Sunday, 3 September 2017

Assemblage agency



In my research study, the signature-logbook-student-event creates an assemblage that has a powerful influence in shaping what matters in student learning. Rather than the logbook providing a passive recording of student learning it seems to drive the students’ actions and inactions.
The concept of the assemblage was conceived by Deleuze and Guattari (1987). It is complex; more than a collection of elements working together. This English term originates from the French word “agencement” which gives emphasis to the agency and potential associated with the intra-actions (Barad 2007) of the elements in an assemblage. There is a process of becoming through the arrangements and connections with other concepts (Phillips 2006). According to Jackson and Mazzei (2016:105)
the agentic assemblage is a hub of emergence and possibility with various agents coming in and out of focus….. consider forces, vitalities, things, that act on and through vital materialities to produce the assemblage that we also become with/in  
Our work as educators and researchers immerses us in the process of becoming-with different assemblages. Assemblage theory moves us beyond a humanistic view of self-containment and self-regulation. Rather, each of our bodies can be seen as a part of the “material relations” that influence and “structure the other material relations [that are] around it” (De Freitas & Sinclair 2014:34).


Assemblages change over time and space. In the Deleuze dictionary Graham Livesey (2010:18) describes assemblages as “constellations of objects, bodies, expressions, qualities, and territories that come together for varying periods of time to ideally create new ways of functioning”. This productivity and generation of newness has important implications for education.


The image above was created on my iPad using StickyBoard


References

Barad, K. (2007). Meeting the universe halfway: Quantum physics and the entanglement of
matter and meaning. Durham, NC: Duke University Press.


De Freitas, E. & N. SInclair (2014). Mathematics and the Body Material Entanglements in the Classroom. Cambridge University Press. New York.


Deleuze, G., & Guattari. F. (1987). A thousand plateaus: Capitalism and schizophrenia.
Trans. B. Massumi. Minneapolis, MN: University of Minnesota Press.


Jackson, A. Y. & Mazzei, L. A. (2016). Thinking with an Agentic Assemblage in Posthuman Inquiry. In C. A. Taylor and C. Hughes (Eds.), Posthuman research practices in education. Palgrave Macmillan, New York.


Livesey, G. (2005). Assemblage. In A. Parr (Ed.), The Deleuze dictionary.. Edinburgh, UK: Edinburgh University Press.


Phillips, J. (2006). Agencement/assemblage. Theory, Culture & Society, 23, 108-109.

Tuesday, 15 August 2017

Moving with and through multimodality



How do we engage with difference in productive ways?

This is a question that I continue to ask myself in my teaching and research project related to women’s health and human rights. Thinking in terms of diversity foregrounds subjectivity and issues of classifications that are often unhelpful, at times, even humiliating. The concept of multimodality as a field of inquiry and an under-utilized tool for working with differences seems to offer much potential. It can be used both in the classroom and in research.

Recently a group of students mimed the life history of a woman who was trapped in an oppressive relationship showing the detrimental impact this had on her health. The students chose to create and improvise different scenarios on a linear time scale through this woman’s short life to illustrate how disempowerment contributed to the progression of her cervical cancer, a preventable disease. She was denied access to health care in the early stages of the disease, later faced judgemental health professionals and could not take up their recommendations — a not uncommon narrative for many women living in South Africa. The gestures and movements performed by the medical students made a major contribution to the impact of the collective students’ learning in our 3 hour workshop. This event was a critical moment in which I was struck by the value gained in using a different mode of communication, and by removing language from the action. It felt like an “absent presence”, a notion drawn from Derrida, that Kuby (2017) refers to and describes as beings and doings that appear to be absent yet are present. Such ontological insights are different to the usual that focus on knowledge production through information and facts (an epistemological perspective).

Unlike the traditional teaching methods generally used in medical education, miming has the capacity to engage with our emotions by eliciting the affective domain. This affordance was noted in a research study in anatomy where miming the function of the different cranial nerves proved to be a valuable mode for learning. From this study, Dickson and Stephens (2015) suggested that miming “epitomizes multimodal active learning” as students need to visualize, anticipate and perform their gestures in meaningful ways.

The field of multimodality is not new. The value and meaning-making drawn from and through signs and symbols has been used since the earliest days of humankind as in hieroglyphics and rock art. In education, Michael Halliday (1978) appears to have introduced the associated field of social semiotics. Semiosis is about making meaning. Social semiosis refers to the meaning making in social processes which relates to the actors, the environments and the resources such as modes (Kress 2010). Modes are numerous and can include text, image, gestures, posture, speech, music, gaze and variations of these components acting as forms of representation and communication.

Modes are also fluid and dynamic. They differ through time and in different contexts. Drawing on her chemistry background, Norris (2004:92) identifies the value of discerning modal densities that refer to the modal intensity and complexity that influences processes. Karen Wohlwend (2011:144) takes this further noting that the level of density of a mode shows “which actions and practices are most socially relevant within an event”. In other words, the relationships of the modes indicates the density intensity. In our classroom scenario, the students’ gestures and their gazing were foregrounded in contrast to the textual and aural modes that usually dominate communications in learning spaces.

What has been striking for me has been the value of creating and opening up spaces for a multimodal pedagogy to emerge. By moving away from a structured and prescriptive classroom I have noticed how the creativity of learners unleashed has the potential for promoting deeper learning and engagement. A shift beyond traditional written and representational texts through roleplays, drama shows, video recordings, poems, music and other modes enables the co-construction of the experimental encounters to emerge in the classroom. These material-discursive practices create movements that elicit an affective intensity (Massumi 2015) into the teaching space. It feels as if the multiple modes actually facilitate engagement with controversial and difficult issues such as termination of pregnancy.

