‘Pick your own’ performance measure.

England’s school and college performance tables are full of fascinating information.

This information gives a profile of different providers and the idea is that this can help us make judgements and comparisons.

Any tables based on data, assuming they are accurate, represent real evidence of …well, reality. So at the level of truth they can’t be argued with. But such tables are also based on a particular view of what is worth reporting and what this means; they offer a selection from all the possible ways of trying to represent things. Data tables may give an impression of total objectivity but it’s important to understand the underlying assumptions and to be aware of their limitations. Clearly, data are reductive; they reduce things to something less than the whole in order to try to make the big picture clearer. So, while we can’t do justice to everything, it’s always worth asking about what’s been left out and why.

Let’s imagine 3 sixth forms; Colleges A, B and C, serving the hypothetical Anytown. In 2015 each of these colleges claimed to be the ‘best in Anytown’. So let’s look at their imaginary data to see if we can establish which was the highest performing or ‘best’ college.

1. College A can claim to be the highest performing college:

A level points per student
College A 840
College B 764
College C 688
Anytown overall 731
England average 764

Students at college A have achieved higher average point scores than students in the other two colleges and also well above the national average. College A is clearly top of the league for raw performance.

2. College B can claim to be the highest performing college:

% improvement since 2014
College A -10%
College B +5%
College C 0
Anytown overall 0
England average

College B has achieved exactly the national average points per student on average and this represents a big improvement on last year and it is the only college in Anytown to improve in this way. This strong improvement means that College B can claim to be the most successful in Anytown, particularly given College A’s downward slide and College C’s stagnant performance.

3. College C can claim to be the highest performing college:

A-level value added
College A -0.2
College B -0.1
College C +0.1
Anytown overall 0
England average 0

College C has a significantly positive value added score overall and is the only sixth form in Anytown with positive value added. This means that, on average, students at College C are achieving higher grades than expected based on their previous GCSE grades. College C can therefore claim to be the most successful, particularly given the significantly negative value added of the other two sixth forms.

4. So which college is right?

They’re all right. Each college is basing its claims on different measures in the performance tables but none are making any misleading claims. However, there is some further information which may add to our understanding. Interestingly the average grade per entry in each of the colleges is identical. In other words the average A-level grade achieved by students in each college is exactly the same and the only reason their points per student are different is because students in each college are entered for different numbers of A-levels on average. College A clearly enters most of its students for 4 A levels, while College C enters most of its students for 3.

A level points per entry Entries per student
College A 212 3.9
College B 212 3.6
College C 212 3.2
Anytown overall 212 3.4
England average 212 3.6

The other information which is relevant is the respective cohort size for each college:

A level students
College A 100
College B 200
College C 400
Anytown overall 700
England average

Because College C is larger than both the others put together it has a larger impact on the overall figures for Anytown. The way the different measures aggregate for Anytown also explains why an area which has 3 such successful colleges seems to be sitting pretty much on the national averages, or below them in some cases. This shows that institutional success can mask system stagnation.

Conclusion:

None of this is an argument against performance tables. It simply serves to demonstrate that we need to look behind the top level measures, evaluate all the available data and decide what we value.

Each of these colleges will have targets for improvement and could learn from the others. They would be well advised to work together to improve the Anytown system as a whole.

If you asked me to choose between the 3, I would tend towards College C which is clearly helping a more inclusive intake to achieve better than predicted grades. All things being equal, it is also turning out more well qualified students for progression than both the others put together.

See also:

Post-16 performance tables: taking the long view (January 2015)

London’s sixth forms (June 2016)

A sixth form profile for the ‘Local London’ area (February 2016)

league-table

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Your dogma, my principles.

Simplex and Sapiens are discussing the government’s plan to open more selective schools.

Simplex: Our mission is to build a country that works for everyone.

Sapiens: Sounds like a good starting point.

Sim: Yes, it’s a vision of a truly meritocratic Britain that puts the interests of ordinary working class people first.

Sap: Very egalitarian principles.

Sim: Absolutely. People worry that the changing world around them means that their children and grandchildren won’t have the same opportunities they have enjoyed in life. We need to ask some searching questions about what kind of country we want to be.

Sap: Indeed, there’s no doubt we live in a very unequal society.

Sim: We want Britain to be a country where everyone has a fair chance to go as far as their talent and their hard work will allow, a place where advantage is based on merit not privilege; where it is your talent and hard work that matter. We need to ensure that there is a good school place for every child, education provision that caters to the individual needs and abilities of every pupil.

Sap: So I guess that means investing in improving all our comprehensive schools.

Sim: Well, not exactly. Politicians have for years put their own dogma and ideology before the interests and concerns of ordinary people. In fact, we know that grammar schools are hugely popular with parents. And we know that they want to expand. They provide a stretching education for the most academically able, regardless of their background, and they deliver outstanding results.

Sap: This is starting to sound a bit like dogma. There’s no evidence that selection improves standards for all, quite the opposite in fact.

Sim: We help no one by saying to parents who want a selective education for their child that we won’t let them have it.

Sap: But ‘wanting a selective education for their child’ means denying it to the children of others. I thought we agreed on the universal, egalitarian principle of good schools for everyone.

Sim: We mustn’t be dogmatic about that. I know there are those who fear this could lead to the return of a binary system as we had in the past with secondary moderns. But this fear is unfounded; there will be no return to secondary moderns.

Sap: Sorry? How can we have grammars without secondary moderns? Selection is binary; you either pass or fail the test. This feels like a return to the 1950s.

Sim: You’re just being blinkered and dogmatic. It is not a proposal to go back to the 1950s. We don’t want to go back to a binary model of grammars and secondary moderns but to build on our increasingly diverse schools system. We should focus on the new grammars of the future.

Sap: I’m not sure it’s me being blinkered and dogmatic…

See also:

Arguments against selection

Sapiens and Simplex have also discussed:

Labour pains

Exam success boost to the economy

The ‘forgotten 50%

giulio_cesare

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My NewVIc story: Raymond Fernandez.

