Showing posts with label rhizome. Show all posts
Showing posts with label rhizome. Show all posts

Monday, May 11, 2015

A Meditation in Five Parts

I've Been to Sea Before (M.A. Reilly, 2010)


We have lingered in the chambers of the sea
By sea-girls wreathed with seaweed red and brown        
Till human voices wake us, and we drown.
     
                                    from The Love Song of J. Alfred Prufrock


I.

What is named is most always a fiction.


II.

Rhizomatic tendencies do not come easy even if participation in #Rhizo15 makes the rhizome more commonplace, less happenstance.  I don't recognize myself as becoming for I am too rooted.  A narrative.

Time marches along and I stick to its edges.


III.

Much in the way I live works against rhizomatic tendencies for rhizomes are about horizontal movement and little less. Such mindlessness makes me nervous, triggers an urge to rely on what has been given. Don't tell, but most days I want to know the road is well marked, well walked before trodding. For I am dutiful. A modern girl-version of Prufrock who measures life in coffee spoons--full of beginnings and endings and each time I've glanced away from those seductive middles, I've been rewarded.

Yes, rewarded.  I'm a slave to production.


IV

I've come to understand how ruptures, those sweet lines of flight, are more about trusting what cannot be known than over-relying on what has been coded. And I want to trust. I do. But I live mostly by code. I wish I might be different and of course, sometimes I am--like that day in DĂșn Laoghaire at the Forty-Foot promontory when the afternoon sun cast shadows shifting three mere mortals to angels and I saw it all as it emerged.

I clicked the camera's shutter to clear space and see.


V.

Some nights I dream myself quiet and wake with the sea at my throat.

Sunday, May 10, 2015

Rhizomatic Tendencies and the West

Late Day Light (M.A. Reilly, The Badlands, SD. 2010)

There's a feeling I get when I look to the west,
And my spirit is crying for leaving. 
                               - Jimmy Page, Robert Plant, 1971


I.

In 1893 when Frederick Jackson Turner said that the frontier had closed, he couldn't have been more wrong.


Closed for whom?  
Closed in what manner?  

Turner's speech would fuel the imagination of others who were to come as endings are a logic we understand, we want to embrace. Endings are a kind of Get Out Of Jail, Free card.  30 years after Turner, Nick Carraway towards the end of Gatsby would tells us, "I see now that this has always been a story of the West after all" (p.179).  The West is an idealized world, untouched by the greed and despair Nick finds present in New York--greed and despair that touches Nick as well.  35 years after Gatsby, the Catholic senator from Massachusetts would ask us "to be pioneers towards that New Frontier", namely--space.

There are always new frontiers, borne ceaselessly out of the past or forward into some desired future we can just, almost grasp. We want to be the green light at the end of Daisy's dock. And so we seek not what is beneath our heels for that requires us to wade in the middle of things and the middle is undefined as it is always emerging. No, we are far more comfortable out of sync with the now.

Nick and Jack epitomized how the present we actually occupy is so less sexy, so less talked about, so less believed than the reconstructed past and the imagined future. External power rests in such constructions. We live lives where the logic of starts and stops is our chief organizing force. And these forces are more often thought to be truths.

II.

We only need to reread Turner's assertion that the frontier line was "the meeting point between savagery and civilization" to understand how temporary such endings are and how (in)formed our beliefs are by the new frontiers we forge and the beliefs we carry with us. The world is made over to suit ourselves--have we enough power and ego to want to do so.

For even now as I pen this the universe, in which those frontiers clearly sit, is enlarging and if we believe current physicist will continue to do so, infinitely as our galaxy and planet are pulled apart. The universe too, has no beginning. Time, as Einstein suggested, is a fiction. Yes, we may mark time with the Big Bang, but that is more conceit, less truth. Time, like everything about us, is constructed.

Reinventing may well feel as essential as breathing.




Friday, September 5, 2014

Using Lines of Flight to Create Clear Spaces in Standards-Based Curriculum

At the Edge of a Dream (M.A. Reilly,  2009)

How might lines of flight de/colonize classrooms?

