A BLOG

Curious/Controlling

When I looked at my wordpress dashboard this morning I noticed that I had 14 drafts–these are entries that I have started, but never completed. Right now I’m in the process of looking through these drafts so I can either delete them or (finally) post them. This entry started as a draft way back on March 7, 2010.

As seen on a commercial/PSA for MTV: There is a thin line between curious and controlling. This reminds me of the chapters I read about staring from Rosemarie Garland Thomson and her book, Staring:How We Look (I assigned it for my troublemaking grad class in March 2010). Curiosity has been used to excuse a lot of behavior and also stems from a quest for knowledge; we use the desire to know as a way to scrutinize, to pick apart, to dissect, and to conquer. How do we navigate this danger of curiosity?

In preparing to post this brief entry, I decided to do a little more research on the MTV PSA. I found out that it is part of “A Thin Line” campaign against digital abuse (sexting, textual harassment, cyberbullying) for youth. Here’s a blurb on their about us page:

MTV’s A Thin Line campaign was developed to empower you to identify, respond to, and stop the spread of digital abuse in your life and amongst your peers. The campaign is built on the understanding that there’s a “thin line” between what may begin as a harmless joke and something that could end up having a serious impact on you or someone else. We know no generation has ever had to deal with this, so we want to partner with you to help figure it out. On-air, online and on your cell, we hope to spark a conversation and deliver information that helps you draw your own digital line.

I’m fascinated (not uncritically so) by this site and their project. I will definitely have to check it out more when I have time. I might even want to get my students in my feminist debates class to critically analyze it–especially in terms of the number of different ways the site encourages the user to not just read about the problem but to do something (post a story, do an action, spread the word, draw a line, etc). We could also analyze it in relation to family values and youth. For my spring 2010 feminist debates class we discussed youth, values and cyberbullying. I am also fascinated by their emphasis on the “line”: the line between curious and controlling, virtual and real, love and abuse, use and abuse, etc and drawing a line (as in, taking a stand) against the problem of digital abuse. What is the site/campaign doing with (and to) these binaries? Busting them? Reinforcing them? How do we think about the “line” as one that is both thin and as that which must be drawn?

In looking for a link to Garland-Thomson’s book on staring, I found a great video in which she describes her project:

feeling trouble and troubled in the classroom, part one

Way back in May, before the intense heat and the unexpected canceling of kids’ camp sessions, I (too) optimistically promised to post a lot about my pedagogy this summer. Ha! Oh well, I still have the month of August. Once I work out some technical details, I hope to add a page here with lectures, syllabi, assignments, etc. For now, I want to start by articulating my feminist pedagogy of troublemaking. I am doing this partly because I want to have a clear and well thought-out teaching/troublemaking statement on this blog, and also in preparation for an article that I am submitting for consideration in a special issue on pedagogy.

Since I’m having some difficulty starting this process (I think I’ve spent so much time thinking/writing/teaching about troublemaking in the classroom that I’m overwhelmed by the prospect of articulating it in a succinct and concrete way), I thought I would use this blog entry to help me out. I frequently find that blog writing, which encourages me to just start writing (and ramblin’), frees me up to write a lot and helps me to formulate my thesis and framework for a more formal essay.

SOME KEY THEMES

  • CURIOSITY (more than confrontation)
  • MOTIVATED BY DESIRE TO ENGAGE NOT DESIRE TO KNOW
  • UNCERTAINTY
  • UNKNOWINGNESS
  • DISCOMFORT
  • CONFUSION
  • PLAYFULNESS
  • PROCESS, NOT PRODUCT
  • PUSHING AT LIMITS/CRISIS
  • ASKING QUESTIONS
  • TAKING RISKS
  • CONCERNED WITH HOW WE ARE IMPLICATED IN THINGS WE LEARN
  • UNLEARNING/BREAKING HABITS
  • VULNERABILITY
  • OPENNESS
  • UNDISCIPLINED (sometimes unruly)
  • MESSY
  • SURPRISE/WONDER
  • FOCUS MORE ON PROBLEMS, LESS ON SOLUTIONS
  • RESISTANCE