I attended Newham Sixth Form College (NewVIc) for 2 years from 2013-2015. In my time at NewVIc I studied on Entry level 2 Skills for Independence and Work. I feel that being at NewVIc enabled me to grow and learn and to meet new people. I was also involved in doing many new things and all my staff helped me and encouraged me to gain new skills and confidence and to pass my qualifications.

I have always been very active, attending football sessions every Friday and going on trips and tournaments regularly. In my second year, I moved to Entry level 3 Preparation for Progression. I went to a Raleigh presentation which offered me a great opportunity to visit amazing countries such as Costa Rica, Tanzania or Borneo. First I attended the Raleigh outdoor Adventure Residential trip. This was also an assessment and I passed. We took part in lots of team building and leadership activities and I made a lot of new friends.

When we arrived in Costa Rica we were given skills training on how to navigate on treks, carrying lots of equipment, putting up tents and cooking outdoors and even first aid. In the first part of the expedition I was supporting a natural resource management project in La Cangreja National Park. We worked hard to complete trails around the park and it was tough as we had to complete our work early in the afternoon as it could be quite rainy in the afternoons. It was very tiring. The trails make the park easier to get around. The trails also need to be looked after to help stop forest fires, and plant and animal poaching. We learnt so much about the local way of life and were really welcomed by the local people – I also speak Spanish which helped.

I also did a trek and this was tough but amazing; seeing volcanoes, wildlife and streams. I had the most amazing experience and was so pleased when I got awarded a golden mess-tin for my hard work!

I learnt more about being independent and feel much more confident travelling around London and meeting new people. This was a great opportunity to learn about life in other countries and to do something to help in those countries. Going on the Raleigh changed me and also made a real difference to others. I hope I can be an inspiration for other students. Since I left NewVIc I am now studying childcare at the East Ham campus of Newham FE College.

Raymond Fernandez – Class of 2015 (far left in photo)

raymond-raleigh

More on Raleigh International:

About Raleigh International Citizen Service (ICS)

Walking the Circle Line (November 2015)

 

 

Previous My NewVIc story posts:

My NewVIc Story: Amritpal Gill.

My NewVIc story: Nazia Sultana

My NewVIc Story: Supreet Kaur

My NewVIc story: Joseph Toonga

My NewVIc story: Rumana Ali

My NewVIc story: Zakiyah Qureshi

My NewVIc story: Husnain Nasim

My NewVIc story: Airey Grant

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University for all

This August I was asked to contribute a short piece for our local newspaper, the Newham Recorder, as part of a debate about the benefits of a university education. I did my best to summarise the case in 220 words which can be read here. This is a slightly extended version, at double the length:

Once again this autumn over 700 of our students will make a successful transition to higher education. It’s what most of them aspire to and we have encouraged them and supported them to achieve this aim. We are proud to send more disadvantaged young people to university than any other sixth form in England. Together with many others from Newham they are showing their commitment to creating a better future for themselves and for their community. They are on degree courses which are often essential requirements for skilled and professional jobs. They are the future carers, health workers, teachers, artists, engineers and business people who will provide the health, education, public services, culture, infrastructure and enterprises of tomorrow. Their energy, ideas and creativity will power our country deep into the 21st century.

But university is not just about young people studying full time for 3 years. Degrees have evolved to fit around work and to be accessible throughout life and these days many more undergraduates are older and studying part-time. Many courses are highly work-related with projects, placements, internships and sandwich years allowing students to connect and apply their learning to the needs of industry. While the best apprenticeships are excellent, many are not stretching or challenging enough and their focus is always employment with training. They cannot substitute for the broad and full education we need in order to flourish as equal and active citizens of a modern and diverse society.

Over the last 25 years we have seen a massive increase in the numbers of young people from Newham taking the step into post-compulsory education. They have turned our borough from an area of low participation to one of high participation. Most stay in East London and help to enrich our community and drive our economy. This should be celebrated as a vote of confidence in the future and we need more of this, not less.

Education is not preparation for life, it is essential throughout life. As long as we live, breathe and think, we can learn, grow and work to make our world better. Continuing education should be an entitlement for all adults, not a rationed commodity to be exchanged for crippling debt. Publicly funded universities which are responsive to their local populations could lead the way for a renaissance in adult learning. As vital cultural institutions they should be as open-access as our museums or art galleries; sharing their expertise and resources widely. Our universities should be there for everyone who is ready to commit to their continuing education and no one should be told that ‘it’s not for you’ or have their ambition capped.

eddie-aug-2016Eddie Playfair is the principal of Newham Sixth Form College (NewVIc).

He blogs at www.eddieplayfair.com  and tweets @eddieplayfair

 

See also:

University progression for the NewVIc class of 2015

Investing in East London’s future

NewVIc breaks all its university progression records

From free school meals to university

Re-imagining the university

How to achieve high university progression rates

Berkeley and the promise of the public university

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Theodore Zeldin on ‘what is worth knowing?’

What is worth knowing? It’s a good question, given how much there is to know and the impossibility of knowing more than a tiny fraction of the total.

ZeldinTheodore Zeldin’s latest collection of essays, ‘The hidden pleasures of life’ (Quercus, 2015) considers some of the big challenges we face as human beings in his distinctive way; sharing highly individual stories, including his own, to illuminate the universals. Like all his work, it is full of warm humanity, openness to the experiences and perspectives of others and an ability to shift between boundaries and levels of all sorts including the personal and the social.

Simply reading the list of questions which head up each of the essays is thought provoking. As well as ‘What is worth knowing?’ the 29 essay titles  include: ‘What is the greatest adventure of our time? How can prejudices be overcome? What is the point of working so hard? What more can the young ask of their elders? What does it mean to be alive?’

Each of these weighty questions is addressed with a light touch, never dogmatically, moving quickly between ideas while doing them enough justice to get the reader pausing for thought and returning to the thought many times.

Each page has its own different header; this encourages browsing and gives a flavour of what one might find, and each of these headings could be a worthwhile theme for the kind of conversations which Zeldin believes we should all have more of. The page headings for ‘What is worth knowing?’ for instance are:

Too much knowledge. What the Chinese did with knowledge. Islamic and enlightenment encyclopaedias. What use is information if there is no wisdom? What can history and art add to wisdom? ‘Things are not what they appear to be’. How I select what I want to know. Knowledge is the child of disagreement. Science is rooted in conversation. The first moments of waking in the morning. Freedom from preordained targets. An alternative academia.

