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Session 3: Kahane and Contemplative Pedagogy

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Session 3: Kahane and Contemplative Pedagogy

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Kahane states that" Free-writing not only offered a mode of contemplative inquiry, but also helped to alleviate some of the anxiety and intimidation that students experience around writing".(pg.56)

This is the passage that resonated with me in a positive way. I feel that students need to be given the freedon to use their critical thinking and participate in their learning processs.

One passage that cofused me was the meditation part. I belive the author used it in order to teach learners not to get lost in their thoughs. However, I still do not understand if the strategy was used to teach self discipline or religion beliefs.

reference:

Kahane, D. (2009). Learning about obligation, compassion, and global justice: The place of contemplative pedagogy. New Directions for Teaching & Learning, 118, 49–60.

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In this week’s reading, David Kahane (2009) discusses the motivations behind internationalizing higher-education curriculum. For instance, he claims it prepares students for success in a world that is becoming more interconnected and creates a more diverse instructor and student population (p. 49). Subsequently, he states that for many educators “a key reason for internationalization is ethical: it helps students to examine their implicit and explicit beliefs about whose wellbeing matters, and to develop a more globalized sense of responsibility and citizenship” (p. 49).  I agree with this statement and believe internationalization fosters an inclusive and inviting academic environment.

Something that I didn’t exactly agree with in the reading was Kahane’s explanation of the pedagogies of sentiment. Specifically, his reference to Richard Rorty (1993) and the idea that “the main obstacle to our offering help to distant strangers is that they don’t seem like part of a valued “we” (p. 51-52). While some may agree with this statement, I disagree as I believe most people (well, Canadians, at least) are aware of, want to learn, or are genuinely interested in learning about other cultures. Furthermore, I feel that many Canadians have an appreciation for other cultures and viewpoints. This is especially true in our higher-ed institutions. I can confidentially say that events/workshops etc. hosted by international students at Georgian College are very well attended because people want to learn. Both domestic and international students are valued and respected members of the Student Association, varsity teams, clubs, and on-campus stores. I want to think this is standard practice across all institutions and would love to hear what others think.

Reference:

Kahane, D. (2009). Learning about obligation, compassion, and global justice: The place of contemplative pedagogy. New Directions for Teaching & Learning, 2009(118), 49–60. https://doi-org.proxy.library.brocku.ca/10.1002/tl.352

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This week’s reading by Kahane was fascinating and there were many statements and ideas that resonated with me. One quote in particular that I found very thought provoking came from page 57, where Kahane spoke about contemplative pedagogy and said “the overtly experimental quality of the course, and the amount of uncertainty we entertained together about both method and content, seemed to cultivate a less anxious, more curious, even delighted stance toward learning”. Kahane expands on this by saying “…in much of their education experience, students are reminded repeatedly of what they lack, and come to treat education as a treadmill to gain praise and avoid humiliation”.

I could not agree with the end of that statement more. I feel like much of why I put in effort in school is to earn grades that I deem acceptable. Failing a course, for me, would be a complete humiliation and I would have a very difficult time accepting that. I complete the work to the best of my ability but sometimes feel like I didn’t really learn all that much by the end of the course. The idea that with contemplative pedagogy, the teacher and students learn and develop together is exciting and completely different from my educational experience.

Do my fellow group members feel that they are also treating their education as a treadmill, or are you able to be vulnerable in your learning?

Kahane, D. (2009). Learning about obligation, compassion, and global justice: The place of contemplative pedagogy. New Directions for Teaching & Learning, 118, 49–60.

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The passage that really resonated with me was Kahane’s (2009) mention of pedagogies of Global Citizenship, “...my embodied and emotional experiences, is so much at odds with the narrative I would standardly offer of my life, my moral and philosophical commitments, and the kind of person I am (p. 52-53).  I feel the same way after this sessions readings (especially Kahane).  Ultimately, I want to be part of social change, to make a difference and hopefully in a positive way.  I feel as an educator, I am doing this in some sort of capacity, but limited to helping society with increased skilled nurses who practice inclusion, compassion, empathy etc.  The motivation ‘to do more’ was most certainly felt after reading parts of this reading.

The passage that was confusing was Kahane’s (2009) mention of Pedagogies of sentiment, the “resilience of our privileged modes of behavior seem adequately explained by hypocrisy or weakness of the will” (p. 51).  Perhaps I am incorrect, but I am summing it up as -our moral obligations are not a driving force to change behaviors, the driving forces of our will is shadowed by desires, obligations, and goals.  Privileged individuals with morals are not as ‘convincing or strong enough’  as our perceived needs/obligations to change.  If this is meant to be a generalization, I do not agree as we are all different with different situations.

Kahanes, D. (2009). Learning about obligation, compassion, and global justice: The place of contemplative pedagogy. New Directions for Teaching & Learning, 118, 49-60

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Kahane says, “internationalization is ethical: it helps students to examine their implicit and explicit beliefs about whose wellbeing matters, and to develop a more globalized sense of responsibility and citizenship.” (p. 49) In a piece that is wrought with large swaths of negativity, the opening paragraph holds a tremendous amount of importance. I truly believe that one of the key roles of globalization should be for the countries who have plenty to raise the ones who do not. The distribution of wealth and greed while there are obviously many different issues in the world is truly a mind boggling thing and having that sense of responsibility as mentioned by Kahane would be amazing.

A part of the text that confused me was “meditation techniques have their roots in rich Buddhist and Muslim and Jewish and Christian traditions, and there might be a loss in stripping away these spiritual contexts to popularize contemplation, including as a pedagogy.” (p. 58) While yes, to an extent there is a connection between meditation and some secular beliefs, including some not mentioned by the author, the purpose of the practice does not need to be narrowed. Studies have shown (potential) benefits to everyone from surgeons to the boardroom and not strictly an adherence to spirituality. The purposes of meditation are many, there are benefits that have been investigated including many non-spiritual, but ultimately, adding a conversation about the strict spirituality of meditation was odd.

Kahane, D. (2009). Learning about obligation, compassion, and global justice: The place of contemplative pedagogy. New Directions for Teaching & Learning, 118, 49–60.

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Kahane states, “almost all of us are impartialist in our deepest moral convictions, but that we self-servingly ignore the entailments of this in our everyday behavior, treating the satisfaction of our most casual desires as more important than meeting the crucial needs of strangers.” (pg. 51). I agree with this statement, partially because I believe it is part of our nature to turn a blind eye to the sad or ugly things in life. We only see the things we want to and ignore those that we don’t. It is easier for us to go on our daily lives with the comforts that we have if we do not think about how much further those dollars would go to support those in need.

A passage that I don’t necessarily agree with is, “that the main obstacle to our offering help to distant strangers is that they don’t seem like part of a valued “we.” (pg. 51). I disagree with this sentiment because so often we turn a blind eye to the homelessness problems within our own city, but when a disaster happens thousands of kilometers away, we are quick to provide support and aid. For example, food banks within Canada have been struggling with obtaining the necessities for families in need in recent years, but when the war in Syria erupted Canadian’s were very quick to provide any support necessary.

Kahane, D. (2009). Learning about obligation, compassion, and global justice: The place of contemplative pedagogy. New Directions for Teaching & Learning, 118, 49–60.