SOME INFLUENCES

  • bell hooks (talking back, teaching as practice of freedom, engaged pedagogy, need for critical awareness/consciousness)
  • Paulo Freire (problem-posing pedagogy, pedagogy of asking questions)
  • Kevin Kumashiro (troubling education)
  • Megan Boler (pedagogy of discomfort)
  • Suzanne Luhman (quering/querying pedagogy)
  • Judith Butler (of course)
A BRIEF REFLECTION
I think this passage speaks to some of my key pedagogical aims. It’s from Freire’s Learning to question:

I want my students to not only learn how to ask questions, but to develop the habit/virtue of asking questions. This development requires not just learning how best to ask questions, but also how best to feel (experience) “the force of the question and the challenge it offers.” To effectively feel the force of the question, one needs to learn more than how to make trouble, but how to stay in that space/moment that trouble creates. My approach to assignments, discussions, readings is frequently motivated by my interest in giving students tools for both creating and inhabiting troubling spaces. On a side note, thanks to my use of the word “force,” the theme from Star Wars is now going through my head. 

So, why should students (and teachers) stay in troubling spaces? Freire argues that asking questions and being curious enables us to resist the banking model of education in which passive students receive knowledge transmitted by teachers. It also enables us to engage in praxis where we critically and collectively reflect on the connections between our words and actions.

STAYING IN TROUBLE: SOME CLASSROOM PRACTICES*

  • few lectures…lots of online lectures as blog posts
  • huge blog/twitter component
  • ask lots of questions without giving answers
  • devote time to reading about/reflecting on feminist/queer pedagogical practices of curiosity and unknowingness
  • put together readings that don’t offer easy assessments and that offer messy (and sometimes conflicting) perspectives
  • develop assignments that not only emphasize engaging with other students (and collectively producing new knowledge), but making visible and documenting that process on the blog (diablog) and (Queer This!)
  • develop assignments that encouraged students to be curious (this is a feminist issue because…)
  • frequently pick readings/topics that are new to me too…creates teacher discomfort
  • pushing to make ideas/readings/class connected to everyday experiences (how? need to think about that more)

*a tentative list. I need to spend a lot more time thinking through this…

Who cares? I do

It seems as if the theme for this summer is self-care and care of the self. I have brought it up several times on this blog, with entries about (feminist ethics of) Care of Self (help) sources,  and personal reflections on my own need for care outside of the academy. It’s also implicit in my thinking through what a troublemaking app might look like. And, it has been a central part of my everyday (or, every other day) practices as I train to run a 5K in September (using a couch to 5K app that I wrote about briefly).

Self-care/care of self brings together many different ideas that I’m thinking about right now, including:

Virtue ethics VE is all about caring for the self; practicing/developing virtue involves cultivating certain attitudes and engaging in specific practices that promote living well (whatever that means…my current manuscript includes an entire chapter on critically thinking through the problems and possibilities of flourishing/living well as ethical goals, and on how living well relates to the good/livable/bearable/unbearable life).

Troublemaking/troublestaying Troublemaking and troublestaying are also about care: paying attention, being curious, caring about the world, and caring for self through self-critique and critical and creative self-reflection. I’ve certainly written about care a lot on this blog. Just check out my care tag.

Foucault Foucault is an important source as I think through my own vision of troublemaking as a virtue and its relation to feminist ethics. Foucault’s later writing on care of the self (and self-writing and technologies of the self) is central to my own imaginings of what an ethics of care that isn’t necessarily careful (or comforting) might look like. Plus, my biggest inspiration for troublemaking as a virtue is Judith Butler; she draws a lot of inspiration for her ethical projects from Foucault.

Feminist ethics of care One key tradition within feminist ethics is a feminist ethics of care. I am interested in positioning my own vision of feminist ethics beside/in relation to (but not necessarily within) this tradition. I aim to trouble and rethink what care could me and how it might connect with making and staying in trouble (yes! as a troublemaker, I like putting things together–like care and trouble–that seem to be radically opposed).

