The War on Cliché

Throughout history, student writers have used generalizations. In society today, everybody likes to make broad, sweeping statements and to repeat clichés. As the saying goes, great writing is timeless. At the end of the day, avoiding cliché is easier said than done.

In nearly a decade of teaching college writing, I have encountered thousands of variations on the above statements.  I might even go so far as to say that the vast majority of students I have worked with rely heavily on generalization and cliché when writing essays, or at least when composing first drafts. When I first began to notice this pehnimenon, I was baffled, and, honestly, a little angry. Why were students subjecting me to essays that said nothing new about anything?

When I talk to other faculty, they often express the same confusion: why do undergraduates feel the pressing need to talk about what has been going on since the dawn of time? And, more importantly, how can we stop them?

My early attempts to battle this kind of language failed miserably. I would mark papers with vague terms like “vague” or highlight a passage and write a general phrase like “general.” I might even circle a cliché and write, “Avoid cliché.” None of this had any effect, so I began devoting class and conference time to more specific explanations along the lines of “your essays should be specific.” Yet still I received papers that began as does this sample essay on The Great Gatsby: Many Americans long for a big house and lots of money. This is the American Dream. The American Dream is what Americans quest for.

what's left to draft
Creative Commons License photo credit: remediate.this

Lately I have changed tactics. I am waging war on cliché, and my first strategy is frankness. Confronting students honestly about how awful this kind of writing has yielded surprisingly frank response form students: many admit they know exactly what they’re doing, they just don’t know how to fix it. Consider the following conversation with the author of the above “American Dream” author.

Me: (underlining every sentences) None of this is necessary, because you aren’t saying anything new or interesting about America, and you repeat yourself over and over. It’s all just….
Me in my head: Be Nice! Don’t say bullshit filler nonsense. Don’t say bullshit filler nonsense.
Student: It’s just bullshit filler nonsense.

When a student comes out and admits to writing filler, I feel elated, because admitting you have a problem is the first step to recovery. Another oft-copped-to issue is not having anything to say.  Here is another sample conversation with a student author who constructed her essay around the thesis “The Great Gatsby teaches us that money doesn’t buy happiness.”

Me: Did you really have to read Gatsby to learn that money doesn’t buy happiness? Had you never heard that before encountering this novel?
Student: (sheepishly) No.
Me: Do you think Fitzgerald wrote the great American novel just to prove an old saying?
Student: Not really
Me: So why do you want to write a whole paper around this idea?
Student: I didn’t know what else to say.

So why do students feel like they have nothing else to say, and why do they continue to write bullshit filler nonsense even when they recognize it as such? The reasons are, of course, complex; below are possible explanations–starting points to help understand why it is so difficult to move beyond trite language.

1. Students are told to generalize.
When I was in sixth grade, I learned that essays should look like an hourglass: the introduction and conclusion should be general, whereas the body of the essay is where I give specific examples.  My students often repeat this lesson: an intro needs to generalize, because you can’t just launch straight into your evidence. And this is quite true. Problems arise , however when students interpret “general” to mean “the whole wide world,” rather than “this paper in general.” An introduction needs to tell the reader what a paper is going to say in a general way. For example, “This essay explores the problems professors face in communicating why cliché is an ineffective rhetorical strategy” is a general statement at about the right scale for an introduction.  However, when we tell students to make their introduction general as a way of easing the reader in, they turn to the entire world, which is a difficult entity to sum up in a few words.

I like to tell a class, “I release you from the burden of having to talk about everybody in the universe! Don’t worry about the whole of history, just worry about your paper!”  I think this should come as a relief, but nobody ever looks comforted by these words. Instead they seem confused. Which leads us the my second point:

2. Professional writers and scholars generalize all the time, so why can’t students?
I recently asked my students to read a Michael Pollen essay that claims certain farming practices have shaped the American diet and led to the obesity epidemic. Pollan stakes a large-scale claim about American food culture, but he does so within an accepted rhetorical framework.  Students asked to make similar claims about food culture might simply say it differently, noting that “People eat too much fast food,” or “Farming is important to society.”

