Dissertation Prospectus
Critical Pedagogy 2.0: The Post-Fordist Classroom
1. A quick glance at the number of references to "critical pedagogy" in recent composition and pedagogical publications might suggest that the field remains as strong as during its "heyday" in the early nineties. For instance, searching for the term critical pedagogy in relevant literature published between 2006-2009 and during critical pedagogy's peak years of 1991-1994—a time that the saw the publication of key texts in the field such as Ira Shor's Empowering Education: Critical Teaching for Social Change (1992), bell hooks' Teaching to Transgress (1994), and Henry Giroux's Living Dangerously (1993), and when popular anthologies in Composition studies carried such titles as Composition and Resistance (1991)—the number of publications in key discipline journals has remained steady [1]. However, if you examine the context of such mentions, a different picture emerges. Beginning in the late-nineties and intensifying over the next decade, discussion of critical pedagogy has become increasingly negative. Somewhat ironically, critical pedagogy, which was driven by the critical scrutiny of dominant educational practices and classroom politics, has now itself become a target of critique, being variously indicted as intellectually naive, impractical, or a symptom of the same negative institutional forces it was designed to combat.
2. One might categorize these reprobations into three distinct categories: (1) the conservative critique, which argues that critical pedagogy ignores the capitalistic desires/goals of the students (Durst, Smith, Seitz); (2) the pragmatic critique, which questions its efficacy (Miller, Vitanza, Lindquist); and (3) the radical critique, which calls for more revolutionary classroom encounters and activism (Bizzell, McLaren). The conservative critique argues that the majority of students that make their way to mainstream composition classes are not oppressed minorities or alienated by the capitalist economy. Thus, Jeff Smith contends in "Students' Goals, Gatekeeping, and Some Questions of Ethics" that as college instructors we have an ethical obligation to help students fulfill their goals, even if those goals are to gain social mobility by joining, rather than critiquing, the dominant class. The pragmatic critique suggests that critical pedagogy does not so much place unfair impositions on students, but does not impose much of anything at all; in other words, it suggests a naivete on the part of those who believe pedagogical methods can significantly affect the beliefs and politics of students, and thus critical pedagogy begins to look like nothing more than an intellectual exercise for the student. As Richard Miller explains in his now classic essay "The Arts of Complicity: Pragmatism and the Culture of Schooling," students never forget that there are in a classroom and will espouse whatever view necessary to get them the desired outcome. On the other end of the spectrum is the radical critique, which argues that most critical classrooms do not go far enough in their interrogations of capitalism and identity. For instance, in order to imagine an alternative social vision outside of capitalism, Peter McLaren argues that what is needed is a "critical revolutionary pedagogy," which expands "the pedagogical encounter to consider its own insinuation into globalized social relations of exploitation and to live up to its revolutionary potential of becoming a transnational, gender-balanced, multiracial, anti-imperialist struggle" (10).
3. Simply put, if critical pedagogy was routinely referred to as the "future" of composition and pedagogy studies the direction that we should or would be taking in order to further professionalize or "intellectualize" the discipline and make it more politically relevant, references today more commonly refer to critical pedagogy as the "past" of the discipline: a wrong path taken, the experiment that failed, or part of a mindset we need to shed in order to rethink the direction of the discipline in the present. It is not altogether difficult to pinpoint the time in which this shift took place. In the late 90s, critical pedagogy fell under criticism for denying issues of teaching authority and for not taking into account the desires of students, who might resist the political perspective. These criticisms coincided with the backlash against political correctness, the flagship issue of the culture wars in the 90s. Indeed, what emerged from the culture wars at this time was a portrait of cultural studies that no longer seemed revolutionary. As Thomas Frank explains in One Market Under God, beneath the bluster of the "wars" was "a militantly pro-corporate right that, like consumer society itself, had no problem with difference, lifestyle, and pleasure; that cared not a whit for the preservation of disciplinary boundaries; that urged the deconstruction of cultural hierarchy in language as fervid as anything to appear in the pages of Social Text" (300).
