Showing posts with label academic. Show all posts
Showing posts with label academic. Show all posts

Thursday, 14 May 2026

working with dyslexic students in the esl classroom

Some analysis and tips for working with dyslexic students in the ESL classroom:

TRAITS

SOLUTIONS

difficulties with reading and writing texts

– incl spelling errors and reversing letters/words

Building text-based skills through oral/aural skills

 

1: using text-to-speech and speech-to-text software

·         voice recognition and pronunciation apps

2: watching videos with English subtitles

3: doing fun dictations

·         dictogloss, loop/gapped/collocation/running dictation

 

slow reading and writing

Enabling and simplifying

 

1: using different fonts/colours/spacing on laptops

2: using texts on coloured paper

3: seeing language in chunks

4: not reading out loud!

 

difficulties with processing texts

Going beyond the text

 

1: multi-sensory ways of using language (Gardner’s multiple intelligences)

·         visual timetables, mind maps, storyboards, flashcards

·         movement-based games, acting out scenarios

·         images, mnemonics, personalization

2: both reading and listening to the text

·         songs, shadowing

 

difficulties with organizing thoughts

Helping to put things in order

 

1: working through a lesson by scaffolding; learning step-by-step

2: having clear instructions; getting manageable chunks of info

3: focussing on one single grammatical/spelling feature at a time

4: continuing/finishing stories

·         sentence-starters; chain story-making

 

5: working on structures for essays/reports

·         visual paragraphing, oral note-taking

·         working on sentence structure

6: delivering oral presentations (Mark Powell: Presenting in English) and working on oracy skills

7: working on problem-solving skills

 

8: repeating, revising, reinforcing

9: focussing on meaning over accuracy

10: comparing L1: using bilingual capacities

 

See: How to teach English to students with dyslexia

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Friday, 10 April 2026

"multilingual speakers are constantly adjusting their brain activity"

It seems that being bilingual is a good thing - and in particular it seems that bilingualism is good for the brain, as jumping between languages challenges the brain.

The ability to do jumping between languages is a called 'code switching. And code-switching means: jumping between different registers, different voices and different languages.

Looking at all of this, Gill Ragsdale of the E L Gazette explores the findings of recent research and asks:

Your language or mine?

Code switching taxes the brain.

Bi – or multi-lingual speakers sometimes alternate between different languages when conversing – even within a single sentence. This is ‘code switching’ and tends to come at a cost paid in time and/or accuracy. The mental flexibility to code switch efficiently is influenced by several factors such as the level of proficiency in the different languages and the time available to prepare the switch... 

Overall, stronger languages were processed more efficiently, and while all code switching had a cost, switching from a more to less proficient language was more costly than vice versa. Thus, multilingual speakers are constantly adjusting their brain activity depending on timing and language dominance and these results pave the way for further research into how such demands are managed.

Tuesday, 31 March 2026

Thursday, 26 March 2026

liberal democracy needs to create narratives

This week Slovenia’s ruling liberals defeated populists in a photo-finish election

Golob sought to frame the election in an interview with POLITICO as a choice between liberal democratic values and Janša’s Hungary-style illiberalism. 

What is Illiberal democracy?

Prime Minister of Hungary, Viktor Orbán, gave an oft-cited speech in 2014 where he proclaimed Hungary an illiberal democracy, stating that "a democracy does not necessarily have to be liberal" and that "the new state we are constructing in Hungary is an illiberal state, a non-liberal state." Modern advocates of illiberal democracy insist they are more democratic than others, and generally define themselves as being against liberal democracy, the West, and the United States. Vladimir Putin of Russia is an outspoken critic of liberalism, with him and Orban described as redefining it in ways that suit their agendas by equating it with multiculturalism, immigration, and LGBTQ rights.[21] The election of Donald Trump saw a large increase in scholarly research about illiberalism, what it means, and heavy debates on whether or not America is on the road to fascism.[22]

A question facing liberal democracies is how to counter propaganda/paranoia/conspiracy theories.

There are all sorts of suggested ways ahead, such as we should enjoy culture and the arts, that we should try and counter it with the same, and that we need to use reliable, evidence-based and non-partisan journalism.

One commentator who has suggested many of these strategies is the writer and academic Peter Pomerantsev - and one of his most powerful books has been a look at the propaganda and paranoia of the last two decades. There's a fabulous interview with him on his Nothing is True and Everything is Possible.

Today, liberal democracy is struggling even more.

We have been seeing the emergence of competing visions of international order - with the fracturing of the US-led liberal international order [March 2025]

And this month, the Swedish V-|Dem has published a report saying we are in danger of losing Liberal Democracy;

On March 17th, the Swedish-based Varieties of Democracy (V-Dem) Institute released its 2026 annual Democracy Report titled “Unraveling the Democratic Era?” with an aptly themed cover image: a tattered, threadbare American flag with the acronym “S.O.S.” spray-painted across its stripes. “The speed with which American democracy is currently dismantled is unprecedented in modern history,” the report writes. Within a year of the second Trump Administration, executive aggrandizement has severely weakened checks and balances and displayed astonishing disregard for the rule of law. No longer is the United States a pillar of liberal democracy – rather, for the first time in fifty years, it is slipping towards a democratic grey zone.

The press has covered it as: ‘Trump is aiming for dictatorship’. That’s the verdict of the world’s most credible democracy watchdog.

Since 2012, Lindberg has led his small group of researchers in Sweden to become the world’s leading source for analysis of the health of global democracy. In their latest report, published on Tuesday, they conclude that the US, for the first time in more than half a century, has lost its long-term status as a liberal democracy. The country is now going through a rapid process of what the report’s authors call “autocratisation”.