Deleuze and Guattari suggest that new ideas need “clear space”in which to establish a foothold. This is a space devoid of the old rules, regulations, norms, and practices associated with the existing ideas. The new assemblage needs to be differentiated from other competing or existing assemblages. This process of opening up clear space is termed “deterritorialization” and is followed by a process of “reterritorializing” where new rules are coded for the new concept. To dominate effectively, there is a need to cut off a return to old methods, processes, practices, etc., thereby preventing the old practices re-imposing themselves over the new. The escape from “striated space” 5  (deterritorialization) to “clear space” is known as a “line of flight” (p.163). 
Michael Reardon,  Louis Sanzogni, and Arthur Poropat, 2005/2006

I have been fascinated by the idea of lines of flight as a means to de/colonize classrooms for some time. I appreciate the explanation offered by Reardon, Sanzogni, and Poropat (2005/2006) about the relationship between clear space and lines of flight and wonder how clear space might be introduced into standards-based classrooms as an initial method to open curriculum and pedagogy to possibilities.  These methods are lines of flight. 

Deleuze and Guattari's notion of concept creation is one way that space can be cleared in a more deterministic curriculum, such as those that are standards-based. Diana Masny (2012) explains that

Concept creation is precisely creating concepts to push thinking beyond what is assumed or given, to what could be. One way in which Deleuze and Guattari go about doing concept creation involves a process of territorialization, deterritorialization and reterritorialization. (p.9)
So concept creation asks us to take a concept and to look beyond the prescribed meaning. As Claire Colebrook (2001) explains:

Concepts are not amenable to dictionary style definition, for their power lies in being open and expansive. For this reason, we have to understand them through the new connections they make (p.17).
It is the new connections to be made that allow for space to be opened. Further, creating concepts is most often linked with problem finding. Again Masny explains:

Concept creation is the result of looking at a problem/paradox to see how it functions and what it can produce (not solve). What problems produce is the creation of concepts. And the creation of concepts allows us to think differently about a problem (p.180).
Thinking differently is an outcome of creating concepts. Gilles Deleuze in Difference & Repetition notes:

For learning evolves entirely in the comprehension of problems … learning to swim or learning a foreign language means composing the singular points of one’s own body or one’s own language with those of another shape or element which tears us apart but also propels us into a hitherto unknown and unheard-of world of problems. To what are we dedicated if not to those problems which demand the very transformation of our body and our language? (p. 192, as quoted in Masny & Cole, p. 180). 

What is the problem in learning to do X? Encountering another leads to disruption or as Deleuze and Guatttari would name, deterritorialization. Deterritorialization opens a line of flight to a world of uncertainty and in doing so provides an opportunity "to disrupt overcoded learning and teaching practices" (Masny & Cole, p.181) such as the curriculum that yielded from state and national standards.

The rhizome is in motion.





Works Cited

Colebrook, Claire. (2001). Gilles Deleuze. New York: Routledge.

Deleuze, Gilles.  (1995). Difference and Repetition. New York: Columbia University Press.

Masny, Diana &Cole, David R. (2012). Mapping Multiple Literacies: An Introduction to Deleuzian Literacy Studies.  New York" Continuum.

Reardon, Michael, Sanzogni, Louis and Arthur Poropat. (2005/2006). Towards a rhizomatic method for knowledge management. International Journal of the Management, 5 (5), 159-168.



Monday, July 28, 2014

Curated Bibliography of Texts about Rhizomatc Learning and Leadership



Rhizomatic Redesign (M.A. Reilly 2012)

A few weeks ago a friend, Renee, from NH emailed me to ask if I would mentor her for her individualized learning portion of her dissertation.  She attends Antioch University and is in the process of earning her PhD in Leadership and Change. I was of course thrilled to be a part of this venture especially as she is thinking about rhizomatic leadership which I am keen to think about and theorize alongside Renee.  We will work together for the next 4 to 6 months. Below is the start to some readings we may well do (we'll see what surfaces).  Thought I would share this curated list.


