Bmarp11 ebook 3 v8 gr 01 09 2014 final

Wildman, P. (2011). [BMARP11] Zen and the Art•ifice of Ingenuity eBook3. Archaic Renaissance: Reprising the Bushy ~ the potential emergence of a post-capitalist political class and pedagogy based on experience and transcendence. Brisbane: The Kalgrove Institute. 230pgs.

Reprising the Bushy by

Paul Wildman (2014)

On The Potential Emergence of a Post-Capitalist Political Class and Pedagogy based on Experience and Transcendence

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Paul Wildman 09-2014 V8 paul@kalgrove.com

Mob: 0412027818 www.crafters-circle.com

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1. Preface In Australia, "bushy" is the term for those who can act forward wisely and solve problems with what is available while developing innovations in the field that respond to broader needs. A bush mechanic is committed to self-reliance and excellence at her task and is not to be confused with a ‘backyard mechanic’ who does shoddy work. And a Bushy can look both ways to the mechanic and the bench and to the bush to find patterns in nature.

‘Bush Mechanic' in the Australian vernacular means in German Volk Handwerker.

Mechanic can be translated as Arbeit or labour or Handwerker – a chiro-ist so to speak.

Intriguingly, Mechanic is also a cognate of Spiel or play as Mechanisch. So we have the tri-unity of Mechankier (practical person), Mechanic (Handwerker), and Mechanisch (as in play). Kids and Adults Learning today is essentially playless, handless and anti-practical.

Indeed play has been eliminated even from pre-school curriculum. For me this is the final decay of culture into an amorphous centralised elite controlled Animal Farm. We have to DIY now there is nothing else ‘left’.

What do artificer, bricoleurs, bush mechanics and Bob (or Bobbi) the builder have in common?

They relish novel situations. They enjoy applying their ingenuity to problems, working out new approaches using whatever is available. They like putting together bits and pieces of their relevant experience with a dash of innovation.

Bushy/Artificers use a design system incorporating trial and error until they have something that works. All of us have a touch of the bush mechanic in us. We know more than we can tell. We are capable of creativity and innovation. We understand that action research works best when most flexible. As action researchers we are used to fine-tuning a project on the run until it works.

We see this ‘touch’ today in the Hacker, Maker, Permaculture and Steampunk movements. These skills will be absolutely crucial after the apocalypse of say GFC2 and the worsening of Global War(m)ing and spreading de-industrialisation in so called ‘developed nations’ ie the North.

Research has shown that there is a ‘pattern that connects’ viz. six principal attributes of ‘bush mechanicing’ these are: 1) The exemplar project – this is a prototype project that embodies the best of the best so to speak of the bushies work – the working showpiece – not fancy or necessarily expensive rather detailed and intricate and ultimately most effective and efficient in its operations 2) Inner – outer balance in the Artificers life i.e. a balance in personal and social understandings and action 3) The social need – the bushie makes the project primarily for the social need and challenge - not to make money 4) The big picture – the bushie sees how his or her innovation will fit into the big picture and ‘help the world’ 3

5) Harmonisation – in how the parts of the exemplar project fit together – synergy in the interfaces so to speak 6) Learning – in many ways the bushy way is the forgotten way for vocational learning and adult and community education – so the bushy skills and methods are important to pass on

Some examples of Bushies Bush mechanics, although not necessarily inventors are innovators who can ‘bricolage’ things together to make something new that will do the job elegantly, can include folk who have met the above four criteria in for instance the areas of marine innovation, farm implement prototypes (e.g. the ABC Landline program), an eco-village, trail for a local democracy system, likewise for local economic or currency system, indigenous folk who can fix a car from almost nothing.

A Bush Mechanic is someone who: 1) Generates exemplar projects, to demonstrate a better world is possible, by way of ingenuity, or 2) Sees ingenuity as a thing in itself, a process created by an artificer forming exemplar projects, or 3) Becomes a Bush Mechanic/Artificer through the innate process of human development and empowerment (usually involving mentoring by another Artificer) 4) Stands aside from conventional wisdom and starts from somewhere different, somewhere at once blazingly forward looking and also strongly linked to the past. Somewhere, someone, some process of active innovation which demonstrates in today’s technologised world the unity in thinking and doing.

The bushy is prime’I’tive. That is the whole issue with the way our culture and epistemology pejoritises the archaic as primitive and knuckle walking. I use the term to problematise our world view. Primal energy and the archaic and the bushy, including indigenous cultures such as the Aust Aboriginal is deeply spiritual and, for me, calls for ongoing meditation and prayer as to why this is the case and how our culture tends to reduce and eliminates this energy.

These folks have learnt how to flow and focus this primal prime’itive energy their chi, their taste of the creative Demiurgic Field that is the Bushy.

Our culture derides this but The Bushy is about how to see God’s fingerprints in this energy, how to see the pattern that connects them as they/we become "more fully human". Their energy gives life to and is an expression of Gaia’s life energy. In my view – it is an entre’ to a (disappearing) land that (present day western) time forgot. This land is crucial to our, and Gaia’s, survival.

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Such modalities and worldviews are essential to integrate, even in more "sophisticated" societies.

We need to maintain and preserve and sustain the manual-cognitive connection to our deep creativity. Therefore our exemplars span from indigenous examples to those emerging from academics that aim at keeping vital perceptual and survival skill alive in our global culture.

Indigenous folks are mechanics of and in the bush; Westerners are more mechanics in the bush.

The Artificer is a Renaissance person. The exemplar project is not essentially materialistic, i.e. a technological endeavour; it is ideational, i.e. a socially, ethically and morally necessary social innovation. Artificers integrate life at the individual perspective then collaborate, integration is not from the group perspective rather it is as indicated around the individual as expressed through the exemplar project Integrated learning strategies provide proactive, community based responsive learning enrichment programs and services which enable Kids and Adults as individuals and groups to participate as active citizens towards becoming valued contributors to their community’s social, economic and environmental diversity and development. We can jointly conceive, design and implement with integrity individual and joint exemplar projects that integrate related skill sets for active learning.

Our vision is of a just and compassionate world for our children’s children.

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Table of Contents 1. Preface ......................................................................................................................................3 Some examples of Bushies ........................................................................................................4 2. Introduction ...........................................................................................................................13 The Bushy as code-breaker .....................................................................................................14 Is the word p-regiven? ............................................................................................................15 Introducing Performative Research (PR).................................................................................17 How then can Social Media help this transition before it’s too late? .................................18 The Four Riders of the Wests Apocalypse ...........................................................................19 Some Theoretical Underpinnings of the eBook Series ........................................................20 First up ~ fess up: Bushy baggage, and despair work .............................................................22 Exegetics and its role in this eBook Series ..............................................................................23 From Praxis to Sixarp...............................................................................................................24 The Decline of Play parallel’s the Decline of Creativity at Home and School .....................24 Kohr’s Theory of Social Scale ...............................................................................................25 The six dimensions of the ‘great dumbing down’ of interest in ‘arts and crafts’ ...............26 Neological and Pedagogical Terms and Bushy quotes ............................................................26 Lexicon – continued from eBook 1 and eBook 2 ....................................................................27 Social Change Theory embedded in this eBook: Buckminster Fuller: system repletion ........48 Pedagogy as used in this eBook ..............................................................................................55 Pedagogy in need of a new underpinning myth - an intentional community ....................55 Is this all there can be to education after Auschwitz? ............................................................58 Critical and Praxial aspects of Adorno’s re-membering ......................................................59 Pedagogy and spherical protection – sociosphere, biosphere and physiosphere ..............61 Nature as a Bushy: evolution as bricolage i.e. artificering ......................................................61 Mammals – where evolution took a wrong turn? ..................................................................63 3. Our Future of our Deep Past: The Macro-Historiography of the Bushy ........................64 The Bushy and the Carbon Tax – Chuck-a-Cuba .....................................................................65 Unmapping the Present ..........................................................................................................65 The Relationship between Craft and Art for this eBook .........................................................65 Biomimicry, Permaculture, Bush Mechanics and real-time ‘D’esign ......................................68 Singing Up the Exemplar Project .........................................................................................69 Western Goddesses and God of Craft – Athena/Minerva and Hephaestus/Vulcan ..............69 6

Western Goddesses and God of Sauvage – Fauna, Pomona and Artemis .............................70 The Technocratic movement of the 1930’s from a M∞ARR perspective ..............................71 So can Critical Realism be a way forward for the Bushy?! ......................................................72 Critical Agency skill sets required by the Bushy writ large ..................................................72 The Limits of Pedagogy ........................................................................................................74 Archaic Renaissance as a precursor to the Post Apocalypse Renaissance .............................74 Some deep macro-historical questions from an Archaic perspective ....................................75 Archaic ∞ Modernity Renaissance Reconciliation (A∞ MRR) ................................................77 Is there a A∞MMR alternative to our Auschwitz?.................................................................77 Auschwitz our Faustian Garden of Eden today where Nature is Jewish ................................78 Songlines of the Archaic ∞ Modernity Renaissance Reconciliation (A∞ MRR) .....................79 Backgrounding the Enlightenment ......................................................................................80 The Inquisition at the beginning, and Auschwitz and the end, of the Enlightenment ...........82 Auschwitz a European Project .............................................................................................83 The flip side of extermination is insemination ....................................................................83 The Inquisition a European Project .....................................................................................83 Some details on Auschwitz ..................................................................................................84 Appropriation of the sublime and pejoritisation of the mundane .........................................85 Arbeit macht frei – dual meaning - Die Regierung is das Volk ................................................85 So after Auschwitz can there be ‘right action’ ∞ ‘right knowing’? ........................................86 The Anti-Mythological Enlightenment and Modernity’s Progress .........................................87 Formal-Operations and the demise of Chiro-Operations .......................................................89 Foundational flaws in Status Quo Pedagogy(SQP) – Why CBT can’t work .............................89 What sort of society could be expected from SQP?............................................................89 SQP is detrimental to: ..........................................................................................................90 Steam Punk and the Bushy - The Chironetics .........................................................................92 Pedagogical design ..................................................................................................................93 Structure theft – whose learning is it anyway?!..................................................................93 Turbocharging steam punk ..................................................................................................93 10+2 Key Principles of Mutual Aid Anarchism (MAA) .............................................................95 [B] Anarchist Theory Principles ...............................................................................................96 Anarchist Praxis – Praxarchy ...................................................................................................98 Engaging digital natives and the transition to the digital commons ......................................99 7

Linking A∞ MRR and MMA through Praxarchy ................................................................... 100 Praxarchy and the Artificer Reprised: Towards the Indentured Citizen .............................. 101 Praxarchy and the Artificer Reprised: Education Cost the Great Pedagogical Betrayal ...... 101 Praxarchy and the Artificer Reprised: The Deep failure of Standard Pedagogy .................. 102 Praxarchy and the Artificer Reprised: Protiring into Bushy Artifice .................................... 103 The Crafters-Circle a songline for a crafters learning circle ................................................. 103 Longevity and the Bushy ...................................................................................................... 104 Eumemics, Eugenics and the Songline of the Crafter-Bushy ............................................... 104 Quo Vadis the University? .................................................................................................... 104 Dadirri – Archaic Renaissance through attentive presence ................................................. 105 Djalkiri - The Step Beyond Embodied To Environed ......................................................... 106 Married to Gaia: Gaia as an intimate member of (y)our family ....................................... 106 4. About the eBook Trilogy ....................................................................................................107 Where is our Ontological Anchor? ....................................................................................... 107 Types of experience .......................................................................................................... 107 Metaphysical experience .................................................................................................. 108 The Mutilation of experience and the ‘sauvage dialectic’ ................................................... 109 Finally the Omega points of the eBook Series - diremptive breakout or breakdown? .... 112 So what are the anticipatable outcomes of a diremptive world view? ........................... 114 What could a non-diremptive pedagogy look like then? Experiential Heuretics ............ 115 Epistemological Breakout into Experiential Heremeutics ................................................ 122 ↑ Breakout ↑ .................................................................................................................. 123 Our Ontological Anchor after the Apocalypse? ................................................................... 125 Ontological Anchor - Transhumanism (TH) – humans artificering us .................................. 125 An Ontological Anchor - a human only future will end in extinction ............................... 126 The emergence of a TransHuman bushy logic base ......................................................... 126 How then to engage Transhumanism? Off-Grid humanity ............................................. 128 What then for the humble Exemplar Project (EP)? .......................................................... 129 Do biotechnologies sound the death knell for humanism or its apogee? ....................... 130 Cyberontology .................................................................................................................. 131 Quo vadis chiroontology? ................................................................................................. 131 Quo Vadis Experiential Knowledge ...................................................................................... 131 eBook1: ............................................................................................................................. 132 8

eBook2: ............................................................................................................................. 132 eBook3: ............................................................................................................................. 132 5. What makes us human? Fear or play? .............................................................................133 Serious Play as the foundation of parenting which is the most serious form of vocation .. 134 Play as the ‘6thH’ in ‘1H’ to ‘3H’ to ‘5H’ to ‘6H’ Pedagogy .................................................. 134 Play Matters! Play makes us human!! And play always ALWAYS involves the hands ......... 135 Play and Montessori, Steiner, Vygotsky and Fröbel ............................................................ 135 Three approaches to learning .............................................................................................. 136 Apprenticeship Learning ................................................................................................... 136 10 components of a chiro apprenticeship ........................................................................ 137 Critiques of Apprenticeship Learning whereby the apprentice/ship: ................................. 139 Not only Play but now Handwriting dropped from US national curriculum ....................... 139 Play as Spiel – [Mechanisch-Mechaniker-Handwerker] – a crucial & forgotten trinity....... 140 Play and Writing – integrating manual and mental dexterity.............................................. 140 Play Lexicon .......................................................................................................................... 140 The Bushy: a second leg – a lost map – a prisoner released ............................................... 142 Mythopoesis and its potential role in releasing us the prisoner ......................................... 143 Lost Science of the Artificer – Awaken the Bushy................................................................ 144 Is Mastery control?............................................................................................................... 145 The Battle of the Three Pedagogical Paradigms in Anglophone Countries ......................... 145 The Bodger (hovel), Ant (nest) & the (ghost in the) Machine: ......................................... 146 Which paradigm(s) won? .................................................................................................. 147 Where are the Second Leg shards in Australia? ............................................................... 148 What would a Second Leg/Bodger Pedagogy look like for Australia? ............................. 149 Ten foundational pedagogical questions for citizen dialogue ......................................... 151 Handedness .......................................................................................................................... 153 How then do we re-member Education - pedagogy search and rescue? ............................ 154 Survival of the Weakest?...................................................................................................... 155 Chiro drives Cogno – Homo Habalis V’s Homo Piltdown- our silenced shadow selves ... 156 So how can we turn ‘chiro drives cogno’ into a Pedagogy............................................... 156 Twelve Approaches to Pedagogy ..................................................................................... 157 Exoteric ............................................................................................................................. 157 Esoteric ............................................................................................................................. 158 9

Chirosophy – the Mudra as an expression of Sacred Hands Pedagogy ............................... 160 Chiro~shaman – the Bushy as Shaman ............................................................................ 160 Chiromancy and Chironomia ............................................................................................ 161 The Seven Directions ........................................................................................................ 161 Incarnation........................................................................................................................ 163 From Experience Curve to Experience Cave ..................................................................... 164 Future University – From Monophonic University to Polyphonic Multiversity ............... 164 6. Where Do We Go From Here? ..........................................................................................165 Scale, Harmony, Balance, Equilibrium and Self-Organisation.............................................. 165 Cultural Cradle: designing an architecture for sustaining Cultural Change ......................... 166 Now come the Glocalisation movements – re-enculturating the world ............................. 166 Enter stage left the ‘Prepper’ [H+, H↔, H↓] .................................................................. 166 Transition Towns movement ............................................................................................ 167 From garbage recycling warrior to waste reusing nurturer ............................................. 167 Farmers Markets, Local Currency, CED, Biochar and the Bushy ...................................... 168 Artificer Design house - artifhaus ..................................................................................... 168 Design house system recommended by this eBook series .............................................. 171 Earth Jurisprudence – culture and the bushy................................................................... 171 7. Conclusions ..........................................................................................................................175 Summarising the key points from the three eBooks: eB1, eB2, eB3 ............................... 175 Recommendation 1: ............................................................................................................. 175 Recommendation 2: ............................................................................................................. 175 Recommendation 3: ............................................................................................................. 175 Cultural Renewal: Re-membering our cultures’ second leg ............................................. 175 Centrality of: [Interface/Shards/Braiding thinking & doing/post apocalypse] ................ 177 Wisdom of: [Sauvage/Oikonomia/autarky/Eldership/Life Wise Learning] ...................... 178 Dilemma of: low entropy pedagogy & economy.............................................................. 181 Our ultimate goal: the political Bushy - post-capitalist political Class ................................. 182 Bushy rite of passage ........................................................................................................ 182 Bush Mechanic unManifesto ............................................................................................ 183 My final wish ........................................................................................................................ 183 Figures/Tables ...................................................................................................................... 184 Neoliberalism triumphs? Technique cp. Techneque ........................................................ 187 10

Systems Analysis and the Bushy .................................................................................. 190 8. Appendix A: Self-Repair Manifesto .................................................................................. 195 9. Appendix B: Hackers and Makers Manifesto ................................................................... 196 10. Appendix C: Dark Mountain Project Uncivilisation Manifesto ...................................... 197 11. Appendix D: Bush Mechanic unManifesto: sauvage re-membering ............................. 199 12. Appendix E: Bush Mechanic Artificer Exemplar Project Evaluation Form ..................... 200 13. Appendix F Ancient wisdom today: Shaman | Mason artificer proposal ...................... 203 14. Appendix G: Research Ethics disclosure for this eBook series ....................................... 209 15. References ..........................................................................................................................236 Web: (accessed 03-2012).............................................................................................. 236 Psychological typologies ............................................................................................... 239 Text: .............................................................................................................................. 240

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Readers Notes: Ancient cp. Archaic. Here I prefer the use of the word Archaic and tend to use it as interchangeable with the word Ancient.

Archaic has more of the flavour beginning or early stages or direct as in Sauvage, Prim’e’itive, Feral or rambunctious, impulsive even reckless and intuitive who draw their strength more directly from their emotions, not as mediated by ‘civilisation’. Thus the sauvage person can be impulsive, wild, undomesticated, unrestrained and thus lacking technique if not techneque, thus deeply needing an apprenticeship/mentorship. So we have the line → Sauvage → chiro → techneque → Civilisation → cogno → technique → Modernity where → cogno drives out chiro → eliminates the Sauvage → decay of the civilisation → (hopefully) re-membering of the Sauvage → Archaic Renaissance → sauvage reprised. Sauvage Archaic however has the advantage of direct, grounded, say and do it as it is, practical, mutual (within tribe), multi-skilled, multi-tasked, intuitive, creactive, emotional and these all contributed to ingenuity, resilience, loyalty, courage and bravery.

This latter strength and the focus on chiro that goes with it is the precious gem even the Holy Grail that has been lost in the past 5 millennia.

So in re-membering the west we can go back to the beginning as we go forward and back toward a Modernity Archaic ↔ Renaissance Revival. Whereas Ancient refers mainly as the reverse i.e. something very old i.e. the meaning starts from now and looks back, often pejoratively, whereas Archaic starts from back and looks to now. The term Archaic Renaissance was given to me by Neil McLaughlin in June 2011 and was originated, in the sense it is used in this eBook, as far as we can see by Richard King in Melbourne some years before. Further ancient may be considered to go back to the dawn of ‘civilisation’ say 5000BCE and archaic to the dawn of ‘humanity’ lost in the mists of time – a period of 1.5m years minimum.

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2. Introduction Today we find ourselves in the era of what may be called ‘total progress’ which has replaced the catch cry from mid the last century of ‘total war’.

Can the humble DIY bushy artificer help here? Is there anything left worth saying or doing that will not be co-opted into this total war on nature through this total consumption war we find ourselves in – a process of de-naturalisation?

This eBook seeks to explore this question – a question of ‘re-naturalisation’ even – at least in part.

The Artificer or Bush mechanic does, as I seek to argue in this eBook series, anchor herself in the Memetic and Genetic history of our species.

I also submit that should this phenomenon receive re-newed attention everyone could feel a tug that is an echo that is a touch of a shard of within of a larger and more archaic capability/consciousness.

In archaic times the Artificer/Bushy was a practical form of social networking. Today we have the electronic noospheric form without its practical twin. Maybe the two can be reintroduced before the former disappears into second life and trans-humanism wins. This will occur through the singularity before 2040 unless we find a way to transmute the trend or to braid to it the volk the bushy or some other such phenomenon.

How do we move from this dominant think&thing oriented society to a silenced do&donor oriented one?

In this way the re-membering of history, of living educational praxis, of recovering this lost praxology, which has generated this eBook is both a look back and a look forward to a future economic system, a third economic path if I may, between austerity and quantitative easing so in this sense it may be about a post-capitalist economy and likewise the economic system is in turn underwritten by the pedagogical system supporting it so in that this eBook is about a third pedagogical path between Voc ed. and Higher ed. it may be seen as about a post-capitalist pedagogy.

This third path or space is analogous to Nakata’s Third Cultural Space of the Indigenous (DET, 2011:9). In many ways a sound proposal that third spaces be created as ways of thinking and doing, as social and psychological, connected to individual agency and political action as part of making space within everyday life.

The curriculum stays the same, though some cultural awareness work leaches into mainstream curriculum, however the process remains one of inducting the ‘other’ into the ‘wests’ cognology.

And I quote: “The challenge still remains – how does one build bridges between the Western scientific and disciplinary knowledge and the Indigenous ‘responsive, active eco-logical’ 13

knowledge that views ‘language, land, and identity as interdependent in a unique way and constantly renewed and reconfigured’?

I suggest that an adjunct to the western epistem is that of virtuality of cyberspace however, as discussed at length elsewhere in this eBook series, virtuality is rather a quintessential expression of the noospheric approach of the enlightenment to abstract thought than a practical enactment thereof or a separate epistem.”

[Note please: This is a profound improvement on the past, however it is a deep humanisation of the past as explained as follows, i.e. is the view of the world (from the school gate not VV) and not of the school gate. And note it is ‘The’ not ‘a’ and it is ‘school’ not ‘schools’, that is one school.]

So ultimately indigenous pedagogy is not acknowledged and probably doesn’t need to be as its job is to fit into white school/pedagogy but with culturally significant processes, plus it’s the view of the world from the perspective of The (one) school gate i.e. from within the single pedagogical system i.e. the school, out i.e. the conditioned pedagogical gaze. Indigenous and non-Indigenous — we all bring our share of ‘cultural baggage’; our assumptions about the ‘other’ (note the issue of pedagogy as in pedagogies’ is not challenged, nor is the issue colonisation viz. the elimination of cultures other than the Western rational scientific and disciplinary one, is described, at best, as ‘cultural baggage’ or surfaced here at all).

Today we recognise that: 1) Intellect cannot create empathy 2) Technical merit cannot demonstrate purpose (of life) 3) Leaders don’t control rather they are supported by the majority 4) Methods which were successful in the past - have no currency in this time 5) In the public mind material value has slipped from its previously unchallenged supremacy

The Bushy as code-breaker In this eBook series I have sought to establish that there are shards of a third way of knowing and learning. And these shards are like a fractured code from the past that can be re-joined even re-membered. Moreover the code is a vital part, now thoroughly discarded, of who we are as humans. Like the character Neo in the Matrix who realises there is a code within and under the noise of modernity. For me, I maintain that under this noise there is the fragmented largely buried shards of the code I call herein the Artificer/Bush Mechanic.

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Indeed the Bush Mechanic with her artifices of the exemplar project can be seen as the Volk Handwerker a little like the Volk Musician.

Traditional handwerking (folk music) can been defined in several ways: as artifice/music transmitted by mouth, organic self-organising design for conception of an embryo project from an specific idea in nutrient gel i.e. the capability of its environment, as artifice/music of the lower classes, as artifice/music of unknown/civic composers, and as artifice/music of the rural provincials i.e. bushy’s/farmers/even rednecks.

It has been contrasted with commercial and classical styles. One meaning often given is that of old artifice/songs, with no known composers; another is artifice/music that has been transmitted and evolved by a process of oral transmission or performed by custom over a long period of time.

Also for an ethical assessment of this eBook series including my ethical accountability in conducting this research please see Appendix G. In this eBook series I have sought to establish that there are shards of a third way of knowing and learning. And these shards are like a fractured code from the past that can be re-joined even re-membered. Moreover the code is a vital part, now thoroughly discarded, of who we are as humans. Like the character Neo in the Matrix who realises there is a code within and under the noise of modernity. For me I maintain that under this noise there is the fragmented largely buried shards of the code I call herein the Artificer/Bush Mechanic.

Indeed the Bush Mechanic with her artifices of the exemplar project can be seen as the Volk Handwerker a little like the Volk Musician. Traditional handwerking (folk music) can been defined in several ways: as artifice/music transmitted by mouth, organic selforganising design for conception of an embryo project from an specific idea in nutrient gel i.e. the capability of its environment, as artifice/music of the lower classes, as artifice/music of unknown/civic composers, and as artifice/music of the rural provincials i.e. bushy’s/farmers/even rednecks. It has been contrasted with commercial and classical styles. One meaning often given is that of old artifice/songs, with no known composers; another is artifice/music that has been transmitted and evolved by a process of oral transmission or performed by custom over a long period of time.

Also for an ethical assessment of this eBook series including my ethical accountability in conducting this research please see Appendix G.

Is the word p-regiven?

A, if not ‘T’he, crucial ontological consideration of this eBook series is as follows: Is the world objectively pre-given to us or is it experientially emergent?

Conventional science says the former hermeneutics, indigenous cultures and the bushy, say the latter. Today though much scientific research is supporting the latter today whereby biology and culture are seen to interact in, for instance, the perception/experience of colour. (Varela et al, 1993:169-171).

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In this more Vedic stance the physical universe is but a ripple in an ocean of infinite energy, an ocean of salt doll universes. Indeed Einstein suggested that matter is not objectively absolute rather it is inseparable from an ever-present quantum energy field and is a distillation or condensation of that field. Indeed, we submit that this ‘ineffable’ DUF field is the sole and soul reality, and all-pervasive ethic substratum, underlying all appearances of manifest form.

In deep meditation we seek the experience of oceanic being of being absorbed in the universal mother - the mother of all salt dolls – and salt dolls are the creators/mothers of exemplar projects/children. See Meditation below.

Being simultaneously able to think Concretely and Abstractly outside the box, i.e. to reflect upon the world, ourselves and our experiences therein in shaping our world and ourselves as well as from multiple angles simultaneously, is, I submit, a uniquely human capacity that differentiates us from all other known species.

Such thought is one of the most advanced and complex stages of human mental development; it enables us to perceive underlying, universal forms, patterns and synergies within a widely diverse range of seemingly different events. Empowering us with remarkable conceptual flexibility and creativity, our facility to think simultaneously concretely AND abstractly (viz. being incarnated/embodied) is an expression of a living, evolutionary impulse of the universe using us as its instrument of actualisation (Levy, 2012:130). In this sense in such authentic reflexion we breathe with the Universe.

I, along with many more luminary authors and researchers such as Kenyon (2005), submit that the patterns we can see in our archaic (10,000BP+), which is to our concept of ancient is to us, technology suggests a technology far exceeding what has been credited to them when adjudged by accuracy and methodology.

And a key reason for the lack of awareness of this is that the Artisan/Artificer dimension has been lost from history. History is the meme’ory of the victor and as such political i.e. it is about the What I did, Why I did it, Where I did it, When I did it rather than How I did it i.e. the Artificer dimension.

This ‘hands on’ dimension is considered not to be of sufficient status to be included in many of the present and ancient records so the technique, or as we call it in this eBook series, technique has been lost. Just how did the stone masons carve out the 50-ton blocks for the pyramid’s with accuracy of 1mm of an inch and lift them 14 stories high and assemble them with internal and external astronomical alignment of exquisite accuracy and beauty beyond our capabilities today? With only copper tools and round balls of dolomite?

Modern cognitive theory shows us that we need to plot a course between the realists i.e. the world is pre-given and meaning is recovered therefrom by our cognitive activity; and the subjectivists where meaning is made within the person and projected onto the external world. Both instances are invalid according to modern cognitive research instead through the enactive (opposite of inactive) processes of the individual that is cognitive structures 16

emerge through the sensory-motor activities of the individual i.e. chiro drives cogno in a dance. (Varela et al, 1993:1172-173).

Incredibly it’s as if our sense organs choose the stimuli the physical world to which they will be sensitive and in reflexion as in a dance the physical world has these to offer thus arises meaning and the arising of cognitive structures. A little like the initial search function on the set top box where in the box scans the environment and chooses the stimuli (channels) which it is receptive to that are already there as if waiting for the set top box to scan for them. The linking/relationship of both give meaning.

Introducing Performative Research (PR) Today researchers are voiding the distinction between Qualitative (symbolic words) and Quantitative Research (symbolic numbers). We are becoming impatient with this distinction esp. as both retain the ‘objectified’ nature of research. Today we see the emergence of a third research paradigm ‘Performative Research’ (symbolic performance of material forms of practice).

In PR we place: 1) Practice within the research process and further we seek to 2) Lead research though practice [from research on practice to research in practice] where the brain becomes an organ of performative adaption while the hand is the means thereof, while 3) Eschewing the constraints of narrow problem setting/research question formulation and rigid methodological requirements at the outset of a project 4) Research outputs and knowledge claims are to be made through the symbolic language and material forms of our practice such that 5) Reporting research in this manner challenges traditional cognitive ways of representing knowledge claims where it is recognised that 6) All cognitive functions, and thus concepts, have a physical root. Furthermore concepts come from a template of a world view where 7) Discursive text is reinterpreted from such cognitive linguistic templates to performative exemplar ones such as say an ‘exemplar project’ 8) The researcher experiences the research as co-presence as synchronous participant-researcher in ‘exemplar projects’ say, compared with the traditional asynchronous recorded and documented research reports This approach cannot be, in the traditional sense empirically grounded as the distinction between subject and object is broken down. (Haseman, 2006). As such this ‘third paradigm’ harks to the section below in Transhumanism in that evolution may be seen to 17

be performative and thus chiro supported by cogno (hand/head respectively) are key organs of our performative adaptation as in PAS performative adaptive system such as an EP Exemplar Project which in turn maybe considered as a form of PAS brain.

Thus the EP may be said to be emergent, i.e. Heidegger’s aletheia, and homologous with the Performative Self of the Bush Mechanic/Artificer. Here the EP as a form of emancipatory action learning through embodied structural enacted storytelling praxis, becomes a form of Hylozoist art and may represent the first act in an ethnographic theatre playing an ontological drama that can reclaim some of the colour of the Self, Spirit and Soul so tenaciously and tendentiously removed by Social and Physical sciences in the West.

Furthermore here we may consider Heidegger’s vorhanden (presence-at-hand) such as a hammer which becomes zuhanden (readiness-to-hand) when something needs to be repaired i.e. hammer needs to be used in this example by hand.

We may thus envision an un-readiness to hand i.e. Heidegger outlines three such manners of un-readiness-to-hand: Conspicuous (damaged, e.g. lamps wiring has broken), Obtrusive (a part is missing which is required for the entity to function e.g. we find the bulb is missing), Obstinate (when the entity is a hindrance to us in pursuing a project, e.g. the lamp blocks my view of the computer screen).

These words do capture the flavour of techne that is ingenuity applied to extend the reach and efficaciousness of the hand.

(Source: drawn from http://en.wikipedia.org/wiki/Heideggerian_terminology) How then can Social Media help this transition before it’s too late?

First we need to be at least partially clear about the logic base in existing technology and a logic base say for techneology. (See Figure 1).

We should not seek to deal with the global consequences of our actions by yet more thinking and actions of the same type – thus the eBook’s challenge to Pedagogy.

Pedagogy is foundational to our way of being our ontology this is where we transmit our knowledge base with its embedded logic of understanding and action protocols.

Since I believe we are what we teach we have to teach heaps different to be something different. Furthermore we see our culture dominated everywhere by monopolies including trade unions, and indeed Government itself esp. w.r.t. the identity branding of its citizens and monopoly over pedagogy which to my mind tend to fascism the only true political organisation worthy of such state organised economic terror. This then is the end of liberalism the apocalypse has passed and now what?

The GFC has shown how monopoly feeds monopoly as the Government bailed out the banks with billions of citizen/taxpayer dollars with no accountability, participation or accountability to the citizens who generated the revenue in the first place.

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Indeed the GFC abstracted the ‘exotic abstract financial products’ were abstracted from the social reality of the mortgages they were covering which, in turn was abstracted from the physical reality of the ‘real’ economy on which the mortgage was based viz. land on which the house on which the mortgages on which our middle class social reality which the exotic financial products on which the GFC was based, which has been largely abstracted from the ecological reality of the planet.

Rather in designing a financial system it needs must locate prima mobile wise in the reverse direction and be grounded, not abstracted, in the ecological reality of the planet and so on up the chain of socio-economic causation.

This obsession with abstraction and valorisation of thinking far above doing though, for me from the decade of research for this eBook series have emerged as the single largest port/bag of our Western Modernity’s meta-baggage, overt and covert, explicit and tacit, that is stymieing our progress towards a sustainable world, and this valorisation starts in pre-school.

Today we need I believe we need to respond to our present crises not as say a crisis of economics, religion, ideology, social policy or even politics but rather a crisis of capability/consciousness. (Gebser, 1984:xxvii).

In this regard I submit our only hope is the emerging possibility of a transformation in that abstract disembodied consciousness from the currently deficient modern mental structure to an integral – archaic/magical/mythical/mental/chiro – embodied capability/consciousness of participating in experiencing the universe without and within.

In short an Archaic Modernity Renaissance consciousness, we live within the shards, even the shadow, of the Archaic they are all around yet we do not see the pattern they form or the shadow they cast.

The Four Riders of the Wests Apocalypse In my view it is in the lack of understanding of the importance of the ‘chiro’ over/in relation to ‘cogno’ that, even more than Western techno-war, the West contains within itself the seeds of its own destruction and point to the triumph of the symbol of Technotrans-humanity of technology.

Here the concept is anthropocentric technology doing human tasks where we tend to become the extension of the machine, over techneological bio-humanity – also the concept of hands and consciousness is spread into the animal world so that say one could envision seeing eye dogs and doing hands monkeys etc. where they are collaborative extensions of our hands – the true meaning of Handwerker.

I propose this destruction of the archaic handwerker is imminent and will be completed by 2035. Further this is one of the four great failures of modernity, our four riders of the apocalypse and thus the enlightenment with its promise of ever more development and material welfare for all i.e. failure to: 1) Value our Gaia 19

2) Value learning as positive and individualised leads to the pedagogical failure and its elevation of cogno over chiro 3) Have a successful polis viz. democracy which leads to the 4) Development of an empathic civilisation with its linguistic and cultural decay into punitive force and coercion in order to ‘punitively centralise conformity’ not ‘empathetically harmonise diversity’ This eBook will focus on failure (2) – Pedagogy.

These then relate to the four lacuna’s of the West: (1) Technosis (slumber induced through rapid technological change such that one embraces the technology faster than ones social systems can evaluate it – android meme – and thereby allowing technological evolution to be 1million times the rate of social evolution (at least), (2) Governance - placing analogue corporate structures in complex fractal environments generating self-amplifying incoherent outcomes while , (3) Dominance of the Western alpha ego – Wetiko (Levy, 2012), (4) Dismemberment of the local through dependent top-down consumption and the devaluation of the local inc. chiro/tactile.

While underpinning these are the deeper ontological bases of our present day malaise: 1) Pedagogy 2) Consumption, and rebranding, of mall as Community 3) Non-resonance between the individual and her context (the interface) 4) Overwriting the indigenous Some Theoretical Underpinnings of the eBook Series My research is historically, culturally and economically situated. Being conducted from 2001-2012, in South East Queensland Australia with white Anglo Saxon primarily working class researchees (inc. one Doctorate), myself being in the middle class with a working class father (plumber) and middle class mother (nurse). Research was conducted from my early 50’s to my early 60’s. Detailed input from two indigenous colleagues and contact with indigenous Bush Mechanic researchers was maintained for an extended period of years. Further detailed descriptions of the research context and exercise are to be found especially in the first eBook of this series.

From a philosophical perspective I have chosen a hermeneutical method especially that of Adorno in that this allows for the most valid appreciation of experiences that are the very centre piece of this extended decade long research project. Within this I have applied a performative methodological perspective within qualitative research genre I wish to acknowledge the multiple subjectivities of marginalised people as indeed the Bush Mechanic is esp. say an indigenous bush mechanic.

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In this eBook series I have sought to apply Grounded Theory in a way that uses data extracted from lived lives of the Bush Mechanic in a way that anchors these experiences in the grounded concreteness of their lived lives with the aim of reaching qualitatively rigorous understandings of the commonalities in these shared yet multiple subjectivities.

Defining Experience: By experience I mean the lived life cogno-visceral undertakings of a person that occurs from an activity, embodiment or involvement with an object, event, process and or other people, animals or plants etc. and covers: 1) Awareness 2) Apperception 3) Contact 4) Touch 5) Feeling 6) Discernment 7) Intention 8) Attention 9) Action 10) Learning (Varela et al, 1993:119 – adapted PW) In this sense experience is not chained to causation wholly conditioned by past cycles of conditioning. This is not freedom rather it is being chained to, and by, ones samsara’s.

Rather it is through step 10 above – learning to be able to act forward Prohairesis’tically using the wisdom from ones experience, rather than ones ego as such, with compassion and empathy for other selves – mutual co-arising. This is close to the Buddhist concept of Mindfullness which I would interpret as Handfullness – Awake Awareness Action for this mutual-co-arising. So Head, Hand and Heart give is, I submit, presence.

In this eBook series then I have sought to give voice to this mindfulness of the individual Bush Mechanics I have researched but rather, using Grounded Theory, to give collective voice to the principal emergent commonalities between them that is to move from content to process research. In this sense I did not rather seek to give voice to the individual Bush Mechanics I researched but rather, using Grounded Theory, to give collective voice to the principal emergent commonalities, indeed aspects of a common process voice, between them that is to move from content to process research.

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Here I refer to Grounded Theory that in its conception and application is emergent, sensitive, nuanced and interactive rather than only formulaic, instructive and prescriptive.

(Stewart, 2009:119).

Causality is considered suggestive, layered, multiple incomplete and provisional. Indeed such an informalist approach was, for me, far more preferable to a formalist one on that can serve to enact a reductionist type thinking that can enslave the researchers and the filed text within a preordained theoretical structure that can lead the former to disregard the enormity of the lived life (in vivo) experiences as valid signposts to these differing subjectivities. (Stewart, 2009:55).

Furthermore I would go a step further and say that qualitative research methods such as Grounded Theory (see footnote 1) can now be generally accepted as standing independently as legitimate ways of investigating what is happening in the lived life (researcher ∞ researched) in human settings, can be emergent and do not necessarily require initial theoretical beginnings i.e. they can be emergent.

Further I submit along with Stewart (2009:70) that we do not need to understand every fragment of the research arena. Indeed we can learn, borrowing a tool from the Bushy’s kitchen, from the interface and even silences in the discourse and within our exemplars.

Furthermore this discourse can be understood, in the terms of this eBook series as ‘social praxis’ that acts as facilitating reflection conceptual frameworks that can thereby provide insights into multiple ways of knowing and doing. It is within such praxis which includes re-thinking established paradigms, challenging disturbing the status quo, and taking risks in the field that praxis can become emancipatory and efficacious for all parties involved.

(Stewart, 2009:75).

In this sense it is chiro oriented social praxis, rather than noospheric cognition, that is constituent of knowledge. Such praxis is lensed through experience which when subject to reflexion (reflection including self) the subject/praxiser encounters something irreducible which cannot be taken in fully objectively or uniquely by cognition and concepts alone. So philosophical scrutiny needs to move beyond structures of thought and engage sources of experience.

All researchees agreed to locate the research in the public domain with generic IP.

First up ~ fess up: Bushy baggage, and despair work The key question here is then - how can we do our meta-baggage and still respect the time and effort needed for our despair work and still keen our hand in at our hobby/solution so to speak?

This eBook series recommends we ‘work through our meta-baggage from the bottom up’ with chiro (not popping a shopping pill) therapy in a way that permits our lived life with play cp. pay and spontaneity cp. regulation and critical participation, anger and righteous indignation permitted. Then we allow ourselves to grieve to despair that the game is lost that our species time is up and little we do can change the train wreck approaching.

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Here I submit even humble hand therapy i.e. making or growing something can be of great assistance in our baggage and, despair work. This I suggest will be an extended process of say at least a few months for the former and at least a few weeks for the latter.

This is best done in a loosely related affinity P2P group.

This eBook series is dedicated to a counterpoint of this catabo-logical system that now recreates catabolisis as its own shadow for our grandchildren. This counterpoint then is the distributed P2P open-source local economy and small enterprise system of the bushy.

What does it profit a wo/man to gain the world but lose her/his soul? (see footnote 2) This eBook is dedicated to, at least in part, to identifying the meta-defaults in our thinking and the despair in our being, which are conditioning our children away from agency, empowerment, innovation and sustainability actions and crucially re-discovering our soul - our soul-ness, our grounded-ness, our Gaia-ness.

Exegetics and its role in this eBook Series There are several types of exegetics: 1) Diegesis: The narrative discourse e.g. a story presented by a cinematographic film or literary work; the fictional time, place, characters, and events which constitute the universe of the narrative. (Ulmer, 1994:48).

2) Exegesis: Expositional discourse; the action of expounding or explaining; the process or succession of time, events, actions, also an instance or mode of this; an explanation, interpretation.

3) Eisegesis: Projectional discourse - the interpretation of a word or passage by reading one’s own ideas into the discourse and praxis.

4) Pedagegesis: Introjectional discourse - the interpretation of a word or passage by reading the discourse to learn and incorporate into one’s own ideas and praxis.

To an extent this eBook series uses all four: 1) I seek to tell the story of the Bushy in his or her lived life 2) We look back to before time began for humans to Homo habalis and expound on how chiro drove cogno 3) The original idea, nearly 15 years ago, was for me to design an ‘idea’ learning process then see if it linked to existing ones and finally 4) As I have discovered ideas such as ‘diegesis’ and ‘heuretics’, and ‘potlatch’, and ‘electracy’ etc. I have incorporated them into my interpretative lens which I use to understand the world

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On balance I maintain that I am undertaking primarily an exegetical work. (See Figure 2).

From Praxis to Sixarp So can this eBook be seen as a ‘praxis of hope or a praxis of despair’? Let the reader choose however I hope this work compels us to ask whether it proclaims complete disaster or a rescue hidden deep within it?

If praxis can be considered ‘putting concepts into action’ in this eBook we go in the reverse direction ‘putting action into ideas’ that is ‘reverse praxis’ viz. sixarp.

Here ideas are formative and include dreams, paintings, imagination, intuition and so forth (all the good stuff that the enlightenment cut out) whereas concepts are more like drafts or blueprints of ideas for instance. They are within the world of the rational. This is the world of Grounded Theory, Local Theory and bottom up broadly conceived a posteriori physiospheric philosophy. Here we make the transition from mindful action (praxis) to handful reflection (sixarp) or as I suggest below sixarp is play for adults.

This ‘grounded theory’ where data generates framework/categories is called a ‘sense making framework’ rather than a ‘strict categorisation model’ where the framework precedes the data.

(See Cunefin Framework: http://www.youtube.com/watch?v=N7oz366X0-8).

A serious suggestion for meditation – holds something in your hands and reflects – either on it or in general, the Bushy Meditation, even going the next step of going into the bush and holding something therefrom, or from your Exemplar Project, such as a leaf or like (especially if you have had a ‘hand’ in growing it), and reflecting thereon. Furthermore physiospheric is to be understood in terms of the Renaissance which still, unlike the enlightenment, allowed the Mysterium and such human foibles as imagination, creativity, participation and intuition. (See Figure 3).

So now we can talk of, meditate on, the nuances of ‘the thinking hand’ cp. say or cultural and memetic predilection of ‘the practical mind’. Indeed Gardner (1995:xxii-xxiv) speaks of various ‘minds or intelligences’ viz. the (academically) disciplined mind, synthesising mind, creative mind, respectful mind and ethical mind.

Gardner (1995:xxvii) for instance says that ‘good schooling of the mind is the best education’. Surprisingly and quite disturbingly he completely misses the praxis or practical mind and of course has no conception that the route can be from hand to head rather he stays within in the head and doesn’t even venture to head to hand. This does, to my mind, show a deep memetic lacuna in culture. So we could have the compassionate hand, the creactive hand, the thinking hand, the violent hand, the sauvage hand, the ethical hand, the individual hand, the collective hand and so forth. (See also Wildman, 2010a).

The Decline of Play parallel’s the Decline of Creativity at Home and School Almost incredibly Vocational Education in Australia does not include innovation or creativity. More broadly CQ’s that is Creativity Quotients (as measured by the Torrance’s 24

test – see footnote 3) have been declining for the past generation whereas IQ’s have been increasing – by roughly the same amount 10 points per generation. Most intriguingly in children in the US it is in kindergarten to grade 6 that the scores are falling the most. The three eBooks have documented the cruciality of play (sixarp in adults) in substantial detail and it is not in the scope of this eBook to discuss this matter future. Critically as literacy falls so, to a large extent, does the potential for creativity which, in turn leads to the broader ‘decay of culture’.

(Source: http://www.thedailybeast.com/newsweek/2010/07/10/the-creativity-crisis.html) Kohr’s Theory of Social Scale The modern mass nation, with its emphasis on conformity and sport, has replaced the polis with its emphasis on smallness and discourse, as the unit of government is a thousand times less intellectually and practically creative in proportion to its size and resources; even in building the art and crafts it lags behind in taste, and relatively in productivity and innovation. (Kohr (1957:127).

In this sense Kohr makes the point that scale reduces diversity in human settlements and thereby reduces ‘livability’ and ‘humanness’ of same. Scale with its attendant minutiae of regulations and so forth produces a sort of covert proactive discrimination against, what I call, creactivity.

Kohr gives substantial evidence that the Greek city states, subsequently overtaken and managed by the massified Roman State (population even 100m under Agustus around year 0), which comes down to us today in our urban design and civil law. (Athens population about 0.1m 500BC and many other Greek City States each had populations of around 0.05, i.e. 50,000 - Athens, Sparta, Corinth, Ephesus, Thebes, Thessaly, Eretria, Miletus, Chalcis, and Megara – see footnote 4).

These city states were of a scale these days of a medium country town, produced prodigious amounts of creativity through their diversity and its ‘(dis)harmonisation’ and often ‘non-unity’. Today this penchant for citizen discourse has been replaced by passive spectator interest in sport. This was also seen in Germany and Italy prior to their ‘unification’ in the mid 1800’s. No large Nation State, he claims, is innovative in the sense of distributed innovation at the local level.

Indeed I would also argue that Research into social capital shows: 1) Its importance to economic success 2) The relevance of infrastructure and 3) Productivity of a skilled labour force I would argue that the Bush Mechanic/Artificer would contribute to all three (Armstrong, 2008:55).

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The six dimensions of the ‘great dumbing down’ of interest in ‘arts and crafts’ So overall I submit that the present western dogma of ‘neo-liberalism’, with its obsession on unregulated markets and thus allowance of centralised governance systems in the social setting, actively play into this mix.

So that today, I argue, we have six primary dimensions dumbing down interest in distributed innovation and creativity as manifest in the ‘arts and crafts’: 1) Scale - Urban and Nation State scale viz. the Kohr effect 2) Neoliberalism’s reliance on the market and its penchant for dependent consumption 3) Pedagogy’s obsession with the noospheric and its associated de-valorisation of the hand with the alarming reduction in literacy esp. in Anglophone countries 4) The Media’s obsession with vacuous celebrity renders us, along with the above 3, passive spectators and thus, I submit, ever more dependent as consumers 5) Technology’s penchant for cognitive engagement cp. arts and crafts engagement where the hands are subsidiary to the head or chiro follows cogno where technique has long replaced technique 6) Interest has moved from ‘arts and crafts’ to ‘arts and media’ thus arts is now more aligned with communications cogno-technology i.e. iPhones rather than any chiro-techneology of crafts i.e. needles and pins. In short crafts has become an orphan As a footnote: intriguingly both the Japanese and Chinese pedagogies respect craft, practice, creativity mimesis, empathy and respect for the sensi, beauty and incorporate performance/dance. (See also Gardner, 1999:106).

Neological and Pedagogical Terms and Bushy quotes Terms Apprenticeship - an extended period of learning by doing under mentorship. This is the heart of our eBook series and one can have trade apprentices, social apprentices, flying apprentices, gardening apprentices, citizenship apprentices, religions apprentices, aged care apprentices, childcare apprentices, NGO apprentices, community apprentices, business apprentice, spiritual apprentice, iPhone apprentice, even bushy apprentice and so forth. For me apprenticeships are the key third path in pedagogy and should become as common as learning circles are in many European countries, with outcomes to be adjudged on capability NOT competence. There needs to be formal and informal approaches with an experiential learning reaching up to a decade and 10,000hrs with a masters position at the top and there also needs to be a vertical (artisan) and horizontal

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(artificer) dimension to this – equally valued and included in the structuring of employment opportunities within the society.

Lexicon – continued from eBook 1 and eBook 2 These neologisms are if I may a Heideggerian ‘present at hand’ issues emergent from the Bush Mechanic cluster of meanings. They may be through of as mangrove seeds that once rooted successfully help grow the tree in an ocean of potential meanings and ultimately cluster together and help form an ‘island of words’, of meaning, in an ocean of potential. This, for me, is the power of language. In this way we can support the marvellous concept of a mind in general and in particular a silenced perspective reemergent from our past from our selves.

Apps generation – digital ADHD: Research has shown that young western consumers in their 20’s switch media on average every two minutes. I submit there is little if any way such consumers can embed themselves in cause and understand its nuts and bolts even with education certainly with say Action Learning Circles and Bush Mechanicing. The latter takes around a decade to achieve fluency. Nowadays digital natives are switching media to help regulate their moods!!! So we have time stacking, time storing and now time snacking and time messaging viz. Twitter.

There is about the same amount of cognitive requirements but an extremely limited number of chiro motions and hand eye co-ordination required e.g. to operate an apps screen cp. say filing a piece of wood. Even more disturbing from the perspective of the 10,000hours to achieve mastery of chiro skill set is the research outcome that digital natives (born since 1990) switch 1/3rd more often that digital immigrants (born since TV), since I am over 60 I grew up without TV or electric fridges or in house flush toilets so I must be a digital troglodyte maybe even a digital wildman (sic!) Maybe we are seeing the emergence of ‘digital ADHD.’ (Source: http://adage.com/article/news/study-young-consumers-switch-media-27-timeshour/234008/) Action without preparation or reflection must often fail Archaic as used in this eBook series is essentially our 2 million year-old self – far older than ancient. For me Chiro and cogno have danced since the beginning of time for our species from at least Homo Habalis of 1.4myBP and earlier. This is deep or meta or transcendent re-membering in Adorno’s sense. And this is at the dawn of the archetypes in Jungian ‘our 2million year old’ sense of the archetypical self. (Stevens, 1993).

For instance I believe it can be argued that there is an artificer archetype and this along with other archetypes may enhance, in some small way, our understanding of the principles on which the universe has been made/artificed. Artificer and its encompassing term Archaic are therefore ethologically valid [ethology is the study of animal behaviour in natural settings].

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In this instance Artificer is an archaic innate potential (archetype) for praxis – just like a bird builds a nest. I propose that it is this self that we re-member and dialogue with in our dreams.

So in this eBook series I maintain I firmly establish (re-member) the ontological foundation of the Artificer in the rich evolutionary subsoil out of which our species emerged some 2 million years ago.

Archaic ∞ Modernity Renaissance Reconciliation (A∞ MRR) See Ch2. Our Archaic heritage is clear in social (small group, partnership societies, with diversity harmonised – centralised conformity came later say 8000years in as agriculture took hold and hierarchical social systems arose); gastronomical (eat like a Wildman and the Paleo diet see A. Wildman (2000), ecological (part of, not controller of, first nature) and all of these harmonised across tribes, country, species, time and the commons. (See also Moore, 2005:154). These are all crucial aspects of a re-memberance of the Garden of Eden – civilisation without separation!!

Art(ific)ist – Artist and Artificer conjoined and even intervolved - similar and different Artisan – one who is skilled in an applied art – I would say applying art thus artists and artisans are included Autodidaxy, is the non-institutional pursuit of learning in a ‘natural societal setting’ i.e. structured learning in an informal context. Play is autodidaxy and as such ad applies to kids and adults. Autodidaxial curriculum – informal yet structured – see footnote 5).

Bear Dog – bushy – 15 million years ago – North America was a part lion, part bear and part dog a sort of insular ‘jack of all trades’ so to speak. Over a period of several million years the animal evolved from one the size of a fox to one the larger than a grizzly bear.

About 15 million years ago it went extinct and was then replaced by the three more specialised carnivores and in particular the first two have an additional characteristic i.e. sociality, and thus I propose the importance of synergising memetic and genetic evolution.

Being in this environment it was the apex predator and simply got larger and larger and while sill a ‘jack of all trades’ it relied on larger and larger game that started to become sparse as the environment changed to open woodland and thus not affording the surprise ambush hunting opportunities it needed. Further all the while other larger brain animals e.g. the ‘grey wolf’ were evolving and they hunted in packs had long endurance stamina.

So while smaller than the Bear Dog they were in a sense more able to take down its very own prey items and each item would feed many of them for many days in comparison to the solitary Bear Dog. Likewise in a sense the modern anthropocentric world wherein Homo Sapiens Sapiens is the alpha predator can be seen as a highly specialised combination of memetic and genetic traits well suited to a specific temporal niche that was post last ice age where populations were relatively low, prey items relatively numerous and our ability for abstract thought 28

sees our techneology merging into techniology, which is rapidly more effective in the short term, if not efficacious in the longer term.

And so the amalgam we see today as the socio-technical species we are had ascendency.

It is my contention that short term cost effectiveness has become our Achilles heel and now we need to embrace the apocalypse and disappear from the face of the planet.

So now may well be the time to re-member the longer term efficaciousness of, say, a Sociable Small Bear Dog Bushy.

Bios Anarkhaos – ‘life without rulers’ is a process to challenge ‘the task of capitalist ideology which is to maintain the veil which keeps people from seeing that their own activities reproduce the form of their daily life (and therefore their role in Climate Change); and that the task of critical theory is to unveil the activities of daily life (and the role they play in Climate Change), to render them transparent, to make the reproduction of the social form of capitalist activity (and its destructiveness) visible within people’s daily activities.’ (Words in parenthesis are the Editors, the rest, are Fredy Perlman’s from ‘The Reproduction of Daily Life’) (Source: Andrew Stretton: http://www.bios-anarkhos.com/) Body hacking – this is when the bush mechanic bush mechanics one’s own body.

(See: http://www.huffingtonpost.com/2013/03/25/body-hacking-madelineschwartzman_n_2900226.html?ref=topba) Bush id(r)ealist – in terms of this eBook series this combination describes a bush mechanic Bush Mechanic – volk handwerker – bush mathematics – artificer mythematics – indigenous wisdom – sauvage ontology – demiurgic field – Higg’s God particle/boson fractal mathematics as post mechanics and as post classical mechanics and thus as post quantum mechanics – everyday incarnated sacrality – lived life embodied spirituality.

Bushwanker - a pretentious drongo, who reckons he's above average when it comes to handling himself in the bush Bushy critical aspects of – orality, technecality and practicality, strong right brain, hemisphere balance, beneath the systems radar, projects intervolved in the big picture, highly individualised, trans capitalist, mutuality (mates rates), 6 principles from my grounded research.

Bushy as a crook/criminal/anti-social-wanker – see Bushwanker above plus: Lived Life, with its constellation of terms such as Experiential Learning/Practicality/Tangibility/ Perceptibility, is anathema to the traditional philosophers, such as Socrates who spoke of how a mind that focused too much on sense experience/perception would become ‘drunk’, ‘distracted’ and blinded’. In Hendrik 29

Lorenz’s word’s’ When the soul makes use of the senses and attends to preceptibles, it strays and is confused and dizzy, as if it were drunk. By contrast when it remains ‘itself by itself’ and investigates ineligible’s/intellectual questions investigated intellectually (PW), it is s straying comes to an end, and it achieves stability and wisdom’. In other words ‘don’t trust the hands trust the head’. (Christian 2011:47, 55).

Indeed Nietzsche maintains that Socrates, far from being the hero of our Western culture, was its first degenerate, because he had lost the ability of nobles to trust intuition (McGilchrist, 2009:286-291; 2009:286-8). So here we see the emergent triumph of the Left Hemisphere of argument, codification, rigidity and solidity over the Right Hemisphere attributes of intuition, flexibility, imagination and originality. In the Roman Empire, by the second century AD we see this leading to increasing bureaucracy, totalitarianism and an increasing emphasis on the mechanistic administration of state – all attributes of the Left Hemisphere working alone. Likewise Plato maintains that the ultimate experience for a philosopher would be to sit on heavens rim and listen to the Gods talk. Note sit and listen not participate. Exit stage left the embodied soul.

Yet Socrates’s daemon visits him still and he muses ‘perhaps there is a kingdom of wisdom from which the logician is banished? Perhaps art may even be a necessary correlative and supplement of science’. Perhaps? Yet he had laid the foundation for the eternal separation of the two and pejoritisation of the former which continues to this day.

So art becomes a myth like and thus false as myth is today. Yet for many today we see an increasing realisation that these myths may well represent, not falsity nor idle interest bur rather to the locals are a statement of a primeval greater, sauvage and more relevant reality which is the measure of all present life and goings on. (McGilchrist, 2009:288).

Even moreso possibly de Tocqueville was speaking to this issue when he said that an over reliance on the ratio and rules (left hemisphere) will produce a society there the state keeps its citizens in ‘perpetual childhood’. And society will develop a new kind of servitude which: ‘covers the surface of society with a network of small complicated rules through which the most original minds and the most energetic characters cannot penetrate.

It does not tyrannise but it compresses, enervates, extinguishes and stupefies a people, till each nation is reduced to be nothing better than a flock of timid and yet industrious animals, of which the government is its shepherd’. (McGilchrist, 2009:346).

So the Bushy wanker asks ‘can there be a place of wisdom where logic is banished or at least secondary?’ And how would this look?

A production line worker who turns out more that is bad is better regarded than the careful craftsman who turns out less but what he does turn is out is food. The first is an ally of the Gross Domestic Product, the other is a threat to it a kook even a crook and the sooner he is penalised the better . Why, in these circumstances, should a man work with care?

Pride does indeed precede a fall. (Studs Terkel quoted in Christian, 2011:89).

Yet one of the greatest problems of our time is that we have developed tools that allow rapidity without direct human involvement, but rapidity and repetitiveness do not lead to

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right solutions. Perception/preceptibles with discrimination gives us right solutions.

(Christian 2011:90).

Chirnition (knowing through doing) cp. Cognition (knowing through thinking) Chirogography – description of the hands, their meaning and their use in different cultures inc. gesture, dancing hands (Thai dancing). A particular chirography is the focus of this eBook series i.e. handwerker an ‘interface’ between materiality and intentionality and materiality to massage the former into the latter.

