Throughout the book Community, Peter Block looks at the way a community can transform into a better working society. He looks at different example communities and writes about strategies that have worked for them. I find it interesting that now, in the forth chapter, he mentions the quality of communication. The “importance of language” as Block calls it, is the most important factor in the transformation of a community.
If you look at the words, “community” and “communication” you can see that there are very noticeable similarities. The root of the word “commun” comes from the Latin word for “common” usually used in sharing or being similar. The suffixes imply what is being shared. In “community” it is usually the “common” way of sharing a lifestyle and in “communication” it is the ability to share the similarities. I feel that to fully understand the relationship between “community” and “communication” you need to understand the origins. The importance of communication in a community is one of the biggest strategies in transformation.
Communication is the key to all relationships, whether it is the relationship between husband and wife, or the CEO of a company and his/her clients. An open line of communication needs to be present in order to have successful change. We often are too busy focusing on ourselves instead of actually listening to what the other person has to say. This is one of the major problems in communication and transformation. Communities who are looking to transform and change need to start new conversations with the citizens to get a consensus of what changes need to be made. Compromises will need to be discussed and everyone should feel comfortable speaking their mind. It is important when opening the lines of communication in a community; all citizens feel that their opinion is being respected. Without this trust in the community, overall change cannot occur.
“It is the act of engaging citizens in a new conversation that allows us to act in concert with and actually creates the condition for a new context”(Block 32). Block states clearly throughout the book the importance of communication and conversation.
I find as I continue reading this book, Block becomes very redundant and is very general with his ideas. Besides his specific observations and examples, he makes the strategies really basic. Although he is general, it allows citizens to read and understand and then apply it all in their own communities. His ideas of community and conversation can be used in various situations.
Tuesday, September 23, 2008
Thursday, September 18, 2008
Accountability
It is human nature to blame others for problems. People are too quick to make a scapegoat out of their neighbor, claiming they had nothing to do with the cause of the issues at hand. If there are complications within a community, most people deny that they had anything to do with them. How do we break these habits of pointing fault at others so we can begin taking responsibility for what goes on in any kind of group. Rather than pointing the finger at our neighbors, we need to embrace each other and take an active role in our communities. These communities include neighborhoods, schools systems, religious institutions, cities, and our nation as a whole. We can even put this into a global perspective. Because of increased technology and communication capabilities, the earth is becoming a more connected and international place every day. As nations, we need to claim responsibility for what goes on throughout the planet, taking an active role instead of turning a blind eye.
Part of the road towards being a responsible citizen is understanding that our individual roles make a difference. Only a little more than half of Americans vote during presidential elections. The reasons behind this do not only include that citizens are not educated on the issues but also that they feel their vote does not count. Many individuals do not vote even during presidential elections because they figure logically that if they do not vote, it has no effect on the election. However, the principal behind democracy is that each of us is equally represented and has a voice. If a small number of non-voters chose to state their opinion, it would make a difference. Together, our individual choices and actions have a long term and lasting effect.
A proposed solution to the growing apathy in the United States towards politics, education, community life, and diversity is implementing service opportunities in this country. Many other nations require their citizens to participate in the military. This mandatory form of service increases involvement in state activity, improves awareness of civil issues, and implements a sense of responsibility in citizens. It is unrealistic to demand military service of Americans. Citizens of the United States are such individualists that they do not like to be told what to do. However, other forms of service should be available and encouraged. Richard Stengel wrote the article “A Time to Serve” in Time Magazine towards the end of 2007. His ideas of service begin with volunteering opportunities for adolescents. Naturally, adolescence is a difficult and awkward time in one’s life. It is a time when young adults are in need of community the most. Service programs for our youth would allow them to come together, feel more supported in their neighborhoods, and have a better sense of their civil impact on a large scale. Most inspiring was Stengel’s proposition that the government put aside 5,000 dollars for every American baby born. This money would amount to 19,000 with interest by the time the children reach twenty. Once eighteen, these citizens would have the option to use that money, either for education or a business idea if they committed to one year of service for the United States. This service would not be militarily based and would include options of service in teaching, urban clean-up, medical assistance, and a myriad of other areas of volunteer work.
Such programs would instill a sense of community in citizens and naturally make them feel more accountable for their actions. How do we create a sense of community and accountability in our classrooms as music teachers? We must do it in the same sense we wish to do it on a societal level. A sense of community must come first. Only then will students feel like their voice and their choices matter. Teachers must inspire students to respect and understand each other’s differences, recognizing that no two people are the same. One person’s weaknesses are another person’s strengths. Together, our abilities create a cohesive and effective group.
Part of the road towards being a responsible citizen is understanding that our individual roles make a difference. Only a little more than half of Americans vote during presidential elections. The reasons behind this do not only include that citizens are not educated on the issues but also that they feel their vote does not count. Many individuals do not vote even during presidential elections because they figure logically that if they do not vote, it has no effect on the election. However, the principal behind democracy is that each of us is equally represented and has a voice. If a small number of non-voters chose to state their opinion, it would make a difference. Together, our individual choices and actions have a long term and lasting effect.
A proposed solution to the growing apathy in the United States towards politics, education, community life, and diversity is implementing service opportunities in this country. Many other nations require their citizens to participate in the military. This mandatory form of service increases involvement in state activity, improves awareness of civil issues, and implements a sense of responsibility in citizens. It is unrealistic to demand military service of Americans. Citizens of the United States are such individualists that they do not like to be told what to do. However, other forms of service should be available and encouraged. Richard Stengel wrote the article “A Time to Serve” in Time Magazine towards the end of 2007. His ideas of service begin with volunteering opportunities for adolescents. Naturally, adolescence is a difficult and awkward time in one’s life. It is a time when young adults are in need of community the most. Service programs for our youth would allow them to come together, feel more supported in their neighborhoods, and have a better sense of their civil impact on a large scale. Most inspiring was Stengel’s proposition that the government put aside 5,000 dollars for every American baby born. This money would amount to 19,000 with interest by the time the children reach twenty. Once eighteen, these citizens would have the option to use that money, either for education or a business idea if they committed to one year of service for the United States. This service would not be militarily based and would include options of service in teaching, urban clean-up, medical assistance, and a myriad of other areas of volunteer work.
Such programs would instill a sense of community in citizens and naturally make them feel more accountable for their actions. How do we create a sense of community and accountability in our classrooms as music teachers? We must do it in the same sense we wish to do it on a societal level. A sense of community must come first. Only then will students feel like their voice and their choices matter. Teachers must inspire students to respect and understand each other’s differences, recognizing that no two people are the same. One person’s weaknesses are another person’s strengths. Together, our abilities create a cohesive and effective group.
Fear Mongering in the Media
At last, we have finally touched on the subject of media influence in society. Thank you, Block, I was wondering when you'd throw this little screwball in the mix. Except, the media should not be considered just a little side note for the sake of inclusion. News, internet, facebook- all of these aspects of society play an enormous role in our lives, in our ways of thinking, in the patterns that our community follows.
Turn on the news at any given time, on any given channel. The first stories we hear are of are of what type? We are instantly bombarded with messages of fear; shootings, stabbings, rapes, car crashes, the recession, the war, the foods we eat are no longer safe for us and your children could be kidnapped at any moment, and most often, kidnappings and rapes are executed by people that our family seems to know and trust. One story after another of gruesome imagery plague our ways of living. We immediately are conditioned to be afraid, to ignore the positive aspects of our society, because they easily outweighed by the horrible things going on in our backyard.
But what better way to sway people over to your side than to make them think that they are a walking target at all time, that their lives are in constant peril, and that you are the one that can offer protection and guidance? Life during wartime is a prime breeding ground for new feelings of panic and uncertainty. There is a term I have come to love in the past days, and I took it from our article research this week. It is a term that has been around for almost 40 years, and that term is "moral panic." I lovingly took the phrase from a journal in the British Journal of Sociology by Arnold Hunt entitled"'Moral Panic' and Moral Language in the Media (1997)." Hunt explores the topics of fear and society by questioning whether it is the media that creates our sense of fear, or is the media simply broadcasting what its citizens want to hear? It's a bit of the proverbial chicken or the egg syndrome, which problem came first in our society, but I and Hunt believe that without the media, we couldn't have the far-reaching spread of fear and worry that communications cause. Hunt argues that "the media is among the most powerful forces in shaping public opinion about topical and controversial issues." But just how much of our news are the newscasters broadcasting to us? How often have we heard snippets from a speech that lead us to think one way, only to do further research on the nature of the speech and find that the words were taken completely out of context? I read a short article from Iran's news dated September 17th, 2008. The article dealt with Iran's continued cooperation into the study of its "nuclear weaponery." We have been programmed in the U.s. to believe that Iran is a sort of rogue state, and along with N. Korea, are storing up arms and are waiting for the signal to unleash holy hell on our citizens. But as the article from the Iran news blogger states, "The agency 'is under extreme US pressure to create a psychological basis for pressuring Iran.'" Without a real cause for fear to be in the Middle East, how would the Bush administration find its support?
