[ORIGINALLY POSTED ON FEBRUARY 17, 2024]
One of our doctoral students, Ms. Mako Miura, recently challenged me with a question I had never entertained. We were discussing Jean Lave’s model for learning through participation (1991). We were focusing on some of the examples Lave mentions that point to the asymmetry between those in the “peripheral” position and those in the “full” position. Prototypically, we have an apprentice, initially ignorant but granted the legitimacy to participate, and the master who granted this legitimacy and eventually gets the apprentice to “learn” through participation that which characterizes a particular “shop floor” (to index Garfinkel). I emphasized that Lave is building a “model” to help us through initial analyses of the “educational” (“instructional,” “learning”) aspects of the organization of any floor. And I proposed we approached the encounter between first time parents and their child as just such a floor where a very legitimate participant will be learning everything that already makes this particular “family” (to keep it simple): familial configuration, ethnic or regional particularities, language, “culture.”
As this point, Miura asked: “could we argue that, on this floor, it is the child who is at the center and the parents who are on the periphery as they will have to ‘learn’ parenting?”
I must say that, whenever I have taught Lave (& Wenger)’s book, I have never pondered whether we should also consider the possibility of a feedback learning whereas the apparently “full” person discovers what apprentices are like, how they are learning, and what these apprentices are doing with that. I do not think that Jean Lave (or Ray McDermott with whom I once participated with her in a joint seminar on “ignorance” ) ever considered such a possibility. And yet, particularly if we approach the issue after reading Rancière’s Ignorant Schoolmaster ([1987] 1999), as we did in the class, then the question is one we should take seriously.
The issue is a classic one in cultural anthropology, particularly in the Boasian traditions led by M. Mead and many others who build on what appears to be a common sense generalizations. Here is the way Geertz once put it:
One of the most significant facts about us is that we all begin with the natural equipment to live a thousand kinds of life but end up in the end having only lived one.” (1973, 45)
In other words related to ignorance and knowledge, one starts knowing nothing (but able to learn anything) and immediately gets taught in the language, styles, religion, etc., of one’s population, and infant on an educational floor: who is teaching what to whom and how? thereby limiting further and further what one can do with the rest of one’s life. Cultural anthropology is, also, about the ongoing restriction on possibilities (and the powerful ones reenforcing these restrictions).
Continue reading The ultimate ignorant school master?