Chironetics cp. Cybernetics - indeed I submit that Steampunk is more a portmanteau of hand oriented engineering (chironetics) and punk (which even means apprentice or intern or intern journeyperson having recently completed their course of study – they journey and practice in a new setting, sometimes intern is applied to managerial/administrative trades and apprenticeship to craft based trades) esp. in the UK building trades though here it means more the outrageous aggressively unconventional clothing, sexuality inc. habitus thereby directly challenging the status quo society). It may be counterpointed with cybernetics (computer oriented engineering).

Chirophage – an ardent user of the hands.

Chiro Sapiens – I suggest moving from ‘Homo Sapiens’ through ‘Tool depending/using Sapiens’ to ‘Chiro Sapiens’ for tool use ‘Chiro’ generates intelligence ‘Sapiens’. Tool use, too, has strong neurological effects, with tools actually mapped by our neurons as if they were extensions of the body; thus violinists develop a demonstrably different brain structure to others. This was the capstone to neuro-scientific arguments such that: if the science was right, the extensive daily Internet use to which our minds were increasingly submitted had to be inscribing significant new neurological patterns. With its quick request/response cycles, multisensory stimulation and informational overload, the Net was perfectly suited to retrain our brains into addictive new behaviours.

Worse still, it induced a state of distraction as the welter of data vied for our attention. In this state of overload, humans had to struggle to synthesize new experience, to convert it into the kind of meaningful long-term memory that was the basis of further understanding.

What seemed to be getting lost were the neurological benefits of book reading: the capacities for sustained focus and linear, structured thinking.

(Source: Rob Lucas see: http://blog.p2pfoundation.net/social-subjective-and-neurological-effects-of-tooluse/2012/11/13) Chiro drove Cogno – through evolution manipulating our hands generated a larger brain not Vic versa. Indeed tool use inc. spear making predates our species by hundreds of millennia. So Humans did evolve by spending many a millennium as ‘hands on gardeners’ in ‘our Garden’ - pre-civilized living without the antithesis of nature, i.e., the city. It is obvious we now need to use our hands to bring back our intimate relationship with the Earth before it is too late.

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Hands are extremely expressive of our personality indeed hands are, in a sense, a brain as we can think with our hands as indeed we talk with them – just try having a discussion while sitting on ones hands!! Hands are also, I submit, highly sensitive antennae that capture messages from the universe and are used by shamans to broadcast to the universe ‘healing hands.’ Hands plant seeds and homologously are also especially indicative of feminine spirituality. (Toyoda, 2006).

When we make something with our hands all this comes together – serendipity, universal wisdom (two-way), learning, understanding, empathy (healing haptic touch) and communication (holding hands).

Indeed our brain pays huge attention to our hands AND our visual field by devoting a large amount of its processing capacity thereto. So it’s official the less we use our hands the less human we become, that is the more ethereal or virtual we become.

Chiromancer – someone who uses the hands for divination and esoteric purposes, such as laying on of hands, palm reading etc.

Chiro preceded Cogno and certainly Language – Hand to Mouth – Chiro → Grasp → emotion → gesture → body language (still 90% of communication) → dance → music → vocalisation → poetry (and after thousands of years - Right Hemisphere) → language → prose → scientific abstract (Left Hemisphere) language → civilisation → dance → Chiro… (McGilchrist, 2019: 101, 103, 111, 484), argues that language maybe seen as an extension of the hand based around gesture viz. sensorimotor functioning and driven by rhythm and thus music.

Thus manipulospatial abilities may well provide the basis for language. So strong is this link that it has been proposed that language evolved, not from sounds at all, but actually directly from hand movements in particular motions to do with grasping viz. ‘grasping what someone is saying’ and ‘a hand to mouth existence rather than VV’, and ‘I can’t put a finger on it’. Other terms include ‘manipulate’ and ‘make a handful of …’

I maintain in this eBook series that pedagogy needs a path to redress the imbalance in education one needs to use ‘hands on’/chiro based education to re-member learning in a way that respects the Right Hemisphere. I submit that the Bush Mechanic approach is one such path.

Here we have from the Latin ‘tendere – to reach with the hand’, as in intend, extend, pretend and contend. Here our (right) hand is our ‘means to power’ if not our ‘will to power’ el ar Nietzsche. Language then is not primarily a means of communication rather it is a method of mapping/manapping and indeed manipulating the world.

Chriotic – the erotic experience of using one’s own hands or those of others, analogues include haptic and tactile.

Cogno is Chiro in amber

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Coindependence – a method of social organising based on the Buddhist concept of mutual co-arising where there is considered no absolute ‘T’ reality no utter ‘G’round of being rather a co-independent mutual co-arising gives rise to our reality. Bush mechanics are generally independent creatures that relate and co-operate as required and as such I argue they express to a point a form of this method. In depth psychology this involves two or more folk mutually (co-independently) dreaming each other up and thus generating the filed on which interaction occurs. We are, in effect, each other’s ‘mutual co-arising’.

Compleat – skilled and accomplished in all; aspects of a vocation or avocation i.e. an artificer as a compleat artisan who in turn is a compleat master craftsperson who in turn is a compleat tradesperson who in turn is a compleat journeyperson who in turn is a compleat apprentice/intern who in turn is a compleat trades assistant. Citizenship should be the most compleat vocation of all.

Con-artist – Con(struction) Artist – generally taken to mean confidence artist or trickster Con-text – see techne – this word etymologically means con-techne Craft – practical arts or artistic practice or Community Resilience from Action for Futures Transitions. Where feeling finds expression. Nietzsche. Furthermore CRAFT (as in handicraft writ small or community Resilience through Action for Futures Transitions writ large) as used in this eBook series is simultaneously practical art, constellated music, crystallised poetry and chiro-poiesis (poiesis means to make with the intellect and the addition of chiro means to make thoughtfully with the hands).

Craftist – the Artificer version of Artist even craftiste after artiste using techne DeepCraft – what is explored in this eBook series looking at a combination of ascetics, design, underlying process, functionality and so forth.

Domestic Arena Production, Distribution and Consumption – prosumer – based around the house i.e. Oikonomia i.e. the bench – shed and kitchen. Backyarders hearth.

Education there are two main types: How to make a living (what then do we do to make a living) and what living is about (how then should we live?). (Wolk, 2011:117). A balanced education, in line with this eBook series therefore must-needs be about balancing the hemispheres through praxis through heuretics (an interface of empirics and hermeneutics) and include power, technology, imagination, beautiful, social, ethical, techneology, synthesis and above all and in order to generate the others: praxis. So education that re-leases the right hemisphere needs must be based on four foundations: body, spirit, art (inc. craft) and the circle. (McGilchrist, 2009:445).

Einstein the only incomprehendible thing about the Universe is that it is incomprehendible.

Embodied Action (experienced within the body) as we speak of here is in effect a process that comes from deep Zen that is being able to let go of the grasping ego and embody ones action, not from seeking reward or business-deal mentality or habit or even sense of 33

duty or self but rather from an emergent and groundless and non-objective compassion for the world – even going beyond the global problematique and synthesising it in EA which can be sacrifice say as the case of Jesus or Martin Luther King. This then can be a form of relaxation even transcendental generosity. This is where the exoteric overlaps with the esoteric. Here I speak of ‘the mind of the enlightened hand’ rather than the other way round. (Varela et al, 1993: 249-250). This then is truly skilfull action where skill and wisdom are inseparable – Prohairesis – skilful acting ahead wisely?

Research points to three primary arenas of ‘embodied action’ in a person’s life cycle: 1) Babies flinging their arms around seemingly at random are learning a ferocious number of skills for their later cognitive and motor development crucial for a successful childhood 2) Children at unstructured play are learning to be self-reliant and co-operative, make rules/governance and engage in novel experiences again all critical elements of a successful adult hood and 3) The ‘suck it and see’ stage writ large, here adults in the use of the exemplar project approach take ‘serious’ play to model a future world they/we would like to inhabit e.g. the design of the first Apollo moon buggy was serious play. In ALL three arenas it is ‘action in the world’ that ‘ends up in our heads’ that is chiro drives cogno This ‘action in the world’ the foundation for ‘the lived life of the student/citizen’ in turn is a vital component of what is called the ‘propriorceptive self’ being the ability to locate oneself in space. I propose a ‘social-propriorceptive self’ being the ability to locate oneself in social space. The key here is the application of one’s hands to manipulate and learn from ones environment. (Barrett, 2011:176).

Embedded Action (experienced without the body i.e. as the body is embedded in its environment). Here experience is different and senior to sensory input in determining ones learning (Barrett, 2011:156). Embodied action that is embedded in its context represents a two way learning dimension from thought to action and action to thought.

Systematic biases in our experimental designs essentially preclude such an ‘action to thought’, ‘hand to head’, ‘chiro to cogno’ learning to be substantiated. For instance a rat carried around a maze and not allowed to move its legs show no change of activity in its hippocampus (the spatial mapping part of the brain). This indicates, as does this eBook series, that agentic motion i.e. motion chosen by the subject rat. So extending this I propose that animals use ‘action-generated’ maps to navigate and lean from, and within, their environment. This proposes a revolutionary pedagogy – the second leg of learning in effect.

So here mind is not a ‘mirror’ or ‘controller’ of nature so much as a ‘co-facilitator’ therewith through embedded co-generative representation (Barrett, 2011:153). Yet we force children to sit still in school thus denying them this avenue for learning. Embedded 34

also carries with it the connotation that we are not skin delineated beings i.e. we don’t stop at our skin.

A conventional ‘the brain as completely within our body’ view is fundamentally different to a ‘hands on’ approach as hands have, and are designed to reach grasp things beyond our body thus aiding our brain to do the same. So that Hands are our link to the environment, to Gaia.

Emotion or affect is one of the trinity of heart, hand and head. We have evidence that the heart speaks first prior to any movement of the hand or any decision thereto do. This is called in Berman Bereitschaftspotential – readiness potential. (McGilchrist, 2009:186).

German neurologist, Hans Kornhuber has shown that about a second before movement actually occurs and the conscious urge comes approx. 0.2secs after the readiness potential.

So the status quo sequence is head hand heart where it is heart head hand.

Engaged Learning: For Merleau-Ponty, Husserl, Adorno and the phenomenologists in general truth is arrived at though engagement with the world, not through greater abstraction from it: the general is uncounted through, rather than in spite of, the particular; and the infinite through, rather than in spite of, the finite. (McGilchrist, 2009:149).

Engaged Learning/Lived Life Learning/Experiential Learning/Action Learning all come from this phenomenological stable. This then is the foundation of Artificer Learning.

Enlightenment rationalism in this eBook series leads to the narrowing of one’s legitimate ‘window on the world’ through: 1) Duality of ‘either or’ 2) Experience being relegated to ‘subject’ 3) The inclusion of intuition 4) Belief in timelessness of Truth 5) Elimination of all possible traces of the mythic (Adorno, 2007:103 and various) 6) Separation of essence from experience (and thus immersion)

The Enlightenment springing as it were out of the Renaissance manifest: 1) And uncompromising shredding of the past 2) Admiration for what is powerful over what is beautiful 3) Conception of what is good for the State over what is good for the individual – thus the link between the E and Fascism 35

4) Failure of empathy, compassion and pity with the limiting of charity 5) A tolerance of violence 6) The imagination of the individual – with the associated creativity – was considered useless and decadent, and 7) An antagonism to art and thus practical art as craft as ‘underwater macramé’ All this leads to alienation and ennui and inauthenticity (McGilchrist, 2009:411-412).

Epistemic Acts w.r.t ones internal environment e.g. understanding, are readily acknowledged by this eBook as are ‘pragmatic acts’ w.r.t. one’s external environment such as fixing a leaky tap. An example of the former is for instance moving Scrabble tiles around (with ones fingers) on a surface to see what words they can spell. I ask the reader to note however the bracketed section such that this demonstrates how the pragmatic act and support a cognitive act and vice versa once one realises one has a word one can move the tiles to suit. (Barrett, 2011:217-219).

The Artificer perspective is one where the brain the body and the environmental system in which we are immersed i.e. the lived life, is what does ‘thinking’ and ‘problem solving’. In this way we are both ‘epistemic, and pragmatic engineers’.

Experience is used here to refer to the person’s everyday social/lived life world. For Adorno experience underpins subject and object – a hermeneutical expression. I differentiate experience and behaviour as the former incorporates context and values and so forth whereas behaviour is a positivist term that has been evacuated of the lived life, of the experiencer as such it is a twenty-first Cartesianism. Experience is inextricably historical and this relational and sympatico’al and thus it has the potential for empathy.

Defining Experience: By experience I mean the lived life cogno-visceral undertakings of a person that occurs from an activity, embodiment or involvement with an object, event, process and or other people, animals or plants etc. and covers: 1 awareness, 2 apperception, 3 contact, 4 touch, 5 feeling, 6 discernment, 7 intention, 8 attention, 9 action and finally, 10 learning. (Varela et al, 1993:119) – adapted PW).

In this sense experience is not chained to causation wholly conditioned by past cycles of conditioning. This is not freedom rather it is being chained to, and by, ones samsara’s.

Rather it is through step 10 above – learning to be able to act forward Prohairesis’tically using the wisdom from ones experience, rather than ones ego as such, with compassion and empathy for other selves – mutual co-arising. This is close to the Buddhist concept of Mindfullness which I would interpret as Handfullness – Awake Awareness Action for this mutual-co-arising. So Head, Hand and Heart give is, I submit, presence.

Exemplar – best in class designed, fabricated and implemented by one’s own hands. This can be hardware such as a garden or car restoration etc. or software such as parenting etc.

Genealogically relates to the Journeyman’s piece of the Middle Ages.

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Futuring Dialectic – the Bush Mechanic writ large seeks through the Exemplar Project (synthesis) to demonstrate today (thesis) that a better world is possible tomorrow (antithesis) Gigment of the Imagination = Exemplar Project as a musician type ‘gig’ of the imagination Gaiament of the Imagination = applying ones imagination to the betterment of Gaia Governance recognising the fundamental principle of living within carrying capacity would indicate a whole new set of (old/Archaic) survival principles to underpin new (old/Archaic) governance regimes.

Great Flood inundating our consciousness – see technosis, manipulate technology then you manipulate humanity.

Grounded/Embodied in terms of experiential learning, as used in this eBook, is not a Cartesian grounded in absolute ‘T’ruth like having ones feet on, or even in, concrete rather its having ones feet on, or in, Gaia as in a seed where we co-release our potential and that of Gaia as in a plant growing. This is a hermeneutical form of grounding not a Cartesian one.

Varela et al (1993:140-141), calls this dilemma of ‘misplaced concreteness’ ‘the Cartesian anxiety (the opposition tension and fear between subject and object’’ and quotes Kant who speaks in his Transcendental Analytics’ of ‘pure understanding’ and absolute ‘T’ruth as an island paradise surrounded ‘a wide and stormy sea’ with a fog bank and ice berg giving the illusion of further shores as this deceptive appearance deluding the adventurous seafarer even anew with empty hopes and engaging him in enterprise which he can never abandon and yet is unable to carry to completion. (Please also see the entry Human below).

Handwerker – also see Tool - the second meaning of ‘work’ in German the other is arbeit (labour). This second meaning today is silenced and is not represented in Vocational or Higher Education and is pejoratively labelled as ‘volk’, ‘rural’, ‘redneck’, ‘bogan’, ‘provincial’, ‘bushwanker’, ‘old wives tales’, ‘hobby’, ‘underwater macramé’, ‘amateur’ and so forth as is much Adult Learning in Australia. And yes it is all these and for instance if one linguistically excavates each of these terms say such as ‘hobby’ and ‘amateur’ one finds a hidden and silenced meaning of great cultural significance there in such as ‘amateur’ (Fr: amator – lover) one who lives loves and learns for passion and prophet (wisdom from self-challenge and collegiate learning) not profit.

Handwerk is about techne and an effort for our intergenerational future, wherein this sense involves creating the bases of future generations to live better than we do ourselves.

This then is work with a poetical part where we through work imagine and design and then populate a future that is better for ourselves, our children and our planet than today.

In this sense work is futuring – proactively creating today a world that demonstrates a better wold is possible tomorrow for our children. We need to carry this urge to create a better world.

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Work then is like a time capsule that we carry inside ourselves, a meme, like our genes, that we pass on to future generations. In fact handwerk is a beme an assemblage of many memes into a holon. Such work requires energy and contains experiences of effort, eros and elevation; including suffering, insight, learning, solidarity in the efficacious completion of a project viz. exemplar project. These insights come through the work of Simone Weil and Adorno. Here we also participate in some insignificant yet philosophically real way, in consmogenesis (the creation of the Universe) of its pathos in its creation and destruction.

Heuretics - Hermeneutics was secularised early on. It provided methodologies of reading, legitimated the study of texts and, in effect, created the Renaissance humanist.

Heuretics, on the other hand, enjoyed neither prestige nor currency, and though I suspect the word popped up now and again during witch trials (in the mouths of prosecutors), its systematic use has been largely confined to the fine arts.

While readers might associate heuretics with a varied set of connotators--eureka, heuristics and heretics - the word originated as a theological term, as the flip-side or ‘Repressed Other’ of hermeneutics and also related to heuristic as in heuristic can be seen as a ‘rule of thumb for action’. Heuretics though is quite distinct to Hermeneutics and heuristics. With Heuretics we move from history to interpretation to extension i.e. what can be done with such and such an interpretation.

Here we see the innovative transition from text to screen through including academic strategies to help this invention process by revisit textual practices in the light of new hypermedia possibilities of through and action manifest in electronic technology in a way that generates, and is generated by, an eclectic mix of traditional media such as a carnival, poetry, scholastic discourse etc. in the emerging mode of ‘hypermedia’ – an unstable hybrid almost an ‘anti-method’. Here the Exemplar Project can be seen as an anti-method ‘folie’ or ‘folly’ (Ulmer, 1994:17, 176).

Not to be confused with, although related to, Heuristics: 1 serving to indicate or point out; stimulating interest as a means of furthering investigation, 2 encouraging a person to learn, discover, understand, or solve problems on his or her own, as by experimenting, evaluating possible answers or solutions, or by trial and error e.g. a heuristic teaching method, 3 of, pertaining to, or based on experimentation, evaluation, or trial-and-error methods. Heuretics however is a form of meta-hermeneutics.

For instance, one could interpret scripture (read through a hermeneutic), or one could employ scripture as a means of invention (read it heuretically). Hermeneutics asks, What can is the meaning of this text from this interpretation of the Bible? Heuretics asks, What can be made from this interpretation/Bible? That is hermeneutics – interpretation of existing texts and heuretics (use of these interpretations for the) invention of new texts and understandings. In a sense then heuretics is a form of contrarian anti-method where the conventional progress from thought to pen to practice is reversed even inverted?

Recent existential, post-structural and post-modern philosophers have not only changed the look of scholarship, they have altered its goals: hermeneutics has become a means to 38

heuretics, especially in the practice of art, for instance Derrida and deconstruction.

(Ulmer, 1994).

And in this eBook series I hope that this trend is continued to praxis as in made from.

Heuretics is, therefore, presented as a workable method for reinventing literacy in the electronic or, what is frequently called, the post-literate age as electracy. It signals an attempt to integrate visual, verbal and I submit, practical discourse. And in this regard the exemplar project becomes a ‘folie’ or folly, which to varying extents contains the four fundamental elements of earth, air fire and water. (Ulmer, 1994:177).

Thus we enter the realm of ‘mystory’ a heuretic take on the hermetic of ‘history’.

‘Mystory’ then is a neologism for an emerging, hybrid genre. It dramatises the shift that occurs when writers foreground invention (heuretics) instead of, and beyond, interpretation (hermeneutics). Thus, I submit, the exemplar project undertaken in this eBook series (building my boat) is a form of Heuretics that is innovation/recreation beyond emulation to imitation (emulation with understanding and improvement and uniqueness), including the aleatoricistic (chance within a design stream, and happenstance improvisation and indeterminacy of the PIDIL design system.

Heuretics expresses itself through the field of chorography, a field between art and science where forms materialise through innovation. In particular often manifest in a folie (a project that stands hidden beneath leaves or layers of electronic rhetoric) developed through this chorographic PIDIL process (see footnote 6). (Ulmer, 1994:5051).

One I suggest eminently represented by CRAFT, and in particular paleonymically through the re-membering and re-use whereby something old takes on renewed life and new meaning for another age – classic Bushy fare indeed!!

Constructing a mystory, Ulmer suggests, helps us anticipate or actually invent a rhetoric or poetics for electronic space, for it leads us to practice the ‘picto-ideo-phonographic writing’ fostered by electronic technology and theorized by Derrida. Indeed Prosumers here includes product and theory – so the act of ‘prosumering’, or DIYS, produces a through a pedagogical engagement learning about theory and product viz. production consumption and learning. Ulmer (1994:xii-xiii) This is the ‘tri-unity’ approach we have sought to take with CRAFT (as a form of the mystory genre) [Community Resilience through Action for Futures Transitions] www.crafters-circle.com – integrating picto-phono-practio message/medium/massage integration. Here we seek an alternative to ‘the logic of classical reasoning’ and ‘the interest of problem solving’. Instead of playing the role of analyst or cultural critic, we viz. the Bushy/Artificer/CRAFT editor seeks to serve as a channel, patterning, relaying and practalising information. This ‘mystoric’ el ar ‘Folk Story’ approach then is emblematic of the cyberwriting.

Indeed the kind of thinking required by heuretics, for writing a good haptic mystory, is enabled by electronic literacy/electracy. Whereas literacy was used to organise every 39

aspect of civilisation in modernity inc. the social construction of identity, electracy is serving that function in our post-modern one, we move from the locus of authenticity as the alphabet to the image. ‘Research in the form of a spectacle’ is what Jean-Luc Godard calls it. He recalls that Truffaut said, ‘Cinema...is spectacle and research’. Just as surely as oral cultures validate memory, linking it to wisdom, and print cultures validate rational argument, linking it to intelligence, electronic cultures are now beginning to validate composition--the ability to construct picto-ideo-phonographic texts--linking it to invention.

Heuretics as used in this eBook proposes a methodology for exercising the cognitive (head oriented) and chiritive (hand oriented) operations necessary for functioning within a new electronic paradigm, for defining literacy anew. Sometimes mystoric explications resemble prosody even poetry and sometimes poststructuralist even absurdist poetry at that.

Finally expression of these design positions is through electracy a subset of Heuretics that means (literacy in) multimedia. Prosody also is implicated in that the Exemplar is I argue a form of industrial prosody – not art as such and not text as such yet eminently scientifically functional.

(Sources: http://www2.yk.psu.edu/~jmj3/defheu.htm and http://www2.yk.psu.edu/~jmj3/myrecipe.htm see also www.crafters-circle.com).

Human – a status quo approach to being human which to me is the same as ‘being learning’ is to see humans as brains that manufacture thoughts and behaviours the way factories make cars. The difference however is that human’s use processes that change themselves – and this means we cannot separate – subject and object – i.e. such processes from the products they produce. In particular through experience, and reflecting thereon, humans/brains make memories, which change the ways we will subsequently thank and act. Here the artificer approach is to say that ‘chiro drives cogno’ so we would then say that hands help heads have embodied memories that then change the way hands and heads act. So the principal activity of Hands→Heads is to make memories i.e. to learn from experience, and thus make changes in themselves. Thus the whole idea of the human is one of a hermeneutic cycle of self-modifying processes rather than a linear sequential production line of behaviour/making cars. (Please also see Grounded/Embodied above and Varela et al, 1993:139).

Humanufactory – portmanteau word meanings: human manufacture as in humans manufacture xyz and humans manufacture themselves biogenetically and memetically and memegenetically.

Husbandary - careful or thrifty management; frugality, thrift, or conservation viz. the management of domestic affairs or of resources generally. The Bush Mechanic adds a 40

dimension of crafty’ness and innovation to this. Now we are approaching Oikonomia – prudential household management.

Hylozoism – belief that matter is inseparable from life and that life is a property of matter that is embodiment is inherent in life such as for instance through a process of abiogenesis (the process by which life on earth arose through the assembling of Amino acid building blocks etc.). There is also a distinction between possessing a mind (panpsychism - gnosis) and possessing organic life (hylozoism - pagan). In this sense hylozoism includes aletheia of matter i.e. the potential for life. This could be the eastern ‘life force’ ‘bumper car charged chicken wire’ or Chi etc.

In this more Aristotelian sense matter has potential (raw materials as matter as components of the components of the components of the Exemplar Project) which generates life which generates structure (Exemplar Project) which generates form which generates type (Bush Mechanic). Hylozoism is important in Transhumanism.

I’ve been to the mountain top…. Glines (1978:V1-D7 surmises that one method of addressing the future from an activists perspective is that: We will simply (go to the mountain top and – PW) create the future- we will build now what it is we want to exist in the future, and the powerful will have to react to that. They will have to let us build it or punish us for trying, If they punish us, we believe we can build support around that vision of the future, and can therefore mobilise even more people into action to achieve it. (that will overcome these objections through exemplar – PW).

Learning for Earning for a Living (second educational age from high school to retirement) transitioning to Learning for Yearning for Living Lebenshpilosphie – life philosophy and living philosophy - the Bush Mechanic is a form of LP – which is a view of life from within i.e. from the lived life. It is linked to vitalism and is a rejection of Kantian abstract philosopher scientific reductionism we see in positivism where we stand outside the abstract thought as subjects and secondly separate to the object of thought. Vitalism, as defined by the Merriam-Webster dictionary, is a doctrine that the: (a) functions of a living organism are due to a vital principle distinct from biochemical reactions, (b) processes of life are not explicable by the laws of physics and chemistry alone and that life is in some part self-determining. Where vitalism explicitly invokes a vital principle, that element is often referred to as the ‘vital spark’, ‘energy’ or ‘élan vital’, which some equate with the grounded ‘soul’.

Human ingenuity is liquidating itself under the spell of technical civilisation. (And technical) civilisation then is the triumph of society over nature. (Adorno, 2003:415, 407; PW). The highest form of evolution is ever increasing orders of intermeshed complexity culminating in human ingenuity expressed as creativity. (PW, 08-2011).

None of us, including me, ever do great things. But we can all do small things, with great love, and together we can do something wonderful. (Mother Teresa).

Lived Life: this grounded concept seeks to address the dilemma wherein if science continues to manipulate things without embracing a progressive appreciation of how we 41

live amount these things then this is the ‘invention’ of the mind without self (as in the self found in lived life/experience/relationality/history) will have no life outside positivist science viz. the laboratory. (Varela et al, 1993:127). Also see ‘Experience’ above.

Lived Life, with its constellation of terms such as: Experiential Learning/Practicality/ Tangibility/Perceptibility is anathema to the traditional philosophers, such as Socrates who spoke of how a mind that focused too much on sense experience would become ‘drunk’, ‘distracted’ and blinded’. In Hendrik Lorenz’s words when the soul makes use of the senses and attends to perceptibles, it strays and is confused and dizzy, as if it were drunk. By contrast when it remains ‘itself by itself’ and investigates ineligible’s/intellectual questions investigated intellectually (PW), it is s straying comes to an end, and it achieves stability and wisdom’. In other words ‘don’t trust the hands trust the head’. (Christian 2011:47, 55; McGilchrist, 2009:149).

Makers and Menders Manchine – cyborg – first species of Robo Sapiens Man-ipulation – As Varela, Thompson and Rosch (200:81) suggest the strength of science may lie precisely in the fact that it gives up living among things and prefers to manipulate them (as objects) instead. Here we see the principal lacuna in modernity science that is in this suggestion we still see the separation of subject (man) and object (ipulator) the exclusion of experience. Where subject and object are braided. It is to experience that this eBook turns in relation to understanding this Achilles heel of science.

This may be seen as Deep-Craft or even Slow-craft.

Math | Myth | Meat – we are as humans a trinity in the sense of the ‘three M’s’ in that neither can be subtracted from the three and we remain alive or even human. Cogno | Congo | Chiro. The middle is as in conger. This eBook maintains that all three are indispensable to our humanity and need to be balanced in education and indeed life generally. They are based on the latter – our viscerality, whereas the conventional wisdom is that only first matters.

Memeories – memetically encoded memories. It is these that make us the answers to our own questions i.e. to our own memories as we unconsciously stay our questioning within the memetic (personal, political, technological and social i.e. ontological) framework of our birth culture. This is the hardest re-membering to do, in the Adornoian sense, as, I submit, there is no possibility of awakening from our collective nightmare without first becoming aware of what it is that is keeping us asleep, [PW i.e. re-membering is a remourning what in our thinking, unconscious, actions and society, that is keeping us asleep such that we can awaken to practical home].

Mereology – interface – resonance - the relationship of the parts and the whole with a caution not to regard a part as a whole i.e. a brain is not a whole as it is part of the body.

In application a mathematical term yet used originally philosophically by Aristotle et al and used here in relation to the components and the whole of the Exemplar Project. For instance our brain cannot be defined separately to our hands etc. rather there is a 42

resonance/interface between our CNS (Central Nervous System) and PS (Perceptual systems) that establishes the whole. So that ideas are not so much internalised rather they are guides for our acting in the world and involve in resonance, or lack thereof, one with the other. In this sense there can be no hard and fast separation of the person and her environment. (Barrett, 2011:110-111; Schlitz, Veiten and Miller, 2010).

Mimeories - memories encoded through mimesis/mimicking/repetition.

Modernity and the bushy - The process of modernity then eliminates the bushy as it generates a certain alienation cause by the bringing into awareness an abstraction of what is required of us then in action. This remains latent and by doing so results in a ‘hyperconsciousness’ that drives our temporality, context incarnation and initiates a flight from the body and from its attendant emotions, associated actions, resonance and interface or in-betweenness of the ’real world’ and our experience thereof. This loss of this interface then precludes the development of resonance as the parts interface and integrates and synergise into the whole which in turn leads to devitalisation and the flatland that is our modernist Western consumerist culture. Again such a loss of interface generates a disassociation between use, form and values.

Ultimately for McGilchrist in his 530 page Magnus opus this leads to a form of society representative of the outworking of an overly dominant left hemisphere i.e. schizophrenia – disconnection from the right hemisphere from the body etc. (McGilchrist, 2009:396400). Here I advocate not an ‘abstract, designed and homogenised – left hemisphere landscape’ as in a ‘Disneyland’ instead we need a landscape or terrain capable of absorbing a broad range of intentions and extensions of meaning and praxis. In short we need social policy to design such a policy landscape so that it is manifest in praxis as harmonising diversity rather than centralising conformity. (See also Ulmer, 1994:167).

Money Supply – here money means currency with an existence in the financial and physical economies i.e. an inherent store of wealth. Currency is exchangeable financial wealth. Currency can be a claim on the physical economy i.e. a paper dollar buys a certain amount of ‘stuff’ but the paper the dollar is printed on is essentially worthless unlike money say a gold or silver sovereign.

Orality – between the 15th and 16th centuries (leading up to the Industrial Revolution) we see a shift from two-way orality to one-way textuality from the local and particular to the general and specific, from the lived life concrete to the decontextualised and abstract, from practical to theoretical, from timely to timeless. (McGilchrist, 2009:324; Ong, 1982; Ulmer, 1994 with his Heuretic ‘Mystory’). The lingua franca of the Bushy is the story of his or her bench i.e. orality.

Organon or organum 1) A system of logical or scientific rules, esp. that of Aristotle 2) Archaic a sense organ, regarded as an instrument for acquiring knowledge

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3) Archaic-modern a structure for acquiring knowledge i.e. through an exemplar project Paleonymy - It is worth recalling Kierkegaard’s warning, though, about ‘what the philosophers say about actuality,’ which, he says, ‘is as disappointing as when you see a sign in a second hand store that reads: Pressing Done Here. If you went in with your clothes to have them pressed you would be fooled: the sign is for sale’ (E/O 50).

Accordingly, if the first approach requires attention to what is said, the second requires a shift in focus, an emptying out of the statement itself, what we might call a paleonymic procedure that retains the old concept but allows its conventional or traditional designations—its sense and the conceptual or syntactic space around it—to become loosened before it can be firmed up in a new, more powerful, designation.

‘Paleonymy’ is, I submit a process along with heuretics, mimesis and electracy that is relevant to this eBook series through their application to the Artificer. The term was coined by Jacques Derrida, designating the method according to which old names can be utilized in novel circumstances where existing terms are inadequate. Derrida, of course, does not invent the procedure but rather discovers it at work covertly in the texts of the tradition at significant moments.

(Source: http://courses.nus.edu.sg/course/elljwp/structuresign.htm) Parable is the form in which the failure of language to put experience into words finds its expression Foster (2007:159) discussing Adorno’s view on allegory/parable.

Parable/Allegory/Metaphor thus joins together the ‘subjective’ and ‘objective’ elements of the story through shared empathic experience thus allowing the subject/listeners impressions to develop different points of contact with the object of the parable, and thereby drawing out the potentialities of meaning written on its surface w.r.t. that individual person. Parable may even be considered the basis for memory. I further suggest a Koan is a form of deliberately constrained parable designed to silence language.

At the deepest level of myth according to Tacey (2000 :173) there is no difference between the effect of secular enlightenment and the patriarchal religion of old – both get rid of the nature spirits/pagan/green and embodied even enGaiaed world and words/fairy stories in order to create an hygienic environment. Fairy stories are parables for kids.

Here we see the metaphoric similarities of the key Enlightenment argument of Tabula Rasa and for Terra Nullius. Both await the firm guiding hand of patriarchal logic. And thus the Green Jesus is defeated by the White Christ.

Peak Oik – as in Peak Oikonomia a transformed form of Home Economics (Oikonomia) into a Bauhaus-Sloyd Centre for Interdependent Living Pedagogy defined – PS1: Pedagogy is in terms of this eBook series as ‘the craft of helping human beings (situated ecologically, politically, sociologically, economically, historically, technologically and locally) to be able to act ahead wisely’ – Prohairesis - ecolocological (PW – 02-03-2013). More formally pedagogy may be seenais the certification and 44

promulgation of knowledge in both formal and informal sites, processes, technologies, power relations and governance structures of ‘top-down’ and ‘bottom-up’ learning, education, training, instructing and teaching that happen inside and outside of formal educational systems inc. the home and family, business, and internet. After Flowers and Swan (2012). Here we are ‘pedagogicalised’ by the particular type of pedagogy engaged or experienced.

So in this context we can envisage a pedagogy of innovation, pedagogy of conservation even a pedagogy of pedagogies.

Pedagogy Sayings PS2: Pedagogy since the Industrial Revolution, with the breakdown of the Kids and Adults mentoring learning styles, in the short run and in the longer run since the formation of the Nation State in the treaty of Westphalia in 1648, has embedded itself more and more in a theological-feudal tutelage style with compulsory attendance and no participation in curriculum or setting curriculum priorities rendering parents and especially children as bonded-serfs.

PS3: We are what we teach.

We are what/where/when/why/how we teach (PW: 01-2012). Through pedagogy we are taught about power, culture, bodies, gender, race, status, identity, pleasure, pain, labour, health, morality, our place in the world; as is often said ‘who and what we are’. (Flowers and Swan, 2012b:423).

PS4: The most potent weapon in the hands of the oppressor is the mind of the oppressed.

(Steven Biko Llewellyn, 1991:38) PS5: It is like Einstein said - we cannot solve the (systemic) problems that we have created with the same (system) mindset that created them - we must change that mindset.

I strongly subscribe to this view. And well may we ask how do we change the mindset, other than through Pedagogy that is learning, and a learning that breaks with the system of knowledge that we know with the rational mechanical causal epistemology of Modernity and the Enlightenment?

PS6: an example of an indigenous pedagogy that parallels that proposed in this eBook series.

The Oneida First People now living in Wisconsin, now living on some 22,000 acres, previously occupied some 6million acres of land in New York State. Before their dispossession they operated a well-developed system of agriculture. The original belief of their ancestors is that when humans were created, the Creator (Shukwaya) instructed them that all that was needed for a good life was readily available to them – food, water, medicines etc.

All that was asked was for humans to gather what was provided and give thanks. In what turned out to be an authentic act of recovery and decolonisation the Oneida people were 45

the one of the first First Nations peoples to sign a gambling agreement with the State of Wisconsin, which has turned into a thriving casino. Proceeds have been used to underwrite a cultural revival which includes crucially a pedagogical underpinnings in lore, food preparation and lifestyle as well as welfare programs, a library, retail store, elder care, early childhood learning and a community food system etc.

The annual Tsyunhehkw (harvest of the three sisters: corn, squash, beans) is an intergenerational pedagogical site which is partly about recovery of lost knowledge and cultural practices and embodied relational and spiritual learning alongside other sin the lived life of the community.

Tsyunhehkw can be understood then as a decolonising, political act of popular education, which in part I cultural revival and also food and land sovereignty, social justice and critical place-based education. In many ways, for me, this represents somewhat of an ideal intergenerational community based education and learning system for kids and adults in their broader culture and ecological context as discussed in this eBook series.

(Walter, 2012:582-586).

Postmodern-traditionalist no longer has to bear the impossible burden of identifying his philosophical system with reason itself, and, now that it has become firmly established as a living tradition (where before it was only an abstract system of thought). (Thaddeus Kozinski, 2012).

Praxis – 1581, from M.L. praxis ‘practice, action’ (c.1255, opposite of theory), from Gk. praxis ‘practice, action, doing,’ from stem of prassein ‘to do, to act’ after Freire (1970).

Praxis=Actio indu cognito - action in the course of thinking/ideas – a priori Reverse Praxis = cognito indu actio – thought in the process of action - what this eBook series is about is putting action into ideas – a posteriori.

Praxology – as used in this eBook series is the study of human experience/conduct.

Indeed this eBook series is devoted to reconstructing lost praxeology’s in particular the Artificer Praxeology.

Praxology is a subset of Ontology which in turn is a subset of Cosmology. In a sense P is the science of efficacious conduct. NB: Experience ≡ Conduct ≠ Action or behaviour.

Experience = Conduct over time = History = Relationality = beyond homo, whereas action and behaviour are positivist human activities stripped of experience of history of relationality. Other spellings are praxeology (Austrian School of Economics – argues that economics is a study of human choice under conditions of scarcity and therefore economics can be seen as a sub-set of P – Von Mises) and Praxiology (efficient action or behaviour). http://en.wikipedia.org/wiki/Praxeology.

[Please see the ‘3T’s’ below].

So in a sense I am seeking to be an anthropraxologist and more particularly an archaeopraxologist looking for lost praxologies that underlie pedagogy. In this eBook 46

series we do NOT seek to offer a new system or ‘model’ rather to offer an attempt at a wholistic (whole systems) and holistic (holy – spiritual) reconstruction of lost knowledge.

Propriorceptive self: This ‘action in the world’ the foundation for ‘the lived life of the student/citizen’ in turn is a vital component of what is called the ‘propriorceptive self’ being the ability to locate oneself in space. I propose a ‘social-propriorceptive self’ being the ability to locate oneself in social space. The key here is the application of ones hands to locate, manipulate and learn from ones environment. (Barrett, 2011:176).

Quantum Bush Mechanics (QBM) - here we look, primarily, at the deeper aspects of the Bush Mechanic experience, as BM is already a broad experience. QBM includes seeing the BM process as: 1) A transformational one towards a higher level of consciousness capability even a conscientisation process 2) As codified in the Exemplar Project as: a practical experiential hands on participative demonstration today of, and towards, the higher capability/consciousness needed to show how a better world is possible tomorrow for our children’s children 3) Made by the handwerker located in that chiro drives cogno approach of our deep ontology and meta-history such that here we endorse the idea of ‘work it out’ rather than ‘think it through’ 4) No matter what level of consciousness one involves from cosmology to the physiosphere through craft and the sensibilities of the hand crafted life is the common denominator and is a ‘pack and take’ that one can carry between each ‘level’ or logic base, and 5) The re-membered person e.g. by paying homage with the 10,000 year old person who is memetically and certainly genetically present in each of us right now.

(Tacey, 2000:178) QBM is implied, but not exemplified or explicated, in the use of the BM appellation in this eBook series. As the Dear Reader would be aware discussion of any of the above points would be an eBook in itself. Rather herein a BM is seen as ‘volk realist’ so to speak, or as I suggest a Bush id(r)ealist.

Quotes When rhythm is found we feel that we are put in touch with life, not only our own life, but the life of the whole world. It is as if we moved to a music which set the stars in motion.

Laurence Binyon ‘The Flight of the Dragon’, 1911 [finding and expressing our rhythm is a crucial part of what the Exemplar Project is all about] 47

The common piece of kit here is the bench whether it be sewing, kitchen, garden, surgeons, motor mechanics – in Latin Opera Tabula ipsa loquitur: The work bench speaks for herself (bench in Latin relates to the feminine; and opera means work – so work-bench becomes opera-tabula).

Strong Poets – Richard Rorty celebrates as strong poets i.e. the creative people who utilise the resources of language to construct progressive visions and goals for their communities. For me this can also move to: Rorty celebrates as strong poets, the creactive people who utilise the resources of culture to construct progressive visions and goals for their communities. That is including the Bush Mechanics and Artificers. These goals and visions change with the coining of new, more exciting metaphors by increasingly talented and novel poets.

A strong poet then is someone who makes you see the world in a different way - and hence opens up new ways to know and new ways to act. So that someone’s words (speech, writings, poetry, thesis etc.) or someone's actions (living different to the norm, creating some sort of innovation or artifice etc.) are a couple of the ways of doing that.

When the problem of human meaning is seen in this way, as an opportunity for artistic invention and reinvention, people are likely to stop asking theological questions about, among other things, the ‘correctness’ of their faith, the ‘errors’ of other faiths, or the relationship between God and justice all of which, conventionally are subject to ‘top down’ a priori divine meaning.

Instead, they may start asking practical questions about the health, fairness, and inclusiveness of their communities. The question: What is God's plan for our nation in the face of terrorist evil? would become, instead a posteriori: What can we learn from experience about political choices that can we make in order to live at peace with the rest of the world? Rorty (1980) resisted what he saw as ‘theistic coercion’.

(See: http://bad.eserver.org/issues/2005/72/swartz.html)

Social Change Theory embedded in this eBook: Buckminster Fuller: system repletion You never change things by fighting the existing reality.

To change something, build a new model that makes the existing model obsolete. [I suggest ‘replete’ rather than ‘obsolete’ as the wisdom of the archaic call for our respect and reprise]. It is such repletion that this eBook series is devoted to.

John Knight Through Artifice I fashion a life: the person by which I would represent myself to you.

(Knight, 2009:12).

Retrocession – a GFC apocalypse based on the same financial trading failures (causes known yet they remain un-fixed) as in the Great Depression of the 1930’s.

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Safe-Fail not Fail-Safe – The Titanic and Britannic were see to be too big to fail that is Fail-Safe whereas what we need today is an ability to fail and learn in socio-technical systems rather than Fail Safe in technocratic systems. The bush mechanic is regularly practicing safe-fail and that’s why (s)he often works on their own i.e. a shed or kitchen or sewing machine. Safe-Fail = Play in short and unstructured free play in long. We now see actual dendrite and nerve differences in those rats (for instance) that played as youth and those that didn’t. The latter had much denser constellations in their frontal lobes. So now we have (by age 6) also Safe-Fail=Play=Agency=Dignity even Necessity of Risk.

Whereas Fail-Safe=ADHD=Compliance=Non adaptive, even aggressive, adults=Permission Seeking=No Agency.

Sauvage: today Nature is a spectator sport even a third step removed from experience to spectate to observe e.g. on a TV. Sauvage has come down to us as red and raw in tooth and claw whereas there is another meaning of direct and uncomplicated by civilisation.

Today we hide ourselves from nature. Sauvage in this sense has some analogue with Zen which was introduced to China in the 6th centuryCE and into Japan in the 12th century, which emphasises enlightenment for the student by the most direct and uncomplicated possible means, accepting formal studies and observances only when they form part of such means. Thus its inclusion in the titles of this eBook trilogy.

In deep psychology terms sauvage or ‘wild-man’ is coterminous with ‘nature-man’, and thus living in harmony within nature. We see this struggle between the wild-man and the Agriculture-man in in the ancient Sumerian tablets and in the Bible between the post fall Cain and Able, and in our dreams. We have a form of Atlantis not only a land of lost continent also a land of lost content of a lost hemisphere, of a lost wilder-ness of the wildman of the sauvage of our dreams of Nature, the 2million year old self weeps in her circle of one listened to by none. I submit that the artificer and the crafter can integrate these two worlds.

Sauvage Brain: From ancient Greek times to today we can see the ascendency of the rational, of the math over the myth section of the brain, and these over the meat or visceral/feeling section. In particular the right hemisphere is considered the ‘minor’, ‘secondary’ or ‘primitive’ i.e. ‘sauvage’ hemisphere. Even more so the left hemisphere is considered as indicative of the ‘unique flowering of human evolution’. (Christian, 2011, 56-57; McGilchrist, 2009). And since, language is by far considered humanity’s highest attribute then the seat of language, i.e. the left hemisphere, ‘has’ to be the primary indicatory of our humanity.

I also maintain it is important to make a distinction between two principal approaches to ‘teaching’. This distinction is most clearly seen in German i.e. the distinction between ‘Aufklarer’ and ‘Ausbilder’. Respectively this is the difference between ‘illuminator, elucidator, understanding, intuitive, muse, doula, direct, sauvage (art, music)’ on one hand and ‘drillmaster, tamer, arguer, instructor, administrator, removed, objective, (science)’ on the other (see footnote 7).

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Indeed until the 179’s and even right up to the early 1800’s in Germany most universities and schools still had a religious function to train clerics and so a school and university education had the goal of sapiens atque eloquens pietas viz. a wise and eloquent piety. So the student would learn how to excel in the arts of rhetoric and dialectic, so that he could demonstrate the truth of his religion against opponents – almost a rabies theologorium.

Tragically the need for change was recognised however the turn that occurred in by the mid 1800’s was not towards an ‘Aufklarer archaic’ approach but rather towards an ‘Ausbilder modern’ one i.e. a turn to ‘utility’ not ‘wisdom’, as learning became education which became the handmaiden of industry i.e. education relevant to ones work life rather than relevant to ones lived life.

In Germany the cry of the Aufklarer (a calling at the time) was to bread down the barrier between theory and practice in favour of the latter interpreted through the lens of utility thus Vocational Education became in a sense ‘mechanised’. This process was accompanied by the organisational one whereby the University lost its autonomy and became part of the corporatist state – it became a state institution, nowadays created by an act of State Parliament (in Australia).

Here the somewhat typical Aufklarer aim for bildung/education along the lines of Aufklarer Issak Iselin at that time was ‘the happiness and dignity of ma consist in his dong as much good and in his thinking (and doing PW) as many great and beautiful things as his capacities and circumstances permit. To lead and prepare him for such a grand vocation to teach him how to be human is to educate him. This is the greatest deed which one person can perform for humanity’.

Here with the Aufklarer the student is in service of the good (of humanity) and in Ausbilder we have the student in service of utility (of the machine). Utility then is the atomisation of the State. (Beiser, 2003:134-138; a chapter in Curren, 2003).

This in turn led to what we may call the ‘Romantic Revolt’, certainly by the mid 1800’s.

In modernity the former is not considered a proper ‘teacher’ and is seldom directly related to the word teacher or used today. Craft sits between these two and is generally tossed into the Aufklarer rubbish bin. Here we have a more archaic form of wisdom that predates our narrower Enlightenment left hemisphere logic.

The SOT (School Of Thought) though underpinning learning circles I submit, relates to a ‘collective aufklarer group’ of mutual aid learning than to a standard CBT (Competency Based Training – ‘T’he standard training system for Voc Ed throughout Australia) training package relates to the ausbilder approach. (See also Ulmer, 1994:20).

Social Consciousness (SC) and the Bushy – is a key feature of the bushy. For instance Schlitz, Veiten and Miller (2010:23, 32) argue for five levels/layers of SC. In an integral sense each of these layers from 1-5 can be simulatensously transcended and included.

These are in ascending order are:

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1) Embedded where consciousness is passively shaped by outside forces external to awareness, factors such as biological social and cultural 2) Self-reflexive – becoming consciousness aware of how experiences are conditioned by the environment 3) Engaged – brining intention to attention by taking action to make a difference in some outwardly directed way 4) Collaborative – co-creating and shaping consciousness towards the greater good through collaborative inquiry and action 5) Resonant – participating in an emergent field of shared experience with a felt sense of essential interconnectedness with others This process I argue is directly relevant the bushy esp. from layer (3) & (4) through the Exemplar Project with the intention, but not often the realisation, of achieving layer (5).

This development can be enhanced or even initiated by intentional practice and in particular experiential education, for instance a programed Artificer experiential learning process..

Soul≡Culture≡Dreaming≡Ground of Our Being ≡Primary Order by which we orient our lives i.e. the story we live (live by≡enviviation≡enlivenment≡spirit) i.e. the Bushy uses his enlivement spirit to transform GOB into the Exemplar Project as future work today.

Social Innovation: the approach or modality adduced in this eBook may be called ‘reform of tradition from the inside’, which means going back to the sources of the particular tradition (here incarnational, embodiment, chiro oriented, experience, thinking and doing etc.), re-membering, re-framing and re-working them in a re-newed way.

In this way the new frees itself from the stigma, so often encountered, of the stigma of being arbitrary or patriarchal esp. alpha male, and is able to re-veal itself as a legitimate re-covery and re-expression and re-combination of the shards of the old wherein the old scientific rationality can still live within the re-newed hermeneutical paradigm. And we can know the old scientific-rationality for the first time.

This modality of SI explores the possibility of a gap between an aspect of the traditional position and present cultural practice, and respects the wisdom of the archaic even recognising the decay embedded in the new. This breaks the monopoly of the present. ~To see the newness of the old as well as the oldness of the new [Adorno, 2003:xxvi)]~ Systemic | Systematic – The former is whole system the latter components thereof.

Further systemic markers are (1) iterative, (2) reflexivity and (3) interface/boundary focus.

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Subject | Object separation, the essence of Western ‘natural scientific’ epistem of the much lauded ‘scientific method’ of the enlightenment and indeed renaissance is itself the result of a prior conceptual construction of the world. When object is shorn of its experience of its history it is still (always already mutually) mediated. Experience is passionate, hurtful, revelatory (aletheia), insightful, historical, contextual, intentional, extensional etc. Experience then, in this Adornoian sense may be seen to be the synthesising link between thesis: subject and antithesis: object. (Forester, 2007:76-78).

Techne explored in detail I my previous 2 eBooks. Basically I submit that techne is a form of love and is what the American Declaration of Independence speaks of w.r.t. ‘pursuit of happiness’. This is what the ancient reek philosophers believed about discovering one’s own talents and the taking the pleasure and learning of developing and revealing them, as we would say today an inherent part of ‘self-actualisation’. This is at once a love, a praxis and a freedom. (Hitt, 2012:267).

Context – together-techne - can be traced back to the ancient Greek ‘techne’ meaning ‘skill or craft’ and later to the Latin ‘texere’ meaning to weave, construct or compose.

The other part of the word ‘con’ means with’ in the sense of ‘with the rest of the weave or composition’. (Ison, 2010:153).

Technique is techne in amber Technosis an undue faith in technology (a form of globalist-tech-worshiping futurism) often accompanied by inflation of the ego and occurs particularly in (alpha) males and the cultures that support them, a technological counterpart of psychosis. Indeed there is a major wave right now of backlash against the shallow analysis of science and technology as a route to understanding the future. There are several prominent writers such as James Howard Kunstler, Charles Hugh Smith, Chris Martenson, Gregor MacDonald, Adorno and Varela and others who reject the breathless claims of elite technocrats that everything will work out if we keep complex information technologies going.

Technophiles usually refer to our saviours as ‘technology’ but often just mean ‘infogadgets,’ ignoring some of the slower innovations and real limitations of materials science, energy, chemistry and biotech which may be less likely to solve our problems just because we want them to. Kunstler, Smith et al. have done a great job pushing back against this view with some much starker view of what could be next if we don't shake our belief in what Kunstler calls Too Much Magic. [see Great Flood of consciousness].

The connective tissue of shared work for shared sustenance had disintegrated in the face of the monetary-wealth-based economy. (Bageant, 2010:283). Oikonomia [A] is overwhelmed by Chrematistics [B].

[A] or physical/real economy also includes the bubble sub-economy of the real-estate economy and, [B] Chrematistics or monetary/financial economy also includes the bubble economies of: (1) fiscal (Government finance) sub-economy and what has emerged over the past generation (2) the financial macro pseudo-economy which started out as the 52

handmaiden of [A] and now as a subset of [B] completely denominate dominates [A] by a factor of up to 25 (my calculation early 2012).

In this eBook series I advocate a re-legio or re-linking of the physical and financial economies. The gold standard is an illustration of this where gold is of value in both subeconomies i.e. it is both a physical good for use in manufacture as well as a store of value (financially speaking). However gold production is limited globally and a gold standard applied internally and externally, will limit what authorities can allocate to demand.

Globally it is hard to imagine even a soft deflationary landing, with so much Quantitative Easing money and derivatives etc chasing so few actual physical economy goods and services. To re-establish any sort of link between [A] and [B] will mean, even with the best managed fiscal instruments, a, hopefully mild, deflationary period reaching to 2015 in my view.

Technegenesis is the biogenesis generating biogenesis (biological evolution based on phisiogenesis – evolution from rocks and minerals to RNA) generated by our hands leading our head in development. Its counterpart is technigenesis which is evolution generated by our heads leading our hands.

Theodore Adorno – absorption: Only when the victims completely assume the features of the ruling civilisation will they be capable of wresting them form the dominant power.

(Adorno, 2003:110).

The Tao of the Hand or ‘chiro-wisdom’ or ‘hand capability/consciousness’ or the ‘path of dirt’ of right tr-action and livelihood through hand capability/consciousness and chiro wisdom Three T’s – 3T’s – The Three Tech’s – extending Praxology. In terms of archaic renaissance I posit a trinity of perspectives on ‘lithic’ culture: Basic - focus on the, 1) Hands/chiro that used, 2) The tools themselves on the 3) Rock/lithos, that the hands applied the tools to Contextualised – (1) social relations, (2) technology, and (3) products of the former two and (1) process, (2) instruments, (3) output. Also see Handwerker and Tool.

Respectively: Techne, Techno, and Techni as in Technelogy, Technology, and Technilogy. respectively. Where: 1) Techne – the focus of this eBook series 2) Techno – the obsession of the computer gadget age 3) Techni – the focus for our consumption focused Western culture The praxology focus of this eBook series draws from (1). [Please see Praxology above].

Tool – for humans our key tool are our hands in conjunction with our brain in this regard both are designed to be generalist even lateralist rather than specialist. Life in general has evolved to be highly specialised and possibly uniquely we have not. It may be said that 53

biologically and technologically humans and computers (respectively) have been the first of their kind to evolve before their tasks i.e. to be generalists rather than specialists!

(Christian, 2011:137). From the perspective of techne – generalisation above, a tool is an extension of the hand and thus of the head and hart i.e. the human rather than, in the case of techni - specialisation, where the human is the extension of the tool. (also see Handwerker, and Three T’s).

Transcendence – an epistemology even an ontology that overcomes modernity’s dualities, the production of Cartesianism and Aristotle’s theory of the excluded middle.

Further this requires the ability to leave an obsession with technique and algorithms and embrace techneque and heuristics. And again further this embrace recognises the idea of drawing a bigger circle that is to transcend dualities (which in effect don’t exist in one’s life world of the organic) one has to posit and enter a frame of reference or a system which incorporates the dualities as overlapping potential. From a systems theory perspective this means chucking up and from a transcendental perspective it also means a different layer of consciousness that is such a term adds a vertical and horizontal dimension to consciousness.

Phenomenology has the view that ‘t’ruth is arrived at through participatory engagement with the world, not abstraction from it; that the general is encountered through, rather than in spite of the particular and the infinite through rather than in spite of the finite.

(McGUlmer, G., 1994). Heuretics: The Logic of Invention. Baltimore: The John Hopkins University Press. 265pgs.ilchrist (2009:149). This brings in Heidegger’s notion of aletheia – emergence. Transcendence, in this light can be called ‘meta-experience’ and is really an attempt to find the ground out of which the experiences of day to day life emerge, possibly including the idea of emergent/becoming (aletheia) potentia (potential). This is not to say ‘infinite (Scholasticism)’ or ‘not realisable in human experience (Kant)’ or ‘spiritual (in a religious sense)’ or ‘outside consciousness’ (beyond consciousness is not the same as outside consciousness as beyond is either and that is both outside and within).

Vietcong – strategy and tactics: When the strategy is right and the tactics wrong the battle may be lost but the war will be won. When the tactics are right and the strategy wrong the battle may be won but the war will be lost.

Work as in ‘handwerker’ also, workings as in how a structure functions also, worker as in the handwerker who functioned the work with its workings also works, the oeuvre of ones works and also, magus opus ones greatest work.

Write – don’t type (where possible). While typing your notes into the computer is great for posterity, writing by hand stimulates ideas. This is because the simple act of holding and using a pen or pencil massages acupuncture points in the hand, which in turn stimulates ideas.

(See: http://oedb.org/library/college-basics/hacking-knowledge)

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Pedagogy as used in this eBook As per eBook2 the definition of Pedagogy is ‘the system of education within the State’, a crucial component of modernity. Clearly this includes administration, management, policy setting, curricula development, and governance as per laws forcing compliance and attendance, accreditation monopoly as part of the re-inscription of the status quo, androgogy and pedagogy, as well as actual teaching, teachers, and schools and students.

Is pedagogy only and forever about what I call the Modernity Paradigm viz. Northern hegemonic instrumental colonialist social control for the preparation of workers that valorises thinking above all else, or is it potentially at least in genuine Archaic Paradigm part a potentially authentic today as an A∞MMR Southern contributor to the local, the other and individual learning of citizens that braids thinking and doing. I hesitate to use the word enlightenment for a potential aim of Pedagogy as the enlightenment broke at Auschwitz.

We have to cast our definitional net this wide to reify one of the most crucial issues in regard to pedagogy is that of power – for instance, power over values and the nature of knowledge.

Who, for example, has the power to decide what will be taught and how?

What is the relationship between learning approaches imported by development practitioners and local ways of learning?

Do we as peddlers of pedagogy, practitioners of process, sycophants of social control critically examine how far our pedagogical methods, originally developed to impose cultural hegemony as Freire (1972), Holt (1976/2004), Illich (1970), Glines (1978a, b, c), (2000) and more recently Wolk (2011:105) call us to do, continue to ‘legitimise the privilege of the ruling elite and to perpetuate the oppression and marginalisation of certain groups by socialising them to accept their conditions and the status quo as natural’ (Harris, 2007:7)?

Is Pedagogy forever condemned to reproduce scientifically based, neoliberal capitalistoriented value systems and approaches to knowledge production and appropriation thus are essentially preparing students to fit into today’s Zeitgeist with its industry focused efficiency oriented instrumentally derived current labour market structures as sycophants of global capital?

Pedagogy in need of a new underpinning myth - an intentional community A positive take on intentional communities, though not in every regard and especially in terms of validating manual labour as in handwerking, though not in terms of pedagogy as most Amish and Mennonite children stop school before grade 8 to help their family/community, intentionality can be seen in Amish, Mennonite, Jesuit and Cistercian etc. callings. All these seek to integrate head, heart and hands.

