Category Archives: authority and power

on the place of authority and power in some practices

ChatGPT as educator?

In my earlier post, I attempted to “assess” CG the way I might assess a student. This assessment led me to the uncomfortable conclusion, that, in this case, it was indeed a very good, albeit uninteresting, student. It was the kind who tells me exactly what I just taught them and then loop this back to myself. It was a perfect artificial student and I do not need any of those.

I closed the post with a question to open a different line of investigation. Shoud I treat ChatGPT (CG from now on, as type of a social fact often glossed as “AI”) as an “educator”? Or, at least, in Cremin’s phrase, an “educational institution.” The answer has to be “Perhaps…. but…”

What kind of educator might CG be? To answer this, an anthropologist wonders about what it is actually used for. By every account it is used for a lot of stuff, including some stuff many people think it should not be used to, or should be prevented from doing. I have used it most successfully for technical questions about programming details. I know advanced programmers use it extensively for this. I have collected stories from acquaintances about their use of CG. I watched generated videos on YouTube. I know of a young close relative of mine, who used it explore, while confined at home during “Covid,” marxism-leninism and the history of Russia, as well as neo-naziism around the world—with no guidance or control from any other person. Many use it to check their written English. And everyone, from government officials, to journalists, to everyone with whom I talked can be produce extended discourses about the good or bad of CG. It is undoubtedly a “total social fact” no one can escape.

The part of me who teaches Rancière to make students aware of all aspects of education that escapes the State can only celebrate all this. CG might be the ultimate “ignorant school master”—except that it is one that knows everything! So, CG is more like an infinite library open day and night, 24/7 to anyone interested to browse through it. It is a library with an altogether kind librarian that keeps close track of what one has explored and responds to further investigations with an encouraging “this a good question, let me think” before summarizing what one might have read and, perhaps, send one into a further investigation deepening the initial one.

But CG is not at all like the, Jacotot, the schoolmaster who inspired Rancière. This schoolmaster may be ignorant of the topic interesting to a student but he is actively involved in prodding their will to continue searching and reaching a new mastery. By contrast, so far at least, CG is silent until one asks. This silence is actually, for me, just what I want from a library, and an assistant librarian. I use CG regularly because it is indeed a a powerful tool for an intellectual, a major advance over Google.

But this silence or relative passivity also suggests that CG is not an “educator” in any of the usual senses. It is not a teacher. It is not a master. It is not a mentor. It does not have a curriculum. It does not mete consequences.

To push this, I asked ChatGPT “what should I know about the creationism museum”? Having visited it, I can say that answer was clear, succinct, as well as expanding on the controversies surrounding it. And CG ended as usual, with suggestions for further explorations: “If you want, I can also summarize how this museum is seen by scientific organizations or provide tips for visiting (hours, ticketing, best time to go).” There were links to further sources.for the theoretically inclined this is an instance of the “instruction writer” limits sketched by Garfinkel (2002: Chapter 6).
But there was no clear indication that using the answers “naively,” as one might use other answers, might land one in very dangerous interactional or political settings. CG, so far, does not (cannot?) know the social contexts within which its answers might be used.

“We” (teachers, professors, educators…) must, at least, warn our students…

What am I to do with “”memes”“

The double scare quote marks should index my puzzlement. I am not wondering about “memes” but about what my puzzlement should be about. Genetics? Popular culture? Some polity (with boundaries policed by various agencies)? These questions are also indexes to my ignorance, and actually to my discovering, again, that I am ignorant of something “every one else” appears to know. “Every one” includes all those who use the word “meme” without quote marks, as something that does not require explanation or teaching. I will assume that some of those are quite sure they know what “memes” are about (for example those who coded a “meme generator”), and, of course, those who do not know but, for one reason or another do not mention their ignorance, perhaps hoping that no one will notice and make fun. As for me, I started noticing the word in the New York Times. For a while I could not quite figure what they were talking about though it seemed to be about social media, the young and cool, … and the readers of the paper to whom the editors did not explain what a “meme” might be. I was irritated, and also amused by my irritation since the whole experience confirmed for me how the media educates: by shaming readers into accepting whatever new conventions the editors deem necessary for everyone to accept as proper.
Continue reading What am I to do with “”memes”“

Writing maps unto terrritories

Thanks to Michael Scroggins for telling us about the post by Izani about “Charting territories without maps.”

