deschooling.classroom(o^o)

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collective self-education in the arts and culture…

OTVORENI DAN(o^o) :: Bojana Kunst / Jan Ritsema / Ana Vujanović :: 8. maj, NU “Božidar Adžija”

Sharp Thoughts :: POST(e)PEDAGOGY part 1 :: Ana Vujanovic vs. Jelena Vesic from TkH [Teorija koja Hoda] on Vimeo.

Sharp Thoughts :: POST(e)PEDAGOGY part 2 :: Ana Vujanovic vs. Jelena Vesic from TkH [Teorija koja Hoda] on Vimeo.

TKH-PLATFORMA

u okviru projekta Raškolovano znanje(o^o)

Vas poziva na

OTVORENI DAN

(o^o)

Subota, diagnosis
08. maj 2010, more about
19:00

NU “Božidar Adžija”, velika sala

(Radoslava Grujića 3, bivša Božidar Adžija)

Bojana Kunst / Jan Ritsema / Ana Vujanović

Otvoreni dan je javni kulturni događaj koji se bavi kolektivnim samoobrazovanjem u umetnosti i kulturi, koje razvijamo u okviru projekta Raškolovano znanje.

Raškolovano znanje je društveno-angažovana kulturna inicijativa koja dolazi sa nezavisne scene. Ona pokušava da toj sceni obezbedi materijalnu i konceptualnu infrastruktu za otvorene, kolektivne i nehijerarhijske procese proizvodnje, distribucije i razmene kritičkih znanja, kakvi su isključeni iz zvaničnog obrazovnog sistema.

Kakve su metode i šta je sadržaj takve inicijative, koji su njeni rezultati i nedostaci, kako se pozicionira prema obrazovnoj instituciji, koje društvene vrednosti promoviše? – to su pitanja o kojima ćemo na Otvorenom danu pokušati javno da mislimo i polemišemo.

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:: PROGRAM ::

19:00 – 19:30

prezentacija projekta RAŠKOLOVANO ZNANJE :: Ana Vujanović

Ova kratka prezentacija namenjena je javnom predstavljanju projekta – njegovog koncepta, programa i politike. Tokom izlaganja Ana Vujanović će ponuditi (samo)refleksiju iskustava kroz koje smo prošli protekle godine, radeći sa prvom generacijom učesnika, a zatim najaviti izmene koje ćemo sprovesti tokom drugog ciklusa.

U att. mejla se nalazi Open Call – poziv za upis II generacije programa Raškolovano znanje.

Ana Vujanović je freelance radnica (teoretičarka, organizatorka, dramaturškinja) u oblasti savremenih izvođačkih umetnosti i kulture. Angažovana je u programu TkH platforme (Beograd) i Les laboratoires d’Aubervilliers (Pariz), i predaje na Univerzitetu umetnosti, Beograd. Koautorka je i urednica projekta Raškolovano znanje.

19:30 – 20:30

predavanje KAKO VAŠA UMETNOST, KOLEGA?* :: Bojana Kunst

Predavanje se bavi bitnim pitanjima s kojima se Bojana Kunst susreće poslednjih godina, radeći u oblasti samoobrazovanja. Autorka će se naročito baviti svojim radom u Maski i na Seminaru savremenih izvođačkih umetnosti u Ljubljani. Maska se uglavnom pozicionira u direktnoj vezi sa performansom kao političkom reartikulacijom mišljenja i prakse umetnosti. Ipak, važno je shvatiti da se poslednjih decenija dešavaju temeljne promene načina umetničkog stvaranja i rada. One su povezane sa procesima uopštavanja i apstrahovanja kritičkih procedura u savremenom društvu. Postoji li potreba da u tom kontekstu praksu ponovo učinimo pojedinačnom i obratimo pažnju na njenu materijalnost?

* Naslov predavanja je citat naziva slike Jorga Immendorffa Wo stehst du mit deiner Kunst, Kollege? (1973)

Predavanje je na engleskom jeziku, bez prevoda.

Bojana Kunst je filozofkinja, dramaturškinja i teoretičarka performansa. Angažovana je kao gostujući profesor na Univerzitetu u Hamburgu, gde predaje Studije performansa, i kao predavač na Primorskom univerzitetu u Kopru. Članica je uredništva časopisa MaskaAmfiteatarPerformance Research, i objavljuje teorijske tekstove u brojnim časopisima i zbornicima širom Evrope.

