The ethics of communication

"An educator has an ethical responsibility to listen, to learn about this child's way of being a child, and to learn from the child's way of living and moving in the world” (S.Kind, personal communication, October 21st, 2010).

Our roles as educators is ever evolving. To be an effective, responsive teacher I must question my place in the world as an educator, feminist, advocate and scholar. I must question the ideas of universal truths that surround child development, and be open to other ways of making meaning.

It is important to engage in as Kummen, states, “Disrupting developmental theory to make room for other ways of knowing/understanding children as: unknown, complex and diverse human beings-not as a known and definable group”(personal communication, 2010).

In viewing children as individuals in all of their complexities we have a role and responsibility in the ethics of our encounter with each individual child. The ethics of the encounter refers to the work of Levinas http://www.levinas.sdsu.edu/ and the idea of the 'face-to- face relationship' interaction.  Levinas challenges us to be 'face-to-face' with the 'Other' (this referring to the child) and to let go of the “single stories” that we have constructed based on the normative and regulative models of children and child development (Adichie, 2009). In the moment of this face-to-face interaction with children we must shed our cloaks as “experts” and interact with the Other without knowing them, or where their place is in the world (Cannella, 1999, p. 39 ). Sharon Todd (2004), describes this encounter as:

“...it is only when we recognize and embrace our ignorance that we can truly begin to learn from the stories that others have to tell” (Todd, 2004, p.350).

This is difficult and often uncomfortable as it calls on us as educators to reconsider our beliefs and values and makes us vulnerable. It challenges us to disrupt our thinking but it leads the way for change and understanding. The educator then begins to ask-'What can I learn from this child'?

Ethics should be present in all of our interactions with children. When communicating with children with and without disabilities it may take some time to gain trust, and learn individual and preferred ways of communicating. By taking our time, and engaging in equal conversation we will engage in the face-face relationships with children in ethical and respectful ways.

“Listening that is generated by doubt, by uncertainty...[it] is not easy. It requires a deep awareness and at the same time a suspension of our judgements and above all our prejudices; it requires openness to change” ( Rinaldi, 2006, p.65)

References

Adichie, C. (Speaker). (2009). The danger of a single story [Online Video]. New York: Ted Conference LLC. Retrieved November 28, 2010, from http://www.ted.com/talks/chimamanda_adichie_the_danger_of_a_single_story.html

Cannella, G.S. (1999) The scientific discourse of education: Predetermining the lives of others- Focault, education and children. Contemporary Issues in Early Childhood, 1, (1), 36-44. Retrieved from: http://moodle.capilanou.ca/file.php/1397/Foucault_education_children.pdf

Mac Naughton, G. (2005). Doing Foucault in early childhood studies: Applying poststructural ideas. New York: Routledge.


Rinaldi, C. (2006). In Dialogue with Reggio Emilia Listening , researching and learning. New York: Routledge. 

Todd, S. (2004). Teaching with ignorance:Questions of social justice, empathy, and responsible community. Interchange, 35, (3), 337- 352. DOI: 10.1007/BF02698882

The hidden voices of children: released

It is difficult when you are a child to relate to strangers. It is also difficult when you have no voice. I was nonverbal and all these...adults had complete power over my life. I cried . I had pain in my body. I had pain in my heart...I cried because I was lonely and afraid. I cried because people couldn't understand me-my words or my feelings. I was often sent to a special room because I was too noisy. I guess I can thank God for giving me a fighting spirit, because the harder it got the harder I struggled (Justin Clark, describing his experiences as a child with cerebral palsy living in an institution, in Clark & Pellerin, 1996, p. 7, as cited in Beukelman & Mirenda, 1998, p. 245).

As I have reflected on in previous posts, it is imperative to listen to the stories that disabled children tell in their own voices and through their own modes of expression. Unfortunately, there is little research and material authored by children in the first person about individual experiences and ways of being in the world. Could this lack of information be due to a communication barrier in asking, receiving or transmitting this information or is it simply as Priestly states that “the voices of children with disability have been excluded” (2009, p. 210)? Perhaps this exclusion is due to the legitimizing of “experts” as Cannella explains that are “...given exclusive rights to speak and act”, in this case imposing their views and interpretations in the field of childhood disability ( 1999, p. 39).

