limited exegesis of a parable: the parable of the rich young man (Lk18:18-23) which I believe offer insights for inspiring our educational imagination.

The parable of the rich young man who is obedient to the law and commandments but finds it difficult to sell all that he has, give the money to the poor, and follow the Master teacher because of his attachment to wealth, offers an invitation, an opportunity to examine and learn what it is that we are in love with the most. Below is my retelling, interpretation, and elaboration of this parable in/for our context:

And so it happened that the principals of some "successful" and "prestigious" secondary schools sat at table with a teacher-educator and said, "What good things do we need to do in our school in order that all our children might experience success?" He responded, "You know the theories of curriculum and pedagogy. Do treat yourself, your students, their parents, your colleagues, and other stakeholders with an ethic of respect and care. Do request that they do the same. Do prepare yourself continuously for the mental, physical, and emotional demands and surprises that each day will reveal. Do enable those over whom you have authority and responsibility to share in the processes of negotiation and decision making necessary for the establishment of social norms that enable equitable, meaningful, and respectful participation. Do work to foster a climate which values reciprocity and risk-taking in the respectful exchange and challenging of ideas.

Do create time and space for meaningful and sustained engagement with significant ideas both individually and collaboratively. Do listen more and talk less. Do get your community more meaningfully involved. Do establish a culture of learning. Do not be afraid to experiment and try new things. Do follow through on what you have learnt.''

The group smiled somewhat contentedly, "We think we are doing all of these things. Yet we are very concerned about rising indiscipline, violence, inequality, and unequal accomplishment. What more must we do to stop the tsunami of terror and escape the kumblas in which we are confined?" Looking directly at them and speaking slowly and clearly he said, "Go back to your schools and open them up to difference and diversity. Find new, more just, ways to invite and welcome the poor, the less fortunate, the academically less successful, the disabled, les damnés, and the otherwise abject in this society and in your communities to fuller participation in the reformatting and reconceiving of your holy institutions. Learn how to create schools and curricula that are of the community, not merely in the community, or worse, that live on and off, and contribute only waste for life in the community. Refuse to participate in and profit from the unholy biocidal alliances, the carrion cultures that continue to reproduce anew, historical, material, economic, and discursive enslavements and extinction. Seek and teach the truths about the value of human life that lie beyond SEA and CXC success. Be patient. Compete to outdo each other in responsibility, goodness, imagination, virtue and generosity to one another, to the earth and to that which gives Life."

When they heard this they went away confused, angry, sorrowful, and deeply troubled, for while they wished to contribute to a better society they found that as yet they were very much bound to and by structures, institutions, and patterns of thinking and acting that narrowly defined and confined their beloved identity and ability to imagine what they might be through an "ill'' logic of success.

In the parable we are never told what happened to the rich young man-perhaps he reconsidered and returned to follow the teacher? Indeed, there are numerous examples of men and women who have taken this parable to heart-founders and members of religious, charitable, and volunteer communities. What is it that we so love that restricts us from seeking anew, paths to Life for all? I wonder, what our own "rich" young people's responses would be if the question were put to them today.

Monday, June 1, 2009

Casting the Net

"What is the net of an open-ended cylinder?" This is one of the most productive activities that I use to illustrate concepts related to teaching and learning and for providing meaningful opportunities to learn. Adults and students alike rush to give "the answer" - "a square" - quickly amended to the more general category, "a rectangle." "How do you know?" I challenge, which is usually greeted by an anguished silence as if the right answer was all that would ever be required.

A few brave souls eventually attempt an explanation that runs in one of two directions - cutting an open-ended cylinder, such as a paper towel roll, with scissors (which have been strategically provided) in a straight line along the vertical axis and flattening the surface, or folding a rectangular sheet of paper so that the two opposite parallel sides meet.

At this point, most are quite satisfied with their mathematical knowledge, and are prepared or can be easily instructed to handle the algorithmic computations that are instrumentally tied to the determination of (surface) areas and volumes of real-world cylinders like pipes, hoses, blood vessels, reeds, rods, and other structures with uniform circular cross section; tasks that frequently appear in SEA and CXC exams. This, however, is where the real lessons about teaching and learning begin.

"Examine the paper towel rolls in front of you. Are there any other nets that can produce a cylinder?" After short work and some discussion, many, having unfurled the roll along the continuous spiral where it is stuck, declare the net to be "a parallelogram." Some begin to make connections between the areas of parallelograms and rectangles, others between the shapes themselves. Continuing the investigation, "Are there any more?"

Encouraged by having found one more than they had anticipated, and armed with simple concrete materials - scissors and discarded paper towel rolls, investigations and discussions proliferate. Soon all manner of "shapes"-parallelograms of different sizes, V-shaped chevrons, serrated polygons, beautiful obzocky plane figures with no names-populate the learning space. All are nets of the same cylinder, all with the same area, and all with (at least) one other "mathematical" feature in common.

Looking across the seemingly endless variety of forms most beautiful and wonderful, two mathematical truths eventually become apparent to learners. However, it usually takes them a little while longer to be able to articulate their insight in acceptable mathematical language - "each 'shape' has one pair of parallel sides of the same length" - the reminder that this was and could become a cylinder. Secondly, they complete the generalisation, "the other two sides fit together like a jigsaw puzzle, they are geometrical 'opposites'."

Tracking back now we try to put our growing insights together with what we already know. The challenging question and task becoming the articulation, communication, and inscription (in acceptable mathematical discourse) of how these different nets are generated, that is, to relate the different ways in which "cuts" are made with the final forms obtained, to delineate the forbidden cut(s), and to understand the rectangle and parallelogram as the result of special cases of cutting.

Other questions arise - Why is the parallelogram used so frequently to construct cylinders? What advantages does it have over other forms? These lead in the direction of aesthetics, optimisation, the mathematics of spirals, fault lines, and structural integrity.

