My friend works in a democratic school and is doing research on democratic education. She recently visited my school, Sudbury Jerusalem – her first real live encounter with a Sudbury school. We were at an outdoor bar on Tel-Aviv’s famous Rothschild Avenue, and it was the middle of the night. On tall wooden barstools, across a long and narrow wooden table, we sat drinking an Irish stout as she recounted her visit.

My friend loved what she saw at Sudbury Jerusalem and saw in it a place that truly lives the ideals of democratic education. But she also raised a concern: that Sudbury schools are too unusual to attract many families from disadvantaged backgrounds. All I could do is nod sadly.

Radically different

Needless to say, Sudbury schools are open to people of all backgrounds. But Sudbury schools also completely reject traditional ideas of education – curricula, evaluation, adult guidance, etc. – approaching schooling from a radically different direction. It’s difficult for most people to understand, and seems to only attract few families from low-income backgrounds.

When you first tell people about schools like ours, the reaction is often one of shock and disbelief. “So they don’t have to take any classes? How do they ever learn anything? But children need structure!”

Other democratic schools can answer, for instance, that “students have a mentor who helps them identify goals and follow through on them.” This calms a lot of people down.

Sudbury schools, on the other hand, can only answer that the children learn to be responsible for their own time and identify what they want to do and how to do it.

I, of course, consider this correct, both in principle and in practice.

Between freedom and compromise

In Sudbury schools, students are wholly responsible for their own choices, first and foremost in choosing how to spend their own time.

Other democratic schools say the same thing, to some degree or another. But they typically integrate elements of traditional education as well. Though far from the overzealous, paternalistic control exercised by adults in traditional schools, adults in these schools typically take over some of the student’s responsibility, gently guiding them in some way.

Many in the movement view it as a compromise, but it makes the school easier to accept and understand, and as a result, makes it likelier to serve disadvantaged groups. Making no such compromise, Sudbury schools are not very well-equipped to serve them.

Like my friend, I too see this as a problem. Democratic schools are a good thing, and it seems unfair that they be the privilege of those who already enjoy social privilege.

Schools as a tool of change

My friend argued that democratic schools are a vital tool for social change, and that they should compromise in favor of common norms, so as to be more attractive to disadvantaged groups. This is important because democratic schools can be a great influence for children – of all backgrounds – and help them help themselves, their families, and their communities. If we care about disadvantaged groups and consider democratic education good, we should be concerned with bringing it to them.

I see the merit of that approach, but I’m not convinced that the tiny proportion of democratic schools in society right now can have significant impact on social gaps. And even if it does, I think there are other, more effective ways to work on these gaps than starting democratic schools.

Maybe it isn’t in the details

I also think there’s a limit to how much the conceptual minutiae of a democratic school matter in this regard. People from underprivileged backgrounds actually don’t want democratic schools, and for a good reason: they need socially-approved education that can help them get ahead in society. Democratic schools are not generally recognized as a good thing and are not an obvious tool for social advancement.

Attaining prestige

Appeal to disadvantaged groups, I argued, will come with time, by democratic schools establishing themselves as a viable and successful model and becoming socially desirable. Once the general public considers a democratic education prestigious, low-income families will aspire to send their children to our schools. But the more we compromise, as a movement, the less we can establish ourselves as a distinct and superior alternative.

Like so many other innovations, the early adopters will enjoy the benefits of democratic education first, paving the way for others to follow. In a perfect world, we would be spared this injustice – but we don’t live in a perfect world.

Conclusions

My friend could see merit in my argument as well. No conclusion was reached that night.

Ultimately, I think it’s great that different groups are trying different approaches to democratic education. We all have a lot to learn from one another, and the more different things we try, the more we will know about what works.

What are the main ingredients of a democratic culture?

On August 25th, I’ll be giving a workshop and lecture in Greifswald. At the EUDEC conference in Freiburg, my host and I grabbed two plastic chairs and sat down in a sunny spot for a short interview, some of which is now on the fine poster ad you see here; at one point he asked me a question I haven’t heard too often: what are the main characteristics of individuals who are part of a “democratic culture”?

A democratic culture, as I understand it, is a kind of culture that develops within a group that makes decisions democratically; democratic culture makes democracy more than just a decision-making process – instead it becomes a way of life, something you notice in all kinds of interactions between people.

I came up with four main points:

• Communication at eye level (as opposed to talking up or down to someone) – regardless of age
• Respect  for all other individuals
• Willingness to listen, even when confronted with a view you disagree with
• Willingness to reflect  on one’s actions, recognize mistakes, and learn from them

To me, these are the things that people have to have in order to keep a truly democratic culture alive.

Without equal communication, respect, and willingness to listen, the discussions that are the bread and butter of democracy are impossible. Without a willingness to reflect, they’re pointless.