So in short can there be another myth for pedagogy say as an alternative to this neoliberal myth? The myth of the heroic capitalist embedded in the market consuming the consumer 55

goods that all make up a ‘good life’ represented by the ‘happy housewife at home with new gadget ads as husband/father walks in the door’ of the 1950’s. What about the myth of say the trinity of the’ individual and community kitchen-shed-garden’? A myth based on the story not of the hero pedagogist aiming for personal high achievement and reward no matter what but rather a collaborative pedagogist aiming for community betterment and survival of our planet, in short an intentional pedagogical community – Communaute Pédagogique Intentionnel and Vorsätzliche pädagogische gemeinschaft At least this could be a start.

Myth is used here in the futures sense of Causal Layered Analysis and underpins three other dimensions of meaning. (Inayatullah, 2004). Thus a new myth would allow and thence underpin a new set of cultural ethics (critical for pedagogy) to develop say cooperation or at least competition rather than competition and husbanding glocal resources as well as small is beautiful and thinking chemically braided (as in glued rather than woven) with doing etc. In turn a new set of ethics would allow and underpin a new set of social systems viz. curriculum for pedagogy, development of the potential of each student cp. fitting them to manipulate machines in corporate workshops, approach to social organisation, care for culture and Gaia etc. which would then underpin a different lived life experience, which in turn would lead to a conformation and modification of the underpinning systems/layers.

Certainly as the futurological environment for the next 30 years shows enormous uncertainty and given the importance of pedagogy, then from a resiliency perspective, the only way to address this pedagogically is with diversity within school and of school and of school design (soft and hard) and of school in society and ultimately school in the world at large. None of this is happening in Australia the trend is the reverse towards complete centralisation of conformity and national testing. [NB: Futurology (also called Futures Studies) is the study of postulating possible, probable, and preferable futures and the worldviews and myths that underlie them with the timeline of a minimum of a generation 25years and beyond, generally a 35 year timeline is adopted.]

Much today is written, and much of quite well, on what I call ‘humanising classrooms’.

I find this quite incredible that after 200years this is being discussed after a quarter of a millennium???? For instance see Stehlik (2002) and Grandin (2006). These suggestions all include aspects of the Bushy approach to pedagogy i.e. vertical integration of kids and adults learning, project orientation, lived life learning, negotiated curriculum, community engagement (mutual aid), craft, apprenticeship genera and so forth. Yet we move further and further away from even this humble fumble as we rush towards universal testing and individualising student ‘mark’s’ with the evacuation of play everywhere. I am beyond myself with despair. I am not up to the task of adding to this or even critiquing it other than to say as I have in the first part of this paragraph why now? After 250 years why not then?

Why does it take an esoteric cult of Steiner with arcane Christography to integrate these utterly practical exoteric pedagogical issues with a focus on the child? What does this

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say about our own eviscerated and bankrupt enlightenment banality and surrender to its mutant offspring - the machine?

The point I wish to make however is that all this starts from the schools front door and goes inside it doesn’t start out the back door and go inside i.e. the discussion, unlike that

by Illich, NEVER questions the existence of school, identifies the hidden curriculum, establishes links to Auschwitz or Abu Ghraib, recognises the failure of the enlightenment.

The researchers NEVER seek to acknowledge the issue of compulsion, the elitism in setting curriculum priorities, the utter lack of input by parents and lack of inclusion of the school in the broader community. How can schools exist in a democratic society – prisons for criminals yes but prisons for children – I say and emphatic NO! There has to be an accounting an apologetics for this.

If Wordsworth is right and ‘the child is father to the man’ and ‘mother to the woman’ AND ‘the development of the child shows us that which we wish for in the development of humankind’ and from myself ‘we are what and how we teach’ then if we are interested in the evolution, cp. the present de-evolution, of human consciousness then we have to try alternative pedagogies. Even say in Pedagogical Innovation Zones a little like say Enterprise Innovation Zones in economic terms. Our children and indeed Gaia demand nothing less.

Status Quo Pedagogy (SQP) can be seen, I argue, as based on a belief in a mechanistic even militaristic disciplinary approach to life the universe and everything such that we believe in an increasing material standard of living, top down uniform blocks of knowledge, utilitarian, mechanistic (in the sense of arbeit and production line), industrial (batch system, egg crate classroom organisation, lock step progression, seat time, sorting filter, compliance measurement, tracking program of age grades, classroom organisation, score ranking in and between classrooms, standardised testing, counselling based on the foregoing respectively). SQP is homogenised, standardised, impersonal, reductionist and essentially disembodied cognitivism whereby the potential for individual student meaningfulness and life changing experience is reduced to a language of rationalism and skill competency, so that the potential for lifelong learning to behaviourist standards and the quality of relationships to market processes.

Here experience and imagination the essential components of creativity, or as I say ‘creactivity’ get lost. Conventional pedagogy evacuates life experience, creactivity and mythopoesis and replaces these with curriculum, conformity and rationality – all about the passive subject. The active subject along with Hope, Love, Charity, Faith, Play, Relationship, Mutual Aid and Empathy has no place. Such that deep interaction, narrative formation, meaning making, reflexivity, practicality, right brain development, play, empathy and attachment formation are all restricted resulting in a dumbed-down population.

Where is the deep epistemic critique of pedagogy by pedagogy?

Where?

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Frankly in my decade of researching this area I have found it nowhere. Another lacuna by academics they are failing to be reflexive no doubt because pedagogy feeds them well.

Is this all there can be to education after Auschwitz?

The enlightenment broke at the gates of Auschwitz – the Renaissance didn’t.

Positivist rationality broke forever at the gates of Auschwitz – compassionate humanism didn’t.

The Wests shadow showed itself in Auschwitz – too long appearing in dreams and visionary works but suppressed and ignored and cast off to the ‘barbaric and uncivilised’ areas of the globe.

Do we accept such critiques as outlined in the above section, or are they simply ignore them – much as society does – while giving strong tacit support thereto? Should educational projects use distinct methodologies for working to include Ethics, Praxis, Systems, Spiel and Community as well as addressing Eurocentrism in the curriculum?

History AND Future must with community contribute to establishing the curriculum priorities. I answer yes! to all these questions.

There can be education after Auschwitz however it will bear little relationship to that which preceded it.

For me this education is ‘learning’ a second leg, a different path, in our Zeitgeist one that exists but is withered from lack of use. This second path will in part be one between Education (as in the conventional sense of Higher Ed.) and Training (as in the conventional sense of Voc. Ed.).

Consequently I argue conventional Education in my mind has no ethical right exist after Auschwitz and we see this heritage today, I maintain, in Abu Ghraib, Fallujah and Guantanamo. (Giroux, 2005). One such path for education would be to see to ‘reinvent education’. And subsequently one approach here to ‘reinvent education’ may well be to reintroduce ‘broad and deep’, ‘to pedagogy. And to do this hand knowledge’, ‘somatic intelligence’, ‘embodied mind’ Artificer Learning – Bush Learning – Learning in one’s finger tips, could be, I suggest, one option for such reintroduction.

Education after Auschwitz is discussed more fully later in the next Chapter (2) in the section Arbeit macht frei.

Let there be no confusion for the survivors of the Holocaust – Pedagogy and Auschwitz go together like peas in a pod. It’s like Pedagogy was the enabling act for Auschwitz. As a Holocaust survivor wrote to his teacher: Dear Teacher, I am a survivor of a concentration camp.

My eyes saw what no man should witness:

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Gas champers built by learned engineers Children poisoned by educated physicians Infants killed by trained nurses Women and babies shot and burned by high school and college graduates So do excuse me if I am suspicious of education.

(Glines, 1978:A-59).

Indeed at the infamous Wannsee Conference, chaired by Heydrich, in January 1942 where the ‘final solution’ was put in place 8 of the 14 principal figures held doctoral degrees from prestigious European Universities, pedagogists who identify this link, and indeed complicity, between Pedagogy and the Holocaust include: Gardner (1999:179), Glines (2012) through Jennings (2012), sociologist Adorno (1971), (2003) and philosopher Arendt (1963), (1970). Many of the remaining attendees were bureaucrats and high ranking military leaders had degrees and other formal qualifications. NB: The Wannsee conference was held a few weeks after the Babi Yar atrocity in which some 34,000 Jews were massacred at the Babi Yar ravine in the Ukraine area in the then Russia.

Critical and Praxial aspects of Adorno’s re-membering Adorno (2003) shows us that Science and Art and thus education broke at the Gates of Auschwitz and consequently there can be none of any of these afterwards. Nevertheless he also states that, because of Auschwitz, human compassion and hope requires us to do all three re-newed, re-constructed and re-envisioned. To do this re-newing we have to reprise history not avoid it. As an extension of this suggestion, which I strongly endorse, I recommend reprising macro-history as I attempt to do, with my limited capabilities, in this eBook series.

Once one does this one sees in the long past the importance of hand knowledge, somatic intelligence, embodied mind, largely discarded in the enlightenment, as crucial and that this hand knowledge was respected in the renaissance but lost in the narrowing of the enlightenment.

Again for Adorno the need for this reprise, this re-membering, is utterly urgent and not to be overwhelmed by the call to ‘move on’ with the ‘adjusted’ yet underlying same scientific method the same art escapism and the same pedagogical tyranny. While many new initiatives attempt to do the right thing they start without this ‘re-membering’ in their language and set themselves up to perpetuate the causal factors within the dominant paradigm and the system it maintains! Re-membering then is the central part of Adorno’s negative dialectic and includes the non-conceptual of context/history and experience. In effect his Negative Dialectic can be seen as a Theory of Experience, or even ‘Critical Hermeneutics’.

So here philosophy becomes an understanding in the world (through experience) rather than an understanding of the world (through rationality). Thesis then is concept (fact/non 59

experience), antithesis is the non-conceptual and the synthesis is re-membered spiritual experience. He also cautions strongly against practice that emasculates critical theory, which he argues is a heart a destructive force. He does this because of his revulsion at the ‘hollowness’ of our ‘resurrected culture’ that followed Auschwitz. (Adorno, 2003: xi, 415, 423, 435, 436, and 438).

Further such re-membering allows us to re-connect with our elders all of which have been far smarter than us and have achieved much more in terms of what we value. Even moreso we can find, through this re-membering, the patterns in our past our meta journey and indeed that of communities. Here we posit Reflexive Praxis as one such methodology.

(Wildman and Miller, 2012).

Even more so again when one invents something ‘radically’ new or innovative if one dissects it on can often discover the staggeringly new is something old in disguise again.

And even more as we analyse then syncretise the past we find deep patterns that can even be trans-temporal even archetypal.

Also we can find through this form of retro-engineering a simple rule at work a rule/pattern/reflexion repeating itself in unexpected ways. This gives us entre’ into the patterns that connect viz. deep trans-historical structure, to the point where our passion or opus, signposted in these patterns, can be found manifest in different ways in various cultures.

Then when we find this and introject/incast ourselves into this exemplar by way of our lived life we can then cogitate on what happened? What roots are there in our existing culture that helped eliminate this exemplar? Thus we start to build our own ‘negative dialectic’ into our own modern proposals in order to re-member and thereby help prevent the reoccurrence of Auschwitz so to speak writ small or large deep or shallow.

For us to more fully understand this pattern though we have to engage it that is to introject to incast ourselves into this pattern or this part of history where this pattern was most evident. This leads us to the study of the phenomena and to experience it and to help shape it and to become part of it.

This process leads, I believe, to the Journeyman’s piece of the middle ages of the Exemplar Project of the Artificer (Cathedral towns), our own sheds, lab’s, kitchens, gardens and sewing rooms and so forth. Here we intersect, I suggest, the 10000hr rule – 10yrs with 1000hrs per year to gain mastery and entry to this world of the deep pattern that connects. This for me is Adorno’s challenge with his re-membering. (See also Bloom, 2012:239).

For Adorno this hollow culture produces several effects such as: 1) A society that has rendered not work but people superfluous – he goes even further and claims that this hollowness generates a form of internal genocide of the disaffected who suicide and kill others – possibly as we saw in the London August 2011 riots 60

2) Thinking has now become a mere sector in the division of labour, which in turn is being appropriated by technology, and 3) Human ingenuity for liberation liquidating itself under the spell of innovation for technical civilisation i.e. the gas ovens never went out In this sense Adorno warns us to be ever vigilant less the technocratic enlightenment rationality of Auschwitz and its gas ovens supported by its bureaucracy and pedagogy be triumphant in our culture though the host system – the Nazi’s – lost the war their system of production may not have. In fact there is one most telling quote in Adorno (2003: 181) where Hjalmar Schacht (Hitler’s banker to 1937) once claimed that ‘the Third Reich was the true democracy because it could produce such comfortable majorities there was scarcely any need to falsify the voting figures’.

In all this, and for me, his greatest challenge is to stand at the gates of Auschwitz and to re-embrace the ‘joy of philosophising’ by ‘refusing to be bargained out of truth by mere being’. That is merely being alive, being a consumer, being an ‘experiencer’, being a parent, and I believe ultimately being a human. For him critical social science is more crucial at this juncture of history than at any other time. Again for Adorno (2003:21) the only education that makes any sense post Auschwitz is critical self-reflection, which I would extend to critical self-reflexive praxis.

Pedagogy and spherical protection – sociosphere, biosphere and physiosphere I submit that pedagogy, in the 21st C, needs to address how to sustain actively three key domains the: 1) Sociosphere (inc. noosphere never again Auschwitz) 2) Biosphere, (species extinctions, pollution, unemployment etc. – see footnote 8) and

over

population,

poverty,

3) Physiosphere (rare earths and trace elements fundamental for (2) and then (1)).

Nature as a Bushy: evolution as bricolage i.e. artificering Some 40% of our DNA is not used, now many researchers see this as junk, however I take a very different line i.e. that is our Genome is like a DNA shed where 40% is available like the practical hoarding Bush Mechanics do so that in future it can be put to good use.

Consequently in a conventional Darwinian approach to evolution through ‘survival of the fittest’ this has evolutionary scientists in a bind – in short it should never have happened.

Further adaptation seems not to be optimal but rather satisificing in its operation and even more damaging is the now irruptive and broadly accepted idea of evolution as ‘genetic drift’ i.e. simply through mistakes, many random, in the copying of DNA in the life cycle of organisms.

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An emerging post-Darwinian conception of evolution is emerging not as ‘survival of the fittest’ but rather as bricolage – as Nature as bush mechanic – as an artificer ‘putting together of parts and items in complicated ways, not because they fulfil some ideal design but simply because they are possible. So now we have not a system of natural selection designed to identify and take ‘T’he one precise evolutionary trajectory by the requirements of optimal fitness but rather to a ‘satisficing’ or ‘tinkering’ or a bush mechanic approach of ‘make do with what you’ve got on the ground while you are still around – don’t wait for the sky in the bye and bye’.

The latter bricolage approach would then identify several viable trajectories or chreodes available at any one point – not ‘T’he one or ‘t’he many but rather ‘the several’ possible trajectories.

And in this sense Evolution becomes a process of ‘tinkering’, of ‘adjustment’ of ‘adaptations’ of ‘local innovation’ with what is on the ground while the organism is still around.

Indeed research at UCLA by psychology professor Patricia Greenfield studies human intelligence as it unfolds in child behaviour over a twenty year period. The MIT Professor Jeanne Bamberger corroborates Greenfield's opinion referring to a ‘felt path’ that she describes as ‘exactly how chimps would do it’.

While older children approaching their tweenage years pass the ‘chimp stage’ so that by eleven they are not orderly solvers but improvisers, i.e. bricoleurs, who behave with intelligence and practical hand oriented smarts. These developments confirm crucial aspects of the evolutionary process yet our schooling and training systems are still based on what I call cimp/chump orderly learning.

In my view such a enactive approach to cognitive science (Varela et al, 2009:197, 238) can supply a biomimetic method for understanding evolution requires: 1) Self-organisation and organic design which in turn requires 2) Interfacing i.e. enre-deux structural coupling capability of related systems, which in turn requires 3) A certain modularity of sub-networks that can efficaciously interact with one another wherein 4) Tinkering viz. the artificering/bricoleur’ing can occur within a field of 5) Natural drift that is design and its articulation that naturally adapts itself to the emergent environmental design circumstances over time.

This then is based on the emergent/participative/enactive rather than classic given/objective/representational view of reality where reality is external and given.

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Mammals – where evolution took a wrong turn?

Mammals represent an intriguing turn for evolution and in many ways I just can’t figure out why evolution could go in our direction. We have massive brains that take nearly 1/5th of our energy to operate, warm blood that requires huge food intakes compared say to reptiles and furthermore we have very low efficiency in transforming food into body mass. This has allowed us to be warm blooded and thus to take heat with us there enabling our species to penetrate extremely inhospitable and areas both cold and warm not possible for reptiles.

Yet for what everywhere we go we pollute and desecrate and our technology just exacerbates this huge requirement for energy let alone biomass. Technology and pedagogy that requires dependence and conformity while emphasising recycling rather that repair and reuse, embedding planned obsolescence, cannibalising bioenergy laid down millions of years ago i.e. oil, and extends our population (another form of pollution to my mind) and our longevity irrespective of any remotely conceptualised notion of ‘carrying capacity’ rather we have ‘harrying capacity’ and our species harries all others as well as Gaia as if they and Gaia herself as if we are owed a living. So well may we ask the question ‘what did you do for Gaia today?’

Further our technology is built on a notion of science which in turn is based on the enlightenment belief in rationality and thereby supremacy of Homo sapiens sapiens that actually separates us from nature and Gaia, however Homo sapiens ludens (man of play or playing man) re-joins us. It absolves us of any responsibility for the effects of our rapacious stomachs and science. In this sense we turn the whole world from a Utopia to an Auschwitz.

For instance a reptile of a similar weight as one of us adults uses only 1/10th of the food energy we as mammals need as well as being literally ‘solar powered’ – so reptiles are 10 times more efficient than mammals in relation to food energy. And of the food eaten around 12% becomes new mass in a reptile cp. only 2% in us – reptiles are six times more efficient than mammals in converting food energy to mass.

All this makes us, by my approximate estimation, by far the least efficient life form on earth and about an 80% less efficient than reptiles. Yet our technology continues to magnify this deep inefficiency.

We are like the profligate son who has yet to realise he needs to become the prodigal son.

Thus my emphasis on techneology and Auschwitz in this eBook and indeed the whole eBook series, because Auschwitz was where, for those who were watching, our system demonstrated that it and thus the enlightenment was morally broke and operationally broken. Tragically instead of learning therefrom we have actually done the reverse with ultimate hubris as we seek to extend this Auschwitz approach throughout the world through development.

Indeed with missionary zeal through our wonderfully non-democratic Gestapo’s of WB, IMF, WTO and of course the US Army.

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3. Our Future of our Deep Past: The Macro-Historiography of the Bushy On Grid Today we have all but reversed this and are completely dependent on the grid. Indeed one can say that ‘the grid has become the darling of history’. The one bright spot is the internet which hasn’t been taken over by ‘bigger and corporate is better’ mindset – yet (as @01-2012).

So we are dependent on the grid for sewerage, roads, power, water, food and so forth.

Prosumering and home production are a thing of the past. Collectively we have become dependent consumers rather than independent prosumers as our parents were. Prosumers here includes product and theory – so the act of prosumering, or DIYS, produces a through a pedagogical engagement learning about theory and product. Control of the grid gives the powers that be control over us viz. control of the food grid, the water grid, the electricity grid, the financial system grid which nowadays controls the physical economic grid and so forth.

Off Grid The Archaic was basically an off-grid reality, as there simply was no grid, in the sense we understand it in any day to day sense. That is they generated their own food, power water, sewerage services and general admin. Their on-grid aspects were essentially social (community and religion).

Yet today the technology abounds for us to go off-grid anew in a A∞MRR manner. I argue that indeed the Bush Mechanic approach is crucial in a vital range of areas as we seek to go off grid. Areas such as food, DIY repairs, hacking (copy down more general systems and products), clothes, cars, education, learning, finance, exchange and so forth.

An A∞MRR House these days could be designed in conjunction with Prosumerism, DIY and local smart grids to generate almost all of our food, transport, accommodation, and services via. Internet. Key aspects of this off-gridedness will for me include: 1) Wisdom (eldership) 2) Governance (deep democracy) 3) Food production (permaculture) 4) Local design and fabrication (artificer/bush mechanic) 5) Wellness (local internet linked health services) 6) Community economy pulling these strands together; and so forth.

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(See also Bageant (2010:65), Schumacher (1974) and my 1993 series of some 10 booklets and associated publications on Community Economy Development, in all Human Scale Economy and Society, Wildman and Gidley (1995).

The Bushy and the Carbon Tax – Chuck-a-Cuba Our Bush system if applied would significantly alter the basis of the Carbon Tax debate.

Presently, at least in principle, carbon tax is applied to those who produce and pollute through CO2. This has no impact structurally on the actual production such that themes such as planned obsolescence continue apace.

A bushy approach on the other hand would re-use, re-furbish, re-focus, re-pair, re-date, rather than re-cycle so that the existing manufactured stock would suffice by and large.

As I understand it Mrs Ford drove around a century ago in an electric car with greater range than the present Nissan Leaf.

So on this basis, and especially should population be limited as indeed it should be and globally at that, this Artificer/Bushy/Bricoleur approach would reduce on my estimate for at least a decade 2/3rds of the pollution that the Carbon Tax is designed to address.

This is what Cuba has had to do with its car-fleet etc. subsequent to the oil shock of the 80’s and then with the collapse of the Soviet Union. It has done this most successfully and the constraint of oil availability has generated urban agriculture and resilient local economies in addition to the maintenance of a 1950’s car fleet.

Unmapping the Present To rediscover the Bushy I suggest we basically need to undertake an ‘unmapping’ the present i.e. status quo process.

Unmapping belongs to a growing field of exploration that spans critical geography, sociology, law, education, critical theory and feminist studies. Writers who share this terrain reject the idea that spaces, and the arrangement of bodies in them, emerge naturally over time. Instead, they look at how spaces are created and the role of politics in shaping and supporting them.

They expose power and other hierarchies that emerge from, and in turn produce, these oppressive spatial maps with their categories, concerns and connections so that over time this unmapping process can remap a different, even liberating, structure on the topography/terrain under consideration.

So it’s not a case of ‘going back to basics’ because, as Adorno indicates, the basics harbinger the map of the present. Nor do we need a ‘no map’ rather we need a ‘blank map’. In these circumstances we can perhaps identify the paths of the past that are still with us but are marginalised and trivialised and silenced by the maps of the status quo.

This blank map approach is often what archaeologists use when seeking patterns in the past of ancient cities and roads etc.

The Relationship between Craft and Art for this eBook In terms of modernity Art is not rational yet Craft is 65

Craft then is utilitarian and Art is symbolic. But wait…

Art and Craft both have inextinguishable direct involvement in the physical world through empirical reality.

So we are back where we started it seems rather that…

Craft and Art are both, to varying extents, simultaneously symbolic and empirical.

If Art is not rational then maybe it is soul-full (grounded) as indeed craft is of necessity Certainly only if Art is immersed in physical and empirical realities can it become substance.

So that some component of Art is not aesthetic and some aspect of Craft is not rational.

It could be said that the non-rational is metaphysical so that in the world today our Zeitgeist is one of an ineluctable loss of metaphysical meaning.

Intriguingly Adorno (2003:385) argues that ‘metaphysical and aesthetic meanings are not the same thing even today’. Today with much art aesthetic meaning seems, to Adorno as evanescent and metaphysical meaning essentially seems to nullify itself. This loss of meaning of art is where meaning and non-meaning become identical and where art to save itself from its own induced non-meaning has to take an antidote. This for Adorno can never be arts final word. In the end Art has to mean something beyond itself.

Welcome then to the Science ∞ Art mobius. [NB: rotated horizontally ∞ generates the torus].

Today in our Zeitgeist we see the dismissal of the validity of aesthetic meaning in art which goes hand in hand with the dismissal of the work of craft as a work of substance other than mere ‘hobby’ that can reflect our inner and outer nature.

So through Art – craft, and through Craft – art, can move beyond the confines laid down for them in our Zeitgeist.

Art and Craft then are each a localised response or even presponse to the world as we find it – in this way Art and Craft maybe seen as a form of paraxial fractals that are glocally scalable i.e. from the local to the global and back.

Modernity coming from the enlightenment excluded art, poetry, creativity in general, intuition and symbology inc. dreams from rationality. Whereas the Renaissance did not – it’s as simple as that. So for the enlightenment yes art and science are dichotomous whereas for the Renaissance they are not they are braided. Thus I can write the next paragraph. This then is a key role and potential for the M∞ARR project i.e. to re-braid the two.

Further neoliberal globalised economy with the power of its economic and political reality for the middle class and poor makes, for Adorno (2003:387) a mockery of the aesthetic

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even as an idea, let alone a practice, because it allows no space for the creation of aesthetic purpose or substance beside itself.

So now art has been absorbed into the meaningless of neoliberalism and neoliberalism has expressed itself in a sense retrospectively as Auschwitz now after Auschwitz there can be no poetry nevertheless there is a deep need of it.

In a sense then Auschwitz represents the omega point, the end of art and craft as craft built the boilers and furnaces of death, bureaucracy fed them with citizens, and this Faustian dystopia in a sense encoded all art all enlightenment all craft. This was the supreme success of Auschwitz the fulfilment of the meaninglessness embedded in the enlightenment.

Furthermore Adorno (2003:6) attests that ‘the German resistance movement remained, after all, without a popular base’.

Here philosophy was ousted in the Anglo world by logical positivism, a sort of technocratic response to prevent further Auschwitz’s which, in turn, was an outcome of the separation by philosophy of thinking and doing from ancient Greek times, the ethical and aesthetic evacuation of craft the de-valorisation of hand work and the colonisation of all-of-our-lived-life with neoliberal mantra of uniformity, globalisation, State efficacy and requisite citizen conformity – homogeneity has displaced heterogeneity, conformity has replaced diversity, compliance has followed agency. In this neo-fascist world citizen agency, and thus craft and especially art, is verboten.

Yet both struggle for marginal and possibly thus liminal survival at the edge of our administered reality, a reality that eats our metaphysical selves and with this our earth, thus betraying our children’s children.

Art and Craft then in some small way is insurrectional, is subversive, of this social juggernaut we call neoliberalism that gives us our modern Auschwitz in our society itself.

Clearly craft is not art though even in Modernity’s terms they are dichotomous and yet the two can overlap and in Archaic terms they are braided chemically. In both terms they two can be in a dialectic relationship. I am not trying to be completely archaic i.e.

Unitarian in terms of the complete conflation of the two nor am I trying to be completely modern i.e. positivist in the complete separation of the two.

This is, for me, a hermeneutical position which from an ontological sense is an attempt at a M∞ARR. This M∞ARR then is an ontological lens whereby the ideal project is simultaneously provisional and eternal. Plato’s ideal forms and Heidegger’s thing-initself is conditioned by Adorno’s context and experience of its expression and these conditions are in actuality part of the thing-in-itself so that the absolute is immanent in our lived life (see footnote 9).

Craft tends to have a high degree of functionality as in utility and a lesser degree of symbology where as art has the reverse. Craft can be seen to be art through the symbology embedded in the Exemplary Project as it is symbologically and practicologically linked 67

to the ‘Global Problematique’. Art can be seen to be craft in terms of the ‘techne’ skill exercised by the artist both in brush work etc and skill in representing the essence of the artwork. Notwithstanding this relationship in this eBook series craft is considered Artifice whereas Art is not.

This then is an attempt to ‘resuscitate’ the Archaic link (see footnote 10) between the two as in the meaning of the world ‘techne’ and as such I needed to ‘make camp’ with the silenced voice i.e. of craft whereas the art voice, although muffled by modernity, is still with us, the craft voice and its wondrous archaic lineage risks oblivion for ever.

It is not an attempt to eliminate the noumenal as per the section on same in eBook2 nor is it an attempt to separate noumenal and phenomenal. So this is a form of, if I may, reverse discrimination in favour of praxis and the archaic where science and art were linked in praxis.

In both regards I acknowledge language plays a mediating role. (Adorno, 2003:380).

The issue of aesthetics viz. the relationship between art and craft is outside the ambit, remit, and indeed ability of the author of this eBook and I ask for the readers understanding in this regard. I would welcome a separate contribution on this topic.

Biomimicry, Permaculture, Bush Mechanics and real-time ‘D’esign Bush mechanics is also about the design inherent in the bush and the mechanisms it uses for its thrival (thriving through surviving). This would make us real ‘bush’ mechanics – working out and with and from, the design and mechanics of the bush – in a word biomimicry.

Further ‘conscious’ or ‘trained’ biomimicry could also be said, to a certain extent, to be cross species, in that mimesis is used by Wolves, Ravens, Dolphins, Elephants, Whales and Chimps etc. in terms of hunting, communication, tool making and use and cultural development.

[NB: with the exception of wolves and Ravens these species are considered to be conscious, have language and the Ravens and Chimps to make tools. So in this sense, and to an extent significantly limited by my ability to understand same, biomimicry reaches beyond singularly anthropogenic considerations of our species. So in this sense we spread from land to sea that is from brown to green to blue. These then are another two takes on the Bush Mechanic as Bush Bio-memetic Mechanic.]

(Please also see Benyus (1997) and eBook2 where I discussed biomimicry in more detail).

On another tack say with Permaculture it is really about using the design of the bush, as in patterns, systems and symbols in the design of one’s exemplar project, garden etc. That is Permaculture is a form of Bush Mechanics and vice versa.

Another take on Permaculture is that if we take culture as a word on its own and not necessarily derived from agri-culture, as in perma-nent agri-culture to perma-nent culture itself then clearly perma-culture is about stewarding the energy embodied in mechanisms 68

of one’s culture, biological as well as technological, as per bush mechanics through repair and reuse rather than recycling, is another key aspect of perma-culture.

A final take is that crucially culture includes eco as in economic and ecological so that permanent culture as in sustainable or resilient culture has to include a sustainable and resilient economy as in Community Economy Development.

Finally Bush Mechanics in re-using embodied energy, and carbon, already embedded in products such say as cars, knives, houses etc. participate in a design process close to nature of what Bill Mollison (1988) calls real-time design in Nature in that Nature designs as she goes with what is available a little like a bush mechanic. In terms of the ‘D’esign motif as used in this eBook series‘d’ and ‘i’ in PIDIL – reuse is a form of Permaculture real-time design.

Singing Up the Exemplar Project In this sense may I posit that indigenous folks are mechanics of and in the bush whereas Westerners are more mechanics in the bush, here they ‘sing up the exemplar’ – sing up the EP from the Dreamtime say through a corroboree – invocation of nature’s elements, pathways and past-times (these are in fact what the bush mechanic works with), this embeds the EP in the culture and thence the cosmology of the tribe/clan.

Here the exemplar can be say for an Australian inland indigenous tribe a trip to get some ‘pearl shells’ for a rain making corroboree. This then generates a journey of life discovery as the car breaks down and the elder has to be found with suitable protocols etc. Such a plot was actually the design story for one of the ABC Series on ‘Bush Mechanics’.

Such a singing up can be seeing the EP as a Tardis i.e. singing up the EP from the future for the present or Chariots of the Gods from the past for the present. (Wildman, 1996).

Western Goddesses and God of Craft – Athena/Minerva and Hephaestus/Vulcan Intriguingly there are two primary Gods of Craft.

Dear reader: the following two sections are for illustrative purposes they are outside the scope of this eBook and are drawn from Wiki and other web sources (all acknowledged) under the respective headings. I have absolutely no expertise when it comes to the multifaceted nature of the interactions of Greek or Roman gods say 2000BP. Athena/Minerva (Gk/Rom) Athena is the goddess of wisdom, civilization, warfare, strength, strategy, female arts, crafts, justice and skill/techne. Her name is etymologically cognate of one another. The Parthenon is her temple. (Etruscan: Menrva) was the Roman goddess whom Hellenizing Romans from the 2nd century BC onwards equated with the Greek goddess Athena. She was the virgin goddess of poetry, medicine, wisdom, commerce, weaving, crafts, magic, and the inventor of music. She is often depicted with her sacred creature, an owl, which symbolizes her ties to wisdom.

[Here Art, Craft, Justice and Techne are clearly linked – yin energies]

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And Hephaestus/Vulcan (Gk/Rom) – the ancient Greek god whose Roman equivalent was Vulcan. He is the son of Zeus and Hera, the King and Queen of the Gods - or else, according to some accounts, of Hera alone. He was the god of technology, blacksmiths, craftsmen, artisans/artificer, sculptors, metals, metallurgy, fire and volcanoes. Like other mythic smiths but unlike most other gods, Hephaestus was lame, which gave him a grotesque appearance in Greek eyes. He served as the blacksmith of the gods, and he was worshipped in the manufacturing and industrial centres of Greece, particularly in Athens.

Hephaestus's symbols are a smith's hammer, an anvil and a pair of tongs, although sometimes he is portrayed holding an axe.

[Here grounded energy = fire is clearly linked as is disability and science as well as artificer – yang energies] Clearly in archaic time’s art and craft were considered significant enough by these civilisations 2500BP to provide this type of theological and cosmological anchor.

In even more archaic times of 5000BP we have the Turkish Catal Huyuk and Egyptian Pyramids with their trinity of Gods of Ptah-Seker-Osiris.

[Ptah, in ancient Egyptian religion, is one of the greatest gods. Ptah was in many myths the creator of the world (in other myths, other gods were responsible for creating the world), the maker of many things in the world and a mighty healer. He was also the patron of crafters (an important profession in its time, since they were the ones building temples and tombs) and sculptors.

Seker, possibly through his association with Ptah, also has a connection with crafters. In the Book of the Dead he is said to fashion silver bowls and a silver coffin of Sheshonq II has been discovered at Tanis decorated with the iconography of Seker, who like the later Hermes was responsible for guiding a satisfactory transit to the underworld.

Osiris was a representative for the setting sun and its arising; he was the ruler of the dead and the resurrected king, as well as god of fertility. The apparent duality between being god of the dead and god of fertility is best explained by the fact that many cultures through the history of religions have seen fertility as growing on the death of someone or something. Osiris is the god to whom the credit of the skills of law, agriculture, and religion is given.]

Western Goddesses and God of Sauvage – Fauna, Pomona and Artemis Sauvage Deity is in the pantheon a Nature Deity. Intriguingly these are female deities. In nature worship, a nature deity is a deity in charge of forces of nature such as water deity, vegetation deity, sky deity, solar deity, fire deity or any other naturally occurring phenomena such as death deity or fertility deity. Accepted in panentheism, pantheism, deism, polytheism, animism, totemism, shamanism and paganism the deity embodies natural forces and can have characteristics of the mother goddess, Mother Nature or lord of the animals.

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(Source see: http://en.wikipedia.org/wiki/Nature_deity) Fauna is an old Roman Goddess of Prophecy and Fruitfulness, with ties to the forest and fields and the animals found there. She is closely related to the God Faunus; She is variously His wife, sister, or daughter. Her name, like Faunus's, is from the Latin faveo, ‘to befriend, support, or back up’, from which we get our ‘favor’; an alternate etymology is from fari, ‘to speak, talk, or say’, referring to their powers of prophecy. Her name then could be variously translated as ‘She Who Favors’, ‘the Friendly One’, ‘the Speaker’, or even ‘She Who Has Your Back’.

(Source see: http://www.thaliatook.com/OGOD/fauna.html) Pomona was a goddess of fruitful abundance in ancient Roman religion and myth. Her name comes from the Latin word pomum, ‘fruit,’ specifically orchard fruit. (‘Pomme’ is the French word for 'apple). She was said to be a wood nymph and a part of the Numia, guardian spirits who watch over people, places, or homes. She scorned the love of the woodland gods Silvanus and Picus, but married Vertumnus after he tricked her, disguised as an old woman.[1] She and Vertumnus shared a festival held on August 13th. Her high priest was called the flamen Pomonalis. The pruning knife was her attribute. There is a grove that is sacred to her called the Pomonal, located not far from Ostia, the ancient port of Rome.

Pomona was the goddess of fruit trees, garden, and orchards. Unlike many other Roman goddesses and gods, she does not have a Greek counterpart. She watches over and protects fruit trees and cares for their cultivation. She was not actually associated with the harvest of fruits itself, but with the flourishing of the fruit trees.

(Source see: http://en.wikipedia.org/wiki/Pomona) Artemis was the great Olympian goddess of hunting, wilderness and wild animals. She was also a goddess of childbirth, and the protectress of the girl child up to the age of marriage. Her twin brother Apollon was similarly the protector of the boy child.

(Source see: http://www.theoi.com/Olympios/Artemis.html)

The Technocratic movement of the 1930’s from a M∞ARR perspective Further an initial scan of the eBook series may well result in claim of ‘the bushy is yet another technocratic project of modernity. Agreed Tech-nocracy is derived from the Greek words ‘techne’ meaning skill and ‘kratos’, meaning rule. Thus, it is government by skilled engineers, scientists and technicians as opposed to elected officials. It was opposed to all other forms of government, including communism, socialism and fascism, all of which function with a price-based economy.

(See http://technocracy.wikia.com/wiki/EOS) It is technocracy as applied through logical positivism based on congnitivist subjectobject dualistic algorithmic thinking displaced philosophy by the late 1960’s. It is this conventional technocracy, which this eBook more correctly spelt technocracy cp.

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technocracy, critiques. And not the inter-subjective provisional chiroitivist subject braided with object heuristic thinking and acting that relates to the bushy which may be called technecracy.

Further mutual aid as the third principle of the Bushy rejects the elitist approach of the original 1930’s enlightenment/modernity approach in Technocracy. The emphasis though on ‘techne’ and thus ‘chiro skills’ is crucial and Archaic so that this eBook maintains that an Modernity Archaic renaissance needs to include this emphasis on hand skill.

A positive aspect of Technocracy though appro pos for our discussion here is that of social accounting as originally the Technocratic approach although postulating a society controlled by a techne-elite (see footnote 11). This was a sound aspect of the original Technocratic proposal is for an ‘energy’ currency and this comes down to us today as a call for ‘social accounting’ and ‘carbon currency. Both of these initiatives are strongly supported by this eBook and the paraxial concept of the bushy artificer as expounded within.

Technocracy can also be a site of resistance to the status quo as per George Orwell’s 1984.

So can Critical Realism be a way forward for the Bushy?!

I submit that the bushy as an exoteric praxiser is practicing critical realism – how else can a machine be fixed of the state of the global economy discussed at the same sitting? I see in my research with the Bush Mechanic a recognition that sense-data are crucial and dependable in understanding our lived world – this is a mind interdependent understanding arrived at by the stages of mind dependent and mind independent thinking viz. indigenous and modern respectively.

As such this can be seen as a challenge to say interpretvism and some aspects of poststructuralism which in a sense maintains reality/ontology is as we make it i.e. it is constructed and relative. Certainly CR does not speak to Quantum theory other than to acknowledge its existence and likewise acknowledges that there are paradoxes and contradictions everywhere in cosmology, philosophy and science some of these are utterly irreconcilable in the present epistemic regime.

This is where I bring in the issue of provisionalism so that CR + provisional constructivism is at best the least worst explication of the Bush Mechanic epistemology and ultimately ontology that I have at this point been able to develop.

Critical Agency skill sets required by the Bushy writ large Here I ask dear reader to ask herself what key exoteric/secular skill sets are required in order to be a successful bushy and esp. for the establishment of an efficacious Exemplar Project? Clearly for me the answer is critical agency or indeed critical democratic agency as a subset of Critical Realism and ‘unzipped’ in PCCMS skills – Practical, Creative, Critical (inc. Reflexive), Mutual (inc. Democratic) and Systems skills. Yet these are the very skill sets that have all but disappeared from the curriculum in our Status Quo Pedagogy as it becomes an annex of the market.

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One can also seek a broad understanding of that the concepts of ‘critical’ and ‘realism’ which contain the notion of ‘provisional’ and ‘local’ rather than ‘objective’ and ‘universal’. Yet what we see today is a rapid diminution in these very practical, critical, creative, mutual, introspective and systems skills. Skills in these areas are necessary to be able to think ‘autonomously’ and ‘outside the box’ and to ‘DIY’. None of these skill sets exist well within the industrial model of pedagogy.

These then are the skill sets for an Chiro/Artificer/ Pedagogy. As expansions of: practical includes DIT, GrowIY, Exemplar Project, Mutual Aid, repair rather than replace; critical includes reflexivity, global problematique, sociology, political economy, political science and futures; creative includes creactivity, design, prototyping, exemplar project; mutual includes mutual aid, ying yang equality, democratic transparency and inclusion, empathy, community service and open inclusive governance; while systems includes systems analysis, design and synthesis, harmony ecological and holonic thinking and acting.

[NB: These skill set expansions are illustrative only and not exhaustive, nor are these six categories mutually exclusive. Yellow represents the six grounded principles of the Bush Mechanic].

Status Quo Pedagogy does not, or does not adequately, engage any of these. In particular, SQP has come to mean in the West, and particularly in Anglophone Countries, not Critical Diverse Democratic Agency (CDDA) but rather Compliant Centralised Authoritarian Consumption (CCAC). And in this priority actively discriminates against the following: 1) Mutual (SQP actively discriminates against this with its individual and then aggregated student assessment and interschool assessment competition and rankings – this for me is the anus horribilis horrible side of SQP), 2) Systems (systems thinking, acting and design, biomimesis and biomemesis, ecological systems appreciation) 3) Creativity (actually designed out of high school now disappearing from Uni’s as students are spoon fed pre-digested curriculum materials) 4) Practical (hands on classes in seamstressing, gardening, DIY, home economics or oikonomia, CED, wood work, metal work, design and making anything requiring this is no long part of primary let alone secondary school – indeed in the USA hand writing is no longer part of the core curriculum) 5) Critical (never existing in High School this skill set is being evacuated from Uni courses as Humanities Faculties are being shut across Australia) 6) Local in economic and cultural terms for instance See also Moore (2005:45) where for instance, in the EU under existing legislation, CED/Bushy can

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potentially be interpreted as Economic Terrorism by ‘a public demonstration aimed at changing the status quo of the existing economic system’.

And as explicated in this eBook this process of exclusion in these five skill set areas actually dumbs down the learning process largely to exclude them and we are left with dependent consumers rather than proactive citizens. A pedagogical modality that engages all five is, I submit, the chiro modality as explicated in these three eBook series.

If we wish to extend this principle we can invoke Plato’s cosmic principle and posit that Homo sapiens thinking have to be congruent, in some regards, to that of the Cosmos even God’s for us to be able to survive.

In this regard from eBook2 to eBook3 I have moved somewhat with a constraint on PostStructuralism and a stronger engagement with Critical Realism.

The Limits of Pedagogy We must consider however the limits to pedagogy that is, after Giroux and Adorno, SQP remains a slave chained to the Nation State and the intentions thereof and under enormous threats such as climate change, population pressure, wars of empire i.e. certain modes of domination with all its stress-inducing consequences, those who exercise a wanton and dehumanising power often feel that everything is permissible because all the rules appear to have been suspended or broken. (Giroux, 2005:164). For nowhere that I know on earth is the foundation of SQP peace rather it is the rights of the Nation State to remain as such.

Archaic Renaissance as a precursor to the Post Apocalypse Renaissance Here we go back to the archives to re-instate the archaic where the esoteric and exoteric were braided where thinking and doing were braided (woven even glued) so that we can re-view our present and transform our future (see footnote 12).

Here we can re-view and re-member history as future so to speak (Wildman, 1996). This is about a learning system that involves the gestalt so to speak this is how children lean – in wholes though intuition and play.

I will argue that many of today’s GenX/Y’s with their distributed intelligence, information rich action committed are well suited to survive in this re-newed world from before the West was one i.e. before the west existed. Here we have the idea of Archaic Renaissance as a lead in to Post Apocalypse (Sauvage Archaic Dreamtime) Renaissance, a form of ‘apocalology’, with me an ‘apocalologist’ of sorts. Such AR is not a return to the primitive rather it is a moment of eternal return where we have gone macro historically through the primitive into the modern and return to the primitive to know it for the first time as sauvage.

The point of eternal return is the midpoint in the infinity symbol ∞ which rotated horizontally generates the torus which is the shape of the earth’s magnetic field. In this Archaic Renaissance context the Shamanic or even Masonci Artificer calling is, I submit, most relevant. (Please see Appendix F in this regard).

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This is Wilber’s vision logic. Like the Buddhist version of the river: when I was a child there was the river, then I was an adult I had all the problems of life I forgot the river and saw instead it as a series of struggles now I am old I see the river again and know it for the first time. So we have a renaissance that interfaces the archaic/river with the modern and return to the midpoint the neo-archaic, the point of archaic renaissance of eternal return, in order to launch off into the proto-archaic (future-sauvage-archaic). (See Figure 4).

This interface/intervolve-ment is called in this eBook the archaic/dreamtime renaissance and in terms of archaic socio economic relations as per for instance the Australian Aboriginals it is reasonable, I submit, to say the indigenous cosmology is one of mutual aid anarchism so Archaic Renaissance becomes Anarchic Renaissance in terms of Mutual Aid Anarchism, which is opposed to constituted formal authority but not local informal mutual aid authority (see footnote 13).

Archaic in this interpretation then includes several attributes sympatico with – Anarchaic: 1) Glocal biomimicry (symbolised by the rose) in that we respect and were relevant seek to emulate nature locally and globally 2) An inner/outer dimension of realising ones individual and collective potential 3) Equality, humility and respect 4) Economic self-determination inc. self-reliance 5) Glocal participatory governance 6) Taming and localizing – finance, money, currency, debt, credit, economy 7) Non-dual epistemology of relatedness

Some deep macro-historical questions from an Archaic perspective Questions from them to us, for instance authors such as Knight and Butler (2009:132134) surface the astonishing (to this author) identicality of the measurement system (megalithic yard) used precisely in Stonehenge, Newgrange and the Pyramids as well as the utterly astonishing links in terrestrial layout of the ‘henges’ and the ‘pyramid’s’ in relation to celestial arrangement of certain star sets of the time. There is very strong evidence that the Megalithic yard relates to the Sumerian to the Minoan foot to the Green foot to the modern Roman foot to the British foot to an accuracy of 99.99%. (Farrell, 2011:42).

Further the 360 degrees in a circle are related to the 365days of the year with archaic systems having 366 degrees in a circle. Indeed it may be surmised that archaic cultures (7000yrs+BP with some estimates approx. 14,000yrs+BP i.e. prior to the last major Ice 75

Age), for instance such as Malta, were very developed and advanced in terms of measurement, some of which may have been common to Europe and Egypt and astrological awareness and precision) esp. w.r.t. the trinity of Sirius, and Orion’s belt).

Clearly this suggests a common more archaic civilisation – such a suggestion does raise the ‘A’, ‘F’ and ‘C’ words – Atlantis, the great Flood and historical Cycles, even linking to the 26000yr grand astronomical cycle however such a topic is far beyond the scope of this eBook.

In summary then we have clear evidence of a standardised archaic measurement system, operating 5 to 10 millennia ago and stretching across Britain, Europe, Egypt and possibly America. This measurement system intimately intervolving time, space, distance, area, weight, volume, and sequence, all tied to a very sophisticated cosmological knowledge and astrological methodology indeed affinity.

A further intriguing and indeed compelling series of links between the codex’s, underlying pattern or hyle, of the I-Ching (5000+yrs BP) and our DNA sequence.

(Farrell, 2011:162).

When one combines this with the profoundly old civilisations found which defy dating with, for me, unbelievably accurate regular drill holes and precise right angles on utterly massive rock blocks/slabs with the cotemporaneous existence of several forms of Hominid most of which of which had larger brains, were significantly stronger and were several times stronger than Homo sapiens sapiens [e.g. Archaic Egyptian and Siberian elongated skulls 2500cc ~~ Boskop 2000cc - South African ~~ Cro-Magnon 1600cc and 2.5mtrs tall - Europe ~~ Neanderthal 1500cc – over six times stronger than HS ~~ HSapiens Sapiens Africa 1450cc ~~Homo Floresiensis Flores Indonesia - 400cc ~~ all of these are cotemporaneous with HSS].

Thence we find that HSS was not the sharpest, strongest or largest tool in the shed but we are the only tool surviving…instead we are the smallest, weakest and dumbest of these five Hominids…How come we made it and they didn’t??? Critical and deep MacroHistorical questions emerge from all this. Maybe just maybe we were/are the most nastyarse tool in the shed and we killed off our competitors and we now keep killing ourselves.

All this is in our immediate pre-history, a most intriguing mix and anything but a simply and ‘arrow of progress’ like movement from bestial to savage to civilised.

So that the Archaic can be seen as a site of resistance to the totalising discourse of the modern i.e. how can we the modern be resolved if our origins aren’t? I posit that the Archaic renders the Modern as provisional, and can like Futures which can move to the future to render the present provisional and contestable and contingent – the Archaic can, and I believe does, do this.

It is conceivable that history over macro historical times is cyclical (Eastern) rather than linear time’s arrow (Western) and this would allow pre-pre-history civilisation which evolved multiple millennia ago. Galtung and Inayatullah (1997). The civilisation then fell, possibly through a geological catastrophe, and the gap of millennia ensued before civilisation re-engages the technology long lost.

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Recovery of the Archaic will need to be a deep re-membering in Adorno’s (2003) sense and a re-engagement and renewal of the self-reliant habitus in Bourdieu’s (1998) sense.

Currently only shards of the Bush Mechanics habitas are left.

Archaic ∞ Modernity Renaissance Reconciliation (A∞ MRR) Here reconciliation with the archaic is proposed a reconciliation between the archaic and the modern viz.: archaic ∞ modern. This is not a back to basics or return to the earth or hippie escapism. Rather a statement that we need to find a way to re-new our Songlines and link the best of the modern with the best of the archaic without pejoritising either.

The bushy is, to my research, one such songline that reaches all the way from the archaic to the modern-day.

The term ARR maybe encapsulated as ‘indigenous natives’ reconciling with ‘digital natives’ and ultimately us as ‘digital commoners’. Here reconciliation is represented by the infinity symbol. Another expression here is Indigenous Renaissance Reconciliation (IRR) and Archaic Modernity Renaissance Reconciliation (AMRR), which is a postprogressive concept given that ‘progressive’ is part of the Western modernity mantra shown in the figure of a moving arrow of time ‘- - - - - →’ that is ‘away from the past viz. the archaic’ which is pejoratively considered as primitive, savage and uncivilised.

Should the A∞MMR do this, it complicity reinscribes them on the underside of history – on the inside or our History’s skin, embedding them even in our cultural instincts. The machinery of these destructions is no different to the organisation of these societies, and indeed society, as a whole, the differences is merely one of function and focus, even more so the seeds of these destructions can be found in the pre-existing social structures and thus ultimately in the archaic, however I would argue that the social reorganisations of the industrial revolution provide the mechanisms for these seeds to sprout and blossom.

These apocalypses showed how the notion of ‘progress’ as the West’s time’s arrow ever moving forward ever enlightening ever civilising, is to be forever foregone forever problematised forever critiqued. Time’s arrow implicitly pejoritising the archaic which like the killing fields above becomes a point of silence in our culture a point of invisible, even tacit or ultimately instinctual practice. In response to this A∞MMR…

Is there a A∞MMR alternative to our Auschwitz?

In no way is such a reprise meant to filter history and screen out experience e.g.

Auschwitz, Hiroshima, Pol Pot’s killing fields and Abu Ghraib. Are these just the ‘derniere nouveaute’ or latest novelty to our jaded kitsch spectator culture or is there something deeper amiss? I submit Auschwitz represents a confectedness of trends already latent in our scientific and technological society. Especially in it totalitarisation of knowledge that its law as are ‘universal’ and ‘objective’ and thus dismiss utterly any ‘others’.

Ultimately science seeks to eliminate its others direct overt obliteration as in Auschwitz or the disappeared of Chile or by covert means say through starvation or silencing of the voices and invisiblising of ‘other’ practices – such as I submit the Bush Mechanic 77

(Jew/Nippo etc.). In this sense I submit that true identity of our whole is an, entropic terror without end’. (See Adorno, 2003:90).

How then to address this horror? I submit in some small, but nevertheless significant way a truly alternative even third approach to pedagogy, possibly such as manifest in this eBook series, is one such attempt to address the horror. A subaltern approach where silenced voices are allowed to sing and invisbilised practices are recognized.

Auschwitz our Faustian Garden of Eden today where Nature is Jewish Legend has it that the angel that, with fiery sword, drove us humans out of the paradise of the Garden of Eden, and thus onto the path of technical progress is, with its sword a potent symbol of both the mythological and mathological aspects of that progress.

Adorno (2003:402). Auschwitz then, to me, represents the rationalistic extension par excellence of rational enlightenment science of the sword together with appropriated mythological volk-stories applied to the racist concerns by the elite all within a militaryindustrial-appropriated volk complex.

This then is technology helping man to become god through techneology.

In this eBook I advocate the idea of technology helping man to become fully human through techneology.

This may be seen as a similar rationale for the atomic bomb on Horishima where god was on our side and the technology. Only this time the civilians (Jews – see footnote 14 – as 90% of those killed as well as disabled/Gypsies/homosexuals/some religions etc.), and this is an important point in terms of this eBook, were not of the country doing the killing unlike Auschwitz.

I see these two in particular come down to us through history to day with the continued structural failure of the UN forces to protect civilians as in Vukovar Bosnia, Nazis at Babi Yar, Pol Pot in Cambodia, Abu Ghraib in Iraq and so forth. Auschwitz – as prison/extermination/work type of concentration camp - is still with us.

Auschwitz as culture though is even more present with the state surveillance, appropriation of the workers wealth through financial terrorism cp. racial terrorism, the police killing civilians with impunity and the utter lack of genuine democracy.

In all this I do not seek to make Auschwitz kitch or the ‘new black’ or its negation ‘the toast of the chardonnay set’. I seek to critique it and what it stood for and what it stood on – pedagogy writ large.

Today though we have gone a step further and rather than appropriate Volk to validate the technology that was Auschwitz, today the Volk/Memesis has appropriated the technology to give us twitter and transhumanism – the final triumph of Hitler’s eugenics combining gen/mim/mem-esis Humans without Nature.

The Bushy then is about Humans with Nature. We need a post-modern post Auschwitz version then so that I submit that today we have the genesis in that chiro is part of our 78

genes and mimesis is still a part of apprenticeship and what we lack is memesis that is the valorised story that chiro apprenticeship i.e. the Bushy, matters at all. I believe it does – can you?

Tragically today I suspect we are all ‘Jewish’ in the sense of being subject to the ‘gas oven technological veil’. Further I suspect that Adorno’s (2003:407) definition of civilisation ‘as the triumph of society over nature’ gives us the key to Auschwitz today as today it is Nature herself who we put in the gas chambers including ourselves and the species which are going extinct and the oceans that are dying and warming. Today Nature is Jewish.

Songlines of the Archaic ∞ Modernity Renaissance Reconciliation (A∞ MRR) In this regard I see three Songlines: 1) The Chiro → Cogno songline (techne → techni, hand-made →head development, or manual dexterity preceded and led mental dexterity) stretching back to Homo Habalis 1.8mybp and further. Today we see this songline in the various shards I have called Bush Mechanic.

2) The Archaic/Indigenous en-vironed songline that continues No. 1 to this day. This songline is shamanistic and has a strong compact with the Environment. The Shamanic reality sees our everyday reality as only of two realms with the subtle as the second dimension and recognises this in the earth sacraments i.e. the sacramental hosts of earth, fire, water and air. Today this songline is everywhere threatened with military oblivion – collective cultural genocide. Indigenous cultures and languages are everywhere being replaced by patriarchal dominator languages such as English. Intriguingly this songline takes to Bush Mechanics in an exemplar manner showing, I argue, a deep congruence between the two, with I would argue the latter being in the same stream of consciousness as a latent homologue with the former. This eBook series is not a discourse on consciousness. Nevertheless consciousness is an important topic.

Many noteworthy theorists such as Gebser (1949) and Wilber (1995) identify several forms which they put in an evolutionary or progressive path with the latter arising after the former. These are archaic, magical, mythical, mental and the emergent form today – integral, which combines, and yet transcends the other forms. Gebser to his credit does not put these in Wilber’s overtly hierarchical and evolutionary framework that is, in this authors opinion, intensely Western, elitist and Modernist.

Rather in vein of Gebser, I suggest these forms of consciousness are useful and maybe considered to co-exist a little like chakras and although in the West and in with our penchant for ‘progress’ the West has identified ‘higher’ and ‘lower’ chakras this is not the original perspective. Rather all chakras (7 bodily and one each above the head crown and beneath the anus giving 9 all up) co-exist and the foundation chakras in the anus and sexual organs areas provide the grounding, the 79

basis, the foundation for all the others. Indeed I suggest each chakra can be identified with its own form of consciousness. That however is another story.

3) The Western songline whereby for Plato the ultimate achievement for a philosopher was to be able to reflect on heaven’s (sky king type heaven) rim listening to the Gods discourse. NB: not dialogue with the gods not dig some humble latrine on earth later this was left to Aristotle to justify slavery and misery all in the name of Philosophy. Here, in my mind, we see the 500BC the emergence of the rupture or diremption of thinking and doing of the esoteric and the exoteric of the emergence of duality.

Backgrounding the Enlightenment This rupture or diremption is a crucial aspect of our discussion in this eBook. It came to its apotheosis in the Enlightenment (Europe 1650-1800 approx.); it was immediately succeeded by the Industrial Revolution which provided the philosophic basis for the Industrial Revolution (1750-1850). The enlightenment can be understood historically and in the widest sense as the advance of scientific rational thought, has always aimed at liberating human beings from fear and installing them as masters of Nature where the Enlightenment’s program was the disenchantment of the world (so to speak). It wanted to dispel myths, to disenchant, to overthrow fantasy with knowledge. Bacon (1561-1612), ‘the father of experimental philosophy,’ brought these motifs together. He despised the exponents of tradition, who substituted belief for knowledge and were as unwilling to doubt as they were reckless in supplying answers.

All this, he said, stood in the way of ‘the happy match between the mind of man and the nature of things,’ with the result that humanity was unable to use its knowledge for the betterment of its condition. Such inventions as had been made—Bacon cites printing, artillery, and the compass—had been arrived at more by chance than by systematic enquiry into nature. Knowledge obtained through such enquiry would not only be exempt from the influence of wealth and power but would establish man as the master of nature.

Today we see the consequences of the failure of the first and tragi-triumph of the latter both legacies of the Enlightenment.

Although not a mathematician, Bacon well understood the scientific temper which was to come after him. The ‘happy match’ between human understanding and the nature of things that he envisaged is a patriarchal one: the mind, conquering superstition, is to rule over disenchanted nature with technological knowledge. Technology is the essence of this knowledge. It aims to produce neither concepts nor images, nor the joy of understanding, but method. Its concern is not ‘satisfaction, which men call truth,’ but ‘operation,’ the effective procedure.

So for Bacon there shall be neither mystery nor any desire to reveal mystery. Bacon’s postulate of ‘una scientia universalis’ – one universal science – can be connected as Leibniz’s ‘mathesis universalis’ – mathematics as the universal language of Nature, no localism or mythology here all mathology.