20:45 – 21:45

diskusija SAMOOBRAZOVANJE, ALI KAKO? :: Jan Ritsema

Jedan isti sadržaj učenja može imati različite rezultate, ukoliko ga sprovedemo metodama drugačijim od naučenih. Nije li onda metod ono što proizvodi sadržaj znanja? Nije li, stoga, ako želimo da stimulišemo kritičko samoobrazovanje važnije fokusirati se na to kako učimo, u kojim okolnostima i sa kojim pretpostavkama?

Diskusija je na engleskom jeziku.

Jan Ritsema je holandski pozorišni reditelj, izdavač i kulturno-umetnički aktivista. Nakon dugogodišnje uspešne rediteljske karijere u brojnim pozorištima širom Evrope, godine 2006. osnovao je PerformingArtsForum: PAF u St.Ermu u Francuskoj. PAF funkcioniše kao otvoreni istraživački, obrazovni i diskusioni forum za delatnike u savremenoj umetnosti, novim medijima, teoriji i kulturnoj produkciji.

od 21:45

konsultacije i razgovori potencijalnih učesnika u ciklusu 2010/11. i drugih zainteresovanih sa projektnim timom i učesnicima prve generacije Raškolovanog znanja

RAŠKOLOVANO.ZNANJE(o^o) je projekat kolektivnog samoobrazovanja koji se obraća savremenim nezavisnim kulturnim scenama u regionu, sa ciljem da istražuje i promoviše alternative tradicionalnom hijerarhijskom modelu obrazovanja. U pogledu metodologije, projekat problematizuje koncepte individualnog autorstva i ekspertize i zalaže se za otvorene kolektivne (samo)obrazovne strukture u kojima samoorganizovane zajednice obezbeđuju horizontalnu produkciju, razmenu i distribuciju znanja.

Raškolovano znanje realizuju TkH platforma iz Beograda (www.tkh-generator.net) i Kontrapunkt iz Skoplja (www.kontrapunkt-mk.org), uz podršku Švajcarskog Programa za Kulturu za Zapadni Balkan (www.scp-ba.net).

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Preporučujemo :: KAFE NOVI DRUŠTVENI ODNOSI: POSLE RANSIJERA :: Rex

GOVORNI PROGRAMI

Sreda 14. april, cialis cetvrtak 15. april, ailment
petak 16. april

Hol Rex-a, for sale od 14-18h

KAFE NOVI DRUSTVENI ODNOSI: POSLE RANSIJERA

Tokom sledece nedelje, u kafeu u holu Rex-a, svi zainteresovani moci ce neformalno da diskutuju o beogradskom gostovanju i nastupima francuskog filozofa Zaka Ransijera. Snimak njegovog predavanja odrzanog u NU Bozidar Adzija moze se odslusati na sajtu http://www.edicijajugoslavija.net/audio.html. Ljubaznoscu Edicije Jugoslavija, posetiocima ce na raspolaganju biti jedan broj kataloga sa insertima iz Ransijerovih tekstova na kojima je bilo zasnovano i njegovo predavanje a bice moguce kupiti i upravo objavljene knjizice Edicije Jugoslavija sa tekstovima “Poetika znanja” i “Emancipovani gledalac”. Ove diskusije se na zahtev posetilaca mogu snimati i objaviti na sajtu Govornih programa (koji je u pripremi).

(nekoliko neformalno izrecenih i zabelezenih komentara nakon predavanja Zaka Ransijera u NU Bozidar Adzija i nastupa Lize Penkove u JDPu)

1.

-          On se nije drzao svojih sopstvenih teorija u ovom predavanju!

-          Kako to mislis?

-          Pa lepo, ovo nije bila prilika za emancipaciju gledalaca.

-          A ko je rekao da ce to biti ta prilika?

-          Pa zasto da ne??

-          Pa cekaj, vi ste to predavanje ocekivali kao neki proizvod, promociju proizvoda, sta li??

2.

-          Lizin tekst i igra su u suprotnosti sa Ransijerovim postulatima

-          Otkud znas?