The short answer is that fear sells. Fear is what gets us moving, either to a new location or on to a new president. We look for the leader that is going to fix all of our society's problems, instead of society rather acknowledging the issues we face and trying to better each other from a sort of grassroots initiative, an upbringing of morals and positive issues from the citizens themselves. We are living in a world of quick answers and instant gratification. We take the news at face value, rarely pausing to think about the stories we just heard. It is has come time so slow our lives down a bit, put the brakes on, and really stop to think about what message our communities are sending to us.
Turn on the news at any given time, on any given channel. The first stories we hear are of are of what type? We are instantly bombarded with messages of fear; shootings, stabbings, rapes, car crashes, the recession, the war, the foods we eat are no longer safe for us and your children could be kidnapped at any moment, and most often, kidnappings and rapes are executed by people that our family seems to know and trust. One story after another of gruesome imagery plague our ways of living. We immediately are conditioned to be afraid, to ignore the positive aspects of our society, because they easily outweighed by the horrible things going on in our backyard.
But what better way to sway people over to your side than to make them think that they are a walking target at all time, that their lives are in constant peril, and that you are the one that can offer protection and guidance? Life during wartime is a prime breeding ground for new feelings of panic and uncertainty. There is a term I have come to love in the past days, and I took it from our article research this week. It is a term that has been around for almost 40 years, and that term is "moral panic." I lovingly took the phrase from a journal in the British Journal of Sociology by Arnold Hunt entitled"'Moral Panic' and Moral Language in the Media (1997)." Hunt explores the topics of fear and society by questioning whether it is the media that creates our sense of fear, or is the media simply broadcasting what its citizens want to hear? It's a bit of the proverbial chicken or the egg syndrome, which problem came first in our society, but I and Hunt believe that without the media, we couldn't have the far-reaching spread of fear and worry that communications cause. Hunt argues that "the media is among the most powerful forces in shaping public opinion about topical and controversial issues." But just how much of our news are the newscasters broadcasting to us? How often have we heard snippets from a speech that lead us to think one way, only to do further research on the nature of the speech and find that the words were taken completely out of context? I read a short article from Iran's news dated September 17th, 2008. The article dealt with Iran's continued cooperation into the study of its "nuclear weaponery." We have been programmed in the U.s. to believe that Iran is a sort of rogue state, and along with N. Korea, are storing up arms and are waiting for the signal to unleash holy hell on our citizens. But as the article from the Iran news blogger states, "The agency 'is under extreme US pressure to create a psychological basis for pressuring Iran.'" Without a real cause for fear to be in the Middle East, how would the Bush administration find its support?
The short answer is that fear sells. Fear is what gets us moving, either to a new location or on to a new president. We look for the leader that is going to fix all of our society's problems, instead of society rather acknowledging the issues we face and trying to better each other from a sort of grassroots initiative, an upbringing of morals and positive issues from the citizens themselves. We are living in a world of quick answers and instant gratification. We take the news at face value, rarely pausing to think about the stories we just heard. It is has come time so slow our lives down a bit, put the brakes on, and really stop to think about what message our communities are sending to us.
Linguistics and Changing our Conversations
“All transformation is linguistic, which means that we can think of community as essentially a conversation” (Block pg. 35)
The quote above is one that is so simple. To change something, to create a solution to a challenge or issue in our communities we must simply change the words we use. However, is it really that simple? Can we as students, teachers and community members just change the things we are saying, ask different questions, and use different words to make a difference.
Often I find this to be very true. In my own life I notice when I speak with different set of words, I am viewed differently. By broadening my vocabulary I am able to get my views and ideas across better. If I am speaking to a five year old I will use different language then if I am speaking to a college professor, and will continue to change my conversation for the rest of my life based on the type of community I am speaking in.
Block discussed earlier in the book the idea of the smaller world, and how thanks to globalization we are now more then ever capable of closing the gap between people around the world, and yet we are becoming more isolated because of this technology.
So maybe the main issue here is not changing our conversations, but having the ability to start one at all. How often do we complain about things dealing with our schools, or government, and the communities we live in, and then never go to any town meeting or go out and vote on the things we complain about?
Block says “If transformation is linguistic, then community building requires that we engage in a new conversation, one that we have not had before, one that can create an experience of aliveness and belonging” (pg. 32) I can think of no better way, especially during this time of such an important election, to gain the sense of belonging than to go out and share your thoughts and opinions.
I remember the first time I was able to vote. It was for a local election and had to deal with my town’s executive board. I can honestly say I have rarely felt as alive, and proud as I did when I did something to make a difference in my community by going and simply filling out a ballot.
So let’s change the way we have conversations, the way we listen, and the way we react to the challenges and events in our community. In doing so our complaining will never be pointless and unheard. Instead we will be engaging ourselves in our communities, and the problems to be solved.
The quote above is one that is so simple. To change something, to create a solution to a challenge or issue in our communities we must simply change the words we use. However, is it really that simple? Can we as students, teachers and community members just change the things we are saying, ask different questions, and use different words to make a difference.
Often I find this to be very true. In my own life I notice when I speak with different set of words, I am viewed differently. By broadening my vocabulary I am able to get my views and ideas across better. If I am speaking to a five year old I will use different language then if I am speaking to a college professor, and will continue to change my conversation for the rest of my life based on the type of community I am speaking in.
Block discussed earlier in the book the idea of the smaller world, and how thanks to globalization we are now more then ever capable of closing the gap between people around the world, and yet we are becoming more isolated because of this technology.
So maybe the main issue here is not changing our conversations, but having the ability to start one at all. How often do we complain about things dealing with our schools, or government, and the communities we live in, and then never go to any town meeting or go out and vote on the things we complain about?
Block says “If transformation is linguistic, then community building requires that we engage in a new conversation, one that we have not had before, one that can create an experience of aliveness and belonging” (pg. 32) I can think of no better way, especially during this time of such an important election, to gain the sense of belonging than to go out and share your thoughts and opinions.
I remember the first time I was able to vote. It was for a local election and had to deal with my town’s executive board. I can honestly say I have rarely felt as alive, and proud as I did when I did something to make a difference in my community by going and simply filling out a ballot.
So let’s change the way we have conversations, the way we listen, and the way we react to the challenges and events in our community. In doing so our complaining will never be pointless and unheard. Instead we will be engaging ourselves in our communities, and the problems to be solved.
Wednesday, September 17, 2008
Leadership and Community
We love our habit of dependency and accept the culture of retribution because it reinforces the case for strong leaders—“strong” being the code word for autocratic, a message our culture is increasingly willing to accede to. We are fascinated with our leaders.” (Block page 40)
I find this statement to be extremely true. Frankly, I do not have a problem with it because I tend to be more of a leader than a follower. In building stronger communities, leadership can be a huge issue, even if the people of the community do not realize it. Block states that with strong leadership a community lacks relatedness between “ordinary” people. I believe that some sort of leadership is needed in a community, however, one must be aware of their own opinions and morals.
Tying this idea of leadership in a community to leadership in the classroom is somewhat similar. Sometimes teachers do not realize the impact and influence they have on their students; especially if they are extremely young and curious. I know that I share a lot of the same beliefs as the people who are important to me in my life—my parents, favorite teachers and mentors, and close friends. However, one thing I have learned in school is to always follow through with my OWN ideas and thoughts; not anyone else’s.
John Dewey states in his book John Dewey and the Art of Teaching, “Leading is a process of guidance. It grows through inspiration, stimulation, communication of ideas, discovery, and report of facts.” Even though the teacher is in charge of classroom management, the teacher should be seen by the students as a member of the community. It is important to lead the class by selecting influences that should affect the child while helping them to respond to these influences.
