Posts tagged ‘teaching’
‘You are not a God.’
— Josiah Gordon ‘Doc’ Scurlock (Kiefer Sutherland)
Young Guns II: Blaze of Glory (1990)
I am not a teacher of children. That is, I am a playworker. We maybe have to identify with something and, recently, though I’ve known it for years, I sat on my ever-weakening knees, at four year-old height, surrounded by glue and glitter and feathers, and four year-olds, and this whole ‘playworkerness of being’ fell over me again. You’ll get it if you get that, as it were. I am not a teacher of children, though I dabble in the peripheral waters in aspects of my professional and personal lives: I’m engaged in consultations with children at school, in the classroom and in the playground, and I fall into history session constructions, compliant to a five year-old’s comprehension, at home (where I have to try hard not to muddy stuff with made up things!). What has struck me recently is, in the analogy, the gloopiness of the water when the Venn diagram of ‘teacher’ and ‘playworker’ slosh up against one another and overlap.
First things first though: playwork is not teaching. Playwork is working in service of children’s play opportunity. Sometimes, children at play around attendant playworkers might ask them how to do something or other. The playworker then has a choice to make: say or do something akin to ‘you work it out’, or show them how to do it. The latter is fraught with all sorts of adulterating, brain-forming by-pass complexities. Maybe it’s not so black and white after all. Maybe there’s a continuum at play. I’ve been fairly consistent over the years in saying that playworking isn’t something we should be diluting, or polluting, or shifting, by adding ‘teaching’ to it (though I do recognise that play can have a benefit of ‘working things out’ — I won’t write ‘learning’ here, as such, because that muddies the waters further). As can be seen, the sloshing waters of the respective Venn diagram circles of ‘teaching’ and ‘playworking’ can be pushed too dangerously together.
So, for clarity, playwork is not teaching: let’s start from this platform. Recently I’ve been involved in further children’s consultations in a local school. We’re investigating the use of their playground and that includes how the adults at school refer it and its play in their thinking and in their actions. In the classroom, this playworker-not-teacher can only be himself: children talk over me; some are quite happy to discuss things with their neighbours or stare out the window; some are intensely engaged in the areas for consultation; some probably don’t care. Sometimes, I find this all tolerable: I never was one for requiring children to listen to me, in stony silence, hands up, fingers on lips, if ever they wanted to interrupt my line of words. However, it is, admittedly, a tricky task to consult with thirty children of differing levels of engagement, understanding, attention span and so on, in a time limited way. I get why some teachers can become quite ragged!
At the end of one session, in which I said that I’m keen to investigate adults’ attitudes to play in school, one hand shot up and a voice from the depths of the classroom said, ‘What’s your attitude?’ It was an excellent question! What’s my attitude to play? I thought about it all week. On a good day (because we don’t always have those, do we?), I considered that I could see behaviours of all sorts as play, though I realised that by Friday I get frazzled too and the child who bangs piano keys five feet away from me, constantly, whilst I’m trying to sort food for twenty-five others, is somewhat testing! As I write, now, discordant piano play by feet, fingers, and bumps by the backside is, of course, all play.
On a good day, the children see my playworkerness: even if I’m not on the adventure playground. In the school playground, I was observing play, and then the teacher clanged the bell to indicate that it was time to go back to class. I could see that she was going to do it, so I sat down on my knees to get away from adult height and to offer her all the focus of that end of the space. The children all decided to come line up in front of me. Maybe I was, by chance, knelt down at the exact head of their usual line up place. I don’t know. It seemed odd and I felt somewhat incongruous there at the head of the queue that had morphed without any actual words, just a flow-on of play, in front of me. I stood up and took a step to the side. The queue rippled to follow me and I was, again, at the head of the line. Curiouser and curiouser, as it were. So, of course, the play cues had been inadvertently thrown: I hopped back, and the queue followed suit. I hopped the other way, and the children hopped too. The teacher asked me to lead the children back to class. I’d much rather have just walked with them, by their side, so I asked her, ‘Can I hop back?’
Play happens around the play-literate, or play-appreciative, or ‘good day’ playworker, I suppose. Play also happens around the periphery of the ‘play-illiterate’, or the ‘bad day’ anyone, but I’m thinking that there’s a different sort of qualitative engagement by the children: the adult is either merely tolerated in the space, or is ignored, or is blatantly or slyly teased. There are teachers who have good days and bad days, just as there are the rest of us who have the same, and I wonder how the ‘good day’ and ‘bad day’ teacher is differently treated in school by the children. I am aware that professional teaching isn’t, or shouldn’t be, about merely inputting information into the nascent, forming brain of the child; it is, or should be, about inspiring a desire to learn, to investigate and to explore. This is where the playworker/teacher gloopy overlapping Venn diagram waters slosh in again though: I believe that children will, and do, get so much more from a playful teacher, in the same way that they can ‘see’ the playworkerness of the playworker in any place that that playworker is.
At home, I watch the intensely concentrating face of Dino-Viking Boy as we go over the timeline of Romans to Saxons to Normans again, drawing it, playing it. He soaks it all up and thinks for a little while before saying: ‘The Normans? Who are the Normans? Did they beat the Romans?’ It’ll come.
My playworkerness and my dabbling in teaching are as muddled here as the late Saxon-Viking period of history itself! Playwork is not teaching, and I am a playworker. I’m also just me and I have my playworkerness, on a good day. Dino-Viking Boy punches me in the side of the head because we end up playfighting. I never was much good at fighting.