As difference emerges through multiple mediums and resources, new potentials are created for engagement. It is the relationships in the event that are important as they can determine new ways of doing and being for both students and myself as we navigate some of the challenges of obstetrics learning. There is much more exploring to be done in this field as Jewitt (2008:9) points out

To realize the full potential of multimodality research also needs to make links between what is happening in the classroom and why it is happening – to ask how the micro social interactions of the classroom inflect, reflect and connect with the concerns of macro educational and broader social policies.

The image above is a photograph taken of an artefact I created at a recent workshop on multimodality then transformed on my iPad using Photolab and Adobe Photoshop Mix.


References

Dickson, K. A. and B. W. Stephens 2015. It’s all in the mime: Actions speak louder than words when teaching the cranial nerves. Anatomical sciences education.  8(6): 584–592.

Halliday, M.A.K. 1978. Language as Social Semiotic: The Social Interpretation of Language and Meaning. London: Arnold.

Jewitt, C  2008. Multimodal discourses across the curriculum. In: Encyclopedia Of Language And Education. 2nd Edition. Springer US, New York, pp. 357-367. ISBN 978-0-387-32875-1 (Print) 978-0-387-30424-3 (Online)

Kress, G. 2010. Multimodality: A Social Semiotic Approach to Contemporary Communication. Routledge, London, New York.

Kuby, C. R. 2017. Why a paradigm shift of ‘more than human ontologies’ is needed: putting to work poststructural and posthuman theories in writers’ studio, International Journal of Qualitative Studies in Education. http://www.tandfonline.com/doi/full/10.1080/09518398.2017.1336803
Massumi, B. (2015). Politics of affect. Cambridge: Polity.
Norris, S. 2004. Analyzing Multimodal Interaction: A Methodological Framework. London: Routledge.

Wohlwend, K. E. 2011. Multimodal discourse analysis and the playing/design nexus. In Playing their way into literacies. Reading, writing and belonging in the early childhood classroom. Teachers College Press. New York and London.


Saturday, 1 April 2017

Shame on shame


Shame is the product of many forces  (Probyn 2005, p. 148)

Initially when considering the concept of shame for my research study, I shied away from it. Like others, there is a tendency to avoid shame especially when it is connected to ourselves and our own teaching. Despite my attempts at distancing, shame has emerged in several ways through my research project and in students’ reflective commentaries related to their clinical encounters. At the start of my study I conducted a small online survey for final year medical students to reflect on their Obstetrics learning. Shame was mentioned by several students in terms of their personal feelings of helplessness, in being in a space at a time that exposed them to the realities of practice. It was also noted in relation to students questioning how a health’care’ worker could shamelessly behave in a disrespectful manner to others, as well as shame regarding the medical profession for allowing these behaviours to persist.  Others like Dwyer (1994) have found that medical students feel ashamed about their powerlessness. As indicated above, shame is generally associated with negativity and guilt.

In her book, Blush, Faces of Shame, Elspeth Probyn (2005) asserts that the English term shame originates from the Gothic word ‘Scham’ related to "being covered"  (p. 168). An example of this ‘covering up’ was expressed by a midwife who explained to me in an interview how she avoided others feeling shame around her circumstances, by putting on ‘an emotional mask’. In many respects health professional education encourages such responses, providing few opportunities for the expression of emotions or vulnerability.

Yet shame is in us and around us permeating our becoming-with others both human and non-human. Educational theorist Michalinos Zembylas (2008) asserts that “shame is crucial in identifying the political and ideological processes” into which we are socialized and that we experience (p. 266). Shame can be used as an emotional channel for interrogating our practices. He encourages us to work with and through emotions such as shame, demonstrating the usefulness as a productive opening for re-evaluating what has been and is to come. Probyn (2005) also suggests that shame provides a channel through which we can question our value systems. It can be “a switching point rerouting the dynamics of knowing and ignorance”  (p. 105).

In considering shame through a feminist new materialism lens, there is an interplay of forces. These forces intra-act through dynamic inter-relationships that influence our affective capacities and sensibilities impacting on what we do and how we do it.

Shame provides an avenue that registers interest and awareness of others (Probyn 2005). It seems to offer new opportunities for change that need further exploration. By taking up an affirmative focus on shame we can stay with the trouble (Haraway 2016) engaging with these affective capacities to foster deeper learning about our relationships.

In the image above I have copied a photo (CC BY-SA 2.0) of Auguste Rodin’s sculpture titled, Eve after the Fall then used the iPastels App on my iPad to add an umbrella. This image attempts to symbolize how we try and hold shame away, protecting ourselves from possible negativities.



References

Dwyer, J. 1994. Primum non Tacere: An ethics of speaking up. Hastings Centre Report. 24(1), 13-18. DOI 10.2307/3562380

Haraway, D. 2016. Staying with the trouble. Making Kin in the Chthulucene, Durham and London: Duke University Press.

Probyn, E. 2005. Blush: Faces of Shame. Minneapolis: Universityof Minnesota Press.

Zembylas, M. 2008. The politics of shame in intercultural education. Education, Citizenship and Social Justice.  3(3), 263–280. DOI 10.1177/1746197908095135