Sunday, March 27, 2016

College Education: To Learn or Receive a Product?

Do college students attend college because they love to learn or do they attend it because of the finished product they will receive (degree or job)? It depends on what motivates students to attend. Are they attending school because they are interested in a certain subject with no intention of receiving a degree or pursuing a career in that field? Or are they attending school with the intention of receiving a degree in a specific field because they know there is high demand or high pay, so it will be easy to find a career after graduation?



Throughout history, many people have argued on the importance of education solely for the purpose of learning and self-empowerment and not so much for future job training. In Pedagogy of the Oppressed by Paulo Freire, he wanted to help tackle illiteracy amongst Brazilian peasants by teaching them to read because he believed illiteracy was one of the main causes of society’s social problems, including the mistreatment of the poor. In A Vindication of the Rights of Women by Mary Wollstonecraft, she advocated for the importance of women's education to become better mothers and “independent and rational beings in a world that framed the female of the species as irrational and incapable of reason and intelligence” (Lecture 6, Slide 13). In 1792, women were thought of as “property” of the men in their lives and couldn’t work, receive an education, own property, or even have control over their own bodies. Wollstonecraft believed women's education allowed them to empower and liberate themselves and demolish gender roles. W.E.B. DuBois advocated for African American education beyond job training and, much like Wollstonecraft, believed education would empower themselves and their community. 


Critical thinking is an important part of educational learning. In “The World as Classroom” by bell hooks, she argued for the liberation of education, much like Wollstonecraft and DuBois. hooks thought the classroom structure and the content taught is political and created “to reassert the values and ideologies of the dominant class, and frame people’s minds into their roles in the hierarchy of oppression” (Lecture 6, Slide 19). She argued that through an education, one would learn to think critically of society and develop values and ideologies for themselves. In Beyond Critical Thinking by Michael Roth, he emphasizes the importance of critical thinking through the humanities and the development of a “humanistic culture that values the desire to learn” (Roth). He says we should be able to think critically beyond just criticizing and also be able to form ideas and legitimize the values and norms of our culture. In Deschooling Society by Ivan Illich, he argues that society must eliminate education as a formal institution. He says, “As long as an individual is not explicitly conscious of the ritual character of the process through which he was initiated to the forces which shape his cosmos, he cannot break the spell and shape a new cosmos” (Illich, page 51). Much like that of hooks, he argues that education frames our thinking and shapes our values and if we are not aware of this, we can’t form our own opinions or ideas.



Although the importance of receiving an education just to learn and empower ourselves has been argued for centuries, why do students really attend college? In My Freshman Year, an ethnographic study by Rebekah Nathan of why students do in college and why they attend, she discovered students don't attend college purely to learn or empower themselves to think critically. Although this study doesn’t apply to all college students, it is probably true for a lot of students. On page 100 of her book, she says "she found 'how little intellectual life seemed to matter in college'" and the "'engagement in political and philosophical issues of the day was not a significant part of college student culture'” (as cited by Corrigan, 2013). On page 103, she also says that when talking to students, she discovered that students thought classes were "the 'price one has to pay' to participate in college culture" (as cited by Corrigan, 2013). She continues on page 107, saying that the students "she observed did what they had to do to pass classes, earn desired grades, attain desired credentialing for desired careers, etc. But they did so first and foremost not by learning what we set out for them to learn but by learning how to 'manage' college, how to get those desired ends with as little time and effort as possible (as cited by Corrigan, 2013). Nathan observed students complaining a lot about the reading, the professor, or other assignments. On page 96, she says that she never heard students ask each other, "'Did you like that reading?' or 'That paper assignment really made me think'" (as cited by Corrigan, 2013). The students she observed attended college to engage in the social aspects and receive the finish product of the degree and the career, but didn't attend it solely for the purpose of learning or to think critically. Although most of her findings reflect this, she "stresses that student culture is not homogeneous and that it contains pockets of students who want to learn and who work hard to do so" (Corrigan). 