What do you think are the most important ingredients of democratic culture? Leave a short comment below!

“Where do you work?”

“At Sudbury Valley School.”

“What do you do?”

“Nothing.”

-Hanna Greenberg, The Art of Doing Nothing

I was recently reminded of a discussion we had, more than a decade ago, when starting Sudbury Jerusalem.

The topic of the discussion was whether Sudbury staff are allowed to offer classes, and it’s one of the few discussions from the founding process which I still remember vividly today.

We were sitting in a co-founder’s airy living-room, spread out on several couches and stools, and we talked well into the night. It’s no wonder – the role of staff comes up again and again anywhere where people who went to more traditional schools are trying to wrap their heads around the Sudbury approach.

The ideal staffer

The ideal Sudbury staffer, to me, is an adult who communicates with young people respectfully, and does so in an authentic, natural way. They talk with them at eye level and don’t presume to know better just because they are older. They don’t see it as their mission to get students interested in their own areas of interest or expertise. A student’s interests are their own business, and theirs alone.

It is also very important that the staff understand this approach well, well enough to explain it to newcomers. But in this post I want to focus on staff’s role in everyday interactions in the school, so I’ll ignore this important aspect for a moment.

When explaining Sudbury schools, we often have to emphasize this: The staff’s job isn’t necessarily to offer classes, nor even to give classes on request.

A lot of adults out there feel it’s their responsibility (and their right) to take up young people’s time by teaching them, for their own good, whether or not they’re keenly interested. Such people are not ideal Sudbury staff material.

If a staff member really, truly wants to offer a class, because they would enjoy doing it, and not because they want to do something to alleviate students from their ignorance, then that’s perfectly fine. It’s the motivation behind the class that matters, and it’s the same with offering an opinion: it’s fine so long as it’s authentic.

It’s in the process

Ultimately, the Sudbury model doesn’t need a crisp and clear job description for staff, thanks to the democratic process used for hiring and firing them. Staff is typically hired by School Meeting based on a recommendation by a specialized committee; all staff stands for re-election every year, and School Meeting can decide to fire a staff member more or less at any time.

Staffers are hired by the school as a resource, and this means their areas of knowledge and experience will be taken into account. A staffer who can be helpful in running the school might be just as valuable and needed as a staffer who can teach 5 different subjects at a university level. But all of this is subject to a democratic process, meaning that individuals in the school can freely take part in deciding what the school needs at that time and choosing people who can supply it.

If the school hired someone who turns out not to be so helpful, that person can be fired for it. For example, a staff member who doesn’t help with administration, or never agrees to help people when asked, or seems to care more about personal projects than the school, may well be fired before long.

The proof is in the pudding

Ultimately, you just don’t need any fixed requirement at all – not even the requirement to be respectful and authentic. Adults who come in and can’t relate to children comfortably and respectfully aren’t likely to be offered a contract, or keep one for long if they get it. Adults who don’t respect children’s time and interests and always want to fill it up with their pet subjects will be seen as pesky and rude; they likely won’t get in either.

But staff who relate to young people respectfully and authentically; staff who have their own interests and enjoy sharing them with whoever is interested; staff who have an opinion and know how to express themselves clearly but respectfully – such staffers can and do offer activities and opinions, and they’re appreciated for it.

Sudbury schools need adults who can just be adults, all day long, without the need to constantly be teachers.

The article quoted at the top of this post, The Art of Doing Nothing, offers Hanna Greenberg’s far more experienced and better-formulated take on the role of staff at Sudbury schools, or at least one aspect of it. I highly recommend reading it.

Two weeks ago, I had the pleasure of serving as interpreter to John Moravec, in his talk about the Invisible Learning project, in Halle (a town near Leipzig.) I had never done this before, but once I got into it it went pretty well.

You can judge for yourself – you can watch the talk (mainly English with my attempt at German translation) online:

The Invisible Learning website – where you can read and watch more about the project – says:

“The proposed invisible learning concept is the result of several years of research and work to integrate diverse perspectives on a new paradigm of learning and human capital development that is especially relevant in the context of the 21st century. This view takes into account the impact of technological advances and changes in formal, non-formal, and informal education, in addition to the ‘fuzzy’ metaspaces in between. Within this approach, we explore a panorama of options for future development of education that is relevant today. Invisible Learning does not propose a theory, but rather establishes a metatheory capable of integrating different ideas and perspectives. This has been described as a protoparadigm, which is still in the ‘beta’ stage of construction.”

2

For the Hebrew speakers amongst you, there’s also a new promotional movie about Sudbury Jerusalem:

The movie was released in honor of the school’s tenth anniversary. I was in Israel briefly, to take part in the celebrations, and just got back this past weekend. This is the main reason for the long silence on this blog – normal (almost-daily) posting is now officially the order of the day.