Articles/Chapters


  1. Chan, Kirsten Ho. (2011). Rethinking Children’s Participation in Curriculum Making: A Rhizomatic Movement. International Critical Childhood Policy Studies, 4(1) 107-122.
  2. Cormier, Dave. (2008). Rhizomatic education: community as curriculum. Innovate: Journal of Online Education. 4 (5).
  3. Gough, Noel. (2010). Chapter 2: Performing Imaginative inquiry: Narrative experiments and rhizosemiotic play (pp. 42-60). In Thomas William Nielsen, Rob Fitzgerald & Mark Fettes (Eds.) Imagination in Educational Theory and Practice: A Many-sided Vision. Newcastle upon Tyne: Cambridge Scholars Publishing.
  4. Gough, Noel. (2006). Rhizosemiotic play and the generativity of fiction. Complicity: An International Journal of Complexity and Education, 3 (1), 119-124.
  5. Gough, Noel. (2006). Shaking the tree, making a rhizome: Towards a nomadic geophilosophy of science education. Educational Philosophy and Theory, 38 (5) 625–645.
  6. Gough, Noel. (2004). “RhizomANTically Becoming-Cyborg: Performing posthuman pedagogies”. Educational Philosophy and Theory, 36(3), pp. 253–265. 
  7. Gregoriou, Z. (2004). “Commencing the Rhizome: Towards a minor philosophy of education”. Educational Philosophy and Theory, 36(3), pp. 233–251.
  8. Honan, Eileen. (2007). Writing a rhizome: An (im)plausible methodology. International Journal of Qualitative Studies in Education, 20(5), 531-546.
  9. Irwin, Rita L.; Beer, Ruth; Springgay, Stephanie; Grauer, Kit; Xiong, Gu; and Bickel, Barbara. (2006). The Rhizomatic Relations of A/r/ tography.  Publications. Paper 4.
  10. Leander, Kevin M. & Deborah Wells Rowe. (2006). Mapping literacy spaces in motion: A Rhizomatic analysis of a classroom literacy performance. Reading Research Quarterly, 41 (4), 428-460.
  11. Reardon Micahel, Sanzogni, Louis & Arthur Poropat. (2005/2006). Towards a Rhizomatic Method for Knowledge Management. INTERNATIONAL JOURNAL OF THE MANAGEMENT, 5(5), 159-168.
  12. Reilly, M.A. (2014). To enter stone, Be water: Situating literacy coaching as rhizomatic. Reading & Writing Quarterly:Overcoming Learning Difficulties, 30(3), 293-295.
  13. Sanford, K., Merkel, L. & Madill, L. (2011). ’There’s no fixed course’: Rhizomatic learning communities in adolescent videogaming. Loading… The Journal of the Canadian Game Studies Association, 5(8), pp. 50-70.
  14. Sasser, Tanya. (2012). Bring Your Own Disruption: Rhizomatic Learning in the Composition Class.  Hybrid Pedagogy, 30.12.2012.
  15. St.Pierre, E.A. (2004). Deleuzian Concepts for Education: The subject undone. Educational Philosophy and Theory, 36(3), pp. 283–296.
  16. Young, Alex Trimble. (2013).  Settler Sovereignty and The Rhizomatic West, or, The Significance of the Frontier in Postwestern Studies. Western American Literature 48:1 & 2, pp. 115 - 139.
Knowmadic Learner (M.A. Reilly, 2012)

Blog Posts/Web/Prezzi/YouTube, etc.

  1. Academic Papers via the Mendeley Group: Rhizomatic Learning
  2. Cormier, Dave. (2012).  Embracing Uncertainty – Rhizomatic Learning in Formal Education. Available at: http://www.youtube.com/watch?v=VJIWyiLyBpQ [Accessed 13.3.2013].
  3. Cormier, Dave. (2011). Workers, soldiers or nomads – what does the Gates Foundation want from our education system?
  4. Cormier, Dave. (2011). Rhizomatic Learning – Why we teach?
  5. Cromier, Dave. & Reilly, M.A. (2011). PlexusCalls - The Rhizome: A New Metaphor for What We Learn and Know. 
  6. Crump, Helen. (2014). Rhizomatic learning: metaphors, synergies and semantics #rhizo14
  7. Gangi, Jane. (201).  A Brief Introduction to Rhizomatics Via Sheri Leafgren’s Reuben’s Fall
  8. Mackness, Jenny. (2014). Principles for Rhizomatic Thinking . 
  9. Reilly, M.A. (2013).  The Random and the Intentional: Growing a Business Rhizomatically
  10. Reilly, M.A. (2012). Knowmads, Rhizomes, and Minecraft: Exploring the Edges of Learning in a Middle School Classroom (prezi)
  11. Reilly, M.A. (2011). Reimagining Learning as Lines of Flight.
  12. Reilly, M.A. ( 2011). We Are Pando: Rhizomatic Learning.
  13. Steves, Tobey. (2014). Uttering towards otherwise: Students as rhizomatic nomad assemblages.
  14. Stewart, Bonnie. (2011). the rhizomatic learning lens & what rhizomes are good for.






