Horizontal Violence, School Discipline, and Restorative Justice

I recently saw the movie, The Class, a French fictional film (in documentary style) that depicts the classroom of a white male teacher in the city of Paris. While there is not a singular plot line, one student that the movie follows is Souleymane. After several incidents at school, for which he recieves "punishment," he is eventually expelled. The teachers knew that the approach wasn't working and didn't seem to believe that expulsion would solve the problem either. But they had given up--they had to do something, it was the principle of the matter, and the protocol was expulsion.

Why do we expect punishment to work? Those students who are afraid of being reprimanded or punished typically do not act out in the first place. Those that are not afraid of punishment will continue to act out. I hate to compare schools to prisons, but sometimes they aren't that different. So I'll refer to research that shows that harsher punishments for juvenile offenders (trying minors as adults) do not deter youth from reoffending, in fact, it does the opposite:

A 1996 Florida study authored by Northeastern University researcher Donna Bishop also found that juveniles transferred to the criminal system were not less likely to reoffend, but in fact often had higher rates of recidivism. This research compared the recidivism rates of 2,738 juvenile offenders transferred to criminal court in Florida with a matched sample of nontransferred juveniles. Bishop and her colleagues found that although juveniles tried as adults were more likely to be incarcerated, and incarcerated for longer than those who remained in the juvenile system, they also had a higher recidivism rate. Within two years, they were more likely to reoffend, to reoffend earlier, to commit more subsequent offenses, and to commit more serious subsequent offenses than juveniles retained in the juvenile system. The authors concluded that:

"The findings suggest that transfer made little difference in deterring youths from reoffending. Adult processing of youths in criminal court actually increases recidivism rather than [having] any incapacitative effects on crime control and community protection."

Following the same offenders six years after their initial study, the researchers again found higher recidivism rates for most juveniles transferred to criminal court. The exceptions were property felons, who were somewhat less likely to reoffend than those tried in juvenile court, although those who did reoffend did so sooner and more often that those tried in juvenile court.

At one point in the film, a student describes teacher discipline as "revenge." Isn't this sometimes the case? I'm reminded of a scene in Betty Smith's A Tree Grows in Brooklyn. The local Christmas tree vendor has a yearly Christmas Eve ritual in which he throws left over Christmas trees at children. If the children withstand the throw, they get to keep the tree. If they fall, no tree. As he's about to throw the largest tree at two small children, the man ponders "Why don't I just give'em the tree?" He eventually concludes that he isn't "big enough" to do something of that nature: "'Oh, what the hell! Them two kids is gotta live in this world! They got to get used to it. They got to learn to give and take punishment. And by Jesus, it ain't give but take, take, take all the time in this God-damned world.' As he threw the tree with all his strength, his heart wailed out, "It's a God-damned, rotton, lousy world!"

Why are students acting out? One possibility might be to consider the notion of horizontal violence or self-depriciation. (This could also be a reason for the terrible treatment of students by some teachers as well...) In Pedagogy of the Oppressed, Freire says:

Submerged in reality, the oppressed cannot perceive clearly the “order” which serves the interests of the oppressors whose image they have internalized. Chafing under the restrictions of this order, they often manifest a type of horizontal violence, striking out at their own comrades for the pettiest reasons.

The colonized man will first manifest this aggressiveness which has been deposited in his bones against his own people. This is the period when the niggers beat each other up, and the police and magistrates do not know which way to turn when faced with the astonishing waves of crime in North Africa. ... While the settler or the policeman has the right the livelong day to strike the native, to insult him and to make him crawl to them, you will see the native reaching for his knife at the slightest hostile or aggressive glance cast on him by another native; for the last resort of the native is to defend his personality vis-a-vis his brother.

It is possible that in this behavior they are once more manifesting their duality. Because the oppressor exists within their oppressed comrades, when they attack those comrades they are indirectly attacking the oppressor as well.

Self-depreciation is another characteristic of the oppressed, which derives from their internalization of the opinion the oppressors hold of them. So often do they hear that they are good for nothing, know nothing and are incapable of learning anything — that they are sick, lazy, and unproductive — that in the end they become convinced of their own unfitness.

In the report, "Teachers Talk: School Culture, Safety and Human Rights," the authors discuss the pitfalls of reactionary and punitive discipline and offer recommendations.

