Ann. Harbor: The University of Michigan Press. (Original work published 1991). Serrres, M, & Latour, B (1995). ... thoughtfulness. The Althouse Press. Ontario.
The Vortex, the Dance and the Change: Literacy teachers as troubadours of knowledge
Dr. Negmeldin Alsheikh College of Education Department of Curriculum and Instruction
“Faith” is a fine invention When gentlemen can see But microscopes are prudent In an emergency Emily Dickinson
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The Vortex, the Dance and the Change: Literacy teachers as troubadours of knowledge Teachers in this project work together as a “collective conscience” to understand one of the most compelling tasks of thought today. Teachers’ task today is to try to put together what Serres (1991) calls “pockets of unity in a sea of multiplicity”. In one sense literacy teachers need to look at knowledge as an integral part of human endeavor; in another sense they need to reach each other for human becoming, both for themselves and the well being of their students. Teachers in this sense are “agents for system of power” (Greene, 1995). Teachers in my estimation cannot empower students or the schools unless they empower themselves, teachers today work in a very vast changing society, to know their role among other roles is a big dilemma. Literacy teachers should know what’s worth fighting for in their school (Fullan & Hargreaves, 1991). In this paper, the dimension that distinguishes learning from more traditional organizations is the mastery of certain basic disciplines, the five disciplines that Peter Senge (1999) identifies are said to be converging to innovate learning organizations, and they are: 1) Systems thinking, 2) Personal mastery, 3) Mental models, 4) Building shared vision, and 5) Team learning.
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I am trying in this paper to present a holistic view of the continuing development of teachers. Viewing teaching as a symbolic profession used for representing the world to others, is viewing teaching as a story. Such acts of combination are rudimentary form of “narrativity” or the ability to put myself into scenario of the kind I see others enacting. I never see others as frozen in the immediacy of isolated present moment. The present is not a static moment, but a mass of different combinations of past and present relations. To say I perceive teachers as a whole means that I see them surrounded by their whole lives, within the context of a complete narrative having beginning that precedes their encounter and an end that follows it. I see teachers as bathed in the light of their whole biography. Within this frame I am tying to weave together Michel Serres’ philosophy with teacher development. Teachers and to use Michel Serres’ metaphor are 'voyagers' and ‘thinkers’ for whom voyaging is invention. Invention is also called 'translation', 'communication', and 'metaphor'. Teachers in this sense do not grow as fragmented souls or entities, they grow as inquisitive thinkers, for as Dewey says “thinking is inquiry, inquiry is life, and life is education” (cited in Connelly and Clandinin, 1988 p.10). When you listen to Miss. Daisy’s story you feel that elevation of the soul, for Miss. Daisy did not teach about geography, history, or arithmetic, she exclusively teaches about life, she visited the intimate corners of our minds. She is a voyageur who in a deep sense “brought spirit into her class” (Sornson, and Scott, 2001), and in Serres’ sense, she “fuels the invention”, in Manen’s words she did a “pedagogical fitness” (Manen, 1993, p.122). This plan is for the literacy teachers, because if we build an integrated curriculum at the language level it will become a tool for change for the rests of content areas.
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Introduction I grew up in this experience with a sharp vision of how Serres’ philosophy fits teachers development in many respects. Serres is ostensibly a philosopher of science. But he has never accepted that any particular science - let alone natural science conform to the positivist determination of a hermetic and homogeneous field of enquiry. Serres is wondering what might protect a person from criminal ideologies. Whether scientific rationality is enough to make one lead a happy, responsible, and good life? (Serres, and Latour, 1990/1995). Some questions here are evident how teachers view their development amid a market-oriented education service? Are they technology communicators? Are they knowledge experts? Or are they social workers? Here Serres comes to possess a singular center that dispenses the possibility with unearthly transcendental zeal. The human being becomes the condition for the possibility of all things. He invites us to attend to particular practice which reflects symbols of harmony and unity (Serres, (1982/1995). In Troubadours of knowledge, Serres indicated that the shape and nature of knowledge more closely approximates the figure of the harlequin: a composite figure that always has another costume underneath the one removed. The harlequin is a hybrid, hermaphrodite, mongrel figure, a mixture of diverse elements, a challenge to homogeneity, just as chance in thermodynamics opens up the energy system and prevents it from imploding (Serres, 1991/1997). In this sense, teachers becomes a possibility for all things, they can become researchers for all kinds of human sciences, for human science research is “itself a kind of education; it is the curriculum of being and becoming” (Manen, 1990).