Drawing one’s own maps to tell others how to get to one has to be related to Kalmar’s (and Velasquez’s) account of people making their own glossaries to help in getting to speak in another language (Kalmar 2001; Velasquez 2014).  And it has to be under the same constraints as any attempts to give other people instructions (Garfinkel 2002: 92).

The fun part of the post was the quote from Borges, expanding on Lewis Carroll (thanks Wikipedia!), about a map that would have the scale of one mile to the mile and how this somehow relates to Google Maps altogether quixotic goal of mapping the whole earth: who knows that, eventually, we will be able to zoom to one foot by one foot…

There is, however, an alternative that has been tried and, mostly, succeeded: writing the one to one map onto the territory.  That is, for example, on May 20, 1785, the Congress of the United States Acted that [the territory would be divided] “into townships of 6 miles square, by lines running due north and south, and others crossing these at right angles, as near as may by…. The lines shall be measured with a chain; … and exactly described on a plat” (Linklater, 2002: 73).   And then, a surveyor was sent to write the map, starting someplace in eastern Ohio. Thus one could look at the landscape to find out and tell where one was.  No need for a map when one knows that one is standing the corner of the 42nd street and the 8th avenue (Manhattan’s grid pattern was laid out soon after that which shaped the Western territories).

Before that, of course, from the Romans onward, empires and states have told the traveler (trader, army officers) how far they were from the capital.  The tire-making corporation Michelin is famous in France for its maps, and also for the ubiquitous markers telling tourists where they are and how to get to the next village.  Thereby, besides helping the German invading divisions at the beginning of the Second World War, Michelin helped write on the territory a landscape of villages and other places with visible boundaries and names that were not always “there” before and now “are always already there.”  This, of course, is what appears to be missing in Izani’s Laos: thus the need for making one’s own maps.

(So, could it be that grammars and dictionaries are, also, maps relieving us from the task of instructing each other how to find each other…: “check your GPS, man!”)

(Even more wildly: is Saussure’s “synchrony” one of the immortal, standing crap games (Garfinkel 2002) we cannot escape? Answer: Of course!)

Sorting out how the Powers-that-Be yield their power by watching local wardens

Those who follow this blog may remember that I had to contribute my two bits to a discussion about “promoting diversity” in our department, programs, teaching, etc. (February 25, 2014).  I may also heave mentioned a while back that I was charged to write an “Assessment of Learning Outcomes” report for the programs in anthropology.

Note the passive voice in “I had to…,” “I was charged.”  I started the diversity entry with a reference to the “Powers that Be” (PtBs).  Those, of course, are Latourian black boxes.  But that is not saying much, yet.  Actually, the particular acts that triggered my own activity where made by various individuals (deans, department chairs, etc.) who were very specifically told to tell me that I no choice but to perform the tasks whether as faculty member (for the diversity thing) or a program coordinator (for the assessment thing).  Still, none of these individuals originated the requirement that I do “it.”  As they all said, apologetically often, is that they were “passing on” the requirement from higher (? The right metaphor?) up.

This could be a call to “follow the network” of particular people told to ask other particular people to do the specific things (and they are very specific indeed).  I tried to do something like that once (2007).  It could also be a call to reveal the “bricolage” (to put it as blandly as possible) that “Those Who are Told” (TWaTs [?!]) must engage in to produce what the PtBs will accept as good enough for the current purposes.  Jill Koyama (2010) did some of this in relation to administrators, teachers, and parents, in the local worlds NCLB produced.
Continue reading Sorting out how the Powers-that-Be yield their power by watching local wardens

Let Business, School & Government collaborate? (!)