Self-help literature/products Self-help books and products (smartphone apps, websites, etc) are promoted as ways to care for your Self. In some ways, I was raised on self-help speak. Not by my mom; she liked to tell family stories and talk about literature, American history and art. But by my dad. An ordained Lutheran pastor with an MBA (and a PhD in church history with a dissertation on Finnish radicals, unions and copper mining in the upper peninsula of Michigan–what an interesting mix, huh?), he didn’t just read self-help books (a couple favorites: The Power of Positive Thinking, Chicken Soup for the Soul, Don’t Sweat the Small Stuff) he used their slogans to shape our family traditions. Every Christmas he would ask us to go around the table and answer: What 3 things did you accomplish this year? What 3 things do you want to accomplish in the upcoming year? I must confess that I liked this tradition, which ended a few years before my mom died, even as I dislike self-help books and their simplistic, business-oriented frameworks. I am not interested in using self-help logic (framework/language) in my articulation of troublemaking as a form of (self)care. However, I do need to come to terms with how self-help literature has shaped my thinking by engaging with it directly. Plus, I like making trouble for self-help (by disrupting it, playing with it, uprooting it) because I see its production of easy, soundbite answers that encourage us to stop thinking and just start doing as having seriously harmful effects for critical and creative thinking, feeling and engaging.

Blog writing/blogging For some time now, I have been interested in reflecting on how blog writing contributes to the development of moral/ethical selfhood. Based largely on my own experiences as a blogger, I see blog writing and engaging to be important ethical practices that encourage us to make/stay in trouble, and to be curious, critical and creative. These practices can also enable us to care for our selves–for example, writing/engaging on my blog has played a central role in my efforts to grieve/process/cope with my mom’s death in 2009. What would it mean to think of a blog (or blogging) as more than a space for superficial confession–a dumping ground for every thought and feeling that you might have, but as a critical and creative space that enabled you to engage in ethical practices that contributed to your own health and well-being?

I am in the process of researching/writing a chapter for my manuscript on care and troublemaking. One focus of this chapter will be on putting Foucault and his care of self into conversation with a feminist ethics of care (and also explicitly and/or implicitly bringing in the above resources). Right now, I’m especially interested in devoting attention to what Foucault’s care of the self is. Here are some sources that I will review in the next few days (or weeks, everything seems to take longer in the summer–especially when it is August 1st and I haven’t started prepping for the one class that I’m teaching this fall):

  1. Foucault, Michel. “Self-writing” in Ethics. 
  2. Foucault, Michel. “Technologies of the Self” in Ethics.
  3. Foucault, Michel. “The Ethics of the Concern for Self as a Practice of Freedom” in Ethics.
  4. Crampton, Jeremy W. “Part II: Technologies of the Self” in The Political Mapping of Cyberspace. (includes a section entitled: “Resistance: blogging as self-writing”)
  5. Fletcher, Peter. “Why I’m Interested in Self-Writing“
  6. Theory Teacher’s Blog. “The Ethics of Teaching: Some Small Advice for New Teachers”
  7. Heyes, Cressida. “Foucault Goes to Weight Watchers” in Hypatia (excellent article. wish I could get the image of Foucault at Weight Watchers out of my head…)
Note: When I first started writing this entry, I had planned to give a brief introduction to the topic of Foucault and care of the self and then a close reading of “self-writing.” That will have to wait for later. For now, I’m glad that I was able to articulate some of my thoughts about influences for my chapter.

tracking trouble, day four

confession: I’m a little behind on tracking my virtue. Doing this every day can be difficult. I’m on day four of tracking my practices of troublemaking. I gave myself another 3 for how I did because, as I mentioned in my last post, I don’t like using the ranking system; it just doesn’t seem like the best way in which to reflect/evaluate how or what I’m doing and why I’m doing it. As I write this entry, I’m starting to think more about how to assess my practices. One key aspect of Aristotelean ethics (yes, there are lots of different visions/versions of virtue ethics) is the idea of the mean and balancing virtue between the vices of excess and deficiency. I have a chart of Aristotle’s table of virtues and vices from Nicomachean Ethics that my college advisor, the amazing religion professor Garrett Paul, handed out in an ethics class that I took my freshman year, way back in 1992. I’m looking at it right now. In a framework of virtue (mean) and vices (excess/deficiency), you aim for a balance in which you are neither practice too much or too little of a certain virtue. While I see some problems with using balance as a goal for a virtue like troublemaking, I also find it helpful to be able to evaluate when troublemaking practices are excessive (there are limits to disruption, especially in relation to my feminist vision of social transformation) and when they are deficient. My daughter RJP reminds me (all the time) of the limits of excessive troublemaking. Here’s what I wrote a few weeks ago about it in my post, Really Rosie! and Really, Rosie?