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The plan rationale I am trying here to view a fresh view for teachers’ development which is a holistic view of teachers’ lives as curriculum planners, researchers, collaborators, message communicators, knowledge facilitators, knowledge seekers, and caregivers. Teachers in this project work together as a “collective conscience” to understand one of the most compelling task of thought today. Teachers’ task today is to try to put together what Serres calls “pockets of unity in a sea of multiplicity”. In another sense to look at knowledge as an integral part of human endeavor; as the same time to reach each other for human becoming, both for themselves and the well being of their students. Teachers in this sense are “agents for system of power” (Greene, 1995). Teachers in my estimation cannot empower students or the schools unless they empower themselves, teachers today work in a very vast changing society, to know their role among other roles is a big dilemma: There can be no doubt that the circumstances in which teachers work and the demand made upon them are changing as communications technologies erode the teachers as exclusive holder of expert knowledge; as the social fabric of society becomes more fragmented, thus making the educative role of schools more complex; and the need to compete economically in ever more competitive world markets leads inexorably to a market-oriented education service. (Day, 999 p.11).
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Teachers: Troubadours of Knowledge Teachers as troubadour of knowledge, is use of teachers’ narratives. The metaphor by which teachers live, the way they construe their work, and the story they recount, tell us more profoundly about what is going on in their lives as professional than any measure behavior is likely to reveal. Teachers reach and touch the student in very unique ways, teachers also reach and touch other teachers by their narratives, shared stories and collaboration in research and others domains, here what Noddings (1984) calls “intuition in education” by awakening the inner eye may sum it up all. Michel Serres talks profoundly and intuitively about how you mingle in the world and how the world mingles on you. In the skin, through the skin, the world and the body touch, defining their common border. Contingency means mutual touching: world and body meet and caress in the skin. I do not like to speak of the place where my body exists as a milieu, preferring rather to say that things mingle among themselves and that I am no exception to this, that I mingle with the world which mingles itself in me. The skin intervenes in the things of the world and brings about their mingling. (Serres 1998 p 56.) We always forget to teach about passion for knowledge, the teaching of Eros is a neglected essential in education. For the skin, and touch signify, finally, for Serres, a way of being amidst rather than standing before the world, that is necessary for knowledge. Knowledge, which has previously and traditionally thought of itself as an unveiling or stripping bare, is offered here as a kind of efflorescence, an exploration amid veils, a threading together of tissues. `Tissue, textile and fabric provide excellent models of
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knowledge, excellent quasi-abstract objects, primal varieties: the world is a mass of laundry' (Serres, 1998 p.100). Serres dreams of a one-to-one map of the world, reproducing all its fractal singularity, that would be its skin, in what he calls a `cosmic dream of an exquisite cosmetic on the skin of each thing' (Serres 1998).
Holistic Teachers as a medium for communication Serres has set himself the task of being a means of communication (a medium) between the sciences and the arts. With the advent of information science, a new figure for representing science becomes possible: this model is “communication” accordingly, we have three elements: a message, a channel for transmitting it, and the noise, or interference, which accompanies the transmission. Noise for Serres plays an important role because it calls for decipherment; it makes the reading of message more challenging and difficult. And yet without it, there would be no message (Serres1980/1982). There is in short, no message without resistance. Serres addresses the theme of noise and communication to show that 'noise is part of communication'; it cannot be eliminated from the system. Noise in language as in other systems of communication has its equivalent in the very notion of the system itself, “multiplicity shoves its noise onto the one. It crystallized the noise” Serres (1982/1995). Here teachers have to intensified effort to break through what Greene (1995) calls the “frames of custom” in trying to touch the consciousness of those we teach. Teachers in this sense must make an effort to forge 'passages' between different domains - passages not just of communication, but also of non-communication, and static Serres (1982/1995. Teachers can communicate knowledge and make communications among themselves; this can be done through their narrative
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and teachers’ stories, and case methods. All these learning tools will enhance growth for teachers as they reflect on their life emotionally and intellectually.
