1. Richard Leo BA, Dip. Ed., MA(Hist)Lecturer, School of Education and the HumanitiesChristian Heritage College, Brisbane, Queensland

2. Its all a question of story. We are in trouble just nowbecause we do not have a good story. We are in betweenstories. (Berry, 1988, p. 20) 3. The Illinois Institute of Design in 2007 identified that [Schools] arefollowing the pattern of what other organizations do when faced withdisruptive technology. Time and again, the standard pattern is fororganizations to initially ignore disruptive technology, claiming it is notrelevant to their core needs. Then they adopt it, using it at first as afaster and better way of doing an existing function. Schools are now inthe middle of first stage of adoption, in which they are using digitalmedia to transform the creation of delivery of information and skills(Lee & Winzenried, 2009, p. 222)How can we engage with the process without feeling all lostat sea? 4. The TPACK (orig. TPCK)methodologySee Teaching Teachers for theFuture: http://www.ttf.edu.au/See TPACK.ORG:http://www.tpck.org/Image from http://tpack.org/ 5. We are in between stories.. Beare talks about the necessity for the rediscovery of myth as ameans of engaging with the new forms of knowledge:The important issue about a myth is whether it explains thingscredibly, it is bound to accept the cosmology of the day and whatpeople automatically accept as true about the universe. Further,the myth has to be easily understood by its community, for amythological image that has to be explained isnt working (Beare,2003, p. 21) 6. Bruggemann (1993, p. 5-6) notes that until the 17thcentury, academic study focussed on:Pre-EnlightenmentOralParticularLocalTimely 7. Bruggemann (1993, p. 5-6) notes that until the 17thcentury, academic study focussed on:Pre-Enlightenment EnlightenmentOral WrittenParticular UniversalLocal GeneralTimely Timeless 8. Bruggemann (1993, p. 5-6) notes that until the 17thcentury, academic study focussed on:Pre-Enlightenment Enlightenment NowOral Written OralParticular Universal ParticularLocal General LocalTimely Timeless Timely 9. View from 1.56.14 to 1.56.50 Image from http://www.subba-cultcha.com/wp-content/uploads/2013/05/life-of-pi-tiger.jpg [accessed May 27, 2013] 10. Is our society, in the words of Max Weber, religiously unmusical?(Watson, 2007, p. 6)How is possible to have a concern for truth and be tolerant, to becommitted and searching, to practice and objectively observe religion, tohave empathy and exercise judgment, to be anchored in a tradition andopen to others? How might teachers be more proficient in their use oftheological language to enable pupils to appreciate how spiritual, moraland aesthetic discourse if grounded in reality and how it operates withinreligious forms of life? (Felderhog, Thompson, & Torevell, 2007, p. xvii)Positivism holds that only empirically determined areas of study, such asthe sciences or quasi-sciences can claim the label knowledge a fact/belief divide (Watson, 2007, p. 4) 11. In the Australian context recent decades has seen: Catholic schools developing the requirement of an RE qualification from a Catholic institution as the supplyof teachers from the religious orders has dwindled Christian schools in the Reformed tradition embrace a reconstructionalist approach Longstanding denominational schools retaining an older form of civic Protestantism that focusses on moraloutcomes (Maple, 2007, p. 51)Factors Affecting RE in Australia:1. Historical hodge-podge approach largely influenced by theoretical developments in the UK2. Low importance RE has in the curriculum in Australian schools3. Issues of human rights, especially in regard to separation of church and state in areas of funding4. Internal school-based philosophies broad divide is between humanists (emphasis on the nurture ofindividuals) and instrumentalists (concerned with outcomes for society)5. Competing truth claims which do not sit well in a society that prides itself on a spirit of toleration6. The contemporary study of religion and the influence of the post-modern turn which advocates thesuspicion of the meta-narrative versus many models of RE are framed within a modernist frameworkwhich is more aware of pluralities rather than questions of power7. Lack of consistent quality in curriculum, theological and/or philosophical training for teachers (asvolunteers or as qualified teachers)8. Contemporary lack of an integrating vision of what it means to be an integrated learner (Maple, 2007,pp. 51-56) 12. Andrew Wright argues that contemporary Spiritual Education has oscillated between vacuousinclusivism and a dogmatic exclusivism. (Wright, 2000, p. 93) In order to engage critically with