Assessment as Analogy

Photo by Dave Mullen on Unsplash

 

We teachers like to talk about teacher stuff, like assessment and curriculum. But shop talk can leave them yawning in the aisles, so sometimes I like to try using analogies. Analogies are great because, since they’re not exact, that can actually help shine more light on what your trying to understand.

Here’s an analogy: I walk into a theatre and sit down behind somebody. Seeing the back of his head, I now know what it looks like – his hairstyle, for instance, or the shape of his head. I have no idea what his face looks like since that I cannot see from behind. Something else I notice is his height – even sitting down, he’s obviously going to block my view of the screen and, since I’ve been waiting a long time to see this movie, I decide to change seats.

So I move ahead into his row. Now I sit almost beside this tall stranger, just a few seats away. Now, from the side, I can see the profile of his face – eyebrows, nose, chin. At one point, he turns to face me, looking out for his friend who went for popcorn, and I can fully take in his face. Now I know what he looks like from the front. Except it’s probably clearer to say, Now I’ve seen him from the front and remember what his face looks like – I make this distinction because it’s not like he turned to look for his friend, then stayed that way. He turned, briefly, then turned back toward the screen, facing forward again, and I’m left seeing his profile once more.

Sitting a few seats away, to say that I know what his profile looks like, side-on, or that I remember what his face looks like, just as I remember what the back of his head looks like – this is probably most accurate. In this theatre situation, nothing’s too hard to remember, anyway, since the whole experience only takes a minute or two and, besides, we’re sitting near enough to remind me of those other views, even though I can only see him from one of three perspectives at a time: either behind, or beside, or facing.

An analogy, remember? This one’s kind of dumb, I guess, but I think it gets the point across. The point I’m comparing is assessment, how we test for stuff we’ve learned.

As I understand the shift from traditional education (positivist knowledge-based curricula, teacher-led instruction, transactional testing) to what’s being called “the New Education” (constructivist student-centred curricula, self-directed students, transformational learning), I’d liken traditional testing to trying to remember what the back of his head looked like after I switched seats. As I say, I might get some clues from his profile while sitting beside him. But once I’m no longer actually sitting behind him, then all I can really do is remember. “What can you remember?” = assessment-of-learning (AoL)

In the New Education, I wouldn’t need to remember the back of his head because that’s probably not what I’d be asked. Where I sit, now, is beside him, so an assessment would account for where I now sit, beside him, not where I used to sit, behind. That makes the assessment task no longer about remembering but more in line with something immediate, something now as I sit beside him, seeing his profile, or during that moment when he turns and I fully see his face. A test might ask me to illustrate what I was thinking or how I was feeling right at that moment. “What are you thinking?” = assessment-for-learning (AfL)

There’s also assessment-as-learning (AaL), which could be me and my friend assessing each other’s reactions, say, as we both watch this tall stranger beside us. In the New Education, AaL is the most valued assessment of all because it places students into a pseudo-teaching role by getting them thinking about how and why assessment is helpful.

When proponents of the New Education talk about authentic learning and real-life problems, what I think they mean – by analogy – are those things staring us in the face. Making something meaningful of my current perspective doesn’t necessarily require me to remember something specific. I might well remember something, but that’s not the test. The New Education is all about now for the future.

In fact, both traditional education and the New Education favour a perspective that gives us some direction, heading into the future: traditional education is about the past perspective, what we remember from where we were then, while the New Education is about the present perspective, what we see now from where we are now. It’s a worthy side note that, traditional and contemporary alike, education is about perspective – where we are and where we focus.

By favouring the past, assessing what we remember, the result is that traditional education implies continuation of the past into the future. Sure, it might pay lip service to the future, but that’s not as potent as what comes about from stressing remembrance of the past. Meanwhile, lying in between, the present is little more than a vehicle or conveyance for getting from back then to later on. You’re only “in the moment,” as it were, as you work to reach that next place. But this is ironic because, as we perceive living and life chronologically, we’re always in the moment, looking back to the past and ahead to the future. So it must seem like the future never arrives – pretty frustrating.

The New Education looks to the future, too, asking us to speculate or imagine from someplace we might later be. But, by favouring the present, assessing what we think and feel, and what we imagine might be, the New Education trades away the frustration of awaiting the future for a more satisfying “living in the moment.” We seem to live in a cultural era right now that really values living in the moment, living for now – whether that’s cause or effect of the New Education, I don’t know. In any case, says the New Education, the future is where we’re headed, and the present is how we’re getting there, so sit back and let’s enjoy the ride.