There is a parallel to be found between a teacher as a community member and a captain of a sports team and how they both relate to leadership. A winning team puts their trust in their captain. The captain is in charge of running practices, making decisions, and setting a good example. The key point is that the captain of the team does not merely dictate what is to be done in the practices, but actually participates in the actions that take place. The captain is running along-side the team members, which shows that they all are striving for the same goal. At the end of the day, the captain is still considered to be a member of the team.
Likewise, a teacher is responsible for leading the practices, making decisions, and setting a good example inside the classroom. The teacher should realize that they are no more important than the student. Together, both the teacher and the students can support each other in accomplishing their goals as a strong community.
I find this statement to be extremely true. Frankly, I do not have a problem with it because I tend to be more of a leader than a follower. In building stronger communities, leadership can be a huge issue, even if the people of the community do not realize it. Block states that with strong leadership a community lacks relatedness between “ordinary” people. I believe that some sort of leadership is needed in a community, however, one must be aware of their own opinions and morals.
Tying this idea of leadership in a community to leadership in the classroom is somewhat similar. Sometimes teachers do not realize the impact and influence they have on their students; especially if they are extremely young and curious. I know that I share a lot of the same beliefs as the people who are important to me in my life—my parents, favorite teachers and mentors, and close friends. However, one thing I have learned in school is to always follow through with my OWN ideas and thoughts; not anyone else’s.
John Dewey states in his book John Dewey and the Art of Teaching, “Leading is a process of guidance. It grows through inspiration, stimulation, communication of ideas, discovery, and report of facts.” Even though the teacher is in charge of classroom management, the teacher should be seen by the students as a member of the community. It is important to lead the class by selecting influences that should affect the child while helping them to respond to these influences.
There is a parallel to be found between a teacher as a community member and a captain of a sports team and how they both relate to leadership. A winning team puts their trust in their captain. The captain is in charge of running practices, making decisions, and setting a good example. The key point is that the captain of the team does not merely dictate what is to be done in the practices, but actually participates in the actions that take place. The captain is running along-side the team members, which shows that they all are striving for the same goal. At the end of the day, the captain is still considered to be a member of the team.
Likewise, a teacher is responsible for leading the practices, making decisions, and setting a good example inside the classroom. The teacher should realize that they are no more important than the student. Together, both the teacher and the students can support each other in accomplishing their goals as a strong community.
As I read this book, I become increasingly interested in how Peter Block sees and values community. I have realized so many things about how a community should work, and how we can transform things if we really commit to doing so. In class we were asked to write down a few concepts we connected with in the book. One of the concepts I wrote down was about how the "small group" is a unit of transformation. New groups that form are always looking to grow, to increase in people and support. The faster the better, because this means that people are interested in their work, and that the group is going to go somewhere. It seems that the mindset is, if you stay small and don't branch out you are weak. The work that is being done is good, but it's not accomplishing anything. This can sometimes be farthest from the truth. In a large group you might have tons of people and big plans and many leaders. However, the possibility is that you have tons of different opinions and ways of doing things, and no real direction that everyone has agreed to take. In chapter two, Block points out that while being part of a large group can give a person the sense of belonging, it also reduces the power of citizens. Now I'm not saying that large groups are bad, in fact if the members of the group are willing to serve and commit to accomplishing the goals that are set down, a lot of good can be done. However, in a smaller group a person's individuality can stand out more. Their gifts are brought to the forefront and shared with abandon. There may be differing of opinions but there is also room for deep discussions and the ability to really reach a place where everyone is in accordance on certain decisions. Block also points out that small groups value uniqueness in a person. Instead of becoming a number or a face, small groups embrace the personality and possibilities in a person.
Another part in chapter two that really stood out to me was the part about stories. Stories are such a large part of our history, and they are how we pass on to our children what we have experienced. Block says in his book that, "Stories can give us a narrative to guide and instruct us. They are crucial to our knowing who we are; they provide a sense of identity. Some stories, however, become the limitation to creating anything new." (Pgs. 34, 35) The stories we tell can limit the possibilities of our community. When we talk about the bad things that happen in one part of town, or which establishment we shouldn't frequent because of the owners; these stories are ones of limitation. First of all they are fiction. They are made up of our own observations and stories from other sources. The stories we spread to others are our creations, stuff we made up. The act of telling these stories only pushes us to think negatively on these subjects and limits us against an alternative future. I found this particularly interesting because I can recall myself spreading fiction like this to others. I'm guilty of limiting my community. This is something that really struck me, especially since I'm striving to be an educator and change the world through music. I have put limits on what can be accomplished on my own hometown, and these chapters have certainly brought that to light. They have also brought forth in my a challenge to change my thinking and my storytelling.
Another part in chapter two that really stood out to me was the part about stories. Stories are such a large part of our history, and they are how we pass on to our children what we have experienced. Block says in his book that, "Stories can give us a narrative to guide and instruct us. They are crucial to our knowing who we are; they provide a sense of identity. Some stories, however, become the limitation to creating anything new." (Pgs. 34, 35) The stories we tell can limit the possibilities of our community. When we talk about the bad things that happen in one part of town, or which establishment we shouldn't frequent because of the owners; these stories are ones of limitation. First of all they are fiction. They are made up of our own observations and stories from other sources. The stories we spread to others are our creations, stuff we made up. The act of telling these stories only pushes us to think negatively on these subjects and limits us against an alternative future. I found this particularly interesting because I can recall myself spreading fiction like this to others. I'm guilty of limiting my community. This is something that really struck me, especially since I'm striving to be an educator and change the world through music. I have put limits on what can be accomplished on my own hometown, and these chapters have certainly brought that to light. They have also brought forth in my a challenge to change my thinking and my storytelling.
Leadership
The recent chapters we have been assigned to read, my recent classroom experiences, and the generic socio-political climate have led me to think a great deal about leadership and role models, both inside and outside the classroom.
In general society, we rely on leaders for two reasons. In a positive light, we look toward leaders to create changes, be inspirational, represent us positively to other nations and boost morale. Sometimes leaders exert actual power over others, whereas others merely serve as figureheads (for example, the Queen of England?). In a negative light, we use leaders as scapegoats for any and all events they may represent, whether or not they are actually responsible. No single individual could possibly be at fault for all the world's evils, or even for the majority of societal problems in America, and yet the current President is pointed at as the single catalyst for disaster worldwide.
We also look to leaders to do the work for us. As Block notes, this behavior pushes off not only the blame for when things go wrong but the responsibility for making change and fixing what had gone wrong onto the "leaders", rather than taking initiative and creating community in smaller groups.
In the greater society, especially considering a capitalist society, power is assumed by those who carry the most financial wealth. In the classroom, however, we are concerned with "knowledge wealth" (social capital, experiential capital) - the one who knows the most about a subject acquires the most power in the environment at that time. If this is the teacher, or more accurately, if the teacher communicates that he or she is omniscient and the students carry no knowledge, then he or she is assuming all the power in the classroom. A dictatorship inevitably leads to revolt, either in the classroom or in greater society, and so the teacher will lose respect and ultimately lose power.
Leaders are similar to role models. It amazes me the number of role models (examples for acceptable behavior, positive or negative, damaging or helpful, etc.) surround children and teenagers today, especially those in the media. But real people serve the same purpose - their peers and adults in their lives will influence students' world views.
Teachers are role models. As pre-service teachers, we must accept the fact that we are going to be role models, whether we like it or not, to hundreds of young people. Our choice lies in how we are going to present ourselves (be accountable) and how we can serve the community positively.
In general society, we rely on leaders for two reasons. In a positive light, we look toward leaders to create changes, be inspirational, represent us positively to other nations and boost morale. Sometimes leaders exert actual power over others, whereas others merely serve as figureheads (for example, the Queen of England?). In a negative light, we use leaders as scapegoats for any and all events they may represent, whether or not they are actually responsible. No single individual could possibly be at fault for all the world's evils, or even for the majority of societal problems in America, and yet the current President is pointed at as the single catalyst for disaster worldwide.
We also look to leaders to do the work for us. As Block notes, this behavior pushes off not only the blame for when things go wrong but the responsibility for making change and fixing what had gone wrong onto the "leaders", rather than taking initiative and creating community in smaller groups.