“For Orbán in Hungary, it took about four years, for Vučić in Serbia, it took eight years, and for Erdoğan in Turkey and Modi in India, it took about 10 years to accomplish the suppression of democratic institutions that Trump has achieved in only one year,” Lindberg says.

US democracy is now back at the worst recorded level since 1965, when US civil rights laws first introduced de facto universal suffrage. All progress made since then has been erased, according to the report.

Worldwide, democracy has receded to its lowest levels since the mid-70s. “The world has never before seen as many countries autocratising at the same time,” Lindberg says.

A record 41% (3.4 billion) of the world’s population currently resides in countries where democracy is deteriorating, the report claims, adding that Washington is leading this global turn away from democracy.

The researchers use 48 different metrics to assess democratic health, such as the freedom of expression and the media, the quality of elections and the observance of the rule of law. The resulting “liberal democracy index” shows that the speed with which US democracy is being dismantled is unprecedented in modern history. The main factor is a “rapid and aggressive concentration of powers in the presidency”, Lindberg says. Congress has been marginalised, jeopardising the “checks and balances” (judicial and legislative constraints on the executive) so crucial to US democracy. At the same time, civil rights have been rapidly declining and freedom of expression is now at its lowest level since the 1940s.

Many commentators would say that liberal democracy needs to create narratives.

Including the idea that Liberal Democracy Needs A Story - by Dan Gardner:

Putin and Xi and Trump have their stories. So do Erdogan, Modi, Orban, and all the other reactionaries who have put freedom into headlong retreat. They are full of passionate intensity, to borrow from Yeats, while the best lack all conviction. But history, as they say, repeats, or at least rhymes. And ours is not the first era in which liberal democracy seemed to be on a terminal decline.

Others agree that democracy needs a narrative on political liberalism:

For the protection and continued existence of democracy in general and throughout the world, it is important to revive a narrative on what constitutes a liberal democracy. Here, it will be vital to reclaim the normative appeal of liberal democracy.

This appeal lies in the fact that individuals in non-liberal societies are always subjected to the prevailing majority doctrine, be it of a religious or other nature. In contrast, liberal democracies allow for a society in which the diversity of human experience, ways of life and life choices is possible without fear of being exposed to social, economic or political repression. Of all the political systems that we know, liberal democracy is the one that comes closest to the thought experiment designed by the liberal philosopher John Rawls referred to as the ‘veil of ignorance’. In this thought experiment, the future members of a society have to decide on a social order but do not know which position they will have in this society – so the best order is one in which everyone is protected against the arbitrary exercise of power by others.

Finally, some would call this The Age of Fortress Liberalism:

Some liberal theorists have tried to find comfort in the fortress mentality. The scholar and former politician Michael Ignatieff argues that liberal societies fight better when they understand that they are in danger. Drawing on the thought of Isaiah Berlin, Ignatieff argues “it will be up to the embattled fortresses of liberal democracy, and the conviction of their peoples, if liberty is to prevail.” Illiberal threats should strengthen liberals’ resolve to make hard choices.

Early liberal theorists grappled with the limits of universalizing their own principles. Baruch Spinoza, in suggesting a liberal ethos of tolerance, demanded liberal societies restrict teachings or religions which “tend to produce obstinacy, hatred, strife or anger.” When Jean-Jacques Rousseau imagined society coming together around a civil religion, he said such a religion would only be intolerant of just one thing: intolerance. When courts restrict democracy in the name of the rule of law or liberals insist on fast-paced assimilation, they draw on a tradition which has recognized that liberalism relies on basic shared principles to work...

The practical strategy of reinventing liberalism as the preserve of besieged, sensible, Europeans is a difficult balancing act, because liberalism has always relied on the promise of future extension to rally its adherents. Similarly, once liberals lose confidence that their vision will inexorably spread by democratic, nonviolent means, they fall into the same “might makes right” logic as the illiberal ideologies in opposition to which they define themselves.

Today, the stronger future project belongs to the populist right, which promises a more homogeneous, child-rearing, religious, and nationalistic Europe. While these politicians have their own foibles, their adherents share a confidence that Europe’s mainstream has sorely lacked for almost a decade. Even if largely nostalgic, the populist vision of the future speaks to the experiences of Europeans today. For those outside the establishment, it is easier to believe in than in a fortress under siege.

To be sure, there are attempts to replace the liberal siege mentality with something more expansive and forward-looking: efforts like the “abundance” idea and its adaptations in Europe, or the effort to make affordability the central promise of a populist left. But so far, these movements have not had large electoral breakthroughs, in part because they have not gone beyond the fortress liberals on fundamental questions. On defense, immigration, and the threat of the far-right, abundance liberals and populist leftists remain cadets within the fortress.

The rise of fortress liberalism makes clear that European leaders still imagine their present challenges as temporary. Our leaders and our societies have not yet internalized the possibility of a return to the constant warring or the ceaseless inter-ethnic violence that defined pre-twentieth century Europe. In the minds of the world’s most powerful liberals, their task is to survive the siege day-to-day, whatever adaptations that requires. Retreating to the fortress has deprived them of any vision of what to create next, should “normalcy” return. Practicing this lost art of imagination may make for a stronger defense than Europe’s liberals have yet been able to muster.

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Sunday, 15 March 2026

the hidden curriculum of the esl/esol/tefl classroom

WHAT IS 'THE HIDDEN CURRICULUM'?

The hidden curriculum is at the heart of the classroom:

A hidden curriculum is a set of lessons "which are learned but not openly intended"[1] to be taught in school such as the norms, values, and beliefs conveyed in both the classroom and social environment.[2] In many cases, it occurs as a result of social interactions and expectations. The term hidden curriculum is sometimes seen as synonymous with, or a subset of, the implicit curriculum.[3]

And there's quite a lot of philosophy, politics and sociology behind this - as in this piece in the simplysociology website on the Hidden Curriculum:

The hidden curriculum, first described by Philip Jackson (1968), is a set of unspoken or implicit rules and values that students learn while attending school. It is often contrasted with the more formalized, official curriculum that is spelled out in a school’s mission statement or lesson plans. 