the ambiguity of spirituality he suggests that RE needs to: Extricate itself from the current malaise of spiritual education Transcend the intrinsic-extrinsic impasse Develop a critical awareness of ideology Replace educational foundationalism with a process-oriented pedagogy (Wright, 2000, pp.93-102)Brenda Watson argues that the following are necessary for a comprehensive content approachto SOR Be primarily God-centred, that is, it takes seriously the truth-claims of religion Incorporate strong emphasis on thinking skills Openly acknowledge the controversial nature of religious belief Seek to develop discernment enabling an honest evaluation of religion which promotesdiscernment in the use and abuse of religion (to appropriate Nietzsche ) (Watson, 2007, pp.12-14) 13. Gregory Green (USA, 1959), Bible Bomb #1854 (Russian style) 2005, mixed media in bible, 32 X 26 X 11.5 cm.Image MONA Museum of Old and New Art Hobart, Tasmania, Australia. Museum of Old and New Art (MONA), 14. Fr. Paul F. Knitter has observed that Christianity responds to other religions in the followingfour ways. These concepts can be applied in a general sense to other religions also(Knitter, 2002) This scale has adapted Knitters four concepts to diagrammatically indicate how hisconcepts may sit on the political left/right spectrum of conservative vs progressive views.Please note, this is a general guide and is not 100% literalChristianity is [adapted from P Knitter, (2002). Theologies of Religions. Orbis Books: NY]The ReplacementModel: only one truereligionThe FulfillmentModel: The onefulfills the manyThe Mutuality Model:many true religionscalled to dialogueThe AcceptanceModel: many truereligions so be itChristianProblem: Whatabout the Jews?Would they stillbe saved?Christian Problem: Whatabout the Muslims? They areblessed by God as beingchildren of Abraham (seeGen 15) = Gods truth canbe found as preparation forthe Gospel?Christian Problem: Why is it thatthere are so many similaritiesbetween Christianity and otherreligions? Maybe God really isin the other religions so lets lookfor all the similarities to work outwhat God is like?Christian Problem: Ultimatelythere is little common ground.Maybe there are different religionsbecause of the differences inGod? Differences actually meanthat deeper understandings ofGod can result? 15. 1. It has been suggested that following factors are largely responsible for the current malaise: Lack of training Absence of good practice Fear of extremism A conservative establishment Avoidance of spiritual ambiguitya) Is the suggestion that contemporary spiritual education is waning justifiable?b) Are there other factors that ought to be added to this list?c) Rank the factors in order of significance for your school2. The development of post-modern criticism has made us aware that all discourse (including religious) is inevitability ideological. It followsthat it is necessary to develop in pupils a critical awareness of the ideological power structures that are simply part and parcel of ordinarylife.a) View the art work by Gregory Green Bible Bomb # #1854 (Russian style). How do you respond to this piece of art? What do youthink it implies about spiritualties and the education of these?b) Carry out a critical analysis of (i) your own personal spiritual tradition, and (ii) the spiritual tradition operation within your schoolc) Review the perspectives on how Christianity can interact with other religions (the Knitter Model). Where do you sit? Where doesyour school sit? Where do you think your students sit?d) Make a list of the core non-negotiable assumptions made by each of these traditionse) In what ways might these assumptions be challenged by adherents of alternative spiritual traditions?3. A Process-oriented approach posits that spiritual education is an ongoing journey of exploration rather than isolating a specific definitionof spirituality as foundational in its curriculum developmenta) Is the distinction between foundational and process forms of spiritual education viable?b) Open-ended understanding of spirituality: advantages and disadvantages?c) To what extent does current practice in your school reflect either of these options? 