4. Though efficacy of critical and cultural studies has been called into question over the past decade, composition's intersections with the same remain highly valued for moving the field past the stigma of being a "service" discipline. As the title of Gary Olsen's 2002 anthology Rhetoric and Composition as Intellectual Work indicates, there remains a genuine need, if not anxiety, to define the rigor and scholarly validity of Composition Studies. Egos aside, most professors are unwilling to give up their goals of instilling critical literacy and fostering civic engagement in the classroom. If anything, the objectives of critical pedagogy are more relevant now than ever. However, what may no longer be relevant is how these objectives are situated within reactionary rhetoric against the fordist factory, mainstream mass media, and other increasingly moribund institutional forces. The heart of the diagnostic portion of my dissertation will focus on how critical pedagogy's conception of three key vectors - labor, politics, and literacy -- have undergone large transformations in the relatively short amount of time from critical pedagogy's 1980's emergence to the present moment. Rethinking these categories, I will argue, is necessary for any attempt to reimagine a critical pedagogical praxis that does justice to the forms of power, politics, and education today.
5. After tracing the ways in which the intersections of pedagogy with labor, literacy, and politics have mutated over the past several decades, I will examine a possible path that critical pedagogy could take to reach its progressive education goals of socially empowering students and instilling critical literacy skills. What I prescribe is a "critical pedagogy 2.0" that thrives and functions within new media ecologies and takes into consideration new forms of capitalism and modes of power. In order to remain relevant as a pedagogical approach invested in the relationship between culture, labor, and education, critical pedagogy must immerse itself in the digital, the nexus of both immaterial labor and community building. As with the use of "2.0" and similar designation in software releases, the "2.0" of my title does not indicate a replacement but an update in response to changing needs and technologies. In order to develop this update, throughout my diagnostic and prescriptive sections, I will be focusing on three key questions: How has labor changed? How have modes of social power changed? And how does our conception of critical literacy need to change?
Literature Review
6. My research focuses on four major areas: (1) the history of critical pedagogy in composition studies; (2) the emergence of, and contemporary research into post-fordist labor; (3) contemporary theories of social power (particularly those inspired by the control/biopower formation of Deleuze and Foucault); and (4) the role of critical literacy in new media ecologies. While many influences can be attributed to the student-centered, problem-posing nature of critical pedagogy, I believe the most fitting starting place for a genealogy is John Dewey. He was the first to tie industrialization and standardized modes of labor to practices in the classroom. Also, while many key touchstones of critical pedagogy, such as the banking concept and problem-posing dialogue, are linked to Freire, similar concepts were in fact established and put into practice decades earlier by Dewey. Indeed, though Freire and Dewey shared similar theoretical concepts, their views of pedagogical praxis might be used to identify two sometimes conflicting approaches to critical pedagogy that have cast a large shadow over its development in America. To understand the difference between Dewey and Freire is to understand the difference between progressive and critical pedagogy. Stephen Fishman compares the scholars in "Dewey in Dialogue with Paulo Freire: Hope, Education, and Democracy": “Dewey's focus in both politics and pedagogy is on helping individuals contribute intelligently and wholeheartedly to a meaningful whole, Freire's focus in both democratic governance and school reform is on overcoming the imperialistic relations between leaders (teachers) and followers (students) that are antithetical to the trust and mutuality of hope” (Fishman and McCarthy 69). While there are many pedagogical and theoretical similarities (both, for instance, draw heavily on the thought of Hegel), Freire's approach was the one more embraced and cited by critical pedagogy scholars in the 1980s and 90s. Through reviewing their theoretical differences and the social climate of the 1980s, I hope to answer why.