To return to the Wikipedia entry:

The hidden curriculum has been further explored by a number of educators. Starting with Pedagogy of the Oppressed, published in 1972, through the late 1990s, Brazilian educator Paulo Freire explored various effects of presumptive teaching on students, schools, and society as a whole. Freire's explorations were in sync with those of John Holt and Ivan Illich, each of whom were quickly identified as radical educators. Other theorists who have identified the nature of hidden curricula and hidden agendas include Neil Postman, Paul Goodman, Joel Spring, John Taylor Gatto, and others.

Additionally, developmental psychologist Robert Kegan addressed the hidden curriculum of everyday life in his 1994 book In Over Our Heads, which focused on the relation between cognitive development and the "cognitive demands" of cultural expectations.

Most of these educators have been featured on this blog, including: 

Paulo Freire and the tabula rasa

John Holt and how teaching interferes with learning and the most schooled generation in history is miserable

Ivan Illich on education and health and deschooling society and homeschooling and deschooling and Jay Ivan Illich: schooling, technology, and culture

teaching as a subversive activity

John Taylor Gatto: teacher, mentor, revolutionary and human resources as social engineering and is the purpose of education 'social uplift' - or 'social control'? and the Prussian school system and the factory model of education

Meanwhile, here's the rather different Wikipedia entry from 2014, as recorded on these pages: Jay Doubleyou: the hidden curriculum

WHAT IS 'THE HIDDEN CURRICULUM' IN THE ESL/ESOL/TEFL CLASSROOM?

And what about the invisible curriculum of international schools?

Writing for the E L Gazette, Ines Katsouri looks at what globally mobile students learn beyond the classroom. Here's the opening of an excellent piece where she looks at the hidden or invisible curriculum from the perspective of the teacher and student working in the ESL/ESOL/TEFL world:

International schools are often celebrated for the richness of their academic programmes and global outlook. Curricula designed to develop internationally minded learners prepare students to navigate an increasingly interconnected world. Yet alongside these visible structures, students are also learning something far less explicit.

Simply by participating in internationally mobile school communities, they encounter what might be described as an invisible curriculum — a set of social and psychological lessons that shape how they experience belonging, adaptation, expectation, and learning itself.

The idea of a hidden or invisible curriculum has long been discussed in educational research. Educational researcher Philip W. Jackson first described how students learn important social norms and expectations through everyday school life beyond official syllabi. Schools, after all, do not only transmit knowledge; they also shape behaviour, identity, and social understanding.

In international school environments, however, this invisible curriculum takes on distinctive forms. The realities of globally mobile communities mean that students often navigate experiences that are less common in more stable national schooling systems...

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Tuesday, 3 March 2026

gamification: "mistaking points for the point"

One way to improve your language is by increasing your vocabulary by playing word games. This is about gamification in learning - and gamification is everywhere, although we do need to be careful how we use these techniques and perhaps, for example, we need to look at both the good and the bad about duolingo - and the alternatives.

Recently on BBC radio, we heard about the usefulness or otherwise of fun and games - and one of the guests was C Thi Nguyen, who has the provocative website Objectionable where he says: I write about trust, art, games, and communities. I’m interested in the ways that our social structures and technologies shape how we think and what we value.

He talked about his latest book - and the Guardian gives a review of The Score by C Thi Nguyen – a brilliant warning about the gamification of everyday life and, from Duolingo to GDP, how an obsession with keeping score can subtly undermine human flourishing:

Two years ago, I started learning Japanese on Duolingo. At first, the daily accrual of vocabulary was fun. Every lesson earned me experience points – a little reward that measured and reinforced my progress.

But something odd happened. Over time, my focus shifted. As I climbed the weekly leaderboards, I found myself favouring lessons that offered the most points for the least effort. Things came to a head when I passed an entire holiday glued to my phone, repeating the same 30-second Kanji lesson over and over like a pigeon pecking a lever, ignoring my family and learning nothing.

Philosopher C Thi Nguyen’s new book tackles precisely this kind of perverse behaviour. He argues that mistaking points for the point is a pervasive error that leads us to build our lives and societies around things we don’t want. “Value capture”, as Nguyen calls it, happens when the lines between what you care about and how you measure your progress, begin to blur. You internalise the metric – in some sense it supplants your original goal – until it has “redefined your core sense of what’s important”.

This is from a review of The Score by C. Thi Nguyen in the TLS:

Games and metrics are cousins of a sort. They both give us targets to pursue, often in the form of numerical scores. In the game of football, we want goals. In the metric of Fitbit, we want steps. But for reasons that C. Thi Nguyen lays out with remarkable passion in The Score, games and metrics are not the same. As the author explains, with games, the targets we strive for matter only while we are playing. Their real value is in providing a window for us to exercise our creative agency. But with metrics, we are given targets that will stay with us and divert our attention from what we really want. Nguyen’s go-to example of a metric is the fitness tracker. The user starts with a desire to get fit, but if the device only counts steps, not fitness per se, then steps will soon be all the user cares about.