In the greater society, especially considering a capitalist society, power is assumed by those who carry the most financial wealth. In the classroom, however, we are concerned with "knowledge wealth" (social capital, experiential capital) - the one who knows the most about a subject acquires the most power in the environment at that time. If this is the teacher, or more accurately, if the teacher communicates that he or she is omniscient and the students carry no knowledge, then he or she is assuming all the power in the classroom. A dictatorship inevitably leads to revolt, either in the classroom or in greater society, and so the teacher will lose respect and ultimately lose power.
Leaders are similar to role models. It amazes me the number of role models (examples for acceptable behavior, positive or negative, damaging or helpful, etc.) surround children and teenagers today, especially those in the media. But real people serve the same purpose - their peers and adults in their lives will influence students' world views.
Teachers are role models. As pre-service teachers, we must accept the fact that we are going to be role models, whether we like it or not, to hundreds of young people. Our choice lies in how we are going to present ourselves (be accountable) and how we can serve the community positively.
A Real Challenge
In chapter 2, Peter Block discusses the idea of "Community as a Problem to Be Solved". With this idea Block begins to talk about setting reachable goals for the community, and with that, the achieved goal is then looked at as a blessing. I think that referring to problems as challenges, it allows community members to look at what can be done and overcome, rather then what is almost impossible. In my opinion, this is a good way to boost the morale of the people around you; for teachers the students around you. Although I think this is a great idea, realistically, I believe this to be almost impossible due to the mentality of society today.
For some time now, children have been raised with the mentality of "one man for himself". This selfish, greedy idea of living has, for the most part, become a definite reality. How can a group of people come together to overcome obstacles laid before them in life if they are constantly stuck in a mode of independency? When teaching a community of students, how is it possible for them to come together and achieve one goal when they are being graded individually? Life seems to create this illusion of community by saying work together; the underlying meaning however tends to be focused on competition.
Challenges for a community are a great thing and can really work wonders when the pressure to achieve individually is lifted. It is understood that competition and independence are needed in order for a democracy to be successful. Don't get me wrong, I'm no communist, but it seems to me that people are shouting "Community! Community!", when in reality, they have a game-plan of their own. Goals can only be achieved when people truly come together.
For some time now, children have been raised with the mentality of "one man for himself". This selfish, greedy idea of living has, for the most part, become a definite reality. How can a group of people come together to overcome obstacles laid before them in life if they are constantly stuck in a mode of independency? When teaching a community of students, how is it possible for them to come together and achieve one goal when they are being graded individually? Life seems to create this illusion of community by saying work together; the underlying meaning however tends to be focused on competition.
Challenges for a community are a great thing and can really work wonders when the pressure to achieve individually is lifted. It is understood that competition and independence are needed in order for a democracy to be successful. Don't get me wrong, I'm no communist, but it seems to me that people are shouting "Community! Community!", when in reality, they have a game-plan of their own. Goals can only be achieved when people truly come together.
From struggle to change
Since my last blog I have continued debating the concept of community and all the elements it employs and as a consequence I can honestly say that I am truly engaged with Peter Blocks book Community. Blocks prose enables me to read the word through the world, it allows me to contemplate the community I interact with and view ordinary issues that trouble my community with renewed vigor and broader insight. Such transformation gives me the strength to challenge the status quo, philosophize possibility, and become an active participant in the act of communal transformation.
The idea of communal music fascinates my imagination, yet also brings feelings of frustration and anxiety. Music Education advocates consistently boasts the power of music and its ability to create, build, and maintain a community. The highlight the role music played during the civil rights movement as a token to advance the interests of music programs, while choral directors stress the importance of ensemble singing, teamwork, and active participation. At first these tenets provide a feeling of comfort. However, after much reflection and study, one may be compelled to say that music education as a profession has failed to full fill the tenets we promote in our advertisements. We continue to marginalize certain genres of music, citing artistic integrity and discredit music that is assessable to the students. The conversation we hold with members of our profession and those whom are not, continue to focus on the problems that plague our community, which inevitably recreates a retributive community that continually inhibits the creation of a truly authentic and restorative music community.
The Frustration and anxiety is born from the struggle for music education. Nationwide, advocates of the arts continually struggle to support music and art programs and for some this struggle is dire. Many of the advocates use the play book used by political candidates that promotes the use of slogans, TV Commercials, finger pointing, and fear. The struggle for the inclusion of the creative arts in our public is certainly a reality for all and cannot be addressed in a 30 second TV Commercial. However, my frustration is derived from how we as a profession choose to confront the challenges that face our profession, but most of all our students. Block talked a great deal about how challenges within a community are created. He states that many issues that arise within a community is due to a breakdown in community. We as teachers and advocates of music have fallen into a vicious spiral. The conversation we engage contribute to the breakdown of our community, which fuels the challenges we face. Block suggests that we as community builders should view the issues surrounding our community not as problems to be solved but as challenges to be overcome as a community.
The first step that we must take as a member of the community is to change the language we use and ultimately the conversations we engage in. Block promotes the use of small groups that are tightly bound in associational living and dedicated to restoring the aliveness within their community. Secondly we must move into the future and imagine the possibility rather than leading from the past. Block states that a community builder who chooses to lead from the past often markets fear and fault as a means to gain support. If one continues to employ fear as a means to promote music in our schools we run the risk of marginalizing some within our community and perpetuating the further breakdown of our community. Lastly, we must envision the role music plays within the overarching community. We must not only claim our seat at the table in a restorative way, but also yield our allegiance to the greater good. Music cannot live for musics sake. By nature the musical phenomenon is interdisciplinary and shatters boundaries. Music has the innate ability to educate and promote a well rounded citizen. We must embrace that philosophy as a possibility and use it as a agent of change.
The gift of music in undeniable. Music has the power to assemble the community and promote communal transformation. However, we as leaders within the community must be mindful and reflect upon our actions as community builders, to ensure that our practices are in harmony with the ideals that communal music making promote. If we are not mindful of our actions than we run the risk diluting the communal power of music.
Tuesday, September 16, 2008
What do we really know?
"Our stories of our own past are heartfelt and yet are fiction. All we know that is true is that we were born. We may know for sure who our parents, siblings, and other key players in our drama were. But our vision of all of them, the meaning and memory that we narrate to all who will listen is our creation. Made up. Fiction." (Block, p. 35)
What do we really know about our neighbors and friends? I really liked the quote above from the Block text. What we may perceive to be the truth and reality is not what others may believe. People create their own realities, they see what they want to see. Many people choose not to see their flaws. Most memories that people have of their younger years, are altered. That's just the way the human brain works. There have been medical studies done that claim that many of the long term memories that people have, are molded together with different long term memories. Studies say that the memories people have, are often changed.
Do we really know anyone? The stories told to us by others are what they want us to know about them, or are stories that can benefit us in some way. The way we tell their story, is the way we have perceived those stories. We weren't there when these events happened so therefore, we do not have a first hand account. We don't really know what it's like to be another person, we will never perceive the world the way another person perceives it. A popular philosophical question is, "Do we all see the same color blue?". The color blue that I perceive, may not be the color blue that you perceive. Maybe you perceive my color red. We will never truly know what another person is thinking, perceiving, or feeling.
Do we really know ourselves? The world that we live in is so fast paced. We hardly have time to think. We have so many deadlines, meetings, classes and jobs. We function for society, we don't focus on ourselves. Once a person starts focusing on themselves, they become scrutinized by society. It's almost unheard of a person missing a day of classes, because they need a "mental day". A person needs to complete their societal duties. For students it means showing up to school prepared and ready to learn. Even the weekends are full of catching up on work that needs to be done. I believe that most people have really lost touch with themselves. People perform that tasks that they do because, someone else has told them to do so. There is always higher authority over someone. Is that what makes community, response to higher authority?
How can we really know others, if we don't know ourselves? Maybe we need to pay more attention to ourselves, and our wants and needs. Everyone keeps on talking about getting to know their neighbor. Get to know yourself, and introduce yourself to your neighbor! Find your honest self, good AND bad qualities. Don't be afraid of your flaws. Flaws are what makes you, you.
I believe it is important for educators to really know themselves. Students know when a teacher is being "fake". Before teachers teach, they should know their own strengths and weaknesses. Music students know when their conductors portray "fake" emotions. It's most important to live and act through your soul. If more people lived and acted through there souls, people may know more about each other. It's all about honesty, and how honest we are with ourselves.
