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Also read about St. Alberto Hurtado Cruchaga

Today is also the memorial of St. Helena (Helen), mother of Emperor Constantine and according to tradition, discoverer of the True Cross.

True Christian zeal motivated St. Helena. Eusebius described her as follows: “Especially abundant were the gifts she bestowed on the naked and unprotected poor. To some she gave money, to others an ample supply of clothing; she liberated some from imprisonment, or from the bitter servitude of the mines; others she delivered from unjust oppression, and others again, she restored from exile. While, however, her character derived luster from such deeds … , she was far from neglecting personal piety toward God. She might be seen continually frequenting His Church, while at the same time she adorned the houses of prayer with splendid offerings, not overlooking the churches of the smallest cities. In short, this admirable woman was to be seen, in simple and modest attire, mingling with the crowd of worshipers, and testifying her devotion to God by a uniform course of pious conduct” (The Life of Constantine, XLIV, XLV).

For a decidedly novel and novelistic take on Helena, check out Evelyn Waugh’s novel Helena.  It was his favorite of all of his novels. Some people hate it, but I love it. When I was working as editor of the Loyola Classics series, the book was amazingly out of copyright in the US, so we were able to publish it with an introduction by George Weigel.  I see that the copyright issue has gone another way, it seems, so the book is now published as part of a series of Waugh novels by .  You helena waugh amy welborncan get copies of the Loyola edition here, and the current edition here. 

Some, as I said, hate it because, they say, it’s basically the type of characters you find in Vile Bodies and Handful of Dust  –  1920’s British upperclass twits – plopped down in the 4th century.  Well, that’s part of the reason I like it. It’s entertaining in that way.

But also – when you read deeper, you see that this novel is about the search for truth – the True Cross is a real thing, but it’s also a metaphor.  Helena’s life is a search for faith, and what she is seeking is something that is true and real. She is offered all sorts of different options that are interesting, intricate, sophisticated or satisfy her wants and desires, but none of them are real.  Except one. From Weigel’s introduction:

Waugh was not a proselytizer, and Helena is no more an exercise in conventional piety than Graham Greene’s The Power and the Glory, whose hero is an alcoholic priest. But Waugh was a committed Christian apologist, and his apologetic skills are amply displayed in Helena. Thus Helena was not only addressed to those Christians who were trying to figure out the meaning of their own discipleship; it was also intended as a full-bore confrontation with the false humanism that, for Waugh, was embodied by well-meaning but profoundly wrong-headed naturalistic-humanistic critics of the modern world like Aldous Huxley and George Orwell.

More specifically, Waugh wanted to suggest that an ancient pathogen was lurking inside the hollowness of modern humanisms: gnosticism, the ancient heresy that denies the importance or meaningfulness of the world. So, to adopt a neologism from contemporary critics, Helena is, “metafictionally,” an argument on behalf of Waugh’s contention that modern humanistic fallacies are variants on the old, gnostic temptations exemplified by helenathe Emperor Constantine and his world-historical hubris. And at the core of the gnostic temptation was, and is, the denial of the Christian doctrine of original sin – which is, in effect, a denial of some essential facts of life, including the facts of suffering and death. In Helena, the arrogantly ignorant Constantine puts it in precisely these terms to old Pope Sylvester, as the headstrong young conqueror heads off to his new capital on the Bosporus: “You can have your old Rome, Holy Father, with its Peter and Paul and its tunnels full of martyrs. We start with no unpleasant associations; in innocence, with Divine Wisdom and Peace.”

And what was the answer to the gnostic fallacy, which produced in Constantine’s time, as in ours, a kind of plastic, humanistic utopianism? For Helena, and for Waugh, it was what the aged Empress went to find: the “remorseless fact of the lump of wood to which Christ was nailed in agony,” as Waugh biographer Martin Stannard put it. This “remorseless lump of wood” reminds us of two very important things: it reminds us that we have been created, and it reminds us that we have been redeemed. Helena believed, and Waugh agreed, that without that lump of wood, without the historical reality it represented, Christianity was just another Mediterranean mystery religion, a variant on the Mithras cult or some other gnostic confection. With it – with this tangible expression of the incarnation and what theologians call the hypostatic union (the Son of God become man in Jesus of Nazareth) – a window was open to the supernatural, and the “real world” and its sufferings were put into proper perspective. For God had saved the world, not by fetching us out of our humanity (as the gnostics would have it), but by embracing our humanity in order to transform it through the mystery of the cross – the mystery of redemptive suffering, vindicated in the resurrection of Jesus from the dead.

….