7. It is Freire's revolutionary approach and Foucault's "middle period" work on institutions and disciplinary forces that is more famously promoted by the early and longstanding key figures of critical pedagogy: Ira Shor, Henry Giroux, and James Berlin. It is through these figures that we can see what would become key common goals emerging: examining college's role as an agent of class; unveiling cultural power and power reproduction; challenging the status quo and the system of capitalism; empowering marginalized students and groups; engaging students in problem-posing dialogue; and sharing classroom authority with students. While critical pedagogy has expanded to include feminism, environmentalism, and a host of other contemporary concerns, the core tenets set up by Shor, Giroux, Berlin, and others in the 1980s remain common guiding principles. These goals can be broke down into three categories: critiquing labor practices, critiquing modes of social power/politics, and developing critical literacy.
8. The categorical goals of critical pedagogy will guide my own critique, beginning with the complicated relationship between labor and education. A central claim in much critical pedagogy scholarship is that schools are a reproduction of capitalistic corporate society (Giroux, Shor, Mclaren, Apple). During the 1980s, the parallels between the factory line and the classroom were easy to make -- they were both housed in centralized institutions, employed standardized forms of labor, etc. However, today such comparisons are much more difficult to make as scholars from various fields have begun researching the increasingly dominant status of "post-fordist" or "post-factory" categories of labor: affective labor (Hardt and Negri), immaterial labor (Lazzarrato), knowledge labor (Drucker), virtuous labor (Virno), linguistic labor (Marrazi), symbolitic analytic labor (Reich), ludolabor (Dibbell), info-labor (Berardi), spectacular labor (Bellar), cognitive labor (Yann Moulier Boutang), etc. What all of these formulations have in common is a recognition that the classic Marxian “labor theory of value” that drove critical pedagogue’s conceptions of labor and capitalism (as well as much work in critical and cultural studies work of the 70s and 80s) no longer makes much sense (even as many turn to another conception of Marx’s—his references to “General Intellect”—for contemporary inspiration). Though I will survey the similarities and differences between all of these new thematizations of labor, I will be focusing on what I find to be the most compelling: Lazzarato's immaterial labor. Lazzarato divides immaterial labor into two parts: "informational content" and "cultural content." The informational content is comprised of communication within computerized and cybernetic systems, whereas the cultural content involves consumer and lifestyle choices that can be tracked and monitored. Taken together, the two result in what Mario Tronti calls a "social factory" in which labor in increasingly less defined by time and location (as in the traditional factory), creative and “intellectual” work takes precedence over physical labor, and products tend to be created for smaller groups of consumers and more flexibly attuned to shifting consumer demand (Thoburn).
9. The large encompassment of immaterial labor supports Antonio Hardt and Michael Negri's claim in Empire that there is no longer an outside when it comes to capitalism:
There is nothing, no 'naked life,' no external standpoint, that can be posed outside this field permeated by money; nothing escapes money [...] The great industrial and financial powers thus produce not only commodities but also subjectivities. They produce agentic subjectivities within the biopolitical context: they produce needs, social relations, bodies, and minds-which is to say, they produce producers. (22) Traditionally, critical pedagogues applied tools of postmodern critical theory—foregrounding the contingency or ‘constructed’ nature of societal norms, recovering marginalized identities or subjectivities—to resist the corporatization of schools. However, based on their analysis of contemporary shifts in the flows of capitalism, which feed off of the fragmentation of social identities, Hardt and Negri map contemporary capitalistic power as a system that is “not only resistant to the old weapons [of resistance] but actually thrives on them, and thus joins it would-be antagonists in applying them to the fullest. Long Live Difference! Down with essentialist binaries!” (138). Thomas Frank, to give just one more example, has echoed this analysis more eloquently, and with more of a focus on the cultural politics of American Leftism; he writes in his essay, "Why Johnny Can't Dissent," (an allusion to Rudolf Flesch's famous 1955 essay on literacy, "Why Johnny Can't Read"): “Corporate America is not an oppressor but a sponsor of fun, provider of lifestyle accoutrements, facilitator of carnival, our slang-speaking partner in the quest for that ever more-more apocalyptic organism…Consumerism is no longer about ‘conformity’ but about ‘difference’” (34). Such a change complicates critical pedagogy's identity as a resistance pedagogy fueled by counterhegemonic practices. Resistance to norms only creates new niche markets on which capitalism can feed; simply put, in contemporary 'late' capitalism, resistance becomes surplus labor.