The Noise: Teacher reflection and evaluation What Serres initially finds intriguing about noise (rather than the message) is that it opens up such a fertile avenue of reflection. Instead of remaining pure noise, the latter becomes a means of transport. Noise is the empirical element of the message. Ideally, communication must be separated from noise (Serres, 1980/1982). Noise is what is not communicated. In a very important sense, teachers must reflect in the deep side of themselves to illuminate the outside. This deep side contains their perceiving themselves in the actual mirror of reality, see themselves in the mirror of others; evaluate themselves and be evaluated by others; perceive themselves from the inside and the outside, narrate and speak to themselves and others to establish this mode of existence. In short, teachers must act to break the “noise” in the subject and in the object.
Teacher collaboration and communication To communicate is to move within a class of objects that have the same form. Form has to be extracted from the cacophony of noise; form (communication) is the exclusion of noise, an escape from the domain of the empirical. Was this noise really a message? Serres addresses the theme of noise and communication to show that 'noise is part of communication'; it cannot be eliminated from the system. Noise in language as in other systems of communication has its equivalent in the very notion of system itself (Serrres, & Latour, 1990/ 1995).
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The Noise in the Case Method A case is a message; the channel for transferring a case is narrative that includes information, data, observations and technical material. The important element in the case is the Noise, in other important sense cases “crystallized the noise”, noise in the case is the interference, that accompanies the transmission. Noise is important in the case because it calls for decipherment; it makes the message of the case more challenging and difficult. And yet without it, there would be no case.
Harlequin: Teachers as researchers: Back from the inspection of his lunar lands, Harlequin, emperor, appears on the stage, for a press conference. What marvels did he see in traversing such extraordinary places? The public is hoping for wondrous eccentricities. “No. no,” he responds to the questions that are fired at him, “everywhere everything is just as it is here, identical in every way to what one can see ordinarily on the terraqueous globe. Except that the degrees of grandeur and beauty change”(Serres, 1991/1997 p. iii). In fact the king’s clothing announces the opposite of what he claims. A motley composite made of pieces, of rags or scraps of every size, in a thousand forms and different colors, of varying ages, from different sources-does it show a kind of world map?(Serres 1991/1997). Teachers are voyagers by using imagination in a search for openings, and breakthroughs without which our lives narrow and our pathways become “cul-de-sacs” (Greene, 1995). What we actually saw in Miss Daisy class is the driving from this site of meanings, students release their imagination to travel through the Amazon, the Nile, the Mississippi, those rivers become theirs, and they become universal researchers, knowledge seekers. In another important sense, they see how “the grandeur and beauty
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change”, they care for others corners in the globe, and they care for themselves as travelers, troubadours, and meaning makers. Stages of Teachers Development: Stage of striving “Are you dressed in the road map of your travels?” says the perfidious wit. Everyone titters. The king is caught out and discomfited. Harlequin quickly figured out the only escape from the ridicule his position invites: all he can do is to take off the coat that bellies him. Harlequin gets undressed; after much grimacing and graceless contortion, he finally lets the motley coat drop to his feet……. Harlequin keeps getting undressed. Another shimmering dress, a new embroidered tunic, then a kind of striated veil appear successively, and still another colorfully patterned body stocking spotted like an ocelot…The audience guffaws, increasingly stupefied; Harlequin never gets to his last outfit……….. All of a sudden, silence; seriousness, even gravity, descends on the audience the king is naked. Discarded, the last screen has just fallen”(Serres, 1991/1997 p. xiv).
