Race MoChridhe

It’s going to be a busy fortnight for me, and to kick it off I have two new articles out.

Over at the Religious Studies Project, you can read my response to their interview with Dr. Caroline Blyth on the subject of gendered violence.

Meanwhile, over at Feminism & Religion, you can find some of my recent thoughts on the possibility of a feminism of the right.

There’s a Sheep Loose in the Lane

Every week, I help high schoolers with their research projects. I watch them take the assignment, type its prompt questions exactly into Google, and then copy-paste the answer from the search result preview box into their slideshow/paper/spreadsheet. They evince no awareness of whether the text they are plagiarizing is thematically compatible with what they have already copied, or even whether it is grammatically consistent with the previously stolen sentence. On those rare occasions when it does dawn on them that what is in the box may not be what they need, they look at me like I’ve started speaking Welsh when I actually click through to follow a link to a website, or try to explain to them how they can skim through that page to find a relevant section by looking for keywords (precisely the job they use Google to do for them). The moment we leave that preview box, they are utterly lost.

I know why they are, too, because every week I sit in meetings with teachers talking about how “everything is on the Internet now” and “anything they need to know they can just look up on Google,” and why, in consequence, we need to shift our focus from teaching them “mere” facts to focusing on “critical thinking skills” and the ability to “evaluate sources”. The trouble is that, as Carl Hendrick has recently written in an essay that absolutely everyone in education should be forced to read with their eyelids peeled back, decades of psychological research has shown that there are no such things as generic “critical thinking skills” abstracted from subject-specific knowledge contexts. Cognitive abilities developed in one domain or in one activity do not automatically translate into other areas. Champions of Pi memorization competitions are no better at memorizing long strings of letters than a random person on the street.

The further trouble is that the “evaluation of sources” depends ultimately on being able to judge claims against prior background knowledge. Our present focus on source evaluation is, ironically, being rapidly rendered obsolete by the same digital information culture that prompted it in the first place, as the widening availability of ever more sophisticated tools in both desktop publishing and web design makes it increasingly easy to imitate the appearance of professional sources. Thus, we are pushing students with less and less facts at their disposal to trust more and more in traditional indicators of source reliability at the very same time that we are witnessing a massive proliferation of so-called “predatory publishers“. These academic scams work by convincing trained scholars that they are legitimate sources, and thus persuading them to submit papers and to pay for open access publication. What is more, these sources are increasingly showing up as citations in legitimate research (they are open access, after all), threatening the integrity of the whole academic chain. How do they eventually get found out? A specialist in the field perceives discrepancies in their facts, which my fact-starved students could never hope to notice.

Simply put, we are producing an entire generation powerless to detect rapidly proliferating academic fraud and “fake news”, and arming them only with extensive training in general cognitive and critical thinking skills that our research shows do not actually exist.

On the purely quantitative level of the sciences, there can be said to be such a thing as “progress”. We are, collectively, more knowledgeable about the processes of the material world and more skilled at the manipulation of our physical environment than any generation to precede us (and, not coincidentally, more in danger of catastrophic environmental failure than any generation to precede us). In the qualitative realms of the humanities, however, human nature is enduring and the limits of its reconfiguration are narrow. In education, as in politics or philosophy, there are changing fashions, but nothing truly to be known that was not known a thousand years ago. The best preparation for our students in this rapidly shifting age of Google is still classical—a foundation of many years’ training in grammar (which to the ancients meant not just the rules of language, but the raw facts that formed the basis of understanding in any field). This, as cultures from first century Gaul to fifteenth century Mesoamerica recognized, is an indispensable preparation for the critical discipline of logic that engages new data to solve new problems, as well as for the subtle art of rhetoric that unmasks fallacies and sophistry.

To so many progressive educators of the past hundred years, the nineteenth century’s drone of Windsor-knotted elementary schoolers reciting Latin conjugations seemed little more than the bleating of imperial sheep. Thinking to free such pupils from their pen, the reformers pulled out their sledgehammers and knocked out the posts. I can’t help but feel, though, as I watch my high schoolers in the computer lab today, that what the progressives thought was Pink Floyd’s wall was actually Chesterton’s fence.

APCs and the Independent Scholar

As Katie Shamash says in her recent review of the impact of article processing charges on libraries, “We’re part way down the road to open access.” This road has been long and perilous, and like most roads leading to terrible unintended consequences, paved with good intentions.

The dream of open access academic publishing has been to facilitate scholarly communication and open its channels to wider participation. Subscription charges to academic journals were (correctly) identified as one of the major barriers to participation in research and targeted for elimination. It is a testament to the goodwill and energy of many in academia, publishing, and the tech industry that massive quantities of research and other data are now freely available in ways that could not have been conceived only ten or twenty years ago.

Research, however, is not free to produce, and so can never be truly free to distribute. If the cost of its production isn’t being made up at the consumer’s end in subscription fees, it gets made up at the producer’s end in article processing charges (APCs), paid by the author of an article to secure its publication. This model is called “gold” open access, and represents an ever growing share of the total academic publishing market. As gold open access has grown, APCs have grown also. As Shamash notes, “The current average APC is £1,737, up over £100 from £1,632 in 2013.”

Most of the analysis has revolved around the problems this poses for libraries, with budgets not keeping up with inflation being spliced in the midst of the open access transition, still having to shell out for subscription costs to journals on the old model while also coming up with money for APCs. This is because most universities have treated APCs as an institutional cost to be funded out of the budgets libraries already held for securing access to research through subscriptions. It costs over 1700 quid to see your article in print but, if you hold a tenured post, that doesn’t come out of your pocket.

