Showing posts with label Curriculum. Show all posts
Showing posts with label Curriculum. Show all posts

Monday, May 22, 2017

Big Ag Normal

While doing chores today at the DoD satellite ag campus, we were struck by the idea that Normal has become like Big Ag.  It tends in various ways to operate the way Big Ag does, most especially by its pronounced preference for monocropping.  Monocropping can have certain advantages from a profit maximization standpoint.  We here at the DoD satellite ag campus have lots of field fescue and it is, to be sure, reliable and steady stuff for making saleable hay.  But you wouldn’t want to monocrop farm fescue.

Different crops do different work on the soil so the spectrum of nutrients a single crop represents will be narrow and you risk wearing out your soil or needing chemical supplementation.  Monocropping will also have all sorts of unintended consequences.  Out here at DoD-Ag, for example, the quail population radically declined with the influx of field fescue in the region – fescue grows in tight clumps the quail can’t navigate to establish coveys.  And perhaps most of all, Nature doesn’t much like monocropping so if you want to keep out all her extras, you’re going to need lots of pesticides to keep your fields free from deviant incursions. 

That cluster of tall white-blooming growth is hemlock,
 the historical enemy of deviants.  We here at DoD-Ag love
variety, but all the same we’re not taking any chances and are
about to bushhog that pestilence down.
 
  
On our worst days, we think Normal acts a lot like Big Ag.  Many of its formal structures and informal norms appear to favor monocropping:  Its conferences, journals, and curricula favor, sometimes insistently, uniformity, whether that be uniformity of methodological approach, source materials, or demographic identities.  Put more plainly, it excels at growing upper class white heterosexual people, mostly men, who work with Normal sources using “mainstream” methods.  It also seems to cyclically re-seed with more of the same, hiring most from a small clutch of institutions, thereby performing something like a single-sourcing of each new year’s crop.  At its most aggressive, its efforts at preserving the purported integrity of its monocrop can register like aerial dusting of pesticide, a kind of indiscriminant removal of all that isn’t fescue.  At least it can sometimes feel that way if you’re not part of the monocrop.

None of this is new.  Small family farm types have been remarking on it for years, objecting to the intellectual and demographic homogeneity of Normal.  But perhaps identifying Normal with Big Ag is useful in illuminating the costs it incurs not to the individual stray deviant plants but to the ecosystem.  Ag polycultures work best over the long haul precisely because variety and, dare we say, deviation, infuse vitality into growing processes.  They prevent exhaustion of nutrients or, to translate the analogy, a kind of boredom, stagnation, and endless stale repetition of topics, approaches, and perspectives.  What one sacrifices in reliability and familiarity, one gains in variation and natural supplementation of nutrients that can make the whole show better. 


To be sure, polyculture farming is more work.  You have learn about more than one crop to pull it off.  And you have to tolerate some complexity rather than immediately reach for the straightforward and easy.   We here at DoD-Ag are trying real hard to use manual control techniques rather than chemical as we fight off a variety of plainly bad invasive species.  That means lots of labor, but we’d rather not kill off those walnut saplings when we take out the buckbrush.  In similar fashion, we’re studying up on the myriad possibilities for land use.  So too, if Normal could become less Big Ag, it would have to ensure its much vaunted “standards” and “quality,” not by aerial dusting of the “non-mainstream,” the “non-western,” and the “unpedigreed,” much less the “non-white” or “non-male.” (So many “nons,” so little time!)  It would also have to cultivate curiosity about more than fescue and summon up some courage for novelty.

Thursday, September 1, 2016

New Course on Death!

We in the DoD recognize that, as a French philosophe claimed, thinking about death is like looking at the sun – do it too long and you’ll go blind.  Still, we like to live on the edge.  So we are delighted to announce a new course on human mortality.

Topics to be covered include:

No one dies alone:  the social nature of death.  Here we’ll investigate social relations and personal identity, and the ruptures in these bereavement represents.

Grief:  What is it good for?  Some aspects of grief may be natural, but insofar as one can train oneself into it or out of it, what makes most ethical sense?  Is grief a challenge to well-being or a part of it?  What, if any, judgments regarding death does grief implicitly sanction?

Identity:  Who can you be when you can’t be who you were?  Here we’ll investigate the unmaking of personal identity performed by loss and ask what comes next, looking at competing accounts of how and whether continuity in personal identity can be achieved.
 
Funerals, Part I:  Cost.  The great funeral expenditure debate:  Are funerals a worrisome waste of resources (looking at you, Mozi!) or are they necessary and important ethical goods?  By what standards ought we evaluate funerary expenditures?

Funerals, Part II:  Corpse Disposal.  We’ll investigate the symbolic duality of the corpse – its status as foul matter and beloved person – and assay what one should do about that.  Mengzi says if you throw your parents’ corpses into a ditch, you’ll feel nauseous and wrong, but is that so?

Funerals, Part III:  Environmental Influence.  Given that human practices don’t just express human values and dispositions, but also shape them, what sorts of funerary practice are best and best work to promote values and dispositions we’d want affirmed?