In the contest between games and metrics, Nguyen comes down firmly on one side: games good, metrics bad. He insists that his view is not as black-and-white as this – “I’m not saying that games are always good and metrics are always bad” – but the truth is that games are the love of his life. Just look at how he writes about them. Like a page out of Roget’s [thesaurus], the good in games seems endless: they bring joy, refuge, freedom, loveliness, grace, softness, absorption and fizz; they are cool, delicious, pleasurable, explosive, deep, joyful, magical, beautiful, fascinating, whimsical, elegant, radiant, thrilling, ecstatic, gorgeous, purified, interesting, satisfying, real, true, valuable, delightful, pleasing, exploratory, glorious, inventive, hypnotic, arresting, subtle, tasty, raucous, wild, intense, creative, open-minded and fun. And metrics? Well, they are miserable, awful, rigid, inflexible, grinding, closed-minded, soul-deadening, insensitive and stupid; they are moral bleach, they get under the skin, they drain the life out of everything. You get the idea.

A game in Nguyen’s book is a broad category. He includes everything from “fly-fishing, rock climbing, Portal, The Mind, basketball, The Legend of Zelda, Starcraft II, chess” to cooking, yo-yoing and after-dinner charades. What unites them as games? Nguyen’s answer begins with the philosopher Bernard Suits’s definition from his classic work The Grasshopper: Games, life, and utopia (1978):

So, here's a helpful review of "The Grasshopper: Games, Life and Utopia" (1978) by Bernard Suits.

And here's a look at the book Trust in Numbers mentioned by Nguyen, which looks at how life is dominated by 'points' - and the allure of quantitative and standardized measures.

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Saturday, 21 February 2026

ai-assistant writing tools - what are they good for?

Should teachers be encouraging our students - and indeed ourselves as students - to use AI?

There are of course the very popular tools ChatGPT and Grammarly.

And the excellent translator has developed its DeepL Write: AI-powered writing companion, although there are plenty of other places to go for a Free AI-Powered Writing Assistant.

But beyond all these competing offers, perhaps we as teachers and students should be asking how exactly to use these tools.

The E L Gazette looks at revising with AI-assistant tools and how they can really help students develop their language skills - and Maryem Larhmaid gives a good example of what we can do

What role does Grammarly play in editing Moroccan EFL university students’ writing?

In recent years, digital tools have become increasingly used in language classrooms, offering learners of various levels new possibilities beyond the limits of conventional instruction.

Among these tools, AI-assisted writing tools such as Grammarly have attracted particular interest for their ability to improve students’ writing style, vocabulary usage, and sentence structure.

In Moroccan higher education, where English is taught as a Foreign Language (EFL), students are required to develop academic writing skills despite challenges such as large class sizes and little individualised feedback.

Context and rationale

Even though academic writing is essential to university studies, Moroccan EFL students still find it to be one of the most complex skills. Many students struggle to establish coherent sentence patterns, convey their thoughts clearly, and choosing correct words. These problems are not just linguistic; they are linked to general difficulties, including insufficient time for writing instruction, few practice opportunities, and the challenge of giving each student thorough feedback. In many universities, writing instructors may oversee dozens of essays per week, making it practically impossible to provide complete, detailed comments to every student.

This gap opens the door for AI-assisted writing tools. Unlike basic grammar checkers, platforms like Grammarly provide students with more sophisticated suggestions for word choice, sentence clarity, cohesion, and even tone. However, while these tools are increasingly discussed in teaching/learning contexts, there is still limited empirical evidence assessing their influence on EFL academic writing in Morocco. My research, therefore, sought to answer the following question: How can AI-generated feedback influence students’ lexical variety and sentence complexity in academic writing?

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Wednesday, 18 February 2026

the 'life in the uk' test: a critique

The British government has had in place for some years now its Life in the UK Test which, if passed, will enable people to become UK citizens.

There are lots of websites that ask if you “think you know Britain?” - and give you an example text to try out online. And when people who already have a British passport try it themselves, well, it's actually quite difficult, as with this journalist on the Daily Express realised last year: I took the Life in the UK citizenship test - it's not so simple.

Other commentators would say that the test is actually not relevant to life in the UK, with the Guardian recently suggesting: Forget Hadrian’s Wall. The UK citizenship test should ask about Corrie, bus queues and Greggs.

In fact, there is considerable criticism of the test.

In June 2022, the UK parliament's Lords Committee requested an urgent review of the Life in the UK Test:

The Committee found several problems with the Test:an official handbook full of obscure facts and subjective assertions (including offensive historical content),

  • inaccessible test centres,
  • poorly-phrased questions that trivialise the process, and
  • costs that can be prohibitive for some, among others.

The Committee also stressed the need to reintroduce taught courses, known to promote social cohesion and gender equality, as an alternative for those who may find a test particularly challenging.

The Committee is astonished that the Government has not yet conducted its long-overdue review of the Test and of its associated handbook. The Committee calls on the Government to appoint an Advisory Group to conduct a review to be published by a set deadline.

Others feel very much the same, with this study from the Durham Law School asking The Life in the UK citizenship test:Is it unfit for purpose?:

The Life in the UK citizenship test was launched in 2005 and revised in 2007. The test must be passed by anyone applying for Indefinite Leave to Remain (ILR) or naturalisation. Past editions were criticised for factual inaccuracies and their failure to include much information about British history and culture. The third edition was published in March 2013. It is a comprehensive departure in form and content from past tests that raises several serious concerns about the construction of the test. Its inability to meet its central goal as a test of knowledge about life in the United Kingdom renders it unfit for purpose and it is in need of urgent reforms. 

The UK Immigration Lawyers also ask:  Is the Life in the UK Test Fair? New Survey Raise Big Questions:

Our survey has exposed surprising gaps in historical and cultural knowledge among Brits. The findings raise questions about the fairness of Life in the UK Test for British citizenship or settlement applications.

This is not just the opinion of journalists, academics and lawyers, as Wikipedia notes in its piece on the Life in the United Kingdom test:

The test has been frequently criticised for containing factual errors,[1] expecting candidates to know information that would not be expected of native-born citizens[2] as well as being just a "bad pub quiz" and "unfit for purpose".[3][4]

In other words, if most British citizens were asked to complete this test, they would fail - which might question whether they should 'qualify' as being British citizens!