I hope to be able to post a subtitled version of the video soon. I also expect to post videos of my talk at the decennial events, as well as the other excellent talks given there (also given in Hebrew.)

Sudbury and traditional schooling have something in common: they agree that young people leaving school should enter the world well-prepared for a successful life. For Sudbury schools too, this includes professional life – and that’s a good thing.

When talking about Sudbury schools, one point seems to get people a little worked up, at least in Europe. It’s not unusual for Sudburians to talk about students preparing themselves for a satisfying and successful life, including getting a good job. In progressive circles in Europe, a lot of people frown on this; “getting a good job” shouldn’t be so important to us, right?

I think this is all basically a misunderstanding. People don’t like to hear about school preparing children for the job market because traditional schools say they do that – but we don’t mean the same thing.

Traditional education, with its timetables, classes, hierarchy and discipline, is built upon brilliant methods for preparing young people for work in a 19th-century factory or army. Such schools and their proponents say they prepare students for work in the diverse and creative modern Western economy. But many people who come out of that system can spend 60 hours a week at a job they don’t care for, to make money for consumer products they don’t need, which they expect to enjoy in the little free time they have left – and consider themselves successful.

When Sudburians talk about being successful, we have something else in mind. We don’t mean “serve the system well”; we mean “figure out what’s important to you, and make it happen.”

Sudbury schools are about giving students the time and space to find their place in the world and to learn how to be effective in the world around them.

Without a doubt, making a decent living is part of what most young people today will want to do in order to achieve their goals and live the life they want to live. Some people might find a way through life that they’re satisfied with and in which they don’t need anything resembling a normal job. But most people leaving school this year – any school – will be working for money pretty soon.

Sudbury schools should not, and do not, especially encourage students to prepare for that path, or any other one. It’s up to each individual to decide what path to take, and because we are part of the world we live in, most of us will want to try to make money, amongst other things.

It has to be up to each individual to figure out what’s important, and to find their own way to be effective adults. To me, and to many, this means not selling yourself completely for a salary. It means finding a way of making a living that is satisfying, or at least painless, that leaves an amount of free time you’re happy with, and provides an income you’re happy with.

As a result, a lot of us will find ways to make good money doing stuff we really want to do – or at least to make it in a way that requires us to sacrifice as little as possible in terms of time and personality – while maintaining the standard of living we want. A lot of us will want to have enough free time left over for creativity, a social life, a hobby, activism, or some combination of those, unless our work gives us enough of them already.

Yes, we make these decisions within the paradigm of a deeply flawed economic system. But we’ve only got the one world as it is now, and nobody is qualified to impose their theories, expectations, or ideals on free individuals just because they’re school students. Let them prepare themselves for the world as we know it – and if they want to, for changing it.

When trying to understand why most schools work the way they do, it can be useful to understand schools as the result of what people think education is. In other words, the reality of schools is a function of beliefs people have about education.

The reason so many Sudbury schools fail to grow or even to survive is that they do not fit the beliefs people currently hold.

The reason any Sudbury school does succeed is, then, that some people in some places are capable of conceiving of education quite differently from almost everyone else; this in turn probably has some history behind it, as I don’t believe that beliefs undergo massive shifts spontaneously.

People who understand un-schools like Sudbury schools must have had some previous contact with some unconventional understanding of education.

II

The same probably holds within schools: the way most classrooms are in most traditional schools is a function of how people, in particular education professionals, understand education.

Most people I’ve met in some stage or another of teacher training want to change/improve the school system from within. I assume this is not some special feature of my generation, but has always been this way. So how have most schools managed to stay fundamentally the same as 100 years ago with so many people trying to change them from within all of the time?

Again, it might be useful to understand this as a result of people’s beliefs about education. In most cases the revolutionary young teacher will come into a school where the majority of staff is old, tired, old-fashioned, and so used to its way of doing things that they’re almost automatic. Almost any change the newbie tries to make will be met with resistance and criticism. There is almost no way one or two young teachers could change the minds of all of their colleagues. They can rebel, live through hell, then likely get fired; they can just quit; or they can conform.

I’d guess very few young teachers have ever rebelled and made it into their second decade of teaching. We are thus left with a system of schools staffed by those whose will has been broken, whether or not this happened before, during or after teacher training. All this because of persistent beliefs on education.

Turning this around, how does a non-traditional school achieve persistence and coherence? By creating an environment in which prevailing beliefs on education dictate a different line of action. I’ve met people from a democratic school in which the traditional beliefs about education maintained enough of a foothold that the structures eventually came to closely resemble those of traditional schools. I hear the mentality and atmosphere may slowly be following.

As a social structure, the reality of a school depends entirely on the beliefs of people.

III

Another attempt at applying this principle: (self-)selection of those attending democratic schools may be driven more by the expectations of those who choose not to apply than by those who choose to be part of them.

