Archive for the ‘Canada’ Category


2016 / 2017




You must NEVER EVER create conditions for people to fail, specially for the best of people. You must only create conditions for SUCCESS. Otherwise, stand aside. This is ABSOLUTELY a MUST in the area of education.

Even creating conditions in which errors may occur is perfectly sensible; errors may lead to great SUCCESSES. What is totally insensible is to create conditions where errors are the direct path to failure.

Most education nowadays is of the second kind. A striking example is the “solemnity of plagiarism”. As if teaching a CODE were teaching/reaching a person.



Education is wholly based on either: a) sacrifice, or b) happiness (“eudamonia”). It cannot have it both ways.

Now, some think that learning sacrifice LEADS to happiness. We strongly think those who believe this are quite confused. We can show why. We can’t do it here, though!

In contrast, we believe these two educational roads never ever touch, and that road b) is rarely taken —hardly known— because road a) has great powers on its side. These powers are in high positions (political and entrepreneurial), and perhaps are even otherworldly!

In other words, we know so little of happiness (“eudaimonia”), it has become unrecognizable in our lives and in our education.

Nonetheless, everyone believes, almost blindly, that they ARE happy: preferably so, if less questioned about what their happiness means! Here, the education on happiness, road b), comes to an end.

(Note: “eudaimonia” is the word Aristotle uses for what we kind of understand as “happiness”)



Industrialized education does not teach to love learning and its many gentle, even fun, shared surprises.

Rather, industrialized learning —the learning of our time, and especially of our ginormous educational facilities– teaches the repetitive process of information sharing towards a marketable degree. It hardly teaches one to laugh. It is the most serious of the serious. It proudly speaks of “industry standards”.

And though, super serious, industrialized learning is intent on the unimportant: on the ritual of attendance, on the ritual of the exam, on the ritual of the levels and prerequisites, on the ritual of extremely minute objectives and goals, on the ritual of the attack on plagiarism, on the ritual of certification. Its seriousness is one based on mere formality. This kind of seriousness is empty.

Industrialized education sacrifices the potential inherent in our human encounters, those infrequent encounters sought by those of us who truly wish to learn to learn. This is unforgivable. For these encounters are far and between, these encounters are face to face —-many a time—- on a one-on-one basis. They are so rare, people generally cannot understand what is going on when they do happen. They are surprised by actually seeing and feeling for themselves the real nature of learning. They even get quite angry.

Moreover, industrialized education requires a weird notion of “teamwork”, one which means that being part of the “team” means adjusting to the unquestioned demands of these processes themselves! I mean, “don’t rock the boat, otherwise, it might sink!” This is why a proper metaphor for industrialized education is certainly the Titanic; the most industrial of things ever. They never thought they would sink. (more…)


Read Full Post »

Reflections:  Aboriginals in Canada and Two Possible Meanings of “Discrimination” 

“So there is certainly no lack of activity in our little boat, but is there any purpose? Is the tall figure who may or may not be the Spirit of Haida Gwaii leading us, for we are all in the same boat, to a sheltered beach beyond the rim of the world as he seems to be, or is he lost in a dream of his own dreamings? The boat moves on, forever anchored in the same place.” (my emphasis: words of Bill Reid on his own sculpture, The Spirit of Haida Gwaii)

And there was always the wind ….. and sometimes …… sometimes ….. the wind brought good news, and sometimes …… sometimes ….. the wind brought evil.” (my emphasis: Taken from the first of Inuit Legends, CBC Aboriginal, “Inuit Journey”: link)


 Spirit of the Haida Gwai

The verb “to discriminate” has come to have a primary negative definition. Basically, very roughly, it means “to unfairly treat a person or group of people differently from the rest.“ Of course, for the negative definition to succeed, the emphasis must be placed in the “unfairly” or “unjustly”. This is the reason why we speak of “anti-discrimination”; we wish to correct a wrong. But, for sure, there is no negative discrimination simply by the fact of there being mere difference: that Canadians see themselves as radically different from Americans does not imply discrimination in the negative sense. Thus, difference does not always lead to discrimination; but difference which is the result of a certain grave and prolonged injustice, surely does. Slavery in the USA is one blatant example, the treatment of Aboriginals in Canada a parallel one.

The history of Canada´s First Nations is surely the result of an unjust and forced differentiation. It is not just based on the now oft-repeated problematic phrase “we are all different”; it is more based on the idea that “we are so different, that you and yours must cease to be.” If lucky enough to be spared death, the “other” must still be so assimilated that this “other” becomes nothing but a crippled “us”. Such historical triumphs are truly essential defeats. In this regard, educating ourselves about the history, the nature and the consequences of the current discriminatory relationship we have with Aboriginals is but the first step in ameliorating the pervasive and noxious effects multiple non-Aboriginal policies have had  over their destiny, their sense of self-worth, their linguistic identity, their territorial self-sufficiency and their potential for political empowerment (see latest interview by Judge John Reilly in CBC’s The Current: link, and very important previous interview as well). This includes, as we shall see, most poignantly the ESL setting. Why so? Because the language issue is perhaps at the core of the mode of forced assimilation, even annihilation which Aboriginals in Canada have had to face. Now, before proceeding and in order to be clear as to what we mean by Aboriginals, it is important to note that in 2011, 1,400,685 people in Canada identified themselves as Aboriginal: “4.3 percent of the total population of Canada: 851,560 were First Nations, 451,790 were Métis, 59,440 were Inuit. (p. 8 of the excellent First People’s Guide for Newcomers created by the City of Vancouver and which should be replicated in each Province and downloaded by all ESL teachers and students: link .)

Fortunately though, “to discriminate” does not possess this negative meaning alone. To discriminate CAN in fact be liberated from a sense of injustice, from the permanent presence of the pain –an absolutely understandable, yet unimaginable, pain– that accompanies prolonged suffering from wrong-doing. Why is this positive definition so important? For an identity built on an injury seems to us to remain unable to move; a healthy identity necessarily must somehow move beyond mere negation of itself and the injurer. An identity founded solely on the hatred of the occupier seems to us destined to fail. In this sense, it is of great importance to emphasize that “to discriminate” is also defined as the mark of someone who can “perceive the distinguishing or peculiar features of a given thing/topic”. A dictionary provides the following example: “the human eye can discriminate between very slight gradations of color”. Such a skill is truly unique, it may perhaps be among the highest. For it takes great sensitivity, imagination and most importantly, intelligence, to be able to see the whole of reality in all its color gradations. In photographic terms, few can see the shades of gray; few are like Ansel Adams.

Unfortunately, in the case of our relation to Aboriginals, this more positive sense of discrimination is for the most part lacking. We non-Aboriginals fail to see even what appears most evident. In the case of Canada’s First Nations, and Aboriginals generally, our eyes continue to be blind to a kind of devastating differentiation which we ourselves (the non-Aboriginals) have initiated and of which we continue to be part of. In these brief pages we seek to begin to shake ourselves free –so far as possible– from such damaging presuppositions, specially as they appear in the field of ESL. (more…)

Read Full Post »