Books

  1. Cambpell, Neil. (2011). The Rhizomatic West: Representing the American West in a Transnational, Global, Media Age. Lincoln, NE: University of Nebraska/Bison Books.
  2. Cormier, Dave. Making the community the curriculum: Rhizomatic learning in action.
  3. Delanda, Manuel. (2002). Intensive science & virtual philosophy. New York: Continuum.
  4. Deleuze, Gilles and Félix Guattari. (1980). A Thousand Plateaus. Trans. Brian Massumi. Minneapolis, MN: University of Minnesota Press. (pdf)
  5. Deeluze, Gilles, & Parnet, Claire. (1987). Dialogues. New York: Columbia University Press.
  6. Guattari, FĂ©lix. (2008). Chaosophy, New Edition: Text and Interviews 1972-1977. SylvĂšre Lotringer (Ed.). Cambridge, MA: MIT Press.
  7. Leafgren, Sherri. (2011). Reuben's Fall: A Rhizomatic Analysis of Disobedience in Kindergarten. Walnut Creek, CA: Leaf Coast Press.
  8. Maher, Susan Naramore. (2014). Deep Map Country: Literary Cartography of the Great Plains. Lincoln, NE: University of Nebraska/Bison Books.
  9. Reilly, M.A. (2011).  The familiar falling away: A little book of rhizomes. Blurb.

Dissertations

  1. Humphreys, Chloe. (2012). Mapping literacy spaces in motion: A Rhizomatic analysis of a classroom literacy performance. Burnbay, BC: Simon Fraser University. 

Tuesday, August 13, 2013

Thinking About Story, the CCSS, and Rhizomes

Finger painting by grade 1 children


“Childhood memories are sometimes covered and obscured beneath the things that come later, like childhood toys forgotten at the bottom of a crammed adult closet. But they are never lost for good.” - Neil Gaiman, The Ocean at the End of the Lane


I.

I overhear my son say to his grandmother, "The difficulty isn't making the game, the challenge is in developing the idea, the story upon which the game rests. The first is easy, just technical. The story is not."

II.

On a car trip south, we listen to David Sedaris's Let's Explore Diabetes with Owls and Neil Gaiman's The Ocean at the End of the Lane.

Listening to each, I think about the primacy of story and the current emphasis in schools governed by the CCSS on informational types of text--as well as reading literature as information. I wonder if these rather arbitrary percentages of text types to be read by age deserve our attention. Is the way to a more a literate public truly achieved by portioning texts in equal amounts for millions of children by grade level?  Does that even make sense?

III.

A rhizome finds its way. So do readers who become life-long ones, not compliant ones.  Perhaps we might be better off ensuring (As best we can) that children learn why and how to read texts rhizomatically.


Friday, February 1, 2013

The Random and the Intentional: Growing a Business Rhizomatically


  I. Rhizome

Utopia (M.A. Reilly, 2012)


Some days I feel as if I may have awoken in someone else's life--so blessed am I. For the last year I have been composing an educational consulting business (Blueprints for Learning: Designing Educational Futures) built on the foundation of an adult lifetime of work.  It is ongoing effort and I have never been happier or more satisfied.  20 consultants join me and we work in inner city schools alongside principals, teachers, and children. In our organization, everyone teaches and everyone learns. This is the closest we get to a motto. As I have been reflecting on the work at hand, I realize that several of the tenets that (in)form my work as an artist and writer are also tenets that shape this new business.



II. The rhizome forms centers.

I think of my business as a 
rhizomatic learning community that is fluid (think river flowing).  We act as a collective who dwell in the middle of things and the learning that emerges is informed by explicit and tacit knowledge. I so value the tacit. We resemble a sea of "middles” continuously formed and reformed by alliances determined by needs, interests, whim, playfulness, directions, questions, redirections, assessments, errors, and commitments. 

In contrast to more conservative designs, a rhizomatic business design understands the necessity of joining and rejoining and is inherently unstable by act and desire. Such thinking allows us to embrace error and in doing so allows significant risk making and taking, kindness, and successes.

