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[Xmca-l] Re: Fwd: English version of Cultural Model



How could education and schooling note be an ideological practice, Paul?
As i said, I appear to have responded to Greg's message at the wrong level
or in the wrong
way.
mike

On Wed, Jul 8, 2015 at 11:25 AM, Dr. Paul C. Mocombe <
pmocombe@mocombeian.com> wrote:

> I raise the question to you mike bcuz I am trying to understand how
> education and schooling is not an ideological apparatus?
>
>
> Sent on a Sprint Samsung Galaxy Note® II
>
> <div>-------- Original message --------</div><div>From: mike cole <
> mcole@ucsd.edu> </div><div>Date:07/08/2015  1:53 PM  (GMT-05:00)
> </div><div>To: "eXtended Mind, Culture, Activity" <xmca-l@mailman.ucsd.edu>
> </div><div>Cc: "Madhere, Serge" <smadhere@howard.edu> </div><div>Subject:
> [Xmca-l] Re: Fwd: English version of Cultural Model </div><div>
> </div>Perhaps your response is more relevant to Greg's question than my
> answer,
> Paul.
>
> So far as i know, analysis of the work I refer to has not been extended to
> include conditions of interaction where power differentials emerge and are
> important to the shape of things to come. Nor do I recall anything about
> the levels of intra-group consensus. Maybe the majority were mute!
> mike
>
> On Wed, Jul 8, 2015 at 10:42 AM, Dr. Paul C. Mocombe <
> pmocombe@mocombeian.com> wrote:
>
> > Mike,
> >
> > What I am interested in is the HOW would the new come from within a
> > community of novices?  W.E.B Du Bois (1803) suggested his "talented
> tenth"
> > program for black america.  That is, the talented tenth of black america
> > educated in western society would be the new leaders of the community
> > leading them to a "new" modernity without racism (as the old modernity
> was
> > built of the intellectual inferiority of the so-called negro) .  E.
> > Franklin Frazier (1936) argued instead they became a simulacra of white
> > folks, "the black bourgeoisie."  Carter g. Woodson (1933) took it further
> > and argued they became miseducated.
> >
> > Historically speaking, in the african diaspora, the majority of the
> > african novices in modernity did not create anything new.  The majority
> > reproduced the discourse and discursive practices of their former
> colonial
> > masters, what frantz fanon called black - skinned white masked
> individuals.
> >
> >
> > Sent on a Sprint Samsung Galaxy Note® II
> >
> > <div>-------- Original message --------</div><div>From: mike cole <
> > mcole@ucsd.edu> </div><div>Date:07/08/2015  12:56 PM  (GMT-05:00)
> > </div><div>To: "eXtended Mind, Culture, Activity" <
> xmca-l@mailman.ucsd.edu>
> > </div><div>Cc: "Madhere, Serge" <smadhere@howard.edu>
> </div><div>Subject:
> > [Xmca-l] Re: Fwd: English version of Cultural Model </div><div>
> > </div>I have no idea where you get your reading of LSV and creativity,
> > Greg. I am
> > not sure who the person with the correct interpretation of Vygotsky is,
> so
> > can't help there.With respect to his ideas on creativity many
> > knowledgeable folk are "present" on xmca and can perhaps help.
> >
> >
> > I think I might be able to  provide an answer that accords with my
> > understanding to the question you pose. Your question :
> >
> > *Can we imagine the "new" coming from within a community (of novices!)
> > rather than from without? *
> >
> > We do not have to imagine this happening in so far as as direct
> observation
> > is infused with imagining. We can rely upon empirical data. In  *Cultural
> > Psychology *and elsewhere I have turned to the work of Rose and Felton
> > (1955) on creation and diffusion of culture in small groups, work which
> has
> > been extended in Schaller and Crandall (2004). Very bare bones but it
> seems
> > to be an illustration of the "new" coming from within a community of
> > novices. I have taken these bare bones and added to them Gary Allen
> Fine's
> > description of the formation of idioculture and applied that idea to
> > watching the genesis of a new 5thDimension from rumors
> > of one that existed once somewhere by people in a new her and now. Seems
> > like I see a thread of joint mediated action-in-activity running from its
> > bare bones to to its live performance.
