Hence, Direct Instruction is often not considered seriously by educational "progressives". It is not that the education establishment has thought deeply about it, considered the evidence and developed good arguments against DI. It is more that Direct Instruction falls outside the framework of the established Piagetian or developmental educational culture, built over decades. From such a framework a "mere" theory of instruction has less weight than the "more important" theories of development or learning or mind. A theory of instruction by its very nature appears to be "conservative" since, from a distance, it is a variation of the traditional teacher centred framework, whereas the other theories (development, learning and mind) allow far more scope to be child or learner centred and hence would appear to be more enlightened, progressive and modern. Note the vague fuzziness of the language.
I have been part of this process. For example, in 1997 I wrote an article, Invitation to Immersion, in which I outlined one version of the "thoughtful", "progressive" and "ground breaking" principles on which education ought to be based. In brief they included:
- Play is OK ...
- The emotional precedes the cognitive ...
- Our knowledge is like our relationships with other people, full of subtle nuances and never ending contradictions ...
- Trust your intuition. Frankly, logic is over-rated ...
- Take risks! ...
- Take your time ...
- A good discussion promotes learning ...
However, the principles of Direct Instruction are quite different, and sometimes contrary, to the above principles. Direct Instruction is based on a different set of memes. Logic rates very highly; intuition is unscientific. Time is precious, instruction proceeds at a brisk pace. Cognition precedes emotion; positive emotions arise through success in learning. As well there are other important elements that are not considered in the list above, such as a strong emphasis on continual and rigorous monitoring, through testing, that learning is happening. As Zig Engelmann says, "Give me the data".
If you are wearing the "progressive" education set of blinkers and / or filters you are probably not even going to look hard at Direct Instruction because that requires putting on a contrary set of blinkers / filters.
There is one cloud of memes which predispose their possessor to supporting "progressive education" and a different cloud of memes which pushes their host in the direction of Direct Instruction. Moreover, some of these memes have been acquired during the formative childhood years and it is more than likely that we have forgotten how we acquired them or what they were in their primitive, childhood form. Childhood amnesia of our learning processes is a well established belief. As our minds build complexity we forget the original building blocks. This may result in mutual incomprehension of the apparent perversity of the "other side" in the education culture wars.
Compare my thoughts here about education with Douglas Hofstadter's thoughts about some current memes and further reflections leading him to change his mind about the Sapir-Whorf hypothesis:
Since a sizable fraction of one’s personal repertoire of perceptual chunks is provided from without, by one’s language and culture, this means that inevitably language and culture exert powerful, even irresistible, channeling influences on how one frames events. (This position is related to the “meme’s-eye view” of the nature of thought, as put forth in numerous venues, most recently in Blackmore 1999.)
Consider, for instance, such words as “backlog,” “burnout,” “micromanaging,” and “underachiever,” all of which are commonplace in today’s America. I chose these particular words because I suspect that what they designate can be found not only here and now, but as well in distant cultures and epochs, quite in contrast to such culturally and temporally bound terms as “soap opera,” “mini-series,” “couch potato,” “news anchor,” “hit-and-run driver,” and so forth, which owe their existence to recent technological developments. So consider the first set of words. We Americans living at the millennium’s cusp perceive backlogs of all sorts permeating our lives — but we do so because the word is there, warmly inviting us to see them. But back in, say, Johann Sebastian Bach’s day, were there backlogs — or more precisely, were backlogs perceived? For that matter, did Bach ever experience burnout? Well, most likely he did — but did he know that he did? Or did some of his Latin pupils strike him as being underachievers? Could he see this quality without being given the label? Or, moving further afield, do Australian aborigines resent it when their relatives micromanage their lives? Of course, I could have chosen hundreds of other terms that have arisen only recently in our century, yet that designate aspects of life that were always around to be perceived but, for one reason or another, aroused little interest, and hence were neglected or overlooked.
My point is simple: we are prepared to see, and we see easily, things for which our language and culture hand us ready-made labels. When those labels are lacking, even though the phenomena may be all around us, we may quite easily fail to see them at all. The perceptual attractors that we each possess (some coming from without, some coming from within, some on the scale of mere words, some on a much grander scale) are the filters through which we scan and sort reality, and thereby they determine what we perceive on high and low levels.
Although this sounds like an obvious tautology, that part of it that concerns words is in fact a nontrivial proposition, which, under the controversial banner of “Sapir-Whorf hypothesis,” has been heatedly debated, and to a large extent rejected, over the course of the twentieth century. I myself was once most disdainful of this hypothesis, but over time came to realize how deeply human thought — even my own! — is channeled by habit and thus, in the last accounting, by the repertoire of mental chunks (i.e., perceptual attractors) that are available to the thinker. I now think that it is high time for the Sapir-Whorf hypothesis to be reinstated, at least in its milder forms.
- Analogy as the Core of Cognition
1 comment:
I think this is why we sometimes dress something up in different language. I had some success in getting student buy-in to DI by comparing it to leading a musical group. That meme had positive associations. The idea that things had to be mastered and that we'd do it together made sense in that context.
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