10. Much of immaterial surplus labor comes from new practices in media creation and consumption. Instead of a top-down distribution of mass culture (a key cultural critique made in the work of Ira Shor) with the revolution of flexible specialization, niche-marketing, e-commerce, and social software applications, students are increasingly “creators” or “producers” of mass culture; at the very least, the boundaries between activities of economic and cultural production and consumption have undergone a sea-change since the early days of critical pedagogy (hence, the recent popularity of terminology like 'pro-sumer' that combines the previously separate categories of producer and consumer). Knowledge is not exclusively distributed from one central source, but built in a communal fashion through Wikis, social bookmarking, blogs, etc. Don Tapscott and Anthony Williams describe these changes in their book Wikinomics in relation to what they call 'n-geners' (people of the net generation, usually classified as being born in the 1980s and 90s):“N-Geners are not content to be passive consumers, and increasingly satisfy their desire for choice, convenience, customization, and control by designing, producing, and distributing products themselves” (52). Traditionally, critical pedagogy has focused more on students' roles as consumers and how they are shaped ideologically by dominant discourses fed to them through mainstream mass media. Today, students need to critically examine their own productions and interrogate the niches that they inhabit.
11. Changes in economic and cultural production/consumption lead into my second category of inquiry, modes of social power (or politics in all of its institutional and cultural forms). As stated previously, one of the core tenets of critical pedagogy is to investigate schools as institutional sites that indoctrinate students through disciplinary power. However, Foucault’s concept of discipline as a mode of social power housed in institutional sites has been in many ways challenged by the rapid disintermediation of these sites, as the factory, the school, and the hospital give way to outsourcing, distance education, and telemedicine. As Gilles Deleuze documents in his essay, “Postscript on the Societies of Control,” paralleling the growth of capitalism, has become more expansive and less dependent on particular institutional sites as locations of mediation or intepellation:
The family, the school, the army, the factory are no longer the distinct analogical spaces that converge towards an owner-state or private power-but coded figures deformable and transformable-of a single corporation that now has only stockholders [...] Control is short-term and of rapid rates of turnover, but also continuous and without limit, while discipline was of long duration, infinite and discontinuous. Man is no longer man enclosed, but man in debt. (6)
The changes Deleuze describes are the result of an intensification of power, a movement from discipline to the more efficient form of what Foucault called "biopower." Where discipline uses power to suppress and elicit action within institutional sites, biopower intervenes directly on all forms of life within both public and private realms. As Jeffrey Nealon explains: "In short, 'who you are' has become increasingly bound up with what you (are able to) consume, what kind of work you (are able to) do, and what niche you occupy" (5). If subjectivity and biopower are inseparable, where do students find agency? Again, critical pedagogy's conception of resistance is challenged by the lack of an outside. Agency is everywhere and fueling biopower. However, while cultural critics like Frank focus on the negative effects of resistance, Nealon is more positive: "The Foucaultian question or problem is not so much uncovering resistance, as it is a question of 'tuning' it -- finding channels, concepts, or practices that can link up and thereby intensify transveral struggles into larger, collective but discontinuous movements" (106).
12. I plan to put Nealon's depiction of the totality of capital and biopower in conversation with Virno's extension of Spinoza's concept of the multitude. Paulo Virno explains, “the multitudo indicates a plurality which persists as such in the public scene, in collective action, in the handling of communal affairs, without converging into a One, without evaporating within a centripetal form of motion. Multitude is the form of social and political existence for the many, seen as being many: a permanent form, not an episodic or interstitial form” (21). The multitude is where Virno finds hope; the nomadic disenchanted who could rise beyond their apathy to separate intellect (a vital part of immaterial labor) from the bondage of capitalism. Through the divergent views of Nealon and Virno, I will develop a theoretical lens with which to view new media ecologies, the landscape where these arguments will play out.
