[Xmca-l] Re: Humans, culture and creativity

Wed Dec 9 20:15:51 PST 2020

Thank you Annalisa for this list. I am looking forward to holiday reading. 

Yes, if humans were not creative, our cultures would not have developed over
time. However, what it means to be creative is culturally contained. The
experience that started my thinking is this:

I was working with a teacher on teaching English literacy in a remote
Indigenous school in the top end of Australia, only accessible by plane or
boat for half the year. All students (12-14 years old) spoke English as an
additional language; for many of them it was their third or fourth language.

We were using as a model text 'the Five Chinese Brothers', a retelling of a
Chinese folk-tale by Claire Huchet Bishop (1938). These brothers were
identical, but each of them had a different magic power, so, when they were
sentenced to death for a crime by hanging, drowning, etc, they escaped one
by one and lived happily ever after. 

The boys in this class had learned to read the story, and enjoyed it very
much. The teacher and I then planned to use it as a model for a
jointly-constructed written class text. When the teacher, building on their
enthusiasm for the story, suggested that the class could write about five
brothers in their own remote community, there was silence. No response at
all. Then one brave student volunteered: 'We can't. We don't know these
brothers'.

The teacher and I had made one giant, mistaken assumption: that the students
would know that this was an imaginary story; that brothers with magic powers
didn't exist. It was clear that, just because other cultures make up
impossible stories, using the imagination, for entertainment, doesn't mean
that it was part of Indigenous cultural practice for this group of boys. The
class had spent five weeks studying this story, believing it was real. So
did the Indigenous assistant teacher. 

So what does it mean to  be 'creative' and 'imaginative' in this Indigenous
culture? I have observed, in remote communities, a car just making it into
town with the ball joint tied to the axle with a horse's bridle; with the
leaking radiator plugged with mulga sticks; I know that a punctured tyre can
be mended if you heat up a patch of tyre rubber on a spade over a hot fire
and quickly stick it over the hole. I would count these as creative acts.
Under what circumstances do we as educators decide that a cultural practice
such as making up imaginary stories is important? Why is the lack of ability
to imagine in this way regarded as a personal 'lack', and if it is
important, what is the role of the teacher in the ZPD to teach
'imagination'?

From: xmca-l-bounces@mailman.ucsd.edu <xmca-l-bounces@mailman.ucsd.edu> On
Behalf Of Annalisa Aguilar
Sent: Wednesday, 2 December 2020 5:52 PM
To: eXtended Mind, Culture, Activity <xmca-l@mailman.ucsd.edu>
Subject: [Xmca-l] Re: Translations - Shona and Russian

Hello Bronwyn,

I had to stop in my tracks to write to suggest you might include on to your
reading list works by my beloved mentor Vera John-Steiner, a late member of
XMCA, and a co-editor of Mind in Society back in the days of few Vygotsky
texts in the US. 

Pertaining to your interests you might enjoy:

Vygotsky and Creativity: A Cultural-historical Approach to Play, Meaning
Making, and the Arts, Second Edition (Educational Psychology) 2nd Edition
(2018) 

There was a very interesting paper Vera wrote with Panofsky (?) about Navajo
and Hopi children. Perhaps Henry Shonerd can help me out with the title and
date?

My favorite book of hers is Notebooks of the Mind, and also Creative
Collaboration. It isn't directly in line with education, but they do concern
creativity studies that if I am intuiting correctly, reach to the heart of
what you seek.

You might also look for work by Holbrook Mahn, a student of Vera's, whose
area of study includes ESL. He is still at UNM I believe. 

Beneath your words I sense that you do not accept there is no creativity
present among your demography of concern, and I truly believe you will have
your doubts confirmed were you to read these works. 

If one is a human, one is creative. 

Perhaps one must be a Vygotskian to recognize this reality; Vera was a
stellar Vygotskian scholar. 

Enjoy!