Unsettling questions emerge - both conceptually and pedagogically. Are these things really nets? Wouldn't students be confused and disadvantaged in their examination by learning how to think differently about the net of a cylinder when all they are required to know is what it is and how to find its area and volume? What about the people setting and marking the papers? Would they accept the answer that the net of an open-ended cylinder is something other than a rectangle or parallelogram?

Many teachers declare in our debriefing after the activity that while they have enjoyed the learning experience, "we were never taught this" or "in this way" or "I couldn't do this in my school," or ominously invoke the inviolable authority of "the syllabus." "Neither was I", "yes you can" and "So what?" I respond. Might we find the courage to shift the sole focus away from the requirements of a syllabus or an exam to support learning?

The curriculum is what we make it in our classrooms. I end by rephrasing the opening question and title of the lesson in the plural, more generative, form, "What are the nets of an open-ended cylinder?" The answer, hopefully, a rich space for experiencing meaningful and memorable learning.

Learning to Read

"There is no economic solution to the ills of the world until the arts of originality - arts that are driven by mysterious strangeness - open the partialities and biases of tradition in ways that address the very core of our pre-possessions. This involves paradoxical orders of readership...I find myself reading in continuously changing ways..." (Wilson Harris, The Unfinished Genesis of the Imagination, p.251).

I was a precocious and promiscuous reader. This was partly a function of there always being books and literary material lying around—a consequence of there being an unreasonable number of teachers in my family tree as well as my father’s affinity for the spy/action novel genre. I was one of those “delinquent” children represented on television reading well past their bedtime with a flashlight under the covers. As a child I read everything I could lay my hands on that interested me. As a teenager I loved libraries and revelled in unexpected discoveries and delights when I picked up a title that sounded interesting. This is how I first encountered those authors, titles, and disciplines that I would later come to know more intimately within sociology, psychology, philosophy, mathematics, science, art and literature.

As a very young academic, I am always conscious that I have not had the wealth and diversity of experiences in education as my peers/colleagues who have spent significant time within schools and elsewhere performing different roles and crafting diverse identities. However, in examining my own story I realize I began to read education from a very early age. I think John Holt’s How Children Learn and How Children Fail were the first two education books I read, somewhere around age 14. From these I learnt about the “game of school” and how to play it successfully. Knowing this allowed me to get on with really educating myself about teaching by scrutinising my teachers’ pedagogical practices. This was soon followed by books on the psychology and sociology of education, which though conceptually interesting were literarily insipid. Sometime in Lower Six I began reading Paulo Freire’s Pedagogy of the Oppressed, a masterpiece, but well above my then level of understanding. I left it and returned to more approachable material.

At 28 I learnt to read, again. And once again found excitement and intrigue. Following the post-structuralist turn in literature and the social sciences I learnt that one could read almost anything as a “text.” Coming from the hard and natural sciences this was a challenge. I attempted to read the then (perhaps still) popular multimedia phenomenon Yugioh as a pedagogical text. This required that I learn how to read and interpret the form and content of graphic novels and Manga as more than mere comic books. Once again I found and fell in love with “scholarly” books like The Rise of the Graphic Novel, Understanding Comics, and Superheroes and Philosophy, as well as more serious graphic novels including the Pulitzer prize-winning Maus, the acclaimed King (a biography of Martin Luther King), and the poignant Faxes from Sarajevo. Learning to read different textual forms opened my interests to cultural and critical theorists in art, cinema, and popular culture; and philosophers and educators who had been reading and writing in/about these forms for quite a while. This encouraged me to begin to re-read ‘familiar texts’ such as Carnival, or rather what Minshall calls “the mas” pedagogically. Learning to read is liberating.

"The reader...has to read differently, to read backwards and forwards, even more importantly forwards and backwards" (WH, UGotI, p.252)

This semester, as a mathematics teacher educator, I have selected Reading and Writing the World with Mathematics by Eric Gutstein as a text to be read by my final year students. Gutstein reacquaints me with Freire, who uses “reading the world” to mean “understanding the sociopolitical, cultural-historical conditions of one’s life, community, society and world” as a gateway into reading the word (textual/functional literacy), and as a position from which to Write and re-write the world, that is, to positively transform the world. It is my hope that these teachers will come, as did Gutstein’s students, to “use mathematics to understand relations of power, resource inequities, and disparate opportunities between different social groups and to understand explicit discrimination based on race, class, gender, language, and other differences…[as well as] dissect and deconstruct media and other forms of representation.”

Learning to “read” media is of urgent importance. We must teach children to read their “massively multimedia mashup” world. Unfortunately their world is less understood and frequently feared by adults. We must however encourage them to draw on and share their funds of knowledge. We must be especially concerned with teaching our children to critically read (resist and transform) what Benjamin Barber, author of Consumed, calls consumer culture’s “seductive infantilist ethos,” which threatens our (and our children’s) liberty, citizenship, health, and well-being and undermines democracy’s foundations worldwide.

To other bibliophiles out there: draw deeply from your funds of knowledge, learn for the purpose of reading the world. Read across boundaries, anywhere, everywhere. Be promiscuous readers…change the world.

Rumpelstiltskin Revisited

In June 2008, I gave my very first graduation address to the educational community of Malabar RC Primary School. I decided to tell a story—a simple fairy tale, “Rumpeltstiltskin.” I hoped, though, to challenge them to think more critically about what this story about a poor miller’s daughter, whose father boasted to the King that she could spin straw into gold, might really be about, and draw out some implications for how they might choose to live their lives.