As an academic and an historian, Zeldin loves knowledge and values research: “I have pursued knowledge … with unquenchable passion”. Nevertheless, he recognises that:

“Education has been a panacea for virtually all human ills for many centuries, and yet, despite all the marvels it has brought, some of humanity’s worst follies have been perpetrated by highly educated individuals and nations.”

He reminds us that we have always had a problem with too much information, as well as too little, because one can never know enough. Encyclopaedias are the ‘ancient monuments’ which reveal this:

“…the most significant encyclopaedias have been those that have not just tried to make information available in an easily digestible form but have given it meaning, to ensure that it leaves people feeling nourished rather than bloated.”

Zeldin doesn’t despair about the ‘blizzards of information’ which we face:

“The information I have accumulated in my head does not all point in the same direction. Instead of disturbing me, this gives me a sense of freedom. Learning is only a beginning.”

Zeldin’s own answer to the question ‘what is worth knowing?’ is:

“What matters is not just how much knowledge I have, but what I do with my knowledge. The process of creating something useful and beautiful out of what I learn does not resemble building a house out of bricks that have been ordered in advance. It is more like painting a picture which gradually takes shape.”

He argues for a kind of ‘knowing through dialogue’, which emphasis the dynamic, transactional aspect of knowledge and its acquisition:

“It is … impossible to know in advance what is worth knowing: only when one piece of knowledge meets another piece of knowledge do they discover whether they have anything to say to each other, and the link is made by the unpredictable spark of an individual imagination… What is very much worth knowing is the shape of the pattern that I impose on the facts that pour into my head, and the shape of the sieve that discards so many of them. That becomes visible only by comparison with other people’s patterns and sieves.”

Zeldin also makes a strong case for broad, liberal, multidisciplinary learning:

“Now that each branch of learning has become so specialised, demanding that attention should be concentrated for many years on a few minute details, the interaction between amateur skills and expert learning has become more precious than ever.”

Aphoristic assertions abound; ‘communication is a battle with uncertainty’, ‘knowledge is the child of disagreement’… while these may not appeal to everyone the overall effect is to engage you at every turn in a profoundly human dialogue about the continuum which includes information, knowledge, know-how and wisdom. Without discussing schools, curricula or pedagogy, this short essay says a great deal about what education should and could be.

‘What is worth knowing?’ is well worth reading and the whole collection is highly recommended.

See also:

What is powerful knowledge? (August 2015)

Learning to love liberal education (October 2014)

 

 

 

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Arguments against selection

grammar schoolsIt looks like the ‘grammar school debate’ is about to be revived within government, so it seems a good time to dust down the case against selection. Here are links to 4 of my posts on this from last year, including ‘Unlimited potential’, the chapter I contributed to The ins and outs of selective secondary schools (Civitas, March 2015)

Secondary selection in England

The problem with this debate is that it is mostly fixated at the institutional level and the success or otherwise of particular institutions, notably grammar schools. This fails to recognise the bigger question about what we want from the whole system. Grammar schools don’t exist in a vacuum, their existence requires the existence of secondary moderns, however you dress them up or rebrand them. Every other form of institutional selection also has consequences which reverberate throughout the system.

The debate should therefore be located at the level of the system. We should be asking ourselves what we want from the system and how it can ensure the best opportunities for all young people. Once we shift our focus to this level, it becomes obvious that policy, planning, resource allocation, quality improvement, accountability and inspection all need to take more account of the experience and opportunities of every young person in every school, locally, regionally and nationally.

So, rather than our current worst-case coupling of ‘hands-off’ at the macro-level and excessive interference at the micro-level, Government policy and interventions should be designed to promote whole-system thinking, to incentivise area collaboration, to develop system leadership and accountability and to reward whole cohort improvement.

Shifting our gaze towards the whole system would also require us to call into question the prevailing market philosophy which regards schools as atomised providers, or chains of providers, competing in a far from perfect market where the success of the few is predicated on the failure of the many.

We can argue about all the selective practices used to label, classify and segregate young people and skew the market. But perhaps we should move beyond this to consider instead what our shared aims and values are for the whole. This might give us some chance of creating an education system in which all schools can thrive and every young person flourish.

Unlimited potential (part 1)

This makes the moral, philosophical, political and pragmatic case against educational selection. Summarises selective practices in education and the egalitarian position in contrast to notions of fixed ‘potential’. Considers some of the arguments made in favour of selection as well as curriculum and structural implications including the way that selection and marketization reinforce divisiveness.

“Education in England is riddled with selective assumptions and practices from top to bottom. Learners are routinely selected and segregated into different provision, particularly at secondary and tertiary level; by prior academic achievement, by faith group, by gender, by wealth, class and ability. We have never had a national education system, let alone a fully comprehensive one. What we have is the result of a tension between comprehensive and selective tendencies operating in a context of market competition between unequal schools in an unequal society. We need to question our acceptance of selective practices and ask: why support institutional segregation?”

Unlimited potential (part 2)

Considers the issue of selection at 16 which is widespread and increasing. The politics of selection and some of the most recent research evidence available about the performance of selective systems in England and internationally. Concludes with the case for a revitalised and modernised comprehensive national education system as the best way to promote excellence for all.

“The comprehensive school is a successful and popular expression of solidarity which transcends all social differences. The idea that children and young people should be educated with their neighbours and their peers in a learning community which reflects the composition of the geographical community they live in is still valid, even if some have abandoned it. A comprehensive system discourages competition for positional advantage by school, and seeks to ensure that every school and every student can flourish.”

