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Prototyping the Future


Building a Village Starts with Learning from Team WikiSpeed | Factor E Farm Blog

Building a Village Starts with Learning from Team WikiSpeed | Factor E Farm Blog.

Playing the iPad Drum

I was asked to join in a “teacher” band performance of the Avett Brother’s Kick Drum Heart and offered to play the Nalgene (water bottle) drum or Garage Band Drums on iPad. I plugged in the iPad and did not look back.

Childhood and informal education

One of Colin Ward’s greatest contributions was his focus on childhood and the built environment. This interest first appears in a chapter of Anarchy in Action (1973) – ‘Schools No Longer’ – where Ward discusses the genealogy of education and schooling, in particular examining the writings of Everett Reimer and Ivan Illich, and the beliefs of anarchist educator Paul Goodman. Many of Colin’s writings in the 1970s, in particular Streetwork: The Exploding School (1973, with Anthony Fyson), focused on learning practices and spaces outside of the school building. In introducing Streetwork, Ward writes, “[this] is a book about ideas: ideas of the environment as the educational resource, ideas of the enquiring school, the school without walls…” (1973: vii). In the same year, Ward contributed to Education Without Schools (edited by Peter Buckman) discussing ‘the role of the state’. He argued that “one significant role of the state in the national education systems of the world is to perpetuate social and economic injustice” (1973: 42). Here, we can again see the inter-relatedness between Ward’s own experiences, politics and writings. Ken Worpole, fellow writer and collaborator, reflects on this period of Colin’s work, which also included the initiation of a Bulletin of Environmental Education through the Town and Country Planning Association:

The point…was to help get children out of school and into their communities, to talk to local people, and explore their neighbourhood, its amenities and utilities, and understand how buildings, streets, landscapes and social life interact. This led to Colin’s focus on the unique world of childhood which, in the end, may prove to have been his – and anarchism’s – most enduring contribution to social policy. (Worpole, 2010)

Indeed, in The Child in the City (1978), and later The Child in the Country (1988), Ward examined the everyday spaces of young people’s lives and how they can negotiate and re-articulate the various environments they inhabit. In his earlier text, the more famous of the two, Colin Ward explores the creativity and uniqueness of children and how they cultivate ‘the art of making the city work’. He argued that through play, appropriation and imagination, children can counter adult-based intentions and interpretations of the built environment. His later text, The Child in the Country, inspired a number of social scientists, notably geographer Chris Philo (1992), to call for more attention to be paid to young people as a ‘hidden’ and marginalised group in society. Ward, however, was keen to stress the individuality of children and their educational needs, quoting cultural anthropologist Margaret Mead that “it’s a good thing to think about the child as long as you remember that the child doesn’t exist, only children exist, every time we lump them together, we lose something.” (1978: vi) Ward was also an educator himself as a teacher of Liberal Studies at Wandsworth Technical College in South London during the 1960s. This grassroots experience of education, including his work as an Education Officer, gave Ward’s writing an authoritative and yet sympathetic edge. This quality, combined with his passionate and long-held concern with the politics of place, makes Colin Ward an inspirational key thinker.

Mills, S. (2010) ‘Colin Ward: The ‘Gentle’ Anarchist and Informal Education’ the encyclopaedia of informal education.[].

Rural Learning Exchange Resources

Looking forward to the arrival of Ward (1988), The Child in the Country.

Thank you to Roberto Greco for pointing me to more of Colin Wards work

Conviviality, Autonomy, Interdependence

Illich, I. (1973). Tools for conviviality. New York: Harper & Row.

The symptoms of accelerated crisis are widely recognized. Multiple attempts have been made to explain them. I believe that this crisis is rooted in a major twofold experiment which has failed, and I claim that the resolution of the crisis begins with a recognition of the failure. For a hundred years we have tried to make machines work for men and to school men for life in their service. Now it turns out that machines do not “work” and that people cannot be schooled for a life at the service of machines. The hypothesis on which the experiment was built must now be discarded. The hypothesis was that machines can replace slaves. The evidence shows that, used for this purpose, machines enslave men. Neither a dictatorial proletariat nor a leisure mass can escape the dominion of constantly expanding industrial tools.

The crisis can be solved only if we learn to invert the present deep structure of tools; if we give people tools that guarantee their right to work with high, independent efficiency, thus simultaneously eliminating the need for either slaves or masters and enhancing each person’s range of freedom. People need new tools to work with rather than tools that “work” for them. They need technology to make the most of the energy and imagination each has, rather than more well−programmed energy slaves.

I believe that society must be reconstructed to enlarge the contribution of autonomous individuals and primary groups to the total effectiveness of a new system of production designed to satisfy the human needs which it also determines. In fact, the institutions of industrial society do just the opposite. As the power of machines increases, the role of persons more and more decreases to that of mere consumers……

I choose the term “conviviality” to designate the opposite of industrial productivity. I intend it to mean autonomous and creative intercourse among persons, and the intercourse of persons with their environment; and this in contrast with the conditioned response of persons to the demands made upon them by others, and by a man−made environment. I consider conviviality to be individual freedom realized in personal interdependence and, as such, an intrinsic ethical value. I believe that, in any society, as conviviality is reduced below a certain level, no amount of industrial productivity can effectively satisfy the needs it creates among society’s members…..