College education is of most value and most useful when embraced with the ideas of Freire, Wollstonecraft, DuBois, hooks, Roth, and Illich in mind. We should receive this education because we are curious and are motivated by the process of learning, beyond job training. A college education should liberate and empower us to thinking critically, determine our own values and frame our own opinions, and contribute to creating a better society. 
 
Sources:
Bredin, R. (2016). Lecture 6. 
 

Corrigan, P. T. (2013, September 27). Students Don’t Go to College to Learn. Retrieved March 27, 2016, from http://teachingandlearninginhighered.org/2013/09/27/students-dont-go-to-college-to-learn/

Illich, I. (1971). Deschooling society. New York: Harper & Row.

Friday, March 25, 2016

Matriarchal Societies and Family Structures

Today's "modern family" is of a monogamous family structure and is though to have always existed this way across all cultures. However, the “contemporary monogamous, nuclear family has only been around for about 200 years (or less) […] at around the time of the industrial revolution” (Lecture 9, Slide 6). This family structure features “monogamous heterosexual parents and their offspring living in a house of their own with a male head of house and non-working mother” (Lecture 9, Slide 6). Today’s monogamous “family structure is based on a patriarchal model, with the male/patriarch head of house as the primary breadwinner and mediator between the private space of the nuclear family and the public space of work, economics, politics, and society” (Lecture 9, Slide 7). 

Although today's monogamous family structure is based on a patriarchal model, originally, the family was based on a matriarchal model where “the women - the mothers – [were] held in high respect” (Engels, 89). Even though Western cultures has since switched from a matriarchal model, other cultures and family structure still embrace this model. 

For example, Bonobos embrace the matriarchal model within the family structure. Bonobos “are our closest living relatives in the animal world” and shares 98% of human DNA (Lecture 2, Slide 12). Bonobo's society is "dominated by females" who use each other to express power (Seigel, 46). Within their society, "unrelated females seemed to prefer each other's company to males" and the "guys seemed out of the loop" (Seigel, 46). The females can be lovers, as well as fighters who will "fight each other to protect their sons," whose "life depends on their mothers" (Seigel, 47). Young daughters within Bonobo families often leave to join other colonies. Females take on other male tasks like hunting and choosing a mate. Although the males are larger in size, the bonds the female Bonobos form "gives them an incredible power base" to control the males. With DNA so close to our own, Bonobos' matriarchal model society and family structure can be used as a model for our own society and family structure. Bonobo society and family structure is a "revolutionary twist on long-held beliefs about what's 'natural' in terms of sex roles" (Seigel, 46).


Matriarchal society and family structure is not just a thing of the past or only limited to our primate relatives. Many modern societies also embrace the matriarchal model. The Mosuo women in China, live in "a place know as the Kingdom of Women," they have no words in their language for "father" or "husband," and they do not get married, but instead have many lovers (Koch). In the Mosuo culture, "property is

handed down through the female line and there’s no stigma in not knowing who a child’s father is" (Koch). This is contrary to Western society where property was handed down through male line, which “made the man’s position in the family more important than the woman’s” and it allowed men to control women's sexuality in order for men to be certain the next of kin was theirs, creating the monagomous family structure (Lecture 9, Slide 21).

Other examples of matriarchal societies and family structures is the Aka in Africa's Congo Basin and India. In Africa, the Aka "women hunt, the men cook," and "fathers offer their nipples as pacifiers to their babies when mum isn't around" (Koch). In Meghalaya, India, women "own land and property" and the "youngest daughter in the family inherits all the property as well as acting as caretaker of aged parents and unmarried siblings" (Koch). 

The traditional patriarchal model of the monagomous family structure's gender roles, sex, love, and power are vastly different than those within the matriarchal model of the family structure within Bonobo society and other cultures. 

Sources:
Bredin, R. (2016). Lectures 2 & 9. 

Engels, F. The Origin of the Family, Private Property, and the State. Boston, MA: New England Free Press.

Koch, C. (2013). Where women rule the world: Matriarchal communities from Albania to China. Retrieved from http://metro.co.uk/2013/03/05/where-women-rule-the-world-matriarchal-communities-from-albania-to-china-3525234/

Seigel, J. (2005). Secrets of the Bonobo Sisterhood.