As I told the audience, typically, this story is read to children as a warning against boasting, and was meant as a cautionary tale for young women. The little man, Rumpelstiltskin, is cast as a villain or demon for wanting a human child and for having what is seen as unnatural abilities—alchemy—the ability to turn base material (straw) into something of value (gold). But reading the story in this way is easy; it fits with the way many people see and construct the worlds in which they choose to live—worlds that often imprison their imaginations as well as their bodies and spirits. Our challenge in this century is to learn to read the stories that we have received in our childhood differently, to ask new and more challenging questions, and to seek answers that are not going to be found in textbooks. Another challenge is to write new stories—better, more hopeful stories. I sought to illustrate this in the remainder of the address.

Consider two questions about this story: 1) Who acts ethically? and 2) What are the values espoused? These are not questions about right or wrong, about rules, or about villains or demons. They are not about picking a character to follow but about learning about and from each character.

Let’s start with the miller, whose boastfulness and pride place his daughter in harm’s way. Does he act ethically? He is irresponsible with his daughter’s reputation and this irresponsibility places her at risk of being taken advantage of by the King, the symbol of nobility and justice. Does the King act ethically? Or does his greed drive him to the very brink of committing murder? And what of the miller’s daughter? She has the power to put a stop to the lie initiated by her father. However, she chooses to enter into an arrangement with the little man whose name she does not even know, but who promises and delivers what she is unable to do. She becomes indebted, reaps the rewards of her deceit, and places her future, and that of her child, at risk. Through her thoughtless and self-preserving actions, she promises away her future and that of the kingdom. She later reneges on this promise.

All three are complicit. All three have the power at every instant to transform the situation into one where their actions can create opportunities for others to acknowledge their responsibilities to each other and act more ethically. The miller can go to the King and admit his lie; the King can be satisfied with less gold and choose not to kill the miller’s daughter; the daughter can admit that she is unable to do what is asked of her. All of these require courage and strength of character. Sadly, in this story, and in those we hear, read, and enact most commonly today, these do not appear to be virtues that are widely practised. Instead, the values exhibited are boastfulness, deceit, greed, thoughtlessness, forgetfulness, and cowardice.

Rumpeltstiltskin seems less a villain now and more a victim. His skills have been used and he does not receive the agreed upon payment. He offers several opportunities for the daughter to take responsibility for what she can and cannot do, and to face any consequences. He offers her opportunities to act ethically and responsibly towards herself and the King. He pities her, but he cannot choose for her; it is she who chooses to keep silent and benefit from the lie, fraudulently taking credit for what is not her work.

The educable moment always presents a gift – the opportunity for the enactment of an ethical practice. It presents opportunities to choose and model how to be unconditionally responsible for another and so build an ethically responsible society. In education, politics, and the public service, we are blessed every day to be offered opportunities to come clean, to take up our responsibilities, and face the consequences courageously. Sadly, many, following the examples of the King, the miller, and his daughter, choose not to do so.

Apart from an allegory of moral virtue and the necessary conditions for building an ethical society, what else might Rumpelstiltskin be about? Consider the central metaphor of the story, alchemy, the spinning of straw into gold. A substance that has many domestic and indigenous uses, but which does not have high economic value, is converted, on a large scale, into one with a more limited set of uses. For a King, these uses would include ornamentation, commerce, and the financing of political powows, military or industrial campaigns. This transubstantiation can be read as a metaphor for our (mis)use of nature to create wealth. The King seems unconcerned with how his wealth is created and what has to be promised or must be traded in order to pay for the currency of development and measures of prosperity. This is in sharp contrast to Rumpeltstiltskin’s values, which have an ecological, biophilic, flavour as he proclaims to the Miller’s daughter who tries to buy her way out of her promise, that something alive is dearer to him than all the treasures in the world.

Economic prosperity can buy a certain type of life. However, there is no value that can be placed on life itself and we are fast running out of life-sustaining spaces. Do we care where our food, toys, and clothes come from and where they will go when we are finished with them? Do we care how they come to be available to us? Do we teach those for whom we are responsible how to care for that which gives life, or are we only concerned with possessing, like the King, more and more at any cost? In this area, too, we have opportunities to act more responsibly than we have been and to cease from creating more and more of what sociologist Zygmunt Bauman refers to as Wasted Lives – the inevitable and disastrous consequences of our modern appetites – marked by fear, anxiety, deprivation, un-belonging and homelessness.

There is also the leitmotif of the power of one’s name and the power that other people have in naming us. Words and labels can be cages placed around us, restricting physical and psychological mobility or they can be heralds that go before us proclaiming our virtues and guiding our vision. An exercise I use with teenagers is to ask them, If your life were to be summarized in one word, what would that one word be? From a group of Form 5 Holy Faith Convent students at a recent retreat, I got examples like, “Love,” “Friend,” “Compassionate,” and “Generous.” How truly wonderful if one’s entire life could be oriented by and towards words such as these. On another occasion, I placed it before a group of Form 3 students of Fatima College, in a context where their Principal had just labelled the entire class “a Shame.” As he buffed them, re-naming them as “shameful,” I could see the defiance in these young men’s eyes grow as the playful light of youth left to be replaced by a mature anger. After he left, I implored them to work so that some other word, not shame, would define their lives. I saw something change in their eyes and body language—it looked like the beginning of sorrow.

Through re-naming we sometimes position others as less than human or self, an action that continues to underlie our justifications for committing atrocities (slavery, genocide, terracide) against other living beings. We must be very careful whom and how we name, and who we allow to name us in this century. We must not forget the painful lessons of human history.

As I ended, I placed the following question before the students, which I now place before us all, What is the word, the name by which you wish to be called, the name that is a true reflection of the life and person that you are and want to be? On that day, I proudly joined with their families in welcoming those students as Graduates, and reminded them that in the years to come it would be they who would decide what they would be called by their actions/inactions. They alone would determine whether they would create a wasted life or a life of waste for themselves. “Remember,” I told them, “you have the power at every instant to change the direction and course of your life and that of others. You have the power to author a better world. Choose wisely and responsibly.”