From the conclusion:

“What does a genuinely egalitarian approach look like in relation to education? It means rediscovering and proudly championing the virtues and achievements of universal public services. The comprehensive school or college is a place where citizens experience equality. People are treated with equal respect, meet and work with others on equal terms and have their individual needs met regardless of their starting point or ability to pay. It’s time we saw our successful comprehensive schools and colleges as the benchmark even if they don’t top the performance tables for raw exam scores. By doing a great job for all students, they pose a daily challenge to more selective providers to justify segregation. It is the advocates of more selection who need to explain what their proposals are for the education of all those students they keep out. Surely they should be raising their game rather than simply picking the low-hanging fruit?

Like other public services at their best, state-funded education providers model the social relationships of a more equal society. As Basil Bernstein rather depressingly reminded us: “education cannot compensate for society” nevertheless the fact that people’s experience of equality in one sphere is not mirrored in every other aspect of their day to day experience should be a source of anger and action rather than a reason for giving up on the egalitarian ideal. People clearly do not all engage with education from the same starting point and many face enormous barriers. However, the right kind of public education can challenge injustice and give people a lived experience of more equal social relations and practices so it is worth trying to compensate for society.

I absolutely agree with Anthony Seldon that “schools should be places of delight, challenge and deep stimulation where all the faculties that a student possesses can be identified, nurtured and developed” and this is precisely why people oppose selection. We need a broad liberal and practical curriculum for all young people, one which offers challenge, choice, depth, breadth, stretch and progression for all, which values both knowledge and skill and provides something to build on throughout life.

This is not a theoretical argument. When parents and potential students experience what being comprehensive means, in all its diversity and ambition, they respond very positively and continue to support the practice.

English education has yet to have its NHS moment but the founding principles of a single universal health service which meets the full range of people’s needs can be applied just as well to a national education system.

Schools, colleges and universities for everyone are better placed to promote excellence for everyone. The challenge is to renew and reshape the comprehensive system rather than abandoning it.”

From ‘Resisting selection’:

“The prime minister [David Cameron] has expressed his support for grammar school expansion in Kent. He says this is because ‘good’ schools should be able to expand. However, this fails to recognise that grammar schools are not isolated ‘good’ schools, but part of a system which has selection at its core. If you think a system of selection at 11 is wrong, then you cannot really argue that it is OK to keep, let alone expand, grammar schools. If you think it is right…well, then you would be arguing for it everywhere else too, like UKIP.

If academic selection and the 11+ are back on the political agenda then many of us will want to defend the comprehensive principle because we believe that the common school, college and university, like the NHS, are part of the foundations of the good society.”

 

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Jean Jaurès: ‘what is courage?’

JauresJean Jaurès (1859-1914), member of the French National Assembly, leader of the Parti Socialiste Français and peace campaigner was an eloquent and compelling public speaker. One of his most famous speeches was his 1903 address to young people at the prize-giving at the lycée (senior high school) of Albi, where he himself had taught philosophy 20 years earlier from 1881 to 1883.

This speech is much more than a traditional ‘commencement address’ seeking to inspire and motivate its youthful audience on the cusp of adult life, although it certainly achieved that. As he later said: “how could I speak to these young people who are the future without sharing my own thoughts about that future?”

As a mature, experienced politician, both idealistic and pragmatic, Jaurès takes the opportunity to articulate his world view, starting with his commitment to the values of the 1789 revolution and his confidence in the potential of the republic to achieve social justice. He makes a strong case for peace and expresses his anticipation of a progressive liberation of humanity while reminding his audience that none of this will come about without concerted human activity. He appeals directly to young people to help realise the freedom and equality which are possible through courage and clear thinking.

Jaurès’ Discours à la Jeunesse fizzes with humanity and optimism; as fresh now as on the day it was delivered 113 years ago. The speech is full of contemporary relevance and merits to be read in its entirety. In this post I am quoting only from the final section, which offers a bold redefinition of ‘courage’ which still resonates today:

“The human race will be doomed if it is destined to kill forever. Courage today is not about keeping the dark cloud of war above the world; a terrible, though dormant, cloud which we delude ourselves will only burst over others. Courage is not about putting conflicts which reason can resolve into the hands of violence. Courage is about celebrating humanity not denying it.

For each of you, for each of your hours, courage will be about rising to the challenges of all sorts which you will encounter. Courage is not about handing over your free will to random forces or impressions, it is about keeping up the habit of work and action even in idle moments.

In the great chaos of life, courage is about choosing a job and doing it well, whatever it may be. It is about not flinching from the dreary details, it is about becoming an accomplished practitioner to the best of your ability. It is about understanding that the division of labour is a requirement of useful work while also keeping one eye on the wider world and taking a broader perspective. Courage is about being a worker and a philosopher all in one.

Courage is about understanding your own life, establishing, sharpening and deepening it while also co-ordinating it with the wider society. Courage is about making sure the thread in your loom doesn’t snap while also working for a greater and more fraternal social order where machines serve workers.

Courage is about acknowledging new developments in science and art, welcoming and exploring the almost infinite complexity of knowledge while clarifying the bewildering reality with a broad general understanding and organising and shaping it with the beauty of form and pattern.

Courage is about overcoming your faults, suffering for them but not being overwhelmed or side-tracked by them. Courage is about loving life and looking death in the eye, about aiming for the ideal and understanding the real, it’s about taking action and giving oneself to good causes unselfishly, without knowing what reward might follow.

Courage is about seeking truth and speaking truth, not about submitting to a great triumphant lie or echoing ignorant applause or fanatical jeers with our hearts, our mouths or our hands.

How poor would be our conception of life and how short our science of living if we believed that when war is abolished people will have fewer opportunities to demonstrate and experience courage or that we need to extend the military drum-rolls of the First Empire to quicken our hearts. They may have sounded heroic then, they would sound hollow now.

So, young people, you want your lives to be lived, honest and full. And that is why I have shared what I have with you in the way that I have.”

Jean Jaurès, Discours à la Jeunesse, 31st July 1903, Lycée d’Albi.

Extract translated by Eddie Playfair. Any mistranslations or clumsy phrases are mine.

See also:

Full text of the Discours à la Jeunesse in French.

 

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Instinct, heart and reason – Daniel Pennac on the refugee crisis.