Although set more than a millennium and a half ago, Helena is a bracing antidote to this contemporary gnosticism: this “bosh” and “rubbish,” as Waugh’s Helena would put it. From her childhood, Helena is determined to know whether things are real or unreal, true or false — including the claims of Christianity. For her, Christianity is not one idea in a world supermarket of religious ideas. Christianity is either the truth — the Son of God really became man, really died, and really was raised from the dead for the salvation of the world — or it’s more “bosh” and “rubbish.” The true cross of Helena’s search is not a magical talisman; it is the unavoidable physical fact that demonstrates the reality of what Christians propose, and about which others must decide.

One Waugh biographer suggests that the novelist’s later years were marked by an agonizing spiritual quest for compassion and contrition. As for many of us, the contrition likely came easier than the compassion. But it is difficult to read Helena without discerning in its author the capacity for a great compassion indeed – a compassion for the human struggle with the great questions that are raised in every life, in every age. Evelyn Waugh’s comic energy was once sprung from his pronounced power to hurt others, as a novel like Vile Bodies demonstrates. But in the mature Waugh, the Waugh who wrote Helena and thought it his finest achievement, the farce has been transformed into comedy, and the comedy has become, for all the chiaroscuro shadings, a divine comedy indeed.

St. Helena is in the Loyola Kids’ Book of Saints….first page here…her section is “Saints are people who are strong leaders.”

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As you may or may not know, every day of the liturgical year is full of saints’ memorials.  I’m sure there is a technical explanation somewhere as to which make it on to the universal calendar and why. If you go to the generally published calendar, say at Universalis, you find one saint mentioned, but there  are others.   But we do remember several saints on this day. If you have one of those multi-volume editions of Butler’s, you know what I mean – and also here, which lists most of the daily memorials.

So for example, there’s St. Alberto Hurtado Cruchaga, a recently canonized saint from Chile, and one with – as is the case with all saints – an interesting story.

From the Vatican website:

…born in Viña del Mar, Chile, on 22 January 1901; he was orphaned when he was four years old by the death of his father. His mother had to sell, at a loss, their modest property in order to pay the family’s debts. As a further consequence, Alberto and his brother had to go to live with relatives and were often moved from one family to another. From an early age, therefore, he experienced what it meant to be poor, to be without a home and at the mercy of others.

He was given a scholarship to the Jesuit College in Santiago. Here he became a member of the Sodality of Our Lady and developed a lively interest in the poor, spending time with them in the most miserable neighborhoods every Sunday afternoon.

When he completed his secondary education in 1917, Alberto wanted to become a Jesuit, but he was advised to delay the realization of this desire in order to take care of his mother and his younger brother. By working in the afternoons and evenings, he succeeded in supporting them; at the same time, he studied law at the Catholic University. In this period, he maintained his care for the poor and continued to visit them every Sunday. Obligatory military service interrupted his studies, but once he fulfilled this duty he went on to earn his degree early in August 1923.

On 14 August 1923 he entered the Novitiate of the Society of Jesus in Chillán. In 1925 he went to Córdoba, Argentina, where he studied humanities. In 1927 he was sent to Spain to study philosophy and theology.

However, because of the suppression of the Jesuits in Spain in 1931, he went on to Belgium and continued studying theology at Louvain. He was ordained a priest there on 24 August 1933, and in 1935 obtained a doctorate in pedagogy and psychology. After having completed his Tertianship in Drongen, Belgium, he returned to Chile in January 1936. Here he began his activity as professor of religion at Colegio San Ignacio and of Pedagogy at the Catholic University of Santiago. He was entrusted with the Sodality of Our Lady for the students, and he involved them in teaching catechism to the poor. He frequently directed retreats and offered spiritual direction to many young men, accompanying several of them in their response to the priestly vocation and contributing in an outstanding manner to the formation of many Christian laymen.

In 1941 Father Hurtado published his most famous book: “Is Chile a Catholic Country?” The same year he was hurtadoasked to assume the role of Assistant for the Youth Movement of the Catholic Action, first within the Archdiocese of Santiago and then nationally. He performed these roles with an exceptional spirit of initiative, dedication and sacrifice.

In October 1944, while giving a retreat, he felt impelled to appeal to his audience to consider the many poor people of the city, especially the numerous homeless children who were roaming the streets of Santiago. This request evoked a ready and generous response. This was the beginning of the initiative for which Father Hurtado is especially well-known: a form of charitable activity which provided not only housing but a home-like milieu for the homeless: “El Hogar de Cristo”.

By means of contributions from benefactors and with the active collaboration of committed laity, Father Hurtado opened the first house for children; this was followed by a house for women and then one for men. The poor found a warm home in “El Hogar de Cristo”. The houses multiplied and took on new dimensions; in some houses there were rehabilitation centers, in others trade-schools, and so on. All were inspired and permeated by Christian values.

In 1945 Father Hurtado visited the United States to study the “Boys Town” movement and to consider how it could be adapted to his own country. The last six years of his life were dedicated to the development of various forms in which “El Hogar” could exist and function.