The Emperor's New Costume

Once upon this time, in a land not so far away, there lived a carefree Emperor with few official duties and whose chief concern in life was to preside over and participate in costumed parades. He loved playing d mas and putting on colourful carnival costumes. Unfortunately the Emperor was sometimes a little careless in his decision making and had twice now made serious miscalculations in his recruitment of masqueraders. His wounded subjects began to wonder what sorts of malfeasance might be afoot. Knowledge of the Emperor’s personal preferences, relaxed disposition and problems spread across the networked kingdoms of the common world. His subjects’ distressing concerns found their way to him also, interrupting his deserved vacation.

A cunning mass-(media)-man who was on vacation at the same and had heard of the goings on approached the morose Monarch. “Sir, I believe I can make you merry again, I have recently acquired a magical costume. It is imbued with Old World colonial magic and can deflect criticism away from you onto other individuals and structures making them seem incompetent and less than honorable. It can give the wearer the appearance of honesty, respectability and culpability and soothe your spirits so that you can enjoy the remainder of your vacation in peace. It will also make your critics appear unsophisticated and unintelligent, unable to move on and enemies of the empire and of democracy.” The monarch’s spirits rose, excitedly he demanded, “Give me this costume. I will pay whatever you ask.” They agreed to terms and the man removed from a pouch he carried a small cloth loin covering. “Simply utter the magical incantation, “I accept responsibility” and you will never have to explain your actions or be held accountable or answerable to anyone” the man instructed and went on his way. Putting on his new costume and repeating the magic words to himself the Monarch began to write a letter to his subjects which began…“The occasion arose in February of this year for the appointment of an entirely new membership of Commissioners to the Integrity Commission…” Afterwards he was very pleased with his apology and was able to enjoy the rest of his vacation in peace without further distraction.

But many of his royal court were not convinced and demanded an explanation from him upon his return. Finding himself troubled, under fire once again and growing angry, he turned to his sycophantic sorcerers of the air. After some time they counseled him, “Sire, you relied only upon Old World magic in your first address, you must also use New World magic if you are to be successful in besting your critics. We have concocted a magic glitter dust that we believe will complement your loin covering. Simply rub it over your body before you make a mas of your Office on the airwaves and your words will shine with brilliance and erudition, you will appear an honorable man, luminous in integrity, unafraid of challenge, and someone whose opinion while not infallible inspires confidence and trust. The dust will also lull your fixated detractors into a restful and forgetful slumber.” Agreeing with them he put his faith in the protective magic of his loin covering and the persuasive magic of the shiny dust and sitting under the spotlight addressed his kingdom…“I do not share the opinion held by some that I have brought the office…into disrepute and accordingly, see no reason to resign or to engage in further debate on the matter.”

A poor child who was awaiting her SEA results, and knew little of old or new world magic, watched the broadcast. After it was over she turned and said, “Mammie, look ah mas!” The child wondered…Soon however she would be in secondary school, relieved of the unnecessary burdens and luxuries of thinking, questioning, investigating and learning to act responsibly for oneself on behalf of others. In time she too might become a good masquerader for d band. The Emperor, still spellbound by his new costume continued to preside, pronounce, primp and prance fully believing in the power of magical incantations, that to utter something often enough, or in the right way, the right place/time, somehow made it necessarily true.

Personal opinion without a requirement to make publicly available and accessible evidence or the structure, sequence, and source of one’s reasoning apparently provides sufficient justification for publicly ineffectual and aconsequential policies and polities. In the meantime the child’s observation would take root, grow and work its way towards the summit.

Parable of Integrity

With regards to the ongoing Integrity Commission fiasco, consider the following re-telling of Jesus’ parable of the talents. Once a citizen of a small, talented, but troubled nation called together his servants, representatives of his estates, and entrusted certain responsibilities to them. Then he went about his other business. After some time, the citizen returned and asked his servants to account for themselves and their actions in his absence. The first, an investigator, who had been tasked with the responsibility for investigating corrupt activities in the management of the citizen’s monies, said, “Sir, I have worked with the tools and resources at my disposal and have found evidence of illegal practices and intent to deceive and defraud you, citizen, of your money.” The man replied, “Well done, good and faithful servant! You have done your duty and your findings and recommendations will be evaluated forthwith without fear or favor. The second, man, a journalist who had been entrusted with the duty of watching over the other estates, said, “I have found evidence of misdeeds and malpractice by members of your other estates, indeed as a consequence one of your estates has come into disrepute. The man replied to the reporter, “Well done, good and faithful servant! You have done your duty and you have brought to light things that might otherwise have remained hidden. You will be entrusted with even greater responsibilities.” The citizen called for his final representative, the most elevated and prestigious of them all, but was forced to wait patiently for this servant was on sabbatical. Receiving word that the citizen wanted audience with him regarding the less than satisfactory performance of his duties, the servant hastily penned an explanation in which he indicated that “despite the many affordances of my position and Office, I find an insufficient endowment incapacitating.” The citizen became angry with the response and replied, “You wicked and lazy servant! You knew that your task was of integral importance and yet you treated serious matters with scant regard. Why were you not more conscientious when you found that you could not adequately perform the tasks assigned to you? Why did you do nothing to transform this situation which has brought dishonor to all of my estates? Take his Office and entitlements away from him and give it to another. Throw that worthless servant outside, into the darkness where there is much weeping, bloodshed and gnashing of teeth.”
It is indeed a sad state of affairs that we don’t actually live in a country where this parable has more meaning than merely an entertaining story.

Letters to the Editor - Integrity Fiasco

The Editor:
Like many other members of the public and the intellectual community in Trinidad and Tobago I am deeply disappointed by the reported statements of President Richards in apparently treating so dismissively the knowledge of Fr. Charles' academic misconduct and broach of public trust and patiently await Prof. Richard's eventual statement on the matter. in the meantime, in addition to questions about whether or not he or someone should resign over what is clearly a dereliction of duty, serious questions are raised in my mind as to the integrity of his own professional record including supervision of students. In the departments in the University with which I am familiar such behaviour regarding scholarship is not treated lightly.

