Holding onto the Future, Antony Gormley (1987).
One is looking at a mould of a man holding an in descript mould. The mould in the foreground has potential to become something and this possibility it holds is being clung onto. This represents how insecure we are of our futures, these insecurities derive from a man’s inability to determine their own future. Gormley, when critiquing this work, quotes Joseph Boyd, “The man doesn’t yet know who he is, we must invent him.” The decision to do so suggests that the observer has the power to change this man’s future. So, do we not have an autonomous, self-determined future?
When realising the true fragility our own futures we begin to turn to others to prepare a mould for us to cling onto. The drive, ambition and autonomy of making these decisions for ourselves is removed and success is only possible in the eyes of the observer. This renders an individual powerless unless given the opportunity to be successful, by a liberated individual. Why are we so dependent on a system where our futures are not ours, but decision and reflections of others?
The power of liberation, the power of education.
Freedom from prescribed thoughts and behaviours is a doctrine that many believe is already given to them. But, much of our society and educational system is already predetermined and reflective of the interests of the liberated few, not the masses. The power that education can bring to an individual is unrivalled:
“Education either functions as an instrument which is used to facilitate integration of the younger generation into the logic of the present system and bring about conformity or it becomes the practice of freedom, the means by which men and women deal critically and creatively with reality and discover how to participate in the transformation of their world.” (Paulo Freire, 1996)
So, what we appear to have is an educational system that reflects the interests of a conformist society where the young are integrated into society. We only have to refer to innovations, movements and liberations to understand the positive power free thought provides society with. This is not to suggest that every person is going to radical change the world we live in. Yet, it will provide a society where everyone knowingly contributes. To build an educational system where we strive to liberate and produce radical individuals who all have the power to determine their own future is a just system.
Changes to education
Disproportionate emphasis on the importance of academic attainment has generated unnecessary focus on one aspect of what it means to be a human. This focus implies that we no longer look to educate people, but to generate the most reliable data to support our ideals of “Education”. This doesn’t reflect the requirements of being a radical thinker:
“The more radical the person is, the more fully he or she enters into reality so that, knowing it better, he or she can transform it. This individual is not afraid to confront, to listen, to see the world unveiled. This person is not afraid to meet the people or to enter into a dialogue with them. This person does not consider himself or herself the proprietor of history or of all people, or the liberator of the oppressed; but he or she does commit himself or herself, within history, to fight at their side.” (Paulo Freire, 1996).
Recent shifts in education are decoupling from a sole focus on academic performance and looking more at what we want our student to look and be like in the future. Movements towards character education are promising they already show evidence of developing individuals who care about themselves and their lives (EIF, 2015). These humanist approaches suggest we are moving in the right direction of developing well round educated individuals. We must be careful not to view the development of character in terms of reliable data, because you can not quantify a person. Is this enough to create liberated individuals who have the power to determine their own futures?
Unfortunately not… (I’ll be blogging about this next time).