As it regards the past, the New Education seems to pose at least two different attitudes. First, the New Education seems to embrace the past if that past meets the criterion that it was oppressive and is now in need of restoration. Maybe this is a coincidental occurrence of cultural change and curricular change that happen to suit each other. Or maybe this is what comes of living in the moment, focusing on the here-and-now: we’re able to take stock, assess for the future, and identify things, which have long been one way, that now we feel compelled to change. Second, the New Education seems dismissive of the past. Maybe this is also because of that past oppression, or maybe it’s leftover ill will for traditional education, which is kind of the same thing. What often swings a pendulum is vilification.

Whatever it is, we ought to remember that dismissing the past dismisses our plurality – we are all always only from the past, being ever-present as we are. We can’t time-travel. We are inescapably constrained by the past from the instant we’re born. What has happened is unalterable. The future arrives, and we take it each moment by moment. To dismiss the past is delusory because the past did happen – we exist as living proof.

For all its fondness and all its regret, the past is as undeniable as the future is unavoidable, for all its expectancy and all its anxiety. As we occupy the place we are, here, with the perspective it affords us, now, we need the courage to face the future along with the discipline to contextualise the past. As we live in the moment, we are bound and beholden to all three perspectives – past, present, future. Incidentally, that happens to be where my analogy broke down. In a theatre, we can only sit in one seat at a time. Let’s count our blessings that living and learning offer so much more.

True North Strong… but Free?

True North Strong… but Free?

The Dog's Bollocks.jpg

post-modern

post-national

non-patriotic

These are all descriptors I’ve encountered for Canada, from one source or another. I can make of each one something contextual. Yet as each suggests a departure or break from something previous, that’s really just a subtle way of saying, “Here’s what we aren’t.”

Yet describing something with negative terminology is ultimately meaningless because it can end up becoming silly; for instance, “I am not a giant Godzilla-like dragon that breaths fire and enjoys sipping my iced coffee on Tuesdays.” We could literally imagine anything that isn’t the case and say as much, and we’re no further ahead knowing what actually is the case.

So when I see descriptors like these – for Canada but really for anything – I’m unclear and confused about what to think. It’s a concern for me, the citizen, because who I am and what I value have direct effect on you and everyone else, and me in return all over again.

In the vaunted year 2015, according to Canada’s newly elected PM, Justin Trudeau, “There is no core identity, no mainstream in Canada.”

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Canada’s Parliament Building

Ignoring the post-modern fallacy, i.e. nothing is true other than the statement that confirms nothing is true, this description of Canadian identity also falls in line with the negative terminology and serves as the on-ramp to the freeway of silliness upon which no Godzillas sip their Tuesday coffee.

And where the link above was an American take on our Prime Minister’s interpretation of whom he leads, others have taken noted concern of his statement, too, among them some Canadians whom he leads…

On the other hand, and perhaps in response (?), the Government of Canada is now apparently reversing course, telling Canadians and would-be Canadians something awfully more specific about Canadian identity:

I admit, once more, to losing track as a “Canadian,” although at least this time the terminology is positive: “We are indeed ‘this’ and ‘that.’”

Some pretty specific stuff in this Global Affairs guide. For example…

“When lining up in a public place, the bank for instance, Canadians require at least 14 inches of space…”

Right down to the inch? Granted, I’m not the most social-media savvy citizen you could find, but I think a colloquial Canadian response to this – at least on-line – might be “WTF!!!”

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… anybody here still know that guy, Al Waxman?

Still, please don’t let me speak on your behalf. That said, the guide seems to have been compiled by one person in an interview format with a second person because it’s written with a first-person perspective: it’s uniquely Canadian, you might say.

Now, if your rejoinder is to excuse this guide as merely a helpful list of suggestions for what is “Canadian,” then I counter with the challenge to separate, in these suggestions, what are quintessential as compared to what are stereotypical descriptions. After all, what Canadian does NOT love beer and hockey and The Hip, just as they detest the gesturing of hands and public displays of affection?

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Beautiful British Columbia

We’re approaching another freeway on-ramp, this one a sloped and slippery freeway that circles and loops and arrives at no particular destination because at its terminus interminably works a construction crew, who build it out just a little further than before, apparently with no idea who they are, or what they do, or – perhaps worst of all – why they might want to reflect, with no small concern, upon the work they consider to be of national significance.

Seriously, am I the only one who’s concerned by this?