Hidden Wholeness: Paradoxes

I found this chapter to be the most grounded in practical, immediate application so far. I certainly related to Palmer's own "good" class - "bad" class paradox.  As mentioned before, I once taught two sections of the same class with completely different results (same materials, syllabus . . . .). Reading the evaluations by the students of the two sections revealed two glaringly different perspectives: 1) I was the greatest teacher ever or 2) I stunk. A true paradox in teaching. Unlike Palmer, I didn't reflect at all on what I learned from the evaluations from the "bad" class. Sad to say, I simply ignored those and glowed in the positive reviews.

For me, beyond that, one of the greatest paradoxes which I have found in teaching is the one in which we as teachers must teach the class as a whole -- cover "X" amount of materials in a certain time versus reaching, somehow touching, the inner knowledge and anima of each inidividual student.  This is a continual quandry.

I also found the last section of the chapter most salient. I recall teaching (in a situation as Palmer observed), when I asked a question, waited for a response, got none and jumped in trying to "remedy" the silence, only to
sink further in pedagogical muck. From this example Palmer concludes with the need for higher self to cope.
I think herein lies the most relevant comments for teaching in Catholic schools.  His reflections on endurance vis-a-vis suffering stemming from the "tension of opposites" -- actively embracing of it -- is most profound. To make sense of suffering is one of central tennents of Catholicism. As Paul writes on suffering in Romans, 5: 3-5: "[W]e also rejoice in our sufferings, because we know that suffering produces perserverance; perserverance, character, and character, hope. And hope does not dissappoint us, because God has poured out his love into our hearts by the Holy Spirit, whom he has given us."

I have this week's assignment of the teaching experience for this Chapter. The reflections I would ask of you in preparation for this are: share in the next class 1) one passage or example from Scriptures, etc., on suffering/one that you might use or emphasize in class and 2) an example, not mentioned before, of a significant paradox you have found in your own teaching. Thanks!

Culture of Fear

Just when I thought the readings couldn't get better . . . . This whole chapter, Culture of Fear, is remarkable ~ from the sequences on fear to the student from hell ~ to be not afraid. Palmer just hits it.

I would like to focus on his discussion of Barbara McClintock vis-a-vis ojectivisim versus subjectivity. The fact that McClintock did not objectify her subject ~ the genious of her knowing being love ~ is quite revelational, considering the fact-based nature of science. Her approach opened avenues of understanding of genes never before considered. This reminds me of a marine-biologist whom I once heard speaking about coral polyps. He loving referred to them as individuals, placing a whole new spin on my appreciation and respect of coral as separate and special creatures.

Applying these thoughts to my own experience in teaching family public policy for the second time, once I overcame the fear of venturing into the unknown realm of set curriculum and incorporated such specific topics such as the impact on U.S. Japanese-American families of internment in camps during World Wat II,  I began to teach more relevantly. I happened to be extremely interested in the internment, and my concern/outrage over it lead to some of my best teaching.  With this inclusion, public policy was no longer just pages with statistics; it captured the students' imagination and deepened their understanding of its meaning and value of public policy when it protects human rights. In sum, fear definitely constricts us; but, as Palmer advocates "we do not need to be our fear."

Courage: Heart, Identity & Integrity

First, on teaching and the true self, with focus on integrity and the story of Eric and Alan and the divided self: In ancient Norse traditional beliefs, the symbol of Mannaz, stood for Self. Here it was said that a correct relationship to the Self is the fount from which all else flows, all possible relationships with others and the Divine. Similarly, traditional Hawaiians maintained the belief of Pohaku (stones, relations), as reflected in the saying  that there is life and death in the stone. This means that healthy relationships can nurture, heal, inspire, and give purpose, belonging, and identity. Unhealthy ones can drain, depress, alienate, confuse and reduce self-esteem. (Believe I have mentioned this before.)

These concepts continually arose as I read about identity, integrity and the brothers. I was struck by the universality and timelessness of the fundamental truth of self-knowledge. Eric ~ a house divided ~ could not thrive in an environment to which his soul was mismatched. What I especially liked in the readings on this point was Palmer's casting Eric's situation not in a negative sense focused on Eric's failing as a teacher, but, rather, in one of a natural outcome of not truly being kindred with his work.

                                                                  

 Also, Palmer's observations about the mutuality of mentors and students and wrong lessons from mentors are very-well taken.  The phrase "wrong lessons" from mentors truly sticks in my mind. I once took several classes from a teacher whom I greatly admired as a prof. and mentor. The problem was, as outstanding as he was, the teacher was highly emotional and would frequently bring his moods into the classroom. This would throw students off ~ was he mad at or disapproving of them when he arrived in a bad mood? ~ the students would wonder.  He was a wonderful teacher, but confusing, very at times: mixed messages, not a good idea.

                           

                                                                                                                   

                                                                                                         

Further, Palmer's discussion of sociological imagination and perception was fascinating. What amazes me about Palmer in this discussion, as throughout Chapter 1, is his ability to identify the "backstage reality," and the "invisible structures," "secret signals," and "invisible puppeteers," and contradictions in perceptions ~ those "hidden" elements ~ that so  impact a teacher within and without.  In addition, the concept that a vocation not "mine" actually violates the Self and those with whom the Self works is revelational. Such a strong statement seems neccessary as it concerns the deepest stratum of our being, upon which our destiny is founded. The very premise of our spirit, our mission,  is at stake here.