The difference between the students’ claims and Pollan’s lies in a very particular manipulation of language: Pollan generalizes about specific society (America in 2011) and specific farm practices (i.e. the overproduction of certain crops like corn). Recognizing the difference between these types of generalities comes with experience reading criticism. Writing in a way that recognizes that difference requires even more experience with cultural studies. Pollan is just such an experienced author, and so he deploys generalization to construct an actual argument about agricultural corporate organization and its effect on how consumer attitudes towards food. I trust that his statements will be backed up with actual evidence, including studies and writing, and that he has spent hours analyzing data to come to this conclusion. Of course, an undergraduate writer has not put in the labor reflected in such nuanced generalization, and so cannot manipulate language quite as deftly. Which brings me to a final observation.

3. Constructing an original argument is a skill.
Differentiating between pointed and pointless statements means having a point of view.  Assignments frequently ask students to state a claim—articulate a thesis—and argue in support of that claim. Coming up with a good claim is daunting, but if the claim is something we pretty much accept is true—that, say, food is important to society or that Americans want to achieve the American dream—then a student can’t “do it wrong.”

Again, releasing students from burden might not be helpful: if I say go ahead, do it wrong, say whatever you want to say about this topic, I get a surprised reaction. “You want to hear MY opinion?” And of course, I’m not interested in opinion, I’m interested in argument. Tell me your analysis, tell me your interpretation, tell my your reading of the material. And here is the crux of the problem: not knowing the difference between fact, opinion, and analysis/interpretation makes it difficult to have an original point of view. First-, second-, and even third-year undergraduates might not yet have a firm grasp on exactly what it means to analyze as opposed to repeat facts or give opinions; that’s in part what they are in college to learn. It takes time and effort to develop these skills. And so those of us who teach writing have no quick fix. In some ways, we have to take a step back from the educational process, be active witnesses, let young writers figure out for themselves what is cliché and what is innovative, what is summary and what is interpretation. Yet all the while we can encourage original thought. Rome wasn’t built in a day, but hard work pays off. And as they say, slow and steady wins the race.

Art Thoughtz

It’s the very end of the semester, and although I haven’t had to administer exams or do any grading, through several colleagues I’ve been privy to some of the creative answers to questions that crop up on final essays in my field (art history).

I won’t re-post (at least not verbatim) some of the unique, hilarious, or just plain sad interpretations on, say, definitions of the Counter-Reformation or of institutional critique. But, as a past adjunct, I remember attempting to read more into the particular sort of irreverent artlessness that characterizes these answers. Some just demonstrate an utter lack of knowledge on the topic (like the student who claimed that Jasper Johns’ Three Flags was made to communicate that America was three times as great as any other nation).

But others seem to hold an implicit challenge to the complexity of a theory or idea. When a student tells me something along the lines of, “Institutional critique is when an artist goes into the museum and says that the museum is racist,” that claim is much more loaded (at least to me) with a challenge to teaching practice—making me think about how I’ve managed to convey (or not) the complexity of a watershed idea. It’s the kind of naivite that engages with critique in a way that’s a whole lot more troubling—to me as an educator, anyway.

The Philadelphia-based artist Hennessy Youngman (aka Jayson Musson) takes this kind of pointed naivite and brandishes it in the direction of the contemporary art world, in an attack on its recent histories, power structures, and proprietary approach to theory. Taking a resolutely vernacular approach in both character (his name is a combined reference to cognac brand Hennessy, beloved of hip-hop stars, and to old-school comedian Henny Youngman (of “Take my wife – no really, take my wife” fame). Adopting an Ali-G-esque low-rent gansta persona, he stars in a series of instructional videos entitled “Art Thoughtz” posted on YouTube, breaking down topics including relational aesthetics, post-structuralism, and “How to Be a Successful Black Artist.”

As a conceptual project, Musson’s videos are an interesting critique of the art world’s entrenched race and class issues. While his ramblings could use some editing, his one-liners are occasionally and hilariously spot-on. For example, his interrogation of the trendy, yet problematic concept of “post-black:” “Did someone from the future come back with that term, and niggas is, like, pink in the future?” and of dinner parties held in galleries under the rubric of relational aesthetics, “We all know that the gallery is an ideologically neutral environment that has nothing to do with the accumulation of wealth or the advancement of global capitalism.. that’s why the walls are white. White is neutral.”