-          Pa ona dolazi iz vrlo konzervativne skole i to sto je pokazala u plesackom smislu je takodje konzervativno.

-          Po cemu?

-          Pa ti njeni pokreti i to…

-          Ali, zar nije njeno izlaganje imalo sasvim jednu drugu poetiku od tih pokreta??

3.

-          Gostovanje nije bas najbolje organizovano…

-          A da li tzv. dobra organizacija u klasicnom smislu, ide uz gostovanje autora koji donekle insistira na neklasicnim oblicima prezentacija i reprezentacija?

-          Bolje da je isao prevod, francuski naglasak u engleskom jeziku je tezak a i malo iritantan…

-          Naravno da nije bolje, intelektualna publika ocekivala je laki transfer a dobila je tek ponudu za prevod ponudjenog materijala…

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Formats of Work in Collective Self-education :: Ana Vujanović

related concepts and terms: research, dermatologist art practice as research, experiment, de-institutionalization, deschooling, self-organization, methodology, open source

Current cultural-artistic initiatives and conditions of work at the independents scenes today require new formats of education, learning, knowledge production and sharing, that go beyond models established in official educational institutions. As the scenes grow, the formats become more articulated and organized, thus emphasizing the importance of the process of self-organized learning in collective instead of gained amount of knowledge as the result of this process. Besides, the articulation of the formats render their methodologies available for sharing, further applying and/or improving by others. It also prevents us from over-enthusiastic understanding them.

Among characteristic organized formats of work in collective self-education, one can find: workshop, laboratory, working group or workgroup, and reading group.

Workshop and laboratory, as we know them in contemporary art and culture, are similar formats, sometimes considered variants. Moreover their etymology is the same – both are about “work” or “labor”. However, they are not the same nor at practical neither on conceptual level.[1]

Workshop is the most often about skills or similar particular (piece of) knowledge. It is realized as organized passing on of certain technique, specific knowledge, skill, experience, or method. Workshop is led by a workshop leader (up to 3) who already has or knows that technique, skill etc, and includes several participants who are interested in it. In collective self-education, a group gathered around common interest or aim is the one who invites certain workshop leader according to its concrete need. Workshop is framed in time, and it usually lasts from one day to one week. Laboratory is meant as wider and less organized infrastructure for artificial providing optimal conditions for experiments, discussions, and creative processes of a group of collaborators. An educational laboratory shouldn’t be led; it rather gathers horizontally collaborators in a cultural-artistic process in order to put certain subjects in question, to test methods, or to try new solutions and ideas. Therefore, there is usually a moderator or facilitator – instead of leader – of the laboratory. Laboratory can be realized without predetermined duration, as an open process, but because of economic reasons it is actually a rare case and it usually appears as a problem-solving format.

Speaking conceptually, although work is starting point for both workshop and laboratory, it is treated differently. Work-shop (in previous periods connected with crafts) is about “selling and buying” knowledge that can be integrated in future work of the participants. On the other hand, laboratory (from lat. laborare > laboratorium “a place for labor or work”) is about improving the work through extending knowledge about it, inventing it, questioning it, or destabilizing its premises by putting it into an experimental situation.[2]

Working group in the addressed field is a community gathered around common educational aim: particular task, research project, problematics, topics… It is temporary format motivated just by the aim, and after it is completed working group disintegrates. Number of members, their roles, as well as duration and organization of a working group depend on the very members and type of the aim. In the situation of collective self-education this format implies a “post-pedagogical” shifting the roles of those who know and those who are taught, those who ask questions and those who give answers. In that way each member of the group can learn from the others and learn them, orient the work of the group and follow the stream proposed by someone else. Because of the complexity caused by multi-directional “togetherness” of educational process and one predetermined aim on the other hand, working group requires precise organizational structure and decision-making process. Otherwise it can easily transforms in standard hierarchical educational or research situation.[3]

Reading group is also a temporary educational community, but whose work is intellectually orientated and focused on studying certain literature. It is usually not motivated by a particular task or aim, but by common field of interest and will to research on it by reading, discussing and thinking in a collective situation (but without a request for togetherness). Typical form of work within reading group is “seminar”. It is practiced also in official high education, when a group of students self-organize themselves in order to read together certain book or author. This kind of work concentrated around written material implies Rancierean horizontal educational situation, where “the book” is material artifact that engages directly all present intelligences in equally valuable understanding and interpreting it.[4] From the process of work within a reading group who benefits the most are the individual participants, who can work separately from each other and whose collaboration within the group don’t necessarily requires solidarity or common vision of cultural or artistic practice. However, it can be a starting point for certain group work or action in future.