> >
> > Also seems like a way to approach the study of language emergence
> > Nicaraguan sign, a contested history.
> >
> > mike
> >
> >
> > PS-- Rose and Felton attached. Do not know if a pdf of the book exists.
> >
> > someoneone calling our "wildfire is down" and
> >
> >
> > On Wed, Jul 8, 2015 at 8:47 AM, Greg Thompson <greg.a.thompson@gmail.com
> >
> > wrote:
> >
> > > ​A colleague was just telling me of Michel-Rolph Trouillot's book on
> the
> > > Haitian Revolution, *Silencing the Past: Power and the Production of
> > > History*. One of the things that he mentioned was that Trouillot points
> > to
> > > the general non-recognizability of what happened in Haiti - here was
> the
> > > first black republic and the first central American nation to declare
> > > independence from colonialism and yet almost no one had written about
> it.
> > > In the historical consciousness (of North Americans), it was as if it
> > never
> > > happened - an "unthinkable history". At the time of its happening, it
> was
> > > truly unthinkable - notions of liberty among a Black populace was an
> > > impossible thing for white Europeans to imagine.
> > >
> > > And yet, it happened.
> > >
> > > In connection with questions about "the end in the beginning" and the
> > > (seeming?) necessity of the expert-novice relationship, I wonder if
> this
> > > might be a blind spot for Vygotsky-ian theorizing vis a vis creativity,
> > > innovation, and the "new"?
> > >
> > > With respect to Haiti, it seems like something new is coming into
> being.
> > So
> > > then, how do we imagine this new-ness of being? The default
> Vygotsky-ian
> > > approach seems to be that the new development comes from the
> > > already-fully-formed. In the case of Haiti, this could lead down the
> > > unfortunate path of seeing the Haitian situation (the new) as being
> > > dependent upon the European colonizers (the fully-formed). This seems
> to
> > > me, in a sense, to return us to the view that there was "nothing new"
> in
> > > the Haitian revolution.
> > >
> > > This is a potential blind spot that I was pointing to with Packer's
> piece
> > > as well as in the case of Nicaraguan sign language. Can we imagine the
> > > "new" coming from within a community (of novices!) rather than from
> > > without?
> > >
> > > I'd welcome corrections here to my thinking about Vygotsky, CHAT,
> and/or
> > > Haiti. Please.
> > >
> > > -greg
> > >
> > > ​
> > >
> > > On Sat, Jul 4, 2015 at 8:05 AM, Dr. Paul C. Mocombe <
> > > pmocombe@mocombeian.com
> > > > wrote:
> > >
> > > > Dr. Madhere  has provided the English version of the kreyol charts I
> > sent
> > > > in a previous email.  I am waiting for the paper.
> > > >
> > > >
> > > > Sent on a Sprint Samsung Galaxy Note® II
> > > >
> > > > <div>-------- Original message --------</div><div>From: "Madhere,
> > Serge"
> > > > <smadhere@Howard.edu> </div><div>Date:07/04/2015  9:36 AM
> (GMT-05:00)
> > > > </div><div>To: pmocombe@mocombeian.com </div><div>Subject: English
> > > > version of Cultural Model </div><div>
> > > > </div>Mr Mocombe,
> > > >
> > > >
> > > > As you requested, please find attached the English version of the
> > slides
> > > > from my model on culture and education.
> > > >
> > > >
> > > > Serge Madhere PhD
> > > >
> > > >
> > > >
> > >
> > >
> > > --
> > > Gregory A. Thompson, Ph.D.
> > > Assistant Professor
> > > Department of Anthropology
> > > 880 Spencer W. Kimball Tower
> > > Brigham Young University
> > > Provo, UT 84602
> > > http://byu.academia.edu/GregoryThompson
> > >
> >
> >
> >
> > --
> >
> > All there is to thinking is seeing something noticeable which makes
> > you see something you weren't noticing which makes you see something
> > that isn't even visible. N. McLean, *A River Runs Through it*
> >
>
>
>
> --
>
> All there is to thinking is seeing something noticeable which makes
> you see something you weren't noticing which makes you see something
> that isn't even visible. N. McLean, *A River Runs Through it*
>



-- 

All there is to thinking is seeing something noticeable which makes
you see something you weren't noticing which makes you see something
that isn't even visible. N. McLean, *A River Runs Through it*