PennacThe popular French writer and teacher Daniel Pennac, author of Chagrin d’école (translated as School Blues) and Les droits du lecteur (The Rights of the Reader) amongst others, has written a powerful essay on the refugee crisis for a book aimed at young people, with all the proceeds going to La Cimade, an organisation working with migrants, refugees and asylum seekers in France.

Pennac’s essay, entitled L’Instinct, le Coeur et la Raison (Instinct, Heart and Reason) was published in 2015 as part of Eux, c’est nous which translates as They are us. In it he outlines the basic humanitarian case for welcoming refugees and not labelling or stigmatising them.

As far as I know, the essay is not yet available in English so I have taken the liberty of translating a few passages here for English readers with my apologies for any resulting infelicities. If you want to support the work of La Cimade, please donate here.

Pennac starts by referring to the silence one often hears when it comes to offering help to people in distress, the excuses made for not helping and some of the fear-mongering language and images used by politicians and the media:

“[We have to speak] of men, women, children who have been bombed, shot at, tortured, terrorised, starved, whose towns have been destroyed, whose houses have been burned, who have already lost a father, a brother, relatives, friends. [We] have to speak of refugees fleeing on roads that are hardly roads any more to save their lives that are hardly lives any more. These are the people we need to speak of aren’t they? These people who we could be among, who could be me or you. Or us. But who are them.

And how do most of our politicians and media speak of them? What words do they choose? …They speak endlessly of Exodus, Masses, Hordes, Floods, Multitudes, Invasions…”

Pennac cries ‘Stop!’ and makes the reasoned case for France to welcome its fair share of refugees:

“Let’s just disconnect. Concentrate. Listen to another silence; that needed to think things through a bit.

How many of them are there really? The men, women and children fleeing these wars and knocking at our door?  500,000, one million, two million? How many are we in France? 66 million. 66 times more. Are 66 French people unable to welcome one of these people who are suffering?

Well, perhaps. How many are we in Europe? 508 million. Are 508 Europeans unable to welcome one or two people who are suffering? Well. Perhaps. Let’s add 318 million Americans, 36 million Canadians….

We can see clearly that this is not a question of numbers. But of will. If we want to welcome the man, the woman, the child who is suffering, we can.”

Pennac finishes with a brief historical overview of the history of migration to France from central European Jews fleeing persecution at the start of the 20th century, followed by Armenians, Russians, Spaniards, Italians, Poles and Portuguese and, in the 1960’s following decolonisation, Algerians, Moroccans, Tunisians and West Africans. These were succeeded in the 1970’s by Chileans, Argentinians, Brazilians, Vietnamese and Cambodians and in the 1990’s by refugees from the war in former Yugoslavia, not forgetting the Greeks, Lebanese and Kurds…

“And we welcomed all these people. Making the case, despite an instinct of preservation, that the other can in their turn be of assistance, can in their turn be of support, can in their turn become French.

And it is all those twentieth century refugees, judged too numerous on each occasion, who, with us, make up the France of today.

Just as today’s refugees will, with us, make the France of tomorrow.”

EuxSee also:

Giving Peace a voice (August 2016)

Seeking refuge in poetry (September 2015)

Learning and xenophilia (October 2014)

Daniel Pennac, The Rights of the Reader (poster illustrated by Quentin Blake)

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Giving peace a voice.

picasso-peace1In 2016 so far, we have witnessed the horrific murder of a British M.P., the Orlando massacre, brutal attacks in Nice, Munich and elsewhere. Shocking terrorist atrocities in Syria, Iraq, Afghanistan, Nigeria and many other places account for nearly 10,000 deaths this year already. Other armed conflicts have claimed tens of thousands of lives across the world. These conflicts, notably in Syria, Iraq, South Sudan and Colombia have resulted in the movement of 23 million refugees and displaced people worldwide. An inadequate international response means the burden of these crises is being borne by those countries least able to cope…

This succession of tragedies overwhelms us with a feeling that violence and intolerance may be winning. How to make sense of such brutality and injustice? What to do faced with such threats?

Should we give up on the world, or those parts of it which seem to be broken? Should we turn into ourselves and deny any share of responsibility? Should we turn on each other in frustration? Is it possible to retreat into a protective cocoon and delude ourselves, individually or collectively, that we can escape or deny the reality of the world? Can we share the pleasures and joys of life while insulating ourselves from its terrors and insecurities?

We know from experience that turning away solves nothing.

When so much of what we value is under sustained attack, it can feel like the only appropriate response is silence. We fall silent because speaking and writing seem inadequate; superfluous. We find it hard to imagine that in such circumstances anything we say or write could be worth saying or writing.

We need to reflect.

But after the silence and the reflection, we need to speak and to act.

We need to cherish human life and human values, to turn and face the threats and assert that violence is not winning. Violence is evidence of weakness not of strength; it is the problem not the solution. We need to recognise that it is possible to be heard and to make a difference, that each of us can do something, both on our own and with others.

There are plenty of people speaking out and working hard as individuals and within organisations, to resolve conflicts, to challenge violence and address its legacy, to build mutual respect, human rights, equality and the rule of law. We can be among them.

So the only strong, thoughtful, and human response possible after the horrors of the first half of 2016 is a renewed commitment to defend our values and work for peace, non-violence and global justice.

“Peace is a never ending process, the work of many decisions by many people in many countries. It is an attitude, a way of life, a way of solving problems and resolving conflicts. It cannot be forced on the smallest nation or enforced by the largest. It cannot overlook our common interests. It requires us to work and live together…Peace can only be achieved through its own instruments: dialogue and understanding; tolerance and forgiveness; freedom and democracy.”

Oscar Arias Sanchez, Nobel Peace Prize acceptance speech (Oslo, December 1987)

See also:

Educating after the November 13th attacks (December 2015)

Democratic emotions in the face of barbarism (April 2015)

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Jane Addams and John Dewey

The Toynbee papers #2

Jane addams

An imagined conversation.John_Dewey_lib_large

Toynbee Hall, Commercial street, Whitechapel, 1921. Jane Addams of Chicago is greeting her old friend John Dewey who has just arrived.

John, my dear friend – welcome to Toynbee Hall. I trust you are well.