"Teachers Talk" proposes a human rights framework as an approach to reforming discipline and improving school climate. The Convention on the Rights of the Child, an important human rights treaty that is widely adopted throughout the world, recognizes discipline as part of an educational process to develop the social skills of students, encourage learning, increase school attendance, and protect the dignity and safety of the child.

In surveys and focus groups, New York City teachers call for policies and practices that protect these basic human rights standards and reflect a holistic approach to improving safety. Teachers call for smaller classes, more engaging curriculum, more access to guidance counselors and social workers, classroom management and conflict resolution training, mediation programs and restorative practices.

The report highlights positive models being used in three New York City public schools - Eastside Community High School in Manhattan, Banana Kelly High School in the Bronx and the James Baldwin School in Manhattan. At Eastside Community High School, for example, the 100% RESPECT Campaign involves students and staff in a process to discuss and define what respect means in their community. Six months after the campaign was implemented in the middle school grades, suspensions dropped by 45%.

More Resources:

• RestorativeJustice.org
• Safer Saner Schools
• Dignity in Schools
• Transforming Conflict

A Sense of Direction: Connections to Teaching

I recently read "Relation to Actors" from  William Ball's book, A Sense of Direction. So many of his comments on directing are applicable to teachers or facilitators in any setting. Here are a few thoughts:

Fear
The rehearsal process, like the classroom space, needs to be a safe space to encourage risk. I remember being afraid of directors and constantly trying to please them. I remember them stopping me in the middle of what I was doing and saying “Why are you doing that?!” This type of interaction makes an actor (or a student) incredibly self conscious and unwilling to try new things. How can we expect students to take risks when they are constantly trying to please the director or the teacher and be “right?”

Failure
Failure is certainly a part of the creative process. Ball argues, “It is important to “Fail Big!!” Failing truly is a part of growth and learning; yet, within our society, failing is stigmatized. We are obsessed with being correct and this is typically what we reward. In working with students or actors, we must reward the willingness to take risks as well. Risk taking is so much more difficult than just finding the right answer. I recently spoke with a business consultant who is a serial entrepreneur with several successful start-ups. Someone asked what his strategy was. He replied, “fail fast,” put all of your cards on the table and don’t hide anything. We often hide our ideas, our thoughts, and feelings, but we are only waiting. Why not try it all?

Praise
I agree with Ball on his notion that praise (genuine praise) is important in the creative process. I know that I seek praise in my work as most people probably do. I like Ball’s suggestions on the general and gracious praise that can be useful for actors (and students), such as “It’s a pleasure to work with you.” Being gracious for people’s presence, time, and willingness to take risks is easy and important, but often overlooked.

Ball comments that “the artist is a person whose buisiness in life is to praise. Artists discover the wonders of nature and we call attention to those wonders.” He continues, “An artist is someone who draws attention to what is praiseworthy in the Universe.” It is interesting to think about the importance of looking deeply into what is praiseworthy and what is beautiful. Developing this constant awareness makes experiences infinitely richer. We often look for what is missing or what is wrong before asking what is beautiful. I like Ball’s advice:

If you have difficulty finding something praiseworthy, imagine that it doesn’t exist. One of my favorite expressions, and one that has pulled me out of many a difficulty, is this: ‘A thing becomes beautiful because of the possibility of its absence.’ When we imagine the absence of something, it becomes extremely beautiful.

A simple expression that he suggests: “How beautiful that is.” 

A couple other short thoughts:

• Touching: Often times, we are afraid of touch. I know that I am sometimes uncomfortable with it. Making a small effort to touch everyone—on the arm, the hand, or with a hug can make connections stronger and acknowledge everyone in the space.
• Interruption: “To interrupt someone who is trying to express himself is unforgivable. It doesn’t make any difference what he is saying.” To interrupt is not to acknowledge the importance of sharing, risk taking.