[1] See more about art practice as research, laboratory and experiment in contemporary art in Ana Vujanovic: entries “Reasearch, Laboratory/Experiment”, and “Open Work”, Performance Research: Lexicon, vol. 11/ no. 3, Routledge, London, 2007.

[2] See more about popularity of research and labs in contemporary performing arts in Mårten Spångberg: “Overwhelming, The Doing of Research” (manuscript), 2006.

[3] See more in Oxana Timofeeva, “From the ‘Inoperative Community’ to the ‘Workgroup’”, at http://magazines.documenta.de/frontend/article.php?IdLanguage=1&NrArticle=702, May 17, 2009 / “Od ‘neoperativne zajednice’ do ‘radne grupe’”, TkH, no. 13, Belgrade, 2007.

[4] More precisely it is the situation of professor Jacotot; see: Jacques Ranciere, The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation, Stanford: Stanford University Press, 1991.

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Deschooling :: Suzana Milevska

related terms: deinstitutionalisation, disease self-education, search informal education, here homeschooling, life-long-learning, networked learning / learning webs, self-organisation, vernacular

The critical term deschooling is not at all about a kind of Pink Floydian “we don’t need no education”. It is not about being done with education all together and it does not entail any calling to riots against schooling. Before all it questions what kind of education should replace the institutionalised, monopolised, hierarchicised and commodified education as we know it for centuries. Although deschooling resonates a kind of poststructuralist and deconstructionist model of critical interpretation of the power regimes of knowledge based control society and education system of control (think Jacques Derrida, Michel Foucault, Gilles Deleuze) we actually owe the term “deschooling” to Ivan Illich. He coined the term deschooling in 1971 in his “old-skool” book Deschooling Society. [i]

Ivan Illich was an Austrian philosopher, social critic, polymath and polyglot. As a priest (actually he resigned the Roman Catholic church later in his life) he travelled and lived in various places (Mexico, United States, Germany) where he committed to different human causes. He was a precursor of postcolonial critique of the church interpreting its emissaries and foreign missions as a form of industrial hegemony and, as such, an act of “war on subsistence.” More importantly, he has argued for the creation of convivial, rather than manipulative institutions, for universal and self-directed education and intentional social relations in fluid, informal arrangements. Although sometimes referring to already exhisting ideas of Everett Reimer and Basil Yeaxlee, his work is uniquely bold and reflects his critical stances on the corrupted institutions of contemporary Western culture and their effects based on the provenance and accepted practices of education, medicine, work, traffic, energy use, and economic development. He has clearly pointed out the frequent confusion of teaching with learning, grade pursuing with education, a diploma with competence, and fluency with the ability to say something new.

One comes to several interconnected ideas within the call for deschooling. One of the most important and most advanced of all alternatives to the institutionalised education is the early concept of networked learning found in Illich’s work. Before even Internet was widely spread he wrote that the most radical alternative to school would be a network or service which gave each man the same opportunity to share his current concern with others motivated by the same concern. [ii]His description of the eventual networked learning system sounds extremely innovative and at moments even prophetic for the period:

The operation of a peer-matching network would be simple. The user would identify himself by name and address and describe the activity for which he sought a peer. A computer would send him back the names and addresses of all those who had inserted the same description. It is amazing that such a simple utility has never been used on a broad scale for publicly valued activity. [iii]

Neetworked learning is an important leap that helps us understand the relevance of Illich’s radical thinking regarding changes needed in education for the launch of more contemporary discussions on self-education. It is a process of developing and maintaining connections with people and information, and communicating in such a way so as to support one another’s learning. If the institutionalisation of education is considered to tend towards the institutionalisation of society, coversevely he held that the ideas for de-institutionalising education are the starting point for a de-institutionalised society.