13. Current new media theory offers both examples of how 'the machine can be modified' and possibilities for intellect outside the system of capitalism. Illustrating Nealon's point, in Protocol Alexander Galloway argues that the network, which drives our cultural and economic production, can be shaped and redirected through "hypertrophy." Through their knowledge of code, “hackers” push protocol (the normal behavior of a system or network) to a state of hypertrophy, pushing it further than it was designed to go, and “[t]hen, in its injured, sore, and unguarded condition, technology may be sculpted anew into something better, something in closer agreement with the real wants and desires of its users” (Galloway 206). Other theorists (Hardt and Negri, Poster) believe that the open source movement allows for the existence of intellectual performance outside of capitalism. For instance, Mark Poster also argues that the very architecture and the relationship between human and machines (eliminating the subject-object binary) can move us to postnational political forms. Correspondingly, Nick Dyer-Withford sees the same potential in the massive cooperative and communicative networks that have developed around video gaming.
14. As my literature indicates, the movement of capitalism and participatory action are more and more tied to information networks and less and less to the static print word, leads to the critique of critical literacy, the "vehicle through which critical pedagogy is implemented and enacted" (Darder, Baltodano, and Torres, 279). Critical literacy is a method of interrogation to reveal the ideologies and hegemonic discourses reified through the language. The encoding and decoding skills involved are still, if not more, relevant in post-fordist society. However, critical literacy needs to move beyond the "learning of literacy and orality in its multiple forms" to develop conscientization (Freire's term for critical consciousness). Critical pedagogues need to consider the capacities involved in constructing and participating within new media ecologies. Gregory Ulmer argues that such environments require a new set of skills to understand the multiple semiotic channels involved: a need to move beyond literacy to an "electracy" that encompasses the cultural, ideological, and institutional change (a shift he sees as similar to the move from orality to alphabetic writing). While Ulmer’s concept has been salutary for stressing the need for Composition Studies to rethink literacy, he largely neglects how instructors can apply critical interrogations within this system of invention and affective responses in a way that can lead to progressive change (indeed, Ulmer’s work takes place in an explicitly “post-critical” register). Through Ulmer, I will attempt to take the most productive and relevant aspects of both electracy and the more traditional concept of critical literacy to present a possible "critical electracy" that addresses emergent forms of new media composition and reception as well as the discipline's older investment in progressive politics.
15. What I hope will emerge from the diagnostic portion of my dissertation is a pathway to a productive re-imagining of critical pedagogy within new media ecologies. In particular I want to pair the collaborative environment of the open source movement with Stephen Fishman's Deweyan theory of hope, Paulo Freire's concept of critical love, Ira Shor's work on problem-posing and Utopian themes, and Henry Giroux's "language of possibility." My prescriptive plan is to merge problem-posing dialogue with Web 2.0 tools to develop the skills to shape post-fordist society: collaboration, sharing, community building, and thinking globally. All these four items are attempts to take up rhet/comp's traditional investments in critical literacy, labor, and politics and think through how they might be rethought to effectively respond to changes in the ways we compose and consume texts of various types, changes in the shape of social power, and, perhaps most importantly, significant shifts in labor, the category that perhaps more than any other has dictated debates over critical pedagogy for the past several decades.
Significance
16. By putting key texts of critical pedagogy into conversation with the concepts of immaterial labor and biopower, as well as new media studies, I hope to revitalize work done in the critical humanities which attend to issues of power and politics. This revitalization and reimagining is key in order for our disciplinary identity to remain more than a service industry. My study will launch one possible new trajectory to determine the strengths and pitfalls of fusing emerging theories and technologies with key values of critical pedagogy.
Methodology
17. Because the goal of my research is to test a curriculum designed to socially empower students and generate positive encounters through new media texts and environments, I will be engaging in my own classroom inquiry as a teacher researcher. In order to strengthen the validity and intellectual rigor of this inquiry, I will also be engaging in theoretical and methodological triangulations. In The Practice of Theory, Ruth Ray explains how theoretical triangulation draws from a heavy theoretical base to interpret classroom observations and move beyond local observations; whereas, methodological triangulation incorporates multiple approaches to gathering data, such as interviews, text analyses, and case studies. This particular methodology of action research is appropriate as it is a methodology of practical philosophy, or phronesis, the ability apply knowledge based on the situation, which directly corresponds to the philosophy of critical pedagogy.