16. The cultural shift Robin Williams, as John Keating, is emphasizing theshift from the modernist evidence-based approach to the post-modernemphasis on subjectivity and suspicion of the meta-narrative of receivedauthority (Weir, 1989)Rip it out clipfrom DeadPoets Society(Weir, 1989)Available at:http://www.youtube.com/watch?v=lkpWk8FJsys 17. But we do not know concretely enough to issue memosand blueprints. We know only enough to sing songs andspeak poems. That, however, is enough. We stake ourlives on such poems (Brueggemann in Eaton, 2011, p.117) 18. According to Professor Henry Jenkins, ofMIT,a 21st century learner requires: Performance Simulation Appropriation Multitasking Distributed cognition Collective intelligence Judgment Transmedia navigation Networking Negotiation (Rome, 2011, p. 27)Richard Gervers Cycle ofLearning (Rome, 2011, p. 27) 19. Selwyn points out that digital technologies are often associatedwith constructivist forms of learning which allow learning totake place within collaborative and supportive social contexts.Essentially, the key advantage of technology-based educationseems to be its positioning the learner at the centre of thelearning process (Selwyn, 2011, p. 26)Hattie points out that constructivism is not a theory of teaching,but a theory of knowing and knowledge, and it is important tounderstand the role of building constructions of understanding(Hattie, 2009, p. 26) 20. Pedagogical Tools:1. Visible Learning2. Social Learning3. Push-Pull Paradigm shift and the trajectory of passion4. Collaboration PlatformsKey Thought to Consider:How can these pedagogical tools (social learning, push-pullfactors, collaborative learning, visible learning) help toovercome the notion of wicked problems? 21. Pedagogical Tools:1. Visible LearningThe teacher must know when learning is correct or incorrect; learnwhen to experiment and learn from the experience; learn to monitor,seek and give feedback; and know to try alternative learning strategieswhen others do not work. What is most important is that teaching isvisible to the student, and that the learning is visible to theteacher. The more the student becomes the teacher and the more theteacher becomes the learner, then the more successful are theoutcomes. (Hattie, 2009, p. 25) 22. Pedagogical Tools:1. Visible Learning2. Social LearningThe focus is more on how we learn than simply on what we learnSocial Learning places the emphasis on learning to be rather thanlearning about. Jim Gee refers to this as a deep learning thatoccurs as learners become willing and able to take on a new identityin the world, to see the world and act on it in new ways (inLankshear & Knobel, 2011, p. 219) 23. Pedagogical Tools:1. Visible Learning2. Social LearningConceptual tools similarly reflect the cumulative wisdom of the culture inwhich they are used and the insights and experience of individuals. Theirmeaning is not invariant but a product of negotiation within the community. Activity, concept, and culture are interdependent. No one can be totallyunderstood without the other two. Learning must involve all three.Teaching methods often try to impart abstracted concepts as fixed,well-defined, independent entities that can be explored in prototypicalexamples and textbook exercises. (quoted in Lankshear & Knobel,2011, p. 212) 24. Pedagogical Tools:1. Visible Learning2. Social LearningLike Paulo Friere it is the we think thatestablishes the I think, as knowledge ispublic rather than individualized; It iswithin and through shared practice thatmeanings significance ideas,categories, evidence, tools, tests,techniques, and all the other things thatconstitute knowledge come into being(Lankshear & Knobel, 2011, p. 218)Cartoon from http://chaglyphs.blogspot.com.au/2011/01/cogito-ergo-sum-i-think-therefore-i-am.html [accessed March 23, 2012] 25. Pedagogical Tools:1. Visible Learning2. Social LearningThe so-called information revolution itself is actually, and moreaccurately, a relationship revolution (Brown and Adler in Lankshear &Knobel, 2011, p. 217) 26. Pedagogical Tools:1. Visible Learning2. Social LearningWicked Problem: problems that always occur in a social context and haveincomplete, contradictory, and changing requirements. Solutions are oftendifficult to realize because of the complexity of variables andinterdepencies. There is no stop rule as the solution is neither right orwrong but simply better, worse, good enough or not good enough.(AACTE Committee on Innovation and Technology, 2008, p. 11) 27. Pedagogical Tools:1. Visible Learning2. Social Learning3. Push-Pull Paradigm shift and the trajectory of passionLearning to be: the purple potty theory of Tabby Lou, a grandmotherwho just wanted to design a purple potty for a granddaughter in TheSims but ended up being a leading designer an example of thetrajectory of passionImage from http://www.thesimshub.com/2012/01/whats-needed-in-the-sims-4/ [accessed May 27, 2013] 28. Pedagogical Tools:1. Visible Learning2. Social Learning3. Push-Pull Paradigm shift and the trajectory of passion4. Collaboration PlatformsCreating learnscapes where learning is fluid and information flows easilyand learners can find the information and those who