What I mean by striving here is the innate enlightenment that teachers want to actualize each time without ever being perfected; it is a striving for perfection. It is the same feeling that Manen (1990) talks about as “All of a sudden all eyes are on me and these eyes rob me of my taken-for-granted relation to my voice and my body”. It is the same feeling that a novice teacher encounters in the first experience. The novice teacher came as “a composite figure” with a perplexity and feeling of (being looked at), and with many layers of costumes. After she felt this experience of “being and belongingness”, she took off the first costume, and went home with a feeling of “naked hands-or nothing to carry with her of the children’s homework”. If a novice teacher has to go up in the “life Cycle of career teacher”, she will encounter the same situation over and over again, in every phase or stage in the cycle of development. A novice teacher then will always remove another costume underneath the one removed, if she wants to maintain excellence for a lifetime of teaching (Steffy, Wolfe, Pasch, and Enz, 2000).
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Integration Hermes and the Harlequin. Hermes the traveler and the medium allows for the movement in and between diverse regions of social life. The Harlequin is a multicolored clown standing in the place of the chaos of life. Two regions of particular interest to the voyager in knowledge are those of the natural sciences and the humanities. Should science really be opened up to poetry and art, or is this simply an idiosyncrasy on Serres's part? The answer is that Serres firmly believes that the very viability and vitality of science depends on the degree to which it is open to its poetical other. Science only moves on if it receives an infusion of something out of the blue, something unpredictable and miraculous. The poetic impulse is the life-blood of natural science, not its nemesis. Poetry is the way of the voyager open to the unexpected and always prepared to make unexpected links between places and things. The form that these links take is of course influenced by technological developments; information technology transforms the senses. In Serres’ view, not to stimulate the reader to find the coherence in his work - as he has done with others - is to render it sterile and subject to the collapse that inevitably awaits all closed systems.
How does this plan work? This plan will work if we end the temporal disjunctions between science and humanities and take into our considerations an integrated form of curriculum. In this kind of curriculum humanities will be the guardians of human pain, mathematics will teach us rapid thought, and science will poeticize our endeavor for perfection. Teachers in this sense will become intellectuals for whom voyaging is an invention. This voyage must be a voyage inside and outside the self. Inside the self is the voyage of knowing themselves
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as critical thinkers through collaboration, self-evaluation, and sharing their narratives and telling stories which may illuminate the place where teachers stand, and all this will not happen if teachers don’t have “faith” and “mutual trust” for each other to see themselves by themselves and to see themselves in the eyes of others. An outside voyage is an intellectual voyage in which teachers become researchers, communicators, knowledge seekers, and voyagers for different domains of knowledge. Suggestions for using this Plan This plan calls for growth and transformation to meet the needs of teachers and schools. The methods for achieving this plan are collaboration, research, community, evaluation for growth, inter-disciplinary approach for teaching and collaboration, and building new connections; as Duckworth (1987, p. 26) tells us that “thoughts are our way of connecting things up for ourselves”. The teachers in this plan share together their personal growth as well as the personal growth of others. As they evaluate and be evaluated both internally and externally, without a feeling of threat, or “being looked at”, but a feeling of trust and love, and as Dickens once said “ a loving heart is the truest wisdom”. This feeling of love can be the great wisdom that may drive teachers to grow and think about their own thinking. Teaching with your whole being also strives for this perfection without ever reaching it; it is just a growth of the mind to transcend other world and other seas. It is a unique type of growth that Dewey describes as “ the only moral ‘end’ ”(cited in Garrison, 1997.) Evaluation of the Plan An informative form of evaluation will give this plan its continuity and its becoming. As Seress emphasized one of the most pressing tasks of thought today is to