Kind regards,

Annalisa

  _____  

From: xmca-l-bounces@mailman.ucsd.edu
<mailto:xmca-l-bounces@mailman.ucsd.edu>  <xmca-l-bounces@mailman.ucsd.edu
<mailto:xmca-l-bounces@mailman.ucsd.edu> > on behalf of Bronwyn Parkin
<bronwynparkin18@gmail.com <mailto:bronwynparkin18@gmail.com> >
Sent: Tuesday, December 1, 2020 3:46 PM
To: 'eXtended Mind, Culture, Activity' <xmca-l@mailman.ucsd.edu
<mailto:xmca-l@mailman.ucsd.edu> >
Subject: [Xmca-l] Re: Translations - Shona and Russian 

  [EXTERNAL]

Dear all, 

I'm a long-time observer in this chat group. Vygotsky's theories are so big
that my area of interest, education, seems like the toe of the elephant.
Often I have no idea what the rest of you are talking about! Nevertheless,
your discussion stretches the mind.

I have been interested in the idea of creativity and childhood for some
time, motivated by working with educationally marginalised students for many
years, including remote Indigenous Australians. When talking with teachers
about student writing, I've often heard often the statement 'Oh, they lack
imagination', or 'they struggle with creativity'. I think what this means is
that the cultural purpose of narrative for many English as a Second Language
students is different from that of the western world. Teachers are mostly
not conscious of this, and don't know what they have to make explicit.
Instead of being a cultural difference, teachers perceive this 'lack' as a
personal failing on the part of the student. 

My reading in this area is scant, and I am gleaning from recent
conversations that there is plenty I've missed. Here is a snapshot from my
Endnote library. I would really appreciate it if you could expand my reading
list.

Many thanks, Bronwyn Parkin 

From: xmca-l-bounces@mailman.ucsd.edu
<mailto:xmca-l-bounces@mailman.ucsd.edu>  <xmca-l-bounces@mailman.ucsd.edu
<mailto:xmca-l-bounces@mailman.ucsd.edu> > On Behalf Of David Kellogg
Sent: Tuesday, 1 December 2020 12:11 PM
To: eXtended Mind, Culture, Activity <xmca-l@mailman.ucsd.edu
<mailto:xmca-l@mailman.ucsd.edu> >
Subject: [Xmca-l] Re: Translations - Shona and Russian

And Francine was kind enough to write a beautiful little cover blurb for the
Korean edition of creativity and imagination in childhood back in 2014 (at
the time our Russian was still so rudimentary that we checked every
paragraph of our translation against hers). We also included the two other
essays which she mentions (which I think are necessary, because "Creativity
and Imagination in Childhood" is really a booklet Vygotsky himself wrote to
present ideas--including those of other academics--to non-academics in a
popular form).

A propos. The eighth seminaire internationale sur Vygotski will be held in
Lausanne, Switzerland, from the 7-9, and the theme is...Vygotsky's
"Creativity and Imagination in Childhood", now appearing in French!  The
Call for Papers is hereby attached (in French). Note that there are some
anglophones on the scientific committee (including me) and that you can
submit and present in English. By June we may actually be able to travel
again.

dk

David Kellogg

Sangmyung University

New Book with Nikolai Veresov

L.S. Vygotsky's Pedological Works, Vol. I: The Foundations of Pedology

Translated with Prefatory Notes and Outlines by David Kellogg and Nikolai
Veresov

See free downloadable pdf at:

https://urldefense.com/v3/__https://link.springer.com/book/10.1007*2F978-981-15-0528-7__;JQ!!Mih3wA!R-fcHm_VkVuvDo3TT55WSATg4CUxbqMT7pypDw0EQH-0SkD-S5bfjwv9eaSqScmZ94mS9g$ 
<https://urldefense.com/v3/__https:/link.springer.com/book/10.1007*2F978-981
-15-0528-7__;JQ!!Mih3wA!QdS_KYVZrQ85giPWdS2f7dudksKQedOABnc6FwQgvONs1TOKkd50
jgD-_LYz3unHHZOGqg$> 

Forthcoming in 2020:

L.S. Vygotsky's Pedological Works, Vol. II: The Problem of Age.