How can we as educators advocate on behalf and with children with disabilities without repressing the individual child's voice? How can we advocate on behalf of children without taking on the role of the 'experts'?

Perhaps this starts with listening, validating and , appreciating the way that children communicate their wants and needs to us as educators. Perhaps along this journey together a child will learn the skills needed to advocate for themselves.

Katherine Owen and Jackie Downer discuss the idea of intellectually disabled people using self-advocacy to use their voices to “communicate in other ways” (n.d). The following is an excerpt from the blog:  http://www.intellectualdisability.info/changing-values/self-advocacy

          I've got a voice and even without a voice I can communicate in other ways

It is important to emphasize that having a voice of your own does not necessarily mean having a literal voice. People who are non-verbal are able to communicate themselves, their likes and dislikes, their wants and needs, in ways other than words...This is important because self-advocacy is sometimes criticized for only being relevant to people who have mild to moderate intellectual disabilities. It is necessary to acknowledge that all people, even those with severe intellectual disabilities, can communicate and express themselves (Owen & Downer, n.d.).

I have included a video illustrating one person's story.

Zikasilver1. (2008)



References

Beukelman, D.R., & Mirenda, P. (1998). Augmentative and alternative communication management of severe communication disorders in children and adults (2nd ed.). Baltimore, Maryland: Paul H. Brookes Publishing Co.

Cannella, G.S. (1999) The scientific discourse of education: Predetermining the lives of others- Focault, education and children. Contemporary Issues in Early Childhood, 1, (1), 36-44. Retrieved from: http://moodle.capilanou.ca/file.php/1397/Foucault_education_children.pdf

Owen, K,; Downer, J. (n.d). 'I've got a voice and even without a voice I can communicate in other ways'. Retrieved November 21, 2010 from: http://www.intellectualdisability.info/changing-values/self-advocacy

Priestley, M. (1998). Childhood disability and disabled childhoods: agendas for research. Childhood, 5, p. 207-223. DOI: 10.1177/0907568298005002007

Zikasilver1. (2008). Speaking is Not Communication-Autism does not Speak [video]. n.p: n.p.

Communication is language

(P. Ketron, 2010)

How does a child communicate their wants, needs and desires if they cannot speak or be understood in the same 'language'? Why does it seem that speech is the privileged or dominant method of communication while other ways to communicate are considered marginalized? Mitchell (2009), highlights that “Disabled people with learning and communication impairments are frequently viewed as incompetent and unknowing and this can be a negative effect on their inclusion...” ( p. 15).

Consider this example of a child expressing themselves in a peer group situation, “...A group of children was playing noisily around the table when one of the children, who had no formal communication style, joined in by squealing and spitting. Immediately the staff halted the children's games judging that the behaviour was inappropriate” (Cocks, 2008, p. 164). Not only was this child's participation in the peer group excluded but their voice was silenced as well. How do we as educators listen to each child's 'language' and appreciate their multiple intelligences and ways of communicating? The solution stems from our image of the child as competent and capable.

Children with and without a disability participate in a wide range of non-verbal communication. This includes but is not limited to: signing, facial expressions, tone and pitch of voice, blinking, and moving their fingers in a response to simple yes and no questions. How can these methods of communication and others be equally valued within our classrooms and throughout society?

To be included (Kenworthy & Whittaker, 2000, as cited in Bunning, 2007), implies acceptance of and support for diverse ways of communicating and engaging socially (Bunning 2004 ). So what a person has to say through the use of graphic and gestural communication to support impaired language is attributed the same worth as the person who communicates through linguistic code” (Bunning, 2007, p. 17).

In valuing children and their individual ways to communicate we subscribe to a holistic view of expression. A dramatic shift in our current awareness and disruption of our preconceived truths is needed.