It’s not exactly made to order for a survey course, but in any exam question involving a critique of modernism, I will happily accept, “Mother #$%er, you can’t step outside of history.”

Seeing double

Several of us have been preparing and sharing ideas ahead of our faculty roundtable discussion today. For you Baruchians, it will take place Tuesday, April 12, 2:3o-4pm, in the SOC/ANT department conference room.

We will talk about sources, citations, designing plagiarism-resistant assignments, using technology in research, turnitin.com, and more.

The subject has me reflecting on a book that I read months ago but has yet to release me of its coiling grip. It seems absurd to say this, but The Culture of the Copy, by Hillel Schwartz (Zone Books, 1996), is utterly original. It’s hard to imagine a more kaleidoscopically visionary 565 pages. Maybe I exaggerate, for irony’s sake, but this is essentially a cultural history of copies, fakes, forgeries, doubles, twins, reproductions, and the like. The focus is a sidelong view of our obsession (and ambiguity) vis-a-vis originality, authenticity, singularity, and identity. Its central argument is, I think, that our human nature, the making of ourselves, has always been the making of doubles and likenesses. Schwartz is keenly interested in moments when facsimiles stand in for originals, when duplicates dupe, when samples take on their own lives. The book’s introduction (cleverly titled “Refrain”) is the story of the man known as the Real McCoy, and this biographical story itself also functions as a recapitulation of the rest of the book. It’s an entertaining read, letting the myriad curiosities and strange tales speak for themselves, and yet the back of the book contains more than 150 pages of endnotes to satisfy the scholar.

I will stop short of a book review here. There are some very provocative insights throughout, but I will stick to the several pages Schwartz discusses plagiarism, which comes on the heels of this conclusion about sampling: “Sampling is what imperialists did when they colonized ‘undeveloped’ lands, calling theft ‘development’; sampling is what ghettoized colonies do in revolt against property laws wired around them” (310).

Schwartz traces complaints of plagiarism back into antiquity, suggesting that it is not a feature solely of literate societies. There are audacious examples galore: “Samuel Taylor Coleridge rabidly charged others with theft, but his own perpetual plagiary he considered a form of spirit possession: ‘I regard truth as a divine ventriloquist. I care not whose mouth the sounds are supposed to proceed…” I doubt many Baruch students can claim the right to rip off with such transcendental air, perhaps underlining how plagiarism is defined morally as a debased form of copying. Appropriating in the name of poetry is not quite plagiarism?

Plenty of ironic cases in the history of plagiarism:

  • A passage on seeing double was stolen repeatedly by 18th-century scientists.
  • The first book on photography published in the US retouched an English book.
  • Victorian ministers hand copied sermons on honesty from printed books to make them look like originally penned texts.
  • The Boston Globe ran a story on a plagiarized 1991 commencement speech that was published in the New York Times.
  • Lexicographers responsible for defining plagiarism were accused of plagiarizing definitions.
  • A University of Oregon booklet plagiarized its section on plagiarism. (312-13)

Schwartz is gloomy about defending against plagiarism: “our culture of the copy tends to make plagiarism a necessity, and the more we look for replays to be superior to originals, the more we will embrace plagiarism as elemental.” (313)

The radical left has offered solutions: “the 1988 Festivals of Plagiarism in Glasgow, London, San Francisco, and Berlin exalted plagiarism as a defiance of capitalism, whose commodification of the world and of art proceeds upon the pretense of originality and the projection of uniqueness… plagiarism must be a thoughtful assault upon privilege, retaking that which should belong to everyone” (314).

After more citations of students and scholars caught plagiarizing papers and exasperatedly insisting they thought it was their own words, Schwartz concludes: “Plagiarism in our culture of the copy is sticky with feelings of originality-through-repetition, revelation-through-simulation. That plagiarism should be taken up on all sides–as a means for subverting the System and as a means for getting an edge in business, science, or politics–is proof of its centrality and the reason why plagiarism is treated so gingerly, defended so boldly, resumed so intemperately. Like forgery, plagiarism is a personal addiction… Plagiarism is, moreover, a cultural addiction, and I use that word with malice, for the ubiquity of the metaphor of addiction is itself a clue to our embrace of the rhetoric of replay despite a professional anxiety about disorders of repetition” (315).