I’m so glad to see you, Jane. You seem very much at home here.

Yes, coming back is always a little like a return to my roots. Would you care for some tea?

Yes thank you. So what is it you have planned for us?

Well, I thought it might be worthwhile to gather together a few distinguished educationalists to share some ideas about the role of education in social reconstruction. We have been disgraced by this war and by the iniquitous peace which has followed it. Education must surely be our greatest hope for the future.

Indeed. We may have disagreed about our involvement in this terrible conflict but we must put everything we have into rebuilding and we certainly need some new ideas and new energy if we are to avoid such a disaster ever happening again. Who is joining us?

I’ve invited DuBois from the NAACP, his perspective is always worthwhile I think.

A good choice. I know him well and I’ve enjoyed corresponding with him. In fact I think I may owe him an article for his publication, The Crisis.

I’ve written several for him. Tagore, the Indian poet, is also in London and has agreed to join us. He has established a new type of school in Bengal – soon to be a university too.

Congratulations – a Nobel prize-winner! I gather he’s quite a remarkable person – we should be in for a stimulating discussion. I wonder, did you think to invite Bertrand Russell too?

No, I think one philosopher is quite enough, this isn’t the Plato Club! I want us to discuss practical ideas for action from various different perspectives. It did occur to me to invite commissar Lunacharsky or perhaps Nadezhda Krupskaya to tell us of the ideals and latest progress of Soviet education.

Ah, ‘Madame Lenin’ … I assume they are too busy to come to London – with the situation as it is.

Yes, well, I’ve also invited Dr. Montessori; Maria Montessori.

That woman? I really don’t think signora Montessori has much to contribute. Her ideas about education…

John, you know very well that she is widely respected and her movement is growing. I had the chance to meet her in Chicago and she gave us good advice for our Hull House kindergarten. I think she has a lot to say which will be of interest.

But I’ve looked into her methods, they’re half-baked, second-rate; all that ridiculous equipment… You know Kilpatrick has written a whole book debunking her ideas about children’s development. I can’t think why you’ve brought her into this.

Yes, well, instead of hiding behind the words of your protégé you’ll be able to take Maria on yourself in person shortly. But I won’t allow you to grind her down, I want a proper exchange of ideas and beliefs; a conversation, not argumentation or verbal jousting.

I cannot abide the woman, but of course I shall be the model of courtesy.

Is it possible that some of your disdain may be based on the fact that she is… well… not a man?

Nonsense Jane, it was I who welcomed her to Carnegie Hall when she first came to lecture in America. Besides, you know I have the utmost admiration for your own immense contribution and I believe you also to be ‘not a man’?

Quite, and now that we have the vote on both sides of the Atlantic, there will be no stopping us. The men have made war – it’s time for the women to help make peace.

And I am confident that many of us will be working alongside you enthusiastically in that respect.

Very well. I’m going to settle myself in and I shall see you at dinner.

 

Conversation imagined as part of ‘the Toynbee papers’

#1 Jane Addams and Toynbee Hall (January 2016)

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What is Social Capital?

The Economy of Ideas #5

What is social capital?

“Connections among individuals; social networks and the norms of reciprocity and trustworthiness that arise from them.”

Robert Putnam (b. 1941) Bowling Alone: the Collapse and Revival of American Community (2001)

The American writer Robert Putnam may have popularised the idea, but he didn’t invent it.  Jane Jacobs used it 40 years before in her brilliant analysis of how cities work at the human scale which included a searing critique of much of what passed for urban planning at the time:

“A good city neighborhood can absorb newcomers into itself, both newcomers by choice and immigrants settling by expediency, and it can protect a reasonable amount of transient population too. But these increments or displacements have to be gradual. If self-government in the place is to work, underlying any float of population must be a continuity of people who have forged neighbourhood networks. These networks are a city’s irreplaceable social capital. Whenever the capital is lost, from whatever cause, the income from it disappears, never to return until and unless new capital is slowly and chancily accumulated.”

Jane Jacobs (1916-2006) The Death and Life of Great American Cities (1961).

In fact, the phrase was coined in print well before, by Lyda Hanifan (1879-1932), who was the supervisor or rural schools in West Virginia and defined social capital as:

Lyda Hanifan “Those tangible assets [which] count for most in the daily lives of people: namely goodwill, fellowship, sympathy and social intercourse among the individuals and families who make up the social unit.”

Lyda Hanifan The Rural School Community Center (1916),

The OECD offers us a more recent definition:

“Networks together with shared norms, values and understandings that facilitate co-operation within or among groups.”

OECD Human Capital (2007).

The ‘capital’ metaphor is not necessarily helpful (see here). Rather than being something to be acquired and accumulated, these are skills to be developed and practised continuously in order to be of any use. This can be seen as an aggregation of practices between people which establish shared understandings and expectations and shape future interactions, even if they don’t always involve the same people. The ’social capital’ of a community or a society is a constantly evolving set of learned behaviours which form a web of relationships and are strengthened though use. It is this social-historical legacy of many interactions between people which can strengthen their sense of community.

Whatever the terminology, this kind of social ‘glue’ seems like a good thing to nurture; helping to build the mutual trust, respect and co-operation which make communities work well. However, just as it can promote inclusiveness and solidarity, ‘social capital’ can also have the effect of excluding new arrivals, non-members or those who don’t conform to the norm. In its inward-looking form, it can promote xenophobia.

As educators, we clearly want to help young people acquire the ‘social capital’ which can help them in life.  We know that students from disadvantaged backgrounds often lack the social networks and skills of their better-off peers even when they have with similar qualifications. This additional ‘capital’ is what can open doors for them and help them get their foot on the first rungs of a career ladder. Despite our best efforts, many highly qualified young people will find themselves playing a lifelong game of ‘social capital’ catch-up, with never quite enough to make good.

So we need to bear in mind that education does not in itself build a better, fairer world. We should be arguing for a society where opportunities are not so much determined by how well networked you are or how polished your social skills are and where a lack of ‘social capital’ is not just another barrier to getting on within an unequal economy. We may want to re-evaluate the way we use the idea of ‘social capital’ and start judging people less by how much of it they have and more by what they do with it.