The answer to that challenge will require a new level of political imagination — a combination of educational reforms and unprecedented collaboration between business, schools, universities and government to change how workers are trained and empowered to keep learning… America today desperately needs a center-right G.O.P. that is offering merit-based, market-based approaches to all these issues — and a willingness to meet the other side halfway. (Thomas L. Friedman. A version of this op-ed appeared in print on November 7, 2012, on page A27 of the New York edition with the headline: Hope And Change: Part Two. My emphasis)

Thomas Friedman thus concluded an opinion piece celebrating Obama’s re-election: Let Business, School & Government collaborate!

Nothing really new here.  For close to two decades, the choir keeps singing the same hymn whether the director is Republican or Democrat. If ever there is a political consensus here, in government at least, this is it.  And, as this consensus is getting translated into more and more detailed regulations down to the level of measuring the merit of individual teachers on an on-going basis, the consensus is getting less accessible to effective criticism.  “Neo-liberalism,” as many of my students like to call it, is alive and very well.  Actually it is thriving when the G.O.P. in the United States is criticized for not being open to “merit-based, market-based approaches”!

But what is this consensus all about, practically?  Provocatively (I hope) this is about a re-invention of vocational education and it leads me to think about one moment in the history of the interplay between Business and School.

Movie poster
Dedication plaque for Grace Dodge Hall

In the 1880s, Business (as represented by Miss Grace Hoadley Dodge) collaborated with School (as represented by the philosopher and future president of Columbia University, Nicholas Murray Butler), to found was to become Teachers College. In the origin myth we tell, there was a disagreement between Dodge and Butler about the mission of the college, with Dodge pushing for what she imagined new workers might need in the coming 20th century.  Her eponymous building is dedicated to teaching the “enobling arts of the home” and contains a “Tudor Room” that was the “Table Service Lab” “where exercises in table setting and meal service occurred.”

Table service lab
Table service lab

Butler successfully redirected Dodge’s efforts to the training of teachers.  In effect, Butler, like most intellectuals and academicians to this day, separated the mission of schooling from the vocational training of the future work force.  I am not sure who Butler imagined would train workers into the trades, but I suspect he expected the employers to do this, whether through apprenticeships or other means.  “Education,” that is public schooling, was to be about democracy and the culturing of citizens (Dewey 1916).  Government does not appear in this origin myth though much of justification for state funding of public schools did not emphasize what is now often called the building of “human capital.”  By the end of the 19th century School had insulated itself from Business by encasing it into boards of trustees whose responsibilities were purely financial.  Miss Dodge could fund Teachers College but she could not dictate curriculum.

Business did not give up, and Government got into the act.  One hundred and thirty years after “Dodge vs. Butler” was settled in favor of Butler, a whole set of miscellaneous forces (donors, governments, students, parents) push colleges and universities to be ever more “practical” and, as Government uses its regulatory powers to enforce business requests, to demonstrate that their curricula are indeed practical in the training of workers.  And so Teachers College, which still educates some teachers, survives by (vocationally) training young women (mostly, and still) to work in the expanding bureaucracies of “education” and related administrations—though perhaps not to an extent that would satisfy Thomas Friedman.

Now, when Lawrence Cremin taught me the history of American education, he spent some time tracing the evolution of colleges from seminaries, to finishing schools for the children of the elites, to tools of the state to improve agriculture (land grant universities) to the conduit through which fundamental knowledge was developed (on the German model) (Cremin 1980, 1988).  As usually happens as cultures change, old practices do not disappear though they may get subsumed.  Harvard still has a Divinity School; to this day the University of Chicago College still requires students to take “a total of six quarters in humanities and civilization studies”—thereby preserving the “culturing” mission of the institution.  But Chicago, like Harvard, Columbia, etc. are first known as “research universities”—not as advanced vocational school providing the “skills” Business or Government imagine future workers might need.