It is a curious tension that arises when random and intentional acts are allowed, encouraged, designed, and desired.  By frequently embracing this tension, spaces of emptiness arise.  Whereas, I have intentionally selected consultants to work with me--their work is not dictated by me (what a foolish undertaking that would be). I have no program to sell and believe so much in the goodness and brightness of each individual, that I know that it is in the joining and rejoining of consultants alongside principals, teachers and children that creativeness arises.  It is this deep belief in people, in the importance of error making and problem framing, and the role of randomness and play that guides this business design.

III. Practicing Emptiness

As the CEO of Blueprints, there are spaces I design and some that arise by chance where purposeful emptiness is privileged. We know that we are often hired to design with educators ways that enhance and complicate children’s learning and do so with measurable joy. Given the kind and brilliant people I work with (both within the organization and within the schools where we teach and learn), I am confident that everyone will find interesting, unique and artful ways of filling that emptiness by naming, claiming or playing with it.  That in doing so, we will have multiple opportunities to join/rejoin and make sense of the work.

It is this practice of mindful emptiness where lines of flight that (in)form our work are occasioned.  Lines of flight give rise to seemingly inconsequential noticings.  Alongside these, more profound meaning emerges.  I see this occurring in classrooms where we are working at the teacher and student levels. These meanings produced, in turn  produce more lines of flight. An iterative design at that and yet one that will also break.

I appreciate the clarity that Martin Wood and Sally Brown bring to the concept of lines of flight. They write (2009): 
A line of flight is essentially a movement of creativity, a practical act or a way of living that wards off or inhibits the formation of ‘centres’ and stable powers in favour of continuous variation and free action. (from here )

IV. Having Nothing to Say

I’m learning the value of having nothing to say and the need to talk especially. I think of John Cage who so wisely told us:



This work with others is the rhizome. It is an art.  It leads into and out of powerful learning—that is often exponential as it does not follow along strictly linear lines, but instead occasions lines of flight that join and rejoin that which we could not have seen connected from where we once stood.

Dreaming About Spring (M.A. Reilly, 2012)
This is the process that leads to such intense and meaningful learning--such as the 9-year-old who earlier today used his fellow classmates' learning to explain important tensions Charles Darwin experienced when naming  emerging scientific findings alongside his religious beliefs.  This child wisely told us that it wasn't about one or the other, but rather about what these differences formed together that most mattered.  

Such is the rhizomatic moment when a community of learners recognize the lines of flight that lead to a collective understanding of something we had not named before. 



Tuesday, March 27, 2012

Thinking About Power, Schools, Teaching, Technologies, and God

 I. Channeling God

A few weeks ago, Pam Moran (@pammoran) sent me the transcripts of extended talks that Drs. Ackoff and Deming had back in the early 1990s.  It was most fascinating. This one extended comment by Ackoff really caught my ear.

"And when we started to talk about an enterprise, we looked at it exactly the way that Newton looked at the world. The enterprise was a machine created by its god, the owner, to do his work, and the worker was a replaceable machine part. Okay? The owner was a visible power that had virtually no constraints imposed on him by government or anybody else. He could hire who he wanted to, when he wanted to, pay them what he wanted to, and so on. That concept went through a transformation after World War I for a very important reason.
The American economy grew so rapidly that even if all the profit the corporations were making were reinvested in them, they would not be able to grow as rapidly as was possible. Therefore, the fundamental problem that confronted American management in the 1920's was: Do we constrain growth and retain control, or do we encourage growth and sacrifice control in order to get the financing necessary to get the growth. In other words, do we stay private or go public? And the 1920's was the major period in which corporations converted from private ownership to public ownership.
What happened? God disappeared --a very fundamental change. God was no longer present and powerful. He became an abstract spirit - two hundred and fifty thousand shareholders out there. Now, there's a difficulty in communication between the ordinary worker and that abstract spirit. Peter Drucker recognized that was a problem we had confronted almost 2,000 years ago when God disappeared in the Western World, and he said industry did exactly what the Western World did. It created an institution whose function it was to communicate between man and God, and he called that institution management. And management knew the will of god, the owners, the shareholders, exactly the way that the clergy knows the will of God, by revelation, because they sure don't know it any other way. 
 - Dr. Ackoff (Transcript: Conversations between Ackoff and Deming, 1992)

Wondering what you make of this...what, if any, parallels you see with the shift from private to public in the 1920s and the  increasing interest to make public schools private now. What should we make of that? Are the motivations connected?