See also:

The Economy of Ideas

#1 The marketplace of ideas (July 2015)

#2 Reducing culture to memes (August 2015)

#3 The global economy of care (May 2016)

#4 Capital as metaphor (June 2016)

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Capital as metaphor

The economy of ideas #4

We talk about social capital, cultural capital, creative capital, even ‘emotional capital’. It seems that capital can stand in for almost every human capacity. Why is this?

CapitalGiven its role as a real currency, it’s perhaps not surprising that we also use money as a metaphorical currency. Money acts as an accepted means of exchange based on a common measure of value which allows very different things to be exchanged; material things, human labour, goods and services of all sorts.

The role of money is familiar in our transactions. In the material world we are constantly buying and selling stuff, including our labour and that of other people. Capital is accumulated money which represents the potential to own or do things. Having capital is a first step to making things happen – or maybe preventing them from happening.

In the world of ideas we also like to ascribe value and attempt to rate different ideas on common scales. This can involve some fairly crude ‘lumping and labelling’. Agglomeration, the ‘lumping’, requires disparate processes to be brought together as one. Reification, the ‘labelling’, requires us to take an idea which we can think about, modify and use and to treat it as a thing which we can own and keep.

This process turns complex social transactions and behaviours, such as skilled work, teaching and learning into things which can be quantified, measured and exchanged. This shift can help make things clearer but the danger lies in oversimplifying and forgetting that we are talking about an interaction between human beings in a social context rather than a disembodied exchange of goods. There is a big difference between the capital sitting in a bank account and the myriad of activity it could be funding. We need to avoid simply counting the money when we could be discussing how to spend it wisely.

When we talk about education we use a lot of these agglomerated and reified ideas: skill, excellence, achievement, creativity, intelligence, character, potential … to name just a few. Each one is a broad term which lumps together a range of very different social interactions between people and is often fiercely contested by those who use it to mean different things. Each one has been subject to attempts to create a scale of value with all the measurement and comparisons this implies. The problem comes when the distance becomes too great between the actual process, such as learning how to do something well, and the measure which represents it: achievement, skill, excellence etc. And so we end up talking about ‘the skills agenda’, ‘aiming for excellence’, ‘character building’ and such meta-terms which are several levels removed from the actual processes of teaching and learning.

The capital metaphor encourages us to think of social processes such as learning as things which can be acquired and accumulated and which have a value independent of their use in the world. If ‘educational capital’ can be given a market value, then it is only a small step to thinking of all our learning as a form of personal wealth accumulation which is less about our relationship with others and more about topping up our purchasing power in the marketplace.

This suggests we should at least be cautious about the use of ‘capital’ as a metaphor and be prepared to question any model of education which seems to try to measure the unmeasurable.

See also:

The economy of ideas

#1 The marketplace of ideas (July 2015)

#2 Reducing culture to memes (August 2015)

#3 The global economy of care (May 2016)

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London’s sixth forms.

london cartogram

There are around 165,000 students studying in London’s publicly funded sixth forms. These students are enrolled across 380 different institutions of many types and sizes which can be grouped into 4 broad categories:

  • School sixth forms (as part of a school with a wider age range) of many types.
  • Sixth form colleges which are specialist 16-19 institutions.
  • Further Education colleges which often have a wider age range (although they may organise their sixth form provision discretely).
  • Dedicated 16-19 providers of various kinds including ’16-19 schools’ and academies.

The various consortia arrangements which groups of schools have created sit somewhere between the first and last of these categories.

London has the full spectrum of these different types of provider and any review of 16-19 education in the capital needs to start from an understanding of the full range of ways in which sixth formers access similar programmes.

This is an initial overview of the pattern of provision based on data in the 2015 post-16 performance tables and is part of a deeper analysis of sixth form provision in London. It is mainly based on data on final year advanced cohort (‘academic’ and ‘vocational’) who amount to about a third of the total students enrolled. This suggests that roughly a further third are in the first year and a further third are studying courses below advanced level – which in many cases will provide progression to advanced level.

This overview will limit itself to questions of location, institution type and size and course type. This begs many questions about breadth of offer, cost effectiveness and quality which will be addressed elsewhere.

Location:

The main subdivisions used are the 32 London boroughs. It would also be of interest to analyse the data by subregional local authority groupings (as I’ve done here for London Local) as this irons out some of the boundary issues and reveals subregional differences. It’s also a level of potential intervention by councils working together.

The 32 boroughs have a wide variation in the number of sixth formers in education, ranging from 9,200 in Barnet and 8,000 in Croydon to 1,200 in Merton and 1,600 in Southwark. This eight-fold population difference between largest and smallest suggests that some boroughs will need to work with others on any post-16 aspirations they have.

The local patterns of provision vary widely too. At one end, Richmond is almost a ‘pure’ tertiary system with over 1,000 final year advanced level students (roughly half ‘academic’ and half ‘vocational’) studying at the college and virtually none in school sixth forms in the borough. Havering, Islington, Lewisham, Newham and Waltham Forest also have most of their sixth formers enrolled in colleges of various kinds. At the other end of the spectrum Barking, Bexley, Brent, Ealing, Enfield, Redbridge and Sutton have no A-level students enrolled in colleges in the borough (but see * below).

Institution type and size:

The overall cohort is very unevenly distributed with 78% of all final year A-level students located across 331 school sixth forms and 20% located in 30 colleges (sixth form and FE). The distribution of advanced vocational students is very different, with 64% in colleges and 33% in schools.

The average number of final year A-level students per school sixth form is 82, compared to 367 per sixth form college, 138 per FE college and 166 per 16-19 specialist school. The smallest average A-level year group sizes are found in school sixth forms in Islington (39), Lambeth (50), Tower Hamlets and Croydon (51 each).

The average number of final year advanced vocational students per school sixth form is 24, compared to 306 per FE college, 261 per sixth form college and 129 per 16-19 specialist school. The smallest average advanced vocational group sizes are found in schools in Kingston (7), Barnet (10), Havering (12) and Southwark (13).