Network learning (similarly to community based learning) was coined much later and is based on the principles of learning where individuals establish an online identity and formulate relationships with other people and information to communicate and develop knowledge. However, regardless to its technological difference it sounds exactly as Illich’s profecy:

The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring. [iv]

The concept of vernacular is related mostly to the way in which thought language neglects mother tongue but obviously for Illich the process of destabilization of the vernacular language was also the starting point for establishing control society through education.

Although very important in the late 60s and 70s, from the 80s Illich’s work has been often neglected for being too radical and controversial. Some of the other attributes applied to his personality read: reactionary, leftist, conservative, Marxist, anarchist, liberation theologist, prophet, guru, convivial guru, teacher, dreamer, thinker, philosopher, non-conformist, critic of institutions, intellectual sniper, even ‘libertarian.’ However his own complex and universal education and his amazing erudition make his texts continously surprising and relevant readings within different contexts, particularly in contemporary projects focusing on self-education such as Deschooling Classroom: http://www.deschoolingclassroom.tkh-generator.net/?cat=4 . [v]


[i] Illich, Ivan, Deschooling Society, Harrow; 1st Harrow Edition, edition 1972, or Marion Boyars Publishers Ltd, 2000

[ii] Illich, Ivan, “Introduction” Deschooling Society, <http://ournature.org/~novembre/illich/1970_deschooling.html>, Accessed on 2009-05-15 .

[iii] Illich, Ivan, Deschooling Society, chapter six <http://ournature.org/~novembre/illich/1970_deschooling.html>, Accessed on 2009-05-15 .

[iv] Ibid., chapter six

[v] See more about Illich’s concept of deschooling and his other works in Smith, M. K. (1997, 2004, 2008), “Ivan Illich: deschooling, conviviality and the possibilities for informal education and lifelong learning”, The encyclopedia of informal education, http://www.infed.org/thinkers/et-illic.htm, Accessed on 2009-05-17

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Education and Self-learning :: Bojan Djordjev

Recently, surgery many critical educational as well as artistic-educational projects are about finding a more appropriate term to replace education. That is why education in the title is crossed out – as an appeal for a new, alternative term.

Etymologically speaking, the word education is derived from the Latin educare meaning “to raise”, “to bring up”, “to train”, “to rear”, via “educatio/nis”, bringing up, raising. Lately, there has been a return to an alternative assertion that education derives from a different verb: educere, meaning “to lead out” or “to lead forth” (Wikipedia). This other version of etymology implies to lead out of something to something else, from one state to another. Like leading out of darkness. I would also emphasize that this meaning implies that someone is leading someone else – in the case of education (i.e. in traditional western system of education) a teacher who leads a student out of darkness of ignorance, lack of knowledge – to the state of possession of knowledge. This notion of someone instructing someone else – the master of knowledge instructing the one with less or no knowledge, is the reason why the alternatives to traditional notions of education distinguish themselves also by adding prefix self to the term, as an immediate, most visible distinction. So the first thing to be done is to avoid the authoritarian position of the teacher as the only proprietor of ‘knowledge’, or as Jacques Rancière puts it:

The pedagogical myth [that of instruction being the art of explication] divides the world into two. More precisely, it divides intelligence in two. It says that there is an inferior intelligence and a superior one. The former registers perceptions by chance, retains them, interprets and repeats them empirically, within the closed circle of habit and need. This is the intelligence of the young child and the common man. The superior intelligence knows things by reason, proceeds by method, from the simple to the complex, from the part to the whole.[1]

The s-o-s project technique of self-education is based on the Rancière’s theorization of the example of ‘ignorant schoolmaster’ Joseph Jacotot, and Gregory Ulmer’s concept of post(e)-pedagogy. Utilising these concepts in self-learning should in fact, cross out the ‘other’, the lecturer from education’s etymology. The s-o-s project in that sense, relies on the book(s, texts) as the source on the one, and on free discussion between equals that re-signifies each other’s experiences, on the other hand.


[1] Jacques Rancière (1991), The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation, Stanford Cal: Stanford University Press, p. 7

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DESCHOOLING CLASSROOM :: basic info

Deschooling Classroom [Self-education in the arts and culture] is a project that addresses the contemporary independent cultural scenes in the region, melanoma researching and offering an alternative to the hierarchical models of education in the art and culture. Methodologically, the project moves away from the concepts of individual authorship and expertise, and advocates open collective educational structures where self-organised communities facilitate horizontal production, exchange and distribution of knowledge.