We should all get to know ourselves better.
Thursday, September 11, 2008
Community Music
Community is continuously defined as a group of individuals who come together because of a commonality. However, definitions can often be limiting since they characterize an idea in such broad terms. Perhaps if one were to analyze the various outlooks that people have on the word community, its meaning would become clearer. These different perspectives can be labeled as concepts. As long as it is supported with a well-thought out argument, a concept is never right or wrong. It is merely a more developed viewpoint on a definition.
Throughout my readings of what it means to be a part of a community, many varying opinions have come up, each just as logical and heartfelt as the next. Despite their differences, these numerous concepts of community all have the hierarchical theme of belonging. Those who are part of a community typically feel included because of their similarities and also feel respected for their differences. There are a myriad of ways in which people can feel connected to each other, but in all situations, community members usually feel like they belong.
In the article The Many Ways of Community Music by K.K. Veblen, the author is knowledgeable enough to write about the extensive differences and similarities between musical communities around the world. He first introduces the Commission for Community Music Activity (CMA), which is a group that works to support the growth and strengthening of music programs and customs across the globe. Its members represent many different countries and ways of life. Veblen goes on to describe what community music means to musicians, music educators, and students throughout the world.
According to Veblen, the motive behind engaging in musical activity can make or break whether those involved can feel like a community. He explains that most assessments of musical learning destroy any potential for community, which is why formalized institutions are usually not as successful at invoking music appreciation. The purpose behind studying or making music is, “for personal satisfaction, enjoyment, self-expression, individual creativity, artistic excellence, self-esteem, joy and/or the enhancement of individual and/or group identity”.
This perspective makes me question the potential of school music programs in the United States. Because the assessment of music learning is demanded, will it be at all possible to inspire a love of music in students? Schools systems need to allow teachers to determine evaluation methods to gain an accurate hold on where the students’ abilities and progresses lie. In my elementary practicum class, Professor Morrow explained how she was continuously assessing her students in the classroom. Formal evaluation did not need to take place, and she would often sneakily assess students while they were comfortably and playfully partaking in musical activity.
It is important that the goal behind teaching music is not merely to convey musical knowledge. Enjoyment must take place on the part of the student or else learning will not occur at all. Members of the CMA across the globe all have more personal goals for their music students and are more successful in their teaching. In the United Kingdom, members stress that students’ individual needs must be met, emphasizing the importance of recognizing individuality in students. In Ireland, goals are set by the ambitions of the students, leaving their learning in their hands. Scandinavian countries claim that through musical experiences, self-expression takes place, which healthily releases stress and emotions. Swedish community music teachers suggest that music learning leads to the beginning of needed change within that community. Music is progressive. In Australia, they stress that group music making creates cultural bonding and “community cohesion” where musicians feel connected to each other.
This Australian theme sums up the rest in that music making is a communal experience that brings people together. Throughout musical communities of all cultures and backgrounds, a feeling of belonging takes place when students truly enjoy what they are doing. Therefore, they are connected through a common interest, which in this case is music. The discussing of community music and its many concepts brings us closer to understanding what exactly community is. Factors of community include inclusion, activity, participation, and pleasure. When people are actively involved in a group and are benefiting from it in some way, they are a part of a community.
Throughout my readings of what it means to be a part of a community, many varying opinions have come up, each just as logical and heartfelt as the next. Despite their differences, these numerous concepts of community all have the hierarchical theme of belonging. Those who are part of a community typically feel included because of their similarities and also feel respected for their differences. There are a myriad of ways in which people can feel connected to each other, but in all situations, community members usually feel like they belong.
In the article The Many Ways of Community Music by K.K. Veblen, the author is knowledgeable enough to write about the extensive differences and similarities between musical communities around the world. He first introduces the Commission for Community Music Activity (CMA), which is a group that works to support the growth and strengthening of music programs and customs across the globe. Its members represent many different countries and ways of life. Veblen goes on to describe what community music means to musicians, music educators, and students throughout the world.
According to Veblen, the motive behind engaging in musical activity can make or break whether those involved can feel like a community. He explains that most assessments of musical learning destroy any potential for community, which is why formalized institutions are usually not as successful at invoking music appreciation. The purpose behind studying or making music is, “for personal satisfaction, enjoyment, self-expression, individual creativity, artistic excellence, self-esteem, joy and/or the enhancement of individual and/or group identity”.
This perspective makes me question the potential of school music programs in the United States. Because the assessment of music learning is demanded, will it be at all possible to inspire a love of music in students? Schools systems need to allow teachers to determine evaluation methods to gain an accurate hold on where the students’ abilities and progresses lie. In my elementary practicum class, Professor Morrow explained how she was continuously assessing her students in the classroom. Formal evaluation did not need to take place, and she would often sneakily assess students while they were comfortably and playfully partaking in musical activity.
It is important that the goal behind teaching music is not merely to convey musical knowledge. Enjoyment must take place on the part of the student or else learning will not occur at all. Members of the CMA across the globe all have more personal goals for their music students and are more successful in their teaching. In the United Kingdom, members stress that students’ individual needs must be met, emphasizing the importance of recognizing individuality in students. In Ireland, goals are set by the ambitions of the students, leaving their learning in their hands. Scandinavian countries claim that through musical experiences, self-expression takes place, which healthily releases stress and emotions. Swedish community music teachers suggest that music learning leads to the beginning of needed change within that community. Music is progressive. In Australia, they stress that group music making creates cultural bonding and “community cohesion” where musicians feel connected to each other.
This Australian theme sums up the rest in that music making is a communal experience that brings people together. Throughout musical communities of all cultures and backgrounds, a feeling of belonging takes place when students truly enjoy what they are doing. Therefore, they are connected through a common interest, which in this case is music. The discussing of community music and its many concepts brings us closer to understanding what exactly community is. Factors of community include inclusion, activity, participation, and pleasure. When people are actively involved in a group and are benefiting from it in some way, they are a part of a community.
Possibility.
"C'mon, live up to your potential."
"It's sad, he had such potential."
When parents, teachers, and administrators use the word "potential" to describe the abilities of their students, they are insinuating that we all have a defined, pre-destined set of latent, undeveloped skills and talents. Further, it is inferred that, in the event that these talents never manifest, it is the direct result of laziness or inattention, usually on the child's part, if not also the parent's.
Although I do not disagree that environment plays an essential role in development, I don't think that there is a predetermined "cap" on an individual's abilities. By designating some children as having "potential" (the gifted and talented), and by putting them into special classes and programs, we are labeling them and limiting others. In the saying that one has "so much potential" also lies the belief that one has only so much potential.
Instead, I support the use of the word "possibility". If we raise children in a world where there are endless possibilities, where anything can happen if we only try, and where one can always imagine new things, we encourage imagination and creativity, while liberating and empowering them to choose their own destinies. It has been observed by many in everyday life, of course, that a person is most likely to go along with a plan when he or she has choices. Opening up the world to possibilities also gives the child the power to choose what he or she would like to do - whereas if his or her life's path were already chosen, they would only choose to fulfill their destiny or to not do so - and they will be more likely to succeed.
According to Ian Hacking, "possibility is in disrepute both because it seems indefinable and because there seem to be no criteria for telling when two apparently different possibilities are really the same"..."anything not logically impossible is logically possible".
Werner says that "Possibility is a declaration of what we create in the world each time we show up." Each time the teacher steps into the classroom, he or she must consciously bring with him or her the possibility of excellence, community-building, meaningful teaching and learning. In turn, when a student wakes up each morning to embrace his or her possibilities, he or she will face a day of meaningful experiences that can lead in whichever direction he or she may choose.
Referenced:
* Ian Hacking
* The Philosophical Review, Vol. 76, No. 2 (Apr., 1967), pp. 143-168
* Published by: Duke University Press on behalf of Philosophical Review
* Stable URL: http://www.jstor.org/stable/2183640
* Reasons, Values and Community in Moral Education
* Colin Wringe
* British Journal of Educational Studies, Vol. 46, No. 3 (Sep., 1998), pp. 278-288
* Published by: Blackwell Publishing on behalf of the Society for Educational Studies
* Stable URL: http://www.jstor.org/stable/3122084
"It's sad, he had such potential."