Friday, May 22, 2009

Les Damnes et Les Douens

[Excerpt from Disability Studies talk at UWI, 2009]
I want to turn now to one of our most cherished folkloric metaphors for disability and our ability to disable our selves in Trinidad & Tobago, the tragedy and fear of the return of the souls of Caliban’s neglected and rejected, dead, un-baptized children, Fanon’s damnes de la terre, dis-embodied in the form of the “deformed”, “twisted” and “obzocky” Douens that haunt and hunt us. Douens, those deformed liminal “creatures” with feet pointing “backwards” the embodied receptacles of our collective fears and failures. Why do we say that their/our feet point ‘backwards’, who says that the head points the way ‘forward’? Who says that they are deformed and obzocky? Why are they monsters and not men? They/we are the result of a different, parallel, developmental pathway to that which took place in the European hinterland, the other, ‘dark’ side of the modernity-colonialism project (Mignolo) in which man was given value based on hue/hew and Wynter’s Man rose to rule. Our/their difference is not deviance or abnormal. It is part of a continuum of global capitalism’s imperial evolution and development that began over 500 years ago.

We Douens perform our disability daily. We refuse to learn new ways to walk, more than this we continue to refuse to be taught by the relationships, the ongoing, unfolding conversations among our differently designed bodies (biology), our environments (eco-geography), and our hys-stories . We attempt to mimic the gaits of bodies not our own, to walk as if on lands not separated by seas and suffering and silences. Seduced, we continuously stumble into each other, gyre (gaia) hating, reducing the truth, beauty and wisdom of the statement, ‘the movement is the mas, the mas is the movement’; the moment is the mas, the mas is the moment, to mono-manic-monument – mere masturbation.

Can we claim our othering other, our ‘obzockiness’ as our own beautiful, differently, not-half, made, whole selves? How can we learn to walk when our feet point and carry us away from the future that our eyes and heart bring us a longing for? A culture cannot escape itself! There is nothing and nowhere for it to escape to. Indeed, a culture cannot escape itself it can only dynamically transform itself, moment by moment in a developmental timescale, and in doing so, transforms itself, its context, and its knowledge about the relations between itself and its context. How can it do so? A philosopher will answer that he needs new concepts…
......
In the society of Douens which now admits a historical global dimension of wasted lives (Bauman, 2004) and waste-as-way-of-life, an awareness of intervulnerability and interdependence is one way for all to move forward. One keeps an eye firmly on the future, the other leads in the choreography, the mas, moving the two together in a direction which one cannot see, except perhaps in glimpses and glances, seashells of amnesia, but who must trust the fidelity of the one who describes the course, the, Curriculum Vitae, the course of Life, that they both take, negotiating the terrain, their roles and each other through dialogue. Both teaching and learning from and with each other and from the journey undertaken.

Caramel Maroon - defining my self.

And so I begin…
My blue ballpoint pen rests uncomfortably upon the blue lined notebook paper. Its broken clip leaves a scar like a soldier’s shattered helmet. It cuts a cross, crucifying lines, point extruded, ready, quivering with every shallow breath and nervous shake of restless feet, betraying the throbbing in my left cheek that comes from holding tongue and thought in check. She sits, waiting for me to pick her up, pull sword from stone, and press into memory of forgotten trees. No ink will spill past that meatus today. I can no more be unfaithful to my muse as to myself.

“The pen that moves and the tongue that speaks, without examined piety, authors ruin.”
“Silence scribes those who suffer under institution’s indigent gaze into memory’s shadow.”


I am brown, and yellow and red, dirty proud blood – rhizome of memory of Eastern caravans and caravels – caramel maroon – residue of sugar’s ménage with fire, oil, and iron.

I, inheritor of dust and salt and coral fragment, scratch a comma in this world, by downing tool, leaving white gaping wound to ponder abscess of flesh’s future – abject history…

A Kumbla Consciousness

Earlier this year I was writing a poem to deal with my outrage and sense of powerlessness at the abuses of power and privilege in Trinidad and Tobago (T&T). It began, “Our stories are our Gourds,/Womb of generations’ pain.” But “pain” was not quite the right word. I asked Shalini for help. I needed a word to encapsulate ideas of dynamic change, infectious entanglements, metamorphosis, amnesia, and the claustrophobia of a world held in tension. Kumbla, a word held in tension.

This is how Erna Broder, Jamaican novelist, describes it in her 1980 novel Jane and Louisa Will Soon Come Home:
“A kumbla is like a beach ball. It bounces with the sea but never goes down. …But the kumbla is not just a beach ball. The kumbla is an egg shell, not a chicken's egg or a bird's egg shell. …It does not crack if it is hit. It is pliable as sail cloth. Your kumbla will not open unless you rip its seams open. It is a round seamless calabash that protects you without caring. Your kumbla is a parachute. You, only you, pull the cord to rip its seams. From the inside. For you.”

I liked its rhythm. “Our stories are our Gourds,/Womb of generations’ kumblas,/Vessels for collecting and reflecting.” It fit. The word itself was a kumbla for the ideas and images in the rest of the poem. For me, a kumbla has become a metaphor for a mutating contested space, nurturing but potentially imprisoning—like school, like education…like T&T. Structures implicated in each other’s becoming, inviting in, offering safe space, respite, but easily becoming another Euclidean prison. A friend pointed out that kumbla was a Maroon word, a remnant of the languages of slaves, who survived by pulling the cord for themselves, taking their own freedom. A kumbla is about survival.