Translated with Prefatory Notes and Outlines by Nikolai Veresov and David
Kellogg

On Tue, Dec 1, 2020 at 9:20 AM Larry Smolucha <lsmolucha@hotmail.com
<mailto:lsmolucha@hotmail.com> > wrote:

>>From Francine:

Just for the record, I have never used Google translate or any internet
service when doing my translations - only the Oxford Russian-English
dictionary. Like David, my reading skills in Russian are my strong point,
rather than speaking or auditory comprehension. 

I have never had a mentor fluent in Russian oversee my translations of
Vygotsky's writings.  Early on, I discovered that the bi-lingual English
experts in Russian were not focusing on the

texts, but rather coming to the texts with interpretive frameworks. 

Discovered this in 1984, when I undertook my first translation of a Vygotsky
text Thinking and Speech. My intention was to compare (correct) my
translation with the only published English translation available Thought
and Language (1962) by Hanfmann and Vakar, MIT Press. Well, as soon as I
held the Russian version of Thinking and Speech in my hand, I realized the
title had been mistranslated and the Russian version of the book was twice
as thick as the 1962 English translation. When I started translating the
chapters, I discovered that roughly half of the paragraphs were omitted in a
random fashion within the text.

Many XMCA members first read Thinking and Speech in the full translations
that came out later in 1986 (Wertsch) and 1987 (Minick). But I am of a
different generation and had to discover the hard way the inadequacies of
the 1962 translation. Add to this that in 1984, I undertook the translation
of Thinking and Speech to prepare for my third attempt at passing the
Graduate Level Reading Exam in Russian at the University of Chicago (the
Hanfmann/Vakar translation would not have gotten a passing grade). Well my
thoughts were "screw this" - I am correcting the official MIT publication
while trying to pass my grad reading exam. Might as well translate something
that I am really interested in even if it has never been translated. 

In 1983, my husband and I had presented our theory and research on the
development of creativity as a maturation of symbolic play at a conference
of the British Psychological Society in Wales. Wonder if Vygotsky wrote
anything about creativity?

What do you know, in a 1956 Russian publication there was a paper by
Vygotsky on the development of creative imagination. Translated it, passed
the reading exam with honors, and sent my translation to Jim Wertsch at
Northwestern University. Got a phone call from Jim Wertsch - told me that
Plenum needed translators for the Collected Works and that I could go to
study in Russia to study Vygotsky's writings. I replied that what I was
really interested in is 'creativity' and I want to see if Vygotsky wrote
anything else on that topic. Wertsch said "No, this is the only paper,
Vygotsky had no interest in creativity."  I declined the offer to translate
for Plenum and to study in Russia. And all by myself, discovered that
Vygotsky had written two other papers on the development of creative
imagination, translated those papers and got them in press. 

I tell you this story because reading the text for yourself is a bold thing
to do.

  _____  

From: xmca-l-bounces@mailman.ucsd.edu
<mailto:xmca-l-bounces@mailman.ucsd.edu>  <xmca-l-bounces@mailman.ucsd.edu
<mailto:xmca-l-bounces@mailman.ucsd.edu> > on behalf of David Kellogg
<dkellogg60@gmail.com <mailto:dkellogg60@gmail.com> >
Sent: Monday, November 30, 2020 4:13 PM
To: eXtended Mind, Culture, Activity <xmca-l@mailman.ucsd.edu
<mailto:xmca-l@mailman.ucsd.edu> >
Subject: [Xmca-l] Re: Translations - Shona and Russian 