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Monday, 9 February 2026

academic freedom in the united states

This blog has looked at press freedom around the world - but what about academic freedom?

In the United States, they seem quite determined in banning books: the school curriculum and critical race theory.

Here's a report from the latest Philosophy Now magazine in their News: February/March 2026:

Philosophy Professor Banned from Teaching Plato’s Symposium

More than 200 courses at Texas A&M University have been flagged or cancelled as part of a review called by the system board into course content related to race and gender, according to academics who contacted Inside Higher Education and other publications. The scope of the review has extended well beyond contemporary material. Alongside feminist writers and queer filmmakers, foundational figures in Western philosophy have been targeted.

Philosophy professor Martin Peterson, scheduled to teach his usual course on Contemporary Moral Problems, was instructed by university leadership to remove several passages by Plato from his syllabus. In an email from department chair Kristi Sweet, Peterson was given a choice: either eliminate “modules on race and gender ideology, and the Plato readings that may include these,” or else be reassigned to a different course. This effectively banned him from teaching Plato’s Symposium, a canonical Socratic dialogue focused on the nature of love that also discusses issues relating to patriarchy, masculinity and the human condition. Peterson objected strongly, and as the dispute escalated he wrote: “Your decision to bar a philosophy professor from teaching Plato is unprecedented … You are making Texas A&M famous – but not for the right reasons.” Despite his protest, Peterson ultimately agreed to revise the syllabus, replacing the censored material with lectures on free speech and academic freedom. Rather than ignoring the incident, Peterson plans to incorporate it directly into his course material: “I’m thinking of using this as a case study and assign some of the texts written by journalists covering the story to discuss,” he explained. “I want [students] to know what is being censored.”

And here's the reaction from the press at the time:

Professor Replaces Banned Plato Texts With Article on Censorship

Texas A&M Removes Plato from Introductory Philosophy Class

Is Plato woke? Texas A&M professor speaks out after being banned from teaching the Greek philosopher | WUWM 89.7 FM - Milwaukee's NPR

A&M demands prof remove sexual orientation and race from his philosophy class - Dallas Voice

There's an intensifying kind of threat to academic freedom: Watchful students serving as informants

Here's an interview with the professor - and a comment that follows:

I taught Philosophy for forty years before my retirement; and Professor Peterson has, ostensibly been charged with "corrupting the youth" as was one of the charges levied against Socrates. Thankfully, he is not likely to be silenced in in the same way as Socrates. And I applaud the good professor's sense of Socratic restraint in his apologia. The real harm is done to his students, who have been denied the chance to have him guide them to favoring philos over eros, as Socrates argues in his speech. I taught The Symposium many times, and can say that my students' reading it--and in open dialogue about the many perspectives on love that it poses--was one of the most transformative classroom experiences for students that I can recall. I can only hope that Professor Peterson's accusers will come out of their cave, and see the light.

INTERVIEW: Texas professor censored over Plato curriculum speaks out | The College Fix

What about academic freedom generally in the United States?

Examining threats to academic freedom in America and the world | Harvard Kennedy School

University of North Carolina moves to define academic freedom

40 strikes on academic freedom in 2025: Is US higher ed losing its nerve? - The Times of India

Explained: Why US universities are rejecting Trump’s controversial higher education compact

How University Governing Boards Can Protect the Independence of Colleges and Universities - Center for American Progress

Monday, 26 January 2026

carl rogers and communication

We seem to forget that people matter! Psychologist Carl Rogers put them first:

The person-centered approach, Rogers's approach to understanding personality and human relationships, found wide application in various domains, such as psychotherapy and counseling (client-centered therapy), education (student-centered learning), organizations, and other group settings.

Looking at his person-centered therapy:

Person-centered therapy emphasizes the importance of creating a therapeutic environment grounded in three core conditions: unconditional positive regard (acceptance), congruence (genuineness), and empathic understanding.

And in education:

PCT has also been applied in educational and youth counseling settings. Its emphasis on empathy, acceptance, and authentic communication makes it particularly effective for adolescents and young adults who are navigating identity development, interpersonal challenges, and emotional regulation. Additionally, the non-directive nature of PCT allows it to be used across cultural contexts where traditional therapist-led approaches may not align with community values or client expectations.

He's quite important, with his Humanistic Approach and Psychology:

In the landscape of 20th-century psychology and education, few figures loom as large as Carl Ransom Rogers. His person-centred approach to therapy and education has left an indelible mark on how we understand human growth, learning, and interpersonal relationships...

These ideas have had a profound impact on our understanding of child development and learning. They have influenced educational practices, particularly in Early Years settings, by promoting child-centred approaches that value each child’s unique perspective and potential for growth (Rogers, 1969).

Rogers’ work has not only shaped the field of psychology but has also had far-reaching implications for education, counselling, and even international diplomacy. His emphasis on empathic understanding and unconditional positive regard has influenced approaches to conflict resolution and peace-making on a global scale (Kirschenbaum, 2007).

From the Infed website, we go deeper into Carl Rogers, core conditions and education:

The strength of Rogers’ approach lies in part in his focus on relationship: "We cannot teach another person directly; we can only facilitate his learning".

Carl Rogers was a gifted teacher. His approach grew from his orientation in one-to-one professional encounters. He saw himself as a facilitator – one who created the environment for engagement. This he might do through making a short (often provocative, input). However, what he was also to emphasize was the attitude of the facilitator. There were ‘ways of being’ with others that foster exploration and encounter – and these are more significant than the methods employed.