Journalists now ask new presidents to require universities to be guided by business people to offer vocational training!  The evolution may have started in the mid-20th century when, through the G.I. Bill for example, college attendance became a mass event aided and abated by Government.  Until then, one mostly got into adult careers through forms of apprenticeships in the various professions and vocations.  But, little by little, a college degree became the essential key for entry—though the curricula that lead to a college degree did not necessarily change, nor the people who were teaching it.  Not surprisingly, starting the 1960s students who had entered college for a career started to rebel.  “Relevance” became a rallying cry.  Half-a-century later, it is Business that has been complaining to Government about the failures of colleges to produce workers with necessary “skills” and Government (through accreditating agencies in the United States) is drafting regulation that School might not be able to escape.

What we need to ask is why should colleges be given the task of producing workers?  Is there any evidence that they are good at it?  Why shouldn’t Business be asked to provide the training that it may be best at imagining is needed?

Spontaneous masses and the consciousness of the “educated representatives of the propertied classes.”

Last week, a discussion of Bourdieu in my doctoral seminar led me to recall something I must have learned as a spectator in the French politics of the 1960s.  I remembered rather vaguely as concerning the leadership position of the Communist Party in the struggles of the working class and, particularly the position of intellectuals in the Communist Party.  I am not much of a scholar of Marxism, but I remembers something about the “leading edge,” but could not come up with a citation or an author.  Later in the week one of the students, Laura Bunting, challenged me and I turned, as we intellectuals now do, sometimes with some shame, to Google.  In three or four steps ‘“leading edge”’, ‘communism’, ‘proletariat’ led me to a discussion of the following passage from Lenin:

“We have said that there could not have been Social-Democratic consciousness among the workers. It would have to be brought to them from without. The history of all countries shows that the working class, exclusively by its own effort, is able to develop only trade union consciousness, i.e., the conviction that it is necessary to combine in unions, fight the employers, and strive to compel the government to pass necessary labour legislation, etc. The theory of socialism, however, grew out of the philosophic, historical, and economic theories elaborated by educated representatives of the propertied classes, by intellectuals. By their social status the founders of modern scientific socialism, Marx and Engels, themselves belonged to the bourgeois intelligentsia. In the very same way, in Russia, the theoretical doctrine of Social-Democracy arose altogether independently of the spontaneous growth of the working-class movement; it arose as a natural and inevitable outcome of the development of thought among the revolutionary socialist intelligentsia. In the period under discussion, the middle nineties, this doctrine not only represented the completely formulated programme of the Emancipation of Labour group, but had
already won over to its side the majority of the revolutionary youth in Russia.”
(Vladimir Ilyich Lenin What Is To Be Done? 1901)

I suspect that Bourdieu’s readers could be assumed to be so well versed in Marxist scholarship that he did not have to quote Marx or Lenin when he started writing about “méconnaissance,” and the role of the sociologist.  For another systematic critique of the stance, look at Rancière’s The philosopher and his poor (2004 [1983]).

Utopias and dystopias: Futures for education, technology, and the assessment of authority over knowledge.

When we met last Monday (April 11, 2011) for the mini-conference on the future of assessment, we, of course, talked a lot about the impact of the new technologies.  Without much prodding from Robbie McClintock we mentioned the oft celebrated opening of access to knowledge as well as the distribution of the production of widely accessible knowledge.  The new technologies open routes to knowledge that do not pass through the gate-keepers we are familiar with: universities, research libraries, newspapers, state-controlled curricula, medical institutions (not to mention the theologians and priests who, until recently appeared to be fading as gate-keepers).

Someone then mentioned that all this has a very dark side.  With the distribution of access and production comes a distribution of the authority to interpret and constitute knowledge so that it can guide practical action in the world.  This can be scary.

Continue reading Utopias and dystopias: Futures for education, technology, and the assessment of authority over knowledge.