Being beside Rosie is always very helpful for my own thinking about troublemaking. Much like me, her troublemaking usually comes in the form of an insatiable curiosity and a refusal to merely accept what she is told. Because she asks so many questions and always demands explanations for why she must do this or believe that, she reminds me that engaging in troublemaking (or being around someone who is making trouble) can be exciting, exhilarating and exhausting. Indeed, troublemaking has its limits and shouldn’t be uncritically embraced as that which we should do all of the time. And when it is practiced, we need to remember how it can drain us or those around us. Throughout the past two and a half weeks, Rosie has prompted me to exclaim with joy, “Really Rosie!,” one minute, and then utter in annoyed disbelief, “Really, Rosie?,” the next.

What if an app had a ranking system in which you aimed for the mean instead of a high number? That allowed you to focus on finding the balance between extremes? Can I (mis)use this app to do this? Speaking of (mis)using the app, the first thing that I wrote in my reflection box for day four is: Just realized that I might be hacking this app!? Am I using that term correctly? I’m thinking partly of the collection, Hacking the Academy, and their invoking of hacking–but what do they mean? Need to find a good definition. By hacking, I mean that I am troubling this app (critically questioning it and using it in ways that were never intended in order to practice troublemaking and to achieve my goal of tracking my trouble). I wonder, (how) are other people hacking their apps? I can think of some ways, mostly involving advanced technical skills (jailbreaks). What other ways are people using apps subversively?

Tracking Trouble, Day Three

I’m on my third day of tracking my virtuous troublemaking. While I still don’t think their focus on daily rating your virtuous behavior  is the most effective approach, I have enjoyed how using this app enables me to think about what I want in a virtue app and also what the practice of virtue on a regular basis might look like. I did my reflection/evaluation for day three this morning (on day four) because I didn’t have time or energy last night. In the summer–maybe because of the heat?–my brain shuts down around 4 PM. Oh well. I ranked myself at a 3 out of 3, partly because I’m over the ranking system and partly because I did spend a lot of time during the day thinking critically and creatively about the world and my work. I even mapped out an outline for my troublemaking book (next step: find a publisher!). Here are my thoughts from the reflection box: Another somewhat arbitrary ranking here. I put it at a 3 because I did get to write about troublemaking a lot today. Should writing count? Is tmaking just about thinking? Did I challenge anyone else today? Connections with an in relation to others? Still stuck on evaluation here. My reflection here is helpful for me in thinking through how often we should practice tmaking.

One key concern I keep coming up against with this app is its lack of guidance in helping the user figure out what virtuous practice is and whether of not they are engaging in it. What resources does the user have to draw on when developing their own plan for tracking and reflecting on virtue? I suppose the most obvious answer to this question is Ben Franklin. But, what about other sources? The brief quotations that they provide from Franklin don’t offer enough substance for really thinking through virtuous practice. I find this to be a big problem with self-help/self-improvement products (books, apps, etc) in general; they provide quick answers without any larger vision to back them up. 

As an aside: for some reason, I seem to be fixated on self-help this summer. I am struck by how self-help can take philosophical/intellectual/dense ideas and makes them more accessible to a wider range of audiences. Unfortunately, this accessibility quite frequently comes at the expense of complexity/deeper vision and is done for the purpose of selling products/ideas/ideologies. What are some other ways to make critical self-reflection and virtue ethics accessible (and compelling) to folks outside of the academy? What about care of the self? I’ve found a couple of sources on Foucault and self-help that I need to check out, including this one:

Rimke, H. M. (2000). Governing citizens through self-help literature. Cultural Studies, Volume 14, pp. 61-78.