A New World

It has been an amazing week working for the project “Deaf Reach”. I volunteered in an organization that teach the deaf and mute children mostly from the underprivileged background. The deaf world is a completely different world that needs to be experienced more than learnt about. Although I did not get an opportunity to interact with them much, yet since a classroom was situated next to the office, whenever I stepped out through the back door I had a dazzled look on my face watching in front of me a class going on of over 25 students with Pin Drop Silence.

I was taken onboard to plan out activities for their upcoming Summer Camp. My past volunteer and workshop experiences came out very handy helping me plan different kinds of creative activities including theatre, dance and ice-breaking exercises. However the major inhibition I felt was to modify these exercises and create new ones to meet the needs of the deaf and mute. Sound plays a vital role in my life and its’ difficult to imagine a life without it be it in the form of music or normal conversations. I started off by throwing random questions at the co-mates working in the organization: “how do they introduce themselves or call out a persons’ name”, I asked. The response was: whenever they meet a new person they create a sign for him/her keeping the first alphabet constant and making a sign that is most appropriate to the person’s personality trait. Very interesting !! So whenever you meet a deaf person for the first time be sure you act nice cause your name’s sign will be created keeping your personality trait in mind J

Planning exercises for them was a lot of fun and we as a team delved into many thought provoking discussions sometimes imagining a world where deafness was normal and hearing was not. The word ‘abnormal’ is so commonly used by us to prohibit undesired actions and to frame a section of society as disabled however if one ponders through, it is only a matter of perspective and the majority (whoever it may be) has always endeavoured to legitimatize their actions as norms. The history of deaf is no different than that of other underprivileged sections of world society who had to experience many pains before they could unleash the shackles of their imprisonment. Deaf persons, like the indigenous in America, untouchables in India and women throughout the world, had to face the consequences of being so called ‘abnormal’ until they empowered themselves by introducing their own language, their colleges and universities and associations at the national level in states like the US to lobby for their rights and ensure that suitable laws were passed and implemented. This fight continues today in many countries (including Pakistan) where to date deafness is made fun off and words like ‘dumb’ are associated with stupidity.          

Recently most of the workshops I have attended focus a lot on body movements enabling the participants to make use of their body as a tool of expression.  In that regard planning theatre exercises for the deaf kids was not too difficult. Mime is quite a challenging task for actors since there is no use of sound and the expressions have to be really loud. However I realized that these children are socially conditioned to use their body to communicate in daily lives hence for them communicating their message via mime is like a natural talent they possess.

All in all, in this limited time I was fortunate to be introduced to the ‘deaf world’ and I am sure the volunteers for the Summer Camp would learn much more from the kids than vice versa.           

Khula Aasman Band Kamre Mein

Reflecting on 'self' rather than 'others' is the new mantra; all motivational speakers be them religious or agnostic, have used this mantra as a guideline to unveil the secret of happiness. Although listening to such inspirational speakers is a liberating experience it is seldom manifested in practice. Kolkota Sanved commendably managed to fill this vacuum by encouraging participants to use the best resource humans are bestowed with – the body.

Sanved is a prestigious organization that first used this therapy with rescued victims of trafficking and sexual abuse. These individuals were abandoned by society and stigmatized with various names. They lead their lives in destitution, hating their body since each part of it was assaulted not once but many times. In such circumstances this group of young dedicated individuals successfully helped them break the stigma and relive their bodies.

The two day 'Dance Movement Therapy' workshop was conducted in the Common Room, TISS Main Campus, organized by Khula Aasman. Akin to all other workshops the day began with mild gestures, short conversations and eyes searching for resemblances in the surrounding faces. This awkward situation ended soon - an ice breaking exercise was conducted where all participants had to call each person’s name one at a time. The participants included teachers, counsellors, professionals and students. All in their routine chores were either used to command or in the latter case obey orders from their superiors. To such a disciplined group who was used to structure and form, if asked to move their body the way 'they wish' was certainly a challenge. At first instance, all stood staring at each other waiting for some kind of lead / instruction however to no avail.