An ever-increasing number of faculty are adjuncts, however, with slight and shifting connections to the institutions that employ them. Fully 76% of all instructional positions in the US are now contingent. These are people who, as Lee Hall writes, are generally not even included in faculty meetings, let alone covered for their APCs out of the university’s research budget. I know many of these people personally; they are my fellow members of the National Coalition of Independent Scholars (NCIS)—a mutual aid association for all of us clinging to the margins of the academic community. The NCIS struggles along on the donations possible from people working multiple jobs to make, generally, less than $30,000 a year. Every once in a while, we manage to toss someone a couple hundred dollars to help get them to a conference. We certainly can’t cover 1700 pounds sterling a piece to help them get published.

For an ever-increasing share of the academic community—indeed, a share that quadrupled between 1975 and 2011 and has been growing quickly ever since—gold open access is a cone of silence. It is a door slamming in our faces, scattering the pages of our carefully researched articles all across the floor of hallways in colleges that will not hire us for even two to three thousand dollars a class unless we can show publication credits and engagement in research, but which will never pay to help us publish that research, no matter how long we serve or how many students we take on. It is a new kind of gap, strikingly parallel to the digital divide, which increasingly makes the generation of knowledge, and with it the opportunity to define the terms of our societal conversations on a plethora of issues, an exclusive province of an ever-shrinking élite.

What is the answer? I don’t know yet (green open access has its own issues). All I know is that I will keep looking, but also that, when I do find a solution, I won’t be able to afford to let anyone know.

Sound Theology Has a Way of Doing That

Last week, I substituted in a fifth grade classroom. As I directed a transition into math lab, I was swarmed by students asking for their forgotten passwords, informing me of trivial fractures in iPad cases, and explaining how they had already done all of the assigned work but the system hadn’t logged it. Through it all, one girl hung to the back against the wall looking nervous.

When the others had cleared away and been set to doing their assignments (or re-doing them, if they were to be believed), she came forward and held her notebook out to me. On the page, in simple but artful penstrokes, was sketched an upside-down hand with an eye set in its palm. “Do you know what this means?” she asked.

I smiled. “It is the Hand of Fatima,”  I said. “It’s a Muslim sign. Fatima was the favoured daughter of the Prophet Muhammad, and her hand brings good fortune. It is a very holy symbol.”

A tension I had not fully perceived rolled off her shoulders like an ice sheet separating from the coast, and she sighed with a great, relaxed smile. “Whew, I thought it was a demon.”

I asked her where she had encountered it, and she told me that it has been coming to her in her dreams, and that her mother, who was clearly not Muslim, was concerned that it was demonic. II directed her to a couple of articles on it to read, to her great delight, and told her to take the rest of the period to get acquainted with this sign that clearly had something to tell her.

Throughout the rest of the period, a smile spread farther and farther across her face and, when the bell rang, I glanced over at her notebook one last time before she put it away. There, her timid little sketch had begun to be lovingly transformed by colored pencil into a magnificent drawing.

And so I smiled, too.

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Why Apples Grow

[Cross-posted from my devotional blog at Apron Strings]

Today one of my students had a really bad day. She pulled another girl’s hair.

I made it a worse day, and sent her to sit in a corner. That, in itself, was an ordeal, but at last she went and sat. “Now that you’re sitting,” I said, “we can talk. Tell me what’s going on.”

Here, I thought, was a blog post on how discipline and obedience are necessary prerequisites of benevolence along the Golden Chain, but then something much more significant happened; she began to talk.

At first, this being elementary school, it was a lot of blubbering and recrimination. Choked sobs hiccuping out, “She’s been mean to me all day! She tried to bite me! She did it first!” Then something came from the heart. “Where are my mom and dad? Why don’t they come?”

Here, I thought, was the real issue. It was aftercare, and very late in the afternoon. She felt abandoned and was lashing out. Poor thing, I thought, to carry so much anger.

More accusations. More excuses. More complaints. And then a sentence that changed my whole view of the room. “My dad’s sick.” I said nothing. Her eyes broke from mine. “My dad always makes us dinner.”

“Does he not make dinner anymore,” I asked, “because he’s sick?”

“Yes.” Sniffles.

There have been moments in my life—when I heard the homeless man play violin in the Joliette metro station, when the bird I was trying to save died at the SGI center, when my spirit broke on the bus to the firing range—when I could… I want to say see…  how Her love holds all the atoms together, holds my soul together, holds our whole human family together (The Clew of Love, vv. 4-5). This was one of those moments, as I realized that it was out of a pain of love that this little girl had pulled another’s hair.

It is my greatest frustration as a teacher that in no regular school classroom do we ever teach those things that lead to the cessation of suffering. Algebra and US history are all very well, but they do not overcome fear and desire, and they do not heal kear.

In the classroom, there was a book entitled How Do Apples Grow?, filled with many fine botanical facts. I imagine a book entitled Why Do Apples Grow?, which would be written by Julian of Norwich. When one turns the cover, there is only a single page…

“Because God loves them.”

And in that book would be more than all our years of schooling ever teach.

Very excited to have some of my work featured this past week over at Feminism & Religion! If you haven’t seen it yet, check it out.

My response to the recent interview with Ethan Doyle White is up at the Religious Studies Project!