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So here we have the predilection for the Enlightenment lens to be: 1) 2) 3) 4) 5) 6) 7) 8) 9)

Diremptive through language and to Sustain dualities, with A penchant for a belief in Empiricism while Favouring the Noospeheric, Universal, Formal and (8=9) Mathematical

Formal logic (which I did in Economics 101 in 1968 and studied Hobbs and Locke pure enlightenment stuff indeed), was the high school of unification. It offered Enlightenment thinkers a schema for making the world calculable. Bourgeois enlightenment society is ruled by equivalence. It makes dissimilar things comparable by reducing them to abstract quantities, for the Enlightenment, so for the Enlightenment, anything which cannot be resolved into numbers, and ultimately into one, is illusion.

For the Enlightenment, anything which cannot be resolved into numbers, and ultimately into one, is illusion; positivism (my first year Economics Text was ‘Introduction to Positive Economics’ by Lipsey – 1963 – so all in all 170 years after the Enlightenment finished it was alive and kicking in the Economics and Psychology (positivism as behaviourism) Faculties in the University of Queensland) consigns it to poetry. Unity remains the watchword. All gods and qualities must be destroyed only quantity is real. In their mastery of nature, the creative God and the ordering mind are alike.

Man’s likeness to God consists in sovereignty over existence, in the lordly gaze, in the command. Myth becomes disparaged and nature mere objectivity. Human beings purchase the increase in their power with estrangement from that over which it is exerted.

Enlightenment stands in the same relationship to things as the dictator to human beings.

He knows them to the extent that he can manipulate them. The man of science knows things to the extent that he can make them.

The Renaissance has reason (Gr: Vernunft) which includes imagination, intuition, common sense, becoming (future tense), induction, incarnated experience/lived life, subjective, local, heuristic creativity and emotion, while the Enlightenment has rationality (Gr: Verstand) with its ratio, ratiocination, objective, universal, became (past tense), algorithmic and the obverse of reason. (McGilchrist, 2009:330-337).

The Mastering of Nature which is now no longer to be influenced by likeness as in art or craft but mastered through work and the machine.

This is the songline of the apocalypse yet also contains the seeds of our escape therefrom.

Summarising:

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So today, I argue, we need to re-engage with 1, and integrate and respect 2, therein as a mirror lifeline while retaining elements of 3, thus transforming 3, a hard ask in today’s world of dependent consumerism, where we as citizens are reduced to a mere receptive organ of the market, a consumer of arbitrarily chosen ideas and styles.

The Importance of Archaic Apprenticeship - in the medieval times, masonic and otherwise, everyone but the oldest son who would inherit was immediately apprenticed to a trade quite often including girls.

The Inquisition at the beginning, and Auschwitz and the end, of the Enlightenment In Auschwitz a culture was burnt, one with thought, creativity, talent great scientists, researchers and medicos. In many ways the pre-existing culture in Europe was antiSemitic yet it also represented Renaissance pluralism. Yet the enlightenment tore its own heart out and burnt it, not even fit for eating. Thereby paving the way, in part, for today’s banal conformist consumerist culture of nihilism, yet the West has learnt little if anything from Auschwitz and we see it repeated again and again to lesser and greater extents since (see footnote 15).

So what is all this fuss about Auschwitz (see footnote 16) here as indicated elsewhere in this eBook a people through the apparatus of the democratically elected state killed millions of its own German citizens? This was not the Somme some distant battlefield with ‘the enemy’ this was our own. The enemy was within so to speak.

We must acknowledge at this point the colonial pre-Auschwitz’s of the American Indian and Australian Aborigine and later by Ottoman empire in Armenia and Kurdistan, Holocaust inc. Babi Yar and Auschwitz writ large, Stalin in Lithuanians, Latvians, Estonians, and at Katyn, Kurds under Sadam, Pol Pot, Rwanda (1994), Bosnia and Herzegovina (early 1990’s), North Korea (present) etc. where guns, germs and violence were used to all but kill off an entire race/ethnic group.

Also we need to remember the ‘first’ Inquisition as I call it. And this effort was by our ancestors and contemporaries – racially and culturally. All this simply because they were in the way of colonial expansion and by the way according to Social Darwinism they weren’t even fully human yet…

[NB: The detailed discussion of internecine genocide, that points to the relative uniqueness of Auschwitz is beyond the scope of this eBook series.

(For more information on genocides in history please see: http://en.wikipedia.org/wiki/Genocides_in_history#Nazi_Germany_and_occupied_Europe) [NB2: Intriguingly the internationally accepted definition of genocide (the deliberate and systematic destruction, in whole or in part, of an ethnic, racial, religious, or national group) does not include ‘political groups’ some say because Stalin had a hand in framing the definition].

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This is a question every reader of this eBook will need to answer for herself.

For me I answer it was the latter. Both were triumphs of the technocratic state, neither had democracy deeply embedded therein, both represented the amoral triumph of narrow and dogmatically conceptualised rationalism.

Auschwitz a European Project So was Auschwitz an aberration in the Enlightenment or was it a quintessential expression thereof? Indeed in the years immediately following the war the majority of Germans considered that Nazism was a ‘good idea badly applied’. And 40% considered that ‘the extermination of Jews and Poles and other no-Aryans was necessary for the security of the Germans,’ even moreso the civil service in occupied countries such as France, Italy, Hungary (where Jew betrayed Jew) and Greece etc. all assisted in the deportation and extermination of the Jews.

In this sense yes the Religious Holocaust was a European Project.

The flip side of extermination is insemination Along with cultural extermination of the dammed went eugenics based power-breeding unification of the saved. This was the Aryan triumphalism – blond blue eyed master-race, that nearly was, for instance of Bismarck and Himmler and Churchill was not far behind.

A cultural version of Gelegenheit macht Diebe – opportunity creates thieves.

The Inquisition a European Project If we look for a predecessor of Auschwitz we will, I argue, need to travel back some hundreds of years to what was arguably a key cause of the Enlightenment. Indeed understandably so. The Inquisition ran from 1232 to 1820 and was managed by the Catholic Church ultimately leading to the murder of around 4 million people mainly women and mainly Catholics throughout Europe. It was a bureaucratic terror and in this and other regards maybe seen as the precursor of Auschwitz. Intriguingly another direct parallel was that the accused forfeit their land and wealth to the church just as with the Jews at Auschwitz three centuries later. Further in both instances no recourse or appeal was available to the accused. Finally punishment was state sanctioned mass murder.

Is there any real wonder that there was so much affinity between the Catholic Church and the Nazi party during WWII, especially around these matters?

A key ‘difference’ was that the church Inquisitio Haereticae Pravitatis (inquiry on heretical perversity) supposedly on esoteric grounds to Inquisitio Generis Pravitatis (inquiry on racial perversity) supposedly on exoteric grounds. Yet both were established with algorithms that ‘mechanically’ determined ‘guilt’ through their application in the exoteric world. Here mechanical is taken in the algorithmic sense of labour with its mechanical cause and effect i.e. arbeit not in the sense of heuristic of hand work i.e. handwerker.

In this sense yes the Racial Holocaust was a European Project.

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Some details on Auschwitz Around one of these six million Jews killed, were killed by the Einsatzgruppen in the occupied Soviet territories (an approximate figure, since the Einsatzgruppen (mobile Auschwitz’s working outside Germany/Austria in occupied countries) killings were frequently undocumented). Hundreds of thousands more died through execution or of disease and malnutrition in the ghettos of Poland, Belarus, Ukraine, Lithuania, Latvia and Hungary before they could be deported.

From 1933-1939 established around 20 or so concentration camps, WITHIN Germany, inc. Dachu near Munich, Sachenhausen near Berlin and Buchenwald near Weimar, and Lichtenburg near Mersburg in Saxony for female prisoners.

Auschwitz was located just over the border in Poland (south). This whole montage was also a source of forced or slave labour for the munitions factories. So in all there were five types of camps: (1) Extermination, (2) Concentration or holding camps, (3) Labour camps, (4) Ghetto camps (I would suggest a fifth eugenics camps for the disabled (physically and intellectually), homosexual, transsexual, Gypsies (?), the Deaf, Slavs (esp. Soviet prisoners of war) political opponents and religious dissents etc. – see footnote 17).

Further it is estimated that the latter in bulk accounted for twice the 6 million Jews killed from 1933-1945. If Soviet deaths were included we arrive at a final death toll of 17million.

In all the Nazis operated some 70 ‘mainstream camps’ (1/3rd of which were INSIDE Germany) and thousands of satellite or sub camps. A list drawn up in 1967 by the German Ministry of Justice names about 1,200 camps and sub-camps in countries occupied by Nazi Germany, while the Jewish Virtual Library writes; ‘It is estimated that the Nazis established 15,000 camps in the occupied countries’. On German figures this suggests that each principal camp was associated with at least 20 sub-camps.

Further to illustrate this fungating tumour of the enlightenment, Auschwitz was the largest of the German concentration camps, consisting of Auschwitz I (the Stammlager or base camp); Auschwitz II–Birkenau (the Vernichtungslager or extermination camp); Auschwitz III–Monowitz, also known as Buna–Monowitz (a labour camp), and 45 satellite camps. The debate rages between ‘intentionalists’ (Hitler’s intention did the Jews in) or ‘functionalists’ (the bureaucrats and policy mandarins did the Jews in).

In a sense for me this is a chicken and the egg type question – yes it matters histographically however philosophically and ontologically the two became inseparable and in terms inseparable from the deification of ‘reason’ in the enlightenment – in my opinion.

Nevertheless, knowledge about at least some aspects of the Holocaust must have been very widespread among Germans. As Paul Johnson points out, the SS had nearly 1m members in 1943, most of whom participated in one way or another in actions against the Jews, and the German national railways, the Reichsbahn, employed 1.2 million people, 84

the majority of whom helped process the lines of cattle-cars packed with suffering Jews being transported eastwards, and the car-loads of clothes, shoes and other goods coming back.

Many other elements of the sprawling German civil service, from the Reichsbank which received tonnes of gold from the melted dental work of dead Jews to the Ministry of Food and Agriculture which employed slave labour on German farms, participated in various ways in the pillage and killing of the Jews, and many thousands of middle and lowranking bureaucrats must have had some awareness of what they were doing.

In this eBook I use ‘Auschwitz’ as: 1) A case in point 2) As a focus for the general atrocities however also 3) A detailed subset of ‘own killing own’ – which is unique in the annals of world history of the Enlightenment Authors such as Adorno (2003), Foucault (1979) and Bagent (2007:172) recognise this link between Auschwitz/Holocaust and the underbelly of the enlightenment maybe I suggest even its soul, though few others do.

Incredibly there were around 20 million Soviets died at the hand of their own in the Gulags in the period 1930-1950. Stalin however never claimed to be, nor was Russia the heart of the enlightenment, still so venerated by us in the West. The death rate for Jews in the five years of WW2 was about twice that for Stalin in the above 20-year period.

Appropriation of the sublime and pejoritisation of the mundane As Adorno (2003:447) says the trademark of totalitarian movements is that they have monopolised all the so-called-sublime and lofty concepts such as living-space, volk, Kunst Volk – folk art, patriotism, fatherland, ancestry, future and so forth while the mundane terms are used for those they persecute and destroy such as base, insect like filthy, subhuman etc. These are treated as anathema.

Arbeit macht frei – dual meaning - Die Regierung is das Volk We see the two streams or two legs or our culture in the dual interpretations of the sign over Auschwitz prison ‘arbeit macht frei’ interpreted in Nazi as arbeit or work or labour makes one free, similarly interpreted in Fascist regimes and some religions as ‘sacrifice makes one free’, whereas in the context of this eBook we interpret as ‘Handwerk can make one free.’

Here Arbeit has its two meanings: 1) Labour 2) Handwerk

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These are the two legs of our culture the first is where we see Manpower planning, centralised control of training and education agendas and so forth and the second we see a conscientisation of the citizenry – us through our handwerk.

In the fascist sense we see the tone of folk labour for the Government liberates the people.

The term Die Regierung is das Volk literally interpreted ‘the Government is the people.’

I posit this as the ultimate fascist lie as in Verwirrung as in confusion. So the counterpoint to our effort is centrally directed labour under Government control liberates the people whereas our motto is that through personally directed handwerk by the citizenry helps us to liberate ourselves.

So after Auschwitz can there be ‘right action’ ∞ ‘right knowing’?

No, after Auschwitz there can be no ‘right action’ through rationality alone. So in this broader sense I posit that ‘right action’ and ‘right knowing’ are two sides of the one coin.

I call this coin ‘pedagogy’.

Yet our world cries for ‘right action’ so much deliberation so little corrective action – how so?

So after Auschwitz right action, and thence right livelihood, can no longer be considered merely rational, let alone an extension of the state. Thus simply working for the state, or even the state itself, can be no necessary justification of, or for, ‘right action.’

Nuremburg’s ‘just following orders’ doesn’t work anymore here…

For Adorno (2003:440) it has an addendum and that addendum is feeling i.e. of the person about to suffer/be tortured/gassed etc. – betrayed by the enlightenment.

For me, (see footnote 18), the principles of ‘right action’ are broadly homologous with those of ‘right knowing’ as per Artificer Learning: 1) First principle – rationality say in the narrow enlightenment sense and Adorno’s 2) Affective addendum i.e. bodily feeling esp. w.r.t. causing unbearable pain to another, has another six components these are the principles of the Bushy: 3) P1 ~ Exemplar Project (rationality i.e. the first principle concretised in the EP and publically disclosed) 4) P2 ~ Inner/Outer Integration/Harmony (inc. feeling), 5) P3 ~ Social Holon/Mutual Aid (do unto others….) – a balance of rights and responsibilities, collaboration 6) P4 ~ Global problematique (big picture), 7) P5 ~ Harmonisation through Interface Integration (of diversity in the various components of the exemplar project and its context come together in a functioning 86

whole, through a harmonisation of diversity rather than centralisation of conformity inc. integration with ecos i.e. ecology inc. consciousness and ultimately even potentially the ‘s’ word - spirituality) and 8) P6 ~ Experiential Learning (citizen activism – learning circles) also called Artificer Learning, Bush Mechanicing, Action Learning, Futuring and Critical Futures Praxis. All of these add up to Artificer learning and for me one authentic and legitimate take on ‘right action’ These six may be seen from another perspective: Actional Knowledge – Praxis – EP; Awakeness Knowledge – I/O – conscious knowing; Awareness Knowledge – SH – mindful (of others) knowing; Alternatives Knowledge – GP – rational analysis as per Willis (2011:482-3) for fold path to ‘life giving civilisation’, to which I would add Harmonisation and Learning.

If one runs Auschwitz’s gas ovens through this eight-way test at least six of the eight principles (not including (1) and (3)) would work against the legitimisation of the gas chambers. Further all 8 engage Gaia – indeed I have argued before the Bush Mechanic Principles are one’s marriage proposal to Gaia – a reinstatement of earth sacraments – (the unity of) experience in the Archaic has to replace (the fragmentation of) symbolism in our modernity, just as with modernity the reverse happened and fragmentation has replaced unity.

I call this ‘unity of experience’ (see footnote 19) the ‘cosmological compact of the Archaic’. This unity alone can make ‘one’s life project’ (the little death – petit mal – ones ultimate Exemplar Project) and force majeure ‘death’ itself – grand mal - meaningful.

Clearly this is a pragmatic bottom up approach and is not as such academically viable or even credible; however it is a practical workable concrete way of standing against the ovens – in my view.

The Anti-Mythological Enlightenment and Modernity’s Progress In its rationalist dimension one could argue that the enlightenment was pro mathematical/pro-mathological and anti-mythomatical/anti-mythological Adorno (2003:145). In this regard it was fully modern whereby myth has not become its shadow and is treated as something misleading, wrong, urban myths, old wives tales or just plain wrong. This was a huge step and narrowing from the Renaissance where by the romantic edge had remained a part of rationality. A romantic edge that included creativity (here understood as creactivity), intuition, mythos, dreams and so forth.

ALL of these were excluded by the 1700’s with the narrowing of the ratiocination appro pos of the Enlightenment a precursor to the Industrial Revolution.

In a sense our dualistic thinking originating in archaic Greek thinking that a thing cannot be A and not A. As with overlapping circles as with Figure 1, the middle is both A and not A as it is A+B. So given Aristotelian logic’s requirement we have to take out or exclude the middle thus we have the ‘Theory of the Excluded Middle’.

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I contend we have done this with A=thinking (Higher Ed) and B=Doing (Voc Ed) – the Bushy then is this excluded middle both A and B. The bushy in this sense is used broadly as a subset of Experiential Learning and the learning styles that embrace such an approach. I suggest over 50% of our citizenry. Furthermore much is in this middle for instance something that can be both Math and Myth such as dreamtime stories.

[NB: to my mind the ‘excluded middle’ so to speak is not quite the synthesis of the dialectic it is merely A+ B. I suspect though that a synthesis for instance the Exemplar Project can grow out of such a A↔B tension].

The ‘E’xemplar Project then will incorporate techne as in craft and functionality (exoteric ‘e’xemplar), AND its esoteric transmutation into poiesis as in poetry and art incorporating: truth, beauty, and a revealing of being as an authentic expression of the archetypes – ultimately a representation of Dasein – Being-In-The-World. As long as the concept of archetypes is not categorical that is self-referential that is objective but includes the individuals experience thereof. This then incorporates an Adornoian turn.

In sort the Enlightenment threw the romantic Renaissance baby out with the ‘un-skeptical religious belief’ bathwater. Further it could be argued that enlightenment’s modernity replaces myth with ‘progress.’ And progress in the sense of moving on, like an arrow shot from a bow, from the past which is pejoritised as ‘less developed’, ‘archaic’, ‘primitive’, ‘red in tooth and claw’ as if warning us ‘there be monsters there’.

For Aristotle, Economics/Oikonomia, it can be said, ‘must conform to nature...in as much as nature has already distributed roles and duties within the species themselves’.

‘Implicit’, therefore, ‘within the economy is the notion of an organic objective and functional harmony...a providential and natural order, an ecology, that enfolded economics and was to be respected while acting in the service of the greatest cohesion of utility and well-being of nature and thus man there within.

Michel Foucault’s historical analyses have shown; with the birth of modernity with its modern discipline of political economy ‘nature’ lost its status as the major correlate of economy and thus did ‘life’ begin to play that role. (Foucault 1997).

Consequently for political economists of the modern age, the life which economy had to respect was specifically that of the human species and none other and thus we have the emergence of Neoliberalism (see footnote 20); the question of the prosperity and security of human populations became conceived as limiting conditions for the exercise of economic reason and practices. (Mondzain 2005: 19).

And with the advent of Neoliberalism citizens no longer looked to Government to secure their social welfare as this had been commodified and privatised and thus we embedded in the corporate sector, which itself did not meet the needs of the people especially the middle and working class people and thus neoliberalism is in effect telling folks to DIY. This for those of us shocked by Auschwitz and Dresden and Hiroshima suggests we risk repeating the mistakes of history if they remain unexamined and this they will with this interpretation of ‘progress.’ Rather may I posit that progress be seen as a provisional term 88

and not a conclusive concept. In this way progress in constantly reprising the past, for instance as in some small way this eBook seeks to do with the Artificer/Bushy, transform itself into a resistance to the perpetual danger of relapse into Auschwitz. Progress here becomes a reflexive ground-up cycle of social introspection and extrospection.

Formal-Operations and the demise of Chiro-Operations ‘Coincidental’ to a neurological maturing in the adolescents mental abilities we see, form a Piagetian perspective, that, in the period of ‘formal operations’ Fo-Op’s the need for concrete stimuli and concrete activities are ‘no longer necessary.’ So there is no longer any need for ‘chiro-operations’ or Ch-Op’s as I call them. At the very age when basically all indigenous cultures ‘teach’ the reverse and through a mentored/apprenticeship system the advanced West abandons ‘hand play’ so to speak.

Furthermore such Ch-Op’s are for indigenous adolescents a pathway into initiation – which we in the west have also dropped (Gardner, 1995:30). Also Emo-Ops are also excluded i.e. emotional development, which Gardner ultimately developed into a separate intelligence.

This is the abstract noospheric obsession of modernity and positivist science that now scientists can do science by sitting in their study and thinking as all necessary operations can now be done by mathematics and more recently by computer assistance.

For Gardner (1995) the eight multiple intelligences are: Linguistic, Logical, Musical, Visual, Body/ Kinaesthetic, Interpersonal, Intrapersonal, and Naturalistic.

Even if these were distributed evenly in the population then the conventional status quo cognitive pedagogy would address around 1/4er of students predilections. Our dilemma is that we have conceptualised these intelligences (now thankfully more than just cognitive) as somewhat mutually exclusive so that the Voc. Ed. System is designed with a stimulus-response behaviourist response basically sideling the cognitive.

This eBook maintains strong support for these ‘multiple intelligences’ yet states categorically that they overlap and even more so some are prime i.e. the Ch-Ops underpins all of them and expresses itself in the first regard through Kinaesthetic/Musical/Naturalistic/Spatial intelligences for instance. Basically all of these are sidelined in status quo pedagogy.

If someone said to me ‘Paul please design a pedagogical system utterly inimical to the human being’ I could do no better than point them to a conventional school. And this utterly leaves unasked the question of ‘why and who’ school? That is what then is the justification in a democracy for establishing these punitive authoritarian systems where the children have no rights and power is top down what?

Foundational flaws in Status Quo Pedagogy(SQP) – Why CBT can’t work What sort of society could be expected from SQP? On the premise, of this eBook series, that we are what we teach viz. what can be expanded to include what, where, how, when, where and why, we may well ask what then would 89

we expect the outflowing society to be like? If someone from another culture, perhaps even an alien, was to look at our existing school system and predict/anticipate what our society (Western esp. Anglophone) culture would look like as a consequence this Status Quo Pedagogy I propose they would come up with a list like, the: 1) The dots aren’t joined i.e. not systemic 2) The silos aren’t linked i.e. not holistic 3) CRAFT/Chiro is devalued 4) Punitive rewards are a norm with structural violence predominating 5) Industrial order/structure predominates – uniform mass production of widgets with the egg crate classroom organisation the batch system and seat time as the key quality determinants 6) Age cohort organisation system for society not potential development for students 7) Democracy is alien 8) Assessment is by uniform standards as in Quality Assurance a reaction to standards leads to performance measurements such as Competency/Behaviour Based Training (see footnote 21) both systems aver the importance of individual student understanding, potential and learning styles 9) The Global Problematique barely exists and school has nothing to do with it 10) Pedagogy/Education is something decided for all by elite minority of educated white males in centralised power over towers 11) School learning is completely unconnected with the lived life, inc. biology, of the student 12) Education is about me first not we together SQP is detrimental to: In this regard it is broadly recognised that Status Quo pedagogy is inimical to the: 1) Does not consider the Biological development process of the child (viz. absence of play and experience based learning) 2) Does not consider the Memetic development of the child (viz. absence of the use of the experience and covert theories and world view the child has developed in the preschool years)

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3) Democracy 4) SQP does not address development of the students potential, or education for understanding Gardner (1995:160-165) [NB: this is key and is overwritten by ‘teaching to the test’ and ‘all curricula centrally determined by a faceless white male elite’, whom presume to know what we need to learn and where the test is ‘about international competiveness’ and ‘defined in behaviouristic competency outcomes independent of the lived life of the student’ defined in a narrow neoliberal economic sense, now dominant in all Western pedagogical systems].

5) SQP favours Chiro related intelligence viz. cognitive scholastic, linguistic and mathematical intelligences 6) 6) Synthetic or creactive learning is excluded since schooling is disaggregative, analytical and cognitive 7) 7) Relational leaning – within or between people is excluded and only occurs informally 8) Democratic ethos is ignored (supposed) of our Western societies – schools are closer to prison than parliament (and even parliament has a lot to answer for) – we are what we teach 9) SQP is in effect War on the poor – not only is serious education prohibitively expensive, training sells false hopes of ‘get qualifications and get a better job’ there are no jobs in the first place and labour market programs are all supply sided no demand sided ones. Even worse the rigid nature of SQP does not suit the lifestyle of the poor and doesn’t help provide for the necessities of life therefore plus in Australia in indigenous communities the war on the poor can be seen in the recent decision that indigenous parents who don’t ‘force their children’ into an education system that is purposed designed to alienate their children in the first place will be penalised by having their welfare reduced. So we have Welfare as a form of Warfare and pedagogy plays a key role in this contestation 10) Therefore in brief: status quo pedagogy (a) would not stop another Auschwitz, (b) assist the ecology of the planet or (c) protect the earth 11) This is a profound disappointment to me in my decade of research alternative schools are seen to be for ‘dropped out students’. My inquiry into how come Pedagogy is so much part of the problem not part of the solution and there are possibilities for alternatives within SQP rather than alternatives to SQP

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For instance legislated options for alternative forms of schools with alternative curriculum with alternative governance structures with practical and academic classes with teachers as mentors, which address the above considerations etc. would not necessarily prove more expensive.

Steam Punk and the Bushy - The Chironetics The contradictions in modernity become exposed in this whimsical response of Steam Punk, a whimsical re-amateur-ing re-mythologisation of art and engineering which grew away from cyber-punk in the late 1980’s. Amateur – derives from ‘love’ 1775–85; < French, Middle French < Latin amātor ~ lover, equivalent to amā ~ stem of amāre to love – teur <one who>. One who does this for love not money.

Steampunk is a sub-genre of science fiction, alternate history, and speculative fiction that came into prominence during the 1980s and early 1990s. The genera involves a setting where steam power is still widely used - usually from the 1750’s to the Victorian era for the UK - that incorporates elements of either science fiction or fantasy. Works of steampunk often feature anachronistic technology or futuristic innovations as Victorians may have envisioned them; based on a Victorian perspective on fashion, culture, architectural style, art, etc. This technology may include such fictional machines as those found in the works of H. G. Wells and Jules Verne. Today we see this in the Ghostbuster and Back to the Future series. There is steampunk fashion, literature (often Sci Fi related), magazines and clubs.

[NB: see for instance The League of S.T.E.A.M. (Supernatural and Troublesome Ectoplasmic Apparition Management), a.k.a. the ‘Steampunk Ghostbusters’, are a Southern Californian performance art troupe popular in the steampunk community and specialising in live interactive themed entertainment].

Other examples of steampunk contain alternative history-style presentations of such technology as lighter-than-air airships, analogue computers, or such digital mechanical computers as Charles Babbage and Ada Lovelace's Analytical engine.

Steampunk is sometimes compared to cyberpunk (a portmanteau of cybernetics – self regulation in machines and punk), although the former derived from the latter, they now have almost nothing in common. Indeed I submit that Steampunk is more a portmanteau of hand oriented engineering (chironetics) and punk (which even means apprentice esp. in the UK building trades though here it means more the outrageous aggressively unconventional clothing, sexuality inc. catamite, and habitus thereby directly challenging the status quo society).

Their time period and level of technology are different and steampunk settings also tend to be less dystopian. Various modern utilitarian objects have been ‘modded’ by individual artisans into a pseudo-Victorian mechanical ‘steampunk’ style, and a number of visual and musical artists have been described as steampunk. There is a sense in which the Bushy can be seen to be a steam punk as in bush punk – going backward in time to archaic lands to solve modern mysteries and conundrums.

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(Source: drawn from http://en.wikipedia.org/wiki/Steampunk)

Pedagogical design Structure theft – whose learning is it anyway?!

What status quo pedagogy i.e. the batch system viz. one size fits all, does once it is colonised and appropriated by the State for its own ends is what in sociology is called ‘structure theft’ that is the nature and structure of a context, say violence, is removed from the participants – perpetrator and perpetratee so to speak and the State steps in. Little or no contact is allowed between the two parties and the set penalties are applied. (Wildman, 2002b). This is what I call structural violence that embedded in the very fabric of, in this instance, the Nation State which turns all towards the continued existence of its elite. Such an approach stunts democracy and our development as citizens.

We see the impact of this in the pathology of the indigenous disenchanted and dying indigenous communities where their structures have been appropriated by the State and replaced with Western ones esp. accreditation all overseen by what I call Edumonks – academics on tenure – even pedagogical apparatchiks.

So that traditional wisdom has no relevance compared to the iPod or flagon so to speak, nor does indigenous language or lore. Please note: this is not to triumphalise the ‘noble archaic/savage’ so to speak rather it is to show that agency (collective and individual) gives meaning and colour to one’s life and this in turn is part of the cosmology that ‘holds the universe together’.

A little like the structure of hydroponic growth medium wherein Boron and other trace elements in growing plants they are present in such incredibly small quantities are not ‘visible’ conceptually, yet the plants don’t grow without them. For instance Potassium is around 3% weight/volume in a hydroponic mixture whereas Boron is only 0.003%w/v and another trace element Molybdenum is an incredible 0.0005%w/v. That is Boron is 1/1000th the concentration of Potassium and Molybdenum is 1/6000th the concentration and yet both, are indispensible to the structure necessary for healthy plant growth. Theft or appropriation of a small part of this structure esp. the al-most insignificant trace elements stunts or I call it ‘dumbing down’ the plants. [Zinc is also 0.003%wv and Copper 0.002%w/v (see footnote 22)].

Turbocharging steam punk I also suggest that Bush Mechanic design can turbocharge punk!!!

We can see elements of this PIDIL (Prioritise, Idea, Design, Implement, Learn) design be seen in Steampunk and Edupunk and Sauvage where everything is designed to the genera from shirt buttons to shoes to accoutrements and so forth was especially apparent in the work of the radical designers of the 20's/30's who would design everything, from the building to the chairs and cutlery in order to achieve a coherent piece of work. Somewhat like, in design principles, say a modern day cruise ship or the following Steampunk Bushy ‘modded’(modified) and ‘rodded’ (hot rod) motor cycle.

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Edupunk then is the punk/bogan approach above applied to education. As such Edupunk is DIY-edU: (See http://www.insidehighered.com/blogs/university_of_venus/the_edupunks_are_coming_t o_an_edu_factory_near_you http://www.insidehighered.com/blogs/confessions_of_a_community_college_dean/edup unks_and_credit_hours_fumbling_towards_a_theory and The Edupunk’s guide to DIY credential http://www.scribd.com/doc/60954896/EdupunksGuide http://www.insidehighered.com/news/2010/11/05/cref and even Permaculture punk’s: http://permaculture-media-download.blogspot.com/ Buccaneer Scholar is an analogue for Edupunk and Steampunk possibly it could be termed ‘Buccapunk’ in that all three the DIY hacker approach that like the Bogan like the Edupunk approach all abrogates ‘school’ in its conventional format.

(See http://www.buccaneerscholar.com/) In short, Edupunk is an individual or collective almost a noospheric hacker, autodidact, a student-centred, resourceful, teacher- or community-created rather than corporatesourced, and underwritten by a progressive political stance. … Edupunk, it seems, takes old-school Progressive educational tactics–hands-on learning that starts with the learner’s interests–and makes them relevant to today’s digital age, sometimes by forgoing digital technologies entirely. This movement focuses not on the University as ‘corporate-edufactory’ but rather as ‘student oriented-learning-process’, where education and learning flows from the participants ‘everyday life’.

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Figure 5: Steampunk Motorcycle

Source: http://amatoc.com/articles/steampunk

10+2 Key Principles of Mutual Aid Anarchism (MAA) In a sense MAA may be seen as a synthesis of communism, capitalism and socialism. In this regard it has these key principles (see footnote 23). Anarchists are not opposed to leadership per se rather than leaders get special privileges and that there are so few of them â&#x20AC;&#x201C; why donâ&#x20AC;&#x2122;t we all become leaders?

[A] The Two Primary Principles 1. Participation ~ governance: Equal access to political decision-making for all.

Anarchism recognises collective governance as part of human nature. All those who are affected by a particular decision should be able to participate in the making of that decision. This requires direct democracy, where people (and not just their 'representatives') vote on issues and policies. The problem with modernity is that all governments, whether they be totalitarian or democratic, are, as Plato correctly observed, based on the principle 'might is right', and thus unjust. We can see how a dictator or an oligarchy rule according to this principle, but even a 'democracy', in the sense of 'majoritarianism' is based on strength of numbers and the tyranny of the majority over the minority. â&#x20AC;&#x2DC;This majoritarian kind of democracy is nothing but 'the bludgeoning of the people by the people for the people', as Oscar Wilde put it. But a society that is based upon consensus95

dissensus-consent (which presupposes the need for discussion and debate) escapes this dilemma since no one is coerced against their will, and so we have the rule of wisdom/Prohairesis (acting ahead wisely) rather than the rule of force through violence, compulsion, financial reward or numbers. This is the only way of doing away with the ruler/ruled dualism and replacing it with a system in which each person is a philosopherking (or -queen).

2. Participation ~ economic: Equal access to society's common wealth for all. But it is also necessary to dissolve the dualisms so entrenched in our Zeitgeist. In our neighbourhoods, community and economic development must be freely designed, decided on, and participated in, by all. Credit and fiat currencies must be reformed and eliminated respectively, here we have the validation of alternative currencies such as LETS (Local Energy Trading System).

[NB: Equal access to wealth is not the same as the equal distribution of wealth for it is unjust to give someone who is small the same amount as to someone who is large and has greater needs; hence the principle 'to each according to their needs' and in the potlatch ceremonies of North American Indians. Potlatch and the Sundance were banned in the mid 1880’s in Canada. (See Rielley, 2010:247-248 quoting the Canadian Royal Commission into Aboriginal Peoples viz. Dussault, 2010:V1pg183].

Also banned, as in declared pagan, were pipe ceremonies, sweat lodges intriguingly all connected with health, connection to the earth and each other. They were ways of coping.

Also, it must be realised that true equality is compatible with diversity and complementarity, and has nothing to do with enforcing Procrustean uniformity and sameness.

[B] Anarchist Theory Principles 3. Legitimate Alternative: The four alternatives. Anarchism ~ the fourth Alternative. Anarchists however do not see freedom and equality as incompatible.

Indeed, we say that the two are interdependent as you cannot have true freedom unless all people have equal access to society's wealth, or else, as is the case in capitalist countries, those with more wealth will end up with more power and thus be 'more free'.

Now, there are three conventional ways of escaping the top down use of State power we see everywhere around us today: (fascism – government having power over/dictatorship, communism – the proletariat having power over/dictatorship, and free market capitalism – the market having power over/dictatorship). There is, however, another alternative, which is the only truly just alternative, being a Middle Way that takes the good and discards the bad from both sides? Libertarian socialism viz. mutual aid anarchism, which is the decentralisation of both wealth and power, is this other alternative. Instead of State or private ownership and State or private power, we should have people's ownership and people's power.

4. The Sate: The abolition of the State, paternalism, and authority as ‘power over’ is necessary if we are to have a truly 'natural socialism' based on voluntary association,

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as opposed to artificial socialism imposed upon an unwilling populace by the State. Selfsufficiency and self-rule is better than government from the top-down.

In a fully functional Stateless society everyone helps and protects everyone else and does not need the State's fatherly protection. Generally anarchists despair about the State, that 'cold monster' that speaks the lie: 'I, the state, am the people', as Nietzsche describes it, for it removes all individuality and reduces the people to a herd. This is true, whether it is a totalitarian or 'democratic' State.

The US president Thomas Jefferson said 'that government is best that governs least'; but anarchists take this logic one step further and say, in the words of Henry David Thoreau, 'that government is best that governs not at all'. There is nothing radical about this; it is merely the true definition of 'democracy' as 'government by the people', which is a form of non-government in the sense that there is no authority over and above the people who are (self) governed.

As the Tao Te Ching says: 'The best way to run the world is to let it take its course - and to get out of the way of it!' (ch.48). What is needed is a redefinition of authority as prophetic leadership and rational persuasion. The only legitimate authority is that of the prophet, who leads by example and rational persuasion; rather than the illegitimate authority of the priest, who rules with an iron sceptre and force. True authority is internal, not external; for the true leader awakens the truth in others so that they can become selfmasters who rule themselves. For we are all kings and queens, whose domain is the Universe.

5. Collective/community - Cooperative Individualism: Social Individualism, based on the realisation that we are social animals that need to cooperate, and that the full development of each person's individuality and freedom is dependent on equality and cooperation i.e. unity-in-diversity and diversity-in-unity. Anarchism recognises collective action as part of human nature so that here anarchism views network stability as a function of the linkages in a network so that accountability is reconceptualised as a network responsibility as well as an individual node phenomenon thus accountability is located within network linkages as well. This shifts the focus from static structural elements to dynamic processes-the linkages between network actors. We should investigate the qualities of ties between actors as well as the qualities of ties that persist in the face of fluid participation.

6. Governance ~ Self-government and voluntary federation. This is the principle of direct democracy and self-government in all institutions, including corporations (workplace democracy) and federation from the bottom-up. See for instance the archaic Haudenosaunee Confederacy of the Algonquin (‘Iriquois’) nations of NE USA. Strictly speaking then MAA is not Nihilism – which is, again strictly speaking, philosophy that holds that human life is meaningless and that all religions, laws, moral codes, and political systems are thoroughly empty and false. Though there is a certain overlap.

7. Governance ~ Mutual Law Making – using mutuality, natural/sauvage loremaking – modern dreaming as biomemesis and biomimesis. For surely it is better 97

to have a society in which all people treat each other justly and compassionately out of an intuitive conviction of conscience that this is the right thing to do, than to have a society in which everyone acts as if they treated each other justly and kindly out of fear of punishment from a State system of terror, laws, and enforcement. A society in which individuals act morally out of a habit that has arisen from conscience (internal law) is far better than a society in which the moral habit has been enforced and maintained with fear through external laws.

I submit that Mutual Aid Law has much in common with indigenous law. So that rather than black letter ‘L’aw one can propose a ‘l’aw of ‘l’ore lore which in turn relate to the ceremonial life of the community/group, which includes the social and economic and social and cosmological aspects of the groups cosmogony. In Australia this is, for instance, called the dreamtime.

Anarchist Praxis – Praxarchy 8. Praxis: Skeptical attitude with practical engagement. We need to do brain work and practical work we need not to become specialists not to be trapped by division of labour.

We must engage scientific principles and appropriate ‘technologies’, or more correctly here ‘techneolgies’, to ensure a thriving and sustainable planet for all. Most people are experts on their own needs and we are able to solve even the biggest problems when we work together especially with sill in our hands, with techne (see footnote 24).

9. Modus Operandi: Pacifism - as means to end. Our means must agree with our ends: if our means are violent, then we will end up creating a violent society. So we must be pacifists and use direct action of a non-violent kind (civil disobedience), if we want a world in which there is peace, freedom and justice for all. At all times we must be guided by the rational/compassionate ‘golden rule’ principle of treating others as we would want to be treated - as ends and never as means.

10. Social Innovation Theory - Start the new society within the old: Plant and grow the seeds now. Rather than reforming the system from within (mere 'pragmatic' tinkering around at the edges, achieving nothing) or rising up in a violent revolution to change the system from without, we should merely act NOW in setting up the ‘good’ society within the dying shell of the old to act as a leaven and example to others. We must sow the seeds first and wait for them to grow. Cleary SIT is based on ‘the quality of thing’s’ and this determines what things are ‘innovated’ as such this is a sub set of how we establish value that is what is the societies Theory Of Value (TOV)? Rather than say a focus on Labour TOV (socialist) or Exchange TOV (capitalist) I posit a Mutual Care TOV here we have a TOV drawn from ‘from each according to his ability to each according to his need – basically the Good Samaritan enacting the ‘golden rule/moral imperative’ of ‘do unto others what you would have them do unto you’.

11. Is local (PW). Anarchist collectives tend to be small, closely knit communities. Also, locality recognizes the importance of environment and context to network success.

Accordingly, the search for a single overarching theory to account for all governance networks may not be productive. Rather, characterizing and categorizing the conditions 98

that have generated successful networks may prove more useful. Anarchism is therefore organic and made bottom up through praxis rather than narrowly mechanical and top down. Networks are grown, not built. Their parts are not interchangeable; rather, function and ability are tied to context and environment. Again, the practical lesson for networks management is to focus on an environment conducive to network development and growth as well as those conditions that stimulate rich linkages between participants.

12. Mimistic and Memestic (PW) – the sense in which the Pre-Raphaelites (1850’s) and Kropotkin sought to emulate Nature(mimistic – biomimicry) even to the extent of seeing Nature as an analogue for Mutual Aid in Nature that is MAA is a Biomimesis and that this then forms a meme/heuristic in culture that can be replicated via. homologue. This then is MAA as biomemesis – natural law making – an analogue for Archaic Renaissance.

Taking another example Kropotkin (1902) for instance spent a lot of time in describing mutual aid among insects and animals other than humans. This perspective then sees MAA as a form of Biomimesis or Biomimicry – a homologue for Archaic Renaissance.

This then may be related to the concept of Natural Law. Certainly property rights and market supremacy are challenged though not to the extent that William Morris (1850’s) – no money and no private property rights rather free enterprise and guided democracy and Government regulated financial, legal and economic sectors. For me an even more apropos ‘archaic’ form of context for say the MAA and M∞AAR and Hand Crafted Life and Bush Mechanic would be, in the Western sense - Isocracy (see footnote 25) of ancient Greece.

As Oscar Wilde has put it: A map of the world that does not include Utopia is not worth even glancing at, for it leaves out the one country at which Humanity is always seeking, progress then can be recast as the proximate and provisional ongoing realisation of Utopias.'

Engaging digital natives and the transition to the digital commons It is my belief, and I develop this in the next section, that AMRR and MAA have much in common as I seek to outline below. And in large measure, both concepts are directly appro pos to where we find ourselves today in the digital age of the early 21st Century.

I submit that the signifiers of the digital age are: process (commonalities and interoperability of social and physical technologies – 6 common Bush Mechanic Principles), storage (huge and instantly accessible anywhere anytime for anyone – these 3 eBooks on our website) and bandwidth (connection – digitalising the bushy as the CRAFT eZine).

The digital age will involve, I suspect, applying the following six commitments to each of these signifiers: 1) Projects that focus on people and process not things and products 2) Spaces where the physical and virtual can come together creactively

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3) Integrate the human and non-human world. This would include actual hand work (reconnect with ourselves and Gaia i.e. to be embodied and environed and enGaiaed) 4) Emphasis on connections and netweaves not only nodes and networks 5) Recognition and harnessing of ‘pull’ rather than conventional ‘push’ approach to attracting cp. pushing for, support 6) A preparedness to ‘speak and act honestly in regard to the ever darkening sky’ that is to ‘speak this truth to ourselves and to power’ the desperate times and tomes of the Global Problematique This is what I mean in this eBook series by the term ‘digital native’. On the basis of the above, I submit that, Social Technology needs must include Social Media and extend to enabling collective intelligence in seeking to explicate an ecosystem for the digital native to habitate and in turn to address the digital challenge, shades of the steampunk here.

The introjection becomes even more important that as resources run out the elite will again have the commanding heights of the economy and society to themselves as no one else will be able to afford and’ afforce’ to be there. (Jensen, 2011, and Hagel, SeelyBrown and Davison, 2010).

So we are after, in effect, scalable, sustainable, egalitarian connectivity rather than scalable, resource intensive, unsustainable, hierarchal efficiency. In short, I argue this means, we are after an A∞MRR.

Linking A∞ MRR and MMA through Praxarchy In this regard I offer the following symbolism for AR – as an expression of ‘AnAnarchic Renaissance.’ Here we have the black anarchist rose (that doesn’t exist in Nature) that has become alive red with the passion and zeal of life green with the harmony and interface of nature on the background of the underground Anarchist symbol often black here again red to re-emphasise the MAA’s vibrant equalitarian embrace of life.

Here the A can be seen to me both A and R and the bottom section one can see an M. So we have MR and MAA literally and symbolically (see Figure: 6). We can also see significant examples of MAA in hacker collectives both virtual and physical. Please see Appendices A & B: for Self-Repair and Hacker manifestos – repair don’t recycle!! Indeed it’s part of our human rights to repair. This approach is illustrated in the following Figure 6: Figure 6: Symbol of Archaic Renaissance as Mutual Aid Anarchism

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Source: P Wildman 06-2011 Brisbane

Praxarchy and the Artificer Reprised: Towards the Indentured Citizen From indentured servant (Archaic) to indebted citizen (Modern) to indentured citizen (Post-modern).

As wealth moves from bottom to top in the West through socially engineered catastrophes such as the GFC and GWT (Global Financial Crisis and Global War on Terrorism) we move from skilled community member to indebted citizen. The Artificer offers one way through this apparent multifaceted systemic collapse that is to indentured citizen that is the Artificer reprised â&#x20AC;&#x201C; the title of this eBook.

Praxarchy and the Artificer Reprised: Education Cost the Great Pedagogical Betrayal Not only does pedagogy produce, post Auschwitz, an increasingly dumbed down citizenry it also steals from, and seals, its own a deep venality. Here we are dumbed down individually and collectively as the society is exposed to repeated acts of venality whereby the threshold for reaction or resistance diminishes in proportion to their repetition as well as the reduction in our ability to detect it in the first place; the normalising of structural violence â&#x20AC;&#x201C; dumbed individually and numbed collectively. (Kohr, 1957:237-239).

It does this by continuing the charade over the conventional need for school and associating that with greed then retaining monopoly power over accreditation of the doorways to that power and money. We see this in the ever increasing the cost of tuition as the following table shows (US stats). So we have to find out a way between education and its spiralling private costs and the Voc Ed in Australia with its spiralling public costs.

Generally there are few jobs for the highly educated; positions are filled and jealously held. Going to college became part of the debt-farm paradigm where even with an education there is no place for many in the workforce in their supposedly chosen profession. Therefore they compete with the rank and file blue collars workers who often outperform them at manual bushie type tasks and thinking.

The spiralling cost of education is indicated in Figure 7 below: Figure 7: Skyrocketing cost of education and healthcare in the US

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Source (08-2011): http://ampedstatus.org/images/cpi-education.jpg and http://ampedstatus.org/exclusiveanalysis-of-financial-terrorism-in-america-over-1-million-deaths-annually-62-million-people-with-zeronet-worth-as-the-economic-elite-make-off-with-46-trillion/#abstract

The cost of education essentially buries a young person in a debt that they will spend a significant portion of their life attempting to get out of. Given the increasing costs of living, and the decreasing ability to make an expected income from such an expensive level of education, this young demographic will most likely live an entire life locked into spiralling levels of debt that they will never be able to get out of.

Praxarchy and the Artificer Reprised: The Deep failure of Standard Pedagogy This is not an exaggeration and Theodore Dalrymple argues subsequent to the 2011 August riots in Britain. After compulsory education (or perhaps I should say intermittent attendance at school) up to the age of 16 costing $80,000 a head, about one-quarter of British children cannot read with facility or do simple arithmetic. It makes you proud to be a British taxpayer.

Dalrymple continues: ‘I think I can say with a fair degree of certainty, from my experience as a doctor in one of the areas in which a police station has just been burned down, that half of those rioting would reply to the question, ‘Can you do arithmetic?’ by answering, ‘What is arithmetic?’

British youth leads the Western world in almost all aspects of social pathology, from teenage pregnancy to drug taking, from drunkenness to violent criminality. There is no form of bad behaviour that our version of the welfare state has not sought out and subsidised’.

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Status Quo pedagogy for me today is stuck in an uncritical pro-technological stasis which seems to be brought about almost as if ‘by a blind replicating mind replicating blind replicating minds’. Indeed for over 1 million years, up until about 100,000 years ago, early humans in Africa, Asia, and Europe produced almost identical stone hand axes that barely deviated in design, either across time or space. There was no innovation this for me is still today’s pedagogy. That unwavering reproduction of tool templates over the course of so many generations is evidence that the mind of early Homo as shaped by education was, and indeed is, well-designed as a high-fidelity replicator of cultural forms.

More detailed and theoretical critique of Pedagogy in eBook2, this short overview gives a fairly clear depiction of what standard pedagogy does to the disadvantaged. In Australia this group is in particular the indigenous.

Praxarchy and the Artificer Reprised: Protiring into Bushy Artifice In many ways we have we all lost the ability to think beyond the quarter. When I actively start thinking about what kind of old person I wanted to be I took up an instrument/tool immediately. Protirement means proactive retirement and with our longer life expectations today such chiro considerations are more important than ever.

The Crafters-Circle a songline for a crafters learning circle Here we with Adorno recognition of the ‘newness of the old’ braided with recognition of the ‘oldness of the new’. Adorno (2003:xxvi) The catastrophe of modernity forces us to recognise its origins in the old. Here we need the ability to ‘see history as future (songline →) and future as a possible history (songline ←)’. (Wildman, 1996). In short we, in the present, occupy the centre point of an infinity symbol viz. with ~ past ∞ future (see footnote 26).

We need a method for the re-covery and re-membering of ‘practical hope’ through: DIY/prosumer/artificer/self-provisioning/maker/hacker/crafter/Artificer Learning/NeWork (Wildman, 2002c)/bush mechanic/F2F~H2H (Hand-To-Hand/HomeTo-Home)/P2P (Peer-To-Peer/Person-To-Person)/Sharehood/LLE (Local Living Economy)/LLC (Local Living Currencies) meme and this time such a ‘re-covery’ needs must include praxis, education and networking – all three weaknesses identified in my research over the past decade.

Consequently ‘crafters’ need to ‘connect’ viz. crafters-connect and engage in a crafterscircle will be needed to respect Adorno’s ‘the oldness of the new and the newness of the old’ in the A∞MRR songline – post-modern and pre-modern. For when money is cheap and centrally controlled, nature is free production is centralised time is expensive capital is ubiquitous then Business As Usual tends to private centralised ownership not the Sharehood. (Schor, 2010:138).

To this end I intend to develop an eZine, in this instance with colleague Jim Prentice, based on the above in order to seek to link the shards of the above arenas we find in our social world today in the West and especially in Anglophone countries where abstract thinking has displaced practical doing as a valid medium for learning over the past three 103

hundred years. This eZine will seek to blend the learning circle with craft and is to be called ‘crafters-circle’. In this regard please see www.crafters-cricle.com.

Longevity and the Bushy Disturbingly Shor (2010:139) speaks of the age of the great disconnect and quotes Putman that in the US informal socialising fell by a third in the 3 decades to 2000. That is 10% a year so now for decades on informal socialising will around a half what it was less than two generations ago. Now when this is linked to the associational-isation potential as indicated above for the H2H meme so to speak then we get a glimpse of how a ‘local living economy’ can help reinstate such informal socialisation.

Indeed Friedman and Martin (2011:) clearly show from their study (now into its 90th year – over this period all the original researchers have died as have most of the subjects) into Longevity that social connectedness is crucial even determinant of longevity. This being one key reason that women outlive men. One of the clear outcomes was the link between longevity and social connectedness inc. informal socialisation. (Friedman and Martin, 2011:8, 32, 168 inc. partnering 80-92, 117-119).

Eumemics, Eugenics and the Songline of the Crafter-Bushy While eugenics is the attempt to improve humans by genetic engineering – changing genes, eumemics is the attempt to do the same by memetic engineering – changing memes. We see today that GM foods have been around since the mid 1990’s or even millennia if one considers selective breeding as say ‘soft’ eugenics. Though we avoid eugenics when applied to humans we embrace it when applied to plants and animals which are say up to 98% genetically similar to us. Further I see say neoliberalism as establishing several eumemic ideas that hunt out and eliminate ideas, and the people that hold them, that diverge from the neoliberal meme, such as localism, diversity and the ‘other’. From my viewpoint the anchor point for eumemics is pedagogy ‘we are what and way we teach’ i.e. pedagogy.

Pedagogy in neoliberal terms is completely oriented around the market exigencies masquerading as ‘international competiveness’. Thus Humanities Faculties are closed in Universities all around Australia (2000-2010), vocational education becomes simply instrumental behaviourist conditioning masquerading as ‘competency based training’ and ACE all but disappears.

The third approach which I call ‘learning’ between ‘education’ and ‘training’ that of praxis or ‘learning by doing’ even ACE which requires individual agency is extirpated by the status quo eumemic patrol as ‘thought police’. In some way we need to be able to patrol the memosphere and praxiosphere so to speak to be able to avoid truly dangerous ideas and praxis respectively, and to seek to re-cover and re-new those that can allow this third path to diversity, ecology and fun. For me this can offer some hope in the conservation of the bushy (see footnote 27).

Quo Vadis the University?

Furthermore in addition to loosing this archaic capability and not seeking to develop a A∞MRR learning system where thinking and doing are braided. Indeed I argue that a 104

‘uni’versity as we understand it is not capable of carrying this re-newed learning. Few if any Universities help us gain a systems understanding of social systems esp. from the bottom up community oriented view such as Community Economy Development. In this vein nor do they provide el ar Stafford Beer (1973), (1974) in Chile, a ‘Continuous Decision Theatre’ (CDT) for social development and management. So we have the expost dramaturgy of the GFC with no ability to anticipate anything more than a few days or hours ahead. Intriguingly this is deeply different to the military that use CDT in a most sophisticated manner to determine system and mission critical parameters – months ahead and in real time once the mission commences.

Critically also in an overarching sense there is no approach to global governance, or learning and applying ‘ethics’ in the family, school, workplace, hospitals and prisons. So we run the risk of history repeating itself and being revisited by the dramas of Auschwitz and indeed in their modern guise Abu Gharib and Guantanamo.

The University remains a creature of the Nation State dutifully credentialing the status quo as they line up for service in Aub Ghraib and Guantanamo our modern Auschwitz.

Dadirri – Archaic Renaissance through attentive presence A∞MMR - Stepping from ‘disembodied’ to ‘embodied’ Today in the world of western modernity we live essentially unembodied lives deeply unconnected from Nature. Here our lives are in effect disembodied from the world we live in – I see this as a direct result of the way that conventional science and religion represents the world. How do we change this for ourselves and our children? Indigenous peoples have ‘an’ answer in Dadirri. This is an example of the potential of, and possibility for, archaic modernity renaissance and we need, I submit, learn therefrom with an eye to an Archaic Renaissance here referred to Archaic Modernity Renaissance Reconciliation - A∞ MRR. In the far North of Australia Indigenous folks undertake art and craft. This is a timeconsuming work requiring peace, concentration, linking with our mother land and close co-ordination of hand and eye. The building up of deep patterns produces a similar sense of timeless trance. At Port Keats, near Wadeye, NT west coast near the WA border, this style is called ‘dadirri’. In the words of Miriam-Rose Umgunmerr: Dadirri recognises the deep spring that is inside us.

I am not painting just for my pleasure there is the meaning, knowledge and power. This is my earthly paining for the creation and land story. The land is not empty; the land is full of knowledge, full of story, full of goodness, full of energy, full of power. The earth is our mother, the land is not empty. (Isaacs, 1999:15).

This is Dadirri is a state of inner, attentive presence (rather than problem solving) deep listening and quite still awareness with wise actions similar to the archaic Greek Prohairesis (acting ahead wisely). The stories and songs sink quietly into our minds and we hold them deep inside us. In the ceremonies we celebrate the awareness of our lees as actions. (Isaacs, 1999:14, Tacey, 2000:117).

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The Dreaming, as we in the West call it, speaks of the past the present and the future. So it is apparent in the land and in the individual’s daily life as well as being Aboriginal religious law. The Pitjantjatjar call it the Tjukurrpa while the Kimberley people call it the Ngarrangkarni, while the desert people the Anmatyerre call it their Altyerre.

Djalkiri - The Step Beyond Embodied To Environed While there exists a ‘unified field’ concept of the Arnhemland Yolngu called ‘djalkiri’ which describes the relation of the individual with the land. It means literally ‘foot’ or footprint’ and may be translated as ‘foundation’ referring to culture, society and individual identity. In a way it is the cosmological sweet spot, the axis mundi of the cosmos as the land as cosmic mother from which all life radiates. (Isaacs, 1999:5).

Married to Gaia: Gaia as an intimate member of (y)our family Body art then in this stream of wisdom that is body is ground just as earth is ground and the body painting links the two in an unbreakable bond as literally environed. Married to Gaia here Gaia becomes a member of our close family. During male initiation the initiates dance through a large scale sand painting obliterating it and thereby freeing its and their powerful essence (Isaacs, 1999:11&21). EnGaia’ed then is when this embodiment is understood in cosmological sense (Campbell, 1949, 1959, 1962, 1964, 1968, (1972, 1974, 1986, 1994). The exemplar project then becomes a way of getting to know the world and ultimately ones marriage proposal to Gaia.

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4. About the eBook Trilogy Today are we really looking for something new or -renew?

Where is our Ontological Anchor?

From my perspective what I have been looking to discover is not something denovo a new idea or practice like say a new invention. Rather I have been after a re-newed or rediscovered idea or practice. Some artificact of our culture that is both Memetic and Genetic that is both cultural and biological. Something buried in the very biological and cultural evolution of us. The $64k question is though: Is there such a phenomenon?

To my mind something like this will have archaic roots which is the best chance for a, and our, long term future. It is something we have filed away, averted our eyes from, disparaged, silenced, and threw out with the bathwater that can offer us a sound chance of recovery. So many of our solutions are specific silos and invented by alpha males they have no history no anchor in the stream of our consciousness and the volk that is homosapiens that is us. For instance, Henry Ford is reputed to have said ‘history is bunk!’

So in this regard in simply going from the perceived ‘global problematique out’ they run the risk of, eliminating the need for accumulated experience, recreating the roots of the GP in their ‘new’ initiatives. The past will have been worked through only when the causes of what happened have been identified, understood and eliminated. (Adorno, 2003:18).

In these eBooks I have sought most stridently to address this critique in seeking to anchor the Artificer/Bush Mechanic in genetic and memetic history of our species.

Types of experience Here I wish to distinguish several types of experience: First there are, in my opinion, two primary clusters viz.: 1) Mental/abstract/subjective/noumenal/cogno and 2) Material/Physical/immanence/objective/embodied/phenomenal/chiro Further additional forms of experience include metaphysical (metaphysics denotes philosophical enquiry of a non-empirical character into the nature of existence but focused on existence – for instance alchemy), transcendental possibly metamental (experience that is wholly independent of the material universe but focused on nonexistence in the physical sense – it can be said that only God can be transcendent – contrasted with immanence – being present in the physical world).

I would add Adornoian experience where experience is the bigger circle within which subject and object sit. There are others and this list is indicative only.

This eBook series argues strongly that the enlightenment has taken the abstract side of experience and reified it that is made it concrete not concretised it that is not ‘exemplarified’ it rather reified the abstraction such as say e=mc2. So the 107

mental/metaphysical/transcendental attribute of reality has taken front seat. Both are necessary mental∞material, however in order to redress this imbalance.

Here I argue for an emphasis on the material experience within an Adornoian circle. It is here that we find the Bush Mechanic and Artificer Learning.

Metaphysical experience Intervolving Keats’s ‘Dissonance’ with ‘Negative Capability’, Adorno’s ‘Negative Dialectics’ with ‘Re-membering History’, and, Wildman’s ‘Praxial Dialectic’ with ‘Reverse Causation’ to generate ‘metaphysical experience’. Adorno (2003:5) calls the condition of modernity the ‘atrophying of historical continuity’, which in turn I suggest can be called the ‘decay of culture indeed of modernity’. This decay has the effect of to ‘exempting oneself from self-reflection and thus self-reflexive praxis’.