It took time but soon all participants succeeded in letting themselves go free and allowing their bodies to submit joyfully to the different beats of music. Starting with an exercise of shouting deafeningly 'Ja Ja' to let go of the fears and negative thoughts that restrict them, followed by many exercises that energized them. And once exhausted, the helplessly lying bodies on the floor were treated with meditation accompanied by the exquisite poetry of Rabindranath Tagore in the voice of Indranil Sen.

The first day ended with a writing session where each participant was asked to share their views. This was what I shared:

Space is not what I look for

It is the free space I search for

And surprisingly so, I can't find it in the so called 'public space'

Where I can find it is in a 10" by 10" feet classroom

Where doors and windows are robustly shut

Where no one can enter to enslave me, discipline me, teach me humanity and deprive me of my very 'self'

Only behind these closed doors can I breathe fresh air

As if that air was concealed within me waiting to break the shackles of discipline

Only then I find myself, who neither wishes to be good nor bad, right nor wrong but just 'myself'

This blissful experience made me realize how much we have neglected the role of music, dance and other forms of art when educating ourselves. Our identities today have been carefully formulated around region, race and faith which then strictly observe our actions and set norms as to what is ‘right’ and ‘wrong’. In this unprecedentedly politicized era, religion and nationality have been deeply manipulated to serve the interests of few and alienate the masses from their own natural self. Music and dance are such beautiful platforms to express emotions and convey messages that reach masses and leave a strong imprint. It is but natural for a child to move his/her body when music plays, then why inhibit this emancipatory exercise in the name of ‘God’.

It is ironic to observe how each one of us fears his/her neighbour knowing not how they will judge them. Due to this concern the facilitators had ensured that there were no observers hence no one felt threatened of being judged. Also realized how easily feelings have been undervalued in the name of rationality; preconceived notions of right and wrong have restricted each one of us to express ourselves freely.

The secret of happiness is not hidden in a treasure box but is within. We all need to explore that child within us who fears not and enjoys the process of every task rather than worry about the end result.

This workshop was an enriching exercise where I got the opportunity to learn from all the participants. Each one of us brought with themselves a unique package of experience and learnings and thanks to the conducive environment we were able to share our thoughts and more importantly 'fears' with each other. By the end of two funfilled days, one feeling was common amongst all – We Felt Free and Good !!

Letter to my niece !!

Dear Aanya,

Since you have just stepped into this beautiful earth, it would be fruitful to tell you what you have already become  by virtue of your existence. (Aside from what you have made me - a chachu :) )

Arrived in this world, a tender, cute, adorable and pretty girl - endless adjectives can be used to describe your appearance. but this letter is not mere about appearance, it goes beyond; to 'what you are' and sometimes more important, 'what you are not'.

Gender: Female
Name: Aanya Pinjani (Origin of name: Gracious (Hebrew) Splendor, Brilliance (Irish))
Religion: Hindu
Language: Sindhi
Citizen: Canadian
Father: Pakistani
Mother: Indian

So what do these titles / affiliations represent?

Do these make you different from other nieces and daughters? If yes, how?

Are these differences apparent now or when is it that they will become apparent?

What type of upbringing or education will you receive from parents, grandparents, extended family, school and society that will ensure that you first accept these aforementioned identities and then preach them to others around you?

How 'what you are not' will make your perception about what 'you' or 'us' are, and what 'them' or 'others' are?

On a lighter note: will you support the Pakistani, Indian or Canadian team during the Cricket World Cup?

How you will conceive people from other religions; will you be able to distinguish between the individual and what that individual practices?

It is fortunate you are neither Pakistani nor Indian; at-least you have escaped one conflict. Not entirely though - will see how you manage not to take either side when India and Pakistan are battling on the cricket field - vis-a-vis your parents in front of the TV set.

Hopefully you will not fall victim to innumerable prejudices we are encircled by.

Hopefully, you will not simply term things as either good or bad, black or white, right or wrong.

Hopefully, thanks to your unique identity, you will be the seed that is sown to fill that vacuum that will help diminish those superficial distinctions that keep 'us' apart.

