Showing posts with label Education Class. Show all posts
Showing posts with label Education Class. Show all posts

Wednesday, December 21, 2005

Teacher-Pupil Conflict in Secondary Schools: An Educational Approach by K. A. Cronk: Book Report

Video Version HERE

            Originally submitted for Education 307, March 8, 1999

            In her book, Teacher-Pupil Conflict in Secondary Schools: An Educational Approach, K.A. Cronk explores why students conflict with teachers.  Cronk uses interviews with the students as a research technique, as well as time spent in the classroom.  Cronk’s conclusion is that most conflict occurred because the students failed to see the teacher as human.

            Cronk outlines chronologically the way her research took place.  She begins by outlining her theories on morality.  This part of the book was the hardest to get through.  It is both hard to understand and boring to read.  However, once I got past the first sixty pages, the book became quite enjoyable.  Cronk outlines the discussions she had with the students, followed by the experiment in which Cronk taught the class for two periods every Wednesday.  Finally, Cronk gives some of her conclusions.  Because of this format, the book reads almost more like a story than a piece of academic research.  The different children are portrayed vividly and realistically.  Much of the conversation that took place is reproduced verbatim and the idioms used are interesting.  (Although the author never says so, it is apparent that the book takes place in Britain.)

            The first chapter is the introduction.  In it Cronk lays the framework for the rest of the book.  She mentions Rogers’ belief that most conflict arises from teachers being too authoritative, and conflict would be reduced if the teachers let the students see them as human.  Cronk states that, “Like Rogers, I believed this, because I believed in the intrinsic morality and trustworthiness of pupil-persons” (4).  Cronk goes on to qualify this belief, including “it is important to understand that the suggested approach to pupil-teacher conflict does not contain a naïve hope that if persons are ‘nice to each other’ all their problems will disappear.…Morality is not conceived here as a body of ‘right’ answers, but a constant search for the ‘best’ answers in a continuously changing present” (5).

            The second chapter, Theoretical Considerations, Cronk describes the concept of intrinsic morality (the subject must be capable of choosing his or her own behavior, and then must act altruistically).  She outlines seven points which follow from that, and describes each in more detail (exempli gratia If persons are moral, they must be free).

            Cronk then goes onto talk about the support in academic literature for her concepts of morality.  Cronk writes about the problem of determinism, and declares that none of the philosophical solutions to this are satisfactory, and the only recourse left is to declare that humans are organisms, “and to explore the physical sciences for evidence which would allow them to be regarded as intelligent, creative, and moral organisms too” (40).  Cronk writes about this for a while, and then applies what she wrote about to teacher-pupil conflict.  By using Bohm’s analogy of humans as miniature force fields, she concludes, “it is possible to maintain that persons, as wholly physical systems, are ‘free’ in the full sense which is required by the concept of intrinsic morality.”

            In the third chapter, 3Y and their teachers: a case study of classroom conflict, Cronk gives background on 3Y, a class of twelve boys and six girls between thirteen and fourteen, who come from impoverished homes and many of them have police records.  Cronk records briefly the teachers’ view of the students and then interviews the students in the groups that they come in with.  She asks them for their complaints concerning the teachers, and then compares the teachers’ views that the students’ views, and concluded that one of the main problems was that the students were misinterpreting the teacher’s motives.

            Cronk than observes the classroom.  I thought it interesting that the one teacher that the students unanimously approved of, Cronk was not allowed to observe because she was a young probationary teacher.  She describes the way 3Y was hard for the teachers to control, and the various techniques teachers would use to attempt to control the class (exempli gratia teacher circling, in which the teacher circled around the classroom so that his or her back was never to any of the students for very long).

            In the fourth chapter, Experimental Design, Cronk outlines the experiment, including the layout of the classroom, and the rules that she proposed for both teachers and students based on the interviews with the students.

            In chapter five, Lesson One to Four, Cronk describes the beginning of the experiment.  In this experiment she taught the class for two periods every Wednesday, and she envisioned that the class and her would continually dialogue until they reached a set of rules and activities suitable for each.  She describes this part of the experiment as a disaster, in which she was continually losing control of the class and beginning to believe in the students as the monsters they had been made out to appear like by the other teachers.  She has difficulty getting the class to listen to her, to do any work, and the class is obsessed with sex.