This to me is one of modernity’s worst forms of co-option, a type of negative co-option by removing the need for the reflexive structure (which would then be co-opted) in the first place. This co-option is a form of structure theft is what Adorno invokes his ‘remembering of history’ method to which he then applies his ‘negative dialectics’ in order to help prevent the re-emergence of ‘the terror’. Such structure theft to Adorno then is the process of the disenchantment of language leading to the hollowing out of experience.

Here Adorno uses the word ‘aufarbeiten’ which means serious working upon the past in the sense of understanding and assimilating and reconnecting it to its relationships and experiences thereby coming to terms with it in a critical relational reflexive manner. Such that the past terrors such as Auschwitz will not re-emerge as would say taking the present situation and seeking to ‘improve it’ as within the present are the epistemic kernels of the past terrors as an unidentified virus.

To prevent this re-emergence such re-membering needs the application of his ‘negative dialectic’ which is to overcome the inflated cognitive role of abstraction which evacuates experience from language. Consequently direct connection with experience needs to be retained and re-introduced to fill in our ‘hollowed out’ experiential existence of today. I would posit that such direct experience has elements of the ‘sauvage’.

So as we use the ‘negative-dialectic’ to re-member categories of concepts (which for instance produced Auschwitz) from within and experience release the alienation, suffering and insights stored in the interior of everyday concepts, for Adorno this is ‘spiritual experience’.

Today we have lost this ‘spiritual enchantment’ based on un-dirempted i.e. unmediated experience by generating new realms of experience through technology (inc. drugs, shopping and entertainment) as in techniology say compared to techneology which brining in the ‘tool as the extension of the hand’ and not vice versa, introject the haptic, chiro into cognition even at its very centre. Pedagogy then exacerbates this by being little more than an assemblage of pre-prepared facts filtered through pre-prepared categories within pre-prepared epistemologies.

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The Mutilation of experience and the ‘sauvage dialectic’ Thus we approach what may be coined the ‘sauvage dialectic’ (thesis = the evacuation of experience of modernity, antithesis = and re-membering of experiences expressive role through language and synthesis = an archaic or sauvage renaissance). Adorno and others such as myself see that with the reductive definition of experience as behaviour, in terms of Competency Based Training, and thus objectifying experience, pejoritising the subject experiencing the experience and extirpating it from its context castrates experience. This Adorno argues is the Kantian view of experience. (Foster, 2007:12).

This disenchantment is a form of ‘hollowing out’ even ‘mutilation’ of experience and thus of the object (reduced to that which is amenable to instrumental reason and subject whereby the apperception of the experience in its context is eliminated from the stage) and the prevention of the locus of authenticity of cognition as within experience that is within the world rather experience is instrumentalised and abstracted from the ‘real world’ led, in Adorno’s terms, directly to Auschwitz, such re-membering of history instantiates the importance of re-incarnating experience through his ‘negative dialectic’.

Such mutilation (see footnote 28) is well known by critical theorists in Analytical Philosophy in for instance the Frankfurt School. Others interested in this phenomenon include Proust, MacIntyre, Bergson, and of course Dewey. Indeed Macintyre suggests that our language is no longer a whole rather it is a collection of shards, fragments and ruins. This then is the failure of the enlightenment project and its concomitant ascendant diremptive scientific rationality. For me in this eBook I have searched for an outbreak possibility from this diremption from within the enlightenment language of diremption.

Again for me, and there are several alternative options, I sought an exit using only what is within the status quo.

This is something that Adorno’s ‘negative dialectic’ allows. Indeed I am mindful of Einstein’s adage ‘a problem cannot be fixed from within the same problem that caused it in the first place’. Here I don’t step outside language rather I seek to use the extant scientific-rationality to generate recognition of its diremptive nature and thus identify cognitive gaps and thence to recognise that within the detritus from diremption lay the (experiential) shards of a more wholistic meaning and understanding now lost for centuries.

As an aside I have been exploring the various meanings of sauvage and gnosis in relation to Adorno– given our recent discussion. For me one of the key meanings is ‘the direct unmediated apperception of wisdom’. I would extend this thus ‘the direct unmediated apperception from experience of wisdom.’ If this is a valid extension then yes sauvage as emergence does relate to gnosis, and I may suggest that emergence in turn relates to Heidegger’s aletheia i.e. becoming.

My concerns with gnosis is (a) that it is essentially unrelated to experience and (b) in its religious guise it has light (christos) and dark (satan) of the day to day world of the bushy as essential aspects of its world view. So words such as gnostic or Gnosticism are verboten as they refer to the religion. Therefore in summary if one excludes the religious 109

aspect of gnosis then a link can be established – in my view between experience, gnosis, the sauvage gaze and Adorno’s re-membering of history.

So that in this sense the essence, and direct apperception thereof (one aspect of gnosis), has been drained from experience – this is the removal/evacuation or ‘hollowing out’ of experience could I submit be seen, in terms of this eBook, as the extirpation the sauvage aspect of cognition, the removal of the Volk. This last section on Sauvage Dialectic is really a humble fumble on the part of myself and in no way suggests I am equal to the likes of Adorno.

Rather it is an attempt at a basic expression of what I have been developing in this eBook series in terms of his work. Indeed Adorno, according to O’Connor (2004:75-76), argues that the very structure of experience contains a critical logic, which is the basis for rationality (a critical praxial logic of experience) which has to be retrieved in order to enable us to confront the modes of consciousness through which we engage our world.

Otherwise we lapse into the unthinking inertia of the status quo.

So here we have the dialectic which must be understood as a moment of rationally motivated experience not as a method of cognition or argumentative strategy. It is by the use of the dialectic that we as subjects gain the motivation to think and reflect more deeply.

When combined with Keats’s 1817 Negative Capability whereby negative capability as a form of dissonance when a man is capable of being in uncertainties, mysteries, doubts, (re. alternatives) without any irritable reaching after fact and reason (which according to Keats Shakespeare possessed so enormously) allows for creativity and alternatives to coexist.

By remaining in provisionality and not imposing oneself or certainty upon the doubts and uncertainties which make up a conflict, Keats would rather we were open to the imagination, the muses and thus creativity (creactivity – PW) which is part of arts and crafts. Auschwitz is a form of certainty imposed on the social cosmos.

Here we need Adorno’s negative dialectics to create tendencies and elements within the uncertainties that can re-member the terrors of history in order not to reconstruct them.

We can approach this by re-membering through layered causation i.e. what are the key deep causations of the issue’s history being re-membered? Here Causal Layered Analysis a technique of deep futures discussed elsewhere in this eBook and indeed the whole eBook series.

[NB: re-membered history is a history re-membered today as we move forward through an interpretation of its relevance today is not the same as re-covered history where we seek to relive as in go back to the past].

Negative Capability (NC) has some three principal ‘flavours’ such as NC suggests a peculiarly human capacity for (1) provisionality i.e. the capacity to live with and to tolerate ambiguity, paradox and provisionality, and thus to (1a) ‘remain content with half 110

knowledge’, ‘to tolerate anxiety and fear, to stay in the place of uncertainty in order to allow for the emergence of new thoughts or perceptions’.

NC also implies (2) putting one’s ego to the side i.e. the capacity to engage in a nondefensive way with change, (2a) without being overwhelmed by the ever-present pressure merely to react.

It also indicates (3) empathy and even (3a) a certain flexibility of character viz. the ability ‘to tolerate a loss of self and a loss of ‘narrow’ rationality by trusting in the capacity to recreate oneself in another character or another environment’ – thus the chameleon poet rather than the absolute philosopher.

In short to save our future we must re-member our connection with our past. So that in turn any solutions we apply must be deeply rooted in the right principles. (Wales, Juniper and Skelly, 2010:covernote, 5).

For example a good journal such as the Adult Learning Australia one does for me – it’s a form of reverse pedagogical graffiti!! This bloke makes graffiti not by adding paint to a wall but by cleaning it in a pattern and showing what a sort of reverse capability is under the grime and status quo conditions so to speak.

(See: http://www.smartplanet.com/blog/cities/-8216reverse-graffiti-cleans-urban-spacescreates-amazing-murals-video/1168?tag=nl.e660) Finally I suggest that these two tie into my concept of Reverse Causation which when understood may be seen as the forensic turn in Adorno’s negative dialectic viz. ‘aufarbeiten’. For instance what we see an event in time and consider say it an traffic accident where as if we look in the reverse direction to the flow of time we can sometimes see a series of reverse causations to the point where the outcome (the traffic accident) was caused in reverse by an interlinked series of smaller events and decisions.

For example like the Air New Zealand’s crash into Mt Erebus in the mid 1980’s that killed everyone on board. (Mahon, 1985). At first it was considered that the causation was pilot error at the time of impact whereas the Royal Commission eventually found out that authorities at Auckland where the plane took off had changed the computer flight trip co-ordinates without telling the pilots and so, if we look in reverse at the crash, the plane had in a sense, already crashed into the mountain even before it left Auckland.

Here we see what I call the ‘praxial dialectic’ at work viz. thesis as the plane the antithesis the mountain and the synthesis the crash. In Bush Mechanics terms the ‘praxial dialectic’ may be seen in the Exemplar Project viz. thesis - ideation antithesis - arbeit, synthesis the EP itself. Adorno’s negative dialectic, to my mind, is brilliant and yet remains trenchantly cognitive and indeed he points to the ‘cognitive deficit’ whereby scientific rationality extirpates the subject form its context and thus ‘mutilates’ it a way that, while giving us control over it/nature, also destroys the essence of what it is we are observing and ‘scientifically’ manipulating. (Foster, 2007).

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Readers Note: In addition to Keats’s Negative Capability, I postulated the above link between negative dialectic and dissonance in mid-2010.

Readers Note: Clearly my work points to the essentialism of ones ‘lived life’ and I have explicated the strengths and weaknesses of this approach in this and the previous eBooks in this series. My position here is that, in Adorno’s terms, the subject has to be ‘situated’ and ‘related’ and ‘contexted’ and ‘incarnated’ not ‘abstracted’ or ‘objectified’ so to speak.

Clearly there is a modernity discourse, which I acknowledge is totalising, that the lived life is volk, vernacular, instrumental, concrete and stultifying and banally instrumental as a legitimate scheme for organising knowledge i.e. for epistem. Habitus then is not a legitimate site for ‘real’ or objective viz. abstract or cognitive knowledge and one has to plan ones ‘breakout attempt’ from the confines of one’s experiential world.

My position is that this is a valid foreground to Kant’s categorical imperative that is that such mutilation may well occur with the scientific rationality used by Kant in formulating his epochal making and honoured imperative.

Readers Note: Hegel’s Macro-Historical Dialectic, of the late 1700’s, or more correctly his Abstract-Negative-Concrete heuristic is in the stream of German idealists following Kant. Indeed Hegel ascribed the term ‘dialectic’ to Kant. Notwithstanding this the heuristic remains cognitive/noospheric.

To understand and address, for instance, the plane crash then one has to undertake a forensic Praxial Dialectical analysis using Reverse Causation to insist the physical world/physical economy/praxis be embedded in the cognitive/financial economy/cogntion one and with a view to identify the key elements therein and using Keats’s Negative Capability remove our egos from the equation and accept the provisionality of the ‘Air Crash Investigation’ then apply Adorno’s negative dialectics, through re-membering the history of the event in a way that helps prevent its reoccurrence. This intervolving then for me approaches Adorno’s ‘spiritual experience’.

For me I prefer the term ‘metaphysical experience’ as this in a bemetic sense keeps a link to our lived lives the here and now the incarnated or embodied nature of life. Tacey (2000:20) sees it as being connected/related to the great or larger whole even as a ‘great fragment’ or holon. Thus there is no diremption of splitting subject and object of removing history viz. experience from cognition. In a sense we can make the case that such diremption has left us with only archaic repressed memory of experience as direct and fully experienced a little like I speak about here on the sauvage. This archaic position basically reverses the adage ‘seeing is believing’ to ‘believing is seeing’ a much more authentic and connected even hermeneutic position.

Finally the Omega points of the eBook Series - diremptive breakout or breakdown?

What then will be our ‘outbreak attempt’? How do we generate a different epistem from within the present diremptive one? How do we breakout from this diremption of subject and object, of history from fact, of experience from meaning? From the caput mortuum that is now meaning dirempted of history, experience and intuition. Is meaning 112

completely in form (facticity) or completely in experience? Our culture has it in the former; Adorno (Foster (2007:107)) actually argues it is possible to construct a whole meaning that comprises only the socio-historical context immanent in the concept.

Clearly though, for me, it is ‘either and’.

This may be somewhat amenable to Left Brain Right Brain consideration that is once when a stressed single-father, with two primary school aged children, I saw a misplaced hammer I did not know its name (LB) but did know what it did (RB). This has stuck in my mind to this day from nearly 30years ago. It maybe that experiential knowledge and indigenous knowledge bases are formed strongly focused on the ‘what it did’ i.e. experiential side of knowing and meaning.

For Adorno it’s the Negative Dialectic.

For Berman (1981) its re-en-chantment of the world.

For Husserl it’s starting from epistemology yet keeping the subject object differential.

(Foster, 2007:106) For myself, and I will not include myself in the same sentence as Adorno as he is one of the greats in this arena – not so me. For me it is to seek a third path, a pedagogical one that started before the enlightenment. This is the path of the Bushy.

Consequently in order to reinstate ‘meaning’ and ‘understanding (Begreifen)’ we are seeking a diremptive break out, thinking or legitimate cognition, in the modernity sense, becomes a method of extirpating the direct apperception of intuition (inperience) and of experience and of experience of experience thus constricting and thereby rendering it ‘disenchanted’, ‘mutilated, waste/refuse (Proust – see Foster (2007:141)) and ‘brute’ (Adorno – see Foster (2007:143)) as amenable to instrumental reason as with the instrumentalisation of nature. Adorno achieves this breakout through his ‘negative dialectic’ which ultimately maintains that the material and the abstract that is the chiro and cogno are not separate as in dualism, absorbable into the physical as in materialism or absorbable into the mind as in empiricism and mentalism rather both are reflections of an underlying condition that is ‘body and mind are both abstractions of their experience.’

(O’Connor, 2004:96).

Indeed I argue, in this eBook that at essence Modernity Epistemology is an empirical one that at base is instrumentalist, linear sequentially causal, mechanical – in the sense of technique, in short one that dirempts object from subject, homogeneity from heterogeneity. And that it is subject to, and etymologically constructs itself heterologically around (heterologically the two concepts derive from the same philosophical source but differ in form and function), this same process for which it ridicules the Bush Mechanics as mechanistic and instrumental yet doing this from its very own mechanistic and instrumental platform, that very platform that gives us our language and knowledge, one with mutilated meaning and understanding.

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The scientific method then bespeaks a culture of what may be called positivist instrumental methodism and a rejection of what cannot be methodised in short the ‘knowledge and understanding’ of our forefathers. This then is method fetishism.

So here such methodism conflates reality with the natural world as revealed by science.

Any other feature of nature such as love, empathy, immersion, or epiphany viz. the noninferential human in human experience is downgraded to a projection of minds interaction with the rest of nature. So now the scientific method uniquely both defines, and gives as access to, the real, thereby defining ‘experience’ as evidential and thus defining the boundaries of ‘legitimate cognition’ to exclude these ‘other features’ of reality.

To me this is a case of ‘the pot calling the kettle black’ and that ‘people who live in glass houses should not throw stones’ and ‘the boy who cried wolf’.

So what are the anticipatable outcomes of a diremptive world view?

In this light in the long run I submit one would expect/anticipate that a world view based on diremption is one based on dualities such as man/reason/concept and nature, experience and content/communication, form and content would rapidly lose, or even destroy, both its subject and object as each needs the other for meaning. As such diremption i.e. dualities i.e. othering the ‘other’, as Adorno shows is for command and control that is instrumental management even exploitation of Nature for the exclusive advantage of man. In counterpoint to Kant it can be argued, and I do, that ethics (the good thus including human relations and aesthetics) come from sensibilities rather than pure reason. Therefore pure reason as in scientific-rationality cannot stand judgment in ethical, and indeed aesthetic, matters. Reason tears us out of nature and therefore cannot sit in ethical judgment of what is ‘good and right’ for Nature. We are natural beings with reasons not rationality with body.

Thus I am therefore I think not I think therefore I am.

Reason is NOT a mysterious gift from the Gods outside nature and history. Our existing scientific rationality configures enculturation to disfigure and not have a method to claim it is disfiguring, for if we look closer we do indeed see the enlightenment in the Gas Chambers of Auschwitz viz. Hanna Arendt (1963, 1970, 1995).

So we end up today in 2012 using the resources of three earths with a population already three times what the earth can sustainably carry. For instance scientific breakthroughs such as: 1) Nuclear power (Fukushima in particular) 2) GMOs (self-replicating genetic pollution) 3) Nanotechnology (self-replicating microscopic machines) 4) Nuclear weapons

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5) Bioweapons (self-replicating microscopic weapons) 6) Atmospheric experiments (HAARP and high-altitude spraying) 7) Artificial Intelligence (AI, when coupled with killer drone hardware with an entropic logic os) 8) Pollinator disruption chemicals (synthetic pesticides that destroy honey bee colonies) 9) Weaponised vaccines (live cross-species viral material being injected into human targets) 10) Green biotech revolution enabling 8b humans to survive which is 4x actual carrying capacity 11) Veneration of economic rationalism and its associated financial ascendency cp. the physical economy 12) Chemicals causing the honeybee collapse And today science is playing a key role in this very demise of nature and the human race at the very instant when it is touted as ‘T’he solution. Science has committed, and continues to commit, crimes against the humanity and nature. It has only taken a few hundred years for the destruction to be complete.

What could a non-diremptive pedagogy look like then? Experiential Heuretics (a) Situatedness The task at hand, in my view, is that given scientific objectivity is untenable and complete subjectivity is likewise we are left with what I call our ‘situatedness’ i.e. the historically conditioned lived life experience of the subject and object in relation to one another. This situatedness is at once a historical (and thus interpretative) and, a personal process based on the process that links the two i.e. experience.

Indeed Chomsky argues the Galilean style (after Galileo) the recognition that it is the abstract systems that you are constructing that are really the truth: the array of phenomena (the data!) is some distortion of the truth because of too many factors, all sorts of things.

Further what was striking about Galileo (1564-1642), and this aspect of the Galilean style has carried forward to today, was that he dismissed a lot of data ‘look, if the data refute the theory, the data are probably wrong’. And the data that he threw out were not minor, other Galilean positivist heuristics include: discard recalcitrant phenomena if you're achieving insight by doing so and, you don't want to have an experiment that is going to give the wrong results in clear cases.

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Here experience is reduced to ‘data’ and ‘behaviour’ and discarded if it doesn’t agree with the theory under examination. Indeed it was, according to Varela et al (1993:17) the tying by Husserl of phenomenology, not to hermeneutics but, to positivism el ar Galilean style, indeed Husserl is reported to have called phenomenology a ‘twentieth-century Cartesianism’, that led many younger European philosophers, in the last 1800’s and early 1900’s, to turn away from phenomenology to embrace existentialism, while scientifically the tradition moved west to a predominantly positivist environment in the United States viz. my first year economics textbook was called ‘Introduction to Positive Economics’ by Lipsey (1963).

So in this work we move from phenomenology to hermeneutics to heuretics from events to interpretation to extension that is to exploring what can be done with this interpretation. (b) Body and Mind are both expressions of ‘Experience’ Given the arguments of this eBook series it is valid to submit that we take Adorno’s position seriously, that is ‘body and mind are both abstractions of their experience.’

(O’Connor, 2004:96). And fundamentally from a historico-experiential perspective chiro drove cogno through our experience in hand manipulation, on an individual and group bases, had for at least one and a half million years before the emergence of Homo Sapiens (I suggest moving from ‘Homo Sapiens’ through ‘Tool using Sapiens’ to ‘Chiro Sapiens’ for tool use ‘Chiro’ generates intelligence ‘Sapiens’) a mere 0.2myears ago, generated brain size development and thus our cognitive capacities.

Then this non dual, both and, approach would generate a most intriguing pedagogy, indeed a non diremptive one, on that is based on experience (which inherently is historical, participative (individual yet group), reflexive, potentially collaborative but most important of all incarnational that is embodied that is physical) from the lived life, much like indigenous and on a much humbler note the Bush Mechanic’s, pedagogy’s.

Out of this motherboard of experience we would draw reflexions and priactions (prioritised actions) on both; the body, and, mind as well as body and mind as in ‘body∞mind’.

This for me is a fundamental meaning of experiential leaning and includes, via. the introjection of this Adornoian concept of experience as the ground of our pedagogical being, action learning, learning circles, artificer learning and so forth. Gadamer and Adorno both postulate an experiential hermeneutics the former more overtly than the latter, (Gadamer, 1992), to an extent this reprises Socrates’s ‘practical wisdom’ and Aristotle’s ‘practical philosophy’ as in themselves valid ‘systems of meaning’ i.e. hermeneutics. Here we see the association of say ‘praxis’ ∞‘ethos’ viz. between ‘phronesis’ ∞ ‘sophia’.

Epistem then embodies techne. Here we see el ar Rorty (1980), Gadamer and Adorno that hermeneutics does not aim at ‘T’ruth but at experiential, provisional, emergent and illuminating perspective on the ‘lived life’ so thus through ‘experiential-ological’, a

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broader interpretation of ‘phenomenological’ which intervolves subject and object, we move beyond ‘intellectualism’ or the ‘behaviourism of mere instrumental action’.

This then represents a key them in these theories of ‘mediated action’ indeed a ‘communicative praxis.’ Here the relationship between us and the world is mediated by techne not techni i.e. by our hands not our external technology.

A link between EH (Experiential Hermeneutics) and the LL (Lived Life) of this eBook series maybe found in the concept of ‘Lebenwelt’ (Life World – I would call it ‘Experience World’ or even ‘Erfahrungswelt’) and Folk Wold or ‘Volkwelt’ – the world of the Folk Handwerker or Bush Mechanic, as we find it in various forms in Adorno, Gadamer and Husserl. In this context we see a link between the activities of human beings (genesis - subjective) and the rules/laws/logic/mathematics explaining same (validity - objective).

For Adorno ‘experience’ underpins these and prevents the emergence of a dualism between them. In this sense EH, LL, LW and FW all describe an epistemology based on experience, a view of experience, that underpins body and mind thus addressing the duality, that has infected so much of enlightenment epistemology, by in effect ‘drawing a bigger epistemological circle’ of meaning that can now include the Bushy/Artificer.

Thus experience is crucial especially shared experience viz. networks of meaning so crucial in adult education.

So if we look to the origins of the various academic disciplines we will find an experiential base e.g. geometry was originally developed to survey land, economics (oikonomia) to manage households, physics to understand falling objects, chemistry to understand the composition of materials esp. gold and gunpowder etc. etc.

And thus learning becomes ‘grounding’ for each student in these foundational ‘experiences.’ ‘Teaching’ becomes more ‘co-experiencing’ and thus mentoring becomes vital in this EH approach to pedagogy. And I would go further a mentoring that keeps the fire of interest in the subject and in the belly of the student and thus the mentor’s as well.

In Xhosa there is a word for this ‘umkhwezeli’ a form of doula or local mentor whose job is ‘to keep the fire burning so the pot stays at exactly the right temperature to produce good food.’ This role also has a second function that of midwife in this adult education model, developed to facilitate indigenous leaning in South Africa, is also the umkhwezeli who/which provides the primary locus of learner support – again not necessarily a teacher.

Here the midwife is the teacher and the wife the learner and the baby the learning.

An umkhwezeli is an animateur, a local educator, a facilitator/practitioner of artificer learning who is not necessarily trained in pedagogy and does not teach and is not necessarily qualified in formal sense but is very quialifie3d in an informal sense. So here we have the notion of a mentor as: 1) A senior figure who is knowledgeable in the content area under consideration

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2) Someone who is aware of the process for mentoring – a pedagogical ‘apprenticeship’ type process and 3) An ‘enthusias’er’ who can ‘enfire’, ‘animate’ and maintain the apprentice’s, and their own, passion for the subject areas. Thus science or validity without genesis loses its relation to life, to Lebenwelt Some authors such as Madison (1997) even advocate that Experiential Hermeneutics (EH) by eschewing essentialist, foundationalism, intellectualist and relativist forms of thinking, is ‘a’ if not ‘the’ key way forward from post-modernism i.e. for post-postmodernism, as EH does not lead to the dead ends of postructuralism, and neopragmatism.

Here we seek to ‘re-member’ philosophy viz. hermeneutics and praxis viz. praxis/artifice from the shards of modernity. Such a pppmodernism would not unlike modernism reject uniqueness or locality in favour of generality, abstraction and universality. So modernism rejects localism. (McGilchrist, 2009:416).

In my view EH is not an anti-epistemology (where false beliefs used to obscure valid ones – a sort of epistemological propaganda). It is a legitimate part of philosophic discourse with great minds contributing thereto such as Adorno, Heidegger, Gadamer, Rorty, Husserl etc.

This ‘praxiological’ (studying texts for their efficaciousness in ones lived life) stance then, as endorsed by Rorty and advocated in this eBook, is one of taking the text to task for authentic praxial value on ones lived life and is taken in order to avoid getting caught in either of the two hermeneutical models previously described, the ‘philological’ (detailed studying of texts to establish their original form and meaning) and ‘proselytolgical’ (studying of texts to convert others to your way of thinking/interpretation) models, which, rely on the proper application of an approved methodology supposed to insure access to [a presumed objectively present] tradition.

The attempt to situate a method (or methodology) is also informed by my pragmatist's rejection of any method that seeks an objective, value-free interpretation of data. This attempt to locate such a method for an objective interpretation in modern Western thought is, for Streng (1992), itself an expression of the presuppositions of neo-Kantian scientific rationalism-precisely the presuppositions rejected by hermeneutical thought.

So for some forms of Zen Buddhism (Madhyamika School), Adorno, Gadamer, Rorty, Huntington (1995), Streng (1992) and for instance and other forms of spiritual endeavour e.g. Jesusian, myself, and this eBook series, a higher truth is—from this hermeneutical perspective—known only through conventional activity in the experience of ones lived life i.e. experiential hermeneutics. (c) Experiential Hermeneutics via. a hermeneutics of non-diremption Philosophy, and thus Pedagogy, for Adorno today has the task of understanding our position in the world by constructing meaning thorough the interpretation of and arrangement of the fragments of the world i.e. through hermeneutics. These fragments 118

come from the decayed nature of the modern world where culture, language, philosophy and pedagogy are decayed partial and fragmented due to the diremptive nature of the West’s modern world view. Philosophical thinking now only preserves the hope of achieving an equitable and just world in assimilating and aggregating the traces and ruins of the world thus re-membering the historical experience of our journey to this point of decay. (Foster, 2007:79).

This re-membering, according to Adorno, needs a path that is non-diremptive and thus one where ‘body and mind’ are related un-diremptively and for Adorno this means the recognition that both are abstractions of their experience. The mind is both contingent and non-contingent on sense experience i.e. on sensibility i.e. experience. In this sense the mind remains an enigma – it is a brain it is more than a brain but without the brain there is no mind so it is ‘either and’ not ‘either or’.

The epistemological $67,000 question is how this dance occurs. Epistemologically apperception is profoundly challenging for analytical philosophers as this is an instance where the mind is not preconditioned by experience indeed it is in a sense pre-cognition and for Kant this made it transcendent. Conventional approaches to analytical philosophy and science have used such processes to ‘escape the prison of sense experience’ into reifying abstract cognospheric considerations.

Processes such as apperception, intuition and creativity (I call it creactivity) are all instances where cognition occurs without being related to sense experience prior to that moment.

My response is that given we are incarnated entities we are in the big picture having the experience of life and from that broad underlying experience platform or bios chip (basic input output system), in Adornoian terms comes both thought and sense. That is for Adorno ‘body and mind are both abstractions of their experience’. (O’Connor, 2004:96).

Here we can identify a foundational split between what I call the ‘god shot’ folks and the ‘ground around’ folks that is are our physical bodies manifestation of spiritual realms or are they developments of the ground around us that we walk on etc. May I say Sky King (Christos) or Earth Mother (Pagan) in this regard I again say either and yet locate the Bush Mechanic and this eBook series in the latter camp in the Pagan camp as I argue reverse discrimination is warranted as a legitimate response to the millennia of dominance of the cognocentric/ logocentric approach which totally dominates to this day.

This means that the holon is simultaneously a part and a whole AND a whole and a part – bidirectional or the ‘wholeon’ can be more than the sum of the parts and the whole can be less than the sum of the parts as say in a vehicle which is mechanically complete yet will not function. (d) Heterotechnic collaboration For instance, indigenous pedagogies then enter through experience rather than cognitive or bodily entry points. Further this experience is shared i.e. mutual/collaborative heterotechnic mutual aid co-operation not individual competition.

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(e) In search of a non-diremptive language A diremptive concept for me is I suggest arbeit as ‘work’ which separates labour and labourer, or technique which separates tool from tool user compared to the second meaning of arbeit which is a relational one of ‘handwerker’ or techneque. Linguistically we may well ask ‘is there a non-diremptive language?’

The answer is for me ‘YES’ and ‘yes’.

I propose, from a position of great ignorance, ‘YES’ would apply in general to languages we as 10,000year old people spoke such as indigenous languages would be at root non diremptive in the Adornoian sense. The least non-diremptive languages would be I suggest European. In this case there is a need to distinguish: 1) Inclusive (a language that includes subject and object) 2) Romantic languages (French, Italian and Spanish which include, for instance, emotions as objective yet still separates subject and object). Both of these remain 3) Diremptive languages (which split subject from object) which, may be contrasted with from 4) Non-diremptive ones (that integrate subject and object – indigenous languages) So now we turn to the ‘yes’ which, somewhat surprisingly does apply to European languages such as the Germanic language stream (German, Dutch and English) as well as the Romance language stream, because within each are the shards of the NonDiremptive Language (N-DL) as we see, to a point, in poetry and Romanticism.

This N-DL can also be seen as another way of language that is for instance in the switch in the language logic base (epistemology) from say a scientific rationality to a hermeneutic rationality.

So Adorno, Proust and Bergson argue that in the depths of the experiences of subject we will find the truth of the object. (Foster, 2007:143). I call this Zen Objectivity or reflexive objectivity that first there was the object then there was the observer then is the object as entangled with the observer – as it always was. Here we know objectivity for the first time.

Crucially Modernity it turns out is grounded on an causal-mechanical epistem, which in turn is based on the diremption of subject and object structures, of mind and world, which in turn sets the boundaries of legitimate cognition, which in turn ‘silences’ and ‘invisibilises’ illegitimate cognition and discourse such as the non-diremptive indigenous and Bush Mechanic epistems.

Furthermore this ‘rational scientific’ conception of knowledge has emptied nature of the kind of meaningfulness that would allow the subject to find our place within it. So that in effect, incredibly the sole/soul place for us as subjects to be is outside it. Thus scientific 120

rationality ‘others’ us its originators and thus for me I believe the present logic base for the singularity has as a precondition the validity of ‘othering us’ of ‘excluding humanity’ from its calculus.

Thus at root it is rationality of the ‘scientific objectivity’, the epistemology of our enlightenment, that is responsible for bringing about and sustaining the alienation of self from world of mind and matter, of subject and object. This has the effect of ‘locking up’ subjectivity that is connectivity to the world in the fabricated structures of its diremption from object that is from the world. How then can thinking be responsive to the world if it is categorically and diremptively removed from it? This is our disenchantment we become the princess forcefully taken from our grove of kids and adults learning and locked in our epistemological tower waiting for our objective prince to rescue us yet we are waiting for a rescue that will never come as our world view requires this abduction.

This is our disenchantment this is the mutilation of our world, this is the brute savaging of the sauvage of scientific rationality of our experiential humanity, and this is the desiccation of Mad Max. We now have a fallen language at best philosophy can be a redemptive stammer.

Our call must become ‘Bildung und ethik durch die erlebnis’!!! (cultural formation and ethics through earning by the experience that one has lived through i.e. though ones lived life!!)

Thus mathematisation trumps mythematisation by cutting away everything that does not fit in such as experience, intuition, orality, either and thinking, and techne and thereby excludes by force of logic, the Bush Mechanic, an archaic discourse, which is now silenced.

Yet, I also argue that, the BME (BM Epistemology) can be other viz. techne based handwerker where self and craft intertwine, whereas RME (Rational Scientific Epistemology) cannot as it is based on techni viz. legitimate cognition codified as scientific inquiry to obtain the domination of nature. Elimination of the experiencing subject therefore = quantification.

All this represents a form of what I call ‘structure theft’ and the rendering of experience as behaviour as amendable to isolated measurement by experts who had nothing to do in the experience in the first place. We see this in deontological rubrics such as ‘Competency Based Training’ and ‘Codes of Ethics’. Here at last we realise that Action ≠ Experience.

If Action comes from an epistemology of diremption then experience is invisbilised.

Further Action is seen simply as an objectified downworking of policy and design which is an expression of (diremptive) ‘legitimate cognition’.

A response to the above challenge is for me, hermeneutics – epistem with context offers this chance for a legitimate diremptive break out in order to value the non-conceptual (see footnote 29).

I submit that a hermeneutical epistem is a legitimate ontological anchor and is required for the breakout in order to understand the meaning of the word spray of non-diremptive 121

epithets such as Volk or Handwerker or Sauvage as in direct experience of the sensibility of the Bricoleur or Artificer. Now can we envisage a version of the scientific method to suit the bushy? For example I submit: Human knowledge is derived from a common source – enquire, and through a common method based on reasoning about sensed evidence from ones lived life. I think so.

Indeed I suggest ‘sensibility’ may well be the key to the third way of knowing – Cognitive knowing (academia and higher ed.), Behavioural knowing (vocational ed.), and Sensible knowing (artificer).

As Kant has said ‘without sensibility no object would be given to us and without understanding none could be thought’. (Quoted in O’Connor, 2004:64). The matters of true philosophical interest at this point in history are those in which Hegel, agreeing with enlightenment philosophical tradition, expressed his disinterest. They are nonconceptuality, individuality, (engagement PW) and particularity. (O’Connor, 2004:66).

Epistemological Breakout into Experiential Heremeutics To: Sensibility then allows a ‘word spray’ of meanings to be ‘re-attached’ or ‘remembered’ or ‘re-ligio’ed’ i.e. re-membered or ‘un-dirempted’ and includes: 1) Experience 2) Emotion 3) Intuition 4) Apperception 5) Evocation 6) Creactivity 7) Imagination 8) Aesthetics 9) Shock of the open 10) Self-reflection, self-awareness and introspection – mobius – selbstbesinnug 11) Power with nature as part thereof 12) Urge to participate 13) Lore/parable/allegory (Foster (2007:158)) 14) Mythos 15) Experiences nature from within, and 16) Sensibility These then represent the ‘direct experience of the world as codified in the word’. So from this perspective I suggest that Reflexive Praxis as codified in the ‘structuring of experience’ in the Exemplar Project may be seen as a striving towards an ‘exemplar expression’ language of ‘sensibility’ and thus of twofold striving towards ‘un-dirempted’ understanding.

So non-dirempted experience rather than cognition becomes our ontological anchor indeed thus contains a ‘critical logic’ which is, not cognition itself, the basis for our human rationality, indeed our axis mundi and situates our ‘chiro drove cogno’ adage.

Such experience in a hermeneutical sense needs to be ‘critical’ and thus involve the 122

dialectic (O’Connor, 2004:76). Here the dialectic becomes a rationally motivated and ‘drenched’ experience rather than a method of cognition. ↑ Breakout ↑ From: The process of diremption puts the above 8 say as counterpointed by (1) action (2) behavior (3) signification (4) communication (5) objectification (6) factism, and (7) categorization (8) separation of word and experience (9) habitude comfort of the closed (10) objective behaviour and enquiry external to, and distanced from, self (11) control over nature (12) desire to possess (13) law (14) mathos (15) instrumentalises nature from without and (16) logicality

Furthermore diremption works twofold: (1) Language itself (our epistemic underpinnings) is diremptive and thus damaging structurally and thereby silences our experiences and (2) We as humans, in our lived lives, are dirempted, by, and for, us. Consequently we are personally/individually damaged. Pouring this twofold experience into meaning reinstitutes the subject within the object. Thus as language works in these two diremption so too will our breakout.

A key distinction between Adorno and Kant in the context of this eBook would be, then, the view of language/philosophy/critique:

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(a) As lens to see things (inc. twofold experience) through V’s (b) A scaffold to climb towards ultimate meaning - respectively.

(This is my best effort as at 14-05-2012 – see also Foster (2007:200)) To assert the validity of our present scientific-rationality as a self-standing theory about how ‘mind relates to world’ would be to assume (falsely) that it is possible to overcome alienation without the transformation of our current historically disfigured concepts generated by our dismembering diremptive epistemology. (Foster, 2007:193).

A rose plucked from a bush is still a rose, but a person plucked from the universe is a mere absurdity.

So now with hermeneutics there cannot be an ‘outside the box’ as this term implies diremption.

Indeed Adorno (see Foster, 2007:147-8)) argues that it is possible to recover what he calls ‘undiminished experience’ – ungeschmalerte Erfahrung, for me the sauvage experience, through a technique that can resist the automation and technicisation of our thinking and the anaesthetising force of habit and to move into a language where words are saturated with experience.

And thereby to resist our languages atrophy into one of pure conceptual classifications, as well as the evisceration, desiccation, mutilation and indeed brutalisation, of the moment of expression from the linguistic form as well as the separation of the experience from the word and indeed world. We need to work with language to recover a broader accessibility of experience, in short through reinstating our sensibility.

Two corollaries of this Omega Point are: (1) That in Modernity the worldview what was before viz. the Middle Ages stretching back to the Archaic (pre agricultural) indigenous becomes our lost or repressed unconscious, so in this regard the indigenous world view becomes repressed i.e. our shadow. (Tacey, 2000:104).

Intriguingly the indigenous in Australian terms express the Bush Mechanic so authentically that the ABC has made a series thereon, for instance when one watches the series one can readily see where the six grounded principles of the Bush Mechanic/Artificer are located in each episode.

(2) So the second corollary is that the Bush Mechanic that Archaic antecedent to the diremption becomes Modernity’s shadow, and yet as the Sky King God expires likewise does this Earth Mother Goddess indigenous shadow re-emerges and thence the Bush Mechanic re-animates. The third Omega Point, (3) Is like Einstein said - we cannot solve the (systemic) problems that we have created with the same (system) mindset that created them - we must change that mindset. I strongly subscribe to this view. And well may we ask how do we change the mindset, 124

other than through Pedagogy that is learning, and a learning that breaks with the system of knowledge that we know with the rational mechanical causal epistemology of Modernity and the Enlightenment?

So, this third omega point means, I submit, that we need a pedagogy that is re-membered from the ground up on a different epistem to that on which Modernity is founded. Artificer Learning is I submit one such re-membered epistem.

I submit also that here we have two options chunking up to a mindset of mindsets a metamindset or seeking another mindset, a non diremptive one, to set alongside the existing one as an alternative thereto. I have sought here to take the second option. This for me is my attempt at Adorno’s breakout.

Our Ontological Anchor after the Apocalypse?

Maybe in the long run it will be something denovo that will carry the day maybe nothing will be capable of averting our rush towards ‘divine intervention’ or ‘catabolic collapse.’

Either way the bushy, as in ‘handmade’ is undeniably a capability/consciousness that will be de rigueur after the apocalypse why wait when we can access it now as part of our alternative superannuation even – real wealth for our children’s children and indeed Gaia!!!, possibilities for our forgotten and silenced selves. (See also Kunstler, 2008; McCarthy, 2006).

It’s my prognosis that the West is now so dumbed down in consumerism and authoritarian pedagogy that the West will need to collapse through economic or environmental reasons possibly both, in entrepreneurial theory this is called a ‘displacement event,’ prior to the serious engagement of such an approach. Tragically this will involve the loss of billions of lives inc. our grandchildren i.e. by mid to late this century.

My take is that this gruesome end will not be uniform though it will be global. I suggest such collapse will be supplemented by even darker sparks in places of violence and brighter ones of localism and intentional communities. In the midst of this we have transhumanism as our robots become conscious.

I put the probability of the apocalypse by mid this century at around 75% (01-07-2011) cp. 50% (01-07-2000).

Ontological Anchor - Transhumanism (TH) – humans artificering us Here we become our own Demiurge and liberate ourselves from our incarnation hands on biological slavery. Here the Artificer is at risk of becoming a slave or at best a slave master. Indeed in ancient Greece a slave was legally defined as a ‘living tool.’ Gone will be our embodied bio-predestination. When combined with Web2&3, Genetic Engineering, Nanotechnology e will start to become our own cosmic mind and spread cognitively through the Universe – an Extropian Thinking Entity (ETT).

This comrade readers is ‘P’rogress!!! Intelligence will no longer be based on our present biological substrate but rather on an informational one – dynamic info holon’s floating orbs of meaning not concrete flames of bush fires.

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Person engineering is ‘go.’ Many if not most of us are already ‘person engineered’ to varying extents all the way from internal stainless steel splints to electronic bowels and ears and pacemakers. Hard technology evolves at a geometric rate where as social technology can at best achieve arithmetic rate. What should we do?

Another approach would be say to look back say at least 10millennia into the ‘archaic period’ and identify the broad categories we fell into then: 1) Settlers 2) Nomads 3) Transhumant (part herder part nomad part settler – humans who followed migrations) In all instances we were tribal and the role of hand knowledge was respected. Indeed it has been argued that we are hard wired neurologically for tribal life with the typical tribe being say up to 150 folks of about 3-4 clan/family groups (the Dunbar number) after which hierarchical thinking is necessary.

For me this archaic realm is where we need to get back to to re-evolution ourselves towards a physical, social and intellectual system where we implement an alternative to bureaucracy while recognising this Dunbar number.

I posit that the only two options for our longer term 50 year future are steady-as-she-goes status quo ‘B’usiness as usual and TransHumanism yes TH. After decades of activism I see no other option. Now with the introduction of the beme alongside the meme there may be a way forward. A beme is a codifyable memetic subset/morpheme/building block of memetic life just as a gene is a codifyable subset/building block of genetic life forms.

An Ontological Anchor - a human only future will end in extinction In a sense then, this eBook series has been about the bemetic engineering based on macro history of the person/human, a sort of retro→pro-active form of person engineering whereas transhumanism is a sort of pro→retro-active form of person engineering. I can see no other future for the globe other than Buckminster Fuller’s Utopia or Oblivion for me Transhuman artificering will be both – Utopia and Oblivion. (Hansell & Grassie, 2011).

The emergence of a TransHuman bushy logic base In the above perspective then the six principles of the bush mechanic/artificer identified in this eBook series represents I submit the bemetic logic base for a preferable transhumanist future. These are: 1) Exemplar project 2) Inner-Outer congruence 3) Mutual Aid/Social Holon 126

4) Global Problematique 5) Harmonisation and 6) Learning by Doing Here the THBushy seeks to enable THBeings that are more intelligent, virtuous, and praxial than us.

Logic Base: These principles to be used to generate techneologies = technology +(not)humans i.e. (7) the logic base of technology with humans in the loop not humans out of the loop or on the loop but in the loop.

My research suggests a Logic Base may be illustrated holonically as below – CGBEECCOEPPSE~l – as with set and subset (everything after cosmo) – a little like DNA code this is its MNA equivalent (Memetic Nucleic Agents). NB: Nucleic Acids are biological molecules essential for biological life – so Nucleic Agents are memetic agents necessary for memetic/social life. The list below is ordinal over time (in my opinion) and also present as in our instantiation as humans rests on this logic base. This logic base will, I suggest, in varying regards provide same at upload at the singularity. Modernity seeks to start the torus at 7.

1) Cosmo – Cosmological - mythological 2) Geo – Geological – logic of the geos of the physiosphere of the material of the earth 3) Bio – Biological – logic of biology – biomimicry 4) Eco – Ecological – logic of ecology 5) Emo – Emological – the logic of the emotions – emotional intelligence – sensibility 6) Chiro – Chirological – logic of the hand/practical logic – haptic wisdom 7) Cogno – Cognological – logic of the head – golden rule – logic of thinking 8) Onto – Ontological – logic of being 9) Epistemo – Epsitemological – logic of knowledge 10) Peadago – Pedagogical – logic of learning 11) Psycho – Psychological – logic of self 127

12) Socio – Sociological – logic of society 13) Econo – Economoligical – logic of economics ~logical=consciousness 14) The above in reverse so we start and end with cosmo-logical as in a torus shape if I may suggest: 13 →12 →11 →10 →9 →8 →7 →6 →5 →4 →3 →2 →1 How then to engage Transhumanism? Off-Grid humanity I just don't see transhuman as anything but the polar opposite of Bushie, the natural (hu)man in touch with his/her environment, whereas trans-h is more about tailoring human to [weird, new] environments. TH is the ultimate On-grid Human whereas BM is an expression of the Off-grid Human say living in intentional communities.

How then to engage TransHumanism and PostHumanism and ArchaicRenaissanceHumanism and StatusQuoHumanists? The ‘Y’node or bifricuation point approaches will TH lead to the mechanisation of mind (techni) or the humanisation of the machine (techne)? Here mechanic is interpreted as ‘arbeit’ cp. ‘handwerker.’ The former maybe called technoscience where mastery is in charge of enquiry where the Cartesian promise to make man ‘master and possessor of nature’ is enacted.

Here TH is part of cybernetics which in turn is part of technoscience with for instance for great thinkers such as Heidegger, and tiny thinkers like me, is the culmination of enlightenment metaphysics (for me a type of ontotheology viz. the search for the foundation of reality for the ground of all being). In this sense it may be argued that TH represents the completion of Western metaphysics.

The billion dollar question that lies herein is which is the permanent error as we will not pass this way again as we are destroying this was as we pass. Indeed our waste is now so prodigious that we are causing dead zones in up to 100 places around our coasts and in the central ocean and up to 75% of our digital waste is left to poor third world people say in Ghana to ‘bum up’ – the arse end of the bushy – retrieving small amounts of precious metals often through the use of acids etc. thereby slowly poisoning themselves and their environment.

I suggest that TransHumanism (TH-SHTechni) and indeed Economic Rationalism (ERSHEcon) are related movements that developed over the past twenty years and grew directly out of the Enlightenment with its Secular Humanism SH). While TH and PH have a distinct technological component SQH tend to be humanists in the conventional sense, who may even argue against ‘technology’ to alter human nature, while ARH has its origins millennia prior to the enlightenment and thus its ontological anchor is, for me in techne, not techni, and usually dystopian ‘Animal Farm’, ‘1984’.

Techne anchors us in nature whereas Techni separates us therefrom- in a sense the pagan and the gnostic respectfully – at-home-ness to al-one-ness in the cosmos – from taking a hand in our own destiny to downloading the app were we become techni-spectators watching our own execution.

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Technique is dystopian in the anarchistic sense of: homogenisation, mediocrity, pacification, drug-induced contentment, no creativity and limited opportunities for cogno or chiro activities.

What then is acceptable as a guide to what is desirable or normatively ‘good’ e.g. surely not ‘unaugmented’ biological or sociological human nature as per. the West over the past two centuries that has given us colonialism, pollution, two world wars and of course pedagogy?

What then for the humble Exemplar Project (EP)?

The Exemplar Project then may be considered as a ‘gestalted transhumanist’ techneoriented ‘technehumanist’ dance of agency representing a concretisation of our technemethodological gross and fine motor motility skills demonstrating humans as sentient sauvage heuristic animals rather than as calculating rational algorhythmic machines.

This echoes the vast millennia upon millennia past where such complex hand-eye coordinated bodily actions were part of the way in which our brains were formed and we became ‘human’. It is through this embodied motility of co-ordination/interface /harmonisation between hand and eye that incredibly our ancestors were able, in systems design terms, to ‘imagine-up’ achieving in retrospect this ‘gestalted chance dance of agency.’ (Hansell and Grassie, 2011:124-5).

The TH moral vision holds the embodied philosophies or spiritualties are ‘deathist’ as they embed the failures and ultimately death of embodied entities, such that TH is based on the view that to address the human condition requires us to address the physical-social condition of human beings. So here we alter the ‘human’ part of the equation whereas moves to change the ‘condition’ of humans have been basically a failure for centuries. In cyborg theory man and machine in’ manchine’ is a primary mythic archetype, comprising robotics, electronics, sentience and intentionality, even with flesh and blood augmentation as in ‘Robocop’.

Carlson’s Law (named after Curtis R. Carlson from Stanford Research Institute): The more hyper-connected and complex the world becomes, the more top-down approaches become dumber and slower and everything bottom-up becomes smarter and chaotic.

Necessary decisions that touch public interest in whatever way need a two-way conversation with stakeholders, otherwise they fail. SOPA, Mubarak, Putin are mentioned as examples of failure.

The sweet spot for innovation is moving down and towards stakeholders! Effective leadership will occur where leaders unleash the power from below and meet it somewhere in the middle – NOT top down. And that laid the connecting to the Global Shaper/Artificer/Creative from the earlier discussion I listened to, those social entrepreneurs that connected the purpose of their organisation with societal needs.

So, the litmus test for real leadership is simple: prove the societal purpose of your organisation, innovate at the heart of the matter (my understanding of the Friedman’s sweet spot of innovation moving down), be transparent and report about achievements 129

and be a vocal advocate around all needed political boundary setting changes, e.g. in financial markets, on taxation and subsidies, in education and innovation support.

What would then be my big themes for NGO’s in the next few years wanting to innovate in complex environments? Here are some thoughts: 1) Cluster the existing bottom-up movements out there and invite them to a structured dialog, not all of them are or will remain leaderless movements 2) Challenge existing top-down movements regarding their coherence and success towards achieved societal purpose and how more can be done if the sweet spot for innovation is actually moving down 3) Discuss what our common success measures are globally, regionally, and on corporate level; if it’s not GDP or EVA or GHQ, what is it then instead?

4) Tackle the really needed areas for change with projects and pilots: the unsustainable taxation and subsidies regimes, an adjusted curriculum in education, support for innovation, new levels of transparency, governance and regulation in a bottom-up world in which natural conservation and well-being of humans are centrepiece; and 5) Invite politicians into genuine exploratory multi-stakeholder discussions So in exploring the arcology of the Bushy - enter stage left Homo Sapiens Archaos (techne transhumanist) and stage right Homo Sapiens Novus (techni transhumanist). Clearly also Transhumanism is part of our cultural kit whether it be salvation – ‘saved’ humans – Homo sapiens spiritus (spiritual technology), longer-smarter life – homo sapiens habalis2 (computer technology), happiness (social technology) – happy humans – homo sapiens felix.

Do biotechnologies sound the death knell for humanism or its apogee?

Here we have the naturalisation from man the sauvage to man the machine from archaic to modern. The domestication of man by machine – humanism is being replaced by the domestication of man by machine, by the ontotheological dogma underpinning the view that the human genome, and thus genes, operate as a self-contained and self-referential mechanistic cybernetic computer program.

Is this not a naturalising trajectory from the increasing mechanisation of life from the Enlightenment’s Industrial Revolution some 250 years ago with its operationalisation of Newton’s clockwork universe mechanical? But wait there was an alternative, a road less travelled, one that may still be available that is the interpretation of the German translation for mechanical as labour or hand worker i.e. techni or techne, artifice as artificial not as artifice-ial i.e. by excluding the human subject from the contents of her cogito and praxis.

We see in TH Norbert Weiner’s ideas for our cybernetic future with a top-down techniology of control and mastery by design, as compared with von Neumann’s ideas of 130

bottom up techneology complexity and self-organisation by bricolage. Ultimately our system of techni-bricolage will seek to remove us from the picture. Our method of inquiry will ultimately maintain the separation from Nature yet without us. It will be TH ascendant without man that will be against nature.

As Hannah Arendt (1995/1958:2-3, 231) has indicated that we see in technology a rebellion against human existence as it has been given in exchange in favour of the supposed ‘freedom’ of something we have made ourselves – that I call GNRM – genetics, nanotech, robotics, and markets. In short Prometheus is allowing ups to ‘remake nature from the inside-out,’ in what she calls a ‘process of not return.’

Cyberontology Today we face the bizarrely schizoid and tragic circumstance whereby the natural world which gave rise to ‘mind’ has now exiling and abstracting it from the natural world viz. cogno exiles chiro and propositional exiles experiential. This will result in the next generation towards 2050, of the attempt at the naturalisation of mind through technocratic humanism that is through techni-ology that is through cyberneticism that is through the mechanical (arbeit) aspect of our IR ontotheology that is now totalising pedagogy through ‘cyberontology’ which has usurped and now absorbs ‘cognontology.’

Our human existence then becomes subject to what may be called ‘Promethean shame’ whereby as we operationalise our supposed God given remit to ‘subdue and conquer’ i.e. against ‘Nature’ (from us with technology against Nature – to - us with technology against Nature - to technology with us against it – to TH against Other – the Terminator Series of Science Fiction speaks poignantly to this transition) as we achieve this by removing or objectifying Nature and thus removing her from us, the tools we have developed ultimately subdue and conquer us. But to what end? Ah ha TH in this regard has much to say explicitly and implicitly. I see TH and its possibilities, then, as a form of Social Science Fiction.

Quo vadis chiroontology?

We so urgently need a counterpoint to such cybernetic ‘Technicratic-TransbiologicalHumanism’ (TTH) and in this regard may I suggest ‘technecratic biomemetic chiroontology’ (TBC), the deeper rationale underpinning this eBook triology.

Quo Vadis Experiential Knowledge Today computer communication technologies are ever squeezing out experiential knowledge in favour of sheer raw cognitive ability. Yet its experiential knowledge that in many cases provide for ingenuity that can lead to real adaptability to novel challenges, the recognition that I’ve seen this pattern before and that it’s not good and that we must stay away from it and or do this and that to address this situation. (Homer-Dixon, 2002:218).

Skill does not equal creativity which does not equal adaptive ingenuity. The Neanderthal developed a superior skill to our ancestors at making Levallois points yet did not have the creativity to create new tools during our cousin’s millennia of existence nor did they have

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the ingenuity to adapt to new environments as the ice age waned. (Homer-Dixon, 2002:201).

This eBook then represents the final eBook in the following trilogy: eBook1: Wildman, P. (2008). [BMARP1] Zen and the Art•ifice of Ingenuity: An action research report (2001-2008) into the practice and prospectivity of the bioneering Artificer/Bush Mechanic (Australian term) in the process of Exemplar System Development (ESD) for a better world: Vol 1- the Artificer KALGROVE/Prosperity Press - eBook 1 - Bush Mechanic Action Research Project (BMARP): Report No. 1: Brisbane. p. 370pgs.

Codifying the results of a 10 year research program. Project commenced late 2001 and Learning Insights coding started in early 2003. V71 by 02-2008 eBook2: Wildman, P. (2009). [BMARP9] Zen and the Art•ifice of Ingenuity V-II: Comparative Educational Pedagogy’s – towards an emergent Chiro-pedagogy. Kalgrove. Brisbane. eBook2. 220 pgs. eBook3: Wildman, P. (2011). [BMARP11] Zen and the Art•ifice of Ingenuity eBook Series: Archaic Renaissance: Reprising the Bushy ~ a phenomenon whose time has come. [eBook 3]. An overview of the eBook series. The Kalgrove Institute: Brisbane. V15.

110pgs.

The Global Problematique is a cluster of interrelated world problems including the way the West languages the world as to meaning of words such as freedom, democracy and justice. Further the interrelated world problems include hunger environmental degradation, violence, social injustice, overpopulation and the Western cultural assumption of superiority such as Nature as a free resource, the valorisation of competition and pejoritisation of co-operation, militarised nature of society, commodification of individuals, relationships and the commons, primacy of science and technology, the dismissal of the ‘other’. The Global Resolutique then needs must counterpoint these problems.

[NB: Dear Readers/Surfers/Bloggers/Twitters/FaceBookies: All these eBooks are in the public domain and available from: http://www.kalgrove.com/adultlearning/ through http://www.kal.net.au/portal/ If for some reason they are not available please email me paul@kalgrove.com and I will send them as an email attachment].

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5. What makes us human? Fear or play?

In the true man, there is a child hidden, who wants to play ~~ Nietzsche. (Gardner, 1995:120).

It has long since become common knowledge that the experiences of the first five years of childhood exert a decisive influence on our life, one which later events oppose in vain ~~ Freud. (Gardner, 1995:120).

When we don’t fear, like other higher order species, what do we do…….we play!! Indeed our biological co-travellers the mammals all play. So play is crucial to our species evolution esp. in relation to chiro/gross motor skills and to our species of species i.e. our phylum the mammals. Possibly homo sapiens sapiens are one of the few species that use imagination and creativity in their/our play. Yet we have eliminated play from preschool curriculum. I post that what is lost esp. later in life is creativity, curiosity, and innovation but wait there’s more Competency Based Training removes the need for these and critical thinking.

Yet today, in my view, the West lives 90% of fear inc. survival, fear re continuous testing in schools, billions of rules to follow only a few of which we can understand. We and our culture are being socially engineered for compliance and conformity – how come? Where did we go wrong? How did it get this way? Is there any way back? If there is it HAS to start with Pedagogy. If not there - where? If not now - when? If not with us – who?

In the late 1700's European researchers were seeking to determine the criteria for what made human's human. Blumenbach (1752-1840) along with Goethe identified two primary criteria: 1) Reason & 2) Invention Subsequently (2) was split into 2 section's viz. linguistic invention and tool-making invention (Tattersall and Schwartz, 2001: 39-40). And what did our prototypical small brained humans use all those millions of years ago to evolve our present brain and the species as we know it today, their hands!! I would suggest further an amalgam of three key skill areas: 1) Techne/Techni 2) Interpersonal 3) Emotional No longer is the ‘T’eacher the ‘sage on stage’ with the authority of pass or fail. Rather the ‘t’eacher is more mentor and guide. Most information today resides on the web not in conventional libraries or academics heads. Therefore, it’s ‘clicks’ not ‘ticks’ that carry the pedagogical day today. Yet ALL our pedagogical systems are based on an industrial 133

age with its specialisations and factory organisation of the classrooms, faculties and curricula.

Serious Play as the foundation of parenting which is the most serious form of vocation In effect the 6 principles of the Bush Mechanic, for me, add up to almost a check list for a ‘right livelihood.’ Here we may apply the six principles of the Bush Mechanic to parenting viz.: 1) The exemplar project as the child and her development 2) The inner | outer principle as the need for inner development and outer capability as well as the introvert | extrovert balance, 3) Mutual aid principle – family, community, other, relational and school life should demonstrate this 4) Global problematique – here the family needs to be involved in ‘right livelihood’ and include discussions thereof and of the bigger glocal picture 5) Harmonisation principle – again the family should seek to demonstrate the harmonisation of the various aspects of its economic, social, cultural, psychological and ‘bushy’ life and finally 6) Learning especially the 6H approach to informal structured learning as serious fun stretches across all these principles.

[NB: Detailed discussion of this topic is beyond the scope of this eBook, though it is acknowledged the topic is of crucial importance to our culture].

Play as the ‘6thH’ in ‘1H’ to ‘3H’ to ‘5H’ to ‘6H’ Pedagogy Here ‘1H’ means head (noospheric education – conventional schools and Higher Ed.) or ‘1H’ means hand (physiospheric – training colleges and Vocational Ed.).