II. Thinking About Learning

Today I watched this excellent screencast (Embracing Uncertainty) by Dave Cormier (@davecormier) who boldly states that we need to embrace uncertainty and that cannot measure learning.

Take a look:


Now take a look at this quote by Deming.



Is the push for making public schools private, a response in part to the indeterminacy one might feel when God has been replaced by an abstraction?  Take a look at Will Richardson's (@willrich45) recent column in District Administrator, "Coming to Terms with Five New Realities." Specifically, I connect Will's first assertion with the idea of an uncertain future. Will writes:
It’s becoming clearer by the minute that, as Web technologies open more and more doors for learners, they also pose more and more challenges to traditional thinking about schools. At the center is figuring how best to prepare students for the vast learning opportunities they have outside of the traditional education system.
How do we respond to such challenges? How do institutions respond?

I see these ideas as being connected.  How do we respond to uncertainty? How do we leverage uncertainty and how might it connect to economic methods?

Some things I am thinking about and wonder what you think:
  1. Do private institutions create a public need for certainty by establishing its role as interpreter of God--thus reasserting God, not as an abstraction, but as the Deity? (Great Chain of Being, revisited?) Is this related to the increased pressure to move from public schooling to private forms of schooling?
  2. What do we do when faced with uncertainty?  Is embracing uncertainty a learned behavior?
  3. What does it mean that we need to learn to live in a world of mistakes? How do we do that and how do we avoid that?
  4. What role(s) might web technologies play in leveraging/attending to/obfuscating/intensifying these tensions? Is the current backlash against and imposed restrictions of web technologies connected to how well we attend and/or fail to attend to uncertainty?

Friday, January 6, 2012

Nomad: No Passport/Too Many

So think about what Rosi Braidotti (1994) writes:
The nomad is only passing through; s/he makes those necessarily situated connections that can help her/him to survive, but s/he never takes on fully the limits of one national, fixed identity. The nomad has no passport – or has too many of them (p. 33).

Trying to Find Home (M.A. Reilly, 2011)


This idea of nomadic identity raises some interesting possibilities related to schooling and learning and connects powerfully with work by Deleuze and Guattari (1987) who write that "the life of the nomad is the intermezzo" (p. 381). Deleuze (1995) adds that nomads "transmute and reappear in the lines of flight of some social field" (p. 153).


A couple of questions I am wondering about:
  • How might the concept of nomad be applied to education?
  • What types of engagements allow for learners who have no passport or too many?
  • How might we, in the design of learning, help students unfix their school identity/ies?


Work Cited

Braidotti, Rosi. 1994. Nomadic subjects: Embodiment and sexual difference in contemporary feminist theory. New York: Columbia University Press

Sunday, December 18, 2011

When Things Fall Apart: Slow Walking on Made Roads


I.

For the last year I have been writing about learning while walking.  This has been no accident.   And now as I leave my current job and step into that which I cannot define, I recognize that this is and will continue to be a time of significant growth and wonder, fueled by a disequilibrium that has not been soothed by simply taking the next job offer.  I am learning that there's real courage in saying no to job offers, especially in an economy as challenging as this one and with responsibilities to family.  Saying no is not easy.  And yet, I am reminded that simply agreeing to the next job offer that resembles what I am leaving at best 'resettles' my disequilibrium by providing a direction, a baseline, that repeats the same dynamic of schools as mechanistic places.

I want to compose schools as places where people work in the middle of things in fluid ways based on relationships and commitments we make/remake to one another.  I seek the rhizome, not the tree. I'm so tired of trees, too. (A nod to Deleuze & Guattari). I am saying no to organizations that rely on boxes, charts, roles, and polices to describe and limit its people.  These are systems of control.  They seem to fail--to fall apart as the systems initially embrace meaningful change, but then resettle in order to maintain power.