they need withoutdifficulty.Platforms for collaboration mobilize community, storytelling, simulation,dynamic learning portals, social network analysis, expertise location,presence awareness, workflow integration, search technology, help desks,mobile learning, and co-creation (Lankshear & Knobel, 2011, p. 229) 29. How can these pedagogical tools (social learning, push-pull factors, collaborativelearning, visible learning) help to overcome the notion of wicked problems?1. Educators are sometimes asked to reflect on differences in how they and their students might understandthe world by identifying objects or events taken for granted by the students but that have changed in asignificant way during the lifetime of the teachers (eg. The fall and removal of the Berlin Wall). Generateyour own list and comment on entries that you feel are most significant in providing you with a differentperspective.2. Many researchers draw a distinction between acquisition and learning. Spell out how you understandthis distinction. How would you describe the differences and/or similarities (if any) between acquisitionand social learning?3. Do you think the theory of the purple potty counts as a theory? What do theories do? Why do you think itcould be given the status of a theory? How could you use this theory in your field of education?4. Discuss the statement: There will always necessarily be some amount of push perhaps, eve, quite alot involved in education people / being educated.5. How would you distinguish between providing programmes for learning and providing platforms forlearning? 30. TechnologicalKnowledgeTechnical stuff Ethos stuff(Lankshear & Knobel, 2011) 31. Last century, Karl Barth wrote that the task of Christian communication was to sit with thenewspaper in one hand and the Bible in the other. Last century. That was when gaymeant happy and the Berlin Wall marked East from West. Last century. That was beforemulti-media, the Internet, and virtual reality. Jesus and the Bible have not changed both have captured my heart. But the world I sit in looks totally different than it did eventen years ago. The future of faith looks increasingly fragile (Taylor, 2005, p. 19)View the case covers and the two introductions to cinematic versions of Romeo andJuliet Franco Zeffirelli (1968) and Baz Luhrmann (1996). List the changes, not just thefilming techniques but in the aspects of the culture that these techniques represent.Images from (left)http://en.wikipedia.org/wiki/Romeo_and_Juliet_(1968_film); (right)http://en.wikipedia.org/wiki/Romeo_%2B_Juliet[accessed May 27, 2013] 32. Clip from Romeo & Juliet (Zeffirelli, 1968)Clip available at: http://www.youtube.com/watch?v=xawp9co17Z4 33. Clip from William Shakespeares Romeo + Juliet (Luhrmann, 1996)Clip available at: http://youtu.be/va4JvPgynXU 34. View the case covers and the two introductions to cinematic versions of Romeo andJuliet Franco Zeffirelli (1968) and Baz Luhrmann (1996). List the changes, not just thefilming techniques but in the aspects of the culture that these techniques represent. 35. View the case covers and the two introductions to cinematic versions of Romeo andJuliet Franco Zeffirelli (1968) and Baz Luhrmann (1996). List the changes, not just thefilming techniques but in the aspects of the culture that these techniques represent.The cultural air ofcontemporary post-modernculture:Fragmentation offast/cutting,Individual pick/mixlifestylesTribalismThe ethnic edge 36. The cultural air of contemporary post-modern culture: Fragmentation of fast/cutting- Refers to rapid cutting between one image and the next- Is a surface technology- Demonstrate a change in the way culture communicates- Nourished by underground ideas- Its not that our understanding of culture has become fragmentedbut culture itself-Celebrates the breaking apart of the meta-narrative-Instead of one public, tolerant answer to the big questions we havecompeting answersWe live in the Starbucks of ideasDo you drink Nescafe Blend 43 or,Espresso, Cappuccino, Turkish Coffee,French Press, Vacuum Post, Drip Filter,Cold Press, Percolator, Brewed, Mocha,Columbian, Organic, etc. 37. The cultural air of contemporary post-modern culture: Pick-and-mix lifestyles- Identity is constructed from the pick-and-mix options available- Liquid modernity: the cultural shift from the solid, productionoriented, structured confines of modernity to an insecure,individual-driven, flexible way of living- Whilst the factory prized production, routine and teamworkpost-modern industry values speed, innovationand independence- Grand meta-narratives no longer hold appeal- Identity is about making our life stories public- eg. Facebook, Twitter 38. The