Do you think plagiarism is not an epidemic but endemic not only to the academic world but also scientific, political, business, and cultural life? If so, do we need a new paradigm to deal with the matter of intellectual and cultural property in an age of mass duplication and duplicity?

The irritating voice of reason

A student recently described English professors to me: “You know, they speak perfectly, and slowly but not too slowly, louder than regular but not too loud.” I began to think about teachers’ presentation and what this says about the way we view our roles and establish (or don’t establish) authority. In “Elements of the Academic Essay,” Gordon Harvey (a director of Harvard’s writing programs), defines stance as “the implied position of you the writer to the readers and subject” of your essay. I use Harvey’s list of thirteen concisely described elements when I teach writing, and this week I’ve went back to his definition of stance as I grappled with my annoyance at David Brooks—someone who has been give a lot of authority and space in national dialogue. I’ve looked to “stance” for a way to analyze a speaker’s presentation style—vocal cadence and gestures—as well as their written style. In this so-called, self-called moderate’s style, you can witness the performance of rationality.

Though reasonableness or rationality has long been considered the sine qua non of ethical and political communication by scholars who write on republicanism and democracy, Iris Marion Young and Martha Minow claim that the criteria by which the reasonableness of speech is judged is not based on any culture-transcending ethical objectivity, but is actually tied to dominant culture of white, upper class, male, Western identity. This may explain why public speaking guides tell you to avoid distracting mannerisms, such as playing with your hair, but not adjusting your glasses.

David Brooks has been ably mocked by bloggers for the way he frames national debate. He has an entry in the dickipedia, McSweeny’s published a nice parody of Brooks’ favorite rhetorical tactic of broadly categorizing all of the U.S. population into two groups, and then nicknaming them with a homespun stereotype (for example, some people are Applebee’s people.)  But lately I’ve watched him with the sound off, and this allowed me to focus on his gestures and his facial expressions, and to see how his stance in terms of presentation style more clearly. In videos, you can see Brooks gesture right, gesture left, then wave both his hands at his sides. In this interpretive dance of David Brooks, you can see him valiantly keeping himself straight and centered while the remarkable strong winds of the straw men of his own making batter him from both sides. This stance claims a lot of authority, while also projecting humbleness: this is what I find so annoying. It is a rhetorical power move, claiming the central, rational position, and it is part of what allows Brooks to write on everything from Socrates to the health care plan to what motivates people.

"Figure 4: The Ass Kissing Strategy"

Mark Gaipa created cartoon depictions of various ways authors position themselves in relation to the authors they cite (in “Breaking Into the Conversation: How Students Can Acquire Authority in their Writing.”) In one cartoon, a tiny “David” stick figure goes up against an imposing author “Goliath.” Making your own drawings, as we did in Sean O’Toole’s WAC workshop last year, are helpful way of getting perspective on one’s stance. I’d like to see a series of cartoons of the different ways teachers position themselves in relation to their students, their subject, and the rest of the world, and how we construct and lever authority.

The terrible secret of space

Soldiers and civilians mingle in a Vietnam War-era "GI coffeehouse." Photo credit: http://www.sirnosir.com

In this sometimes laughably cynical polemic, which employs far too many zombie metaphors for my tastes, German philosopher Alexander García Düttmann nevertheless makes a point that resonated with me after many years of teaching at Baruch:

Where [the university] survives, its life will be transformed radically: it will survive only as a simulacrum of life, a death worse than death, a life of zombies, with students no longer being students but clients and consumers, and with academics no longer being academics but replaceable entities in a service industry designed to satisfy the desires of clients and consumers who pay a high price for such satisfaction.

Again, while I think Düttmann’s hyperbole could be toned down, I share his concern about students and teachers increasingly assuming roles more appropriate to the marketplace than the academy.  Students that pay a ridiculous amount of money to attend classes at a university obviously should have some right to determine the quality of education they receive.  But if a university education evolves into just another consumer product, both students and teachers will have to dramatically shift their expectations of what constitutes teaching and learning.  I’ve witnessed this shift in my classroom on a few different occasions, when students have (sometimes, rather bluntly) addressed me as if I were an employer with whom they could negotiate terms (e.g. “I’m not going to be here for the last 3 weeks of class, but I’ll write an extra paper to make up for it”; or, a personal favorite, “I need to leave 20 minutes early every day.  Can you email me notes if I miss anything?”)  Several students have, on the first day of class, asked for my business card and “contact info.”