He was particularly interested in Experiential Learning:

Rogers distinguished two types of learning: cognitive (meaningless) and experiential (significant). The former corresponds to academic knowledge such as learning vocabulary or multiplication tables and the latter refers to applied knowledge such as learning about engines in order to repair a car. The key to the distinction is that experiential learning addresses the needs and wants of the learner. Rogers lists these qualities of experiential learning: personal involvement, self-initiated, evaluated by learner, and pervasive effects on learner.

Here are a couple of (short!) videos:

The Humanistic Theory by CARL ROGERS - Simplest Explanation Ever - YouTube

Tuesday, 13 January 2026

leopold kohr: opposing the cult of 'bigness' - and understanding that 'small is beautiful'

The idea that Small Is Beautiful was first popularised by the German-born British economist E. F. Schumacher over fifty years ago.

But his challenge to 'bigness' came from his mentor Leopold Kohr. And indeed, another of Kohr's pupils gave the lecture The Wisdom of Leopold Kohr at the Schumacher Center for a New Economics - this being the educationalist and philosopher Ivan Illich who has featured several times on this blog:

During his life-time, this teasing leprechaun was recognized by very few as a man ahead of his time. Even today, few have caught up with him; there is still no school of thought that carries on his social morphology... Throughout his life, Kohr labored to lay the foundations for an alternative to economics; he worked to subvert conventional economic wisdom, no matter how advanced.

With more on Leopold Kohr from the Schumacher Center for a New Economics:

Believing in the effectiveness of returning to the local level to solve the problems affecting humankind, he saw small self-governing communities as best able to solve their problems with their own resources.

He was against 'bigness':

Leopold Kohr was highly critical of the claim that the world is split into too many states and opposed pan-nationalist, continental and global unions. He argued that the success of Swiss Confederation did not lie in a union between the French, German and Italian-speaking peoples, as that would lead to the domination of Swiss Germans and to the gradual decline of other groups. The reason that Switzerland remained diverse was that instead of having three nationalities, it was federated into 22 cantons, representing the actual cultural divisions of Switzerland. Kohr argued that number of autonomous cantons "eliminates all possible imperialist ambitions on the part of any one canton, because it would always be outnumbered by even a very small combination of other".[15]

According to Kohr, a European Federation of unequally large states would lead to a domination of a single nation and thus an erosion of dialects and smaller languages "with just the same inevitability as the German federation, in which 24 small states were linked to the one 40-million Power of Prussia ended up in Prussian hegemony". For him, a successful European unification can be based only on the Swiss model, which would entail splitting the existing nation-states into smaller ones on the basis of cultural and historical regions. He defends the concept of Kleinstaaterei by arguing that while in the Middle Ages, wars were common, they were brief and caused little to no devastation. However, after the consolidation of Europe into a few large states, every war that erupted between caused huge destruction and loss life.[15]...

Kohr also discusses the problem of cultural heritage and cultural assimilation. According to him, culture is a product of individuals, and since individual cannot prosper under a large power, neither can culture. He describes democracy as a "system of divisions, factions, and small-group balances", which slowly wither away under internal consolidation of a large state and with it the ability for cultural and intellectual flourishment.[27]

Following the banking crisis of 2009, the author Paul Kingsnorth wrote in the Guardian that this economic collapse is a 'crisis of bigness':

One man who would not have been surprised by this crisis of bigness, had he lived to see it, was Leopold Kohr. Kohr has a good claim to be the most important political thinker that you have never heard of...

Drawing from history, Kohr demonstrated that when people have too much power, under any system or none, they abuse it. The task, therefore, was to limit the amount of power that any individual, organisation or government could get its hands on. The solution to the world's problems was not more unity but more division. The world should be broken up into small states, roughly equivalent in size and power, which would be able to limit the growth and thus domination of any one unit. Small states and small economies were more flexible, more able to weather economic storms, less capable of waging serious wars, and more accountable to their people. Not only that, but they were more creative. On a whistlestop tour of medieval and early modern Europe, The Breakdown of Nations does a brilliant job of persuading the reader that many of the glories of western culture, from cathedrals to great art to scientific innovations, were the product of small states.


To understand the sparky, prophetic power of Kohr's vision, you need to read The Breakdown of Nations. Some if it will create shivers of recognition. Bigness, predicted Kohr, could only lead to more bigness, for "whatever outgrows certain limits begins to suffer from the irrepressible problem of unmanageable proportions". Beyond those limits it was forced to accumulate more power in order to manage the power it already had. Growth would become cancerous and unstoppable, until there was only one possible endpoint: collapse.

Here are some very helpful reviews and summaries of The Breakdown of Nations by Leopold Kohr on Goodreads

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Friday, 2 January 2026

metaphor is everywhere - and is the stuff of language

Using metaphor is a very good way to communicate.

For example, in how to give a 3 minute presentation we learn that winning speakers made use of metaphor and other verbal illustrations to simplify a complex idea.

If we accept that we are by nature multilingual, then it's good to have an understanding of how metaphor works and that it is central to how in fact language works.

We live by metaphors, as in clichés, pragmatics and how we use language to connect us beyond the actual words used:

Metaphors We Live By - Wikipedia [metaphor is a tool that enables people to use what they know about their direct physical and social experiences to understand more abstract things like work, time, mental activity and feelings.] and Metaphors We Live By: George Lakoff and Mark Johnson - YouTube [Lakoff and Johnson argue that metaphors aren’t just poetry, but a fundamental part of our brain conceptual system. That is, they’re central to the way we perceive ourselves, others, and the world.]

It goes pretty deep, whether it's the language of money... the language of religion... the language of love...:

The Bible is peppered with the language of debt. Sin, forgiveness, reckoning, redemption - all of these words actually derive from the language of ancient finance. What's more, this seems to be true in all the great religious traditions - not just Judaism and Christianity, but Hinduism, Buddhism, Taoism, and Islam - all of their texts are filled with financial metaphors, many of which relate to issues surrounding debt... We tend to think of these religions as teaching us that we must repay our debts. But the truth is that the financial metaphors in religious texts are oddly ambivalent. The original translation of the Lord's Prayer from 1381 reads "Give us this day our daily bread, and forgive us our debts, as we also have forgiven our debtors". But do we forgive our debtors? Actually, most of us don't.