References

Bunning, K.; Horton, S. (2007). “Border crossing” as a route to inclusion: A shared cause with people with a learning disability? Aphasiology, 21 (1),  9-22. DOI: 10.1080/02687030600798162

Cocks, A. (2005). The peer groups of children with learning impairments, in D.Goodley and G. VanHove (eds) Another disability studies reader? pp. 73-92. Antwerp: Garant Publishers.

Ketron, P. (2010). Penelope's Loom. Surprise sign language. Retrieved from: http://www.flickr.com/photos/90588965@N00/1551757179

Mitchell, W. (2009). I know how I feel: Listening to young people with life-limiting conditions who have learning and communication impairments. Qualitative Social Work, 9 (2), 185-203. Retrieved from: http://eprints.whiterose.ac.uk/11153/

The multi-modality of language and communication

It has been my experience that there are many ways to communicate. Children communicate in many ways through sound, gesture, sign, eye gaze, and spoken language to name a few. When I was first considering the subject for a research paper and blog, I first viewed communication and language as verbalizing or not verbalizing through spoken words. From my place in the world as a verbal, able-bodied woman this was my primary position of communication-that from a verbal speaking person.

I am provoked by this thought. I realize that within this position I am having a challenging time understanding the “Otherwise” as MacNaughton (2005), states in her article about dominant discourses from colonial society (p.p 146-187). I hypothesize that others who are verbal in spoken language including educators view children who communicate through different means as marginalized.

How can we ensure that children have a voice that is equally valued in whatever variation or modality they express themselves? How do we as educators strive to listen to and make space for all of the children's voices? How can children's expressions and communications be equally valued if they are not communicating through traditional methods of 'spoken' communication?

Michalko (2005), describes in his article Estranged Familiarity, how "local knowledge" is broad based and (in blindness) is an important point that must be noticed, accepted and valued in order to see a child's way of being in the world (p.p 176-183). Michalko, drawing on the work of Donna Haraway (1998), mentions that people without a disability tend to view this "local knowledge" as part of a “periphery, depths, below and underground...geographic location of disabled people” (p. 176-183). In examining Michalko's theory, I believe there is a desperate need for children's multi-modality of expressions to be equally valued with that of the 'spoken' language and the need for spaces to be created for children's voices to be heard and valued.

I have included a thought provoking video.




(Silentmiaow, 2007)

References

Mac Naughton, G. (2005). Doing Foucault in early childhood studies: Applying poststructural ideas. New York: Routledge.

Michelko, R. (2005). Estranged -Familiarity. In M. Corker & T. Shakespeare (Eds.), Disability and postmodernity: Embodying disability theory (p. 175-183). London: Continuum (formerly Cassell).

Silentmiaow, (2007, January 14 ).  In my language [video].  Retrieved from: http://www.youtube.com/watch?v=JnylM1hI2jc

How do we as educators listen to children? What is a pedagogy of listening?

In a previous post, I explored the idea of cultivating the art of listening with children and illustrated my experiences with Isabel, Felix and Zoe.

In choosing a goal to focus on in my practice I choose to explore the idea of practicing a pedagogy of listening. At this time this term was new to me, as was the philosophy of learning that I was exploring. With the help of the internet (thank you technology) what I found helped me to construct a basic idea of this concept.

I remember something in my reading that struck me and has become part of my personal philosophy. I cannot recall the source, but the instructors discussed a provocation they would offer to explore the idea of building with the children. I remember the caution that the teachers displayed and the patience to wait and introduce the idea “when and if the time was right”.

This highlighted the aspects of a co-constructed classroom where the needs and ideas of the children were respected and the teachers listened to the children not just in the act of listening with one's ears but with their eyes, the movements and the dialogue and ideas that the children were developing. I began to actively listen to the children's ideas, watch their movements and try to interpret what the children were communicating and expressing through art and their exploration of the world. With this insight I began to offer experiences in the hopes of extending their explorations.

The Pedagogy of listening revisited..

Carlina Rinaldi (1995-1998) describes two aspects of the pedagogy of listening as “...the metaphor for having the openness and sensitivity to listen and be listened to-listening not just with our ears, but with all our senses (sight, touch, smell, taste, orientation). Listening to the hundred, the thousand languages symbols and codes we use to express ourselves to communicate...Listening as time...- a time full of silences, of long pauses, an interior time...(p. 65).