In 1947 Father Hurtado founded the Chilean Trade Union Association (ASICH) to promote a union movement inspired by the social teaching of the Church.

From the blog of Ottowa Archbishop Terry Prendergrast:

In 1941, he published a book which sent shock waves through the country:Is Chile a Catholic Country? It was a provocative title which pointed up both the increasing mediocrity of Chilean Catholic life and the renewing force of his own vision. In its pages, he opened up an offensive against materialism, its toxic effects on the young, its atrophying of vocations, and, above all, the way its pernicious cultural impact aggravated the plight of the poor.

Alberto was years ahead of his time in his approach to social issues. ‘Injustice’, he insisted with enviable clarity, ‘causes far more evil than can be repaired by charity’. So he advocated and made his own the arduous tasks of reading, social analysis, planning action, establishing institutions and deepening that Ignatian contemplative regard which takes in the whole world and is free enough to see just how bad things truly are. It was the antithesis of feel-good, charitable giving, but he knew that in it he would find God.

With this in mind, he undertook a gruelling trip to post-war France to update his thinking. Once again he stood out from the crowd. A fellow Jesuit describes his intervention at a conference as ‘a cry of anguish but at the same time an irresistible lesson in pure, ardently supernatural zeal’.

The trip enthused him greatly. Doubtless, he had already begun to sense in Europe the tremors which would lead to Vatican II. The prophet in him, meanwhile, grasped the shadow-side of that renewal, an advancing secularism and ‘a tendency to forget the true values of the Church, its traditional vision’.

Few individuals can take in a truly panoramic vision, seeking refuge instead in petty dualisms: either charity or justice, either tradition or renewal. How did Hurtado sustain such imposing breadth?

He once wrote: ‘I am often like a rock that is beaten on all sides by the towering waves. For an hour, for a day I let the waves thrash against the rock; I do not look toward the horizon, I only look up to God.’

From the homily of Pope Benedict XVI at his canonization in 2005:

“You shall love the Lord your God with your whole heart…. You shall love your neighbour as yourself” (Mt 22: 37, 39). This was the programme of life of St Alberto Hurtado, who wished to identify himself with the Lord and to love the poor with this same love. The formation received in the Society of Jesus, strengthened by prayer and adoration of the Eucharist, allowed him to be won over by Christ, being a true contemplative in action. In love and in the total gift of self to God’s will, he found strength for the apostolate.

He founded El Hogar de Cristo for the most needy and the homeless, offering them a family atmosphere full of human warmth. In his priestly ministry he was distinguished for his simplicity and availability towards others, being a living image of the Teacher, “meek and humble of heart”. In his last days, amid the strong pains caused by illness, he still had the strength to repeat: “I am content, Lord”, thus expressing the joy with which he always lived.

For a more thorough, in depth introduction to this saint, take a look at this longer article by a fellow Jesuit (pdf). I read it last night, and it’s very helpful.

As an advisor and spiritual guide to those working for El Hogar de Cristo, Hurtado always taught the importance of combining a solid spiritual life with the apostolate. The spiritual contribution of collaborators shared equal importance with the physical works. In a letter to a sister who was lamenting her failure to give more time to the movement, he described the role of the Communion of the Saints, an essential part of his spirituality.

Up until now you have helped the children with your work, your lessons, your affection; now you continue helping them with your affection, your patience, your prayer, your very sincere desire to continue doing them good. There is a truly consoling dogma, that of the Communion of Saints. It teaches us that there is not a single one of our actions that lacks a social value. Never do we merit solely for ourselves, since all our actions hold a deep social value. In doing good, in suffering with patience, in praying, we always profit for others, for the entire Church militant on earth, for those waiting in purgatory; we give joy to the just in heaven, and, in a special way, we help those who are most intimately tied to us. In this way you continue working for Hogar not only with affection, but also with the same, or even greater, efficacy than before.

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I’ve been rambling about tech all week.

Here – Introductory Thoughts

Here – Contrarian thoughts on new media and evangelization – Dom Bettinelli has a response here. 

Here – Thoughts on tech and education

More on educational tech. 

I have one more to go – I don’t know if I’ll get to it today (Friday) – my original plan. I’ll try, but you never know.

Computers 1979

Source

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Also on this here blog, I’ve started a more or less daily digest of what I’m reading, watching, listening to, cooking…etc. It’s really for myself more than for you people, a way Image result for vintage exerciseof getting myself going in the morning – the mornings of this new kind of day in which I have hours stretching in front of me, hours of uninterrupted work time, hours during which I have no excuses any more…early morning writing calisthenics, I suppose.

So:  Monday, Tuesday, Wednesday, Thursday….(none today – this post counts for Friday)

 

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Charter schools have had a very hard row to hoe down here in Alabama. They have only been  permitted in the last couple of years – vigorously opposed by the Alabama Education Association –  and there are just a few open at this point. Here’s an article about an interesting effort in northwest Alabama – a charter school that’s the only racially integrated school in the county:

At 7:50 on Monday morning, when school started at the University Charter School in Livingston, in west Alabama’s Sumter County, students in kindergarten through eighth grade began a new era, hardly aware of the history they were making.