            Chapter six is entitled: The Effect of Teacher-Pupil Discussion on General Classroom Behaviour.  In this she brings three of the boys in to talk about how to manage the class.  One of the boys said the only way to solve anything was by strict punishment, which she was theoretically opposed to.  The other advocated a compromise by which they would work for half of the class, and be allowed to play cards for the second half.  Despite reservations, Cronk decided to implement this.  She describes the results (some improvement on their work), as well as the effect this had on the rest of the class.  Cronk embarks on a quest to wean them away from their card playing by making the curriculum more interesting.

            In chapter seven, The Relationship between Classroom Behaviour and the Curriculum, Cronk describes the remainder of the lessons, and her attempt to engage the card players.  She has frustrations with one of them, whom she goes to significant effort to get started on a project he will enjoy, only to have him abandon it without telling her.  She says her primary frustration with this student was that he did not treat her like she was human.  Cronk also describes the conversations with the students at the end of the semester, and the conclusions she drew.  She claims that although there were difficulties, she made much progress by the end of the semester, and many of the students were doing more work than they previously had.

            Cronk’s unique experiment with this class was interesting.  What I was most surprised by was the inability of most of the students to articulate what they found so distasteful about school.  Similarly, they had little helpful suggestions to Cronk about how to improve it.  Almost all of them advocated strict punishment as the way to control the class, yet reacted negatively when this was employed. 

            I find little objectionable in Cronk’s thesis, but believe that perhaps she was a bit too trusting in the goodness of human nature when she did her experiment, and this accounts for much of the frustration she encountered.

            Professor’s Comments: One of the most important points she makes is that teachers and students hide within their roles.  It is the teacher’s task to work through this situation.
            This is a nice summary but missing some of the crucial points.
            Grade: B+

Friday, September 30, 2005

Outline: Writing Curriculum for Class of Sophomores

[This was an assignment I did for a teaching of writing class.  I had to come up with an outline of a curriculum for an imaginary class of sophomores (10th grade)]
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Outline: Class of Sophomores

Start of class with a semi-formal writing assignment so I could gage their abilities: as individuals and as a class.  (What I did this summer?  Well, maybe something a little more creative).

Obviously, the course outline would be adjusted based on how I assessed these first writings, but for the purpose of this assignment:

I would structure no creative writing part into the course, but instead encourage students to be creative in all their writings.

The most important part of writing is, of course, purpose and audience, so this is what I would stress during the first few weeks.  This would be taught at first by example, as students read different selections, and then respond to those selections and try and determine the author’s purpose and audience.  The students will be writing in this period, although their writings will primarily be these responses.  Near the end of this period, the students will be given hypothetical situations, and will work on writing their own works with purpose and voice in mind.
The focus of the course will change slightly after this, and students will assume for most of the assignments that their audience is either the teacher or the class, and not as many hypothetical situations will be played with.  The new focus will be formal papers, with the initial emphasis on having the student understand the structure, and then, once this is mastered, have the students work on style and making the papers creative and fun with-in a formal setting.
I imagine at this point we are halfway through the semester.  The second half will be spent initially fine tuning the above.  The students could do a research paper, something that would be big deal, a long project, perhaps even in conjunction with another discipline to import some content in the course.

At this point, I imagine the students are getting sick of papers, so for the last part of the year, the course will focus on mopping up loose ends.  Students would learn how to write business letters, argumentative papers, and stuff like that.  If students are getting burnt out, frequent creative writing assignments can be interspersed.

Wednesday, September 28, 2005

9th Grade History Test

[This is a test I made up for 9th grade history students during my student teaching days.]

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I.  Match each historical figure to the country that he or she is from.
Use the following symbols
France: A
England: B
Holy Roman Empire: C

1.  Otto I ____

2.  Frederick Barbarossa _____

3.  Alfred the Great_____

4.  Richard I _____

5.  Phillip II ______

6.  Joan of Arc ______

II.  Short Answer
7.  This man, also known as “the Hammer”, defeated the Muslims at the battle of Tours in 732.


8.  This man is the grandson of the man mentioned in question 7, and he conquered a huge empire.


9.  This is the tittle given to the Bishop in Rome, who is the head of the Roman Catholic Church.


10.  What is the term that the Roman Catholic Church gave to noteworthy Christians who had supposedly performed miracles or died a martyr’s death?  (Hint:  Patrick was one, so was Valentine).


11.  What is the name of the Pope who exercised intense authority over both the Church and State?


12.  This was a powerful Germanic tribe, who established many independent kingdoms in Gaul.  They are the ancestors of the French.