[There is in The Merchant of Venice] the ironic weight the actors gave to all the financial metaphors that Shakespeare deploys in the love plot. Bassanio’s pursuit of Portia is first announced as his scheme “to get clear of all the debts I owe”, because Portia is rich. He refers to Portia’s famed “worth”, and calls her a “rich” “gem”. He marvels: “Look on beauty, / And you shall see ’tis purchas’d by the weight.” And while Shylock demands the fulfilment of the “bond” that Antonio signed, the pledged lovers twitter happily about “love’s bonds”, and Graziano speaks of the “bargain” of their faith. At the end, Portia tells Antonio that he is going to be Bassanio’s “surety”, to guarantee his faithfulness.

Or, to look at a BBC piece on the words that help us understand the world

We use them so much in everyday language that we often don’t even notice them, but metaphors and similes help us think more deeply – and make sense of the world around us...

And here's a fascinating piece on The Ubiquity of Metaphor from the perspective of a behavioural scientists.

So, it's more than just a bit of 'fancy' or 'flowery' language: language is metaphor.

Let's look at some philosophy and whether someone can explain structuralism to me like I'm 5;

1: Levi-Strauss reckoned that the way we think about things has been set in place already by cultural factors (mainly language) - so the individual is almost a base through which ‘society’ does its work. Think about it like this - language existed before we were, and will continue after we will be gone, but we think through it and it constrains our understanding. The language allows understanding by contrasting together concepts, like dark:light. Would you understand dark if you didn't understand light? Then language goes one step further, and uses metaphor (or, if you like, myth) to allow even deeper understanding of something. So dark is to light as order is to chaos as Man is to Woman. You understand the first concept much more richly by linking it to your understanding of the other contrasts.

2: We actually understand things only through metaphors. Every word was once a metaphor - 'muscle' for example, came through the German word for 'mouse', because muscles looked like little animals moving under the skin. This extends up how we act out concepts. When we speak of 'knowledge', for instance, we understand it to be a 'space'. We 'shed light on that' or 'find common ground', or 'another perspective'. We therefore exchange knowledge freely, because everyone can stand in that space. Other cultures, for instance the Maori of New Zealand, understand knowledge to be a treasure. They therefore DON'T share knowledge except with (male) descendants, and don't particularly care if it's actually right or not, because it was a gift from their ancestors. See how this metaphor language stuff shapes society and understanding?

And let's look at the magazine Philosophy Now and A Gentle Introduction to Structuralism, Postmodernism And All That:

Structuralism arose on the continent, in particular in France, in the early 60s. The first ‘big name’ was Claude Lévi-Strauss, an anthropologist, who took on Jean-Paul Sartre, the leading French intellectual and philosopher of the time, and didn’t so much win, as went unanswered (which from Sartre’s point of view was worse). Here was France’s main philosopher, Sartre, who usually had something to say about everything, being attacked in Lévi-Strauss’ The Savage Mind, and yet not replying! The implication was that he couldn’t reply, and the intellectual mood began to move towards Lévi-Strauss’ intellectual position, which he called structuralism.

A simple explanation of structuralism is that it understands phenomena using the metaphor of language. That is, we can understand language as a system, or structure, which defines itself in terms of itself. There is no language ‘behind’ language with which we understand it, no metalanguage to explain what language means. Instead it is a self-referential system. Words explain words explain words (as in a dictionary), and meaning is present as a set of structures.

Helpful?!

To finish, here's something a bit strange(r)...

Going further, malaphors are when we get our metaphors mixed up [as in "it's not rocket surgery" instead of "it's not rocket science"!]

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Thursday, 30 October 2025

listening to the languages of papua new guinea and questioning the notion of a 'universal grammar'

It's clear that language is a human thing.

But how has language come about? What do languages have in common?

Here are some ideas:

the language of thought hypothesis

learning theory: the poverty of the stimulus

paulo freire and the tabula rasa

steven pinker - and language

The most dominant theory comes from Chomsky:

theories of language learning and teaching: behaviourism vs nativism

chomsky and language acquisition

what makes us human: noam chomsky and human languages

behaviourism >>> krashen... pinker... skinner... chomsky

As Wikipedia summarises:

Universal grammar (UG), in modern linguistics, is the theory of the innate biological component of the language faculty, usually credited to Noam Chomsky. The basic postulate of UG is that there are innate constraints on what the grammar of a possible human language could be. When linguistic stimuli are received in the course of language acquisition, children then adopt specific syntactic rules that conform to UG.[1] The advocates of this theory emphasize and partially rely on the poverty of the stimulus (POS) argument and the existence of some universal properties of natural human languages. However, the latter has not been firmly established.

Other linguists have opposed that notion, arguing that languages are so diverse that the postulated universality is rare.[2] The theory of universal grammar remains a subject of debate among linguists.[3]

And the theory is indeed being debated.

This month, the British Academy Neil and Saras Smith Medal has just been awarded to Professor Nicholas Evans for his long and distinguished career working on endangered languages, both documenting hitherto undescribed languages and exploring the consequences of such data for general linguistic theory.

This is the linguist they can’t shut up

Nicholas Evans was wading out to a boat moored in the shallow Gulf of Carpentaria, off the northern coast of Australia, when he felt what he thought was a baby shark nipping at his heels. The “nips” were actually bullets hitting the sea on either side of him. They had exited a rifle wielded by a hungover pilot called Fletcher...