When parents, teachers, and administrators use the word "potential" to describe the abilities of their students, they are insinuating that we all have a defined, pre-destined set of latent, undeveloped skills and talents. Further, it is inferred that, in the event that these talents never manifest, it is the direct result of laziness or inattention, usually on the child's part, if not also the parent's.
Although I do not disagree that environment plays an essential role in development, I don't think that there is a predetermined "cap" on an individual's abilities. By designating some children as having "potential" (the gifted and talented), and by putting them into special classes and programs, we are labeling them and limiting others. In the saying that one has "so much potential" also lies the belief that one has only so much potential.
Instead, I support the use of the word "possibility". If we raise children in a world where there are endless possibilities, where anything can happen if we only try, and where one can always imagine new things, we encourage imagination and creativity, while liberating and empowering them to choose their own destinies. It has been observed by many in everyday life, of course, that a person is most likely to go along with a plan when he or she has choices. Opening up the world to possibilities also gives the child the power to choose what he or she would like to do - whereas if his or her life's path were already chosen, they would only choose to fulfill their destiny or to not do so - and they will be more likely to succeed.
According to Ian Hacking, "possibility is in disrepute both because it seems indefinable and because there seem to be no criteria for telling when two apparently different possibilities are really the same"..."anything not logically impossible is logically possible".
Werner says that "Possibility is a declaration of what we create in the world each time we show up." Each time the teacher steps into the classroom, he or she must consciously bring with him or her the possibility of excellence, community-building, meaningful teaching and learning. In turn, when a student wakes up each morning to embrace his or her possibilities, he or she will face a day of meaningful experiences that can lead in whichever direction he or she may choose.
Referenced:
* Ian Hacking
* The Philosophical Review, Vol. 76, No. 2 (Apr., 1967), pp. 143-168
* Published by: Duke University Press on behalf of Philosophical Review
* Stable URL: http://www.jstor.org/stable/2183640
* Reasons, Values and Community in Moral Education
* Colin Wringe
* British Journal of Educational Studies, Vol. 46, No. 3 (Sep., 1998), pp. 278-288
* Published by: Blackwell Publishing on behalf of the Society for Educational Studies
* Stable URL: http://www.jstor.org/stable/3122084
Relationships
Webster’s New American Dictionary states that a concept is “an idea of something formed by mentally combining all its characteristics or particulars.” I myself have thought a great deal about what explanation I use to define the word concept. I feel that a concept has a lot to do with understanding. What I have realized over these past two weeks in Critical Pedagogy, is that there are an endless amount of definitions of the word concept, all in which are completely correct. Something else I realize about a concept is that it can impel thinking that is broader and deeper. When one grasps a concept, they are able to move forward in more than one direction and interpret things in many different ways. On the other hand, I find the notion of concept to be frustrating. It is hard to comprehend that no matter what you say or think there is always something more specific and interesting to be discussed.
This week I read an article called “Building a Strong Community Partnership.” The concept that I want to focus on here is relationship. The article explains the importance of relationships within the classroom, and the importance of a relationship with the parents, community, and administrators outside of the classroom. This concept of relationship could be explained as a connection, association, or involvement. Or the perception could be more of dependence, alliance, and kinship within a community.
The interesting factor is, no matter which point of view you take, it all relates to the community ideas of Peter Block. Like it states in both the article and the book, it is important for a school community to bridge the gaps between neighbors, businesses, schools, churches, and government. Isolation is the origin to an ineffective community. Without communication and relationships, there is no sense of belonging or camaraderie.
In some instances, parents feel isolated from the teacher and what goes on in the classroom with their children. The relationships that are not built between administrators, staff, parents, and students are also main causes and issues that attribute to a weak community (within a school). On a broader spectrum, the lack of relationship within a district or town through churches, businesses, neighborhoods, and government can really damage the school systems and their place in a community.
Something else that comes from a relationship is comfort. It is an invaluable asset when working together on often contentious issues. Making a one-to-one connection is important to make parents and members of the community feel welcome within a school district. Parents need to be educated about what kind of involvement needs to happen in the classroom. By building a relationship with a teacher, the teacher can better specify what they expect from the student and parent. This parent-teacher relationship should be the same within the administration.
In creating a relationship within a community, one may realize that a sense of understanding is created. New information becomes apparent and exciting for those involved. When this concept is grasped, there will be more of a sense of belonging that could overall, change the relationships and successfulness of a community.
Acceptance
Acceptance, in spirituality, mindfulness, and human psychology, usually refers to the experience of a situation without an intention to change that situation. By groups and by individuals, acceptance can be of various events and conditions in the world. Minority groups in society often describe their goal as "acceptance", wherein the majority will not challenge the minority's full participation in society.
From the time we are born, to when we first go to day-care, pre-school, and so on, we are put in different positions where we form relationships with other human beings, and eventually those relationships turn into communities with groups of people in similar situations.
In the very first pages of Block’s book Community he says that “the need to create a structure of belonging grows out of the isolated nature of our lives, our institutions, and our communities” (pg 1. Community). He goes on to talk about how our world has become more isolated, despite the fact of growing globalization, technology, and companies that handle business all around the world.
I see the “need to create a structure of belonging” as nothing more then the need for acceptance in our communities. As children we crave it. Going to great lengths to gain it from our peers, and the ones we see as cools. In adolescent years we do things that we feel we need no ones acceptance because we are finding ourselves. Finally as adults we, in most cases, find it in our lives, with others, and with things we haven done and cannot change.
Yet, with all the technology, and the ability to connect with people millions of miles away, is this helping or harming our desire for acceptance into the communities we belong?
How much easier is it for a person to create a profile online, becoming anyone with any look or history they choose, and then gain the trust and friendships of people all across the world who may or may not be being honest with who they are. Is this convinence a good thing? Are we better people for going into these cyber worlds and reaching out to people all around the world? Or, are we merely hiding behind our screens because it’s so much easier then going out into our communities and getting to know our neighbors and peers.
I worry about our youth and our culture and that their need for acceptance, and their ability to just log on and find that with stranger. Perhaps ties in communities where stronger when people had block parties instead of blogs, where involved in clubs and organizations with meetings rather then chat rooms, and had to go to work in an office rather then from the comforts and security of their own home.
When these things happened then perhaps our sense of community, ans sense of acceptance will grow that much stronger
From the time we are born, to when we first go to day-care, pre-school, and so on, we are put in different positions where we form relationships with other human beings, and eventually those relationships turn into communities with groups of people in similar situations.
In the very first pages of Block’s book Community he says that “the need to create a structure of belonging grows out of the isolated nature of our lives, our institutions, and our communities” (pg 1. Community). He goes on to talk about how our world has become more isolated, despite the fact of growing globalization, technology, and companies that handle business all around the world.
I see the “need to create a structure of belonging” as nothing more then the need for acceptance in our communities. As children we crave it. Going to great lengths to gain it from our peers, and the ones we see as cools. In adolescent years we do things that we feel we need no ones acceptance because we are finding ourselves. Finally as adults we, in most cases, find it in our lives, with others, and with things we haven done and cannot change.
Yet, with all the technology, and the ability to connect with people millions of miles away, is this helping or harming our desire for acceptance into the communities we belong?
How much easier is it for a person to create a profile online, becoming anyone with any look or history they choose, and then gain the trust and friendships of people all across the world who may or may not be being honest with who they are. Is this convinence a good thing? Are we better people for going into these cyber worlds and reaching out to people all around the world? Or, are we merely hiding behind our screens because it’s so much easier then going out into our communities and getting to know our neighbors and peers.
I worry about our youth and our culture and that their need for acceptance, and their ability to just log on and find that with stranger. Perhaps ties in communities where stronger when people had block parties instead of blogs, where involved in clubs and organizations with meetings rather then chat rooms, and had to go to work in an office rather then from the comforts and security of their own home.
When these things happened then perhaps our sense of community, ans sense of acceptance will grow that much stronger
Wednesday, September 10, 2008
"It takes a Village"
“It takes a whole village to raise our children. It takes a whole village to raise our child. We all everyone must share our burden. We all everyone will share the joy.” African Proverb
A perfect example of community, this African Proverb not only talks about the strength of a village, but the education of the children in this village. In a community, everyone needs to work their hardest to get through the struggles and find the joy. The proverb also says that everyone has to deal with the consequences of the community’s behavior, whether they are good or bad. Also in a community, all members should be focused on the education of the children. It takes more than the child’s parents to help them grow and learn. The others in the village, teachers, other students, elders, become responsible for the social interactions that play a huge part in the child’s life.