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recognize that “such pockets of unity are islands of order in a sea of multiplicity- a sea that cannot really be conceived but that perhaps can still be sensed, felt and heard raging in chaos beneath the momentary crests of order imposed by human civilization.” (Serres, 1982/ 1995). The teachers’ task today is to make sense of these “pocket of unity” for their growth and the growth of others. This task can not be done by a single teachers, but by a collective body of teachers, as they learn, teach, research, and communicate with each other. It may seem a very hard plan, but in the contrary, it is very easy to implement, because many teachers will participate and add to it. When teachers work together the work will be very easy, and they will do a great job with the least efforts, I remembered in the class when Shane talked about how he collaborated with another teacher to address the needs of both classes. This kind of collaboration is a way via perfection. Serres rejected the parasitic condition of human institutions, for Serres, the parasite is the primordial, one way, and irreversible relation that is the base of human institutions and disciplines: society, economy, and work; human science and hard science; religion and history. For Serres all of these institutions have the parasitic relation as their basic and fundamental component (Serres 1980/1982). To avoid this kind of parasitic knowledge production, and since the authority has vanished from the modern world (Arendt, 1993). We need to come to a new consent in which the actual actors are present, and here (Day, 1999) has a great idea of including “a wider, and more heterogeneous set of practitioners, collaborating on a problem defined”. This kind of knowledge is practical and always produced under an aspect of continuous negotiation and it will not be produced until the interests of various actors are included”(Day, 1999). In this plan teachers development is of many folds, first teachers search for their own
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voices through narrative and their stories, second teachers must communicate with other teachers also through their shared experience, collaboration, and planning, third teachers must become researchers for their professional development, and fourth teachers must make connection between different subjects matters through collaboration, for giving the students a concrete vision of what education is all about and to awaken their inner eyes.
Learning Organization: the cross, the change and the dance Schools should become organizations for learning. According to Peter Senge (1990) learning organizations are: …organizations where people continually expand their capacity to create the results they truly desire, where new and expansive patterns of thinking are nurtured, where collective aspiration is set free, and where people are continually learning to see the whole together. The basic rationale for such organizations is that in situations of rapid change only those that are flexible, adaptive and productive will excel. For this to happen, it is argued, organizations need to ‘discover how to tap people’s commitment and capacity to learn at all levels’ (p. 4). Real learning according to Senge, gets to the heart of what it is to be human. We become able to re-create ourselves. This applies to both individuals and organizations. Thus, for a ‘learning organization it is not enough to survive. ‘”Survival learning” or what is more often termed “adaptive learning” is important – indeed it is necessary. But for a learning organization, “adaptive learning” must be joined by “generative learning”, learning that enhances our capacity to create’ (Senge 1990, p.14). In a very important sense, what distinguish learning organizations from more traditional ones is the mastery of certain basic disciplines or ‘component technologies’. The five that Peter Senge identifies are said to be converging to innovate learning organizations. They are: 1) Systems thinking; 2) Personal mastery; 3) Mental models: 4) Building shared vision and 5) Team learning. Senge views people as agents who can act upon the structures and systems of which they are a part. All the disciplines are, in this
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way, ‘concerned with a shift of mind from seeing parts to seeing wholes, from seeing people as helpless reactors to seeing them as active participants in shaping their reality, from reacting to the present to creating the future’ (Senge 1990, p.69). Systems thinking: System thinking represents the cornerstone of the learning organizations. Systemic thinking is the conceptual cornerstone of the Fifth Discipline. It is the discipline that integrates the agents of change, fusing them into a coherent body of theory and practice. Systems theory’s ability to encompass and address the whole, and to examine the interrelationship between the parts provides, for Peter Senge, both the incentive and the means to integrate the disciplines. Furthermore, Peter Senge advocates the use of ‘systems maps’ – diagrams that show the key elements of systems and how they connect. However, people often have a problem ‘seeing’ systems, and it takes work to acquire the basic building blocks of systems theory, and to apply them to your organization. On the other hand, failure to understand system dynamics can lead us into ‘cycles of blaming and self-defense: the enemy is always out there, and problems are always caused by someone else’ (Senge 1990, p.231). Personal mastery: School as organizations learn only through individuals who learn. Individual learning does not guarantee organizational learning. But without it no organizational learning occurs’ (Senge 1990: 139). Personal mastery is the discipline of ‘continually clarifying and deepening our personal vision, of focusing our energies, of developing patience, and of seeing reality objectively’ (p.7). It goes beyond competence and skills, although it involves them. It goes beyond spiritual opening, although it involves spiritual