For the first time, black students and white students are learning side-by-side in integrated public school classrooms. More than half of the school’s 300-plus students are black, while just under half are white.

While not fully representative of the county’s split—76 percent black, 24 percent white, no public school in the county has come close to reaching the percentage at UCS, according to historical enrollment documents.

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At some point in the recent past, I reminded you of the case of Fr. James Coyle, murdered in front of St. Paul’s Cathedral in Birmingham in 1921. Every year the Cathedral holds a memorial Mass for him and has a program – it happened last Friday, and here’s a local newspaper article about it:

St. Paul’s Cathedral held its annual memorial Mass on Friday to remember its former pastor, a priest who was killed 97 years ago at the front of the cathedral.

The Rev. James E. Coyle, who had been pastor of St. Paul’s Cathedral since 1904, was shot to death on the porch of the wood-frame rectory, the priest’s house next to the cathedral, on Aug. 11, 1921.

The murder trial was historic, partly because of the role played by future U.S. Supreme Court Justice Hugo Black. Black defended the accused killer, the Rev. Edwin R. Stephenson, who was a member of the Ku Klux Klan. The Klan paid the legal expenses of Stephenson, who was acquitted by a jury that included several Klan members, including the jury foreman, according to Ohio State University law professor Sharon Davies, author of “Rising Road: A True Tale of Love, Race and Religion in America,” about the Coyle case.

“The Klan held enormously successful fundraising drives across Alabama to raise money for the defense,” Davies said. “They portrayed it as a Methodist minister father who shot a Catholic priest trying to steal his daughter away from her religion, to seduce his daughter into the Catholic Church.”

Stephenson, who conducted weddings at the Jefferson County Courthouse, was accused of gunning down Coyle after becoming irate over Coyle’s officiating at the marriage of Stephenson’s daughter, Ruth, to a Puerto Rican, Pedro Gussman.

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NYTimes story on the hollowing out of Christian life in Syria:

The number of Christians across the Middle East has been declining for decades as persecution and poverty have led to widespread migration. The Islamic State, also known as ISIS, considered Christians infidels and forced them to pay special taxes, accelerating the trend in Syria and Iraq.

In this area of Syria, the exodus has been swift.

Some 10,000 Assyrian Christians lived in more than 30 villages here before the war began in 2011, and there were more than two dozen churches. Now, about 900 people remain and only one church holds regular services, said Shlimon Barcham, a local official with the Assyrian Church of the East.

Some of the villages are entirely empty. One has five men left who protect the ruins of the Virgin Mary Church, whose foundations the jihadists dynamited. Another village has only two residents — a mother and her son.

amy-welborn

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Look for me in Living Faith on Sunday. 

Sunday is, of course Sunday – which takes precedence over any feasts and memorials, but it’s worth noting nonetheless that the day (August 19) is the memorial of St. John Eudes, dedicated in  part to the reform of diocesan clergy. Certainly worth attending to any time, but perhaps particularly in these times:

 In 1563 the Council of Trent issued norms for the establishment of diocesan seminaries and for the formation of priests, since the Council was well aware that the whole crisis of the Reformation was also conditioned by the inadequate formation of priests who were not properly prepared for the priesthood either intellectually or spiritually, in their hearts or in their minds. This was in 1563; but since the application and realization of the norms was delayed both in Germany and in France, St John Eudes saw the consequences of this omission. Prompted by a lucid awareness of the grave need for spiritual assistance in which souls lay because of the inadequacy of the majority of the clergy, the Saint, who was a parish priest, founded a congregation specifically dedicated to the formation of priests.

 

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Don’t forget – The Loyola Kids Book of Signs and Symbols.

NOTE: If you really want a copy soon – I have them for sale at my online bookstore (price includes shipping)  Email me at amywelborn60 AT gmail if you have a question or want to work out a deal of some sort. I have many copies of this, the Loyola Kids Book of Bible Stories, the Prove It Bible and the Catholic Woman’s Book of Days on hand at the moment.

Also – my son has been releasing collections of short stories over the summer. He’s currently prepping his first (published) novel, The Battle of Lake Erie: One Young American’s Adventure in the War of 1812.  Check it out!

For more Quick Takes, visit This Ain’t the Lyceum!

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What’s your history of classroom tech?

The racket of IBM Selectrics in typing class? The square holes of data cards? (I can’t even type phrase that without hearing it in my Indian college professor’s voice.) Did you – or if you’re old enough, your parents – collect grocery receipts for Apple IIe computers? Mario Typing? Channel One?