I’m not exactly sure how to combat the business-ification of my classroom, but since my dissertation is on the subject of coffeehouses, recently I’ve been thinking a lot about the conscious creation of space.  While most teachers engage, to some degree, in a kind of pedagogical feng shui, probably most commonly by arranging the desks in a circle, I’d like to suggest that more radical adjustments to the physical environment of the classroom might induce both students and teachers to take on more productive academic roles.  Students are very accustomed to a certain sensory experience in the classroom, and I wonder if those expectations can be intervened upon in the same way that artists subvert aesthetic conventions in order to create a space for interrogation.

For me, carefully selected music has been the primary method through which I try to create a more focused atmosphere.  By playing music at the beginning of class, the slowly lowering it until I begin speaking, I have been attempting to recreate a kind of cinematic experience, in which attention is engaged through sensory cues.  But music is only one tool in the arsenal.  Have you ever been to a meditation center, yoga studio, or church?  All of these spaces very consciously create an atmosphere conducive to the specific form of concentration they hope to experience.  More and more, I’m thinking about ways to create the same kind of reverent feeling in my classroom through my own intentional creation of space.

Are beanbag chairs and Led Zeppelin posters totally out of the question?

What would Krishna say?

When I get to the classroom where I teach Great Works, usually about 10 minutes early, I commence my usual routine: put the chairs in a circle, gingerly clear the day’s accumulation of food garbage from the floor (I teach at 7:40 PM so the accumulation is immense and often baffling), take my piles of papers out of my bag, chat with students as they walk in. But mostly I watch them as they check their phones for what must feel like the last time ever but is really just the last time ever for 100 minutes. Some have even begun to come early and jockey for the outlets in order to plug their various devices in – this way at least they’re charging and not lying dormant, completely unused.

Last week we read selections from the Bhagavad Gita. Near the end of the period I asked my students whether they found the way of life that Krishna advocated at all tempting, in particular the idea that one should avoid acting with passion. Most of them found this idea repellant. “What is a life without passion?” they asked. “Sure, you might be less likely to get hurt if you don’t put yourself out there, if you don’t try, if you don’t care about things, but what kind of life is that?”  I tried to push it further by asking them whether part of what Krishna was telling Arjuna was to stop desiring insubstantial things and instead, to  remove himself a little from the world, or the worldly. “Why is it appealing to so many people,” I asked, “to dream about leaving New York and moving to the country? Why do I always hear people tell each other that they’re sick of working at jobs, even ones they like, that they’re tired of always being reachable on their smart phones,  that they need to take time out of their fast-paced lives to relax or vacation? What if instead of making it a vacation you turned it into a life?” They were much more receptive to this idea. “We need to simplify our lives and care about less” one of them said. Then time ran out, and I hadn’t gotten to my final point about Krishna, which was that he was bridging the gap for Arjuna, offering him a way to live in this world (fight your battle) while also living for another world (focus your attention on the tip of your nose and stay that way for hours). It wasn’t all “fight” and it wasn’t all “resist desire.”

As I walked to the subway after class, frustrated that I hadn’t gotten to talk about what this amalgam life might look like, I began to wonder about my students and their phones. And about myself and my addiction to the internet (my phone lasts for 7 minutes of talk time, at best, so an addiction is simply not possible). Is being plugged in a way of living in the world or living out of it? Are we fighting our fight on our phones and our various devices or are we using them to live without passion, to remain disconnected? Should our worry be that we are living too passionately or not living passionately enough? What would Krishna say?

I Hate Karl Marx

Last week I spent an hour working with a student on a response paper. The assignment required an analysis of a cultural anthropology text: a quick summary of the author’s position, an assessment of the strengths and weaknesses of its argument, and an identification of its methodology or theory. Routine stuff.