Brodber prefaces her description of the concept of the kumbla with the story of Anansi and Dryhead, the King of the Sea (note the irony). Facing starvation and death, Anansi and Tucuma, his eldest son, take a risk and fish in Dryhead’s waters. After being caught, he negotiates with Dryhead to let him leave with one of his children. He tells his son, Tucuma, repeatedly to “Go eena kumbla,” which acts as a code for him to change his disguise. In this way Anansi tricks Dryhead and saves himself and his son. Rhonda Cobham, a Trinbagonian Professor at Amherst College, suggests that kumbla is a metaphor for the strategies and sometimes disfiguring devices used by New World blacks to protect their children as they struggled to survive in this New World. She also uncovers another aspect of the story. Tucuma, she learns, means “the one born away from home,” and suggests that although we may not have known it, through these stories we have passed on narratives of survival, “naming ourselves as survivors in the process.”

I am working with the concept now, aiming to loosen the word from its moorings within Caribbean and literary discourse so that it might drift into contested waters and help me to articulate a theory for a Caribbean curriculum. Who, what, and where are our kumblas in education in the Caribbean? I see them in our mas camps, panyards, kitchens, gardens, gayelles, rum shops, and, occasionally, even in that space called school; cosmogenic calabashes, wombs of space, that we have anesthetised and tried to sterilise, unsuccessfully. As Brodber writes later, “the trouble with the kumbla is the getting out of the kumbla. It is a protective device. If you dwell too long in it, it makes you delicate.. skin white…Vision extra-sensitive to the sun…Weak, thin, tired like a breach baby.” I fear we have remained too long in ours, given birth to too many delicate douens.

We must embrace all of our ancestral heritages, learn from them, but be prepared to pull the cords that bind, for ourselves. We must develop our Caribbean consciousness, a kumbla consciousness, part of our maroon heritage, a sense of the possibilities for becoming already inherent in the world around and within us. Jane and Louisa ends with the line, “We are getting ready,” which had been preceded by images of hopeful expectancy. Indeed the idea, image and metaphor of womb spaces is a central motif in the work of Caribbean artists such as Leroy Clarke and as Guyanese writer Wilson Harris notes with hope at the end of the womb of space, “To convert rooted deprivations into complex parables of freedom and truth is a formidable but not impossible task." It is time. Time to buss open dem Gourds. From the inside. For you. For us.

Fear of Queer

“If it were only that people have diversities of taste, that is reason enough for not attempting to shape them after all one model. But different persons also require different conditions for their spiritual development; and can no more exist healthily in the same moral, than all the variety of plants can exist in the same physical atmosphere and climate. The same things which are helps to one person towards the cultivation of his higher nature, are hindrances to another…Unless there is a corresponding diversity in their modes of life, they neither obtain their fair share of happiness, nor grow up to the mental, moral, and aesthetic stature of which their nature is capable.”
(John Stuart Mill- On Liberty)


“We do not really see through our eyes or hear through our ears, but through our beliefs. To put our beliefs on hold is to cease to exist as ourselves for a moment” (Lisa Delpit – The Silenced Dialogue: Power and Pedagogy in educating other people’s children).

Whether you agree or disagree with J.K. Rowling’s decision to ‘out’ Albus Dumbeldore, the late Headmaster of Hogwarts, and one of the most beloved characters from the children’s literary phenomenon and cultural marketing machine that is Harry Potter, the fact remains that she continues to make historical and courageous strides that few educators are capable of making. What Rowling, and the celebrity media circus around all things Potter, have done is interrupt our ‘normal’ unquestioning and uncritical state of being by challenging us to put our beliefs on hold and to think! Though literary and cultural critics point to the absence of explicit text in which the character himself confirms this disposition, there is also no evidence that Dumbeldore was straight. Rowling’s interruption then forces us to ask how and why is it that we automatically assumed that he must have been heterosexual?

Interruption is a common theme/meme in critiques of the privilege given to oppressive narratives in education and society that go by any number of “isms,” such as chauvinism, sexism, racism, nepotism, and elitism. The word ‘interruption’ derives from the Latin interruptus, inter – between and rumpere – to break. Literally, an interruption is a “breaking in between,” a speaking out of turn, a queering/querying of established and entrenched habits of thinking, speaking, doing, and being. Queer here does not represent the identities of gay, lesbian, bisexual, or transgendered; rather it marks work, like that of Rowling, Dumbeldore, Delpitt, Freire, Illich Butler, and many others, that refuses “the heterosexual bribe,” that is, the sociocultural rewards of power, prestige, and privilege offered to those who inscribe their behaviours, thinking, products, and performances within the range of normal heterosexual identities.

Dumbeldore’s ‘queerness’ is evident in the different ways that he directly challenges orthodox and oppressive conceptions of masculinity. In the realm of fashion, he flouts the standards of normative masculinity in his ‘gay’ attire. As a leader, his sensitivity, vulnerability, openness, respect, sense of justice and tolerance for the diversity of all creatures, both magical and Muggle, was often juxtaposed and in sharp contrast to the ignorant, intolerant, fearful, spiteful, hateful, cruel, unjust and abusive authority exhibited by characters like Cornelius Fudge, Minister of Magic or Defense Against the Dark Arts Teacher, Dolores Umbridge. His characteristics speak to the embodiment of a standard of Holy humanity founded on the simple yet powerful ideal of Love for difference. A standard that those, like Lord Voldemort and his Death Eaters, seduced and corrupted in the pursuit of the heterosexual bribe, and psychologically crippled by prescriptive, restrictive and normative forms of masculinity, are incapable of ever fully appreciating or realising.