Memory and Imaginal Relations:  The dead are gone, so now what?  Assuming the dead are beyond reach of our affection, is that the end of the story or are there forms of relation and ongoing memorialization that serve important ethical and philosophically therapeutic ends?

Oh, yeah, you’re going to die too.  In which we briefly consider the less compelling view that the problem of death is that I’m going to die.  As a gesture at cross-cultural inquiry, we’ll look at some of the abundant Normal sources that focus exclusively on my own death, whether it’s bad for me, etc., etc., and all that.  [NB:  The semester is jam packed, so chances are we’ll cut this less interesting section.]



Monday, May 16, 2016

New Class: Survey in Normality*

*We naturally resisted offering this course as long as humanly possible.  But students were curious and admin won’t get off our case about the curricular gap where we ignore a whole swath of human endeavor by pretending Normality doesn’t exist.  Just to be clear, we’re not really interested in this but we decided to throw admin a bone so they’ll leave us alone.

Course Description: 
This course surveys Normality for the entirety of its existence and over the vast cultural and geographic spaces it occupies.  I.e., we won’t nitpick lots of tedious detail about differences between subgroups of Normal and distinct Normal traditions.  We won’t even worry if they are all in fact Normal.  It’s easier just to lump them all together, so that’s what we’ll do.

Topics Covered Include:
Problems in Dating, Origins, and Authorship of Normality
It’s unclear exactly when Normality began, what constitutes a source or set of sources for it, and who started it.  We consider rival accounts including:  Normal origin myths that appear, rather mystifyingly, to count Socrates as the father of Normality; Normality as a later Tokugawa phenomenon (called the “Enlightenment” in the Normal dating system); and Normality as an unintended consequence of professionalization, hyper-specialization, and scarcity of jobs in the post-Mao era.

Normal Belatedness
In which we discuss what cultural limitations and impediments made Normality such a late bloomer on core issues.  We’ll try not to hold it against the Normal tradition that it was a real latecomer to, e.g., the complex phenomena we misleadingly call causation and the instability of personal identity.  Or its weirdly delayed suspicion that rationality just might not be the only show in important human faculties town. 

Exemplars of Normality
In truth, we’re not terribly familiar with even the most important figures of Normal tradition.  Ok, straight up:  Socrates is the only one we’ve heard of and we’re not entirely sure he is Normal.  Whatever.  We’ll just go with Socrates since he seems to be invoked a lot in Normal thought and at least we know how to pronounce his name.  So we’ll read Socrates.  Wait, what?  What do you mean he didn’t actually write anything down?  WTF?

Normal Methodology
In this section, which probably should have been first, we study the tools and techniques of post-Mao Normality.  With exacting precision, we will parse the differences between scorn, derision, and contempt; we will explore strategies for rank ordering complex phenomena in blissfully simple numerical lists; and will conclude by rhapsodizing on the clarity achieved through almost unbearably dry prose and hearty self-congratulation.

Normal Metaphors
Compared to some familiar deviant traditions (looking at you, Upanishads!), Normality suffers from metaphor impoverishment and perhaps even metaphor-incompetency.  E.g., its epistemologies appear to hold that sight is the only metaphor for knowing.  More curious still, contemporary Normality simultaneously derides most metaphorical expression as “unclear” and yet approvingly favors deploying pugilistic metaphor for interactions among Normal People.  Part of this unit will be experiential: we will follow the rule devised by that paragon of Normal, John Wilkins, and be exacting fines for use of metaphor.  Be sure to bring your wallets to class.

The Normal Person
Apparently the Normal Person is conceived as dramatically (shockingly, really) individuated in a way that, frankly, we don’t really understand.  We’ll try to figure this out through exploring questions such as:  Were Normal people raised by wolves?  Students will also be required to try to find themselves in a Normal way.  I.e., no cheating and deciding that there is no self, that your identity is social and relational, or even that atman is Brahman – just because all of these are more plausible, doesn’t mean we shouldn’t try briefly to think Normally.

Applied Normality
In which we abandon the more obviously compelling applied topics, such as elder care, and consider abortion instead.  Specifically, why do most beginning Normality textbooks dwell on it especially?  We will discuss how, from Normal Antiquity, the concept of a soul has informed this preoccupation with abortion. (The “soul” is a mysterious entity, to be sure, but if we can’t figure it out quickly, we’ll just decide it’s mysticism, same as all the other fuzzy concepts in Normality).  We will also discuss the preoccupation of Normality with the abnormality of women’s sexuality and reproduction.

Lingering Questions about Normality
Normality privileges clarity, rigor, quality, and precision.  Why, then, we will ask, can’t they build trolleys that won’t mow anybody down?

Field Trip!
For the final class project, we will seek a culminating experience of Normality for ourselves, directly and without the mediating framework of deviance.  Students will be required to “sound smart” while we go tubing on the now legendary Mainstream.  Bonus points for any student who can sink a classmate by skewering her inner-tube with a razor sharp objection, pointedly scornful interruption, or puncturing counterexample.