The student, other than being a multilingual learner with a few ESL issues, had a great sense of how to move forward, even if he lacked some confidence in his ability to do so. The article was an investigation of the socioeconomic ramifications of the drug economy on a small South American nation; the student, a native of that country, had a clear and nuanced opinion about where the author’s argument and data held up and where it didn’t. He even correctly identified the research and writing as based in, or closely related to, cultural materialism: the problem was more deeply understanding that relationship, and how to make that tie explicit in his paper.

We set about breaking down what, exactly, cultural materialism is – and in our discussion, I brought up Marxism as the underpinning theory. The student visibly bristled. “I don’t want to talk about Marx in my paper!”

“Okay, ” I said, but just so you’re aware, this whole idea that we’re talking about, and that you agree with – that the structure of this economy in which a few people own the coca farms and the paste processing places – the means of production – that this structure determines how everyone else in society lives – this idea comes directly out of Marx.” A few seriously reductive points later – and a pointing out that cultural materialism grew out of the incorporation of other theories into Marxism, he visibly relaxed. He then said that no one had ever explained what Marx meant in such simple and understandable terms.

Of course, one could write reams about the assimilation of some students to an overarching resistance/knee-jerk reaction to what mainstream American culture has deemed a four-letter word. But it’s troubling that an otherwise seemingly intellectually curious and pretty assiduous student would simply shut down at the mention of Marx, and try really hard to separate it from the later cultural theory that it’s ok to learn and know about, since that theory is required directly on the syllabus. Obviously, the simple solution is a quick and simple demystification of Marx, as occurred here. But I can’t help but wonder if, on a classroom scale, in the wake of reactionary discourse on “academic freedom,” professors not teaching the history of Western philosophy might not just want to gloss over the whole thing entirely.

This weekend I participated in a panel at the art fair Volta NY entitled “Communism’s Afterlives,” and had the opportunity to rewatch the following video by artist Rainer Ganahl when a colleague showed it as part of her presentation. For those who like their Marx-hate steeped in satire, with a deeply nuanced understanding of the shared ideological histories of West and East, and an acknowledgment of the vague Western fear of China taken to an extreme: enjoy.

The Faculty Are Hungry

Artichoke Hero
Creative Commons License photo credit: Pabo76

As writing and communication fellows tasked with facilitating faculty development, one of our methods has been to organize workshops and roundtable discussions within specific departments. For example, we regularly offer seminars about low-stakes writing to faculty in the Sociology/Anthropology department. We’ve been gradually attempting to broaden the reach of this work, though, by inviting faculty from other departments to join in the discussion. This week, Alessandro and I organized a roundtable discussion on Designing Formal Assignments. We worked closely with a full-time faculty member, Sociology professor Susan Chambré, who took the lead in presenting material and facilitating discussion.

Although this was my fifth semester of helping to organize these workshops and roundtables, this particular one stood out for me in three respects:

  • We had the best turnout we’ve ever had before. The conference room was filled to capacity.
  • Faculty showed up from many different departments—far beyond Sociology/Anthropology, or even just the social sciences—including journalism, communication studies, physics, and English.
  • There was a real mix of full-time and adjunct faculty.

The large and diverse turnout reflects, I think, the advertising we did for this event through departmental emails, printed flyers in mailboxes, and a shout-out by Associate Provost Dennis Slavin. But I also think it speaks to the hunger of faculty to have more opportunities to get together with their colleagues and discuss the nitty-gritty of teaching. Things like, “How do I design assignments that make sense to my students?” Or, “Should we let our students cite Wikipedia?” Or, “Does YouTube have a place in the classroom?” Or, “What’s the best way to stamp out plagiarism?” Or, “What the heck is this thing called scaffolded assignments that you keep trying to convince me to use?”

So, while the answer to Talia’s question,”Does the University Labor System Undermine Faculty Development Initiatives?” is very often a resounding YES, it is also clear that despite long hours and low pay, many faculty really are still eager to develop their teaching toolkit. As for the faculty who are literally hungry, we also fed them lunch.

Teaching something no one understands

Last Friday evening I had the pleasure of attending a reading and Q & A with American poet Diane di Prima, best known for her association with the “Beat Generation” of writers from the 1950s and 1960s, but whose prolific poetic output spans over the past half century.  Di Prima is the current poet laureate of San Francisco, and her visit to New York corresponded with the release of a set of chapbooks by CUNY’s Lost and Found Poetics Group.