It’s a history of promises and utopia, isn’t it? Promises of:

  • Individualized, self-paced learning
  • Global connections and awareness
  • Classroom and system efficiency
  • Parent-school cooperation
  • Financial savings
  • Preparedness for the workplace and the modern world in general.

How much has been written on these issues? Millions of words. I don’t want to add too much to that. What I have to say is particularly directed at Catholic education, which, in this country, has – not surprisingly – jumped right on the Tech Train, seeking, as it does it so much else, to do nothing more than ape public education.

The lack of critical, counter-cultural thinking in Catholic education is not surprising, but still continually disappointing nonetheless.

What I have to say today is pretty simple, and I’m going to say it mostly by quoting from others. I’d encourage you to follow the links and read more.

Bottom line:

The push for screens and internet-based learning to replace books and paper is sold to us as an inevitability that is, of course, best for students.

I invite you to never, ever, accept that premise, and to question it, from top to bottom every time it’s presented to you. 

Because the push for screens and internet-based learning is not about students. It’s about profit and data. 

Let’s go back to the dark ages – the 1990’s, when Channel One entered classrooms. It’s an instructive example because it was so controversial at the time, and what’s happening now with computer-based learning, particularly Google Classroom, raises similar issues, but does not seem to be raising the same kinds of questions.

The deal was this: Whittle Communications provided classroom televisions and satellite receivers to schools in exchange for schools having their students watch a daily news show provided by the company – called Channel One.  I taught in a school that took this deal, and yes, every day after opening prayer and the Pledge of Allegiance, we had to watch this – what, maybe 10-15 minute news show with advertisements (that was the controversial part).

As I said – it was controversial – accusations of schools selling out students, forcing them to watch advertisements and whatever editorial slant Channel One offered in its programming.

And those are questions that should have been raised. It was certainly problematic – not to speak of being a pain and an intrusion. But hey! We got free televisions!

What’s happening now is no different – well, it is different – because it’s worse. What’s happening now in so many systems is an unquestioning, eager acceptance of faulty premises about what’s best for students, allowing tech companies to simply take over education, set the standards, and dominate every aspect of the process from pre-assessment, to instruction, to testing to information infrastructure.

And all the while scraping your kids’ lives for data.

Tomorrow I’m going to take the issue on from a more personal perspective, ranting about sharing various experiences my own kids have had with this in their classrooms – amy-welbornsince I haven’t taught myself since the advent of intensive, intrusive classroom tech – in my day  – it was a big deal to get one classroom computer, period.

Today, I’m just going to leave you with some citations from other writers. I don’t agree with everything every one of these writers have to say about every issue – some of them tend to tilt definitely more leftward than I do, and many are hard-core opposed to charter and private schools – but on these matters, I’m indebted to their passion.

Here’s where I stand – before I get to the links:

  • Education – even up through high school – should be as screen-free as possible. I really don’t see any reason at all for elementary students to use computers or screens. Their brains need the holistic connection between mental and physical activity that comes with reading real books and writing on paper and using concrete manipulatives.
  • Everything I have read indicates that reading retention is stronger from reading from printed paper pages than it is reading from a screen. There is an aspect to spatial awareness that assists in retention. I know this is true for me because I can often, when trying to remember something I read, can retrieve it by thinking about where I read it on the page – top, bottom, middle. I don’t have that with a screen, which is why the only books I read on an e-reader are out-of-print books I can’t find anywhere else, for the most part. For sure, if I am reading non-fiction – serious history or theology – I must read a book – I must be able to have that experience of holding something physical in my hands, flipping back and forth, physically highlighting.
  • Anecdotal evidence suggests that students tend to prefer printed material, as well: “real books.” There are serious questions, as well, about the physical impact of all-day screen immersion, not only on brain chemistry and attention, but on other aspects of our physical health.
  • As the links below will emphasize, this is mostly about perceived financial savings (by schools and systems) and financial gain (by corporations). It is disappointing, as I said, to see Catholic schools buy into this.
  • Classroom tech does not improve efficiency. At all. It takes time to learn, there are bugs and disruptions, the Internet goes out, the power goes out, it presents distractions.
  • While there are great teachers out there, teachers as a group are not noble saints immune from human weakness. As I said, great teachers still work out there – my children are sitting in the classrooms of some excellent teachers as I write this. But – again – teachers are not saints or superhuman or uniformly excellent. There are lazy, inefficient, ignorant teachers whose worst habits are encouraged by classroom tech. I mean – who among us hasn’t encountered the teacher who does nothing more than hand out worksheets? Now he/she has a classroom full of kids who can be told to work in their Chromebooks and call it a day.

So yeah – basically, for me, it comes down to : The tech needed in a classroom is going to vary: kids studying AP Physics might need to use it more than they do in English class (or maybe not – I sort of have my doubts on that score, too). But the presumption should be: less tech is better. 