Many thanks to Zaza, whose translation of Tuku's song I'll be taking into my
class on Ethics, Emotions, and Education tonight. I think you can see from
her translation where you can go wrong with Google Translate, which is,
after all, just a way of linking up bits of texts that have been previously
translated by humans. Using the Google Translate function for Shona, I
thought the song referred to "raped by your roomate". Zaza says it means a
husband, which is expressed as the payer of bride price. At first I thought
this was an accident of history, similar to the fact that our word "husband"
means someone who looks after pigs, but of course if you listen to Tuku's
song  Haasati Aziva you can see that if it is an accident of history it's a
very recent one that still casts a shadow. As Mary said--this is the stuff
of a pandemic: systemic, institutionalized, and as a result blithe,
indifferent and unaccountable power. As with AIDS, so too with Covid 19.

Anthony--I said I don't speak Russian. I started studying in 2005 (after a
short exchange with Mike) and took four years of formal classes in the
language, six to eight hours a week. I have been spending at least eight
hours a week reading Russian ever since. So when I look at a paragraph of
Vygotsky in Russian I don't usually see any words that I don't recognize.
When I do, I do what any Russian would do and look them up. Google Translate
works as a bilingual dictionary only the entries are larger than the word
and smaller than the clause. But human translators function more like
thesauruses, where the entries are not wordings but meanings. For that
reason I tend to use "Reverso", which gives whole paragraphs from the data
base so you can see the context. . 

When I meet Nikolai or Anna, I find it impossible to use more than a few
well-known phrases in Russian (mostly agreeable things like "Of course" and
"You're right!", which is quite unlike my normal way of thinking...). So I
think I do not speak Russian, although I have some reading knowledge of it.
Operationally what that means is that when I publish a translation, I need a
native speaker looking over my shoulder. Since I'm mostly translating into
Korean, I actually need two, and I am fortunate that I was born with two
shoulders, and even more fortunate that I have Dr. Kim Yongho, who is better
than I am in both languages. (But Yongho learned his Russian from Rosetta
Stone!)

I have no objection to disentangling threads, but I don't really agree with
Antti (who, unless I am quite mistaken, also speaks a language that utterly
lacks articles) that this all belongs on a separate thread. To me, anyway,
the relevant points are three.

a) Racism isn't an interpersonal matter, and still less is it an
intra-personal one: it's social, cultural, historical, material. That's why
we say it is systemic. And if it's systemic, it is part of the way we look
at other languages. Since Lewontin demonstrated the non-viability of race as
a unit of analysis for human communities, language has become a stand in for
race, and views about language are a stand-in for views about race. That
was, after all, where Arturo was looking. 

b) One way that views about language have become a stand-in for views about
race is that languages which lack articles are seen as deviant from some
universal grammar and hence defective in some way. My colleague's
"article-drop" parameter is actually part of a pattern of thinking that has
been part of mainstream linguistics since the late fifties and early
sixties, and is exemplified in the "Principles and Parameters" model of
Universal Grammar. Chomsky argued that languages like Italian which do not
require grammatical subjects as English does must have a setting that
permits the omission of this universally obligatory element. This is
nonsense. Italian does not drop pronouns; there's really no "pro" there to
drop. We do not, after all, go around saying that English is a
Korean-honorific-drop-language. Those who assume that languages are
genetically hard-wired (the LAD or the magical gene that according to
Chomsky created the capacity for human thought or the supposed correlation
between mutations in mitochondrial DNA and languages that was alleged by
Cavalli-Sforza) are making assumptions that are really not that different
from assumptions previously made about the cranial capacity of lesser breeds
without the law.

c) Vygotsky was as much a man of his time as we are of our own. Some writers
(c.f. Aaro Toomela on the Cultural Praxis site recently) have argued that
Vygotsky believed in "primitive languages", e.g. the Bantu languages, to
which Shona belongs. As Zaza makes abundantly clear, Shona is not primitive
by any conceivable standard, and I have seen no convincing evidence that
Vygotsky ever made this assumption (he did quote missionaries who clearly
did make the assumption, but he is quite scathing about them on precisely
this point). Certainly the idea that some languages have only the
"indicative" or the "nominating" function but not the "signifying" function
is not a Vygotskyan one: a language that cannot signify is not a human
language, and any language that can signify can signify a concept. Languages
can vary according to the meanings that they actually do express, just as
registers within a language do. But human meaning potential is, if not
infinite (we will not be around forever), at least undetermined and probably
indeterminate.