And this is his book, courtesy of the New European/World:

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Words of Wonder: Endangered Languages and What They Tell Us (The Language Library) : Evans, Nicholas: Amazon.co.uk: Books

This is quite revolutionary when it comes to understanding human language, because, through a lifetime of deep listening, Nicholas Evans has reshaped the global study of languages:

Evans’ work has made a significant impact beyond academia – interpreting for Native Title cases and cultural heritage documentation, developing writing systems for previously unwritten languages, and helping revitalise endangered languages.

Evans is currently teaching in Garrthalala, Northeastern Arnhem Land at a new ‘bush uni’ initiative aimed at bridging the path to university studies for Yolŋu Matha-speaking students. He will return to Canberra next month to continue exploring how languages shape – and are shaped – by the ways humans think, feel, and imagine.

It’s a reminder that every language reveals a unique act of human imagination, and a testament to a lifetime spent listening deeply to the many voices of our world.

Interestingly, Chomsky was the first to receive the British Academy prize - as reported by the Observer this weekend on Cracking the code of Papua New Guinea’s undocumented languages:

The first winner of that medal, in 2014, was Noam Chomsky. Chomsky famously emphasised the commonalities across languages, the universal template or grammar that a baby is born with, that allows it to pick up any natural language with minimal prompting.

Evans thinks the Chomskyans are looking through the wrong end of the telescope, and that what defines language is its staggering diversity – the vast span of “engineering solutions” that evolution has found to the problem of human communication.

A language must allow a person to express any idea to another person, but it also has to be learnable by babies. These two constraints drive language evolution, but what nobody yet knows is where the limits of the possible lie. How big is the language design space? Or, to put it another way, how complex or expressive of the minutiae of human experience can a language become, before it becomes unlearnable?

The reason nobody knows this is because it is thought that only about 10% of the estimated 7,000 living languages are well documented. Since 90% of those languages are also endangered, with many of the unwritten ones being at the greatest risk of extinction, Evans has long argued for the need to record them.

The linguists who take on that painstaking task are constantly reminded of the ocean of diversity on whose shore they stand. “Almost every new language that comes under the microscope reveals unanticipated new features,” Evans and fellow linguist Stephen Levinson, then director of the Max Planck Institute for Psycholinguistics in Nijmegen, the Netherlands, wrote in a landmark 2009 paper questioning the mainstream Chomskyan view.

There is another reason why Evans considers documentation so vital. Language infuses everything we do, so studying it is, he says, “mainlining into the human experience” – past and present.

This is the research by Nicholas Evans and Stephen C. Levinson from 2009: With diversity in mind: Freeing the language sciences from Universal Grammar | Behavioral and Brain Sciences | Cambridge Core

The Evans-Levinson work is quite fundamental to what makes us human:

Linguistic diversity then becomes the crucial datum for cognitive science: we are the only species with a communication system that is fundamentally variable at all levels. Recognizing the true extent of structural diversity in human language opens up exciting new research directions for cognitive scientists, offering thousands of different natural experiments given by different languages, with new opportunities for dialogue with biological paradigms concerned with change and diversity, and confronting us with the extraordinary plasticity of the highest human skills.

Others have followed this up, looking at the myth of language universals and the myth of universal grammar:

It has been widely argued that an innate Universal Grammar (UG) must be postulated to explain two key observations: first, that languages share putatively “universal” patterns, which appear arbitrary from a functional, communicative point of view; and second, that children acquire language so readily from an apparently impoverished linguistic input (the “poverty of the stimulus” argument). The second point has been the subject of considerable recent interest, with many theorists arguing that linguistic input is richer than has previously been suspected (e.g., Pullum & Scholz 2002; Reali & Christiansen 2005) or that modern learning methods are richer than is often presumed (e.g., Chater & Vita´nyi 2007; Harman & Kulkarni 2007). The first argument, based on language universals, has gone relatively unchallenged in the cognitive science literature– but no longer. Evans & Levinson (E&L) provide powerful evidence that language universals are myth rather than reality, and hence, that this line of defense of UG is swept aside. It remains to be explained, though, how languages came to display such stunning diversity, and this is where research on language evolution may offer some insight.

Finally, another [Vyvyan] Evans has written a more accessible book challenging The Language Myth - but it was really not liked by the academic establishment:

In 2016, Language, the flagship academic journal of the Linguistic Society of America published a series of "Alternative (Re)views"[12] by six leading linguists, all addressing The Language Myth. Evans was originally invited to contribute a response to those articles. However, his submission was rejected by the journal's review editor.[13] Evans wrote an open-letter to the linguistics community claiming that he was being censored.[14]

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Friday, 24 October 2025

generation alpha in the esl/esol/tefl classroom

Do we know what the Generation Alpha is all about?

We need to look out for the Gen Alpha Characteristics To Know For 2025:

They’re still in school, but don’t be fooled - Gen Alpha are already steering spending decisions, redefining what fun looks like, and making their presence felt across screens, stores, and society.

Born from 2010 onwards, they’re the world’s youngest generation, but they’ve got plenty to say. And thanks to over 20,000 kids across 18 global markets telling us exactly what’s on their minds, we’ve got a front-row seat to what they think, feel, and do.

But first we need to ask Generation Alpha: What Is It? Is It Real?

And then we can look at: What do Gen Z and Generation Alpha want from their education and beyond?

The E L Gazette tells us about Generation Alpha in the Classroom: New Approaches to Learning - looking at a new book just out:


Firstly, a few questions. Over their careers, how many generations of learners and their various attributes are language teachers expected to be able to understand and react to? How, when and why did Generation Z expire? Lastly, how is Generation Alpha (GA) different to the previous ones? These were just a few of my thoughts before I opened this title.

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Wednesday, 22 October 2025