Many accuse non-traditional schools of being an elitist escape of the well-to-do – a way to separate themselves from “the dirty masses”. The reality is that while most democratic schools are not intentionally exclusive, they tend to, indeed, primarily include well-to-do families (i.e. middle and upper classes).

Why? Perhaps because of the tremendous power of popular beliefs: those who have a financially stable background can afford to go against popular beliefs and get an education that people don’t think is an education; those who must struggle to survive get an education everyone can understand because this is safer.¹

IV

Sudbury schools’ internal workings are nothing like those of a traditional school. Yet as an institution, they do conform to popular beliefs about education in that they are places young people go to during working hours with the long-term expectation of them being prepared for adult life.

This might be a kind of memetic bridge – matching some practical beliefs people have about education while defying most theoretical beliefs. This may help abolish or amend the belief structures that create schooling as we know it, eventually making even Sudbury schools unnecessary when society understands that what children need is not an “educational” environment, but simply an environment that protects and empowers them – something we could ultimately have in many different contexts, not just specialized “schools”.

On the other hand, this conformist aspect also attracts a lot of problems. Many people come to Sudbury schools expecting, well, a school, and have a very hard time understanding that while it may look like a school and fulfill a similar social function, it is formed by very different beliefs. These problems are worth the bother, because without appearing to be a school, Sudbury schools would likely attract few students, and have a very hard time growing/surviving.

NOTE: The above is reflection resulting from an online/Copenhagen discussion of John Moravec’s Horizon Forum, which I took part in yesterday (although unfortunately I couldn’t stay until the end).

Footnotes

1. Here I ignore a very important aspect: in most countries, democratic schools have to charge tuition, even when they don’t want to and even when most schools are free of charge. If states have a problem with elitist schooling, they should fund all types of schools and abolish mandatory tuitions.

As one of the active volunteers on Council I’ve been part of working on all of the different things EUDEC wants to be —  a network of school, individuals and organizations; a source of information; an advocacy group; an engine for change in the European education world.

Visible achievements are pretty small and far between when everyone involved is only as involved as their job, personal life and education allows. The biggest benefits so far, I think, are the invisible benefits of networking: schools find teachers, parents find schools, people find other people to start schools with, and more and more people slowly hear from mouth to ear about democratic education.

Right now, we’re starting to work on pooling our resources to hire a full-time coordinator. I believe this will change everything, since we will finally have someone dedicating their time to maintaining the network, coordinating all of the volunteers to make sure our individual projects can fit together and people can find others who can help them. There are already so many people in our network that this is basically impossible to manage with a small Council of volunteers that also has to work on day-to-day EUDEC stuff and develop different projects at the same time.

To continue being independent and able to work on our vision without time-intensive projects and reports serving solely to fit into some funding application, we are working to raise funds by increasing our membership and asking for personal donations. That’s where you come in. :P

If you have any questions about EUDEC or the donation first, feel free to leave a comment below.

If you’re already convinced, become a member now or donate as much or as little as you like via PayPal (10€ would be nice):

Thanks for any support you can give us!!

(Note: This is my personal post and should not be seen as an official appeal by EUDEC.)

It’s a bit long, and apparently it had been in my inbox since October until I finally read it last night. Still, it’s worth reading, and once I started on it I couldn’t stop until I was done.

Brant points out that the thinking behind “Waiting for ‘Superman'” and most attempts at “fixing” education is based on the assumption that the system is designed right, just not working right at the moment because of some part of it being out of order. Instead, he suggests looking at the basic design and fixing that first. Best of all, he points to Sudbury Valley School as the model for how education should be designed for the current age.

It’s great to see this in such a well-known, mainstream liberal place as HuffPo.

The piece also has a bunch of videos, mostly about SVS, which I haven’t had a chance to watch yet.

I’ve had the pleasure to know the founders/staff and the fortune of spending some time in the school (it was pretty funny seeing Christina and Niels with an English voice-over rather than just talking English!)

I could quibble about some details of how the school was presented but it was mainly just nice to see positive media coverage of a Sudbury school.

Basically, each station on our way around the world would be a place where we want to learn something. We were already discussing getting a driver’s license in Massachusetts, USA (because I have family there and it’s much easier than it is here or in Israel), and we have also been thinking of spending some time in Israel in which I could learn Arabic and Sabine could learn Hebrew. We might also, for example, go to learn how to cook a proper curry somewhere in India, learn to tango in Argentina… Who knows what else we might come up with.

Of course, we’ll also have to work somehow at most stations on the way, to fund the next leg of the trip… But every job would be a learning opportunity.

We’re thinking of what we can make out of this idea… It might also be something we want to blog about and publicize, to attract attention to all the non-traditional ways a person can learn in today’s world. It’ll be a while before we can start (we each have at least a year left for our degree) but I imagine I’ll be posting more as our plans develop.