David Kellogg

Sangmyung University

New Book with Nikolai Veresov

L.S. Vygotsky's Pedological Works, Vol. I: The Foundations of Pedology

Translated with Prefatory Notes and Outlines by David Kellogg and Nikolai
Veresov

See free downloadable pdf at:

https://urldefense.com/v3/__https://link.springer.com/book/10.1007*2F978-981-15-0528-7__;JQ!!Mih3wA!R-fcHm_VkVuvDo3TT55WSATg4CUxbqMT7pypDw0EQH-0SkD-S5bfjwv9eaSqScmZ94mS9g$ 
<https://urldefense.com/v3/__https:/link.springer.com/book/10.1007*2F978-981
-15-0528-7__;JQ!!Mih3wA!SzpiY8z2Z24lFuzO5PXhgoncACl4IAtIJzsBkUHd_y6FoP3gNy59
eIVZe7xe6UKdUaMciw$> 

Forthcoming in 2020:

L.S. Vygotsky's Pedological Works, Vol. II: The Problem of Age.

Translated with Prefatory Notes and Outlines by Nikolai Veresov and David
Kellogg

On Tue, Dec 1, 2020 at 5:08 AM Huw Lloyd <huw.softdesigns@gmail.com
<mailto:huw.softdesigns@gmail.com> > wrote:

I translated Piaget's book on dialectics with the aid of google. There was
much work both pre- and post-googletranslate though. Part of this I put down
to understanding the domain, just as one can question translations if one
knows what they are about.

Huw

On Mon, 30 Nov 2020 at 18:53, Anthony Barra <anthonymbarra@gmail.com
<mailto:anthonymbarra@gmail.com> > wrote:

Zaza,

I had no idea that one could translate books without really speaking the
original language, as David claims about himself. 

Nor did I realize the extent to which translating is about reading between
the lines, along with the lines themselves. Such an interesting topic . . .

Perhaps of interest: 

1. A brief anecdote from David about a current Korean translation/summary
project: https://urldefense.com/v3/__https://www.youtube.com/watch?v=ZGU5zV6zbLI__;!!Mih3wA!R-fcHm_VkVuvDo3TT55WSATg4CUxbqMT7pypDw0EQH-0SkD-S5bfjwv9eaSqScnDYrRCRg$ 
<https://urldefense.com/v3/__https:/www.youtube.com/watch?v=ZGU5zV6zbLI__;!!
Mih3wA!XQxtj2IoXb7_362eZ5KfjzUbcujo3z8eN1rDP2n6Qw-EPNOKDlCOfjzQOwnnShti9Nhky
w$>   (re: Vygotsky on emotions) 

2. An old xmca post on translating Vygotsky into Korean:
http://lchc.ucsd.edu/MCA/Mail/xmcamail.2011_05.dir/msg00509.html

I thought these were neat to hear about and maybe enjoyable or others as
well.

Anthony

On Sun, Nov 29, 2020 at 3:30 PM Zaza Kabayadondo <zaza.kabayadondo@gmail.com
<mailto:zaza.kabayadondo@gmail.com> > wrote:

I'm moving this to a new thread...

Thank you for your question, David. I didn't realize people were using
Google Translate. It's great for some languages - not so much for anything
from Southern Africa at least as far as I've observed. 