Now for the links:

Dear teachers: Don’t be good soldiers for the tech industry

There is an entire parasitic industry making billions of dollars selling us things we don’t need – standardized testsCommon Core workbook drivel, software test prep THIS, and computer test crap THAT.

We didn’t decide to use it. We didn’t buy it. But who is it who actually introduces most of this garbage in the classroom?

That’s right. US.

We do it. Often willingly.

We need to stop.

And before someone calls me a luddite, let me explain. I’m not saying technology is bad. It’s a tool like anything else. There are plenty of ways to use it to advance student learning. But the things we’re being asked to do… You know in your heart that they aren’t in the best interests of children.

I know. Some of you have no choice. You live in a state or district where teacher autonomy is a pathetic joke. There are ways to fight that, but they’re probably not in the classroom.

It’s not you who I’m talking to. I’m addressing everyone else. I’m talking to all the teachers out there who DO have some modicum of control over their own classrooms and who are told by their administrators to do things that they honestly disagree with – but they do it anyway.

We’ve got to stop doing it.

Corporations want to replace us with software packages. They want to create a world where kids sit in front of computers or iPads or some other devices for hours at a time doing endless test prep. You know it’s true because your administrator probably is telling you to proctor such rubbish in your own classroom so many hours a week. I know MINE is.

….

The EdTech shell game is not about improving student learning. It’s a commercial coup, not a progressive renaissance.

Think about it.

They call this trash “personalized learning.” How can it really be personalized if kids do the same exercises just at different rates? How is it personalized if it’s standardized? How is it personalized if it omits the presence of actual people in the education process?

It’s teach-by-numbers, correspondence school guano with graphics and a high speed Internet connection.

Personalized Learning Without People – An Education Scam from the 1980s Returns

This is seen as a way to save money by teaching without teachers. Sure, you still need a certified educator in the class room (for now) but you can stuff even more children into the seats when the teacher is only a proctor and not responsible for actually presenting the material.

The teacher becomes more of a policeman. It’s his job to make sure students are dutifully pressing buttons, paying attention and not falling asleep.

Moreover, this is sold as a way to boost test scores and meet the requirements of the Common Core. You can easily point to exactly which standards are being assessed on a given day and then extrapolate to how much that will increase struggling students’ scores on the federally mandated standardized test when they take it later in the year.

In fact, students’ answers on these programs are kept and recorded. They are, in effect, stealth assessments that can be used to judge and sort students into remediation classes or academic tracks.

Co-opting the Language of Authentic Education: The Competency Based Education Cuckoo

That’s what the whole program consists of – forcing children to sit in front of computers all day at school to take unending high stakes mini-tests. And somehow this is being sold as a reduction in testing when it’s exactly the opposite.

This new initiative is seen by many corporate school reformers as the brave new world of education policy. The public has soundly rejected standardized tests and Common Core. So this is the corporate response, a scheme they privately call stealth assessments. Students will take high stakes tests without even knowing they are doing it. They’ll be asked the same kinds of multiple-choice nonsense you’d find on state mandated standardized assessments but programmers will make it look like a game. The results will still be used to label schools “failing” regardless of how under-resourced they are or how students are suffering the effects of poverty. Mountains of data will still be collected on your children and sold to commercial interests to better market their products.

On “Competency-Based Education” ….and B.F. Skinner:

Parents, here’s the moral of the story: if you want your child “constantly interacting” with whatever corporate testing company your state has contracted with, and if you trust that company to be your child’s teacher, then by all means, CBE is for you.

And then a general rant from a couple of years ago – with good links. 

Dr. Kentaro Toyama, an associate professor at the University of Michigan’s School of Information, once believed that technology in the classroom could solve the problems of modern urban education. No Luddite, he had received his Ph.D. in computer science from Yale and had moved to India in 2004 to help found a new research lab for Microsoft; while there, he became interested in how computers, mobile phones and other technologies could help educate India’s billion-plus population.

Rather than finding a digital educational cure, he came to understand what he calls technology’s “Law of Amplification”: technology could help education where it’s already doing well, but it does little for mediocre educational systems. Worse, in dysfunctional schools, it “can cause outright harm.” He added: “Unfortunately, there is no technological fix…more technology only magnifies socioeconomic disparities, and the only way to avoid that is non-technological.”

From Ed Week:

What this discussion boils down to is a concern about student learning and a skepticism regarding the idea that technology is always necessary or appropriate. New tech tools might promote engagement, but students might also enjoy colorful pens and giant pieces of chart paper as a change of pace in environments that are proudly, and rigidly, paperless. Virtual discussion boards might be crucial for drawing out introverted students; they might also give students permission to sit back and type canned responses.

In his 2003 book The Flickering Mind, author Todd Oppenheimer argued that education technology had failed in its promise to transform education and that it may paradoxically impede learning. Oppenheimer, a journalist who visited a range of schools and institutions in the United States to examine how technology was shaping education, found that educators often conflated sleek but content-thin presentations with evidence of deep learning.