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growth. Mastery is seen as a special kind of proficiency. It is not about dominance, but rather about calling. Vision is vocation rather than simply just a good idea. As learning is a lifelong process people with a high level of personal mastery live in a continual learning mode. They never ‘arrive’. Sometimes, language, such as the term ‘personal mastery’ creates a misleading sense of definiteness, of black and white. But personal mastery is not something you possess. It is a process. It is a lifelong discipline. People with a high level of personal mastery are acutely aware of their ignorance, their incompetence, and their growth areas. This idea is also similar to AlGazalli “my knowledge fell short whenever I accumulate more knowledge”. Paradoxical? Only for those who do not see the ‘journey is the reward’. (Senge 1990:, p.142) Mental models: These are ‘deeply ingrained assumptions, generalizations, or even pictures and images that influence how we understand the world and how we take action’ (Senge 1990, p.8). The discipline of mental models starts with turning the mirror inward; learning to unearth our internal pictures of the world, to bring them to the surface and hold them rigorously to scrutiny. It also includes the ability to carry on ‘learningful’ conversations that balance inquiry and advocacy, where people expose their own thinking effectively and make that thinking open to the influence of others. (Senge 1990, p. 9). If organizations are to develop a capacity to work with mental models then it will be necessary for people to learn new skills and develop new orientations, and for their to be institutional changes that foster such change. Moving the organization in the right direction entails working to transcend the sorts of internal politics and game playing that dominates traditional organizations. In other words it means fostering openness (Senge,
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1990: p. 273-286). It also involves seeking to distribute business responsibly far more widely while retaining coordination and control. Learning organizations are localized organizations. Building shared vision: Peter Senge starts from the position that if any one idea about leadership has inspired organizations for thousands of years, ‘it’s the capacity to hold a share picture of the future we seek to create’ (1990, p. 9). Such a vision has the power to be uplifting – and to encourage experimentation and innovation. Crucially, it is argued, it can also foster a sense of the long-term, something that is fundamental to the ‘fifth discipline’. When there is a genuine vision (as opposed to the all-to-familiar ‘vision statement’), people excel and learn, not because they are told to, but because they want to. But many leaders have personal visions that never get translated into shared visions that galvanize an organization… What has been lacking is a discipline for translating vision into shared vision - not a ‘cookbook’ but a set of principles and guiding practices. In another sense, the practice of shared vision involves the skills of unearthing shared ‘pictures of the future’ that foster genuine commitment and enrolment rather than compliance. In mastering this discipline, leaders learn the counter-productiveness of trying to dictate a vision, no matter how heartfelt. (Senge 1990, p. 9). Team learning Team learning can be viewed as ‘the process of aligning and developing the capacities of a team to create the results its members truly desire’ (Senge 1990, p. 236). It builds on personal mastery and shared vision – but these are not enough. People need to be able to act together. When teams learn together, Peter Senge suggests, not only can
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there be good results for the organization; members will grow more rapidly than could have occurred otherwise. The discipline of team learning starts with ‘dialogue’, the capacity of members of a team to suspend assumptions and enter into a genuine ‘thinking together’. To the Greeks dia-logos meant a free-flowing if meaning through a group, allowing the group to discover insights not attainable individually…. [It] also involves learning how to recognize the patterns of interaction in teams that undermine learning. (Senge 1990: 10) Leading the learning organization In a learning organization, leaders are designers, stewards and teachers. They are responsible for building organizations were people continually expand their capabilities to understand complexity, clarify vision, and improve shared mental models – that is they are responsible for learning…. Learning organizations will remain a ‘good idea’… until people take a stand for building such organizations. Taking this stand is the first leadership act, the start of inspiring (literally ‘to breathe life into’) the vision of the learning organization. (Senge 1990, p.340). In Leader as Designer as it well noticed the functions of design are rarely visible, Peter Senge argues, yet no one has a more sweeping influence than the designer. The organization’s policies, strategies and ‘systems’ are key area of design, but leadership goes beyond this. Integrating the five component technologies is fundamental. However, the first task entails designing the governing ideas – the purpose, vision and core values by which people should live. Building a shared vision is crucial early on as it ‘fosters a long-term orientation and an imperative for learning’ (p. 344). Furthermore, Leaders as Stewards; his starting point was the ‘purpose stories’ that the managers he interviewed told about their organization.