During the Q & A, the audience of Serious academics asked Serious questions of the poet, hoping, ostensibly, for Serious answers. But Di Prima is too much of a mystic poet to offer that kind of straightforward analytical dissection of her life and work. The sometimes comically awkward discussion nonetheless provided many thought-provoking exchanges, the most intriguing of which concerned di Prima’s ideas about the creative process.  The poet described how she often sleeps with a notebook at her side, waking many times through the night to record fragments of poems received to her through dreams. With her mind close to the mysterious well of creative imagination burbling in the subconscious, di Prima discovers a deeper, “truer” poetic voice.  Thus, rather than describe a specific set of methodologies for writing, di Prima characterized her creative process as a nearly religious experience.

While I can’t say that my dissertation is being spiritually dictated from the universal Godhead, I can identify with di Prima’s overall point about creative inspiration coming at odd, unpredictable moments that seem to have little to do with my actual conscious thoughts.  I’ve made some of my most significant “breakthroughs” (if they can be called that) about my dissertation while in the shower, on the subway, or lost in thought in the new snack aisle at Duane Reade.  And yes, I’ve even had revelations about how to finish a chapter (or start a new one) in my dreams.  You’re telling me you haven’t dreamed about your dissertation?

What I’m wondering is how to communicate this idea to students.  While we are often able to give our students many straightforward methods and specific techniques for developing their writing and oral communication skills, how do we teach them about the kind of creative inspiration di Prima describes?  If part of intellectual development is learning how to open your consciousness to “receive” ideas from hidden parts of the mind, how does that process get written into our pedagogical practices? Should writing classes include sessions on meditation, astral travel, and dream journals?  Am I turning into the high school teacher from Beavis and Butthead?

Shall I compare thee to a summer’s course?

coney island // astroland
Creative Commons License photo credit: mandyxclear

Each year, as the spring semester comes to an end, my thoughts inevitably turn to the whims of summer in New York City: long bike rides to Coney Island, rooftop parties and, unfortunately, two-and-a-half hours in a classroom at least three days a week. I am a summer adjunct!

It might seem counter-intuitive to the whole concept of, you know, “enjoying your summer,” but I actually kind of look forward to my summer courses. The main difference, of course, is one of time: In the summer, you only spend five weeks with your students, though the actual class time is usually double that of fall/spring classes. This means that the class becomes effectively super-concentrated; material must be adjusted to fit the new time parameters, and this can often present something of a challenge. After all, two-and-a-half hours is a long time! Without diversifying classroom activities, the experience is going to be grueling for everyone involved.

One of the reasons I enjoy the summer schedule is because of the longer class time, which I find allows me much more room to experiment, improvise, and develop the pedagogical techniques I’ve encountered as a Writing Fellow at Baruch. While I might not have time to do so in the fall or spring, in the summer I feel freer to break my students into groups and have them work on oral presentations together, or to show brief movie clips and “scaffold” low stakes writing assignments from the discussion that ensues (an example can be found here). Either way, the extended class time provides an opportunity to practice new teaching methodologies while staving off the beasts of boredom and exhaustion.

In contrast to the longer class time, the summer session itself is exceedingly brief. How much can a student really absorb in only five weeks? Should a teacher automatically reduce the scope of a class during summer sessions? Since I teach American history, does this mean that I should cut out a few decades, to have the class cover less material in the interest of time? There are of course, different philosophies on this, but I would like to suggest that “covering less material” is not necessarily the best solution to the five-week course problem.

In fact, just as the longer class time provides room to experiment, the shorter overall semester can also be employed to distinct pedagogical advantage. This summer I am teaching a course on the Vietnam War, whose fall and spring permutations contain a much wider “survey-style” approach to all the varied aspects of the era. I plan to have the summer version focus on just a few aspects of the war, in much greater detail, hoping that the students will have an equivalently useful experience through their deeper engagement with smaller bits of material. This way, I can shape the course to the imperatives of the summer schedule without (hopefully) shorting students in the process.

What are your tips for getting through the summer?