As an educator developing and practicing our pedagogy of listening challenges us to listen to the many "multi-modal" ways that a child communicates and expresses themselves (B. Matheison, personal communication, October 2010). This may be through verbal language, silence, American Sign Language (ASL), painting, playing, making music, dancing and the list it seems is infinite not unlike a “thousand languages” (Rinaldi, 1995-1998, p. 65).

Zoe in my previous post taught me the value of using my pedagogy of listening to truly understand.

“ It takes practice to look and listen attentively. You must suspend for a moment any agenda you might have for what the children should be doing . Instead, put yourself in their shoes to understand and experience from their point of view” (Curtis & Carter, 2008, p. 96).


References

Curtis. D.; Carter, M. (2008). Learning together with young children. St. Paul, Minnesota: Redleaf Press.

Rinaldi, C. (2006). In Dialogue with Reggio Emilia listening , researching and learning. New York: Routledge.

The hundred languages of childhood

No Way. The Hundred is there

The child

http://www.thewonderoflearning.com/history/?lang=en_GB

is made of one hundred.
The child has
A hundred languages
A hundred hands
A hundred thoughts
A hundred ways of thinking
Of playing, of speaking.
A hundred always a hundred
Ways of listening of marveling of loving
A hundred joys
For singing and understanding
A hundred worlds
To discover
A hundred worlds
To invent
A hundred worlds
To dream
The child has
A hundred languages
(and a hundred hundred hundred more)
But they steal ninety-nine.
The school and the culture
Separate the head from the body.
They tell the child;
To think without hands
To do without head
To listen and not to speak
To understand without joy
To love and to marvel
Only at Easter and Christmas
They tell the child:
To discover the world already there
And of the hundred
They steal ninety-nine.
They tell the child:
That work and play
Reality and fantasy
Science and imagination
Sky and earth
Reason and dream
Are things
That do not belong together
And thus they tell the child
That the hundred is not there
The child says: NO WAY the hundred is there--

by Loris Malaguzzi
traslated by: Lella Gandini

Documentation: Changing the flow, July 2010

The experiences of speed, distance, movement, measurement and sound of the water engaged the children. The addition of huckleberries a current interest, presented a venue for social interaction and problem solving when a huckleberry became lodged in the funnel.

The huckleberry is stuck, stopping the flow of water: These are the children 's observation, actions and language.

Isabel: “It's stuck. Put more water”.

Zoe: “It puck”

Isabel: “It gets stuck and a water down and can't get out.” (Isabel is responding to the outcome of her request to “Put more water in”). “Not again”.

Isabel and Felix hold cups under the funnel awaiting the occasional drips.

Zoe holds the water table and moves it back and forth many times.

How does a teacher develop and cultivate the art of listening to children? It is easy to hear a child verbally expresses themselves and write it down word for word. But the meaning becomes lost. This is only one way that a teacher must use his or her skills to truly listen to the children.

Zoe says “It puck”.

Zoe is standing on a step stool next to the water table. She observes the huckleberry getting stuck in the funnel. Zoe puts her hand in the funnel with the water and the huckleberry lodged inside and exclaims: “It puck”. She pulls out her hand and places it on the top rails of the water table. Zoe then starts to move the water table back and forth. My first reaction is to say “Gentle Zoe”. Then I listen to what she is saying “It puck”, “It puck”. I realize that she is teaching me something. She is trying to shake the huckleberry out of the funnel by moving the table back and forth. I say “ Zoe are you telling me that the huckleberry is stuck and you're trying to get it out? Zoe says: “It puck”.

“ The challenge is to notice the details of how the children are communicating their thinking as they play and sing... Sometimes this involves introducing a related idea in a conversation with children about what they are exploring.”(Curtis & Carter 2008, p. 139).

*the children 's names have been changed to respect their privacy.

References

Curtis, D.; Carter, M. (2008). Learning Together with young children. St. Paul, Minnesota: Redleaf Press.