So these are just some examples from the history of education,

the history of philosophy of critiques of didactic pedagogy.

So what I'd like to do now is actually take apart authentic pedagogy,

take apart the alternative because you know

these people are either building alternatives,

Miriam Montessori very concrete,

they building alternative system,

or their imagining alternatives are reserved.

So, what are the dimensions of authentic pedagogy?

I'm going to take the same dimensions with which

we analyzed didactic pedagogy which is architectonic,

discursive, intersubjective, socio-cultural,

proprietary, epistemological, pedagogical, moral.

So here we are now in our classroom space,

actually from the late 20th century,

to be quite frank, this is the world,

and it was before there were computers in the classroom.

And this shows a quite dramatic reconfiguration of the classroom.

So the students are all sitting around tables.

They're able to talk to each other.

The student's work is on the wall.

The teacher, who's over there on the right,

doesn't really have a privileged position in relation to the class.

They can walk around the class.

So it's a much more fluid space,

so the space has been reconfigured in these really quite radical kinds of ways.

It's still a classroom in those old senses and

probably the old desks have been unscrewed from the floor and thrown away,

and that's part of the reform that comes with progressive education,

authentic education, in the last part of the 20th century in this particular classroom.

Now, discursive forms.

We might have the teacher speaking to the class and say for that purpose,

the students have actually swiveled around because some of them would otherwise have.

They're back to the teacher in this moment.

So the prime re-orientation,

discursive orientation, is student-to-student.

So he's the teacher wanting to say something to the class for a moment,

but then over here in this other picture,

in this next picture, we have a group of students working together,

talking with each other.

So it's really, really a big shift where the focus is more on group work,

group interaction, discussing what's happening,

and these are by nature noisy classrooms.

I mean the premise in the traditional didactic classroom was silence until you've spoken,

you pull-up your hand, and we will allow you to speak.

But here the ability to speak of

one's own choice and accord has actually been structured into this environment,

and these small groups are structured about six or eight students,

being able to talk to each other and listen to each other at any one time.

It's a big shift in the subjective.

In fact, I'm going to focus on just one idea here.

We saw a bit of in inter-subjectivity in the previous image,

but in this particular image what we have here

is learner-centered activities and inquiry learning.

So this learning you can say I've got a book,

I've got a pencils, I've got some resources,

I got some images.

So they're very actively involved in their learning process.

So the words, we're expecting them to be less,

to be agents of knowledge making list than

they are recipients of readiness but listening to the teacher.

So here we've got an actively working learner

involved in these students centered activities.

Now, what's happening socio-culturally in this time?

Well, if you recall,

the didactic classroom was really a one size fits all classroom.

Everyone's got list the same message from the teacher at the same time,

and they're going to be on the same page of the textbook at the same time.

Well, what we have in this period of authentic or progressive education is

increasing recognition of their differences in the classroom but primarily,

in the first instance,

we deal with those differences through processes of assimilation and integration.

So there are quite powerfully written parts of Jewy, where Jewy says,

the American public school system what it

does is it takes children from all over the world,

migrants from all these different places in the world,

and what it does assimilates them,

and this is this great melting pot where they all come in different,

and they interact with each other,

and they have the same experience of curriculum,

the same experience of learning.

They speak to each other, and they develop a common language.

So the school becomes the side of assimilation.

There's some recognition of differences but really,

the primary function of the school is to assimilate.

A lighter word that's used is integration,

which has a slightly less homogenizing kind of tone to it.

It sort of implies that people are going to integrate and relate,

maybe some of their differences will stay.

But what happens by the,

perhaps the 70's or the 80's,

the third quarter of the 20th century,

is we have the rise of ideas of multiculturalism and initially,

I think they're pretty tokenistic.

So we're going to bring, we going to study a few other cultures,

and we're going to perhaps have a national day and talk about national food and

mostly, it's relatively trivial.

But also what we have in this time is a kind of a streaming,

what's relevant to you?

What's relevant to you? What's relevant to you? You know.

So in other words, well,

to get back to the Jewy example

that one form of streaming is the girls do the needle work,

and the boys do the metal work and the woodwork

because the girls are going to become seamstresses and wives,

the boys are going to become plumbers and carpenters.

So, what we can do is,

in order to do what's relevant for you,

we create differences in the curriculum and differences in the classroom.

So this is actually a shift that also happens with authentic pedagogy.

A less standardized curriculum and

more differentiation around the variety of

needs and interests and life destinies of students.

Analyzing Authentic Pedagogy Part 1

New Learning: Principles and Patterns of Pedagogy

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