13.  This man was known as the “duke of Normandy” and “the Conqueror”.  He was a French duke who believed the throne of England was rightfully his, and so he conquered England in 1066.


14.  This was the system of government prevalent in Western Europe from the ninth to the thirteenth centuries.  The name comes from the word for land grants, known as fiefs, or in Latin feudum.


15.  Name the three kings who took part in the King’s Crusade.


16.  What was the name of the landholding nobles who exercised governing power over those who were in their land?


17.  This 19-year-old girl led France to several victories against England.  She was later captured by the English and burned.


18.  These people were bound to the land on which they were born.  They were not free to leave.  They belonged to whoever owned the land, however unlike slaves they could not be bought or sold.


19.  What is the name for the warriors of the Middle ages?


20.  King John of England was forced to sign this document, which limited how much power the King had.


21.  This terrible disease swept through Europe, killing somewhere between one fourth and one half of the population.


22.  What was the name of the war fought between France and England that lasted for over one hundred years?


23.  Merchants and craftsmen in growing towns banded together to protect their common commercial interests.  They formed organizations whose primary function was to regulate the business activity of a given town.  What were these organizations called?


24.  Christian Kingdoms fought to drive the Muslims out of the Iberian Peninsula (the land where Spain and Portugal are today).  What was this known as?


25.  What year was this completed?


26.  Voltaire once made some observations about a certain country.  He said it was neither Holy, nor Roman, nor an Empire.  What country was he talking about?


III.  Essays
1.  What where the causes of the Crusades?
2.  What were the results of the Crusades?



Extra Credit
1.  What was the name of the King during which Robin Hood’s adventures supposedly took place?


2.  Who translated the Bible into Latin?  (His translation was called the Latin Vulgate).


3.  What happened to those who joined the Children’s Crusade?


4.  What was the Great Schism?



5.  Who was Hugh Capet?

Monday, September 26, 2005

History from a Christian Perspective

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Joel Swagman
History 359
Miller
December 11, 2000