Many play authors basically recommend a ‘3H’ approach to pedagogy (learning) that braids play, love & work (Heart, Head, Hand) viz. creativity, motivation & practical learning viz. Dewey of Head/Hand/Heart. (Elkind, 2007:196; Brown, S. and C. Vaughan, 2009:85).

I heartily confirm and support this I actually, seek to extend this somewhat and propose a ‘5H’ approach to Pedagogy of Holon/Heavens, Head, Heart, Hand and Hearth/Earth/Gaia – this brings in the vertical capability/consciousness aspect with a touch of the esoteric/spiritual was well as the horizontal ‘3H’ approach above. Here the way of capability/consciousness can be seen as ‘joining up the dots’, in this instance the 5H’s, and taking a helicopter view of the result.

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The 6th H is Happy because as the sub title for this eBook says ‘learning can, and should, be fun. This 6thH then is Play. This then means celebrations and festivals and dance and singing and poetry prosody are all part of the delight of the humanness of learning.

Play Matters! Play makes us human!! And play always ALWAYS involves the hands To embed play in a serious way in our and our children’s lives we have to take an approach to ‘life long learning’ that means we have to provide a place for ‘un-schooling’ even ‘de-schooling’ as Illich (1970) says.

What can happen in learning as it transitions to schooling and thus education is what I call structural appropriation/thievery that is the State appropriates the structure of our and our children’s leaning and learning’s locus of authenticity is moved from self to State.

And the state moves this locus into the factory that is education becomes all about ‘international competiveness’ in the globalised world. The child as human with soul and capability/consciousness is ultimately completely subsumed into the machine and seen as simply a unit to be conditioned into behavioural competencies, part of the dumbing down process that has now reduced us to trembling globs of consumerist units.

The school ‘industry’ then is, in my view, ‘adultism’ in extremus. In order for our children and ourselves to learn we all need to, as far as practicable, to live ‘as if school doesn’t exist’.

Play and Montessori, Steiner, Vygotsky and Fröbel Indeed in the history of early childhood development, right from the 19th century, we see time and time again the importance indeed centrality of play e.g. Fröbel (German - 17821852), Steiner (Austrian - 1861-1925), Montessori (Italian - 1870-1952), Vygotsky (Russian - 1896-1934) and even Piaget (Swiss ~ French speaking - 1896-1980). It’s only from the 21st century that we see the wholesale elimination of play and its replacement with narrowly defined epistemology.

What went wrong?

We have to see the loss of play from the national curriculum (as in Australia in 2012) as a tragic loss, even representative of an ongoing instrumentalitisation, commercialisation and commodification and thus decay of language and subsequently culture, even within the limited enlightenment paradigm, has the effect of chipping away at the claim the of the world to embody meaning.

Intriguingly Vygotsky’s concept of ‘zone of proximal development’ or the range of tasks a child can complete independently, has been extended by Grandin (2006:19), which then needs to be extended by a teacher as mentor with appropriate pedagogical scaffolding and so forth, to learning as apprenticeship.

Further Fröbel is credited with originating the concept and term ‘kindergarten’ – children’s garden, in 1830’s. In the Netherlands to this day ‘frobelen’ means to be busy with ones hands making arts and craft. Friedrich Fröbel's (Gr) great insight was to 135

recognise the importance of the activity of the child in learning. He introduced the concept of ‘free work’ (Freiarbeit) into pedagogy and established the ‘game’ as the typical form that life took in childhood, and also the game’s educational worth.

Activities in the first kindergarten included singing, dancing, gardening and self-directed play with the Fröebel Gifts, which were educational play materials also known as Fröbelgaben which included geometric building blocks and pattern activity blocks.

Intriguingly Frobel and his father were in the tradition of ‘Rucksack Pharmacists’ (Bush Pharmacists’ or ‘Buckel-apotheker.’ Whereby in the village where Frobel was born, Oberweißbach, a wealthy village in the Thuringian Forest which, had been known centuries for its natural herb remedies, tinctures, bitters, soaps and salves. Families had their own inherited areas of the forest where herbs and roots were grown and harvested.

Each family prepared, bottled, and produced their individual products which were taken throughout Europe on trade routes passed from father to son – rucksack pharmacists.

Where have these initiatives of the past 150 years gone? This millennium they simply don’t exist in the Anglophone world – they have ceased to exist or been co-opted into the status quo – basically without a whimper and often to get Government funding and accreditation. In all instances the original intent has been co-opted into conventional academic knowledge formation streams, an outcome truly tragic for children however deeply informative on the spirit of thantos (death wish) evident in pedagogy and indeed the West today. This topic is covered in some detail in my previous eBooks.

Three approaches to learning Clearly for the reader Apprenticeship Learning is the pedagogical analogue of Artificer Learning/Bush Learning/Learning in the tips of one’s fingers, in androgogy. Generally speaking one can posit that education is about: 1) How to be an adult for instance in Medieval times and in Confucian society this was and is a key focus of childhood learning – education is about ‘performances’ as in ‘rehearsals for change’ as with mimetic and memetic learning of basic skills viz. ‘sit by Nellie’ as per conventional apprenticeships 2) Gaining heaps of information – education as informative viz. comprehensive curriculum and covering conventional academic disciplines yet information, unlike yesterday, has a half-life measured today in months not years let alone lifetimes 3) Underlying principles and philosophies – education as transformative learning viz. creativity and ethics such as say the journeyman’s piece (see Gardner, 1995:126-127) Apprenticeship Learning For this eBook series I posit the link between (1) and (3) as an Apprenticeship (in the trades) or Internship (in the professions) – inc. journeyman’s piece and professional year, respectively. This is the basis for Artificer Learning. Indeed other authors do likewise 136

such as Gardner (1995:127) who posits this link leading to the ‘compleat understander.’ (www.attra.ncat.org/attra-pub/internships).

While it is beyond the scope of this eBook to articulate in detail on types of learning, as this of itself is not a pedagogical text, may I posit three styles: 1) Scholastic (as measured by texts – noospheric) 2) Intuitive learning (more Jungian), and 3) Practical learning (project based - physiospheric) It is my proposition that the latter can involve the other two, yet not VV Indeed time and time again pedagogical reform authors use the term ‘apprenticeship’ for the key learning relationship in a reformed pedagogy between teachers and students.

10 components of a chiro apprenticeship This framework has been developed as an extension of the ‘Cognitive Apprenticeship’ of http://www.21learn.org. For instance cognitive apprenticeship applies a constructivist approach by showing how our brains, over vast periods of time, have become conditioned to learn through a process of: 1) Show¬ing – the ‘teacher’ or parent, craftsman or artist captures the imagination of a young learner who becomes sufficiently intrigued to want to know how to do it for itself 2) Coaching – the ‘teacher’ shows the novice learner how to identify the sub areas that have first to be completed, each with its own particu¬lar form of expertise 3) Scaffolding – the ‘teacher’ helps provide sufficient temporary support as learners go beyond what they had earlier thought were the limits of their skills 4) Incubation – allowing the student to design and rehearse the interface/assembling/ integration/connection/synergising/harmonising these sub-tasks, at their own speed and relate this to the Global Problematique 5) Inner/Outer component – where the student recognises that in working on outer stuff that is the skin of Gaia they are also working under their skin that is on themselves as humans, sons or daughters, prospective citizens, partners and parents 6) Fade 2 – the ‘teacher’ has to be as proficient at removing the scaffolding when it is more appropriate to the individual to struggle to stand on his or her feet, as they had been when putting the scaffolding in place

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7) Exemplar Project – the apprentice now is on the cusp of becoming a tradesperson and conceives, designs, makes and uses/tests their own ‘journeyman’s piece/exemplar project’ with their own hands, head and heart for adjudgment by peers in relation to this transition 8) Fade 2 – here the ‘mentor’ and the ‘teacher’ have to be able to fade into the background as the relationship becomes one of equals. This needs to be celebrated oftentimes by completion of an indenture and certification as tradesperson 9) Dialogue – through the whole of the apprentice/master relationship the novice learner shares ideas with other learners as they try to describe what they are doing and reflect on the outcome. ‘Learning is not time-out from productive activity, rather it is the very heart of such a widely and deeply defined sense of productive/contributory life’ 10) Fade 3 – here the new tradesperson can practice, journey to other related skill development opportunities and eventually mentor or tutor other upcoming apprentices in this form of deep learning The Santa Fe Institute puts it this way: The method people naturally employ to acquire knowledge is largely unsupported by traditional classroom practice. The human mind is better equipped to gather information about the world by operating within it than by reading about it, hearing lectures on it, or studying abstract models of it. Nearly every¬one would agree that experience is the best teacher, but what many fail to realise is that experience may well be the only teacher.

(Santa Fe Institute 1994).

Grandin (2006:28-31) puts it thus: The concept of apprenticeship (learning) considers children as apprentices in thinking and doing who are active in their efforts to learning from observing and participating in, with peers and more skilled members of their society (as mentors), developing skills to handle culturally defined problems (and projects) with available tools, and building from these givens out to construct new solutions within the context of sociocultural activity.

Apprenticeship Learning then is a pedagogy that enables the student to: 1) Progress at his or her own rate 2) Develop his or her own attributes and to recognise different degrees of relevance 3) Build on previous practical, scholarly and intuitive experiences and knowledge 4) Be supported by the proximity of mentors in a vertical grouping (kids and adults) and

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5) Understand the conceptual and practical basis of knowledge plus the degree of individual agency and responsibility for progress in gaining this knowledge and understanding

Critiques of Apprenticeship Learning whereby the apprentice/ship: 1) Maybe exploited 2) Sees imitation as very narrow i.e. follow the master 3) Master is not pedagogically trained 4) Becomes skilled in a few areas and relatively ignorant in others thus the need for Workers Educational Associations etc. of the late 1800’s.

5) Appears an old fashioned way of learning 6) Is a victim of the prison that we now call ‘school’ wherein supervision is much more top down 7) Heads are needed today not Hands (also see Gardner, 2005:135).

Any of these can indeed be true however they, with the exception of No.7, can also apply even moreso, I argue, to conventional or cognitive ‘schooling.’ In this piece I have submitted that ‘chiro drove cogno’ so that I submit No. 7 is back to front. It is up to the reader to decide in this regard. Finally however most pedagogists I have read that are worth of respect end up advocating a form of apprenticeship or mentoring, for instance Steiner, Gardner etc. as well as all indigenous learning systems. So in this regard I rest my case.

Not only Play but now Handwriting dropped from US national curriculum Today 13-07-2011, we see announcement that handwriting is being phased out in US schools in favour of the keyboard. Indeed the national curriculum no longer includes this type of integration of manual and mental dexterity.

The Australian 13-07-2011: (Mitchell Nadin) Handwriting is disappearing from classrooms in the US, with the new national curriculum dumping the pen for the computer keyboard.

But Australian students will be sticking to pen and paper, with education departments around the nation yesterday saying handwriting remained an important skill for children to learn.

With the increasing use of computers in daily life, the role of handwriting is under debate, with some education policymakers believing it is a redundant practice that should be phased out and students taught typing instead.

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About 40 states in the US have already dropped handwriting and adopted the national curriculum, known as the Common Core State Standards, which dumps mandatory teaching of longhand and leaves it to schools to decide whether to teach handwriting.

Play as Spiel – [Mechanisch-Mechaniker-Handwerker] – a crucial & forgotten trinity For Gadamer, a famous hermeneutical philosopher, play as ‘spiel’ and understanding are conflatable. (Gadamer, 1992). Spiel is discussed in more detail in eBook2. Play can be translated in German as spiel and also as mechanisch, and mechanic as Mechaniker (mechanic) or Handwerker (hand worker) with its cognate Mechanisch (play/slackness).

Play and Writing – integrating manual and mental dexterity For me two of THE key areas for the integration of mental and manual dexterity are play and writing. Play and writing are THE two areas now in proactive decline in the West.

Let’s be clear the deep human skills that are seen embodied in practitioners such as Hackers, Bush Mechanics, Artificers, Garbage Warriors, Survivalists etc. All require, no! rely on, the integration of chiro skills that integrate manual and mental dexterity. These are now both being consciously evolved out of our pedagogical systems i.e. our schools.

You have been warned!

Then key-boarding gives way to voice and gesture responses so eventually to thinkboarding!! And the technology becomes internal – implanted. Again you have been warned.

This also brings into question of what happens if the cloud rains that is if the cloud breaks (cloud computing), if folks hack into your eBooks, if the new software in three years can’t read the old eBook, when the satellites fail and power goes off after peak oil.

Play Lexicon Play Matters!! ‘Indeed play matters so much that I suggest a new word ‘plerk’ the integration of play and work (see footnote 30).

Play has been extensively investigated discussed and applied in my previous two eBooks primarily under the rubric of Intelligent Narrative Play (INP) and I refer readers to this term in these two eBooks especially the second for extended and detailed discussion thereof. Indeed I strongly subscribe to Albert Einstein is reported to have said ‘that it is a miracle curiosity survives formal education’. Play is a little like ‘love’ or ‘family’ everyone knows what it means yet no one can define it, although a definition or description, of sorts, is attempted in eBook2.

Play truly is the lost dimension of childhood with helicopter parents, pressure cooker parents, absent parents, rigid academic preschool and kindergarten programs and so forth.

Let’s pre-empt co-option replace ‘play’ with ‘self-initiated cognitive activity’ (See:

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http://www.washingtonpost.com/blogs/answer-sheet/post/how-childrens-play-is-beingsneakily-redefined/2011/11/15/gIQAMNjdPN_blog.html).

Play encourages manual dexterity and good hand-eye coordination, and helps with classification and spatial skills ~ PW Leaning can be fun. Learning happens ~ PW We teach what we are; We are what and how we teach ~ PW Generally in play children move from solitary play, to parallel play and then to cooperative play and back and forth. And the children explored term and aspects of their play from encyclopaedias and worked hard to earn the points/money needed to continue to build their play collections. Indeed also plans are integral to the play process. Play then is a learning platform which integrates craft and art.

Necessity may be the mother of invention, but play is certainly the father ~ Roger von Oech (President, Creative Think) Play is the beginning of knowledge ~ Anonymous Almost all creativity involves purposeful play ~ Abraham Maslow (psychologist) Men should learn to live with the same seriousness with which children play ~ Nietzsche (philosopher, writer) Play is the highest form of research ~ Albert Einstein (scientist) Play is the highest expression of human development in childhood, for it alone is the free expression of what is in a childâ&#x20AC;&#x2122;s soul ~ Friedrich Froebel (founder of the concept of kindergarten) The child amidst his baubles is learning the action of light, motion, gravity, muscular forceâ&#x20AC;Ś ~ Ralph Waldo Emerson (writer) Play is like breathing when we are first born it is a really really big deal but then as we get older we do heaps of other stuff in life but always just underneath we need to breathe ~ Paul, Kids and Adults Learning Parents who home-school with the greatest success love to play with their children.

They learn to protect children's playtime. They appreciate how much learning results from many kinds of play. PLAY allows the spark of creative insight to flame - a most powerful learning tool ~ Ann Lahrson-Fisher (home-schooling writer) Play permits the child to resolve in symbolic form unsolved problems of the past and to cope directly or symbolically with present concerns. It is also his most significant tool for preparing himself for the future and its tasks ~ Bruno Bettelheim (child psychologist)

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Children learn as they play. Most importantly, in play children learn how to learn ~ O. Fred Donaldson (martial arts master) A child loves his play, not because it’s easy, but because it’s hard ~ Benjamin Spock (paediatrician, author) A child loves his play, not because it’s easy, but because it’s hard ~ Benjamin Spock (paediatrician, author) ‘Active play may be fun, but it’s not frivolous,’ says Dr. Tremblay. ‘In the early years, active play is required for healthy development, as it builds confidence and basic movement skills, and fosters social interaction, imaginations and self-esteem.’

[NB: Dear reader/surfer/blooger/tweeter ‘Play’ here refers to serious business such as we find in the Exemplar Project and ‘Child’ refers to that part of us that is still becoming, still yearning, still capable of having fun, in other words the chid within each of us so in these quotes play refers to a powerful even vital possibly essential modality of Kids and Adults learning viz. having fun learning through actions of undertaking projects such as the Bush Mechanic. In short I believe play is essential for children and vital for adults ~ plerk = play↔work ~ ‘because learning can be fun’].

The Bushy: a second leg – a lost map – a prisoner released I suggest that the Bushy/Artificer then, as per the following, is today one crucial way to engage our humanity. The ‘bushy’ or DIY type impulse has, I submit been imprisoned by our culture. We need to release this prisoner. It’s as if our culture has, a ‘second though unused and shrivelled’.

Indeed a forgotten map with an alternative route (Smith and Max-Neef, 2011:20). A map where we individually and jointly have to take back the navigation so we can have an alternative to present route which is fixated on a death star, and we are unable to reseat our navigation. Indeed we may well also fear that the captains’ navigation will run us aground any minute now. Likewise our culture has been relying on, standing on; the one leg on predatory capitalism now for several centuries now and it is likely we will overbalance as standing on leg only is proving most unsustainable.

In this eBook I argue that symbolically, as in real life, we need a second leg to stand and balance on. As argued in eBook2 this second leg comprises three key components: 1) Bush Mechanic (Artificer - repair and reuse don’t recycle) 2) Simple Living (enough is enough – eNuffering – see Wildman and Ploughman (2007)) and 3) Eldership (acting ahead wisely - elder) At the centre of these three is our Sauvage Koinonia concretised in the Exemplar Project in short a marriage proposal to Gaia a proposal for a long term sustainable life together as one (see footnote 31).

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We need to balance with competition and cooperation, with self-interest and mutual aid with personal wealth and social justice. We and our culture needs’ another leg. A leg, like the forgotten map, we have always had but have lost the use of it over the past centuries. It is there we just need to rediscover it and gain confidence in, and use, it say in what may be called ‘zones of social innovation’, the social equivalent of the more wellknown ‘zones of economic development’.

To my mind, and in these eBooks, I have sought to show that the humble way of the Bushy/Artificer can be such an alternative map, indeed a second leg. It is that significant and substantial.

If we look to the clash between design and art in the British School system of the 1850’s we see the issue of the elite class based pedagogues decreed that art and design could only be pursued by ‘gentlemen’ and that the workers had to sign a declaration a sort of antiindenture that they would, on graduation not produce art, as was said in these days ‘straight lines are a national want’ (no curves or fractals here).

Here we see in the first ½ of the 19thC the same discourse about the needs of industry ‘straight line’ and the need of the students for personal development. This was done so as to exclude students such as William Blake. In response to this the Mechanics Institutes started holding courses on art and design and these were enormously popular. In this sense they became sites of resistance to the commodification of learning that we see everywhere today and even to the point where they are ascribed the initial moves towards such commodification and ‘international competitiveness’. Rather comrades it was the reverse.

Mythopoesis and its potential role in releasing us the prisoner Indeed Mythos has often been called a ‘sauvage form of psychology’ which helped people navigate their inner and outer worlds. Further the beginnings of theology can be seen in the ‘mytho-poetic utterances of, and about, the gods – what we may call here ‘sauvage theology’. Also one may see the direct apprehension in the nature of the imagination and intuition as a form of ‘sauvage imagination’. Indeed such ‘embracing of mystery, the cosmos and one’s place therein’ may be seen as the ‘sauvage Mysterium’.

So I suggest we may surmise as ‘sauvage mythopoetic’ as ‘sauvage mythos’ even extending to the ‘sauvage/sacred feminine’ and the ‘sauvage artificer’, ‘sauvage-wilding’, ‘sauvage/wildcrafting’, the ‘sauvage as in rambunctious garden’, ‘sauvage-primeval’, ‘sauvage-prime’itive’, ‘future sauvage’, ‘from pre-rational sauvage-ancestor to postrational forestor’, ‘post-rational sauvage’ and ‘post-rational mythos’ all pointing to a postapocalypse endgame.

As an aside sauvage can be likened, at least in archaic times, to ‘salt’ and is in some Nag Hammadi text e.g. the Gospel of Philip. Nowadays sauvage would be, and often is, jailed if male and medicalised if female. I would also suggest this in turn links to ‘yin’ energy so long supressed in our Western culture. (See also Marris (2011) to see the sauvage concept applied to gardening and National Parks).

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Other forms of the sauvage include: ‘sauvage literary’ James Joyce, and ‘sauvage as in savage’ an aggressive drunk. There are few avenues, if any left, in our culture for the Sauvage to be expressed, though it comes through a little in sexuality and of course drunkenness which has become almost a rite of passage in our materialised industrialised homogenised western society.

Sauvage is in 99% of instances seen as negative such as drunks, hillbilly, provincial, local, Volk, indigenous in situ, outside cities = outside civilisation = savages etc. Arts, crafts, music and sculpture are the few places where there is a space for the sauvage. Mainstream society no!

Indeed, I submit, that the Exemplar Project may be seen in its ultimate expression as a form of mythogenesis pulling together the shards of our postmodern mythology. Possibly even a concretisation of then constellation of an archetype of our unconscious. Today we strive, even struggle for ‘mythic coherence’ in our own narrative which is part of an even more incoherent human metanarrative and of course a collapsing Gaian narrative. In this regard from a mythopoetic perspective I argue that cultural mythopoesis or founding narrative is a precursor to, and establishes the context for, pedagogical mythopoesis.

The latter includes: attentive presence, creactivity in the liminal space between the old and the not yet new, struggle for mythic coherence from among the postmodern shards of post metanarrative, disillusionment and letting go of illusions and even hopes, practical wisdom as in Phronesis, a sensing of the sacred truth about human existence through our lived life experiences – petite myth homologous with grand myth.

Detailed discussion of the link between mythopoesis and the Bushy is beyond the scope of this eBook however hopefully the above gives some idea of the links involved. So in a sense mythos can provide a sort of inner/outer virtual or mythological mentor – a metanarrative that we can homologise our lives with. This is, I suggest, the key to transformative learning.

Lost Science of the Artificer – Awaken the Bushy A possible application of the Artificer as discussed in this eBook series is to suggest that this practical approach to bottom up ‘scientific’ inquiry can be seen in the strong relationship to ‘hobby science’ e.g. in Kealey (1996). I would submit that this style and approach with its many potential and actual inventions and innovations has been lost.

Indeed in some sense, some would go further and say even, deliberately suppressed.

We see today in 2012 electric cars that can travel no further than in the 1890’s we see 100 years after the Titanic the same happen with a brand new cruise ship, the Costa Concordia, getting a scratch below the water line and sinking. It’s as if we have not progressed yet.

In short we have the evidence for a supressed scientific revolution based on the Artificer approach to research.

Such peripheral hobby science not only has produced much of what we take for granted today, yet we don’t hear about it, it is also basically the only way to challenge the status quo. Especially say, as we have done in this eBook series, when we explore the origins 144

of ‘chiro drove cogno’ we end up with the reality of quite bizarre human family tree with some of our predecessors having cranial volumes more than twice ours, with extremely sophisticated cultures existing WITHIN the last ice age viz. up to 15000 years ago. In other words the uniformitarian gradualist progressive approach of status quo science from primitive to modern just can’t hack it. And the Artificer is the key that unlocks this puzzle (for me at any rate).

We therefore have to ‘re-member’ the Bushy and ‘re-awaken’, not the dreamer but rather, the Artificer.

Is Mastery control?

This is a crucial question as if Mastery is (only) Control in the western power over objective separation to Nature then the Artificer is little more than a low level instrumental expression of this ‘mechanical/God as watchmaker’ mindset. The artificer has a mastery of mindful control i.e. creactive power with and through discipline not power over because of control discipline, in my view.

Yet the artificer, mastery and control can, and does, readily exist in ZenColeridge’s other world the romantic artiste can be real. Please consider for instance the ‘M’ side of these counterpoint equivalences: Mystic – other worldly – the other world of imagination or future or the dead cp.

Real empirical Mysterium – sense of awe at the inner and outer universe – a recognition of the unfinished business therein and recognition that we are a part of it cp. Rational Mythic – symbolic imagery e.g. analogy, homology can be this worldly cp. Literal Mindful participation – participative capability/consciousness with cp. Mastery and control over Merging – part of the whole – holon – interface cp. Stand-alone separated silos Maestro – art and craft master cp. Technocrat Meta-physics of participatory capability/consciousness – the finger pointing at the moon cp. Measured-physics of the moonwalk – footprints on the moon Mastery – in terms of mindful participatory guidance with excellence cp. Skilled instrumental control-over

The Battle of the Three Pedagogical Paradigms in Anglophone Countries This battle has formed the terrain on which we now negotiate about education. Pedagogy has been defined more than ½ a century ago and now tacitly determines our thinking and acting thereon. Seldom do we surface this ‘tacit-ness’.

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The Bodger (hovel), Ant (nest) & the (ghost in the) Machine: Basically it was a battle of three psychologies and indeed three psychologists viz. the psychology of: the bodger (see footnote 32), the ant and the machine. PS: the bodger lost, but remains as the ghost in the machine!!! The ant pedagogy rushes to the transhuman clone drone that we see in Afghanistan and Abu Ghraib today.

The first paradigm - much, though not all, of what I speak of here as KAL pedagogy can be seen as progressive pedagogy for instance viz. John Dewey (late 19th century – 18591952) and Francis Parker (1837-1902). This is one Pedagogical Paradigm (PP), I call it the PAPPP – Progressive And Praxial Pedagogical Paradigm.

Today we basically don’t see this paradigm – in the battle of the pedagogical paradigms Dewey lost and lost comprehensively (Gardner, 1995:201-212). Remnants can be seen in the shades of some esoteric systems such as Steiner.

A second paradigm was that represented by William Torrey Harris (1835-1909) who was responsible in the St. Louis region for creating massive bureaucratic school systems in the monolithic style from central determination of curricula to recruiting of teachers and design of school buildings. Students and teachers became cogs in this bureaucratic wheel which in turn was a wheel in the Pedagogical paradigm which emerged by late 19th century.

These schools were more interested a uniformity of output to suit industry and never on the understanding of individual students. This paradigm is even more trenchantly evident in the Anglo countries esp. in the UK as per the dreaded OFSTED (Office for Standards in Education http://www.ofsted.gov.uk/; Alexander (2001:255) and in Australia TEQSA (Tertiary Education Quality and Standards Authority – self-explanatory – (http://www.deewr.gov.au/HigherEducation/Policy/teqsa/Pages/Overview.aspx) accompanied by the Australian Curriculum Assessment and Reporting Authority – responsible for establishing standard national curriculum and national standardised testing by 2013 - http://www.acara.edu.au/home_page.html).

[NB: These institutions are discussed in eBook2].

I call this the Centralise Or Bust Pedagogical Paradigm (COBPP). Today we see Harris’s legacy in the massive centralisation and homogenisation in our national curriculums in Australia from Preschool to high school and technical school all are utterly centralised and uniform and none contain understanding, innovation or creativity of the student.

Notable quotations: Ninety-nine [students] out of a hundred are [happy to be] automata, careful to walk in prescribed paths, careful to follow the prescribed custom. This is not an accident but the result of substantial education, which, scientifically defined, is the subsumption of the individual (PW).

And in that same book, The Philosophy of Education (1906), he writes: The great purpose of school can be realized better in dark, airless, ugly places ... It is to master the physical 146

self, to transcend the beauty of nature. School should develop the power to withdraw from the external world.

(Source: http://en.wikipedia.org/wiki/William_Torrey_Harris).

Indeed Harris can be seen as a proponent of self-alienation through strict discipline in order to better serve the great industrial nation of America).

A third paradigm was that of Edward Thorndike (early 20th century – 1874-1949), an educational psychologist; here we have operant conditioning (behaviourism we see today in CBT) and regular testing (NAPLAN) inc. Uni admission tests and IQ tests etc.

Thorndike spent his whole career at teachers college studying animal behaviour inc. operant conditioning, taken up so trenchantly by Skinner in the. I call this the Test and Tell Pedagogical Paradigm (TATPP). Today we see Thorndike’s legacy in the NAPLAN testing basically designed to eliminate student understanding of the subject. Again this paradigm is not interested in individual student praxis and or understanding rather NAPLAN scores.

Which paradigm(s) won?

So today Status Quo Pedagogy, in the West, excludes Dewey whose heuristic chiro practico paradigm lost and lost comprehensively by the mid-20th century and has been in desperately steep decline from the late 1980’s on with the advent of Globalisation and WTO replacing GATT (General Agreement on Tariffs and Trade which was replaced by WTO in 1992). Education is now an annex of the global marketplace.

Rather SQP may be defined almost exclusively in terms of Paradigms 2 and 3 – COBPP and TATPP – both inimical to indigenous culture and thus learning. Massive centralised bureaucracies that produce homogenised uniform national top down curricula that are designed to put out homogenised ‘operantly-conditioned’ competent students who are regularly NAPLAN tested, with minimal understanding or capability in citizenship or creativity or humanities, for work in factories which don’t exist.

The paradigm that won is NAPLAN and its equivalent, here and in the UK and USA ie Anglophone countries. NAPLAN is used not to cp. Students (which it was never meant for in the first place) nor to compare schools but to compare teachers for promotion (and principals). I predict the NAPLAN’s of the world will get longer and more intensive as the monster eats itself.

Dear Reader: one needs to understand the US culture and indeed western culture mimetically the machine (see footnote 33) is the underlying metaphor and if a machine is not working you do all the things described below - standards for widgets, longer machine time perday, speed up the machine, get more qualified operators, threaten everyone with the gulag and so forth. This discussion is very naieve in these regards. An Algorithm not a Heurism.

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Where are the Second Leg shards in Australia?

We see some shards from the Progressive Paradigm in the extremely limited range of Semi-Alternative Secular Education in Australia such as – mainly in Victoria a southern State in Australia.

For instance: Pine Community School Brisbane, Qld – http://74.220.215.214/~pinecomm/WordPress/ Brisbane Independent School, Qld – http://en.wikipedia.org/wiki/Brisbane_Independent_School The Pavilion School, Vic – http://www.thepavilionschool.com.au/contact-details/ Alia College, Vic – http://www.alia.vic.edu.au/ Preshil School, Vic – http://en.wikipedia.org/wiki/Preshil and various community schools – Fitzroy, Vic – http://www.fcs.vic.edu.au/ which influenced Candlebark School, Vic – http://www.candlebark.info/ as well as schools for drop-outs such as Berengarra http://www.berengarra.vic.edu.au/ (chook math, dogs, radio, wood, auto farm etc.) and homeschooling (inc. Montessori and Muslim homeschooling in Australia as well as special needs and gifted children as well as the more recent and radical US unschooling system) http://www.aussieeducator.org.au/education/specificareas/homeschooling.html We could also include elements of open education http://www.smartcopying.edu.au/scw/go/pid/938 learning circles

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http://www.studycircles.net.au/ and U3A http://www3.griffith.edu.au/03/u3a/ http://www3.griffith.edu.au/03/u3a/u3aonline/ (however U3A has been captured by the existing University system).

Between the University system and the Voc Ed system little can escape into informal structured learning. The Apprenticeship system with its mentoring and emphasis on chiro based ‘from the tool’s understanding, indeed: So from an evolutionary history perspective ‘chiro drove cogno’ and, I argue, from a biological and memetic sense I argue it still does – as we see in childhood. Yet in our schools we have reversed this and even worse dropped off chiro altogether.

So today we have an emphasis on complex educational systems with ongoing tests for students. None of this aids understanding. May I be explicit ‘if you want to understand something first you have to handle it as an apprentice’. That is Chiro is the pathway to understanding which, I argue, is the key to any credible pedagogical system one can imagine.

What would a Second Leg/Bodger Pedagogy look like for Australia?

Clearly the paradigm most apropos for this eBook series is the invisible-ised paradigm – PAPPP – originating with Dewey and Parker and more recently with Illich, Freire, Holt and the contemporary Unschooling movement in the US, with some substantive modifications however within the PAPP Paradigm, also see Glines (2000).

We could make the following broad categories for exoteric/secular education: 1) Status Quo Schools 2) Alternative Schools that seek to vary their structure and governance but not the curriculum 3) Independent Schools that seek to vary both 4) Home Schooling where the curriculum comes home so to speak 5) Un Schooling el ar Llewellyn (1991) where there is no fixed curriculum or structure what there is, is decided by the student 6) De Schooling al ar Illich (1978) where the apparatus in society the memes and regulations that condition us tacitly to accept schooling are dis-assembled 7) And the modality most relevant to the Bush Mechanic

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8) Bodger School – the opposite of Status Quo School where the ‘teachers’ have pedagogical qualifications but no content qualifications the Mentor/Bodgers school the ‘teachers’ have no pedagogical qualifications but expert content qualifications. Plus the bodger is a prosumer sourcing and helping to grow and fashion what (s)he then uses in ‘school’ Sociologically speaking the apprenticeship model has been for generations the model of schooling favoured by the working class.

Here we see the importance for instance of: school democracy, learning circles, community involvement in setting curriculum priorities, student spaces, mentoring, apprenticeships in the archaic sense, student understanding, teacher student co-learning, systems perspective and on wicked problems.

With the whole system being Gaia and her carrying capacity limitations, braiding thinking and doing, sauvage students incorporated and respected, techne, chiro focus, strong chiro orientation in all courses in all subjects and in all levels, integration of vertical and horizontal learning, genuine practical and theoretical understanding in students, human and Gaian rights, imagineering – creactivity - innovation in social and technological domains, democratic constitutionalism, social justice, capability for individual and community (common unity), autonomy and agency.

Indeed current pedagogy separates thinking and doing, abstract categories of thought such as ‘economy’ from practical action in ones lived life, in the most direct manner forcing students to sit at a desk in a cell/classroom, doing time, where they can’t ‘do’ anything but spend the time in listening to monologic information completely disconnected from their ‘doing’ lived life.

Indeed as Premier of New South Wales, Morris Iemma in Feb 2007 said ‘there is no point in saving the planet if we ruin the economy doing it.’ (O’Connor and Lines, 2010:14).

Most emphatically, the notion of autonomy, as used here, does not imply either egoism or isolated self-sufficiency. As used here, autonomy requires some capacity and/or tendency to reason freely about ethical problems, when the situation requires. As well as Kids and Adults Learning, Life Wise Learning, community assistance, ethics, praxis/sixarp, artificering and bush mechanicing and so forth.

It should be noted that to achieve anything like the above will also require critical and ethical glocal universities not beholden to the Nation State however this may well prove to be the hardest ask. Such an orientation towards critical reflexivity in our universities will have adverse impacts on theocratic, militaristic, market-centric and autocratic regimes and philosophies or ways of life centred of violating the basic rights of others and the planet.

In this regard I would propose a ‘tinker-tool’ computer animated construction set game coupled with a 3D printer and that the ‘tinker-tool’ cp. to conventional ‘thinker-tool’ items, which could then be printed from virtuality to reality and could be ‘tested’ individually or collectively say as in its use context thinking and doing combined into 150

‘tinker-tools’. Climate modelling applications are an example of how such ‘testing’ could be undertaken. This tool could incorporate different levels and be progressive covering the development of the player/con-artist (construction artist) say from 2 to 7 years.

The issue behind the issue here is that our democracy has long since lost its capability to even start to engage these questions, if it ever had that capacity. There are no systems of citizen dialogue. No Associationalism so to speak no Learning Circle movement etc.

Status Quo Pedagogy run by the Elite White Few (EWF) keeps its python grip on convention (see footnote 34). In fact the explosion of medicated kids with Ritalin etc. over the past decade shows that these EWF’s will use medical intervention to fit children to schools rather than the reverse.

Generally within Status Quo Pedagogy (SQP) the PAPP approach is, in my view, attainable say only to a very very limited extent possibly 33% say. Though this maybe better than nothing it’s not much and the best thing would be to start again somewhere not being destroyed by SQP say East Timor.

Education in Australia has to be rebuilt from the ground up.

Ten foundational pedagogical questions for citizen dialogue It has to engage these six key foundational Pedagogical questions: 1) What is the aim of education? For example: What is the nature of human nature?

That is are we ‘creatures of the brain’ or ‘creatures of the hand’?

Then: (a) The social production of the critical citizen, or (b) Re-inscription of the status quo, or (c) Inculcation of cognitive and scholastic capacities inc. understanding of major discipline areas of epistemology, or (d) Possession of huge amounts of information for regurgitation at standardised tests or (e) Practical understanding in the student, or (f) Producing factory workers – as at present, or (g) Rescuing Gaia and thus us?

(1a) In this answer does chiro drive cogno or cogno drive chiro or does chiro even have a role at all? (1b) What then are the key distinctions of the various forms of ed? For example: Higher Ed, University, and Voc ed?

2) What is the ontological distinction between Education, Learning and Training?

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3) What is the ethical justification for compelling children to attend school? (3a) what is it ethically imperative that every adult should know (glocally) in order to ethically justify compelling children to learn it? (3b) how does this compulsion (see footnote 35) with its punitive enforcement, relate positively to our cultures democratic ethos? (3c) how does the answer to vary through the various years of schooling? (3d) How is this to be decided, democratically or otherwise?

4) How and Who sets curriculum priorities? What is the ethical justification for elite white males to decide centrally what my child shall learn locally and how is that parents and children have no input?

5) How much local diversity is to be allowed in this? Is conformity to be centralised or harmony diversified (5a) And how?

Finally, 6) What is the most efficacious relationship between the educations? Viz. Adult Ed, Voc Ed, Higher Ed, Primary Ed and Preschool Ed? 7) What is the right of parents cp. to the State and other collectives to direct the education of their and the children? Vertical integration or only silo horizontal.

8) Given answers to the above what then are the better designs in both process and content for a ‘school’ in terms of Structure, Process, Governance and Pedagogy (SPGP)? (8a) How does this ‘school’ relate to the broader community in terms of its SPGP? (8b) How do kids and adults learning braid and, thinking and doing braid, in this SPGD towards Life Long Learning or as I term it Lived Life Learning?

9) How often should all this be reconsidered and how? All citizens should be involved on an ongoing basis as, as a culture, ‘we are what we teach’ 10) Glocal question 11) Chiro contexted so that we can see the overlap with the greats such as Steiner, Montessori and Greenspan (floor-time) however none of these approaches has to my mind bitten the bullet and taken these to their obvious conclusion, to my mind, and that is including their recommendations esp. children and younger adults recommended the inversion of the cogno→chiro approach over the whole educational spectrum.

Schools need to move more towards the independent model – independent say to a point of say 51% in terms of curricula, governance and finance – again not possible at present in Australia. This will mean reconceptualising education and recasting the Departments responsible therefore – even their abolition, especially in the Voc. Ed. arena. I would posit 152

the idea of ‘free schools’ of Europe (Sweden and Netherlands) and even, to an extent, the Charter Schools of the US. (See also Mochelle, 2001:Ch5).

[NB: Detailed discussion of this area, though, is beyond the scope of this eBook].

Handedness Handedness is an intriguing facility in our species as well as chimps and gorillas are predominantly right handed – which means the left hemisphere is the specialised one. My point here is that fine motor skills and thus the hand achieve a huge representation in the brain and even more so that one hand is ‘chosen’ either right or left for special treatment – for the extra fine motor activities.

So there we have it in general humans are left brained for handedness AND language.

Ok so what happens when we interrupt this macro-bio-historical phenomenon?

Bageant (2007:256) quotes research that indicate that intense television viewing makes the right brain hemisphere twice as active as the left, thereby releasing a surge in body’s natural opiates – endorphins, beta-endorphins and enkephalin, all of which act on the same brain receptors as opiates. This can lead to: 1) The overwhelming of the left brain 2) Suspension of: critical thinking, action response, fine motor control and language abilities all of which locate in the left brain and crucially 3) Decay of literacy which in its modernity sense of what is taught in schools, measured in tests therein and is defined in a rationalistic enlightenment ‘3R’s’ sense All of these three declensions are crucial to praxis and even moreso to sixarp and thus ones Exemplar Project – getting to know the world, and furthermore, ones role as an engaged citizen.

In this sense one can make a case for digital media dismissing the digital chiro bushy ‘out of hand.’ Here the left hemisphere opiates the right from action. (McGilchrist, 2009:147).

When humans are interacting with a human partner e.g. playing, mainly right hemisphere sections of the brain light up. When interacting with a computer e.g. computer games mainly left hemisphere sections light up. Here the left hemisphere is trained and the right (largely) ignored. So in this sense in education we are opiating the left hemisphere and switching off the right (see footnote 36).

Indeed Gardner (1995:xxvii) argues that digital media are now constitute most of the formative reality for the child. Further Bageant (2007:250) adduces evidence that around ½ of the US adult population is now functionally illiterate and in these citizens fill the US gulags.

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As the Eagles song says ‘we are all prisoners here of our own disguise,’ so that we are all too various extents prisoners of crime or debt including those that manage crime and debt.

It is they and the organisations that they represent that remain beyond the call of accountability recall Abu Ghraib – recall the subprime loans in the first recent GFC – where the banks were bailed out with the people’s money.

RIP Pedagogy.

Pedagogy now has become a simulacrum, a hologram, the obverse of what Modernity claims where individuality matters naught and participation is a phantasm managed by the spin doctors. Kids no longer have to actually understand anything they just have to tick the right boxes in the right NAPLAN tests. We have now decided what matters it’s the tests and the testers not the testees – the monkey has become the master. It matters not where the finger is pointing only that it has the requisite number of joints etc.

The connection to sixarp is even more revealing as if our ‘actions are to be developed into thoughts and thence generalisations and ultimately local theory, first we have to be able to have them viz. actions!!! In effect TV stops our actions. So the more TV we watch the less likely we are to be able to do an Exemplar Project or undertake sixarp.

Simply put, in the home and school, we develop no intellectual software or scaffolding to edit let alone make sense of the visuality of our modern world.

[NB: on average today US adults spend 1/3rd of their waking life watching TV. (Bageant, 2007:256). That’s more than for working partly because TV watching starts earlier and finishes later in life].

So it is my contention that the decay in speech, critical thinking and dexterity we see in the younger generation is to a significant degree related to the ‘hemisphere’ed’ness of digital media. These decay areas are nothing less than crucial aspects of our culture.

So sadly we see/anticipate a certain decay in our culture related to digital media.

Readers Note: Dear reader almost all pundits today, and indeed most of my readers, would decry my simplistic position claiming I am just having a cheap shot at retrospective validation for my ‘pro-chiro’ stance, or maybe committing by blaming noospheric abstract virtual ‘electronic digits’ for overwhelming our ‘biological ones’- fingers. A sort of escapist ‘blame it on the TV’ simulacra to the Jacksons ‘blame it on the Boogie’ mantra.

This may well be right – and I posit however that if one considerers the specific grounded research and general overviews of philosophy and pedagogy in this eBook series one would at least, please, be compelled to take the proposition as serious if nevertheless naive.

How then do we re-member Education - pedagogy search and rescue?

Authors such as Gatto (1992) (2006), Bageant (2008) and myself in this eBook series, argue that the school system is rapidly making us dumb and dumber. Pedagogy, like 154

much social policy is failing. Bagent’s rendition of the life of the right wing gun toting redneck folks in the southern US for me, was literally scary. These folks at 50 almost all have major untreated health issues (health insurance is too expensive and there is no effective public health system), most can’t write and have no knowledge of say where Australia is.

I submit that the practical aspect viz. project based learning of the Artificer and especially the Bush Mechanic can provide a starting point, some small modicum of mastery and agency in one’s life. (See Kohr (1957) who argues simply and directly that smallness is the solution to the bigness we see so dominant in modernity today)).

In short the people who have gained the most from our educational system are the most to blame for its destruction – that’s us the middle class who have allowed ourselves to become the auxiliaries of the neoliberal empire and to trash the halls of memories and residence. And at the heart of this empire sits pedagogy remade by the professionals – by us. How can we reorientate education so that it engages these two questions uniquely for each student: What do I have to offer that will help our world? How do I become that person and make that offering?

It’s almost like we are ‘back to the future’ and like in the 1840’s some 150 years later we need to restart the Mechanics Institutes (now as Bush Mechanics Institutes) and Schools of Art (now as Schools of Arts and Crafts) right across Australia. For me the right hemisphere has been all but obliterated by the Left in this Enlightenment Phase or our history.

To redress this, in my view, the key emergent theme in this research is the need for a pedagogy that rebalances learning from left to right hemisphere then to both. In this sense the eBook series has sought to be one developing such a right hemisphere pedagogy then rebalancing the hemispheres.

I doubt this is possible within the existing pedagogical and social policy silos in Australia though. The effort is worth trying however I give it a 20% chance of success.

Survival of the Weakest?

It was not always the strongest or best at surviving in their particular situations that fared best in the unpredictable and changing environments. Those that occupied core stable areas either renew extinct of moved with their preferred environments when these contracted in size of changed geographical positions in response to climate change, They were the conservatives; Those on the edge had to constantly adapt to variable conditions they were the jacks of all trades and could even stay put when conditions worsened In fact is such c conditions persisted it was these Jacks (or innovators/the bushys) that fared best and their numbers augmented and their geographical range expanded. Finlayson calls this an ‘inadvertent predisposition to future success’ possibility, tongue in cheek, ‘Survival of the Weakest’.

So it was that successful archaic populations ultimately led to us where we are today with those living on the edge of others who monopolised the good-quality territory, having to 155

seek and innovate to survive. They were not the ‘smartest’ by brain size rather they were the ‘edge innovators’ the innovators living on the periphery. Without climate change we would not give these guys a fighting chance of survival let alone long term evolutionary success.

We are the product of marginal people – the children of chance. (Finlayson, 2009:20, 201, 215, 219-220).

Before the apocalypse it seems no one in the know wants to know afterwards everyone will have to. We owe all a ‘hand up’.

Chiro drives Cogno – Homo Habalis V’s Homo Piltdown- our silenced shadow selves In this regard it was the ‘tools that maketh the man’, chiro generates cogno. We are still Homo Habalis or Handy Man. (Cocharn and Harpending, 2009:4). This, to me, is the archaic renaissance we all need. From an evolutionary point of view it was the development of the hand that drove the development of the brain not as Piltdown manwould have the other way round. This is an absolutely crucial axiological principle for this eBook series. Handmade Head so to speak. We forget this deep wiring within us to our peril and indeed we have made the hand the prisoner in our culture something disdained and elevated the head beyond even its comprehension.

We see now with the emergence of the virtual second life, inc. for instance computer games, virtual shopping malls and derivatives, world the final etherealisation of virtuality abstractions on abstractions, furthermore as the following graph shows and increase in height and bewilderingly the increasingly rapid decline in our species’ brain capacity over the past 2000 years (see footnote 37).

I would argue that there are many cases of the ‘paradigm challenging’ ‘Piltdown man’ in our academic and scientific closets. In a sense the pejoritisation of the archaic, and its replacement by the linear sequential times arrow of biological and culturological evolution is one such meta ‘Piltdown man.’

Further there is substantial evidence of very sophisticated cultures and building processes millennia before the Pyramids (Egypt) and Newgrange (Europe). (See for instance Knight and Butler, 2009).

Western epistem does not deal at all well with challenges that are outside its paradigms, that are made by ‘hobby scientists’ or ‘amateurs’ say not formally qualified in same. Yet ‘hobby scientists’ generated much of the scientific revolution of the first half of the 20th Century. (Kealey (1996).

So how can we turn ‘chiro drives cogno’ into a Pedagogy So from an evolutionary history perspective ‘chiro drove cogno’ and, I argue, from a biological and memetic sense, it still does – as we see in childhood. Yet in our schools we have reversed this and even worse dropped off chiro altogether. So today we have an emphasis on complex educational systems with ongoing tests for students. None of this aids understanding.

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May I be explicit ‘if you want to understand something first you have to handle it with techne as an apprentice.’

Yet behind this is a need to respect the physiospheric that is the material and biological aspects of the world for how can we value chiro techne if we have purposefully educated throwaway bodies using throwaway products in an unvalued natural/physiospheric world tainted by original sin? In short the apprentice has to respect her tools and what they are made of. That is Chiro is the pathway to understanding which, I argue, is the key to any credible pedagogical system one can imagine.

Indeed there is increasing pedagogical evidence that ‘hands on’ learning produces ‘deeper understanding’ than ‘heads only’ learning. Having something for students ‘to do’ as opposed to ‘to study’ is crucial to an engaged ‘real world’ pedagogy. (Wolf, 2011:125127).

So its life to text rather than text to life that is a key aspect of literacy. In this regard literacy becomes more than cognitive skills it becomes life skills i.e. a way to engage and be part of the world that the student cares about i.e. intervolves their lived life.

Twelve Approaches to Pedagogy There are many Pedagogical Philosophies here I will simply touch on the principal ones as I see it at this point at the end of my decade of research in the area. Status quo pedagogy is caught well here in this vignette by Sir Ken Robinson http://www.youtube.com/watch?v=zDZFcDGpL4U. Detailed discussion of this topic is beyond me and the scope of this eBook. Clearly these categories and meta-categories are idiosyncratic and overlap thus not being idiosyncratic more idosyncretic.

Generally approaches to Educational Philosophy (covering pedagogy and androgogy), relevant to this discussion, can be categorised into these major categories: Exoteric 1) Normative inc. Idealism (Plato), Realism/Empiricism (Aristotle) and more recently (Bloom) and Universalism/Perennialism/Humanism/Progressivism/Developmentalism (Piaget)/Essentialism (progressively viz. step by step, stage by stage, teach the evergreen principles of humanity – people first, workers second and then techniques and machines) 2) Empiricism (Locke – tabula rasa, industrial model of schooling – Status QuoPedagogy with [3]) 3) Scholasticism (Aquinas) 4) Romanticism (Rousseau, some aspects of hippy ed)

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5) Pragmatism (Dewey, Kilpatrick - please see below and elsewhere in this eBook) 6) Critical Theory (Freire and aspects of postmodernism) 7) Democratic Education (Summerhill school UK 1921) 8) Homeschooling/Unschooling/Deschooling allowing children to learn through their normal lived experiences (inc. Illich) 9) Constructivist (Holt, Gatto, Gardner – H & Gatto I suggest could be seen as critical-constructivists) 10) Indigenous (here the individual is mentored (an apprenticeship model) and fitted into the cosmos through myth 11) Synergist (Wildman – this eBook series – inc. aspects of [3], [4], [8] with touch of [1] and a dash of [7] Esoteric 12) Esotericism/Religions Education (Madrasah (Islam), Brahma Kumaris, Gnostics, Sufis etc.) inc. Steiner, Ananda Marga, Hare Krishna which tend to emphasise learning by doing/engaging in practical/trade/home activities esp. Steiner and the earlier traditions on the Madrasah (850’s CE) Several of these meta-categories are fleshed out somewhat below.

I argue therefore that chiro is the key to unlocking a third path for education that is that of learning between education and training. Status Quo Education is generally conceptualised as a two horse race on one hand we have the first and most dominant approach to education with the Lockean (Locke 1670’s) ‘Tabula Rasa’ here called empiricism (a) scholastic approach to education whereby the task thereof is to pour as much information into the empty head of the child with ‘core knowledge’ until, fingers crossed, cultural literacy emerges.

Another form of empiricism (b) may be seen as subset of empiricism which is instrumentalism whereby knowledge is seem as objective and learning more a way of rote training to the right behaviour (not necessarily with understanding). Competency Based Training can trace its roots to this point of Empirical Instrumentalism based on Behaviourism for instance that of Skinner et al. (1960’s).

This then compares with the second approach to education that of: Constructivist approach (a) such as Gardner (1999:253ff) whereby the child is seen as the opposite of the ‘empty head’ and rather a ‘volk head’ which Gardner calls ‘the unschooled mind’ which has to be emptied of the usually flawed volk knowledge and replaced in secondary school by disciplined and disciplinary knowledge.

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Constructivist approach (b) has children ready to learn but needing to be removed from the evil influences of their lived life in society say to the country closer to the pristine life of the Nobel Sauvage – Rousseau (1750’s) – also called a romantic approach to education.

A third approach to philosophy is that of moral philosophy viz. Plato and Aristotle (200400BC) who, although differing is several regards considered the most important part of education was the establishment of good and virtuous citizens for the polis. All who have meditated on the art of governing mankind and have been convinced that the foundation of empires depends on (good education) the education of youth (Aristotle). Plato believed in questioning and dialogue (from Socrates) whereas Aristotle believed in repetition.

He did however believe in castes (4) and birth capabilities and birth-rights and in some instances birth-capabilities suiting each child, incidentally that had been removed from its mothers care, for its future particular caste. Further for Plato education for the gifted/capable could take till 50.

A fourth approach would be called religious education of the Madrasa.

A fifth approach is pragmatism for Dewey in the early 1900’s education was the continuation of social life/lived life so to speak. Here education should be concerned with understanding based on real life activities and thus drawn from the lived life of the student – also called educational progressivism viz. ‘learn by doing’ inc. ‘learn by experimenting’, ‘learn by discovery’ etc. (pragmatism (a)). See also Kilpatrick (mid 1900’s) who followed on from Dewey and advocated the project method. For Kilpatrick much of education to become learning must-needs be directed by the students themselves and organised around Projects. Project education as pragmatism (b) did not; as may be expected flow out of the Industrial Revolution of the Enlightenment but has its roots earlier in the late 1500’s in the Renaissance in Europe (see footnote 38).

A sixth approach to education maybe called critical theory viz. Paulo Freire of the 1970’s with his concepts of conscientisation, abolishing the teacher-student dichotomy, and dialogic cp. bankers education. Freire has been hugely influential on pedagogy in Latin American and indeed the West and in no small measure – me.

These eBooks suggest a seventh major approach to educational philosophy I call a synergistic supplementation approach where by the Chomskyian birth capacity (viz. we are born with substantial linguistic capacities and indeed incipient knowledge and I submit chiro-haptic capability). Subsequently I maintain that that our evolution predisposes us to learn through our hands and Chomsky also disagrees strongly with the Tabula Rasa notion, saying children are predisposed at birth to learn language (and use their hands to learn same PW).

So for me telling stories and doing things by using your hands is the key way that early childhood education should be undertaken i.e. Intelligent narrative play. Here Volk knowledge’s are seen as indigenous mentored/apprenticeshiped knowledge and as such are NOT to be extirpated rather to be supplemented in relational synergistic manner so that by mid-high school we have the emergence of mature abilities braiding project 159

whereby thinking and doing are braided in education with the evolutionary pre-requisites of the ‘hand’ here we intervolve pre-existing and local and ‘scientific’ knowledge.

In this seventh approach we see respect for the development of the potential of the student and place for the a ‘re-membering of chiro’ that is it is a hands on education and learning process based on experiential learning in what may be called ‘futuring’, ‘critical futures praxis’, ‘artificer learning’, ‘creactivation’, ‘project based learning’ and so forth. NB: Synergistic has a flavour of syncretic however this is not for the learner a syncretic process of reconciliation rather for the pedagogues involved it may well be. This pedagogy can also be called Volk or Bushy or Sauvage.

Chirosophy – the Mudra as an expression of Sacred Hands Pedagogy In today’s world we find little if any link, in relation to hands, between the mundane and the sublime. This eBook argues otherwise and maintains that the Artificer’s praxis includes a range of mudras – symbolic hand gestures. From the laying on of hands, energy channelling by hands, holding a plane or drill, esoteric an exoteric measurement, sign language, Buddhist mediations, Steiner body language and so forth.

Even fingers have esoteric significance e.g – Left hand is lunar/feminine/receptive/creative.

Right hand is solar/masculine/projective/implementive. For both hands thumb ~ spirit, index ~ water, second ~ earth, ring ~ fire, little ~ air.

The condition apraxias warrants mention here this is where one loses the ability to act despite there being no impairment of sensory or motor function. (McGilchrist, 1009:148).

We have lost this link in the mundane world and in the exoteric world see no need to reestablish it. The Masons go some way in this direction with the symbols and origins of their movement clearly demonstrating the links to the trades; however that’s where it stops. No longer do Masons actually need to demonstrate chiro capability. Again this is lost it has slipped out of our post-modern age’s Zeitgeist. (Please see Appendix F in this regard).

Detailed discussion of these exoteric yet crucial aspect of the Artificer, and any links with Chiro Spirituality (see footnote 39) including sacred dance e.g. Bali and Thai female dancing, Shamanism, Demiurgic, Morphogenetic and Akashic Fields and entities such as Nemphilim and Annanuki as well as Tubal-Cain the first artificer Genesis 4.22 are beyond the exoteric primary focus of this eBook, however it has been my hope that in establishing the Bush Mechanic’s and Artificers Guild with enough support this potential lost link could in part be recoverable or at least re-discoverable.

Chiro~shaman – the Bushy as Shaman The guild lodge itself is rather like a womb within the Earth: dark, fecund, warm. We live again within Mother Earth. It is circular, and the participants sit in a circle often a grove.

The circle is a powerful symbol, for in a circle everyone is equal. From a nonanthropocentric eco-shaman perspective one needs must also engage Deep Ecology as 160

discussed briefly elsewhere in this eBook. Detailed of this broader topic in relation to our Chiro~Shaman is beyond the exoteric focus of this eBook and will be explored in a forthcoming publication.

The doorway of the lodge/shed/grove faces/is entered from the East, the origin of new beginnings, the place where the sun begins his journey at sunrise each day. Two important markers map our journey in the guild-lodge. The: 1) Myth that forms the basis of the ceremony is the map of the journey, which we all take to the centre of our worlds, our axis mundi 2) Six directions and their virtues mark the interface of both; the inner/outer and earth/sky worlds we live in Chiromancy and Chironomia Is the art of foretelling the future through the study of the hand, chiromancy also known as chirology and palm reading. Indeed Aristotle (384–322 B.C.E.) discovered a treatise on the subject of palmistry on an altar of Hermes, which he then presented to Alexander the Great (356–323 B.C.E.), who took great interest in examining the character of his officers by analysing the lines on their hands. Aristotle stated that lines are not written into the human hand without reason. They emanate from heavenly influences and man's own individuality.

Accordingly, Aristotle, Hippocrates and Alexander the Great popularised the laws and practice of palmistry. Hippocrates sought to use palmistry to aid his clinical procedures.

It is a form of divination and although well outside the realm of this eBook series does highlight the importance of the hand in esoteric realms and certainly I hope this eBook has highlighted the importance of the hand/chiro in today’s exoteric realm.

From an exoteric perspective Chironomia is the art of using gesticulations or hand gestures to good effect in traditional rhetoric or oratory. Effective use of the hands, with or without the use of the voice, is a practice of great antiquity, which was developed and systematized by the Greeks and the Romans.

Various gestures had conventionalized meanings which were commonly understood, either within certain class or professional groups, or broadly among dramatic and oratorical audiences. Possibly one can readily nominate say 50 individual discrete gesticulations used in every day life.

The Seven Directions If we look to the Bushy as a form of Shaman then the shed becomes equivalent to the sacred grove of trees. Here the Australian Bush Mechanic becomes what may be called an ‘exoteric-chiro-shaman’ (see footnote 40). In relation to shamanism respects are paid to the following seven directions, part of a pagan cosmogenic cosmology (the origins of the universe and thus us and its operation w.r.t. laws, space, time causality and choice): • East: Sky father, air, purpose and direction, the sun, creative seed - Poietal (making shaping designing, fabricating), Air, Place of Illumination - Yang.

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1) ‘D’esign viz. PIDIL – organic design as conception from an sperm type idea into an ovum making an embryo project with differentiation and self-organisation cp. blueprint mechanical type design 2) An Australian Bush Mechanic mathos: Beneath radar, interfacing components, bespoke/custom(er) design and creations. Even the idea of bespoke spiritualties!!