Educators also erroneously assumed that the use of tools like PowerPoint counted as relevant skill-building for the workplace. Oppenheimer suggests in the book that students are more likely to prosper if they develop “strong values and work habits,” and master “the art of discussion.”

 

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No cute name. That part’s already bored me.

But here we are – Wednesday:

 

Reading:  I finished I Was Dancing last night – and no, I wouldn’t recommend it. Reminder: The author is Edwin O’Connor, author of two highly acclaimed mid-century novels: The Last Hurrah, about an Irish-American politician (made into a film starring Spencer Tracy) and The Edge of Sadness, which won the Pulitzer in 1962, and which was amy_welbornrepublished by Loyola Press a few years back as part of the Loyola Classics series, which I edited. Ron Hansen wrote the introduction for that edition.

I Was Dancing tells the story of one more older man facing choices and acceptance of change and decline. This one is much shorter than the other two, and when I finished it, I thought, well – that book was essentially four or five conversations. Maybe more, but that’s it. The plot is focused: an elderly former vaudeville dancer/comic, on the road for decades, returns to his now-married son’s home to retire. We meet him on the day his son’s ultimatum comes to bear: after a year, today’s the day you have to move on and out to the local retirement home.

And so the conversations – mostly between Daniel (the father) and three of his friends, whom he gathers during the course of the day for support and, more importantly, as his audience. The four – Daniel, his shyster fake-physician, a man abandoned by his wife for another entertainer, and a priest – engage with each other mostly, it seems, for the purpose of applauding each other’s rationalizations of failure – the exception being the priest who is a barely tolerant cynic.

“Well it takes all kinds,” Father Feeley said. “Humanity in its infinite variety. Most of it highly overrated. And most of it capable of anything. A boundless capacity for lunacy, deceit. It all matters very little. In the long run.”

The final section of the book is, of course, a conversation – a terrifically long one in which Daniel and his son Tom hash out all their mutual resentments and anger. I…skimmed it, hoping for some subtlety or layers, but they were not to be found.

So – maybe ninety minutes of my life? Not a waste – there were some amusing exchanges and I liked the priest character. I also learned a bit about what doesn’t work in storytelling – always good to learn more about that.

Watching: I discovered that through my free YouTube TV trial (we cut the cord and have been experimenting with various free trials of streaming services – accessibility to football games being the primary concern) I could access a free trial of AMC Premiere – through which all ten episodes of Lodge 49 are now available. The YouTube TV free trial runs out today (we’re not going to renew it – we bought an antenna and are going back to SlingTV, which carries NFL Network – not carried on YouTubeTV – and the antenna brings in all our local channels fine) – so I decided to try to watch as much of Lodge 49 as I could squeeze in, just to see if my initial positive feelings would hold up. They sort of do – there’s nothing off-putting in the three or so episodes I watched, but the narrative thread seems to have loosened a bit and I don’t feel driven to binge any more tonight – I’ll just wait for the rest to air weekly.

Some thoughts on the whole cutting-the-cord thing. The only reason we have anything at all is because of sports. My older son watched college and pro football  – an old post on why this is not a problem for me – and then college basketball. The beauty of streaming is not only is it cheaper than satellite (or cable) but also that it’s so easy to turn services off and on. No one has to come out to your house and install anything, there’s no equipment to return. We can have a streaming service until the end of March Madness – and then boom, discontinue it – probably this time, forever, since he’ll be going off to college next year.

I’m actually glad the YouTubeTV turned out not to be our best option (it was recommended by all kinds of people, including the guy in line behind me at FedEx as I returned the satellite receiver  two months ago) – but I hate giving that Google/YouTube corporation $$. I mean – we’re all complicit and wrapped up in all sorts of evil corporations, but if I can avoid handing them money – I certainly will.

Eating/Cooking: Not much on that front. My younger son had an orthodontist appointment yesterday, and will be in a heap of discomfort for a couple of days – so the menu will consist mostly of mashed potatoes and pudding.

Short post today. Time to work on another Tech Week post, get that out and then return to some other kinds of thinking/writing.

Image: The Appian Way, Rome. 

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I’m sharing with you here the chapter on the Assumption from my book Mary and the Christian Life. You can click on each image for a larger, clearer version, or you can just make your life easier by downloading a pdf version of the book here. 

If you want a version formatted for the Kindle – it’s .99 here. 

 

 

 

 

Interested in more free books? The following are all links to pdf versions of books of mine that our now out of print. Feel free to download and share and even use in the parish book groups.

Come Meet Jesus: An Invitation from Pope Benedict XVI

The Power of the Cross

 

Not free, but cheap: Mary Magdalene: Truth, Legends and Lies. 