Back in September, I told the story of telling a story about mermaids. It was a way into writing about ‘myth-narratives’ and ‘oral histories’, which our modern selves may well have forgotten all about in our technological, world-unconnected modern ways. I have a tendency to return to favourite themes and ideas, and so I find myself thinking this week about oral histories and stories, not this time of mermaids, but of Vikings.
Princess K., at home in September, wasn’t too perturbed by my suggestion that mermaids don’t exist. Her younger brother is also sucking up everything he can about the ‘real stories’ I can tell him. He has the moniker here of ‘Dino Boy’ because that’s what he was into when he was younger. Now, having passed into his Marvel Comics ‘Superheroes’ stage (with a particular focus on Hulk and Thor), he wants to know all about the Vikings. He seems to like the blood and guts of it. A while back I told the children the legend of Beowulf (with as much gore as I could paste into it!). Now, we’re onto stories of Ivárr the Boneless, and by extension (hopping around in time), King Alfred, and the like.
I don’t know too many Ivárr the Boneless stories, but we’ve both latched onto this character as someone of great villainous potential. Viking Boy, as I may have to now call him here, stops me every so often, mid-story, or when I’ve reached a natural pause, to ask, ‘So, who are the Goodies and who are the Baddies?’ Things seem to be so binary in this four-year-old’s world. Maybe that’s a result of modern televisual renditions of older stories. Maybe it’s a modern sign of the times. Occasionally I answer him by saying, ‘Well, who the Goodies and the Baddies are kind of depends on which side you’re on?’ but I don’t think he really gets the significance of this. So, for all intents and purposes, King Alfred is the ‘Goodie’ here, and any given Viking is the ‘Baddie’.
Just like stories of mermaids, stories of Vikings are important. As I inferred in September, we risk losing the richness of traditional tales if we stop telling them. Why tell stories of Vikings if we’re not ‘Viking’ ourselves? Well, as I said to Viking Boy when he asked me ‘are there any Vikings now?’, where we live (that is, England) we might all be a bit Viking. The mechanics of descendancy may also have passed him over.
In our stories, I’ve told how King Alfred fought the Vikings, and how he ran away to the marshlands of Somerset. Viking Boy knows now how King Alfred was supposed to have burned the cakes there. He’s listened to speculations on why Ivárr the Boneless was ‘boneless’, and sucked up everything I know about the Danelaw and the division of the north and the south, longships, the legend of King Cnut, Viking swords, and Jorvik, embellished in places, of course, with plenty of blood and guts in waves of early Viking raids. There’ll be more to tell.
A few weeks back, I got into drawing the battles with him. He watched closely at first, his face pressed near to the paper where I was telling the story as I lined up Alfred’s men against some unnamed Vikings. Viking Boy named the Vikings: there was Jeff the Viking, Jeff the Boneless, Andy the Boneless, and — for some strange and so far unfathomable reason — Locust the Viking! Then he laid into the men of both sides with felt tip pen, which was the blood and guts and gore. We had a similar battle, later, and later in history, with Harold’s men against the Normans (‘sort of Vikings’, being the only way I could describe descendancy) on the fields at what came to be known as Senlac, being better known as the Battle of Hastings. Viking Boy confused his own history at this point, but we still needed to go into graphic and particular detail on the legend of Harold’s gory demise (possibly, in a four-year-old’s head, due to the archers of Ivárr the Boneless: this adult listener forgiving the mash-up of a horde of time travelling Vikings!).
I think we’re still a little way from being able to mutually agree on what is legend, alleged history, and what is ‘truth’; Viking Boy has a binary mindset when it comes to ‘good’ and ‘bad’ and when it comes to ‘made up’ and ‘real’. To him, it seems, the stories are ‘real’ if I tell them and if, when he asks ‘is this true?’, I tell him yes. I make room in the answer for the potential for alleged legend, but just like another strapline (Marvel’s Spiderman), with great power comes great responsibility! With story-telling comes great responsibility. Viking Boy looks at me with wide eyes, sucking up the ‘truth’ of what I say.
Later, when we drive past one of the old stone gates out of town, he pipes up from the back seat, asking what that’s about. It leads me into a story of King Alfred and his fortified burhs. Viking Boy listens carefully. Every so often, when we talk about the time we went to the cathedral, he brings up the story of all the kings there and ‘can we see the bones all mixed up in the boxes?’ because these are the stories I’ve given him. Stories get absorbed. When he runs into the room brandishing two thick cardboard tubes, jumping in front of me, proffering me one of them with a ready stance, he says ‘Can we play fight?’ (he leaves a small gap between the ‘play’ and the ‘fight’). Sometimes he follows this with a ‘You be the Goodie and I’ll be the Baddie’; sometimes it’s the other way around. Either way, there’s no in between, and he’ll often whack me on the knuckles as soon as I’m weaponised, or he’ll bundle in with his feet and arms waving: sometimes there’ll be a flying jump and no apparent plan regarding a landing strategy (other than maximum ‘enemy’ damage). ‘Do you know? Do you know?’ he sometimes says in a pause in the attack, ‘You be Alfred, and I be the Viking.’ I suppose that means he’s the Baddie again.
Stories get sucked up and played out. Is this playworking? I don’t know, though there is the engaging with the play material of the child in it; is this teaching? Perhaps — there is the engaging with the factual (and mythic) material, as requested by the child, in it. I don’t know if Vikings are on the syllabus of the national curriculum, but if they are (or, when they are), I’d like to know how that goes for Viking Boy’s teachers. Maybe he’ll have moved on further in his absorption needs by then.