cultural air of contemporary post-modern culture:Tribalism- As the world breaks apart; new tribes emerge- Luhrmann has new tribes in:-- newsreader, the chief of police, the Montagues and Capuletsthe tribal gangs in the street- Zeffirelli has one lone, British-sounding tribal representative- Postmodern society has been likened to an airport departure lounge- Membership is fluid, passengers wait for theannouncement of a new piece of actionNote how the tribal lines developover engagement with the fantasyseries GoT 39. Screengrab of a search of various cosplay for GoT through Google.com [taken May 27,2013] 40. The cultural air of contemporary post-modern culture: The ethnic edge- Technology gives unprecedented access to other tribes- Cities are tied together by new media which both:- Homogenizes and fragments culture- Competing with localized diversity is globalised uniformity- the McDonaldization of culture- We live in an increasingly glocal world 41. TechnologicalKnowledgeTechnical stuff Ethos stuff 42. Technical Stuff teachers want digital instructional technology that will assist theirteaching, not tools that oblige them to change their teaching to suit thenature of the technology (Lee & Winzenried, 2009, p. 226)an understanding that emerges from an interaction of content, pedagogy,and technology knowledge (AACTE Committee on Innovation andTechnology, 2008, p. 17)Applies not just to digital technologies but can be applied to anytechnology 43. Technical StuffTraditional(eg. A pencil or blackboard)Digital(eg. iPhone, netbook)Specificity Protean (usable in many different ways)Stability Unstable (rapidly changing)Transparency of Function Opaque (inner workings are hidden fromuser)Key: learning to become flexible, [as] creative educators who can transcendfunctional fixedness (AACTE Committee on Innovation and Technology, 2008, p.9) 44. Ethos StuffIt would seem to me that internet-related technologies have directly altered thepatterning of everyday life, including the way we work, access and exchangeinformation, shop, meet people, and maintain and organize existing social ties.These technologies have done more than add on to existing socialarrangements; they have radically altered the three main spheres of social life,the spheres of production, consumption and communication. (Nicholas Gane inSelwyn, 2011, p. 21) 45. Ethos StuffKey Component of Web 2.0 and the new ethos stuff is the read/write cultureMeaning and texts Almost anything available online becomes a resource for diverse kinds ofmeaning-making (Lankshear & Knobel, 2011, p. 41) Jim Gee talks of sociocultural approaches to language and literacy as Discourseapproaches A Discourse is a way of being together in the world Discourses are of manykinds classrooms, sports, friendship networks, clubs, gangs, academicdisciplines, discussion lists, chatrooms, funerals, families are the stuff ofmeaning and meaningfulness; they constitute the shape and order of the world.We enact them and they enact us. To be in a Discourse is to be able tocoordinate elements of that Discourse competently and to be coordinated bythem competently (Lankshear & Knobel, 2011, pp. 44-45) 46. Ethos StuffRead/write culture and the creation ofmeaning:What was this event and what did it mean?(The TK here is the .gif, a form of newliteracy where a clip is taken from anotherpiece of video/film footage in order to createa new meaning) The Iraqi Shoe Toss meme: (Know Your Meme,2009) 47. Ethos StuffRead/write culture and the creation ofmeaning:http://knowyourmeme.com/memes/iraqi-shoe-toss/photos [accessed May 48. Ethos StuffRead/write culture and the creation of meaning:The development of Wikipedia An example of mobilizing collective intelligence byencouraging free and open participation and trustingthat whole enterprise acts as a self-correcting system Some blips eg. Controversial topics or politicians editing theirown pages are not received well It acts as a platform for participatory culture(picknmix, tribalism, fragmentation?)Images from (above) http://www.fiveblocks.com/wp-content/uploads/2011/10/wikipedia-logo.jpg;(below) http://www.psmag.com/blogs/the-101/wikipedias-political-slant-is-getting-less-pronounced-probably-51447/ [accessed May 27, 2013] 49. Ethos StuffRead/write culture and new discourses shaped and created through sociallearningA series of re-imaginings: The role of the teacher from whole class initiator of learning to a guide who helpsstudents find their most optimal learning path and evaluate their own learning The nature of teaching from working in isolation to collaboration The role of the student from passive learners to active learners in team-basedscenarios creating new knowledge and solving problems The role of the educational institution from isolated to integrated in society The role of the parent from being relatively uninvolved to actively involved(Selwyn, 2011, p. 29) 50. 