New Approach to School Discipline: Online Chat

Live Online Chat:

A New Approach to School Discipline
When: Tuesday, February 3, 2pm Eastern time
Where: http://www.edweek-chat.org

Frequent visits to the principal's office, detentions, suspensions, and expulsions are the established tools of school discipline for kids who don't abide by school rules. But according to Ross Greene, author of The Explosive Child, they are ineffective for most of the students to whom they are applied. In a new book, Lost at School, Mr. Greene presents an alternative for understanding the difficulties of kids with behavioral challenges and explains why traditional discipline isn't effective at addressing these difficulties. When adults recognize the true factors underlying difficult behavior and begin to teach kids skills in increments they can handle, children are able to overcome their obstacles. When that happens, the frustration of teachers, parents, and classmates diminishes, and the well-being and learning of all students are enhanced, Mr. Greene says.

About the Guests:

Ross W. Greene is associate clinical professor in the Department of Psychiatry at Harvard Medical School, and the originator of a model of care called Collaborative Problem Solving. Mr. Greene lectures extensively both in North America and abroad. His research has been funded by the U.S. Department of Education, the National Institute on Drug Abuse, and the Stanley Medical Research Institute.

Ray Grogran is assistant principal at Sanford Junior High School in Sanford, Maine, where the Collaborative Problem Solving approach has been implemented since January 2008.

Submit questions in advance by clicking here.

Rethinking Dialogue: Critical Pedagogy and Special Needs Populations

I was perusing through the blogs and forums on The Paulo and Nita Freire Project and came across an interesting discussion forum: Critical Pedagogy and Special Needs Students:

I have been thinking about Critical Pedagogy in relation to various oppressed groups. If Critical Pedagogy advocates dialogue in its practice, how can we apply critical pedagogy with students with special needs?

Vanessa Paradis offers this response:

What is dialogue? Is it limited to words that we speak or write down on paper? Dialogue can occur in many formats (art, movement, touch, music, presence, assistive technology, etc..) as can be noted from all of the different blogs on the site. What all dialogue must have in common is love (Freire's radical love) compassion, and humility with an overriding motivation for social justice. McLaren and Jaramillo (2007) state, "The longing for dignity and justice for others, as well as for ourselves, has been a primary motivation for critical educators worldwide to engage in the politics and practice of critical pedagogy" (p. 196).

Our concept of dialogue expands with critical pedagogy. What are all of the ways we might engage in dialogue with people? I ask this because I do not have the answers myself and it is an issue that I seek more knowledge for, especially given that I have a daughter with autism and I have seen her struggle with trying to communicate something she so desperately wants to say, but it stays locked up in her brain anyway, until she cries out in frustration.

We also need to expand how labels and diagnostics define people's capabilities; the ideal would be no labels at all. Setting limits based on a Cartiesian ontology is a tragic error and serves to keep people locked into confined spaces from which they might otherwise escape (Kincheloe, 2006). A perfect example is the IQ test and allowing it to tell us what a person cannot do. Kincheloe (2006) states, "Since the self is always in context and in process, no final delineation of a notion such as ability can be determined. Thus, we are released from the rugged cross of I.Q. and such hurtful and primitive colonial conceptions of 'intelligence'" (Contructing a Critical Ontology, para. 2). This requires us to step outside the boxes we have constructed and to look through different frameworks or lenses.

When we define the prerequisites for dialogue as the ability to speak and write in the ways of the dominant culture, who are we seeking to shut out from dialogue? Who is afraid to enter the dialogue? 

Another pitfall occurs when we make assumptions that certain populations are "unfit" for particular dialogues. In his Introduction to Pedagogy of the Oppressed, Donald Macedo writes about an occasion when he and Henry Giroux were asked to speak at Massasoit Community College (MA) to a group of unwed mothers in a GED program. The program mentioned that many of the women were considered "functionally illiterate." Macedo mentions one woman's response after the speech:

Professor Giroux, all my life I felt the things you talked about. I just didn't have a language to express what I have felt. Today, I have come to realize that I do have a language. Thank you.

The particular language in which dialogue takes place is not necessarily what is important. What is fundamental is that individuals, in relationship to others, find languages in which to communicate, dialogue, and create and recreate the world. The dialogue that, as Freire would say, "unveils reality," is a relationship. Must we limit this "unveiling of reality" to certain vocabularies, languages, degree-holding groups, or those deemed to have higher abilities or higher IQ's? Those that are experts? 

Who do we limit with our constructions of dialogue? How do we limit the power of art, music, drama, dance, laughter as languages and dialogue?