[Xmca-l] Re: Craftwork as Liberal Education - interested contacts

[mike cole]

I agree with Robert

There are a lot of people in NYC and the East Coast who would find your
work interesting. How about sending an article to MCA to spread the word?

Mike Cole

On Thu, Mar 7, 2019 at 5:42 PM Tom Martin <martincommatom@gmail.com> wrote:

> Hello XMCA,
>
> Apologies if this is a little off-topic, but as a long-timer lurker on
> this list, I suspect you all might have some helpful input into this
> question. My interest is in the ‘liberal’ side of craft/vocational
> education – i.e., how practical skills have educational worth beyond their
> market value; how they demonstrate a fundamental mode of understanding,
> through which learners might find personal and intellectual fulfillment.
>
> My specific question is who I might connect with in the USA who is
> interested in these themes. After finishing a PhD at Oxford, I have
> recently relocated to NYC, where my academic contacts are quite sparse. I
> would be very interested in having this conversation in more depth, and
> perhaps even publishing/working with others, if I were able to find people
> with complementary interests.
>
> I have included a relevant excerpt from my PhD below to further illustrate
> the topic I’m asking about. The full text is online at
> https://ora.ox.ac.uk/ (search my name), for anyone curious.
>
> A million thanks in advance,
>
> Tom Martin
>
>
> <dissertation excerpt begins>
>
> … Having served as a workshop trainee myself, I can confidently claim that
> learning to build wooden boats is a worthwhile undertaking for reasons that
> extend far past the market value of the resulting skills. In aligning their
> perception with that of those around them, novices like myself are
> introduced to the possible depth of understanding that perception can
> relate, as well as with the nuance in meaning that can be comprehended in a
> short glance or with a passing touch. While getting ‘the feel’ does not
> entail developing an entirely new way of interacting with the world, it
> does require exploring the extent of the possibilities of our fundamental
> mode of understanding, which we take for granted in our everyday dealings
> with physical things. Working somewhere like the wooden boat workshop
> allows the learner to encounter the myriad layers of meaning and
> context-bound purposes that operate at once within such a complex system,
> exposing him or her to the full extent of our inherent human capacity for
> meaning-making.
>
> This conception of boat building as a medium through which our fundamental
> mechanism for understanding the world can be refined points to a vision of
> craft as ‘liberal education’, a mode of fostering personal growth rather
> than solely achieving extrinsic ends (Peters, 1970b, p. 43). Of course,
> competence at work should still be a concern in a well-rounded education,
> which serves as an introduction to ways of interacting with others in
> society, fulfilling the collective functions through which we support one
> another’s needs (see Dewey, 1916/2004). As Pring points out, however,
> intellectual growth and training for work are not necessarily incompatible:
>
> *...there is a mistaken tendency to define education by contrasting it
> with what is seen to be opposite and incompatible. ‘Liberal’ is contrasted
> with vocational as if the vocational, properly taught, cannot itself be
> liberating – a way into those forms of knowledge through which a person is
> freed from ignorance, and opened to new imaginings, new possibilities
> (Pring, 2004, p. 57; org. emp.)*
>
> In the passage above, Pring echoes long-standing criticisms by Dewey
> (1916/2004) and Oakeshott (1989), who challenge the notion of a
> liberal/vocational divide in education. Collectively, these authors argue
> that subject matter has little bearing on the promise for fulfilment of
> educational aims such as intellectual growth and personal fulfilment. What
> does matter is the perspective from which a subject is taught; if the goal
> of teaching is to foster new ways of engaging with the material and social
> world, then the outcome might rightly be called ‘education’. A strict focus
> on the production of finished goods, by contrast, leads only to ‘training’,
> the memorisation of routines detached from context and therefore deprived
> of their full significance. Returning to the definition of ‘craft’ that I
> provided in the Introduction (Chapter 1) – organised practice combining
> tools, materials, and the body, joined with a sensibility for the
> aesthetic, social, and practical value of the objects produced – it becomes
> apparent that craft learning is therefore liberal education, by definition.
> My analysis throughout this thesis merely serves to translate into the
> technical language of philosophy the premise that craftspeople intuitively
> understand, that historical ways of working with tools and materials in
> their meaningful contexts demand a highly-sharpened intellect.
>
> In arguing that craft learning is intellectually comparable to the
> learning of literature, history, and the other mainstays of liberal
> education, I do not merely mean to defend craft education against those who
> would see it as mere job training. Indeed, this investigation also provides
> the logical foundation for asking what craft learning provides that those
> traditional ‘liberal arts’ do not. Peters (1970) argues that a liberal
> education cannot result in a single, narrow mode of understanding the
> world, writing that ‘[n]o scientist should emerge, for instance, without a
> good understanding of other ways of looking at the world, historically, for
> instance, or aesthetically’ (p. 44). The circumspective understanding that
> the wooden boat builders employ demonstrates a rich, nuanced way of
> ‘looking at the world’ in the most literal sense, recognising meaning in
> physical objects and their interrelationships rather than through words and
> numbers. Following Peters, it is possible to ask whether a person can be
> considered well educated without refining their perceptual capacities,
> especially if, as Heidegger asserts, pre-reflective perceptual
> understanding is our foundational mode of engaging with the world, upon
> which other ways of knowing are founded. Unfortunately, one wonders whether
> opportunities to nurture such understanding are disappearing as small-scale
> craftwork is replaced by mechanised mass production, as Heidegger (1968)
> suggests in his final lectures on understanding in the era of technology.
>
-- 
Who says development is not a life long process has either not lived long
enough, or has lived too long.
Anon
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