History from a Christian Perspective


Even forty years after prayer was taken out of public schools, religion in secular schools remains a controversial topic.  In fact, it seems that every year this issue is in the news.  Therefore, as a new history teacher, it is important for me to describe how I will teach history from a Christian perspective in the public schools.
Of course, it is important for one to have a good way of teaching from a Christian perspective whether in the private or public schools.  However, since at this point I envision myself as teaching in the public schools, this essay will be written from that point of view.
I think most Christians approach teaching in public schools from a similar perspective.  They agree that it is wrong to openly advocate one religion over another.  This advocating position is referred to by J.E. Schwartz as the Advocate/Evangelist Role (Schwartz 299).  Most Christians would like to more subtly influence the public schools.
However I have come to discover that the issues are more complex than this.  For instance, although I have spent my whole life in the Christian schools, I have in the last year or so come to doubt their value.  After all, I believe God has called us to be part of the world, and to influence it.  How will Christians influence society, and spread Christian values, if we keep ourselves locked away in our own schools?  For this reason, I would like to teach in the public schools.
Of course, I would not openly advocate Christianity in a public school.  Rather I would teach from a Christian perspective.  But what does it mean to teach from a Christian perspective in a public school?  Here lies the crux of the problem.  I consider myself committed to the ideal of public education open to all regardless of religious background.  This means I would be violating my own ideals if I were to teach from a perspective that holds some values which are not universally accepted.  The solution is to teach history from a purely objective viewpoint.
For this reason, I find myself leaning towards the role of Agent for Enculturation, described by Schwartz (Schwartz 297).  This is someone who teaches history from an objective, secularist standpoint.  The person would let the love of Christ shine through him or her though, and in this way be a witness to the students.  Schwartz portrays the Agent for Enculturation in a somewhat negative light.  (The very name has a negative ring to it, as if this is someone who has traded his or her Christianity for Earthly beliefs.)  In fact, this position is in contradiction to the very reason I stated earlier for wanting to join the public schools.  This is a contradiction I will have to leave for now, because I have not yet resolved this.
I do like some elements of the Golden Rule Truth-Seeker, presented by Schwartz (Schwartz 302).  I like the idea of giving students all sorts of different perspectives on a given idea or event, and letting the students make up their own mind.  However, is this teaching from a Christian perspective?  Schwartz might argue it is, but this seems to me something any responsible teacher, atheist, Muslim, agnostic, Hindu, Christian or et cetera, can and should do.  Perhaps this method of teaching would more aptly fit under the Agent for Enculturation.
Schwartz defends his ideal teacher, the Golden-Rule Truth Seeker, by saying that complete neutrality is impossible (Schwartz 304).  Granted, but does this mean one throws neutrality to the wind?  I believe neutrality is something that should be strived for by public school teachers, even though it can never be fully attainted.
Therefore, I find myself at the position of Agent for Enculturation, although I am not completely sure about this.  I am torn between the ideal of public education, and the question of how far one should go to accommodate society.  This will consequently make this paper difficult to complete.  After all how does one describe ways in which one will teach from a Christian perspective, if one can not decide whether or not one should teach from a Christian perspective in a public school.  Nevertheless, this dilemma will not go away for me, so I must proceed.
When people talk about religion in the public schools, science is the discipline that is the first target.  I think history is a close second.  History is the story of how different religions have originated, have spread, and how these different religions have interacted with each other.  In some curriculums, the history teacher is even responsible for describing what these different religions believe.  This is especially true at smaller schools, like the one I student taught at, where the history teacher is the social studies department.
This is a sensitive subject, as Paul Boyer alludes to when he talks about Christians upset at the lack of Christianity mentioned in history.  Boyer mentions that many Christians think the disappearance of Christianity in the history textbooks is a secular humanist conspiracy.  Boyer believes that many of these same Christians themselves are responsible for driving Christianity out of the textbooks, because they instinctively recoil whenever Christianity is put on an objective plain with other religions (Boyer 203-204).
Even if I were not a religious person, it would seem to me that religion has been a huge part of history.  To ignore it would be to do my students an injustice.  However, great care must be taken to present all religions objectively, especially religions that are not mainstream (id est, all religions other than Christianity).  In this instance, the best thing to do seems to teach from an objective standpoint, and to take great pains not to teach other religions from a “Christian Perspective”.  However, Jesus said, “Do unto others as you would like to have done unto you,” and I believe that by showing respect for other religions we are fulfilling his mandate.  So, in an interesting paradox, by not teaching other religions from a Christian perspective, in a sense I am teaching from a Christian perspective.
I believe part of Christianity is also a desire for social justice.  History can create that desire both through uplifting and depressing stories.  History is full of people who voluntarily gave up a privileged life to fight against injustices they saw.  These stories can be used to try to motivate students to fight the injustices of their age.  Conversely, history is full of stories about how one group was treated unfairly by another group.  These stories can be used to arouse the sense of injustice among the students, and again motivate them to fight against injustices that they see happening.
Here again, this is not evidence of a uniquely Christian perspective.  One would be hard pressed to find a person who did not hate social injustice, no matter what their worldview is.  However, this is an example of using the public school to spread Christian values.
However, there are several problems with characterizing history as a battle between the good-guys and the bad guys.  One problem is that things are not always so black and white.  There are several ways this could be shown as well.  World War I is an excellent example.  A history teacher could show the students how enthusiastically people signed up for this war, and how silly it seems in retrospect.  The lesson that the students would hopefully draw is to know what their cause is, and not to get swept away in the moment.  Maybe the students would also learn that the majority is not always right.  (Perhaps it would also be useful to bring up Eugene Debs and the opposition to World War I).
Another danger is that students might think that the winner is always right.  As we have seen from Peter Marshall, this sometimes takes a religious slant, but can be problematic even when viewed from a secular standpoint.  Certainly, a Christian believes that good does not always triumph, and there is much biblical basis for this.  The sorrows of Job, or the stoning of Stephen are but two of many examples where good men suffered through no fault of their own.
Since we are the result of history, it is often tempting to think that those who produced our culture were always in the right.  However, this is both flawed theological, and objectively.  Therefore, I must emphasize as a history teacher how the wrong people ended up winning many times.  This will help my students to put an enlightened face on history, and also help to teach them that they must fight hard for the causes they believe in, because being right is not always enough.
Bibliography
Boyer, Paul.  The History Teacher.  1996.
Marshall, Peter.  The Light and the Glory.  1977.

Schwartz, J.E.  Christian Scholar’s Review.