Such systems become more conservative, laying down rules of behavior with alarming predictability, issuing new organization charts, reshuffling the deck chairs if you will in an attempt to define ever 'new' boxes in which to stand.  Yet no amount of workplace shuffling will create the necessary occasions in which learning might flourish. Fear fuels control, stymies possibilities, replaces emphasis on making and sustaining relationships with marshaling people to choose different camps and guard territories.  Make no mistake,  a garden for learning cannot grow where chance has no foothold.

Meg Wheatley (1999) explains how schools systems aren't systems and yet within these non-systems, smaller systems arise.
"...most school systems aren't systems. They are only boundary lines drawn by somebody, somewhere. They are not systems because they do not arise from a core of shared beliefs about the purpose of public education. In the absence of shared beliefs and desires, people are not motivated to seek out one another and develop relationships. Instead, they co-inhabit the same organizational and community space without weaving together mutually sustaining relationships. They co-exist by defining clear boundaries, creating respectful and disrespectful distances, developing self-protective behaviors, and using power politics to get what they want.

Yet everyone who participates in a school district is a living being, responding to the same dynamics that characterize all other life. Within the artificial boundary lines and well-defended territories, people are self-organizing into real systems, reaching out to network with those who share similar beliefs or aspirations..." Meg Wheatley, Bringing Schools Back to Life
I am wondering if you would agree with Meg Wheatley.  Does her description capture what you know of schools--the dynamics?  Within school districts are there self-organizing systems among people who share core beliefs?  Can they remain viable, alive and to do so must they walk out and on? 



II.

Several weeks ago I had coffee with a friend and she shared how she had placed herself in a situation where she changed the ground rules of how she worked and what she did resulting in her leaving a well established position and venturing out on her own.  She described a ten year journey she is still composing.  These changes required her to step into not knowing, to unsettle her life and her family's lives, as she realized the box she had been standing in could no longer contain her spirit.  

Make no mistake, these matters are matters of life.

I recognized as I listened, even when I did not fully understand, that she was a kindred spirit and I leaned in to learn. A few weeks later I came across the book, Walk Out, Walk On and began reading it alongside a group of women--none of whom I have physically met, all of whom I recognize deeply.  I opened the book and was stopped when I read,  "When certainty collapses, it's often replaced by curiosity" (Location 134).  I knew that to be true and that alongside curiosity--anxiety, fear, and possibility co-mingle.  There are no simple causalities inside change, especially in the middle of things where bearings are at best blurry.

This book and my conversations online with these women (and now some men too) speak to my heart for I have walked out and am walking on.  I described it as being at the place of the comma: paused momentarily.  Walking on is about uncertainty, the difficulty in finding the language that allows me to name action taken as action. It is understanding that there are too many ready maps to follow, but they cannot be mistaken for the map that gets made by walking.


In describing what it means to 'walk out, walk on' Meg Wheatley and Deborah Frieze write (2011):
Walk Outs are people who bravely choose to leave behind situations, jobs, relationships, and ideas that restrict and confine them, anything that inhibits them. They walk on to the ideas, people, and practices that enable them to explore and discover new gifts, new possibilities...Whenever we choose to leave behind what confines us, whenever we courageously step forward to discover new capacities, then we can rightfully call ourselves Walk Outs Who Walk On (p.4).
Walk Outs who Walk On act like rhizomes.  They leave behind what cannot adequately define them, that which has felt ill suited, out of step and walk on to that which is self-determined and yet made and remade with others.   Again Wheatley and Frieze capture this well when they write:
Commotion is walking at the pace of the other, rather than at whatever pace you want to go. It is a horizontal movement that begins with being rooted in your own purpose and place, and then connects with others who are rooted in theirs (p. 25).
When the path can only be made by walking, the world I have known tilts and the center cannot hold.  Instead of trying to re-organize the world to fit the prescribed story, I am practicing a few behaviors, informed by beliefs that still feel very shaky.

Start anywhere, follow it everywhere. 
Make the path while walking. 
I have what I need.  No heroes needed.
Walk at the pace of the slowest.

Create spaces to listen to underprivileged voices.
Trust my camera to see what I had trouble seeing, my hands to make what I most need to learn.

Turn to one another.


The road before me is unmade.
Will send posts.

Works Cited:
Wheatley, Margaret & Deborah Frieze. (2011-04-11). Walk Out Walk On: A Learning Journey into Communities Daring to Live the Future Now. Berrett-Koehler Publishers. Kindle Edition.