Block states “Community well-being simply has to do with the quality of the relationships, the cohesion that exists among its citizens”(page 17). The relationships between all of the members of the community play a large role on the overall outcome of the community. The members of the village must all work together in raising the children to follow in their footsteps.
Another important part of the community is the change or transformation that has to be made in order to be successful. In years past, the word change made people anxious, and nervous about the future. Many would rather stay stuck in their comfort zones then step out of the box for the first time alone. Instead of being leaders, people would first watch, then do. Change seemed crazy, when everything else was fine as it was.
Change now in 2008, is the tagline for the Presidential Election. As Americans, everyone seems to be jumping on the change bandwagon and daring to be different. Both candidates, Obama & McCain, have very different ideas and ways to carry out these ideas, but agree that the United States as well as the World needs to change. The priorities of the United States have changed in just the past four years requiring a change of mind and a change of power. The overall transformation of the United States will take a while, but if smaller governments all work together with the “greater good” in mind, willing to take risks and make mistakes on the way, transformation is possible.
A word that used to be looked down upon has itself, changed or transformed. Now change is looked at in a new light and welcomed with open arms in the community. Muhatma Ghandi says, “You must be the change you wish to see in the world.” In order for communities to change for the better, members must want the change, and be willing to change themselves first. The village must be willing to accept the burden before they are rewarded with the joy.
A perfect example of community, this African Proverb not only talks about the strength of a village, but the education of the children in this village. In a community, everyone needs to work their hardest to get through the struggles and find the joy. The proverb also says that everyone has to deal with the consequences of the community’s behavior, whether they are good or bad. Also in a community, all members should be focused on the education of the children. It takes more than the child’s parents to help them grow and learn. The others in the village, teachers, other students, elders, become responsible for the social interactions that play a huge part in the child’s life.
Block states “Community well-being simply has to do with the quality of the relationships, the cohesion that exists among its citizens”(page 17). The relationships between all of the members of the community play a large role on the overall outcome of the community. The members of the village must all work together in raising the children to follow in their footsteps.
Another important part of the community is the change or transformation that has to be made in order to be successful. In years past, the word change made people anxious, and nervous about the future. Many would rather stay stuck in their comfort zones then step out of the box for the first time alone. Instead of being leaders, people would first watch, then do. Change seemed crazy, when everything else was fine as it was.
Change now in 2008, is the tagline for the Presidential Election. As Americans, everyone seems to be jumping on the change bandwagon and daring to be different. Both candidates, Obama & McCain, have very different ideas and ways to carry out these ideas, but agree that the United States as well as the World needs to change. The priorities of the United States have changed in just the past four years requiring a change of mind and a change of power. The overall transformation of the United States will take a while, but if smaller governments all work together with the “greater good” in mind, willing to take risks and make mistakes on the way, transformation is possible.
A word that used to be looked down upon has itself, changed or transformed. Now change is looked at in a new light and welcomed with open arms in the community. Muhatma Ghandi says, “You must be the change you wish to see in the world.” In order for communities to change for the better, members must want the change, and be willing to change themselves first. The village must be willing to accept the burden before they are rewarded with the joy.
Communication and Connecting Within the Community
As I start blogging about community this week, there are several words that come into my mind. Communication, connecting and bond are a few. To me a community is, a group of people working for the well being of others within the community. However aspects of a community are treated as separate entities and are not treated as one. In order for a community to become truly affective the separate entities need to unite and work together.
John McKnight believes that community should be built on optimism. He believes that we should focus on our "gifts" and not our "deficiencies". Every person in a community has a gift and a skill to bring. Every community needs a garbage man, a teacher and a doctor. In order to develop a stellar community we need to focus on the good in each individual person, and use what they can offer to benefit the entire community. People waste too much time, worrying about what they can't do. We need to start worrying about what we can do, and what we can do with that. McKnight also believes in treating everyone with equality. He believes that we should take people with "visible disabilities out of institutions and systems and bring them back into neighborhoods" (pg. 13) What we need to really focus on is the good in everyone and what they have to offer.
What can we do to make a better community? People need to listen to each other more and be open to new ideas. We need to stop living in such a pessimistic world, and start focusing on the good that everyone has to offer. We need to start asking each other how can we work together to help better our community. A word that I think of is connection. How can we all learn to connect with each other in our communities? We need to learn how to some how form a bridge between all of these separate entities in the community. How can everyone become equal?
Communities should strive to have better communication. Good communication should be key to all communities. How can we form connections between different members of communities? How can separate entities of a community connect and become together one powerful community? The only solution that I can come up with is communication. Communication is a powerful way of connecting a community. Communities need to start spending more time engaging in conversations with each other. Werner Edhard, "believes that a shift in speaking and listening is the essence of transformation" (pg. 15) Dialoguing is a way for people to learn more about each other. The act of listening and speaking is intimate and will form bonds between people. These bonds between people will form relationships between people.
We need to figure out how use the relationships that we make between people to benefit the community. Separate entities of community should be joined, and they should work together for the good of all the community.
Identity
Finding out who they really are is a goal that people strive to achieve most of their life. People go through many processes and trials to figure out their identity and to portray it in a way that shouts who they are. Ultimately once you find this identity, you change bits and pieces depending on who you come in contact with and what they say to you. People are either found, lost, or looking. However, in one instant their world can be turned upside down and they can become found, lost or looking.
In Peter Block's book, he talks about belonging to something and becoming a part of it. To me feeling wanted and needed is a big part of forming ones identity. If you don't feel needed in some way, what is the point of being there at all? Finding a way to make a difference is a very rewarding experience. Not only does it help someone else, but it also makes you feel worthwhile. It prods you to make other decisions that reflect who you want to be, and could end up forming a part of your identity. Belonging to a community teaches people to be selfless, and work together to accomplish a goal. In a community you can use your gifts to accomplish things. This builds self confidence on the road to finding your identity.
In the article I found, identity is one of the focal points. The article talks about community music and the New York City Gay Men's Chorus. It mentions how minority groups are always working towards social acceptance and belonging. Becoming part of a community that accepts who you are helps strengthen your identity and how you perceive yourself and others around you. In this case music brought together this community and helped unify a group searching for acceptance in other communities.
By forming their own "community" the GLBT (Gay/Lesbian/Bi-sexual/Transgender) community has forged changes in how society perceives them, and they have used their talents and gifts to bring together people who might have treated them differently had they not experienced what this community can and will do. In this way the GLBT has played their part in shaping their own identities and the identity of others around them.
In Peter Block's book, he talks about belonging to something and becoming a part of it. To me feeling wanted and needed is a big part of forming ones identity. If you don't feel needed in some way, what is the point of being there at all? Finding a way to make a difference is a very rewarding experience. Not only does it help someone else, but it also makes you feel worthwhile. It prods you to make other decisions that reflect who you want to be, and could end up forming a part of your identity. Belonging to a community teaches people to be selfless, and work together to accomplish a goal. In a community you can use your gifts to accomplish things. This builds self confidence on the road to finding your identity.
In the article I found, identity is one of the focal points. The article talks about community music and the New York City Gay Men's Chorus. It mentions how minority groups are always working towards social acceptance and belonging. Becoming part of a community that accepts who you are helps strengthen your identity and how you perceive yourself and others around you. In this case music brought together this community and helped unify a group searching for acceptance in other communities.
By forming their own "community" the GLBT (Gay/Lesbian/Bi-sexual/Transgender) community has forged changes in how society perceives them, and they have used their talents and gifts to bring together people who might have treated them differently had they not experienced what this community can and will do. In this way the GLBT has played their part in shaping their own identities and the identity of others around them.
There's more than just an "I" in community...
When thinking upon the definition of a "concept," one immediately begins to recall pre-conceived notions of their own experience with a concept. Whether it be an idea we wrestle with in our home lives, work environments, or schools, a concept can be defined as a comprehensive or generalization on a given subject. It involves taking facts and what we assume to be true of a certain set of peoples, based on race, class, or gender, and applying them to all the individuals in a group. In a sense, we lose the idea of the individual's needs, and begin to apply them to the overall well-being of the certain group we are focusing on.