Darling !! Welcome into this complex yet humane world :)

   

Trip to Shikarpur, post 2010 floods

I recently realised how the nature of power affects people in charge and incites them to deliver false hope to those in need.

After we had distributed all the ration packets, we decided to leave the camp. On my way home the internally displaced persons surrounded me once again.

They demanded from me to write their names on a piece of paper and sign it, so that they could receive a ration packet from the storage room.

This was the strategy we had enforced while distributing rations. However, at this moment my sign had no value since our stock had exhausted.

Regardless of my explanation, this mob was persistent in sharing their story of distress and pain, while concurrently demanding a paper with my signature. Most of them were women and children to whom explaining was akin to speaking to deaf people.

It was a hard day. I repeatedly questioned myself, whether we had distributed the ration equally or not. I was certain that all family heads had received their share and hence these women and children had been equally accounted for.

However, in such traumatic circumstances it is unimaginable to evaluate one`s deeds accurately. Though, I am at least content that I did not give them false hope.

In my view, what endangers them is not hunger or dearth of food, but the lack of an identity. They have always been dependent on others` ideology and are incapable of making decisions on their own.

This massive destruction of livelihood and infrastructure is, in my understanding, an opportunity for us (the privileged class) to set up a qualitative education plan for them so that they can be identified as a resource for our society and not a burden.


October 18th, 2010

Let’s free the Enslaved Beings!!

Witnessing the ever crumbling education system in Pakistan, it is time for us now to echo what our forefathers had once said to us … Beta ‘education’ is the real wealth (wisdom), never compromise on it!!

Our generation boastfully replies, ‘We have earned the wealth (paisa), thanks to our education!!’
From Plato to Sir Syed Ahmed Khan, umpteen generations have reiterated the impact education has had on individuals and societies alike. It liberates our concealed powers which subsequently wander in quest of unraveling the secrets of life. However, today more than ever, I sense the grave necessity to refer back to the roots and inception of the notion of ‘education’.

The term education is derived from a Latin word ‘educere’ i.e. “bring out”, “bring forth what is within” and ducere, “to lead”. (B. L. Herrmann, 2010) This definition is quite simple yet exhaustive at the same time, upholding the core philosophy behind it that suggests: education is a means to reveal our inner talent and help us transform that into action. Additionally, it implies that education is a phenomenon that takes place at all stages of our lives and is not limited to one sphere or one particular time.

‘Education’ in our part of the world, is commonly perceived as a commodity that is necessary to derive a definite source of income. This perception is flawed. In essence, education is a process that every individual inevitably engages in throughout his/her life, unlike a product that can be measured or ascribed a monetary value. Even if a parent decides not to send thier child to school, it does not imply that the child will not be educated, but only it assures that he/she will be educated in a different way. Hence once we apprehend that education is not a matter of choice then only can we progess up the ladder and decipher the best way to educate our next generation.

An invaluable gift from God, ‘Children are the world’s most valuable resource and its best hope for the future’ (Quoted by John Fitzgerald Kennedy). This narrative is unequivocally embraced by all parents, yet, in today’s materially prosperous world such ethical principles are grotesquely disregarded. Looking at Pakistan alone, ‘over 3.8 million children of 5 – 14 age bracket are actively engaged in child labor. One should ask, ‘what does the future hold for these children, who spend their youth in slums, factories and brick kilns?’ (Dawn.com, 2010 – media gallery)

Twentieth century brought about a fundamental change in our society; notions of ‘industrialization’ and ‘laissez faire’ determined an unprecedented need for specialized and skilled labor (technicians). To this effort, a change in educational system was imperative, hence product curriculum was introduced. Often viewed as a technical exercise, this model entails a systematic and uniform cycle: objectives are set, a plan is drawn up and applied, and the resulting outcomes can be clearly measured.

Although superficially productive, this embodiment carries detrimental implications on one’s social development and enlightenment. In most of our (specific goal oriented) contemporary education institutions, students are repetitively prompted upon the necessity of choosing a specialization at an early age, often challenged with questions like, ‘where do you see yourself after five years?’ Such an encounter makes a student weary about his current standing and it forces him/her to secure an aim which can be ‘mechanistically measured’, rather than learning from the process of education and making it compatible to the ‘world of experimentation’ (Smith, 2000).