Yes, I do speak Shona. I like to distinguish between functional Shona and
idiomatic Shona. Functional Shona is literal and idiomatic Shona is literary
(though spoken). I'm not a Shona linguist so I'm making up terms for the
distinction I perceive but there might already be a convention for how Shona
linguists describe the difference. Functional Shona is what you will hear
people using on the streets. It is a more literal or explicit way of
speaking and very similar to European meaning and sensemaking. In functional
Shona you might say "I am tired." "She arrived yesterday." It some contexts
it is considered rather crass to speak so directly of your feelings, wants,
needs. I contrast this to idiomatic Shona which is a version of the language
our elders spoke, it reflects pre-colonial Shona culture and thinking
because it "beats around the bush". You would rarely directly ask a
question, everything was a metaphor, a vague suggestion, never explicitly
spelt out. It is more diplomatic, more evasive, and can be problematic when
it comes to talking about social or political issues. Tuku sings in this
idiomatic style. Tuku's song Bvuma is the best example of his style of which
allows for double entendre (He is saying "Tolerance has faded" but he could
also mean "Just accept that you're old." 

Todii is about HIV/AIDS. Originally, "utachiwana" meant any virus or germ,
the underlying cause of an illness, but over time the only virus people talk
about is HIV. (In "Hutachiwana" the "h" is a modifier emphasizes you mean
"the virus"). The style is call-and-response which is typical in Shona folk
music, both traditional and contemporary. The call and its response should
be read as one sentence.

As for the lyrics in question: 

Zvinorwadza sei kubhinywa newaugere naye...(Kana uinahwo utachiwana)

Translation: How it must hurt to be raped by the one you live with...If you
have a virus 

Zvinorwadza sei kubhinywa neakabvisa pfuma** ...(Kana uinahwo utachiwana)

Translation: How it must hurt to be raped by the man** who married you ...If
you have a virus 

**The literal meaning is "by the one who paid roora (lobola/bride price)"

Achiziva unahwo hutachiwana...(Kana uinahwo utachiwana)

Translation: When he knows you have the virus...If you have a virus

Ende uchiziva unahwo hutachiwana...(Kana uinahwo utachiwana)

Translation: And you know you have the virus...If you have a virus

In the last two lines the response almost implies "hypothetically, let's say
you have a virus." And for me this is really where the song touches on the
sensibility of HIV/AIDS as it was experienced in Zimbabwe in the moment of
the song. Not knowing who has it, suspecting who has it etc. Tuku was
masterful with his play on words and structure.  

On Sat, Nov 28, 2020 at 2:56 AM David Kellogg <dkellogg60@gmail.com
<mailto:dkellogg60@gmail.com> > wrote:

Zaza-- 

Dude, I don't really speak Russian either, as Nikolai and Anna will tell you
(we only speak English). In my translation work I spend a lot more time on
Google Translate than I would like, and that's why I burden the list with
the queries you mention from time to time.. But I bet you speak Shona, or at
least understand a little. 

So maybe you can help. I'm using this tune from the late great Tuku (Oliver
Mtukudzi) in a class I am giving on sex education in Korea. I've been told
that it doesn't really mention AIDS/HIV explicitly, and I get that--in fact,
that's one of the reasons why I think it's useful for making certain
parallels between pandemics and also discussing HPV and other issues I want
to talk about. But I don't quite understand THIS verse--maybe you can help
me?

Zvinorwadza sei kubhinywa newaugere naye

(Kana uinahwo utachiwana)

Zvinorwadza sei kubhinywa neakabvisa pfuma

(Kana uinahwo utachiwana)

Achiziva unahwo hutachiwana

(Kana uinahwo utachiwana)

Ende uchiziva unahwo hutachiwana

(Kana uinahwo utachiwana)

So "Kana uinahwo utachiwana" means something like "If you get infected". But
what is the reference to being raped by your roommate?