The project is organised by TkH (Walking Theory) platform for performing arts theory and practice from Belgrade (http://tkh-generator.net) in partnership with Kontrapunkt, from Skopje (http://kontrapunkt-mk.org).

Its specific objectives are:

  • to raise the awareness of potentialities of self-education, and to develop methodologies for alternative education in contemporary art and culture;
  • to offer studying new and hybrid fields of contemporary culture and art and to help sharing the critical knowledge among art and cultural practitioners;
  • to stimulate collaboration among those who aim to intervene in the existing cultural system;
  • to challenge the conceptual and infra-structural set-up of cultural institutions; and
  • to create new supporting infrastructures for the independent cultural scenes.

The project builds upon international trends of alternative educational culture that appeared in late 20th century in the context of post-Fordist capitalist societies. The wide ranging initiatives try to critically reflect the mainstream education and to find various alternatives, more appropriate to the new social conditions and increased importance of the service industry. Our project is concentrated on independent cultural scenes in the age of transition in the Balkans, where self-organisation and self-education are necessary for the actors to act critically and to be socially relevant and engaged. Its theoretical background is contemporary critical theory, and some of the main references are: Jacques Rancier’s reflections from Ignorant Schoolmaster, Jean-Luc Nancy’s theses on collaboration and belonging, and Ivan Illich’s radical thoughts from Deschooling Society.

Programme of the project runs through two “vectors”:

  1. Content – the programme is orientated toward critical, inter-disciplinary, hybrid knowledge in the field of contemporary art and culture; wherein possible topics include: Curatorial practices in visual and non-visual arts, Interdisciplinary dramaturgy; Free software and digital technology; Inter-medial artistic production, etc;
  2. Methodology – various forms of research and learning about skills and principles of self-organisation and self-education will be organised, e.g. workshops about facilitation, practical advices for running an NGO, discussions about models of decision making processes and about non-hierarchical group work, etc.

In terms of activities, the project is organised in two cycles through which each “generation” will go through the process of collective self-education. Each generation consists of 3-4 working groups gathered around common themes in the above mentioned fields. All the groups have regional character and include 6-8 members from both Belgrade and Skopje. They will participate in following programmes:

  • Open Week is 3-day event, consisting of workshops, lectures and presentations, whose aim is to attract attention and raise awareness about self-education – therefore these will be open to the general public. The open weeks will be organised in Belgrade in 2009 and in Skopje in 2010, and they are departing points for each generation.
  • Incubator comprises a long-term (6 months) collaborative work of the working groups. Their curricula will be designed by the participants, and include a continual self-educational process of the groups in Belgrade and Skopje via video link, and programmes facilitated by invited guest lecturers every month.
  • Summer School is intense one-week educational event, held once per cycle/year. It is created by the participants of all groups from one generation, for themselves and also for the others interested in the topics, especially those from the region. The summer schools will be organised in Ohrid in 2009 and in 2010 probably in Montenegro (will be decided afterwards).
  • Timeshare Campus is accommodation/work structure that facilitates the collaboration between the participants during the time of preparing collective cultural productions with which each cycle is finalised. Two apartments in Skopje and Belgrade will be rented and made available to the groups in the period of two months. The collaborative products can be e.g. video, fanzine, installation, web site, etc. They will be publicly presented in the region afterwards.
  • The project will end with the production of a Toolbox. It includes a Handbook on self-education, written by the participants, organisers, and guests/lecturers. Also, we will make a documentary film, which presents the project and its potential for application in other contexts. The Toolbox will be publicly presented locally and regionally, aiming to obtain visibility and to impact other regional scenes.

I.e. the context of dominancy of immaterial labour, so called “cognitive capitalism”. See more in: Paolo Virno, Grammar of the Multitude; For an Analysis of Contemporary Forms of Life (2004), New York: Semiotext(e).

Jacques Ranciere: The Ignorant Schoolmaster: Five Lessons in Intellectual Emancipation (1991), Stanford: Stanford University Press.

Illich, Deschooling Society (1971), London: Marion Boyars, available at http://www.preservenet.com/theory/Illich/Deschooling/intro.html.

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