Adding fuel to fire, children are often inhibited from asking questions in the prevailing system and more so, they are punished to make sure that such defiant behavior is never repeated.

‘Curiosity’ is a natural instinct that stimulates and perturbs the human mind to oppose existing frameworks and engage in innovation as a desire to unravel the ulterior motives of life. This precious gift is eroding away and most of the modern education structures carry with themselves, preconceived notions of what is ‘right’ and ‘wrong’, and concurrently discourage students from engaging in critical thinking and questioning what they study. The urge to learn and question needs to be cultivated thoroughly in order to embark upon progress and to readdress the pedagogic standing of education.
Many of the adversaries of product model have argued in favor of the ‘process curriculum’ model. By analyzing the term ‘process’ itself, it can be inferred that this model weighs a substantial amount of emphasis regarding the ways in which education is carried out or transmitted from one body to another. Lawrence Stenhouse (1975) is one of the most prominent advocates of this model and suggests that,

Curriculum is rather like a recipe in cookery. A curriculum, like the recipe for a dish, is first imagined as a possibility, then the subject of experiment. The recipe offered publicly is in a sense a report on the experiment. Similarly, a curriculum should be grounded in practice. It is an attempt to describe the work observed in classrooms. Finally, within limits, a recipe can be varied according to taste, so can a curriculum.

(Stenhouse cited in Mednick, 2006; 3)

Aforementioned example outlines the fundamental feature of ‘process curriculum’: it is open to scrutiny and further experimentation. Additionally, it demonstrates the power of learning and knowledge transmition where students’ daily life experience is of essential value.

Another important concern in relation to education is that of talent; it is necessary to assert that every child encompasses a unique personna and passion. This recognition draws a major component for the relationship existing between a teacher and a student. Student personal development is a central challenge for any education policy. Hence, a change in the role of teacher is of utmost priority; teachers in this model are no more seen as merely the transmitter of information. Instead, it moves from the traditional lecture-based teaching to a new paradigm based on comprehension and non-rote learning, that respects different students’ learning paces, and nurtures distinct talent.

Although seemingly Platonic, this emancipatory exhibition of knowledge is practiced in our very globe. In Colombia like elsewhere, rural education is a challenge that has been ignored by their forefathers. To overcome this quandary a new approach was advocated by the ministry of education named, ‘Escuela Nueva’ (New School). One of the many instrumental ideas behind this education system was to build a secure bonding between the students and the community. An interesting example of this development can be noticed by highlighting a sequence of some simple activities embodied into the Escuela Nueva curriculum; ‘as part of the first workshop the teacher receives guidelines to prepare with the students - a ‘Community map’ that tags family names of each of the students. As a result of this process each of the students become an expert in map design and meaning’ (Schiefelbein, 199; 22). At the same time parents feel involved once they find their names on the community maps posted around the school.

Such invigorating exercises and powerful methods of teaching are lost in the contemporary education model, featuring stressed out students who are busy racing against time and experts at thinking globally but unable to relate to what is in their neighborhood.

It is extremely depressing to see our country struggling in almost all state of affairs. Educational reform I believe is a desperate need and can certainly become a defining element for our next generation to solidify their identity and build a lasting hope for a prosperous society.

If you imprison a monkey in a small cage, it will desperately try to unleash itself. But if you place a monkey in a barred piece of land and then very gradually bring close the barred edges while keeping the monkey busy with swings and bananas, the monkey will remain incognizant about the materializing danger.


References:
• Herrmann, B. L. (2010) ‘Emerging Transformation’,
http://emergenttransformation.com/the-illusion-of-disrupting-vs-repairing-the-e
• Mednick, F. (2006) ‘Curriculum Theories’, http://creativecommons.org
• Smith, M. K. (1996, 2000) ‘Curriculum theory and practice’ the encyclopaedia of informal education, http://www.infed.org/biblio/b-curric.htm

March 21, 2011