Bespoke Chiro Mythos?

3) An Australian Aboriginal mythos: Gwana the great wedge tail eagle 4) Place of Illumination and Clarity (North American Indian Thater-Braan (2001)) • North: Application to task, earth, courage, strength and endurance, the vitality of youth, zest, Earth, The Place of Truth, The Winds of Change and Manifestation – Arete (natural excellence even virtue without being heroic). Moving into and through difficulty: 1) Bushy as person (Shamanism/Paganism) 2) An Australian Bush Mechanic mathos: action/doing taking 8 times thinking 3) An Australian Aboriginal mythos: the Goanna, the Kangaroo 4) The Place of Truth, Winds of Change and Manifestation (North American Indian Thater-Braan (2001)) • West: Earth mother, water, moon, healing, humility, empathy and compassion, nurturance, repetition - Acesis (if at first you don’t succeed …..), Water, The Place of Transformation, The Void, The Place Where Answers Live - Yin. 1) Mutual Aid (Christianity) 2) An Australian Bush Mechanic mathos: Customer focus, mutual aid, social holon 3) An Aboriginal mythos: Turramulli the rainbow serpent, Ungar the snake 4) Place of Transformation, the Void (North American Indian Thater-Braan (2001)) • South: Wisdom in task, fire, wisdom, truth, guidance and intuition – Parrhesia (truth).

Our special connection with Nature (totem), experience and knowledge, which comes with age, Fire (purifying), Place of New Beginnings, Growth and Innocence.

1) Global Problematique addressed with 2) An Australian Bush Mechanic mathos: Experiential praxis heuristics, Artificer learning, bush learning, sauvage ed (street ed.)

3) An Australian Aboriginal mythos: The Dingo 162

4) The Place of new wise beginnings (North American Indian Thater-Braan (2001)) (Source: these four directions draw from http://www.sotems.com.au/sweat_lodge.htm (Spirit of the Earth Medicine Society) and http://paganwiccan.about.com/od/wiccaandpaganismbasics/a/elements.htm) • Vertical: Capability/consciousness of and from task – Head Heart Heel and back – Capability/consciousness and understanding linking sky king and mother earth (can be seen as implicit in the above) yet is included here to insist that the individual is a participatory part of the whole (I ∞ Cosmos).

1) Up Above – Down Below – as above so below – fractal [North American Indian Thater-Braan (2001)] • Inner ↔ Outer – Inner ↔ Outer harmony in task, while synthesising the above Phronesis: 1) Elder, Inner ↔ Outer harmony 2) An Australian Bush Mechanic mathos: PIDIL, shed as grove/church, participatory capability/consciousness 3) An Australian Aboriginal mythos: Dreaming – History as Future • Standpoint: Actuality of task – bringing it all together in the here and now. Prohairesis (acting ahead wisely, of birthing, living, dying and return). Synthesising into living and breathing exemplars: 1) Sage – Exemplar inner and outer and in various capability/consciousness’s in the eternal now the point of eternal return, history as dreaming that quiet centre point of the torus 2) An Australian Bush Mechanic mathos: Exemplar Project, synthesise 3) An Australian Aboriginal mythos: Living the Dreaming inc. Corroboree, walkabout 4) Here in the centre ‘∞’ [North American Indian Thater-Braan (2001)] Incarnation In India, China and elsewhere in the East the material world is regarded as an evil illusion.

To be incarnated in a physical body, and to have to do physical work, is regarded as a catastrophe to be avoided at all costs. To the traditional Christian we have original sin 163

whereas being incarnated i.e. enfleshed in a physical body was a constant reminder and pain of this failure of our archaic ancestors.

To the Celt, on the other hand, it was an honour and privilege to be allowed to incarnate in the material body. In fact such incarnation proved one's courageousness, courteousness, generosity and kind-heartedness. Those who had been cowardly mean, cruel and selfish had to spend many lives in Otherworlds in order to become good enough to return to this one. This world may be in obscura even an illusion however it it’s not an evil illusion and even moreso it is an illusion that we can improve on and make even more beautiful and perfect if we possess the courage and generosity of spirit to do so. This world is a place of adventure, the place where souls come to adventure all in the interests on learning, growth and experience and to do this one needs a material body. (BrandonEvans, 2001:88-90).

From Experience Curve to Experience Cave Here we move from a focus on ‘technocratic tools and models for things’ to what I call an experience café, cave or shed and Hagel, Seely-Brown and Davison (2010) call ‘creation spaces for process.’ These are safe spaces for social and technological innovation, mutuality, support, encouragement and serendipity. These caves are not in the first regard learning zones or schools in vernacular spaces rather they are ecosystems viz. horizontal institutions not vertical isolated hierarchical ones and secondly their aim is to address a real world, lived life, task at hand rather than focus on learning for learning’s sake. As such these ecosystem caves tend to be P2P and open source, crowd sourcing and surfing, commons, public domain, and schwarming in nature, design and operation.

Future University – From Monophonic University to Polyphonic Multiversity Futures of Universities see Wildman (1998), (1999), (2000). The point however is that universities sit on top of societies’ Kids and Adults Learning pyramid with fewer and fewer students getting to the top levels of the pedagogical pyramid so to reconstruct university one has to go further than the above chapters or even the books the books they come from. One has to redesign Pedagogy for the whole system from preschool to University. I submit this is where the Artificer Learning approach comes in.

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6. Where Do We Go From Here?

During my research I have been following a line of reasoning that considers the origins of the increasing split between technology and (human) nature; in terms of my research this is between technique and techneque. This split is in line with my research detailed in the first two eBooks of this series that puts the split at about the time of Pericles 450BC.

Scale, Harmony, Balance, Equilibrium and Self-Organisation I submit that we need to rediscover the harmonisation of diversity rather than continue our centralisation of conformity. This leads us to a type of ‘loose’ collaboration I call polyfication cp. unification. In turn harmonisation leads us to polyfication which in turn leads us to balance which in turn leads us to equilibrium in the sense of self organising bottom up dynamic balance which in turn is a key process of evolution and thus ‘harmonise diversity rather than centralise conformity’ is an expression of biomimicry.

Clearly there is ‘good or efficacious balance’ and ‘bad or collapse balance.’ Kohr argues that Nature is built on the harmonisation of the small i.e. on polyfication and that too much size/scale causes the second form of balance which can then re-establish the former kind. (Kohr, 1957:101-103). (See Figure 8).

Technique is, for me, what Adorno (1971) describes as ‘the veil of techni-ology’ in which tools become substantive and forces of their own rather than the ‘revelation of techneology’ in which human chiro and cogno dexterity are prime. In this situation it’s the tools that relate not the people. He also maintains that’s this veil reduces human dignity and, when embedded in pedagogy, leads in part to Auschwitz. I make a very similar argument in relation to Abu Ghraib. (Wildman, 2009).

Behind this ‘veil of technology’ in a veil behind the veil so to speak we find excess power along with capital that’s stands behind it and exercises power over the reality in front of it which it produces i.e. nothing short of a technologically managed reality. He continues to argue that this overall process of reification from beyond the veil has the effect of upholding the relations of heteronomic power and production and thus the status quo which depend on these producing dependent techni-consumers, as say counterpointed with teche-prosumers. This then benefits the few and eliminates the jobs of the proletariat.

(Adorno, 1971:11-12).

[NB: In this piece I posit a broad interpretation of Proletariat such as from all oppressed sectors of society to all oppressed sectors of our planet. Thus including Nature, women, the archaic, queers i.e. that ‘othered’ by the satus quo (see footnote 41)] Nazis then understood this and appropriated techne-ology such as seen in Volkskunde (folk-studies/Folk-lore), Volkssitten (folk-ways), Volk geschichte (folk-history), Volkslieder (folk-songs) and Volkskunst (folk-art) etc. and applied this as a veil to the techne-logy of mass production e.g. Volkswagen (folk-car) and mass destruction e.g.

Volkssturmegeweher (folk assault rifle), Volkssturm (folk-army) and Volkskrieg (peoples war) of the Volk in the militarised state as the Nazi war machine inc. concentration camps etc.

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In short the Nazis used the Volk macro-history (see footnote 42) of Germanic peoples over the past and appropriated it and disguised the state-military-industrial complex under this guise. In modern 21st century parlance I suggest the appropriation of techne as techni as skill as extension of the machine as measured by (1) machine tending skill and (2) machine tending behaviour objectified as discrete from cognition, in turn as competence by the neoliberal nation state plays a similar ideological role as that of volk in the fascist era.

Volk here is used in the sense of people with a common cause rather than Government it is not about ‘loving the fatherland’, patriotism or romantic nationalism etc. Also it is not a unidirectional back to the archaic or back to the land type intimation – a type of naive primitivism, nor is it a revolt against modernity rather it is a lens for interpreting modernity. It is certainly a challenge to, and problematising of, modernity as such. Volk appears in all peoples worldviews sometimes supressed, sometimes unilaterally determined by authority sometimes sauvage (as with indigenous tribes) sometimes anarchic – self determined. In this eBook it is used more in the latter senses.

The Greek ‘techne’, which is ‘the name primarily for the activities and skills of the craftsman’ who is more concerned with the here and now, the task at hand, rather than the questions of ethics and aesthetics. Techne then, for the Ancient Greeks, was not concerned with the eternal a priori truths of the cosmos, nor with the contingencies and exigencies of ethics and politics. Moreover, this was a kind of knowledge associated with people who were bound to necessity. That is, techne was chiefly operative in the domestic sphere, in farming and craft, and not in the free realm of the Greek polis.

For the ancient Greeks, ‘techne’ signified all the Mechanical Arts including medicine and music. The English aphorism, ‘gentlemen don’t work with their hands,’ is said to have originated in ancient Greece in relation to their cynical view of the crafts – the art of the home. Due to this view, it was only fitted for the lower class while the upper class practiced the Liberal Arts and thus the Humanities of ‘free’ men.

Yet for the Greeks, however, ‘techne’ was intimately linked to poiesis - making, the poetic, and thus linked to ethics and aesthetics and the deeper and broader questions of being viz. the ‘bringing forth’ so essential in the pursuit of aletheia/veritas/truth. Thus for this eBook ‘techne’ is considered a subset of ‘poiesis.’

Cultural Cradle: designing an architecture for sustaining Cultural Change The three eBook series over the past decade has been an attempt to achieve this, and to chart several of the key dimensions thereof. In this section we touch on several emergent potential CC movements.

Now come the Glocalisation movements – re-enculturating the world Enter stage left the ‘Prepper’ [H+, H↔, H↓] More recently in the US and elsewhere in the West we have seen the advent of the ‘Doomsday Prepper’ a certain type of survivalist. I submit that the term ‘prepper should be distinguished from the term ‘preppie’ a term that preceded ‘yuppie’ in the 1980’s.

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Prepper is an altogether different concept and refers to preparedness most preppers are loners and somewhat disinclined to try to build ‘new or intentional communities.’ All harbour a deep distrust of Government. And all value hand skills. In these senses they may be considered as contemporary bushies.

Preppers (H↔) are in a sense betwixt and between the H+ and H↓ (TransHuman cp.

EmbeddedHuman – the Bush Mechanic/Artificer – embedded in Nature/Gaia). Here we have the opportunity for the emergence of novel socio-systems el ar intentional communities of off-grid bushies.

This acknowledgment of the prepper phenomenon is important because whether doomsday comes or not, they are an increasing faction learning old fashioned survival skills that might have otherwise been utterly lost, or failed to be passed down. These days, the American Bushie is a redneck, hillbilly, a prepper, a ‘granola’ or other hands-on type.

These people and this movement is planning for ‘after the apocalypse a place where bush mechanic skills will be crucial to individuals and family’s survival.

This eBook series in a sense is seeking to recognise the ‘prepper’ and to provide a somewhat detailed outline of a viable cultural cradle or architecture for such projects that the normal prepper could possibly envision yet not fund or produce.

(See: http://www.thesurvivalistblog.net/foxfire-books-free-downloads/ and http://www.preppers101.com/ and http://survivalblog.com/).

Transition Towns movement Here we see the opportunity for recognition of the importance of the above ‘prepper’ type skills. The recognition of the importance of ‘lost trades’ so to speak i.e. hand wisdom has over the past five years manifest as the Transition Towns movement and spread worldwide and is particularly strong in the west. Sadly the ‘retooling’ component of this commendable movement is conceptualised as essentially status quo hobby courser type pedagogy and innovations such as learning circles and artificer learning etc. have not been grasped.

From garbage recycling warrior to waste reusing nurturer The Bushy Mechanic operates in effect as what I call an ‘industrial conservator’ in that she shepherds or husbands of the products of industry. These products already represent a huge investment in embodied energy.

[NB: For years I have been advocating the ‘Total Embodied Energy (TEE)’ in a product (including recycling or reuse) along this line of thinking].

Further in focusing on the physical economy the energy conservator bushy reduces the demands of the financial economy. For instance if one considers each dollar from the financial economy a demand on the physical economy (see footnote 43) we see that each financial dollar can demand physical energy. Thus a conservator society needs must, I suggest, focus on the physical economy not the financial.

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This is then being concerned with energy conservation rather than renewable energy.

Thus the Bushy gains relevance pre-apocalypse. Many of us nowadays no longer believe the train wreck of modernity is avoidable and we have stopped believing in and even listening to Governments and big business. What is left? Us and the praxis of hope – we are the ‘little people’ doing a multitude of ‘practical things.’ This is the focus of the Dark Mountain Project of App C and is very much an analogue for CRAFT. (See Figures 9 & 10).

Farmers Markets, Local Currency, CED, Biochar and the Bushy Being part of something that is actually working - practice wise, process wise and theory wise, is utterly rare today in our fragmenting world where nothing seems to work anymore yet the spin continues and increases. (See environmental cartoon).

Today we need an industrial re-evolution in our economic system. We need to go back and then forward, as in re-membering history, to where the first Western one started say around 1750 in the UK with individual craftspeople manufacturing textiles, pottery, shoes and machinery etc., working glocally on a small scale, in workshops, sheds and homes producing locally but for local and global demand. Ingenious, enterprising, strategic, glocal, hands on and ‘arsey’ – these are the keys for us today in what we look to do next with Biochar.

As part of our Glocalisation shift we re-member the village market we see the reemergence of the Farmers Market and Local Currency such as the Local Energy Trading System (LETS).

How can this be? Well we hear that manufacturing is vital yet failing and that we need services and software, iPods, iT and so forth for the source of our and our children’s jobs, wealth and health. There is another path though. All these are deeply abstract – so what is a grounded source of jobs, wealth and health?

Nature yes nature the restoration of mother earth and that’s where to a small yet, I believe not insignificant extent, that Biochar, and thus us, comes in. (Schor, 2010:157).

Artificer Design house - artifhaus The Bauhaus (Construction House) style (1919-1933 – Germany) became one of the most influential currents in Modernist architecture and modern design. It had its immediate origins in the Deutscher/Austrian/Swiss Werkbund, Germanic associations of artists, architects, designers, and industrialists, founded 1907.

The Bauhaus had a profound influence upon subsequent developments in art, architecture, graphic design, interior design, industrial design, and typography all in the context of a rather strict, yet impressionistic, functionality no romantic or ornate flourishes here. The early intention was for the Bauhaus to be a combined architecture school, crafts school, and academy of the arts. A sort of re-newed and renamed Home Economics/CED (Community Economy Development) as say ‘Studies and Projects in Interdependent Living’.

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Its Russian counterparts, I suggest a link to Educational Sloyd (explored in ebook2) (late 1800â&#x20AC;&#x2122;s) and also to Vkhutemas, the Russian state art and technical school founded in 1920 in Moscow, has been compared to Bauhaus. Founded a year after the Bauhaus school, Vkhutemas has close parallels to the German Bauhaus in its intent, organization and scope.

The two schools were the first to train artist-designers in a modern manner. Both schools were state-sponsored initiatives to merge the craft tradition with modern technology, with a Basic Course in aesthetic principles, courses in colour theory, industrial design, and architecture. Vkhutemas was a larger school than the Bauhaus, but it was less publicised outside the Soviet Union and consequently, is less familiar to the West.

The Bauhaus style became one of the most influential currents in Modernist architecture and modern design. The Bauhaus had a profound influence upon subsequent developments in art, architecture, graphic design, interior design, industrial design, and typography e.g. the sans-serif font â&#x20AC;&#x201C; without case.

What was new about the school was its attempt to integrate the artist and the craftsman, to bridge the gap between art and industry i.e arts, crafts and science as in technology viz. a Science & Crafts & Art as a Centre for design. The School used the traditional, indeed medieval apprentice, modern day intern, tradesperson, journeyperson, mastercraftsperson approach. The unity of arts had of course been a central tenet of the late 19thcentury Arts and Crafts movement, and the views of William Morris influenced Gropius's planning for the school. But the Bauhaus was the antithesis of the Arts and Crafts movement in fundamental ways.

No more romance of hand-making in the countryside: its emphasis was urban and technological, and it embraced 20th-century machine culture. Mass production was the good, and the machine aesthetic demanded reduction to essentials, an excision of the sentimental choices and visual distractions that cluttered human lives.

Figure 11: Bauhaus Curriculum

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Figure source: http://designhistory.org/Bauhaus3.html Fiona MacCarthy

Students at the Bauhaus took a six-month preliminary course that involved painting and elementary experiments with form, before graduating to three years of workshop training by two masters: one artist, one craftsman. They studied architecture in theory and in practice, working on the actual construction of buildings and design of furniture etc. el ar exemplar projects. The creative scope of the curriculum attracted an extraordinary galaxy of teaching staff. Bauhaus students were in day-to-day contact with some of the most important practicing artists and designers of the time.

For me I would seek to update this curriculum with another inner circle of ethics inc. citizenship as in the British Workers Education Association tradition, as well as Global Problematique as in Climate change etc. and the prevention of the recurrence of Auschwitz. The student would then work her way back through the other circles ultimately to the outer-circle and know the basics for the first time. This process would be over a 7 year period and incorporate approx. 10,000 hours student application.

The school, masterfully marketed, acquired a reputation and an influence out of all proportion to its physical reality as a single institution in the German provinces. The name Bauhaus soon became a bogey word to adherents of the bourgeois style that it so vigorously opposed. German mothers told their children: ‘If you don't behave, I'll send you to the Bauhaus’. But to those who responded to its uncompromising vision of the future, the term Bauhaus had a certain magic.

The school came to be known for the marvellous masked balls and kite processions, experimental light and music evenings, and ‘Triadic’ abstract ballets that it organized.

These occasions welded students of many ages and nationalities together into a 170

community. The Bauhaus was the beginning of the art school as an alternative way of life. The building and school were vandalised by the Nazis primarily because many of its faculty were Jewish Germans. It never recovered after the war.

Design house system recommended by this eBook series This eBook maintains that the Bauhaus has much to offer to Artificer Action Learning and a Modernity∞Archaic Renaissance Reconciliation. I propose a form of re-membered Bauhaus education, integrated with Educational Sloyd with an expanded understanding of an internetweaved heterotechnic collaborative ‘D’esign as in PIDIL (disused elsewhere in this eBook and the other two eBooks) as a Zeitgeist congruent exemplar for Artificer Action Learning. The design house here would be a Bauhaus-Sloyd Centre for Interdependent Living.

Earth Jurisprudence – culture and the bushy In this regard concepts such as Darriadi and Djalkirie, encompassing, if I may suggest, concepts such as techne and sauvage in particular, as expounded in detail in this series represent, my view, a serious attempt to repair or heal this split especially w.r.t. reuse and repair rather than recycle e.g. conservation of energy as in joules foregone rather than renewable energy as in joules renewed naturally, the latter in no way stops our hugely wasteful use of energy. (Fisher, 2006:102-103).

This distinction, to my mind, falls back into technique and technology rather than the healing techne and techneology of the Bush Mechanic Artificer. In this sense the Bush Mechanic in some small way can be seen as Gaia’ian Doctor or even Gaia’ian lawyer practicing ‘Earth Jurisprudence’. The concept comes from the work of Thomas Berry (1988).

[Jurisprudence the philosophy of right law – also called ‘wild law’ or several propose ‘sauvage law’ which is linked with ‘deep ecology’. In 2007 Berry proposed his 10 Principles of Earth Jurisprudence].

(See http://www.earthjurisprudence.org/ http://www.gaiafoundation.org/content/ten-principles-jurisprudence and http://therightsofnature.org/wild-law/wild-law-recognising-the-rights-of-nature-by-tombrenan/).

This is to say that human jurisprudence is secondary to Earth law. Earth Jurisprudence acknowledges that the good of the whole takes precedence over the good of the parts.

Thus the way we govern ourselves needs to embody an ethical code of practice which requires us to live according to Nature’s laws for the well-being of the whole Earth Community and future generations of all species. The interpretation is from the work of Ross Welch (2011) who reports on his Father’s research.

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Sauvage, as a concept appro pos to the Bushy is more fully discussed and developed in eBooks1&2 however in regard to this section it also has the tincture of fully engaged/robust/wild, for instance Chimps are smaller than humans yet as strong as several men. A key reason for this, researchers have found, is that Chimps do not have the cognitive regulating system that humans have that, it has been argued, prevent us using at least one third of our physical strength and two thirds of our cognitive ability.

In extreme circumstances this â&#x20AC;&#x2DC;hysterical strengthâ&#x20AC;&#x2122; can be unleashed for survival purposes. Although speculative this suggests the sauvage human can have access to our normally untapped (rambunctious) potential.

Adorno (2003:442-444) maintains that culture and nature are incompatible and that the former consists in the suppression of the latter and even any uncontrolled traces of nature.

In this regard I agree primarily though in relation to the State it has elided culture to its own ends i.e. mere instrument of State power. So inasmuch as the sauvage is directly linked to and an immediate expression of, nature then culture is inimical to the sauvage.

And inasmuch as the bushy/artificer in some regard draws from the sauvage, and in turn is a modern day expression more or less thereof, then culture is hostile to the bushy. (See Figures 12 & 13).

Figure 12: Where do we go from here?

[Where do we go from here? The split between Technology and Love caused by the advent of monotheistic religions from 500BC. Source: Welch (2011)]

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Figure 13: Situating the Bushy â&#x20AC;&#x201C; DIY Bushy|Simple Living|Community Economy|Eldership| Learning 173

Source: Ross Welch and Paul Wildman 06-2011

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7. Conclusions Summarising the key points from the three eBooks: eB1, eB2, eB3

Recommendation 1: eZine proposal – CRAFT It would be good to see an eZine come out of all these considerations and the 3 eBook series. This could be an outcome to be planned during 2011 to launch early 2012. (See Wildman and Prentice, 2011). A provisional title could well be CRAFT – Community Renewal/Renaissance: Artificing Futures Transitions.

Recommendation 2: Continue developing the Bush Mechanic/Artificer site A provisional review should keep in mind the CRAFT and Second Leg recommendations.

Recommendation 3: Key policy pointers for Cultural Renewal from our lost map

Cultural Renewal: Re-membering our cultures’ second leg Here I list the key policy implications of taking the Bush Mechanic/Artificer approach seriously. These are all variously explored in detail in this and my other two eBooks.

Basically none of these are seen as important today.

Collectively though I strongly believe they represent the lost map or second leg of the west as discussed above. These can in turn provide a navigation system even a GPS for a different path before 2040 by which it will be too late.

Colour code: purple – meta inclusive/grounded-theory category, important/scaffolding category, green – illustrative category.

yellow

–

Importance of: [Play/Techne/Mentoring/Lived Life/Apprenticeship] 1) Play for both kids and adults 2) Play for individuals and groups e.g. Volk Play. Elkind (2007) 3) Play as co-operation not competition 4) Play/humour is the most serious form of communication 5) Play as hobby as ‘hobby/bricoleur’ science, even ‘slow play.’ (Brown, S. and C. Vaughan, 2009:106) 6) Artificer’ing or ‘creactivity’ or creativity is an actual form of ‘bricoleur’ play 7) Techneque cp. Technique 175

8) Prohairesis (acting ahead wisely) cp. Act to consume today 9) Mentoring with mimesis (see footnote 44) with memesis learning integrating thinking and doing through iteration that is deeply anchored in our culture 10) Direct experiential or sauvage learning 11) Sauvage as in wild/fractal/natural/direct etc (see footnote 45) 12) Local Theory built from ground up experientially cp. Grand Theory as per Positivism operates top down. LT is data driven, bottom up, evidence base, observation oriented, interpretivist thus value rich & historically situated 13) Homologue of indigenous learning systems (similar function different form) 14) Sharing and Mutual Aid outside the cash-nexus as in indigenous potlatch 15) Being able to function beneath the radar of the formal system 16) The physical economy wherein the bushy locates 17) Apprenticeship (DIY) cp. Discipleship (DIMW – Do It My Way) 18) ‘D’esign as in PIdIL: Priority|Idea|design|Implement|Learn (see footnote 46) 19) Horizontal and vertical interface 20) ZSI = Zones of Social Innovation and Learning (ZSIL)– In our bureaucratised world social innovation occurs at a millionth of the speed of technological innovation. To rediscover and re-enliven the bushy we will need to allow Zones of Social Innovation inc. the use of ‘Tinker-Tools’ as envisaged in this eBook 21) It may well be that such ZSI may occur in refocused social media & intentional communities 22) SDR = Self Directed Learning as linked with experience and thus action 23) IED’s = Ingenuous Evolutionary Devices de rigueur require the bushy touch 24) Hand use (gesturing) in early childhood is a key indicator of vocab size by preschool entry which in turn is a key predictor of later school success 25) [Priority B] Because learning can be fun and not a pain i.e. repetition based on fear, competition and teaching etc. rather Fun/joy i.e. based on arousal 176

(enthusiastic 720o engagement), encouragement and mentoring. Learning is not Education (schools) - noosphere or Training (Voc Ed) – conditioning. Artificer pedagogy as a form of Action Learning between Education and Training.

Centrality of: [Interface/Shards/Braiding thinking & doing/post apocalypse] 1) Re-ligio the shards - re-weaving and reassembling the sundered shards/pieces to re-new the whole. This will involve what I call ‘the tears of the bushy’ or ‘bushy despair work’ in recognition of our feelings of anguish what we have lost and how this is in part contributing to the loss of our children’s World. Such despair/Weltschmerz (pain for the state of the world) work could, for instance, be modelled on that in Naess’s ‘deep ecology’ and also of Joanna Macy’s ‘nuclear disarmament’ despair work. (Fisher, 2006:263-265). We see the shards or ‘tears of the bushy’ for instance in hobbies, NGO’s, Schools of Art and Mechanics Institutes & even ACE. Join the Dots – seek the underlying pattern in the sundered shards not only in the artefact but also in the cultures/bushy’s that produce these artefacts – what are the commonalties in process if any?

2) Re-skilling: as part of Transition Towns, Permaculture, Intentional Communities, Resiliency etc.

3) Re-use rather than recycle 4) Re-placing possession of things with possession of skills (techne). This is creative wealth of making rather than owning of sharing rather than accumulating Coperthwaite (2007:92). Here we can move on from possessions to skills, selfesteem, sharing and understanding the world around us 5) Post apocalypse (economic or environmental or political) survival - post peak oil etc.

6) Cultural resilience that is the Bushy is not essentially an economic phenomenon 7) Volk locus of authenticity/ontological anchor viz. Volk design, Volk play, Volk/democratic tool 8) Interface i.e. lateral and vertical linking of components to for a functioning holon.

Lateral horizontal synergies cp. top down Bureaucratic silos 9) Generative of sauvage crafts such as: bush crafts, ~ mechanic, ~ whacker, ~ tracking, ~ lawyer, ~ philosopher, ~ music, ~ pilot, ~ track, ~ chef, ~ carpenter, ~ ranger, ~ dancer, ~ tucker, bodger, knaver, juggad, journeyman 10) Simplexity cp. Complexity (bureaucratic silos)

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11) Understanding that Noosphere and Physiosphere are braided i.e. texting/iPods/2nd Life/Social Media, and Woodwork/Gardening/Kitchen work/Physical Media (Exemplar Projects) both matter equally one has not replaces the other – work bench means both the computer and craft bench. What links the two is the Heart (3H – Head<Heart>Hand) 12) Ontological Anchor (see footnote 47) for the second leg/lost map 13) Praxis viz. learning by doing, not grand theory as in positivism but rather project focused and data driven (empirical) with interpretivist design and reuse/repair 14) [Priority A] Re-energising the Bushy-Crafter meme through say an eZine or vignettes on uTube, and Learning Circles and Certificates of Recognition for same, after completion of the eBook series, to assist the interface of text and screen Wisdom of: [Sauvage/Oikonomia/autarky/Eldership/Life Wise Learning] 1) [Priority C] Second leg/lost map of our culture – the bushy is an important part, even majority, of such a map 2) Biomimicry: harnessing a biological force that has been built into us through millions of years of evolution 3) Memeomimicry: harnessing culturological forces that have been embedded in our culture for millennia 4) Sauvage disposition - Sauvage cp. Brute – wisdom of the wild cp. red in tooth and claw 5) Heterotechnic co-operation and autotelic (self-directed) pedagogy 6) Self-organising stigmergic (see footnote 48) collaboration as in a termite nest 7) Distributed cognition and homologous (see footnote 49) fabrication thinking and doing 8) Integration of nomothetic and idiographic truth’s - postmodernism shows that science (the exemplar project) provides nomothetic truth, that is, truth based on replication, whereas the humanities (the bushy) and revelation provide idiographic truth, that is, truth based on a unique experience, and each has separate rules for justifying a belief.

9) Oikonomia cp. Chrematistics – Wildman (1997:Appendix7); Hayes (20101:57); Smith & Max-Neef (2011:20, 57))

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10) Macro-historically Chiro generated Cogno not VV (biological & cultural evolution) 11) Slow everything: Slow food, slow travel, slow internet, slow TV, slow kids, slow parenting, slow play, slow cities, slow is go! I suggest slow economy, slow consumer even slow culture!!

12) A ‘3H’ approach to pedagogy that braids play, love & work (Heart, Head, Hand) viz. creativity, motivation & practical learning viz. Dewey (see footnote 50) - 5H includes Holon (above/around) – 3H – Hearth (earth) 13) Bushy Autarky (economic interdependence, sharing, self-sufficiency) cp.

Autarchy nation-state sovereignty cp. Autocracy absolute rule e.g. by a monarch or dictator 14) Linking thinking and doing in pedagogy i.e. linking the noosphere & physiosphere (see footnote 51) 15) Linking Holon (sky), Head, Heart, Hand, Hearth (earth) through Play, Work & Love gives Learning 16) Deep, broad and re-membered skills: and related skill sets, that take up to 10,000 hrs to master and to re-member the 10,000 year old person within each of us 17) Trinity: Eldership and Simple living ‘enough is enough’ & Bushy 18) Craft Shamanism: the Artificer as artisan earth shaman Villoldo (2000:9-10).

[NB: Shaman as esoteric is not directly part of the Artificer as investigated, conceptualised & explored in this long term exoteric study] 19) Initiation for the young via. Journeyperson’s piece 20) Reinvigoration of the sacredness of ‘vocation’ and for the young to define their own quest 21) [Priority B] The Bench: Tabula ipsa loquitur: The bench speaks for itself/herself (bench in Latin relates to the feminine; and opera means work – so work-bench becomes opera-tabula) 22) Linking avocation and vocation as two eyes in one’s head that make one sight: Bushy as soul and Gaian alchemist – balancing inner and outer wisdoms through craft. Vocation, through a living wage, is to give life to vocation through leisure, recreation and hobbies and VV through skills, innovation and expertise. For me parenting is the ultimate vocation (see footnote 52).

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23) Lila: the Hindu principle whereby God brings the universe into existence by creative play. NB: Lila as esoteric is not directly part of the Artificer as investigated, conceptualised & explored in this long term exoteric study 24) Jesus: As a representative of God is an artificer that is a carpenter [NB: Jesus here is a wise elder not a, or the god] 25) Gandhi: A person makes themself by making something useful 26) Thoreau: Bush Mechanic – Bush Philosopher: To be a philosopher is not merely to have subtle thoughts… but so to love wisdom, to live according to its dictates, a life of simplicity, independence, magnanimity and trust. It is to solve some of the problems of life not only theoretically but also practically 27) Bodger to Bush Mechanic to Volk Handwerker cp. Provincial/Brute Labourer 28) Citizens not vassals by vocation 29) Journeyman’s Piece (JP)/Exemplar Project: Gesellenstuck: for example http://www.google.com.au/search?q=gesellenst%C3%BCck&hl=en&client=firef ox-a&hs=qs9&pwst=1&rls=org.mozilla:enUS:official&prmd=ivns&tbm=isch&tbo=u&source=univ&sa=X&ei=c8YKTpm ZItGhmQXal5C3AQ&ved=0CCcQsAQ&biw=1182&bih=802 http://www.google.com.au/search?q=gesellenst%C3%BCck&hl=en&client=firef ox-a&hs=qs9&pwst=1&rls=org.mozilla:enUS:official&prmd=ivns&tbm=isch&tbo=u&source=univ&sa=X&ei=c8YKTpm ZItGhmQXal5C3AQ&ved=0CCcQsAQ&biw=1182&bih=80 A journeyman is someone who completed an apprenticeship and was fully educated in a trade or craft, but not yet a master. To become a master, a journeyman had to submit a master work piece to a guild for evaluation and be admitted to the guild as a master. A JP may also be seen as representing one’s life game/marriage proposal to Gaia; see Gandhi above. Indeed For example in the middle ages there were lots of women who qualified as journeymen in the guilds, and a few even managed to become masters--and they didn't get a feminine title, because they weren't really legally allowed to be in the guilds. Nonetheless in Paris in the late 1300s almost 20% of journeymen were female. Amazing but true, but then the Black Death had a lot of strange effects on society.

30) The Bushy six pack: 1 Exemplar Project/Journeyman’s piece (Global Resolutique), 2 Inner World (blending inner and outer dimensions of task and skill), 3 Social Holon/Mutual Aid, 4 Global Problematique (awareness of how ones EP relates thereto), 5 Harmonisation/Interface/Coherence of the various interfaces of the EP in order to create an efficacious project, and finally 6 Action Learning from this process.

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Dilemma of: low entropy pedagogy & economy 1) Tension between Innovation and Conservation: Survival of the weakest indicates that we evolved cp. Other Homo species because we innovated under pressure to adapt to environmental/climate change. Today conservation seeks to do the reverse and ‘staticise’ environments 2) Tension between Noospheric vocations and physiospheric vocations viz. virtual world e.g. second life, and physical word of practical projects, play and DIY. These can also be seen as opposite sides of the one coin both necessary yet the former has almost completely obliterated the latter 3) Unrecognised tension between technological innovation and social innovation (as outlined above): & the impact of emergent transhumanism & post human eventualities possibly we need a post post pedagogy (see footnote 53) 4) The Demise of Hand Knowledge: is also the demise of somatic intelligence and the embodied mind as well as the demise of the bodger, now specialised and very expensive in the North e.g. $100/hr/plumber in Australia (2011) and trivialised and impoverished in the South e.g. $5/hr in Indonesia. In the North Hand Knowledge is now evacuated from schools and resides in the Volk only in hobbies (see footnote 54) 5) I am an outcome of a closed pedagogical system (see footnote 55) 6) Culturally and socially bush-rangers - creativity in Australia does not include the Bushy & CED 7) Violence of compulsory conventional pedagogy esp. in a ‘democratic’ society 8) We Teach What We Are: The How, What, Where, When and Why of Pedagogy is us – a mirror 9) How can Pedagogy and the bushy support the democratic architecture of our culture? Coperthwaite (2007:69). What then is a democratic chair or democratic workplace where the chair is produce or democratic schools where the skills for making the chair are formed?

10) Central concern for welfare of the workers we see esp. in the German Historical School of Economics (which in its British manifestation included Keynes) which is almost unknown in the Anglo-system of positive economics (see footnote 56) 11) How we have become unwitting and witting consumers of the Kudos of orthodoxy by participating in something that we believe is supposed to change and save us when all it (our socio-economic system) does is, through misguided navigation 181

settings, hit warp drive where we are, even though our spaceship is fixated on a death-star and our spaceship-earth has run out of fuel 12) In this way we have all allowed ourselves to become commodities and thus defeat our own potential to achieve our own goals even before we start even if we could envisage goals different to economic orthodoxy i.e. different to consumerism 13) Designing a low entropy economy based on yin logic which would be localised or more correctly ‘glocal’ised’, networked, P2P, nurturant and so forth 14) Thanatos Trinity: All that we have left now is catabolic collapse, transhumanist escape or divine intervention.

Our ultimate goal: the political Bushy - post-capitalist political Class Here we are at a point in history where the Bushy as been reintroduced to the social ecology of post modernity and has like yeast changed the nature of the axis mundi of that culture from dependent unsustainable consumer to sustainable prosumer. So in a sense the Bushy disappears and through osmosis re-enters the mainstream and changes the status quo to the very best of what conservation-ism is on about.

Here we see the potential for practical hope in the re-membering i.e. the re-emergence of a practical political class through the Artificer modelled as it were on the Workers Education Associations of yesteryear but very contemporary and vital to a re-energised and sustainable West. Here we aim for a political class whose politics are inclusive, practical agentic, sustainable and self-reliant. In fact I submit that the Artificer/Bushy as pedagogy is in effect a form of ontological politics.

In ontological politics power simultaneously emerges from ones ‘being’ system it is exercised through relational networks. Another relevant view of power emerges from what Foucault calls ‘technologies’ so here, again, in postulating ‘technelogies’ of cooperation (power from the hand not the gun or the pen) then I am postulating, I submit, a fundamental challenge to the conventional system of power over through the use of technologies of coercion.

Technology here is meant in relation to 1 advice, 2 techniques, 3 judgments, 4 texts, 5 experts, 6 practice and 7 sanctions. There are substantial differences between these 7 for technique and techneque.

Indeed again Foucault goes further and argues that essentially there can be no distinction between power and knowledge. (Flowers and Swan, 2012a:534-536).

Bushy rite of passage This will require a Bushy Rite of Passage a Bushy rebirth if you will, now such a rebirth represents transformation, even crucifixion, to the old individualistic consumer ego but how? In the men’s movement, I was intimately involved in in the late 1980’s and early 1990’s, this was achieved by painting oneself with ochre in a river bed then being covered

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by the dry gravel in the river bed as in re-entering Gaia’s womb and re-emerging therefrom. Such an initiation is recommended to be: a) Intergenerational – passing on of the hand tool b) In community, with a c) Gender and d) Generational balance It needs to include an (e) ego death rite and could include an (f) letting go and (g) takingup symbolism for instance placing down, even cutting up, your credit cards and taking up a kitchen hand beater, hammer, garden fork or like. With the participant reciting the Bush Mechanics oath (see footnote 57) and agreeing to say a certain precent, say 20% increasing to 50% over three years, DIY life-style not lie-style for herself and seeking to spread the work and word during this period. At these initiations each Bushy is to give public account of himself to the oath made personally previously. All participants then join in say (h) making, sharing and then clean-up, a shared meal or trip or creative worship or project.

Bush Mechanic unManifesto The Bush Mechanic unManifesto declares the right to use our hands to make, repair and reuse stuff directly relevant to us and our lives, a human right. The concept is a grounded one based on the Australian Bush Mechanic and her many guises around the world in the South world, indigenous, co-operative and other intentional communities as well as pockets in the affluent North. We seek to re-introduce the importance of hand knowledge in our society. This is a lost art now found only in isolated pockets of hobbyists, hackers, rodders and homemakers.

Remnants also may be found in the conventional society in the Medical and Military areas. For thousands of years such a knowledge provided our ancestors with a practical way of linking the so called sacred and every-day that is thinking and doing. In education we see this in the almost silent de-schooling movement, edupunks, steam punk movements.

My final wish My final wish in conclusion of the eBook trilogy – I wish for us all to…see the newness of the old as well as the oldness of the new.

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Figures/Tables Figure 1: Desirable Logic Base Components at upload at Singularity LB categories

Particulars

Extant LBC’s for upload

Preferred LBC at upload

Humans

Seen as

Dependent consumers, skin bound, Gaia enters our economic system as free inputs

Pro-sumers, human individuals not skin bound, unacceptable damage to Gaia and her progeny

Social

engagement

Domination, individuality, punitive, punishment Techni, cogno, virtual Individual property rights, possessions Secondary to cognition Punitive power systems Algorithm

Collaboration, mutuality, compassion, empathy

Mechanical (logical sequential, dualistic) causation Tree under which we all shelter Chaos/Entropy

Biomemecry our cultural systems are homologues of ‘Nature/Cosmology/Biology’

Yang

Yin

operations organisation

Orientation to Praxis Politics Pattern recognition Cosmology

Intervolved through

Sacred

Matrix/underlyin g pattern Chi

techne, chiro, CRAFT Potlatch, Sharehood

Reflexive systems approach We not me, power with, reward power systems Heuristic

Dollar which buys me power over others Coherence/Neg-entropy

Source: P Wildman 01-2012 V4 31-12-2011

Figure 1: Crosswalk between the six B/M Principles, Academic Disciplines & Pedagogies B/M Principle

Discipline

Pedagogy

Exemplar Project

Engineering

Praxial

Inner/Outer resonance

Psychology

Emotional

Social Holon

Social Work

Mutual

Global Problematique

Political Science

Imaginal

184

Harmonisation/Interface

Ecology

Environmental

Learning

Education

Cognitive/Rational (status quo)

Source: P Wildman 05-09-2011 NB: these principles have been arrived at through the application of Grounded Theory (GT) viz. eBook 1 the word principles are used however, in line with the principles of GT, they are moreso ‘interlinked underlying patterns’ or ‘chreodes’ in the research data and the categories are NOT meant as categories as fixed they are fairly stable though fluid depending on historical situatedness, person undertaking the research and the Bush Mechanics intervolved.

Figure 2: The Resonating Bushy: a 10 fold Zen-Bushy meditation of eternal return Comments Incarnated, embodied, Star Stuff, mysterium Prayer, Lectio – sacred words words/text/cogno – secular words Meditation Empathica, love, social justice, blessed are the meek 6. Heart Hand Techne – praxis 2 Bushy/artificer/sauvage/chiro 7. Hand Hand Touch 2 Mutual aid/praxis/haptic, social justice 8. Hand Here & Now Contemplation 2 Aum, awe, mysterium offering/marriage proposal to Gaia while touching the EP 9. Here & Now Holon Breath Eternal return ∞ 10. Holon 1b Holon Return journey to either Head 3. or Hand 8.

Being Source: P Wildman 22-04-2013 comm. 20-10-2012 V6. The process can go 1-10, or 10-1 (Sixarp path). 1a,b Holon = Micro(quantum), Meso (us/Gaia), Macro (universe). 1a star staff, 1b ground of our being. 2 at this point please touch some actual part (not a photo) of your exemplar project – for me a pulley from my boat. Method: At each of these 10 Stations of the Bushy Cross/labyrinth one pauses for (1) Prayer - Oratio, (2) Reading/Text/Praxis - Lectio, (3) Meditation – Medatio, (4) Empathy – Empathica, and (5) Contemplation – Contemplatio with an Attitude integrating, at each of these five pauses: Aware | Awake | Alive | Attuned | At rest.

Zen has some analogue with intuition and thus ingenuity and thus the Bushy viz. direct apperception of reality/what is required, so that in this regards we also see a certain homologue also with ‘sauvage’. NB1: The Exemplar Project (2) contains/resonates with History and our Lived Life Experience, NB2: The Heart resonates with Eros NB3: For the past decade + I have done an adaption of this mediation daily over a period of several minutes.

1.

2.

3.

4.

5.

From Holon 1a Here & Now Head Head Heart

To Via Here & Now (Existence) Breath Head Prayer Head Thoughts Heart Feelings Heart Empathy

Figure 3: Archaic Renaissance

AR

Archaic

Modern

Source: P Wildman 07-2011

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Figure 4: Steampunk Motorcycle

Source: http://amatoc.com/articles/steampunk

Figure 5: Symbol of Archaic Renaissance as Mutual Aid Anarchism

Source: P Wildman 06-2011 Brisbane

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Figure 6: Skyrocketing cost of education and healthcare in the US

Source (08-2011): http://ampedstatus.org/images/cpi-education.jpg and http://ampedstatus.org/exclusiveanalysis-of-financial-terrorism-in-america-over-1-million-deaths-annually-62-million-people-with-zeronet-worth-as-the-economic-elite-make-off-with-46-trillion/#abstract

Neoliberalism triumphs? Technique cp. Techneque Figure 7: Technique cp. Techneque Attribute

Governance model

Science

Technique

Techne

Physics/Science 1950’s

NeoLiberalism*

Mutualism**

Chremarchy → rule by money to make the few rich

Praxarchy → Eupraxarchy → Praxis as Exemplar Project today to serve the common good tomorrow

Scientific Method → positivarchy → rule by seeking & rationally testing for ‘objective’evidence based science for solutions

→ Finanzwirtschaft dystopia → verbrannte Erde (scorched earth) → the art of getting individually rich Adorno’s ‘veil of technology’

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Wildman’s ‘democracy of the hand’

Mediation

Man→tool→Nature (genetic engg)

Man←tool←Nature (evolution)

Post Apocalypse

Machine tooled = transhuman

Handmade = CED, Artificer, Bushy, sauvage

Epistemological focus

The Bench (democratic presumption)

The Beach (dependent consumption)

Skill sets

Expert Specialisation

Democratic Generalisation

Repair/democratic access

Boxed in - inaccessible

DIY

Renewable energy

Conservation of energy (repair)

Hegemony

Technocratic

Democratic

Life cycle

Planned Obsolescence via. recycling

Ongoing repair, reuse & refocus

Distancing of user

Positive - part of design process

Negative – part of design process

Approach to consumption

Dependent Consumers

Interdependent prosumers

Context of use

Dependency on credit card

Need to understand the technology

Language

Language of the terrain of dependency

Language of artefact, skill & terrain

Value Free

Culture specific

Grand theory top down

Local Grounded Theory bottom up

Approach to energy

Culture Theory building

Open, avail & unlimited via. Nuclear

Objective Theory = discovering universals

Positivism

Objectivism

Positivism

Localism – intersubjectivism/constructivism

Social policy

Atomism

Reductionism

Syncretism

A priori

A posteriori

Approach to theory building Economic Focus

Value of Nature Universal force of attraction

A priori

Govt & Industry grants *** Natures secrets to be tortured from her

Gravity

Economic Engine

Chrematistics: Financial economy

Oikonomia: Physical economy

Free

Factored in i.e. grounded

Utility

Conviviality

Growth: hysteresis

Dynamic stability: homeoresis

Focus for Economic Policy

Utility, Price, Growth

Macro-economics down

Household economics up

Focus for Social Policy

None

Market

Govt and mutual dirigisme

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Nested Systems

Econo part of atomistic cosmo

Eco part of Socio part of Econo

Econo part of Socio part of Eco

Currency

Energy - joule

Cash nexus/Fiat money

Local currency

Money

Network

NeoLiberalism

Mutualism/Localism/Indigene

Grand theory top down

Local Grounded Theory bottom up

A priori

A posteriori

Competition

Copetition

Globalisation

Localisation

Skill

NA

Technique: man as extension of machine

Techneque: machine as extension of man

Work

Joule

Labour

Hand Werker

Epistemology

Economism

Cooperativism

Credit

Bank – fiat rationed

Mutual - free

Common denominator

Market

Network

Common motivator

Scarcity

Mutuality

Economic participation

Voting with dollars in the market

Voting with intent and capability through mutual industry

Unit of value

Exchange value - what the market will bear

Adjusted Labour value – adjt via.

Carbon, and eco considerations

Materialist

Wholist

Atomistic consumer

Networked prosumer

Market focus

Atomistic atoms

Materialist Economic System

Capitalism

Anarchism (Mutual Aid)

Epistemology (1)

Either or

Either and

Epistemology (2)

Triangle thinking / Object t / Component t / Segment t

Pattern thinking / Relationship t / Interface t / Systems t

Centralise conformity

Harmonise diversity

Orthodox – head - text

Kids and Adults, 3H, Head Heart Hand

Pedagogy

Civic space

Antagonistic: The Govt is the people: NGO’s as Govt agencies even shadow Govt

Axial: 3rd sector NGO’s crucial

Source: P Wildman V2: 08-06-2011. Comm. 07-06-2011. http://en.wikipedia.org/wiki/Mutualism_(economic_theory)# ; * also called Neoclassical or Orthodox Economics this totalises Economics faculties around the world, ** an amalgam also called bioregional economics or green

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localism (inc. for instance Transition Town movement, Permaculture, Community Economy Development), mutualism includes tinctures of the Historical School of Economics, ‘Green’ Keynesianism., Kropotkin (biomimicry) and Marxism (economic justice) Marxism http://en.wikipedia.org/wiki/Historical_school_of_economics *** cp. Hobby Science pre 1950 Kealey (1996).

Systems Analysis and the Bushy Figure 8: Systems Analysis and the Bushy Segmented

Systematic

Systems

Systemic

Syncretic

Components

Shards – pieces of a broken jar

Jigsawshards sundered then reassembled

Interlinked segments that locate the jar say as part of a household

The foundation of system as a nest or ‘wholon’ understanding the jar in the household as part of a household economy

Synthesised action in day to day world – the jar in use again possibly in a novel way

CED example

Individual components of a community economy

All components listed in flow diagram

Focus on the CED site plan

Locating the CED site plan as part of a local social system/town

Individual components of the Site Plan operating as a functioning Community Economy

Units

Individ ual units treated as whole

Units often mechanically or algorithmical ly linked

Units seek as holons of larger & smaller systems

Foundational on which the segments sit – underlying heuristically

Units heuristically & holonically intervolved

Systems focus

Isolated bushy

Associated pieces & trades still individual + focus on segments not people

Exemplar Project segments interact with zing

Underlying generative focus – Deep Bushy

Bushy ∞ Exemplar Project

Associate d Skill Sets (ASS)

Isolated individual skill sets not horizontal ly or vertically articulated

Associated chiro skill sets known but not interfaced but integrated at cogno level

ASS interfaced

ASS actually interlinked

ASS intervolve d on horizontal & vertical axes

Pedagogy

TAFE

Social Innovation

Tools

Reduced: taking apart, individual parts,

Soft Systems Theory

Systems Analysis

Deep systems analysis

Represented : Flow chart

Reassembled

Re-viewed: Causal Layered Analysis-

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Re-used: Causal Layered Synthesis

disaggregatio n

Inayatullah (1998; 2004)

Cogno drives Cogno

Chiro ∞ Cogno

General Physician

Wholistic Medicine (WM)

DIY WM

Instrumenta l

Substantiv e

Substantive

Substantiv e

Individ ualise

Interface

Interact

Intersect

Intervolve

Segmen ts of a tree – leaves, branche s, roots

Adding these segments together

Whole functioning tree

Whole tree in forest with animals, plants ecosystems & CO2

Trees for regeneration, Biochar, community garden

80%

10%

4%

3%

2% ∑ 100%

Chiro/Cogn o or Head/hand balance

Cogno || Chiro

Chiro |&| Cogno

Medical Exempla r

GP looks at individual symptoms

Specialist

Moral Philosoph y

Instrum ental

Wrt componen ts Example

Convention al focus

Wildman (2010b)

Chiro with Cogno

Source: P Wildman V2: 18-06-2011. Wrt – With Respect To; CED – Community Economy Development

Figure 9 Sixteen Systems Perspectives on the Exemplar Project ∞Alternative Learning Theme Exemplar Project Perspectives Explanation EP as Strange Attractor for AL ‘Me’ in craft – classic interpretation – peer assessed 1. Journeyman’s piece 2. Portfolio

Entry point with MI’s Experiential. Intrapersonal + Visual Spatial MI’s Pragmatic

Practically working interfaced components in a JP: process & content Working alternative visions for social change 3. Practical hope 4. Critical Futures Praxis Back to the future Bottom up understanding 5. Grounded Theory Makin’ and Mendin’ – Hacker Heaven 6. Prosumption** Lookie lookie sit by Nellie**** living science museum.

7. Exploratorium*** See 16.

Peer To Peer no need for power hierarchy 8. P2P above Future Now – Immersion-emergence-convergence 9. Futuring ***** Deep systems & holonic caring inc. carrying capacity & 10. Betrothal offer to Gaia footprint concerns Eldership, Deep Learning inc. LLL+LWL+LDL******* 11. Life Wise Learning Causal Layered Synthesis 12. CLS Artisans/Artists exhibition of her works in a gallery – here all the 13. Exhibition

Mutual, inter-personal MI ****** Narrational - Verbal/Linguistic + Naturalistic MI’s Pedagogical Syncretical Artistical

14. Functional Aesthetic 15. Philosophical 16. Student Quest

Aesthetical & Musical Foundational All esp. Kinesthesic see. 7

works are combined into one – Bush Mechanics Hall of Flame

Beauty & functionality of the project Foundational principles & theories EP as an ad-venture – journeyman’s journey/quest (actual)

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Psychological Praxial Praxial Praxial Logical-quantitative + Visual Spatial + Bodily Kinesthesic MI’s

Source: P Wildman 10-2011. MI = Multiple Intelligences. NB: These perspectives are not mutually exclusive. * Martin Luther King; ** Production and Consumption in the one site, *** Living Science Museum as school, **** Mimesis inc. empathy with understanding and awareness of the embodied whole, ***** Demonstrating today that a better world is possible tomorrow for our children, ***** immersion (in context, task and flow), emergence (of insights, solution/resolution) and convergence (delivery/implementation/artefact), ******* LWL – LLL - ife Long Learning/Lived Life Learning + LWL – Life Wide Learning + LDL – Life Deep Learning. NB: the Entry point column also relates to Gardner’s (1983) Multiple Intelligences (MI). Clearly, as shown by this taxonomy Gardner misses the grounded domains of Praxial/Pragmatic, inc. chiro, and to an extent Syncretical Intelligences as part of his suite of MI’s.

Figure 10: Bauhaus Curriculum

Figure source: http://designhistory.org/Bauhaus3.html Fiona MacCarthy

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Figure 12: Where do we go from here?

[Where do we go from here? The split between Technology and Love caused by the advent of monotheistic religions from 500BC. Source: Welch (2011)]

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Figure 11 Situating the Bushy: DIY Bushy|Simple Living|Community Economy|Eldership| Learning

Source: Ross Welch and Paul Wildman 06-2011

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8. Appendix A: Self-Repair Manifesto Source: http://www.treehugger.com/files/2010/11/if-you-cant-fix-it-you-dont-own-it-ifixit-self-repairmanifesto.php

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9. Appendix B: Hackers and Makers Manifesto Source: http://cdn.makezine.com/make/MAKERS_RIGHTS.pdf

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10. Appendix C: Dark Mountain Project Uncivilisation Manifesto Source: http://steveaustinlex.wordpress.com/2010/05/17/eight-principles-of-uncivilization/

1. We live in a time of social, economic and ecological unravelling. All around us are signs that our whole way of living is already passing into history. We will face this reality honestly and learn how to live with it.

2. We reject the faith which holds that the converging crises of our times can be reduced to a set of ‘problems’ in need of technological or political ‘solutions’.

3. We believe that the roots of these crises lie in the stories we have been telling ourselves. We intend to challenge the stories which underpin our civilisation: the myth of progress, the myth of human centrality, and the myth of our separation from ‘nature’. These myths are more dangerous for the fact that we have forgotten they are myths.

4. We will reassert the role of story-telling as more than mere entertainment. It is through stories that we weave reality.

5. Humans are not the point and purpose of the planet. Our art will begin with the attempt to step outside the human bubble. By careful attention, we will reengage with the non-human world.

6. We will celebrate writing and art which is grounded in a sense of place and of time. Our literature has been dominated for too long by those who inhabit the cosmopolitan citadels.

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7. We will not lose ourselves in the elaboration of theories or ideologies. Our words will be elemental. We write with dirt under our ďŹ ngernails.

8. The end of the world as we know it is not the end of the world full stop. Together, we will ďŹ nd the hope beyond hope, the paths which lead to the unknown world ahead of us.

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11. Appendix D: Bush Mechanic unManifesto: sauvage re-membering The Bush Mechanic unManifesto declares the right to use our hands to make, repair and reuse stuff directly relevant to us and our lives, a human right. The concept is a grounded one based on the Australian Bush Mechanic and her many manifestations around the world in the South world, indigenous and intentional communities as well as pockets in the affluent North. We seek to re-inscribe the importance of hand knowledge in our society. This is a lost art now found only in isolated pockets of hobbyists, hackers, rodders and homemakers. Remnants also may be found in the conventional society in the Medical and Military areas. For millennia such a knowledge provided our ancestors with a practical way of linking the so called sacred and profane that is thinking and doing. In education we see this in the almost silent de-schooling movement, edupunks, steam punk movements.

Over the past several generations we have all but forgotten what it is to be free. And so today we are have become like self-conditioned pets that no longer leave to roam even when their chains are removed and we mistake our current condition for freedom when it is really our own illusions which have become our chains. We believe that the bread and circuses we consume are our freedom and we imagine we are the sovereign rulers of Rome when in reality we are but slaves by a different name. This then is the negative need for the Sauvage Archaic Renaissance to address what we are not rather than enhance that which we are.

Indeed for several thousand years the Sauvage as in the partnership society was in place certainly in the Neolithic however this has transformed into the ‘Neolithic’ if I may i.e. the modern patriarchal dominator culture of kings and robber barons which rule though edict and bureaucratic dictats. The latter may be called the positive view of the Sauvage conditioned as it is by ‘civilisation and society’ rather than say ‘culture and community’ See also Moore (2005:84). Both the positive and negative rationales for the Sauvage reemergence and archairc re-membering are vital to our Bush Mechanic/Artificer/Crafter Manifesto.

Reinhold Niebuhr (and I paraphrase - Sin/lack of balance/not living up to one’s potential/ estrangement/exploitation/ dualism/lack of passion/concentration in the it & its quadrants/the absence (of

That is the unwillingness of humans to acknowledge their creatureliness/savaugeness and inter-dependence with the mysterium and our effort to make our lives independent and secure. yin)/ignoring of the sauvage in balance with the civilised?)

NB: We almost need a ‘negative dialectic’ even ‘sauvage dialectic’ as part of our modernity dialectic whereby we counterpoint the modern pet consumer with the archaic sauvage citizen.

That is an outpouring of ‘sauvage art and craft’ to stop such a movement from being co-opted by the status quo. Thus this unManifesto which must always stay with and seek to give expression to silenced voices and invisible practices. In this regard it is a form of Mutual Aid Anarchist and Potlatch all rolled into one Modern ∞ Archaic Renaissance Reconciliation. In this way and as a site of resistance, the Bushy will hopefully remain unManifest i.e. below the radar of the Status Quo system.

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12. Appendix E: Bush Mechanic Artificer Exemplar Project Evaluation Form

V6 23-06-2011 comm30-12-2010 (see footnote 58)

Name of Proposer: Name and Intent of Exemplar Project: Location and contact: Period of design construction establishment and operation of the Exemplar project: Est. total Exemplar Project hours (add up that for each of the following six principles): Referees (2): Further comments (if any):

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Exemplar Project Title: Principle ~ 1 1. Exemplar Project Principle

Principle Explained – what the heck are you making and how ‘long’ have you been at it?