Schools are notoriously conservative and heteronormative. The (at the time) recent decision by the Jamaican Ministry of Education to advise schools not to adopt a textbook that advocated a wider definition of family, functions as an act of political erasure and silencing that perpetuates a belief that, as Gerald Unks, editor of the Gay Teen writes, “homosexuals do not exist. They are 'non-persons' in the finest Stalinist sense. They have fought no battles, held no offices, explored nowhere, written no literature, built nothing, invented nothing and solved no equations.” Among students, queer and faggot are often labels applied to boys who do not aggressively pursue the opposite sex or spend much of their time alone or studying in order to regulate behaviour. Impugning sexual orientation is a strong form of peer control exerted by adolescents of all ages from primary school to parliament. Such bullying ought to be seen as intolerable as using epithets like {insert racist, sexist, ableist slur here} to position an individual as less than human. Unfortunately it is not.

Betty Anne Blaine writing in the Jamaica Observer (06 Nov) expresses concern about a “marching brigade of homosexual activism” seeking to capitalise on reneged parental responsibilities. She is right in advocating for healthy and balanced discussion and dialogue and for teachers and parents to be better educated on the issues. This will require courage to suspend our belief systems temporarily and to listen to each other with reverence and open hearts and minds. A starting point is to acknowledge the existence and contributions of persons of “difference” within our academic disciplines and societies. This is the road already traveled by women, ethnic and religious minorities and the differently enabled. Though, I might add, with insufficient frequency in the majority of schools’ curricula.

In mathematics for example most learn (hopefully) about the role of binary codes in computers. Fewer have learnt that the device was made possible by the work of English mathematician, Alan Turing, who during World War II played a significant part in deciphering German Enigma messages. Even fewer yet will learn that Alan Turing was gay. He first became aware of his homosexuality during adolescence, and, during the postwar period, suffered the ignominy of having the details of his private life dissected in the press. Forced to undergo hormone treatments to ‘cure’ his homosexual urges, and suffering from relentless public exposure, the shy genius committed suicide at the age of 41. Turing’s case, while not unique, is one of the more tragic, depriving humanity of one of its most beautiful and brilliant minds.

Educators, activists and policy-shapers must also confront homophobic rhetoric courageously armed with credible and trustworthy evidence and research drawn from anthropological, biological, psychological, and sociological sources. For example, the argument that homosexuality is rare or anomalous in nature is called into question by the observation and documentation of same sex couplings in more than 450 different vertebrate species and countless invertebrate species. Joan Roughgarden, a transgendered professor of Biology at Stanford, who conducted the research, argues in Evolution’s Rainbow that sex is not only for passing on genes as every science student learns, rather using co-operative game theory she builds a case that sex is an important aspect of social co-operation and suggests that homosexuality is a feature of advanced animal communities. These and other models in the natural and social sciences attempt to explain why homosexuality as a ‘trait’ occurs and persists in natural populations.

Here in the Caribbean, confronting the consequences of the HIV/AIDS pandemic, homophobia, and socially sanctioned sexual violence, we have interrupting work to do with our children and communities. Sexuality education, it is argued, must move beyond providing mere information about sex and become more involved in probing questions around the production of knowledge about sexuality. Unlike its coital counterpart, ‘curriculum interruptus’ is less concerned with preventing procreative potentialities, interrupting the continuity of life and dependent on patriarchal responsibilities that are often reneged upon in our Caribbean contexts, rather it is more concerned with re-establishing those obscured connections between those acts of disruption that have left individuals and groups with no connection to their futures, pasts or presents. Interrupting our sometimes corrupt and bankrupt visions of Curriculum may cause an eruption. Educators might consider structuring curriculum events that juxtapose ideas, identities, and experiences that are not normally associated with one another to create structures and occasions which facilitate a loosening of language/thinking, “to become more elastic, more able to collect new interpretations and announce new possibilities,” as this piece has attempted to do. Perhaps, by loosening the stranglehold of the singularity of sameness we may become freer to imagine and create newer, more just possibilities of what education and our societies might become.

First Kiss - A metaphor for beginning to teach

Do you remember your first kiss? For me it was an awkward teenage experience: fumbling, figuring out the physics of suction, marvelling at the neurochemistry of pleasure and swimming in a synaesthetic ocean of sensations - tastes, touches, smells and sounds. If you were anything like me, your first kiss was an amateurish affair, messy and ill-structured, satisfying in the way that leaves you not quite filled and certainly not empty, but rather desiring to know if it could indeed be better—the desire that leads to experimentation and variation with the second and third kisses, which indeed were better. In school nobody teaches you about kissing; this type of learning is one that has to take place in dialogic communion with another—it is an intimate act of social learning, one that can only take place in a relationship of mutual trust and intervulnerability. It is the type of learning where one learns both from and with an Other; where one is simultaneously teacher and student, never master but always learner. One’s first kiss sometimes leads to many other fulfilling firsts.

The first years of teaching are very much like one’s first kiss. One has finally worked up the courage to stand in front of a group of strangers and ask them to enter into an intimate relationship with you, to lower their natural barriers and allow you to enter into their sacred space. Apprehension and expectation; vulnerability faces vulnerability; the possibility of rejection palpable. These first years are often just as messy, awkward, and ill-structured as one’s first kiss, but if they are indeed satisfying in the way that neither fills nor drains you, the desire to do better that can emerge provides the impetus for really learning what it means to honour the gift of vulnerability offered to you, and how to care for your own vulnerability as a teacher/educator. One learns that one learns with and from one’s students and that one’s vulnerability as a teacher is intertwined with one’s students, as are their and your successes. Learning becomes an attractor of a classroom whose evolution is no longer constrained by concerns about teacher-centredness versus student-centredness. Learning as a process of ongoing experimentation and gradual imperceptible refinements of knowledge (content and pedagogical), technique, disposition, and philosophy moves the beginning teacher to the recognition of the privilege of inhabiting a space that is ever constituted, transformed, and maintained through ethical and loving relationships with others.