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He came to realize that the managers were doing more than telling stories, they were relating the story. Such purpose stories provide a single set of integrating ideas that give meaning to all aspects of the leader’s work – and not unexpectedly ‘the leader develops a unique relationship to his/ her own personal vision. Moreover, Leaders as Teachers because they “teach” people throughout the organization to do likewise’ (p. 353). This allows them to see ‘the big picture’ and to appreciate the structural forces that condition behavior. By attending to purpose, leaders can cultivate an understanding of what the organization (and its members) are seeking to become. “Leader as teacher” is not about “teaching” people how to achieve their vision. It is about fostering learning, for everyone. Such leaders help people throughout the organization develop systemic understandings. Accepting this responsibility is the antidote to one of the most common downfalls of otherwise gifted teachers – losing their commitment to the truth. (Senge 1990, p. 356)
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References Arendt, H. (1993). Between Past and Future. The Viking Press. New York, NY. Connelly, F. M., and Clandinin. D. J. (1988). Teachers as curriculum Planners: Narrative of Experiences. Teachers College Press. New York, N.Y. Day, C. (1999). Developing Teachers: The Challenges of Lifelong Learning. Falmer Press, Philadelphia, PA. Duckworth, E. (1987). “The Having of wonderful Ideas” and other essays on teaching and learning. Teachers College Press. New York, NY. Garrison, J. (1997). Dewey and Eros. Teachers College, Columbia University. New York Greene, M. (1995). Releasing the Imagination: Essays on Education, the Arts, and Social Changes. Jossey-Bass Inc., Publishers. San Francisco, CA. Noddings, N., and Shore, P. (1984). Awakening the Inner Eye: Intuition in Education. Teachers College, Columbia University, New York. Senge, P. M. (1990) The Fifth Discipline. The art and practice of the learning organization, London: Random House. Senge, P., Kleiner, A., Roberts, C., Ross, R., Roth, G. and Smith, B. (1999) The Dance of Change: The Challenges of Sustaining Momentum in Learning Organizations, New York: Doubleday. Currency). Senge, P., Cambron-McCabe, N. Lucas, T., Smith, B., Dutton, J. and Kleiner, A. (2000) Schools That Learn. A Fifth Discipline Fieldbook for Educators, Parents, and Everyone Who Cares About Education, New York: Doubleday/Currency. Serres, M (1995). Genesis. (G. James and J. Nielson). Ann Harbor: The University of Michigan Press. (Original work published 1982).
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Serres, M (1982). The Parasite. (L. R. Schehr). The John Hopkins University Press. Baltimore, Maryland. (Original work published 1980). Serres, M. (1997). The Troubadour of Knowledge (S. F. Glaser, and W. Paulson). Ann Harbor: The University of Michigan Press. (Original work published 1991). Serrres, M, & Latour, B (1995). Conversation on Science, Culture, and Time ( R. Lapidus). Ann Harbor: The University of Michigan Press. (Original work published 1990). Serres, M. (1982). Hermes: Literature, Science, Philosophy. The John Hopkins University Press. Baltimore, Maryland. Serres, M (1995). Angeles: A modern Myth. (F. Cowper). Flammarion, Paris, and New York. (Original work published1993). Serres, M (1980). Détachement: [Detachment]. Paris: Flammarion. Serres, M (1998) Les Cinq sens [The Five senses]. Paris: Hachette. Sornson, R., and Scott, J. (2001). Teaching and Joy. Association for Supervision and Curriculum Development. Alexandria, VA. van Manen, M. (1991). The tact of Teaching: The meaning of pedagogical thoughtfulness. The Althouse Press. Ontario. van Manen, M. (1990).Researching Lived Experience: Human Science for an Action sensitive Pedagogy. State University of New York Press, New York, NY.
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