1. Why do really need technology in education? Are digital technologies essential to supporting effectiveforms of education in the 21st century? What do digital technologies allow to happen in education that couldnot otherwise happen?2. What implications do you think Wikipedia has for knowledge? What becomes of experts and expertisewithin spaces like Wikipedia?3. Wikipedia is often associated with the open source software principle coined by Eric Raymond that withenough eyeballs all bugs are shallow. What does Raymonds principle mean? Do you think this principlecould be applied to school-based learning? If so, how and where?4. The broadcast media seemingly run a constant story of the reduction of reading and writing in young peopletoday. Yet large amounts devote time and energy to projects that involve remixing practices likephotoshopping, music composing, or fan practices like manga drawing and fanfiction. These projects oftenemploy sophisticated and/or complex narratives:5. How do you explain all this effort?6. Why do you think such practices are not considered significant by broadcast media?7. Do you regard them as significant practices? Why or why not?8. Do you regard them as significant literacy practices? Why or why not?9. New literacies are socially recognized ways in which people generate, communicate, and negotiatemeanings, as members of Discourses, through the medium of encoded texts. As such, blogging, fanficwriting, manga producing, mem-ing, photoshopping, anime music video practices, podcasting, vodcasting,and video gaming are literacies, along with more traditional approaches (reading bus timetables, writing,keeping a diary, reading a novel etc). Where and how could you implement some of these new literaciesinto your schools program as it currently exists? What changes in pedagogy do you envisage may have tooccur to accommodate these new literacies? 51. From Ghost in the Shell (Oshii, 1995)Clip available at:http://youtu.be/ud6eRL8eRxc 52. TPACK approach allows an integrated approach to theinfluence of digital technologies by recognizing:1. The changing nature of the shape of knowledge in adigitally constructed world2. The recognition of a constructivist pedagogical approachto learning under the influence of digital technologies3. The influence and growth of new literacies as a responseto and natural outworking of digital technologies 53. AACTE Committee on Innovation and Technology. (2008). Handbook of Technological Pedagogical Content Knowledge (TPCK) for Educators. New York: Routledge.Beare, H. (2003). Creating the Future School. London: Routledge.Berry, T. (1988). Creative Energy. San Francisco: Sierra Club Books.Brueggemann, W. (1978). The Prophetic Imagination. Philadelphia: Fortress Press.Brueggemann, W. (1993). Texts Under Negotiation: the Bible and postmodern imagination. Minneapolis: Fortress Press.Eaton, P. W. (2011). Engaging the Culture, Chaninging the World: the Christian University in a Post-Christian World. Downers Grove, IL: IVP Academic.Felderhog, M., Thompson, P., & Torevell, D. (Eds.). (2007). Inspiring Faith in Schools. Aldershot, Hampshire, England: Ashgate.Green, G. 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William Shakespeares Romeo + Juliet [Motion Picture].Maple, G. (2007). Religious Education in Australia and New Zealand. In M. Felderhof, P. Thompson, & D. Torevell, Inspiring Faith in Schools (pp. 47-59). Aldershot, Hampshire,England: Ashgate.Oshii, M. (Director). (1995). Ghost in the Shell [Motion Picture].Rome, A. (2011). Living, Learning and Laughing. Professional Educator, 26-27.Selwyn, N. (2011). Education and Technology: key issues and debates. London: Continuum International Publishing Group.Taylor, S. (2005). The out-of-bounds church? Learning to create a community of faith in a culture of change. Grand Rapids, MI: Zondervan.Teaching Teachers for the Future. (n.d.). TTF. Retrieved from http://www.ttf.edu.au/TPACK. (n.d.). TPACK.ORG. Retrieved from http://www.tpck.org/TTF: Teaching Teachers for the Future. (2011). TTF: Teaching Teachers for the Future. Retrieved from http://www.ttf.edu.au/Watson, B. (2007). Secularism, Schools and Religious Education. In M. Felderhof, P. Thomspons, & D. Torevell, Inspiring Faith in Schools (pp. 3-15). Aldershot, Hampshire,England: Ashgate.Weir, P. (Director). (1989). Dead Poets Society [Motion Picture].Wright, A. (2000). Spirituality and Education. New York: Routledge.Zeffirelli, F. (Director). (1968). Romeo & Juliet [Motion Picture].