Advanced academic qualifications

Number % total Ave. Y2 students
School sixth forms 331 78% 82
Sixth form colleges 12 13% 367
FE colleges 18 7% 138
16-19 schools 6 2% 166

 

Advanced vocational qualifications

Number % total Ave. Y2 students
School sixth forms 270 33% 24
Sixth form colleges 12 16% 261
FE colleges 31 48% 306
16-19 schools 7 3% 129

 

Small school sixth forms:

160 school sixth forms, nearly half the total, have fewer than 200 students overall. This means they fall below the government’s proposed viability threshold for new sixth form provision. With average A-level year group sizes of less than 100 and average vocational year group sizes less than 25 it’s likely that the average London school sixth form is not able to offer a very broad post-16 offer to its students. Some have created consortia to address this, but according to the performance tables, this is not yet widespread practice.

The boroughs with the most school sixth forms below 200 are: Hillingdon (12), Croydon (10), Hackney, Southwark and Tower Hamlets (8 each). At the other end, Newham has none and Kensington & Chelsea only has one.

Course type:

Using the performance table data, it is possible to compare the proportion of students on advanced ‘academic’ and ‘vocational’ pathways. There is no ‘right’ ratio, but across London 36% of advanced students are following vocational courses. Boroughs where this percentage is substantially lower include: Southwark (17%), Sutton (19%) while it is at its highest in Barking (58%) and Westminster (55%).

*This borough level variation is partly related to whether or not there is a college located in the borough rather than whether local students are studying vocational courses, which they may cross borough boundaries to do. This is where a larger, subregional analysis would help.

Conclusion:

This kind of analysis serves to remind us of the somewhat incoherent pattern of post-16 provision we have, which does not serve young people as well as it could. It should also remind us that we could plan this provision a bit more coherently by creating new kinds of partnership between sixth form providers. Perhaps this could be a positive legacy of the current area reviews.

Further analysis:

A sixth form profile of the ‘Local London’ area (February 2016)

On the availability of ‘minority’ A-level subjects in London:

A level languages in London. (February 2016)

A-level Drama in London (March 2016)

Classical Capital (March 2016)

Accessing the IB diploma (February 2016)

A-level minority report: Dance, Music, Philosophy (February 2016)

 

 

 

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The global economy of care.

The economy of ideas #3.

solidarity muralIs there a limit to how much we can care about others? Is it natural that we should care more about those who are closest to us? Is it in our nature to ‘look after our own’ rather than see ourselves as part of a wider humanity?

Clearly, the time and energy available to each one of us is limited. We also know more of the suffering of those who are closest to us. Global communications allows us to learn about any number of human tragedies, conflicts, injustices and disasters which affect people around the world. We may feel for people in distant places but no single person can solve the world’s problems, however deeply they care, just as no one could expect to address all the world’s inequalities by giving all their wealth away.

Nevertheless, once we know about the suffering of others, we start to care about them. We ask ourselves: ‘what could I do to help?’ Faced with the enormity of the various challenges faced by human beings across the globe, one natural response is: ‘I can’t possibly do anything about that’ and to retreat into the ‘closer’ world we know best and to apply our caring resources in our immediate circle.

However, there is no reason for human compassion and solidarity to have fixed or predetermined limits. Given that we know the scale of human suffering, we have to look beyond our immediate surroundings for the solutions and to ask ‘what should be done?’ as well as ‘what can I do?’ This is not to stop caring for the individuals close to us or to abdicate responsibility by outsourcing it to ‘someone else’. It’s an acknowledgement that there are social, economic, political, structural causes for much of human suffering and that these have to be tackled in social, economic, political and structural ways. This requires concerted hard work between people; the kind of hard work which one individual citizen can usefully decide to support, vote for, argue for and contribute to.

Social, political, campaigning and collective community action for greater justice offer us ways of applying our limited ‘caring resources’ as individuals; including to make life better for people we will never meet, who live far away and are very different from us. Some of the effects of this may be almost immediate (eg: transferring wealth or providing accommodation) others may take more time to work through (eg: policy changes or social and political reform).

This kind of organised, collective caring does not undermine the more personal face-to-face caring; it is an extension of it. It is a recognition that to be effective, our capacity for care needs to be supported, organised and professionalised, and that we need national, international, state and non-governmental structures to do this. We also need to be prepared to support the more redistributive taxation which is essential to resource a fairer and more caring global society.

The alternative would be to accept an economy of selfishness which defines us in terms of those we don’t care about; either because they are undeserving, too distant or too different from us. Our caring resources will be of little value if we can’t universalise them, and they will remaining narrow, protective and even xenophobic in their impact. If we are to move forwards as a human society we need to find new ways to draw on our personal response to the suffering of others in order to build a genuine global economy of care.

See also:

The economy of ideas

#1 The marketplace of ideas (July 2015)

#2 Reducing culture to memes (August 2015)

 

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From ‘Recovery’ by Rabindranath Tagore

from Recovery – poem no.10 from arogya by Rabindranath Tagore (1941)

Lazily afloat on time’s stream,

My mind turns to the sky.

As I cross its empty expanses

Shadowy pictures form in my eyes

Of the many ages of the long past

And the many peoples

That have hurtled forward,

Confident of victory.

But the earth when I look at it

Makes me aware

Of the hubbub of a huge concourse

Of ordinary people

Led along many paths and in various groups

By man’s common urges,

From age to age, through life and death.

They work –

In cities and in fields.

Imperial canopies collapse,

Battle-drums stop,

Victory-pillars, like idiots, forget what their own words mean;

Battle-crazed eyes and blood-smeared weapons

Live on only in children’s stories,

Their menace veiled.

But people work –

Here and in other regions,

Filling the passage of their lives with a rumbling and thundering

Woven by day and by night –

The sonorous rhythm

Of Life’s liturgy in all its pain and elation,

Gloom and light.

Over the ruins of hundreds of empires,

The people work.

Rabindranath Tagore (1861-1941)

Translated from the Bengali by William Radice (b. 1951)

The full poem and others available in Rabindranath Tagore Selected Poems, Penguin Classics (1985)

tagore

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