18. In order to focus my study on the effectiveness of new media ecologies as a means to critical pedagogy goals, I will be conducting my field work in several sections of an online composition class. By eliminating face to face interactions, I can more accurately assess the successes and failures of our online collaborations and community building initiatives. The course will utilize open source pedagogy to create class content and carry out assignments. It will also utilize tools designed for community building and online activism. Before and after the course students will answer a series of questions in an anonymous online survey. Technology will act as my outside observer and mediate my interviews. Based on answers to these questions and analyses of student work, I will determine the effectiveness of the class.
19. Because the open and collaborative nature of online environments is at the heart of my study, my classroom inquiries and discoveries will be posted as a blog, where students and other interested scholars can post comments to extend and challenge my observations. The goal is to make my research process transparent and to glean collaborative data, essentially to create an open source document to create the most accurate and comprehensive product.
Chapters
20. My first chapter will look to unravel the rich tapestry of critical pedagogy by pulling apart its threads and chronicling the school of thought in terms of its emergence, dominance, and its residual fade (to use Raymond Williams' terms for historical change). It will examine the pragmatic and progressive vision of John Dewey and how it was changed by the revolutionary work of Paulo Freire. A central question will be: why did educators in the 1980s gravitated towards Freire's revolutionary approach versus Dewey's more pragmatic gradualism? Also:what factors led to critical pedagogy becoming a dominant presence in both classroom and scholarship? Throughout, I will chronicle its relationship to 1) labor, 2) literacy, and 3) modes of social power.
21. After establishing the intellectual roots of critical pedagogy, my second chapter will move into the challenges to critical pedagogy brought on by late capitalism, modal shifts in social power, and affect theory. This chapter will follow the layout of my literature review, critiquing critical pedagogy through the concepts of labor, politics, and literacy. Rethinking these categories, I will argue, is necessary for any attempt to reimagine a critical pedagogical praxis that does justice to the function of power, politics, and education today. Drawing from the Italian autonomists, I will establish the all-inclusive nature of late capitalism, driven by immaterial labor, which leaves no room for counterhegemonic classroom practices outside the system of capitalism. Correspondingly, the institutional critique of students being disciplined to fit into a status quo will be problematized by Deleuze's work on control societies and Foucault's concept of biopower. Because many of these changes are driven by information technology advances, the final portion of this chapter will be devoted to interrogating critical literacy through the work of Ulmer and other new media theorists and exploring the skills needed to navigate and create new media ecologies.
22. In my third chapter, I will move into salvageable critical pedagogy practices and
develop a re-imagining of critical pedagogy that works in conjunction with new media ecologies. To achieve this I will create assignments that utilize web 2.0 tools to carry out the critical pedagogy objectives that are still relevant in post-fordist society. These objectives will be updated versions of such concepts as Stephen Fishman's Deweyan theory of hope, Paulo Freire's critical love, Ira Shor's work on problem-posing and Utopian themes, and Henry Giroux's "language of possibility," and relate them, to an extent, to new media practices of collaboration, sharing, community building, and thinking globally.
23. My fourth and final chapter will be begin with defining my methodology and justifying the use of teacher narratives and action-based research. From here I will move into chronicling the successes and failures of my digitized version of a critical pedagogy classroom. This chapter will actually be a shortened summation of a teacher narrative blog that will invite comments from my students and other scholars. It will also include analyses of interactions, assignments and collaborations. While my findings will be localized and tied to practices in classrooms at one particular community college, by one particular instructor, through these experiences I hope new inquiries, theories, and practices may emerge.
Works Cited
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[1] To draw comparable data, I searched the term "critical pedagogy" in College Composition and Communication and College English for the years 1991-1994 and 2006-2009.