My Worldview

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Joel Swagman

Education 304
Joldersma
April 28, 1999


Assignment 3



My worldview is very important to the way I teach my classes.  One of the most important elements in my worldview is the idea that God is in control.  God has ultimate control over everyone’s destinies.  Since I also believe in a benevolent God, I believe he is working towards the good of people.  Furthermore, I believe that Freedom is important for human beings.  God created us as free creatures, and we should create institutions that allow for as much freedom as possible.
I believe in my teaching that I should give students as much freedom as possible.  I should try and encourage independent thought as much as possible, and try and create situations where students are free to make their own decisions.  I would also not try and enforce my religious views on students, but try and create a possible role model for them, so that they might be curious about what makes me tick, and possibly decide to emulate me.
As a Christian, I believe that God has worked through history, and can be revealed through history.  I realize that many areas of history are embarrassing for Christians, because history does not always reveal what we like it too.  I also realize that history can be problematic for Christians, as we must explore questions such as: Why did God allow the holocaust to happen?  I believe these connections do not always have to be made directly for the student, but that the student will see both how God is revealed in history, and the problems of history for a Christian, by him or her self.  However, I can facilitate these by perhaps focusing on events that will cause the student to do this reflecting.  Students will individually come up with different explanations as to why historical events occurred, and what was the driving force behind them.  This can be brought out more hopefully by class discussion.  The students can then see how others explained these events, and make their own decisions.

Palmer's Insight

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Joel Swagman
March 8, 1999
Journal 5
Education 304 C


Palmer’s Insight


Palmer has many different insights in his book.  I most encouraging his assertion that even after years of teaching, veteran teachers still have fear and still produce unsatisfactory lessons from time to time.  However, what I find most insightful on his part is the assertion that students have to see a teacher as a person.
From my own experience in High School, I can think of teachers who were notorious for being strict, yet had students frequently act up in their class.  I can also think of teachers who were famous for being lax, and who had little discipline.  As a High School student, I quickly concluded that authority breeds rebellion, and the more a teacher tries to tighten his or her grip on a class, the more problematic that class becomes.  However, looking back I remember strict teachers who had no discipline problem, and not so strict teachers who were walked over by the class.  Perhaps a large part of it has to do with other factors, such as how well the teacher can entertain the class, or how successful the teacher’s activities are at occupying the class.  I think a large part of it though, perhaps most of it, is how well the class saw the teacher as a person.
The teacher’s who were successful knew how to interact with the class.  They would share personal stories, and invite the class to do the same.  They would talk to students outside of class, find out what the student’s interests were and talk to the students about these interests.  They would often talk to the students as equals, in class as well as outside of class.  Even though nobody was deceived as to who had the classroom authority, the teacher would not let that stand it the way of interacting with students on a personal basis.  They would often show the students that they had a sense of humor, and appreciate student responses.
By contrast, teachers who had many discipline problems would exhibit none of these characteristics.  They would not talk to the class about anything except the subject at hand.  They seemed as if they never knew anything besides fractions and multiplication, or whatever the subject was.  It was difficult, almost impossible, to imagine that they had once been young, or that they had friends outside of the workplace.

Friday, September 23, 2005

Is John Dewey a Christian?

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Joel Swagman
March 1,1999
Assignment 4
Education 304 C


Is Dewey Christian


In reading John Dewey, an interesting question arises.  Are the ideas of Dewey compatible with Christian ideas?  Dewey places a high value on experience as moral training.  Put another way, morality is learned from experience.
The Christian is more inclined to agree with Plato: that morality is within us and we must discover it.  In fact I have more than once heard a Sunday School teacher tell me that my conscious was given to me by God so that I would be able to tell right and wrong without having to learn it.  However, is Plato's interpretation the only one that a Christian can believe, or can a Christian be a Deweyian as well?
To me, Dewey almost makes more sense.  Based on my own experience, I would argue guilt (or conscious), is aroused by violating what I was taught to believe is wrong, instead of what is actually wrong.  For instance, I used to feel very guilty when I used certain four letter words.  However, I have since decided that a word is just a word, and to use it as an expletive is doing no-one harm.  Since I made that decision, I no longer feel the slightest guilt about it.  Since I am more inclined to agree with Dewey, I will look for ways to justify him biblically.

To the best of my knowledge (and I will admit I could easily be missing something), the Bible contains no passage which overtly point to the existence of an internal conscious.  (Perhaps this was incorporated into traditional Christianity because of Plato).  In fact, why would God give us a Bible if we had an internal moral compass?  This does not preclude God occasionally intervening, but it does not necessitate it either.