On the subject of this thread. Like voter fraud, racism is a very serious
charge, and the right has successfully made hay out of its seriousness. But
as with voter fraud they have made even more hay out of rendering the charge
unproveable, by removing its class content and rendering it a purely
subjective inclination. This is why, I think (I hope), Arturo and others
tend to raise this sort of thing in private off-list material that is so
much at variance with their public writings that it fairly attracts the
charge of hypocrisy or at least political timidity. After all, if you really
suspect your interlocutor of racism, it's incumbent on you to keep your
mouth and not just your eyes open. But you've got to put money where your
mouth is: you have to provide some evidence (e.g. the paper that Harshad
circulated on the list not too long ago). There are important scientific
issues we need to discuss which are actually not unrelated to the one that
Arturo was reacting to: whether you can accurately judge the language
proficiency of a person by their race or national origin (as I have done in
the second paragraph above). Not unrelated. But not identical to either,
else I would not have written that paragraph. 

Here's an example. A dear colleague of mine, who like the vast majority of
people in this country is not white and wouldn't know deficit linguistics
from a surplus, has just written a paper on why Korean children tend to drop
articles (i.e. "a" and "the"). He begins with the Chomskyan premise that all
nouns must, according to universal human grammars which are hardwired at
birth, be realized by "determiner phrases". What that means is that a noun
phrase like "the cat" is not really about a cat--it's about "the", and the
"the" is modified by "cat" (What kind of "the-ness" do you mean? The cat
kind!)

But it's THIS, and not Vygotskyan, Hallidayan, or Bernsteinian
developmentalism, that is deficit linguistics. I won't say it is racist,
because unfortunately that term has lost its scientific content and become
nothing but a thought crime. But I will say that people who speak languages
without articles or languages that emphasize nouns over determiners (e.g.
Korean, Chinese, Russian) are not born with a birth defect (or "null spell
out", as the Chomskyans say).

Does Shona have articles or not? Do you know?

https://urldefense.com/v3/__https://www.youtube.com/watch?v=sY0JssD8Hzc__;!!Mih3wA!R-fcHm_VkVuvDo3TT55WSATg4CUxbqMT7pypDw0EQH-0SkD-S5bfjwv9eaSqSckgvZgwfQ$ 
<https://urldefense.com/v3/__https:/www.youtube.com/watch?v=sY0JssD8Hzc__;!!
Mih3wA!QePX9kKiZVk8QmwFWMwYJblxjbu3_Pd2XeZXyOV1YZVr6VOrUaRfbuTZlUpgqPtWWiBSS
w$> 

David Kellogg

Sangmyung University

New Book with Nikolai Veresov

L.S. Vygotsky's Pedological Works, Vol. I: The Foundations of Pedology

Translated with Prefatory Notes and Outlines by David Kellogg and Nikolai
Veresov

See free downloadable pdf at:

https://urldefense.com/v3/__https://link.springer.com/book/10.1007*2F978-981-15-0528-7__;JQ!!Mih3wA!R-fcHm_VkVuvDo3TT55WSATg4CUxbqMT7pypDw0EQH-0SkD-S5bfjwv9eaSqScmZ94mS9g$ 
<https://urldefense.com/v3/__https:/link.springer.com/book/10.1007*2F978-981
-15-0528-7__;JQ!!Mih3wA!QePX9kKiZVk8QmwFWMwYJblxjbu3_Pd2XeZXyOV1YZVr6VOrUaRf
buTZlUpgqPuZA6tlEA$> 

Forthcoming in 2020:

L.S. Vygotsky's Pedological Works, Vol. II: The Problem of Age.

Translated with Prefatory Notes and Outlines by Nikolai Veresov and David
Kellogg

On Sat, Nov 28, 2020 at 6:02 PM Huw Lloyd <huw.softdesigns@gmail.com
<mailto:huw.softdesigns@gmail.com> > wrote:

P.S. To my best understanding (very minimal, no doubt), the subject matter
of Vygotsky's cultural-historical theory is the development of human higher
psychological functions. (How that is "left," "right," or otherwise is
beyond me.) 

Political propensities can be discerned across some (adult) developmental
stages.

Huw

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