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Eh, it works. Let’s try to knock this out in the time between the first rising noises and the appearance outside the door, bookbag in hand.

Update: He beat me. Next goal: get it done in less than fifteen minutes and move on.

Reading: Because of some watching (see below), I didn’t make much progress on I was Dancing, but will probably finish it today. I also remembered that last week I’d started Edith Wharton’s The Custom of the CountrySo that will be next, after the O’Connor.

Writing: Well, all I got done yesterday was blog posts because I remembered that we were serving dinner at one of the women’s shelters in town, and I hadn’t picked up our designated item, so I had to leave earlier than planned for the school pickup and make a Tuesdaytrip to Sam’s Club for that.

Listening: To people complaining about school. Does that count?

Watching: Yes, yesterday was Better Call Saul, and it was good, but not worth an entire post this week. It’s not where my mind is at the moment anyway, because I made the mistake (or not) of watching the new AMC series that they’ve position after BCS – Lodge 49. 

I’d heard a bit about it, but I usually don’t watch shows right when they premiere – it took me a year to get to Breaking Bad – my heart has been broken too many times! Mostly by HBO shows that I got all excited about and intrigued by, settled down to watch the minute they aired, but which then turned out to be overstuffed, pretentious duds – I’m looking at you, Carnivale and, come to think of it, John of Cincinnati, which immediately came to mind when I heard of the premise of this show:

Lodge 49 is a light-hearted, endearing modern fable set in Long Beach, California about a disarmingly optimistic local ex-surfer, Dud (Wyatt Russell), who’s drifting after the death of his father and collapse of the family business. Dud finds himself on the doorstep of a rundown fraternal lodge where a middle-aged plumbing salesman and “Luminous Knight” of the order, Ernie (Brent Jennings), welcomes him into a world of cheap beer, easy camaraderie and the promise of Alchemical mysteries that may — or may not — put Dud on the path to recover the idyllic life he’s lost.

I also thought: trying way too hard. 

But, um..guess what.

really liked it.

Not loved. Not thought was the Best Show Ever. But I’ll keep watching it, for sure. Here’s what I liked – and guess what – depending on the direction of the show over the next couple of weeks, yes, a full post on it will be coming. Because guess what – there’s a definite Catholic sensibility about the piece, something I can smell a mile – or a continent  – away, and sure enough, from an interview with the creator of the show, short-story writer Jim Gavin:

The first image in the book is of martyrdom! You can’t escape a Catholic childhood. My parents made a lot of sacrifices to put us through Catholic school. I’m a typical lapsed Catholic and have problems with the church for all the reasons you might imagine, but in my adult life I’ve discovered some of the theology and find a lot of beauty in it. There’s so much beauty in something like Dante.

Isn’t Dante best known for writing about the nine circles of hell?

(Laughs). Yeah — the beauty of hell! I’m a weird Catholic nerd. I like theology and the idea of mercy really runs through the book. A lot of the characters secretly wish for the world to take mercy on them for just one second. It’s very un-American to ask for help — we almost have to be taken by the collar.

So what’s the Catholic sensibility? I won’t commit fully yet, but right now, two episodes in, it’s about seeking wholeness and a place in the world despite loss, disappointment and a continual sense of indebtedness that seems to define the life of every character: everyone owes someone, everyone’s scrambling to meet that debt, everyone’s life is defined by the debt. Is there hope for restoration? Is there a way to lift the debt? Is there mercy – anywhere?

The answer seems to be maybe. And maybe it’s in this place, a place that Dudley, the ex-surfer at the center, happens upon. He finds a lodge ring in the sand on the beach, unsuccessfully tries to pawn it, and then runs out of gas in front of the lodge, a place he’s lived near his whole life, but never recognized for what it is until now because he’d just happened upon a sign.

So yearning, brokenness, an intuition that there’s something more and then finding it – perhaps even being led to it –  in a place rich with signifiers, a place where people gather in community, a place where mystery – perhaps even a merciful mystery –  is encountered: Catholic.

Ernie: Once we can see that you are dedicated, there's a whole secret 
ceremony.
Dud: Cool, a secret.  What happens at the ceremony? 
Ernie: Well, I can't tell you that.But basically, there's a solemn oath, 
and then, we will begin to entrust you with the mysteries.
Dud: Entrusted with the mysteries.That's so cool. That's all I ever wanted.

I’m prepared for disappointment, but yeah – for the moment, I’m in.

What else did I like about it: The cast and the look is refreshingly diverse – the Lodge’s membership is male and female, of varied backgrounds.  It’s got some familiar faces in it – David Pasquesi, who plays Selina Myers’ ex-husband in Veep is a delightfully loopy “apothecary” here and Adam  Godley – Elliot in Breaking Bad – is the British liason from Lynx HQ to Lodge 49, apparently.

Eating/Cooking: We ate the Ropa Vieja last night, and it was excellent.

 

 

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