In accordance with the writings of Block, the focus of transformation between a large group of peoples and the focus of a community are entirely different. Block writes "...we have already learned that the transformation of large numbers of individuals does not resolve in the transformation of communities (5)." There is no hope for social progress if the focus is continually and habitually focused on the inward, the "I" or self, no matter how great the effort may seem to bring about seemingly diverse peoples into a community of goal-oriented peoples. The sacrifice of self is necessary in order to bring a certain concept to fruition. For a concept can be seen as a blueprint that is guiding the actions of a certain set of peoples. It is actively acknowledging where we have come from, who we are in the moment, and what we can become together.
An interesting point that Block brings up are the ways with which we communication with one another, the actual language and speech we use in dealing with one another. When we talk to others and find like-minded indivisuals, a certain communtiy of bonding begins to form. Block touches on the topic of "bonding" and "bridging" communities briefly in chapter one. A bonding community seeks others in the notion that there are "strength in numbers." If there are many people thinking the same way, then their ideas will be louder as one voice. But this type of community is still concerned with the individual, the active seeking out of people who agree with each other, and no matter how righteous and true their intentions, will be stunted in growth by a lack of diversity and difficulty. When a person feels they "belong" to this type of community, they have purposefully left out others who do not fit in to their social fabric.
A bridging community, however, has quite the opposite effect of a given set of peoples. When we observe a community that bridges disparate peoples and ideals into a community, we get the proverbial "melting pot" of race, class, and gender. It is through experiencing other walks of life, other cultures and unlike minds, that real growth and change can occur. The language with we approach others is the key to unlocking boundaries that cause us to divide and form walls. When a community is actively interested in inclusion, rather exclusion, of various peoples, "encompass different types of people and tend to be outward looking- bridging social capital (Putnam and Felstein)." Social capital being the notion that the greather the diversity of peoples and ideas working together to become closer, the greater the "wealth" of people.
For our outsource article, I chose a selection from 2002's American Geographical Society, a piece titled "Community, Society, and the Individual." Author Yi-Fu Tuan explores the notion of the differences between community and society, the former being warm and inviting, the latter being cold and indifferent, and the roles that individuals play in these worlds. Tuan writes mostly of community and society in the sense of living arrangements, such as neighborhoods or tribes, but also touches on the topics of music and mathematical communities. But through each situation, Tuan believes that "group difference... encourages communication and exchange amongst groups, thanks to the perception that people are different and may have things that are worth acquiring (311)." When a community or group comes in contact with another group of disparate peoples, whatever tendancies there existed to refer to the "I"s in the group disappear, and the groups bind together to become a "we." Whether this happens as a need for a sense of belonging or a need to defend what one considers "theirs" is unknown to me. But it easy to see how quickly individuals can become communities in the wake of a disaster or time of stress. In the weeks following 9/11, New Yorkers reached out for comfort from peoples who shared their heartache and loss that they would never have sought before; the shared knowledge of similar emotions was enough to bridge unlike peoples together. Vigils were held, communities came together with concerts, art, and public displays of acknowledgement of the losses of those aorund us. But when months after 9/11 passed, these once close binds became undone, as people settled back into their own individual perceptions and familiar communities.
Real change can only come from the need to put ourselves and our grief, ideas, what-have-you aside, and focus on the gifts that we bring to the table that make us one, not the differences that separate us. Perhaps all that is needed is time and communication; by keeping in touch with each other and checking in on each others' lives and ideas, we begin to invest more of ourselves in each other. Then the real sense of belonging can begin.
In accordance with the writings of Block, the focus of transformation between a large group of peoples and the focus of a community are entirely different. Block writes "...we have already learned that the transformation of large numbers of individuals does not resolve in the transformation of communities (5)." There is no hope for social progress if the focus is continually and habitually focused on the inward, the "I" or self, no matter how great the effort may seem to bring about seemingly diverse peoples into a community of goal-oriented peoples. The sacrifice of self is necessary in order to bring a certain concept to fruition. For a concept can be seen as a blueprint that is guiding the actions of a certain set of peoples. It is actively acknowledging where we have come from, who we are in the moment, and what we can become together.
An interesting point that Block brings up are the ways with which we communication with one another, the actual language and speech we use in dealing with one another. When we talk to others and find like-minded indivisuals, a certain communtiy of bonding begins to form. Block touches on the topic of "bonding" and "bridging" communities briefly in chapter one. A bonding community seeks others in the notion that there are "strength in numbers." If there are many people thinking the same way, then their ideas will be louder as one voice. But this type of community is still concerned with the individual, the active seeking out of people who agree with each other, and no matter how righteous and true their intentions, will be stunted in growth by a lack of diversity and difficulty. When a person feels they "belong" to this type of community, they have purposefully left out others who do not fit in to their social fabric.
A bridging community, however, has quite the opposite effect of a given set of peoples. When we observe a community that bridges disparate peoples and ideals into a community, we get the proverbial "melting pot" of race, class, and gender. It is through experiencing other walks of life, other cultures and unlike minds, that real growth and change can occur. The language with we approach others is the key to unlocking boundaries that cause us to divide and form walls. When a community is actively interested in inclusion, rather exclusion, of various peoples, "encompass different types of people and tend to be outward looking- bridging social capital (Putnam and Felstein)." Social capital being the notion that the greather the diversity of peoples and ideas working together to become closer, the greater the "wealth" of people.
For our outsource article, I chose a selection from 2002's American Geographical Society, a piece titled "Community, Society, and the Individual." Author Yi-Fu Tuan explores the notion of the differences between community and society, the former being warm and inviting, the latter being cold and indifferent, and the roles that individuals play in these worlds. Tuan writes mostly of community and society in the sense of living arrangements, such as neighborhoods or tribes, but also touches on the topics of music and mathematical communities. But through each situation, Tuan believes that "group difference... encourages communication and exchange amongst groups, thanks to the perception that people are different and may have things that are worth acquiring (311)." When a community or group comes in contact with another group of disparate peoples, whatever tendancies there existed to refer to the "I"s in the group disappear, and the groups bind together to become a "we." Whether this happens as a need for a sense of belonging or a need to defend what one considers "theirs" is unknown to me. But it easy to see how quickly individuals can become communities in the wake of a disaster or time of stress. In the weeks following 9/11, New Yorkers reached out for comfort from peoples who shared their heartache and loss that they would never have sought before; the shared knowledge of similar emotions was enough to bridge unlike peoples together. Vigils were held, communities came together with concerts, art, and public displays of acknowledgement of the losses of those aorund us. But when months after 9/11 passed, these once close binds became undone, as people settled back into their own individual perceptions and familiar communities.
Real change can only come from the need to put ourselves and our grief, ideas, what-have-you aside, and focus on the gifts that we bring to the table that make us one, not the differences that separate us. Perhaps all that is needed is time and communication; by keeping in touch with each other and checking in on each others' lives and ideas, we begin to invest more of ourselves in each other. Then the real sense of belonging can begin.
Connectivity
Today, as we know it, in the United States of America, it's citizens tend to have one mind-set and one mind-set only; one man for himself. I find, and many of my peers will probably find, that as time has progressed this country has lost it's sense of community for a number of reasons (i.e. money, greed, loss-of-faith in humanity).
Even though the people of this country tend to have a lot of negative qualities, a positive thing that I have noticed about the people living in the U.S. is how we can always find a way to stick together in a time of crisis or need. What I have personally experienced is that the people living in this country really know how to come together if life calls for it. There is that instant connectivity; that instant sense of community.
In Peter Block's book, Robert Putnam talks about Social Capital in, "Bowling Alone". I think that Social Capital is the very underlying fabric of the United States. As much as where we live may seem superficial and extremely harsh, there will always be that connectivity in this country's people. There will always be a community if life calls for it.
Even though the people of this country tend to have a lot of negative qualities, a positive thing that I have noticed about the people living in the U.S. is how we can always find a way to stick together in a time of crisis or need. What I have personally experienced is that the people living in this country really know how to come together if life calls for it. There is that instant connectivity; that instant sense of community.
In Peter Block's book, Robert Putnam talks about Social Capital in, "Bowling Alone". I think that Social Capital is the very underlying fabric of the United States. As much as where we live may seem superficial and extremely harsh, there will always be that connectivity in this country's people. There will always be a community if life calls for it.
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