This type of learning, especially for novice teachers, is never easy as valued identities necessarily mutate over time. The first years of teaching are a problematic, confusing, conflicting, and sometimes painful space from which to operate as “one is already” even while “one is becoming” a teacher. Even with teacher preparation and experience there is a beautiful terror that teachers feel standing in front of their charges on the first day. For others there is the gradual realisation that the intellectual, emotional, and physical commitments that are required to teach are not quite aligned with their own competencies, expectations, or values, nor are the commitments demanded of teachers often commensurate with the financial reimbursement. This is valuable learning nevertheless. Not every person you kiss you end up marrying!

The first year of marriage is much like the first year of teaching—future husbands be warned! A lot of difficult and necessary learning has to take place as one learns to live sustainably in a relationship that is always both interdependent and intervulnerable. What helps a marriage or any committed relationship, including didactic ones, to survive is the nurturing of conditions for the ongoing emergence and deepening of relationships of mutual learning—learning from and with another: sometimes teacher, sometimes student, but never master. These learning relationships, though, are founded on mutual trust and respect for difference, funded by an ongoing commitment to dialogue and meaningful conversation, and fuelled by the ever-emerging desire to know, do, and become better learners. In time, my wife and I will place our first kisses on our own children and we will smile knowing that, we, and they, have a lifetime of learning and awkward first kiss experiences ahead of us.

The memory of a first kiss experience is a blessing, reminding us that meaningful learning is often the product of intimate social interaction. In the gift of a first kiss we awaken to the potential of a life filled with love through learning with and from others, and we are roused to a deep compassion and concern for their well-being. Teachers, remember your first kiss.

Some thoughts on Faith and Reason

We have faculties of both reason and faith which are not antagonistic. Faith begets a Hope which may at times prompt us to act in ways that seem to undermine bloodless reason. But a faith completely unemcumbered, freed from the necessity of and for reason risks idolatry, inhospitability and inhumanity, and likewise for a reason which fails to acknowledge its indebtedness and continued dependence on the generous germ that is embodied in the grace-fullness of faith. Independent reason alone cannot give rise to Hope, it can however give force and direction to purpose, but purpose itself is a child of Hope.

One of the most important lessons that those who are positioned as impoverished, marginalized, oppressed, the liminal, les damnes, have taught me is the value of patience. To be patient is not to be idle, but to work with joy towards a hope that is made more manifest and meaningful moment by moment. In this and other issues I will be patient as I and others continue to advocate in faith for a better, more hospitable, Trinidad and Tobago, for all, every creed and race, via reason.

Thursday, May 14, 2009

I just don't get it...?

I held my tongue on the GCE debacle but here comes this article out of the Express that just gets my blood boiling...is it just me? Can someome explain the logic of it to me or am I just too old and stupid to understand?
[I've had to edit this post and remove the industrial strength language].
SEA results get more high-techAnna Ramdass aramdass@trinidadexpress.com
Friday, May 15th 2009
"Government has invested $100,000 in a system by which students would be able to get their SEA examination results by text messages this year, says Education Minister Esther Le Gendre.

Speaking at the post-Cabinet press conference at the Diplomatic Centre, St Ann's, Le Gendre said that Cabinet approved that some $30,000 would be spent to put the required enhancements in place within the Ministry and another $70,000 would be paid to the telecommunications providers for the service.

She said the SEA results could be easily accessed by these mobile SMS messages as well as on the Education Ministry's website.

The Minister stressed, however, that the actual exam result slip remains the official document. She noted that in 2007 the Ministry launched its website and SEA results were also available on this site.

She said from next month parents and students would be able to register for the service by texting the student's ID to a particular number during the period June 1 to 23.

Le Gendre said students would also receive text messages as to the date of registration for the secondary school they passed for."


Okay here are my concerns.
1) Nowhere is an acceptable educational rationale given for why it was necessary to invest in this system. I am willing to believe that there is some justification behind the decision to invest 100,000 dollars on this system. What problem is it meant to solve? What is it supposed to do better or more effeciently given that the hardcopy result paper remains the legal and official result? How is it an improvement? None of these important questions are addressed by the Minister

2) I don't mean to be prophetic but given the less than stellar track receord of the Ministry I feel reasonably confident in saying that there is likely to be a mix up somewhere with persons receiving the wrong texts...with the accompanying emotional trauma or joy and subsequent anger and Ministerial apologia...we've played that track this week already. Notice dey done cover dey @$$ already with the disclaimer about the paper being the official result. Being a completely automated system no one will be able to be held accountable far less answerable for these mistakes...ay yes sweet T& T, SNAFU.

3) Now onto economic concerns. Do students or their parents have to pay to access their results via SMS or is it a free service? I see $$$ $igns in the eyes of some telecom executives if this is the case as every body and dey mudder and dey fadder and dey aunty checks the chile result for themself. Basically we are paying for something that it appears that we have no need for, since no reason is given as yet. Or in reality we are paying so that a few people would not be inconveniened to go spend some time at an important moment in their child's life. And I wonder who those people are and where they work?

4) How much of this investment will be a recurrent expenditure for the MoE and consequently for the people of Trinidad and Tobago? According to the article this seems like TSTT and Digicel can now count on sharing $70,000 each year, that should be good news for them in these lean economic times. And of course if the costs of texts go up (though they should be going down according to some basic economic pricniples)... I really would like to see this agreement between the MoE and the telecoms

5) This investment serves to further entrench the Common Entrance/SEA making it less likely that it will be removed any time in the near future despite repeated calls by myself and others to rethink the design and purpose of this assessment instrument as a selection tool given the real negative consequences that it has wrought on our children and nation's psyche...but that argument is a dead horse by now the amount of time it get beat to no avail.

Dear Prime Minister can we please get a competent and sensible Minister of Education at least once during your term in office?
Okay I feel better now, I think my BP is back to normal.
TGFB...Thank God For Blogging!