Learning from the doing of the bush mechanic is captured and preserved in ‘exemplar projects’. The bush mechanic’s textbook is learning enacted where in thinking and doing are braided together in the EP that exists in the ‘real’ or physical world not only in the mind. An EP can be on an individual or community basis.

Principle 1 ~ Photo Essay

Evidence (max 100 words) Inc. design considerations & hours.*

Source: Source: P Wildman. 07-2011 comm. 11-2010. * At least several thousand hours over at least three years are needed, as well as, where relevant, expenditure in cash or care or kind. These hours are split up in, and spread over, the subsequent 5 questions.

Exemplar Project Title: Principle ~ 2 2. Inner World Principle

Principle Explained – ‘walking ones talk’ Such that the exemplar project can be seen as ‘walking ones talk’ and acting as what may be called a psychonaut linking one’s inner ‘I’ and outer ‘that’ realms of being – an exploration, manifestation, reification even ‘selfrealisation’ through the establishment of the Exemplar Project so to speak.

Principle 2 ~ Photo Essay

Evidence (max 100 words) Inc. key realisations & hours

Source: P Wildman. 07-2011 comm. 11-2010.

Principle ~ 3 3. Social Contribution Principle

Principle Explained – how the project helping/involving others The exemplar project is seen by the bush mechanic as an example of social contribution i.e. helping others or mutual aid -- a selforganising nested system which is simultaneously part and whole.

Principle 3 ~ Photo Essay

Evidence (max 100 words) Inc. who/how helped and hours.

Source: P Wildman. 07-2011 comm. 11-2010.

Principle ~ 4 4. Global Responsibility Principle

Principle Explained – how will it save the planet?

The bush mechanic sees herself as a global citizen responding locally, concretely, participatively, anticipatively and proactively. Her work blends internal and external ethics, for example, redefining psychological markers such as income, status, time and task etc.

Principle 4 ~ Photo Essay

Source: P Wildman. 07-2011 comm. 11-2010.

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Evidence (max 100 words) Inc. how this exemplar project aims to ‘save the planet’ & hours.

Principle ~ 5 5. Harmonisation or Humpty Dumpty Principle

Principle Explained – how do all the bits fit together?

Here we have harmonisation of diversity rather than the centralisation of conformity whereby all the various subsystems involved in the exemplar project, inc., resources and its use and users, have to fit together/harmonise. This could also be called the interface or integral principle.

Principle 5 ~ Photo Essay

Evidence (max 100 words) Inc. a list of key interfaces & hours.

Source: P Wildman. 07-2011 comm. 11-2010.

Principle ~ 6 6. Action Learning Principle

Principle Explained – so what have we learnt from all this?

What personal and group learning’s have occurred through the actions of design construction, establishment and operation of the Exemplar Project? This includes learning from and within the engagement of establishing the exemplar project and its place in the lived life of the Artificer and her community viz. Life Deep Learning.

Principle 6 ~ Photo Essay

Source: P Wildman. 07-2011 comm. 11-2010.

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Evidence (max 100 words) Inc. a list of learning insights & hours.

13. Appendix F Ancient wisdom today: Shaman | Mason artificer proposal V5 21-06-2011 comm. 15-03-2011 NB1: I submit that Shaman – Pagan, and Mason – Xtian are mirror images of one another that is the sky king father god – masons/priests – heavenly ethereal energies – chemistry - theology, and earth queen mother goddess – shaman/wizard – earth energies – alchemy - ecology. So in the following the two terms are exchangeable, but not interchangeable, the former as they both relate to linking esoteric and exoteric and the latter as the former have left dense matter to the ethereal realms of consciousness whereas the latter have done the reverse and if anything seek to enter the earth labyrinth under the world tree (on which for instance Christ was crucified) for their praxis. So it is a case of Mason∞Shaman (theology∞ecology | above∞below | ether∞matter) both within the bigger circle of star stuff and in many ways this earth is a start stuffed by us and our lack of respect for its start stuff.

NB2: We are all star stuff. Ultimately as Sagan says ‘we are all made of start stuff’ that is the ground we walk on (earth mother), ourselves, and the sky/heavens above (sky father) are ALL start stuff.

NB3: I am the Lord of two ways: ‘But I, I am lord of two ways. I am master of up and down.

I am as a person who is a new person, with new limbs and life, and the light of the Morning Star in my eyes. Lo! I am I! The lord of both ways.

Thou wert lord of the one way. Now it leads thee to the sleep. Farewell !

D H Lawrence ‘The Plumed Serpent’ NB4: The Yang | Yin versions of the Lord’s Prayer:

Lords Payer – two options ♂

♀

Our Father who art in heaven, hallowed be thy name.

Thy kingdom come.

Thy will be done on earth as it is in heaven.

Give us this day our daily bread, and forgive us our trespasses, as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil.

Our Mother who art in earth, hallowed be thy name.

Thy queendom come.

Thy will be respected on earth as it is in our craft.

Knead for us this day our daily bread, and forgive us our debts, as we forgive those in debt to us, and let us not harm you, and deliver us from such goings on.

[The 1928 BCP adds: For thine is the kingdom, and the power, and the glory, for ever and ever.] Amen.

[The 1928 BCP adds: For (y)ours is the queendom, and the power, and the glory, now and for ever.]Amen.

Source: P Wildman 07-2012. (1) Lord comes ultimately from 'hlaf ward' meaning 'loaf keeper', provider of bread.

Lady, its feminine equivalent, comes from 'hlaf dige', 'loaf kneader', the preparer of bread, (2) Lord can be seen as male or

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female or both and both up and down. See: http://wiki.answers.com/Q/What_is_the_feminine_term_for_lord#ixzz1zJykeBdy (2) words in col 2 are mine as adapted.

Introduction (see also the Bushy’s oath and unmanifesto in the conclusion and App D: respectively, of this eBook) In this Australian Shamanic | Masonic application I am looking to suggest developing an integrated system of practical learning development blended with the Shaman’s | Mason’s wisdom learning development. This is in line with where I understand the Shaman’s | Masons originated in practical skills and indeed in my view all learning resides in practical skills – a crucial method in Adult Learning. I propose a vertical and horizontal learning process with the vertical layer being the Shaman | Mason’s program and the horizontal layer being based around Artificer/Practical skills as set out below.

So in effect it would be a ‘s's learning matrix and seeks to interface CRAFT in the practical sense with CRAFT with the esoteric sense. This is a re-membering of Shaman’s | Mason’s origins and in its hands on practicality is a complement to virtual social media that has obsessed so many young folk today. This proposal seeks to integrate the two while maintaining their distinct uniqueness. I believe this could well be a significant point of attraction for young people in Australia particularly if the concept of co-shamanry | masonry was introduced for both males and females inc. the recognition of traditional female skills and wisdoms as the genuine artificing wisdom that they are.

We have a habit in writing articles published in scientific journals (and constructing projects for exhibitions ~ PW) to make the work as finished as possible, to cover up all the tracks (and cracks ~ PW), to not worry about the blind alleys or describe how you had the wrong idea first, and so on. So there isn't any place to publish, in a dignified manner, what you actually did in order to get to do the work. - Richard Feynman in his Nobel Lecture, 1966 All over the West groups such as Lions and Rotary and RSL's are having great difficulty obtaining, maintaining and retaining volunteer members. I would surmise that the Shaman’s | Masons are no different. Further the Shaman’s | Masons history goes back to the ability to work with ones hands using ingenuity to build exemplar projects (cathedrals) without a common measure, language or even formal plans (Chartres Cathedral) and even earlier.

This proposal then seeks to re-member these basics by extending this understanding of Craft and application of such skills in everyday life. Thus such skills can include hand skills in general where the hand leads the head and is non-gender specific, inc. gardening, seamstressing etc. as well as the traditional trades AND innovative ones such as Biochar production and use, community economy and so forth. These are useful now for adults, utterly critical for children to learn as a form of play and will be critical after the next Global Financial Collapse e.g. Greece and Spain right now……

Proposal In general the three adult educational slices are: (1) Artificer/Basic Operational Capability (BOC) - this will involve two or three of certificates of same for horizontal skill areas + 6 acknowledgment’s for each of the six principles of Artificer/Bush Mechanic achieved through (2) BMC below + Artificer/Bush Mechanic Basics related to where the student will be applying his/her Shamanic | Masonic work 204

(2) Artificer/Bush Mechanics Certification (BMC) - this involves the aggregation of the skill sets developed in (1) to produce a Shamanic | Masonic exemplar project representing the state of the art for the student, calling and Order and aimed at community benefit linking the horizontal skills from (1) and vertical (consciousness) skills from shamanry | masonry + 6 acknowledgment’s for each of the six principles of Artificer/Bush Mechanic (1 exemplar project, 2 inner/outer balance, 3 mutual aid, 4 global problematique, 5 harmonisation and 6 experiential learning) (3) Artificer/Bushy Learning Circle environment (BLC) - the emphasis will be on collaboration not competition so that as (1) and (2) are being undertaken the students will be encouraged to collaborate and assist on another in terms of specific skills and exemplar project design, fabrication and completion. Here the students will learn about and practice the integration of (1) Adult Education methods, such as Learning Circles and Action Learning, with (2) the Artificer Bush Mechanic Principles and (3) Shaman | Mason wisdom to a point where they can design and operate their own action learning circle on Shamanism | Masonicism, in a particular topic of choice, when they return to their home community.

Practically speaking for example the three layers are: (1) Certificates - in particular we start with several authorisation certificates for specific parts of the Biochar process for instance, retort fabrication, feedstock sourcing and preparation, safe chainsaw operation, timber selection and preparation, Biochar production, Biochar testing and quality assurance, Biochar application in gardening and agriculture, cooking with Biochar, Biochar and Permaculture, Biocharian recipes, Biochar applications cooking, fish keeping, health practices, art and craft (2) Artificer/Bush Mechanics Certificate - in line with that developed on < http://www.kal.net.au/portal/ > http://www.kal.net.au/portal/ top RHS Adult Learning button and under the Bush Mechanics Exemplar Projects button this would involve (1) listing on the BM site, and (2) membership of the Bushy blog http://thebushy.wordpress.com/ (3) Learning Circle Facilitators Certificate of achievement - here the students learn to design, run and facilitate a learning circle principally by being a learning circle participant then being debriefed on the design and operating principles therein. Application of the LC method of Adult Learning will be incorporated into the LC project*. Learning Circle e.g. a circle of shamans | masons - as per the following reference on Biochar (replacing 'Biochar' with 'Shamanic’ or Masonic' to give a flavour of what I am suggesting – see contents only below after the bridges picture). This would involve say FBook and Google group discussion etc. and membership of the Science-Artificers Guild blog. http://science-artificer.iwarp.com/index.htmlSee also http://crafterscircle.com/archive2011/ Issue 1 on Biochar. * Wildman, P. (2011). BioChar Action Learning Circles: toward a future Nature can live with. Action Learning Circles based on Paul Taylor's The BioChar Revolution book (2010). P. Wildman. Brisbane: The Kalgrove Institute, with Topic Guides - 40pgs.

In addition: (4) The Bushy Shaman | Mason would now become a member of the ScienceArtificers Guild - say http://science-artificer.iwarp.com/index.html and membership of the Science-Artificers Guild blog..

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(5) The Guild would have an eZine CRAFT of which I have developed a beta http://www.crafters-circle.com & https://groups.google.com/forum/?fromgroups#!forum/craftyexchange

Conclusion I suggest we need a ‘bridge of boats’ (see illustration below) approach that will allow anyone to position themselves where comfortable and where they feel they have a stable adult learning (http://www.youtube.com/watch?v=vLoPiHUZbEw ) platform that can be anchored (at least temporarily) against the currents (notwithstanding floods!). Such a bridge can be built from each side of a esoteric-exoteric divide, depending on necessary design criteria and resource availability, and we each can craft and contribute our own boat to the overall effort. The number of platforms can be increased if the gaps are too great and or unstable – this allows for differentiation of the participants, across a divide, yet centred around a common intent (to bridge a bigger divide by integrating the exoteric Artificer and the esoteric Sharmanic | Masonic skills in a practical way for the general good). I see the common intent as similar to (my work in understanding of the core intent of) the craft/artificer/bush mechanic perspective.

Source: Neil Davison’s unpublished work 06-2012 neil.davidson6n@optusnet.com.au

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~~ Biochar â&#x20AC;&#x201C; learning circles for a future Nature can live with ~~

Action Learning Circles for

Paul Wildman Prosperity Press The Kalgrove Institute

Endorsements

Paul Wildman Because learning can be fun

paul@kalgrove.com

Kids and Adults Learning because learning can be fun http://www.kalgrove.com/adultlearning /

www.kalgrove.com/adultlearning/

Prosperity Press

Paul Taylor Transforming Agriculture & Environment

potaylor@bigpond.com http://Biocharbooks.com/The_Biochar_Revolution

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Dolph Cooke The planet is our canvas dolph@Biocharproject.org (Y)our BIO CHAR Projectâ&#x20AC;Ś. http://Biocharproject.org/

Biochar Association of the Northern Rivers (BANR)

Wayne Wadsworth hellowadzy@gmail.com

http://sites.google.com/site/reversinggreenhouse/

Mark Brophy http://studycircles.net.au/ mark.brophy@studycircles.net.au (endorsed)

Millennium Project ~ Global Futures Studies & Research: Australasian Node PO 73 Northgate Brisbane 4013 www.StateOfTheFuture.org (endorsed)

Iona Miller Endorsed by the Guild http://thebushy.wordpress.com/ http://www.kalgrove.com/adultlearning/

Publication details Wildman, P. (2011). Biochar Action Learning Circles: toward a future Nature can live with. Action Learning Circles based on Paul Taylorâ&#x20AC;&#x2122;s book The Biochar Revolution (2010). Brisbane: The Kalgrove Institute. With Topic Guides - 70pgs.

Published by: The Kalgrove Institute in conjunction with The Biochar Revolution This the Biochar Action Learning Circle is endorsed by Adult Learning Australia's Learning Circle Program Contact details: Paul Wildman paul@kalgrove.com Q1:2012. A5 V27 20-01-2012 8500words: 35pgs Prosperity Press c/- Kalgrove Institute PO Box 73, Northgate, Qld Australia 4013 Tel: 0412027818 E: Paul Wildman paul@kalgrove.com Cataloguing-in-Publication: Wildman, Paul, 1949- ... Biochar Action Learning Circles

The Biochar Revolution Inc. PO Box , Uki, Qld, Australia Tel: +61 2 66795259 E: Paul Taylor potaylor@bigpond.com Bibliography: ISBN 978-1-875603-12-1

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Wildman, P. (2011). Biochar Action Learning Circles: toward a future Nature can live with. Action Learning Circles based on Paul Taylor’s The Biochar Revolution book (2010). P. Wildman. Brisbane: The Kalgrove Institute. with Topic Guides - 40pgs.

Key words: 1. Biochar. 2 Learning Circles, 3 Action Learning, 4. Community development - Biochar aspects. 5.

Biochar development - sustainability 6. Community development - study and teaching.

Copyright: © 2011 Kalgrove Institute. Q4 2011

14. Appendix G: Research Ethics disclosure for this eBook series In conducting the research for this eBook series I have sought to respect the following research ethics: Figure 12: Assessment of the Ethicality of this action research

1.

2.

3.

4.

5.

6.

Ethical principle ~ to avoid: Trimming Cooking Forging Plagiarising Paraphrasing Appropriating

7. Channelling 8. Ignoring 9. Hubris 10. Misplaced concreteness

Explanation - Research in General

My score

Smoothing out reported results by quietly dropping ‘non-conforming’ data Using methodologies etc. to get the desired result Fabrication of data, and subsequent results Claiming the work of another as yours without ascription Slightly changing the work of another, claiming it is yours without ascription Claiming credit for work someone else did and you did not do. Recognising IP and also Global Commons concept of IP Turning a ‘bind eye’ to other explanations of one’s data – tunnel vision Turning a ‘blind eye’ contravention of these ethical principles by other researchers Forcing new research to be 100% accountable to the existing paradigm – paradigm blindness Mistaking the map/formula for the territory/reality of what is happening

08 06 08 06 06 08 09 09 10 10 ∑ 80

to seek: 1. Grounding in practice 2. Participative 3. Epistemologically Catholic 4. Efficacious focus

5. Intergenerational 6. Capacity building 7. Multiple perspectives 8. Reflexivity 9. Cultural diversity

10. Systemic

Explanation – Action Research in Particular Action Learning/Action Research (AL/AR) practitioners aim at and/or ground their work in the world of practice.

AL/AR is explicitly and actively participative. That is, research and projects are conducted with, for and by people rather than on people.

AL/AR practitioners openly acknowledge and welcome a wide range of ways of knowing (including intuitive, experiential, presentational as well as conceptual) so that action and understanding are each embodied in the other.

AL/AR practitioners address questions that are of significance to the flourishing of human community and the more-than-human world as related to the foreseeable future.

AL/AR practitioners actively consider the ethics of research practice for this and multiple generations.

AL/AR practitioners seek to develop enduring capacities amongst those involved within projects AL/AR practitioners appreciate and acknowledge first (personal), second (interpersonal) and third person (systemic) perspectives.

AL/AR practitioners engage reflectively and critically with methods and methodologies in the design and implementation of research AL/AR practitioners acknowledge there are culturally distinctive approaches to Action Research and Action Learning. They seek to make explicit assumptions in the cultural tradition from which they work, and to understand differing traditions.

AL/AR engages the context of research with systemic thinking and practices i.e. systemic as well as systematic

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10 10 08

10

09 07 07 10 08

08

∑ 87 to recognise: 1. Refereeing

2. Reassembly

3. Deferral 4. Cherry picking 5. Non Experiential

6. Cognoscenti 7. Market 8. Privatised IP 9. Mutual co-arising

Explanation – revealed by PW’s research experience To recognise the falsity of the conventional blind refereeing system whereby the new is adjudged by the old and by the guardians of the paradigm palace so to speak All senior researchers I know get publications by mixing and matching sections from various papers to generate a ‘new’ document duly ‘refereed’ and published in their ‘respected’ journal For instance referral of ones newest book chapters to ones (graduate) students without ascription The elite researchers cherry picking the low hanging fruit for themselves even when these fruit have been pointed out by the newbie researchers Allocating research funds and academic tasks to researchers who have no experience in what they are researching/pedagogicalising and developing curriculum for e.g. a teacher writing a unit on organisational development Valorisation of the cognitive i.e. head first over the chiritive i.e. hands on The state and its derivatives such as the University are now firmly annex’s of the market and unable to provide a site of resistance to anything much The tension between PrIP & PuIP (PrivateIP and PublicIP) – all my work is CCC’right Creative Commons Copyright ie PuIP All work no matter how private is an outcome of this (Buddhist phenomena) and is seldom acknowledged esp by PrIP above.

K is conceived as derivative from grand theory not synergised from local theory

10

08

10 10 10

08 09 10 08

09 ∑ 84 Source: P Wildman 05-2013. Principles 1-10: Drawn from Davis (2003:587), Principles 11-20: from the document Principles of Action Research and Action Learning developed by ALAR the International Action Learning and Action Research Association March 2013. Principles 21+: my personal contribution, these are idiosyncratic and should be seen as valid yet tangential to the first 20. See www.alara.net.au for more details. Scoring: 1 is fully non-compliant 10 fully compliant with the Principle. Comments and feedback welcome to paul@kalgrove.com 10. Local Knowledge

Appendix Conclusion: In reality this research is far from perfect and indeed I would consider this eBook series to be of substance and quality however to be of a different quality to PhD work. It is, however designed to be so and on balance, this review shows this research is ethical.

No research would score 100 though one would expect a PhD to score say 90+. Quantitative Heuretic Research techniques such as Grounded Theory can always be (quite correctly) accused of ‘cooking’ etc. as they are a bottom up local theory approach and as such contravene the top down grand theory approach of conventional science. So in some ways the lower score in no 2 above is to be expected.

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Footnotes 1 Grounded Theory method (GT) is a post-positivist constructivist (being the opposite of positivism) systematic research methodology in the social sciences for both qualitative and quantitative inquiry, though usually being involved with the former, involving the discovery of theory through the analysis of data. It is mainly used in qualitative research, but is also applicable to quantitative data.[3] Grounded theory method is a research method, which operates almost in a reverse fashion from traditional research and at first sight may appear to be in contradiction to the scientific method. Rather than beginning with a hypothesis, the first step is data collection, through a variety of methods. From the data collected, the key points are marked with a series of codes, which are extracted from the text. The codes are grouped into similar concepts in order to make them more workable. From these concepts, categories are formed, which are the basis for the creation of a theory, or a reverse engineered hypothesis. This contradicts the traditional model of research, where the researcher chooses a theoretical framework, and only then applies this model to the phenomenon to be studied.

I sought to undertake this GTResearch by referring to the three ‘hallmarks’ of Glaserian GT which are unique for Glaserian GT which is used in this eBook series and explicated in eBook1: (1) Q: Are there many equally justifiable interpretations of the same data? A: find the core variable (the main concern and its recurrent solution) as the first stage of the study, and delimit to the core variable (2) Q: How do I get through to exactly what is going on in the participant's recurrent solution of their main concern?

A: the researcher suspends his/her preconceptions, remains open, and trusts in ‘emergence of concepts from the data’ (3) Q: Can I avoiding descriptive interpretations in favour of abstract conceptualisations ? A: Yes by the method of constant comparison, which facilitates the discovery of stable patterns in the data (i.e., emergence of patterns to the emergence of key categories to the emergence concepts to the emergence of relationships between the concepts to the emergence of Theory).

For me GT produces Grounded Categories (GC)/Grounded Chreodes rather than Theory as such. LT steps could be: (1) to list the categories under the key emergent categories, in this instance Exemplar Project, and then (2) articulate a causal relationship between the subsequent categories and this ‘strongest’ one and vice versa (the other five principles do not fit into the EP or else they would be within it in accordance with GT method) which subsequently could be (3) tested/disconfirmed. These GC’s are the input for what may be called Local Theory.

LT and GT, overlap [Guba (1990)] although LT can be generated in ways other than through GT, e.g. through Case Studies.

In this footnote Theory is used in the broadest sense of: an organised body of knowledge applicable in an articulated causal non-synchronistic way to a relatively wide variety of circumstances and subsequently less broadly as: a particular conception or view of something to be done or of the method of doing it; a system of rules or principles and more specifically: a coherent group of tested general propositions, commonly regarded as correct, that can be used as principles of explanation and prediction for a class of phenomena. NB: It may be that one can argue that in many qualitative research contexts the relationship is acausal or even synchronistic i.e. variables/principles are related by meaning and coherence rather than by direct linear sequential causation. So that meaning coheres in this situation when you look at the system and it is unique to the system and to the lookee and looker. This could be called Quantum Causation and even Quantum Grounded Theory or Qualitative Cold Fusion approach to social systems theorising. Dear Reader: this NB is purely speculative.

For me then, in summary, and final overview of the eBook series, a disconfirmable LT in relation to the Bush Mechanic, constructed around the six emergent Grounded Categories from this enquiry would go something like the Bush Mechanic (Artificer) (BM) phenomena is an expression of a now defunct even archaic yet crucially relevant praxis based epistemology that is not primarily cognitive or behaviourist, and is based on thinking and learning through doing and hand crafting, expressed in a physical Exemplar Project(EP)(P1) in such a way that the

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Systems involved Harmonise (P5) i.e. resonate in the EP which is state of the craft for the person and the craft involved, and expresses Mutual Aid (P3), in a unique ingenuous praxial response to the Global Problematique (P4) in order to ‘get the job done’ and thus to Learn (P6) via. Action Learning- learning by doing, about the world in a way that generates personal, professional and community development (P2) and demonstrates practically today that ‘a better world is possible tomorrow for our grandchildren’. BM=A=ϯ [EP+H(I/O, S)+MA+GP+AL].

V6@26-05-2012.

GT can be seen as a set of categories that are retrofitted conjecturally to the data. This hardly means that the conjecture has any relationship to what is going on in the data. This lack of ‘hard data’ relationship to the real world as is, this forcing the real world as one wants it to be, can lead to making GT appear as a waste of time and a subterfuge. I would agree and add that this also applies to hard science in that (theories refer to causality) causality is suggestive, layered, multiple, incomplete and provisional.

Detailed exposition of this position is beyond the scope of this eBook.

2 See Mark 8:36-3 3 Components of the TTCT (Torrance Test of Creative Thinking (1962)): 1 Emotional expressiveness; 2 Visualisation - internal, richness, unusual; 3 Storytelling – articulateness, fantasy, colourfulness and richness of imagery therein; 4 extending or breaking boundaries, 5 movement or action and expressiveness, 6 humour, 7 synthesis of - incomplete figures, lines and circles. Incredibly the Enlightenment, but not the Renaissance excludes 1, 2, 3, 4, 5, 6 and 7 from rationality and thus competence (little chunks of applied rationality).

See: http://www.ststesting.com/ngifted.html, http://www.indiana.edu/~bobweb/Handout/d3.ttct.htm, http://mad4science.wordpress.com/tag/dr-kyung-hee-kim/ http://www.thedailybeast.com/newsweek/2010/07/10/the-creativity-crisis.print.html This then is the ‘unstandard’ i.e. backward rush toward standardisation, rote memorisation and national testing instead of local and individual innovation has enormous consequences. It may be too early to assign a cause for the drop in creativity, but the usual suspects are frequently blamed, too much TV and computer time, not enough exercise, role play along with unstructured play and even paracosms. Another aspect of the decline in U.S. creativity may be attributed to our educational system. America’s current mania for high stakes standardised testing may be boosting test scores at the expense of creativity. School systems are under tremendous pressure to encourage conformist thinking and for the students to give the ‘correct’ answer, not the creative one i.e. the very definition of creativity: alternating between divergent and convergent thinking, they arrived at original and useful ideas.

Indeed by the time they reach adulthood ‘GenWeb’ers’ will have spent 10,000 hours (yes 10,000- incredibly and co-incidentally the archaic figure for techne mastery), enter stage left enter Homo Interneticus ~ ‘collective intelligence trumps creactive intelligence’. Again enter stage centre the ‘world brain’. Wildman and Gidley (1996).

There is some recognition of the need for creativity in pedagogy in Europe however there remains little of the structural and indeed pedagogical barriers mentioned in this eBook.

4 Actually many of the city states did unite under four larger unions. In the Peloponnesus, the kingdom of Sparta conquered many of the smaller villages on the two peninsulas to the south and finally the Messenians, including Ithome and Pylos, to the west, joining them into the Spartan League. Further north the city state of Argos united under it the ancient cities of Mycenae and Tiryns. Athens took possession of the little city-kingdoms on the Attic peninsula, including Eleusis, Decelea and Marathon, creating the Athenian League. And to the north of Athens a fourth union, the Boeotian League, was led by Thebes, uniting her with Delium, Aulis, Thespiae and Plataea, among others. Other city states include (and this list is by no means complete, there were more than 230 absolutely independent Greek city-states).

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Of the 100,000 for instance (Athens 500BC) around 1/3rd were slaves, 1/3rd women and children, plus there were other forms of non-citizens such as Thetes (hired labourers from other Greek SC’s and Metics free non-citizens skilled labouring – trirene building and rowing), so that the 100,000 reduces to some 30,000 s the source bed for Socrates’s emergence.

5 This approach suggests Kids and Adults Learning, my Bush Mechanic Action Research Program and Learning Circles can provide a qualitative case study within an interpretive constructivist epistemology that explores the construction and engagement of the informal curriculum and the subsequent interaction with rationalised systems of knowledge by young autodidactics between the ages of 9 and 15. This age group can then provide a link between kids and adults learning. The analyses of these constructions, engagement and interactions coalesced into three themes. Theme one establishes autonomy as a feature of autodidaxy through its relations with commitment to endeavours, connections along the experiential continuum, and perceived confidence in abilities to learn and to organize the social environment for further learning. Theme two entails the inherent connection participants conceive between interests and progressive, challenging goals. Theme three focuses on how interests are initiated through the exploratory stance of the participants as they purposefully seek out experiential problems from their environment, as well as the control of habitual patterns of pursuit and moments of interest accountability.

These themes in relation to the informal curriculum and interactions with rationalised systems of knowledge result in three key findings. First finding, rigor is found to operate at multiple levels within autodidactic endeavours; secondly, relevance functions as initial questions arising out of productive questioning and questing tether knowledge to experience and results in persistence and versatility of interest; and thirdly, the finding of autonomy operates as a process of choice which frames interests with future orientations that afford challenging experiences resulting in joy and fun in the progression of knowledge and skills associated with the interest.

Data analysis throughout the themes and findings discussed above culminate in three implications for the informal curriculum. First implication, while not engaging all of the disciplines traditionally associated with formal schooling, the informal curriculum does afford opportunities for the rigorous interaction with rationalised systems of knowledge. Second implication, the informal curriculum also allows for distinct processes by which connections are made along the experiential continuum resulting in relevance. Third implication, in order to facilitate the use of the informal curriculum in formal educational institutions, research is needed in which the informal curriculum is operative to varying degrees in contexts with differential affordances of autonomy, most critically with learners to form a variety of lived life experiences from the curriculum within the structure of an educational institution. [PW: I question that no. 3 is possible or even desirable] NB: This foot note based on the abstract from Wacker (2009).

Critically the carry over to an independent pursuit of learning opportunities, for both the child and the adult, both beyond and outside formal educational settings is the basic building block of a ‘learning society. Wacker (2009:39).

6(a) See Karl Stockhausen for music composed by this Aleatoricistic anti-method.

6(b)Applying the CATTt anti-method mnemonic through the use of a ‘deconstructive manifesto’, identify Heuretic categories in this eBook series viz. please see a [ ]: 1.

Contrast [the ‘vs’]: the new method is opposed to an old one; [chiro (anti-method the opposite of the method) cp. cognitive (method) pedagogy] 2.

an Analogy [the ‘cf.’]: it is practised as a heuristic by analogy with an existing practice; [Artificer]

3.

Theory [the ‘via’]: it literalises a theory; [Artificer Learning – Action Learning Circle]

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4.

Target [the ‘→’]: it is applied to an existing field; and [pedagogy]

5. tale [the ‘as’] it is ‘dramatised’ in a particular form or genre. [exemplar project of CRAFT and the Bush Mechanic genre]

‘CATTts,’. See: http://seansturm.wordpress.com/2010/11/19/heuretics-gregory-ulmers-anti-method-method/ and Ulmer (1994:8-10)

6(c) PIDIL – a ‘D’esign process developed and discussed in detail in eBook 1&2 – Prioritisation, Idea, Design, Implementation, Learning.

6(d) Intriguingly AI has huge difficulty with anti-method and in particular these forms thereof. For instance we as the peak achievement of evolution over billions of years can be taken low by a bunch of single-celled organisms.

See Christian (2011:265). Finally then at this point we may well say we can discern yet faintly deus ex machine.

6(e) So here I seek to identify a certain amalgam of Heuretics/Aleatory/Prosodic embedded in haptic praxis as akin to the Artificer/PIDIL design process/Exemplar Project in the anti-method electracic Bush Mechanic/CRAFT processes explicated in this eBook series.

6(f) as Heuretics is about innovation and recreation the anti-method directly intersects Adorno’s negative dialectic.

7 In the Republic, Plato has Socrates fulminate against the works of art, and thus the work of the artist, saying, ‘they know little of nothing about the subjects he represents and ….his art (music, poetry & craft) is something that has no serious value’. Yet Socrates’s daemon (his conscience) visits him still and he muses ‘perhaps there is a kingdom of wisdom from which the logician is banished?’ Perhaps art may even be a necessary correlative and supplement of science. Perhaps? McGilchrist (2009:286-288). For this reason Nietzsche sees Socrates not as the founder of the west but as its first degenerate as he had lost touch with ‘intuition.’

8 The US Bureau of Labor Statistics (USBLS) calculates six alternate measures of unemployment, U1 through U6, that measure different aspects of unemployment: U1: Percentage of labour force unemployed 15 weeks or longer.

U2: U1 + Percentage of labour force who lost jobs or completed temporary work.

U3: Similar to U2 = Official unemployment rate per the ILO definition occurs when people are without jobs and they have actively looked for work within the past four weeks.

U4: U3 + ‘discouraged workers’, or those who have stopped looking for work because current economic conditions make them believe that no work is available for them.

U5: U4 + other ‘marginally attached workers’, or ‘loosely attached workers’, or those who ‘would like’ and are able to work, but have not looked for work recently.

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U6: U5 + ‘underemployed workers’, part time workers who want to work full time, but cannot due to economic reasons U7: U6 + prisoners (PW 02-2012) U8: U7+ the disabled or ‘othered’ workers (third world, diff. race/relition/ethnicity etc.) (PW 02-2013) Note: ‘Marginally attached workers’ are added to the total labour force for unemployment rate calculation for U4, U5, and U6. The US BLS revised the CPS in 1994 and among the changes the measure representing the official unemployment rate was renamed U3 instead of U5. It is estimated U7 is twice U3.

Statistics for the U.S. economy as a whole hide variations among groups. For example, in January 2008 U.S. unemployment rates were 4.4% for adult men, 4.2% for adult women, 4.4% for Caucasians, 6.3% for Hispanics or Latinos (all races), 9.2% for African Americans, 3.2% for Asian Americans, and 18.0% for teenagers. Also, the U.S. unemployment rate would be at least 2% higher if prisoners and jail inmates were counted e.g. say U7.

Principal source: http://en.wikipedia.org/wiki/Unemployment

9 This then begs the question of Being and World – Urge and Demiurge – God and the subaltern god who creates the manifest universe. Clearly this is beyond the scope of this eBook.

10 In this eBook I choose the use of the word Archaic and tend to use it as interchangeable with the word Ancient.

Archaic has more of the flavour beginning or early stages or direct as in Sauvage or Prim’e’itive, so in reinventing the west we can go back to the beginning as we go forward toward a Modernity Archaic Renaissance Revival. Whereas Ancient refers mainly as the reverse i.e. something very old i.e. the meaning starts from now and looks back where as Archaic starts from back and looks to now.

11 I recall the dilemmas of the Government by the Guilds dilemma of the middle ages where like all professional groups the guilds brought in elite exclusivity and demarcation in bucket-loads. From an Modernity Archaic Renaissance Real perspective the guilds as government and its later manifestation in the 1930’s as top down governance model of technocracy (indeed that is what Nazism could be seen as one gigantic technocratic state under the guise and rubric of the Modernity Renaissance of Teutonic Knight’s of the SS) is not endorsed as part of the bottom up MARR model espoused in this eBook.

12 Associated Archaic concept constellation includes: [A] AA Timeline: In a technical sense the archaic period in Europe is generally considered to fall between 800BC and 500BC. For the purpose of this eBook however, we push the timeline back some 15millennia BP and the Archaic period may be considered to cover from at least 8000BC to 500AD i.e. Egypt 12000yBP, Atlantis 11,600yBP – no direct evidence, Globekli Tempe Turkey 11000yBP, India 8000yBP, from Malta 7000BP through Newgrange (5200BP – from approx. the beginning of the middle Neolithic period) through the bronze age 4000BP-2600BP through the Iron Ages (2600BP-1500BP) and the commencement of the Middle Ages to the rise of the Church (1500BP) – all within the Neolithic to Modern periods. Gujarat India 9500yBP, Jaihu and Peiligang China 9000yBP, Olmec South America 7100yBP, Malta 7000yBP, Newgrange 5000BP, Pyramids 4500yBP, wheel invention 6500yBP with the Australian Aboriginals and China as the longest and second longest surviving cultures 60000yrs and 9000yBP respectively. 10milleniaBP is generally considered to be the beginning of agriculture and the conclusion of the last ice age. Recent discoveries however are pushing the archaic timeline back up to 12milleniaBP – pre-Neolithic, and increasing sophistication of tools, uniformity of measurement and astronomical observations – as further discussed in this chapter. http://www.buzzle.com/articles/oldest-

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civilization-in-the-world.html. In the body of this eBook I posit the idea that all this suggests that (macro)-history is cyclical not linear.

In the subsequent paragraphs of this footnote the reader will note that this author adduces evidence that one can push the concept ‘archaic’ and ‘civilisation’ back many many tens of thousands of years and problematises the simplistic ‘times arrow of progress’ ascendancy approach of modernity cp. the primitive barbaric and the archaic of prehistory. I do this though firmly within the bounds of evolution.

[B] AA Technological change: Carl Sagan (1980) is reported to have said we could have got to the moon 200years before we did if (we had continued with the techneology of the archaic) which was subverted by the church – I am inclined to agree and suggest it would have been more like double that.

[C] AA Sociological change: I would add that we would have got democracy, in the West, at least 200 years earlier should have Luther, Calvin and Cromwell stood by the social gospel.

[D] AA Educational change: The Decurion melded into the Monastery with its rigid hierarchical power structure and requirement of strict observation of even the minutiae of rules, swearing of fealty to the pope and so forth.

Today we see this in the prison, school and hospital. Foucault (1979). An alternative today would be a vertically articulated learning enrichment system for kids and adults learning which, would be delivered in a (w) holistic way as learning is understood to occur in ones lived life i.e. with kith and kin and in community through intergenerational mimesis, mentoring and apprenticeship. This would allow real bonds to develop between people and nature and a deep respect for the civic commons. Myths are used to explain how we fit into the landscape, world and ultimately cosmos. Oral traditions are respected. Science and technology are still respected yet used to support not drive this learning process – this is what I call ‘T’echne cp. the now ubiquitous Technique. Thus, we can arrive at reconciliation, an interface not so much an integration indeed a harmony.

Critically, and in line with the sub title of this eBook - to see the newness of the old as well as the oldness of the new – lived life includes ‘E’experience that is Tradition, in addition to ‘e’xperience of one’s individual lived life.

Critically, to learn from tradition, one needs must be able to extract meaningful and worthwhile patterns from the past, bypassing dogma etc., and to let others go. Here each person’s experience matters and not valorising or totalising a certain type of experience i.e. Western, middle class, northern, Xtian, abstract, male, heroic and even white i.e. the victor. Ogden (2011:103). Here experience includes ‘experiences’ such as ‘love’, and its discontents (so to speak), ‘rejection’, ‘success’, ‘failure’, ‘lust’, ‘anger’, ‘happiness’ and so forth – the affective realm, as well as the realms of aesthetics, kinesthesics, praxis and noospheric realms..

Furthermore I argue that forecestors and ancestors are important, and while we can never know the future with certainty, we must allow a certain provisionality therein as we move forward so that our forecestors can in a sense speak or at least have the room to be included in some meaningful way. In this sense ‘lived life’, in its broader sense, has the notion of Masini’s 200 year present 100 behind us and 100 in front of us. Here I do not endorse creating a tabula rasa in both sides of the individual.

[E] Marxist riposte: Today however, in neoliberal capitalism from a Marxist perspective, Science Technology And Training/Education (STATE) are used by the elite controlling the ‘relations of production’ inc. the monopolistic control of opinion/media, more as ‘Forces Of Production’ (FOP) and not liberation, and thus STATE tend to act to preserve the Status Quo promote heteronomous dependency and consumption cp. autonomous labour and endeavour. This effectively prevents the development of critical thought or imagination or reflection or action in the belief that the world can be any way other than what it is. IS = OUGHT. Here STATE expressed through the Nation State on behalf of the power elite STATE as codified in large corporations inc. WTO, IMF, World Bank etc., then the nature of our Western society flows directly from, and in turn reifies, these FOP. STATE then, in turn uses these FOP’s to reify its own position, say through the drive for ‘international competitiveness’ and the commodification of education and training. Thus in this sense Pedagogy is a crucial FOP and an intrinsic sustaining aspect of STATE and thus the Nation State. So for a different society we need to re-design the FOP to stop, at a fundamental level and in ‘prima mobile’ sense the forces of socio-economic agglomeration and to encourage, again at a fundamental level and in ‘prima mobile’ (as in first movement) and ‘deeply interfaced/integrated’ system senses the socio economic forces of economic differentiation and diversity.

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I submit that A∞MRR incorporating for example, Artificer, Glocalism, Community Economy Development, Kids and Adults Learning, Learning Circles, Biomimicry is a ens realissimum (the real thing)of one such re-design.

[E] The Tao of the Ten Thousand Things The great Tao covers everything like a flood.

It flows to the left and to the right.

The ten thousand things depend upon it and it denies none of them.

It accomplishes its task yet claims no reward.

It clothes and feeds the ten thousand things yet it does not attempt to control them.

Therefore, it may be called ‘the little.’

The ten thousand things return to it, even though it does not control them.

Therefore, it may be called ‘the great.’

So it is that the True Person does not wish to be great and therefore becomes truly great. Tao-te-ching V34. http://www.thebigview.com/tao-te-ching/chapter34.html [F] Ancient Greek Artificer Pedagogy: In a similar vein in 518BC Greek philosopher Pythagoras established his school, in Italy, with 5years instruction followed by 3years of listening in silence to philosophical discourse then a further 5years of training both physical and mental inc. intuition. The first 8 years students were known as exoteric and the following 5 esoterics. Intriguingly the Jesuit training period is 7 years and the Medieval Apprenticeship 7-10years. From different perspectives we approach the 10000 things/hours of the exoteric.

[G] Other related A concepts: In particular (1) these above timelines, (2) Kids and Adults Learning, (3) our way of giving is our bank, (4) potlatch, (5) techne, (6) sauvage, (7) heterotechnic co-operation, (8) stigmergic collaboration, (9) oikonomia, (10) em-bodied, (11) en-vironment-ed, (12) the ten thousand (myriad) things/hours, (13) journeyman’s piece and its precursors (self and community cultivation through works of capability/consciousness) and other repetitions of, (14) conscious self and community development. The timeline breaks for almost a millennia from 500 AD to 1600 with the European Renaissance being generally dated from 1350 to 1600 to our present time, which overlapped with the Medieval era and laid the groundwork in contention with that of the church for the re-emergence of the AM link. The Archaic Modern timeline starts again in early 1600 after the martyring of Giordano Bruno. The time line then starts to fracture again after the ‘full steam ahead’ industrial revolution commences by 1800 and recommences with the recognition of its failure and contribution of the global problematique post 2000.

So for the purposes of this eBook the Archaic↔Modern timeline is (1) 3200BC to 500AD; (2) 1600-1800; (3) 2000+

13 Here Dingle (1988) and Kropotkin (1902) refer respectively; see also Elder (1998), Grasby and Hill (1988), Lawlor (1991), Taylor (2004), Trudgen (2000) and Wildman (1996, 2002a&b, 2004). In subsequent points esp.

No’s. 2, 3, & 4 one can see here echoes of Ghandi’s Satyagraha, Sarvodaya and Swadeshi respectively. The basic

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human condition was more as fabricator rather than destroyer more as collaborator than as competitor, Arendt (1970), (1975).

14 It is important to note the ominous macro-historical parallels between the Nazis and Jews: both were committed to racial superiority and integrity, both were trenchantly patriarchal indeed the Jewish people are the oldest surviving patriarchy (5000BP cp. Germanic tribes 2300BP) – as the Australian Aboriginals are the oldest surviving culture (50000BP). Maybe the holocaust was in one sense a worst case ‘alpha male’ contest.

15 The key principles of the Enlightenment (I think therefore I am – Descartes) of the mid 1700’s included the: (1) Primacy of reason, (2) Existence of universal truths e.g. in Science, (3) Centrality economics to politics, (4) Modern view of Progress as history and therefore time’s arrow travelling one way only i.e. from immaturity (archaic) to superstition (sauvage) to maturity to reason and to freedom, (5) Individual as morally autonomous agent, (6) Popular Government Of/For/By the people, (7) Secularism. NB1: These are not in any particular order other than mine in that the first four express the dilemma of Modernity whereas the final 3 the essence of modernday freedoms, NB2: many of these are not new however they are reinscribed in the Enlightenment.

Today the Enlightenment is often viewed as a historical anomaly, a brief moment when a number of thinkers infatuated by a remarkably narrow conception of reason vainly supposed that the perfect society could be built on common sense and tolerance, a fantasy which collapsed amid the Terror of the French Revolution and the triumphal sweep of Romanticism (resurgent Renaissance). Religious thinkers repeatedly proclaim the Enlightenment dead, Marxists denounce it for promoting the ideals and power of the bourgeoisie at the expense of the working classes, postcolonial critics reject its idealisation of specifically European notions as universal truths, and post-structuralist’s reject its entire concept of rational thought.

Sources: http://jan.ucc.nau.edu/~jo52/POS254/Enlideals.html http://public.wsu.edu/~brians/hum_303/enlightenment.html

16 The number of people killed at the major extermination camps is estimated as follows: Auschwitz-Birkenau: 1.4 million; Belzec: 500,000; Chelmno: 152,000; Majdanek: 78,000; Maly Trostinets: 65,000; Sobibór: 250,000; and Treblinka: 870,000. This gives a total of over 3.3 million; of these, 90% are estimated to have been Jews. These seven camps alone thus accounted for half the total number of Jews killed in the entire Nazi Holocaust. Virtually the entire Jewish population of Poland died in these camps. Finally, of the 750,000 Jews in Germany and Austria in 1933, only about a quarter survived. Although many German Jews emigrated before 1939, the majority of these fled to Czechoslovakia, France or the Netherlands, from where they were later deported to their deaths.

Source: http://wiki.answers.com/Q/How_many_Jews_were_killed_in_the_Holocaust#ixzz1YElVsEFq and http://en.wikipedia.org/wiki/List_of_Nazi_concentration_camps So Auschwitz in general was not a war, not a civil war, not civil unrest, not colonisation and not imperialism so what was it? It was a State destroying its own citizens in a methodical bureaucratically managed socially acceptable and industrially scaled long term process over a decade.

17 Another aspect herein is the terror unleashed on the German people by the Sondergerichte (basically Military Law courts sitting in civil proceedings - this amounted for around 12000 German deaths).

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18 These outcomes from my decade long Grounded Theory Action Research project excavation revealing the hidden dependence of the concept of ‘bushy mechanic’ on social meaning by teasing out the(se 6) manifold threads of significance that link it to different features of its historical context. Possibly these six as well as the many other possible formations can in some sense and in part provide a shelter from the disenchanted world of enlightenment language. Foster (2007:38, 45).

In this Adornoian way the subject (object in Kantian terms) viz. experience can, I humbly submit, be re-enchanted – returned to life – unmutilated and ultimately ‘spiritualised’ as the concepts (bush mechanic) dependence on its historico-lived-life context becomes manifest and in this sense of becoming of Heidegger’s (1) aletheia and (2) intentionality represents one dimension of the subjects ‘self-reflection’, others, in my opinion, include (3) emotional response inc. empathy, (4) praxis learning’s, (5) lived life or Volk wisdom, (6) historical situatedness, (7) incarnated epistem and (8) disincarnated metaphysics as in a koan. NB: None of these 8 exist fully within the enlightenment/modernity (‘tis a moot point regarding colleague Shakespeare though) what may be called the ‘logic base of bourgeois epistem’ which essentially conflates ‘world’ into ‘word’ and ‘word into fact’ and its view of language viz. the sole means of valid communication is ‘logos’ the word say ‘table’, its object is ‘the object’ say an actual table, and the subject is the addressee a human being say ‘me’ saying and pointing to ‘a table’. Here with the Bushy, in some small yet significant way, we seek to re-member and re-enchant action/experience and, by locating the locus of authenticity as within action itself, enable action thereby to take itself, including us, from being purely instrumental to being substantive viz. inc. its intervolvement with the six manifold threads inc. intentionality, passion, sociality and theoretical matrix Detailed discussion of the Participatory Action Research method using Grounded Theory, which is the Qualitative Research Methodology which, underpins is given in eBook 1. In the three years subsequent to the publishing of the outcomes Wildman (2008), numerous informal conversations and interviews have been held with a wide range of bush mechanics and those associated therewith. In this way I as the researcher have moved through the five stages of research identified by Stehlik (2002:18), [indicates Tuckman’s (1965) group formation phases - I suggest these phases can also apply in 1on1 research situations though potentially within the one conversation/interview]: (1) complete-observer [forming], (2) observer-as-participant [storming], (3) participant-as-observer [norming] and (4) full-participant [performing] and finally (5) leaving-the-field [adjourning].

Often in GTBAR (Grounded Theory Based Action Research – to me applied hermeneutics inc. induction to determine the 6 key principles) ones role moves between all [five] while the group hopefully moves in a more linear sequential manner. Here I aim for an ecology of pedagogical structures and process emergent from informal unstructured systems of learning such as reported here and, for instance, Learning Circles (LC). In terms of the latter this is one key reason why LCl’s need to be 5 circle meetings in length.

19 For indigenous Australian Aboriginals this comes by way of Dreamtime ∞Todaytime interface as per, for instance, Wildman (1996).

20 Neoliberalism may be widely understood as a ‘theory of political economy based on a managerialist modus operandi for society which is based in turn on the belief that human well-being can best be advanced by the narrow rationality of the maximisation of entrepreneurial freedoms within an institutional framework characterised by minimised Government, user pays, commodification of services and the civic sphere, private property rights, individual liberty, unencumbered markets, and free trade’ (Harvey 2007: 22)(adapted PW). We see this Neoliberalist’s narrow rational management’ism in Status Quo Pedagogy, public policy, education policy and so forth as discussed in this eBook series. In this sense neoliberalism is a subset of modernity which in turn is a subset, even distortion, of the Renaissance. Ultimately this ‘ism becomes doxa and for instance is asserted in various UN publications on Sustainable Development.

Here not only the school and indeed society in general but also Nature herself have become annexes to the market to be cared for there-through. Pristine markets act as a homologue for pristine Nature. Even should Governments falter markets should be ‘resilient’ enough to continue without them. The individual herein is valued in as much

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as he or she can ‘adapt’ to naturalised eco-socio-politico-econo conditions of society and indeed the geology of the planet. So it’s not about security and harmony (the bushy path) in co-evolving with the world, even control (the fascist, objectivist, literalist path) in shaping the world to ones needs its about adaption to the world in shaping oneself to the world as one sees it. So in our modern world neoliberalism the human is conceived as resilient/usful in so far as he/she/we adapts to rather than resists the conditions of its suffering in the world. Reid (2012:76).

In parting I too have no truck with this ‘ism even though it is endorsed/naturalised by the UN (UNEP 2004), however the standard Socialist response of rejecting it in favour of renewed ‘European’ type Government uber allas’ again bypasses the Third Sector of Non-Government Community based governance. It is this latter one that engages the Bushy approach and neither of the other two.

21 Why CBT can’t work: CBT here is used in the Australian sense of disaggregated minor competencies denominated in three correct behaviours of the student without reference to individual student learning styles or the need to understand or be able to explain. So critiques of CBT (Competency Based Training) include: (1) disaggregative or skill not synthetical (2) Tayloristic/behaviourist in a new guise (3) mechanistic in the narrow sense of the term (4) non-innovative or creative as competencies can only be determined in existing knowledge, (5) discipline/calling specific and doesn’t stretch across disciplines/callings so necessary in small business, which in Australia produces some 90% of employment (6) no critical knowledge about how and why the world works i.e. no politicisation or conscientisation (7) no synthetical knowledge about how to put Humpty Dumpty back together again – so to speak (8) one size fits all places, sub cultures and students – top down centralised curriculum )doesn’t work for indigenous Australians but hey you don’t go to school – we will reduce your parents pension and thus you and your parents can go hungry until you do go to school), and (9) can only be used for knowledge for which there is an answer and only one answer at that and further that that answer can be manifest in behaviour i.e. no open ended questions/curiosity etc.

(10) does not foster inward growth/reflection/inclusion so vital in adolescence, (11) does not nurture, or even recognise, curiosity - kill of the spark of inquisitiveness that leads to curiosity and one kills off love of learning, and thence one kills off learning itself. Llewellyn (1991:48) (12) does not give the student access to critical knowledge Wheelahan (2009), and an extremely limited conception of competency as ‘behavioural skill at single task’ not ‘understanding at hand of human capability’ Buchanan, Yu, Marginson, Wheelahan (2009) (13) Skills are embodied and thus largely intuitive and heuristic and not abstract and thus largely analytic/disembodied/algorithmic. McGilchrist (1009:121), (14) thus skills resist the process of explicit rule following

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(15) In recent Western history skills have been seen to be algorithms vocational education has been downgraded, debased and subverted into emulating, not even imitating, machines, as we don’t look to understanding the machine. McGilchrist (2009:256) (16) even worse, we move from being a part to being the whole machine i.e. a ‘manchine’ through adopting behaviourism, the psychological equivalent of a mechanical world, vocational ed through Competency Based Training (CBT) humans are educated as if we are machines (17) in the final synthesis (after the final analysis) skills are heuristic, intuitive ‘inhabited’ collective hands on lived life ways of being and behaving base on imago/imitari (to form after a model or patter or original – our English words imitation/mimic/mimesis and remarkably imagination derives from this Latin root) and are not analytically structured, rule based algorithmic techniques. McGilchrist (2009:251). So in this sense key to any public pedagogy is: a power to mimic, b imagination, c collective context, d inner mental and physical dexterity.

CBT comes from an Enlightenment World View that maintains that skills are a analytical not synthetical, b behaviouristic not memetic, c individual, d external repetitive behaviour, d uses no imagination or creativity.

Adorno maintains that ‘the human is indissolubly linked with imitation: a human being only becomes human at all by imitating other human beings’. Adorno (2005:154) Consider the following quote Ashworth and Saxton (1990:24): We believe that 'competence' is the embodiment of a mechanistic, technically-oriented way of thinking which is normally inappropriate to the description of human action or the facilitation of the training of human beings. The more human the action , in the sense of being unmechanical, creative or sensitive to the social setting k the more inappropriate competency model of human action is.

CBT1 (above) may be contrasted with CBT2 (Capability Based Training) discussed at length in eBook2 which includes skills (CBT1)+experience+task+values.

What makes matters worse and often happens in bureaucracies is that CBT becomes enmeshed in the traditional TSS – Time Served System and other bureaucratic constraints. Capability Based Assessment on the other hand can if set up independent of existing structure such as TSS, and linked to multiple assessments and assessment methods such as demonstration, project, real world/lived life learning (any time any place), and portfolio and two way peer assessment can achieve a more authentic assessment of student capability than CBT. Capability includes skills (competence), life experience, values and task context. It is discussed, at length, further in this eBook and the eBook trilogy in general. See also: Glines (1978a) and Wolk (2011:Ch14).

NB: as discussed later in this eBook I use assessment here in the sense of accountability – student ↔curricula, student ↔ school, student ↔ teacher, student ↔ community, student ↔ Gaia, student ↔ student and student ↔ other students. In short this is Capability Based Training which includes as well as competence, task, ethics and experience of the student.

22 For instance a typical Hydroponic Growth Medium Mixture that I have used over the years has the following contents (%weight/volume): Potassium 2.89%, Nitrate Nitrogen 2.12%, Ammonium Nitrogen 0.18%, Total Nitrogen 2.30%, Calcium 0.95%, Magnesium 0.42%, Phosphorus 0.33%, Sulphur 0.11%, Iron 0.03%, Manganese 0.01%, Boron 0.003%, Zinc 0.003%, Copper 0.002%, Molybdenum 0.0005% - Ionic Grow Hydroponic Medium www.growthtechnology.com.au

23 This section on the 10 principles of anarchism draws on Kakol (1995) and the remaining 2 from me.

Anarchists tend to argue for AZones – Autonomous or Anarchist Zones with DIY communities. I agree and suggest that these can be seen as a type of Social Innovation Zone and may be seen as one site of resistance to

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neoliberal globalisation. To my mind this suggests a ‘praxarchy’ (praxis as leader/archy). Praxarchy may be defined as: (1) a good society based on efficacious prohairesistic exemplar projects that distillate the future to today thus demonstrating practically that a better world is possible tomorrow – a society of artificers/bush mechanics, (2) a society based on eupraxiac i.e. Prohairesis of wise exemplar projects e.g. ‘eupraxarchia’ that include exemplar projects. Such projects could use for instance (individually or in combination): social technologies, governance, physical architecture, conservation economy cp. renewables economy (repair and reuse cp. recycling and replacement), oikonomia cp. chrematistics, peak oik cp. peak oil, techneque cp. technique, potlatch cp. individual ownership, heterotechnic co-operation, autotelic (self-directed) pedagogy, self-organising stigmergic collaboration, DIY economy cp. DIO (depend on others as in dependent consumer) economy, the artificer cp. greenwash consumer, and community economy site planning (Community Economy Development – CED) and mutual credit for instance LETS and other holons in the development of alternative convivial society in harmony with ecos etc. With the retention of the market and private property (regulated nonetheless) we have the possibility of ‘free enterprise’ and anarcho-capitalism even.

This then is building for the future as Bakunin said. Acting ahead wisely has a strong sense of intentionality pulled from the future rather than pushed from the past. This will mean an ongoing destruction or re-construction of the here and now. I suggest this is part of humanities creative urge and part of this urge includes destruction, I prefer the concept of ‘pri-cre-active restruction’ in the sense of ‘re-con-struction’ as a ‘priactive’ as in Adorno’s ‘re-membering’ of History as in ‘prioritised pro-active’ projects as with Mochelle (2001), of the past and present to make a’ way for tomorrow to emerge.

NB1: Si-fi anarchy: It can be said that there is such a thing as say financial- anarchy where people don’t rule but finance does or market- anarchy again where people don’t rule but the market does in a sense this is the neoliberalism in extremis; even a Terminator view of sentient technology techno-anarchy where people don’t rule but technology does. This piece takes the view that anarchy is a form of human governance and as such must needs directly and volitionally involve humans.

NB2: Conflict resolution would be by way of individual mediation, collective mediation and then courts. It is anticipated that basic property rights, freedom of enterprise (though not large corporations as such) market, would remain i.e. a locus on individual rights (with collective responsibility) would remain.

24 Tekhne (or Techne) in Archaic Greek is used in this eBook series in a threefold meaning: (1) Tekhne was the spirit (daimona) of art, technical skill and craft. She was associated with Hephaistos and the Mousai. It is used here in this sense as well as (2) in the sense of ‘authentic expression’ as with ‘techne as tool as extension of the hand not vv as the hand as supplicant to the machine’ inc. settings, levers, knobs and USB’s as well as the sense and finally (3) in the sense of our direct/unmediated relation to Nature as in the Archaic French word Sauvage.

The Mousai (Muses) were the source of art music, song and dance, and the source of inspiration to poets. They were also goddesses of knowledge, who remembered all things that had come to pass. Heohaistos was the great Olympian god of craft i.e. fire, metalworking, stonemasonry and the art of sculpture. He was usually depicted as a bearded man holding hammer and tongs--the tools of a smith--and riding a donkey. Here we see the link between art and craft later to be science i.e. science-art – 500BC and earlier, when science and Art, thinking and doing were not separated in this genre.

25 Isocracy – (Roman – civitas) in the last decades of 6th century B.C. Athens were ruled by tyrant Pisistratus and his sons. The rule of Pisistratus wasn't so oppressive, but his sons weren't so wise. After a serious upheaval, politician named Cleisthenes introduced (508/507 B.C.) a completely new organization of political institutions, that was called democracy or isonomy (the rule of common people by sortiton), which lasted for about 100 years

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in the 500’s BC. There are also some praxis and equality links here to is predecessor the Ionian civilization 3000BP. In Isocracy each citizen has/had: Isonomia ~ Equal rights before the law (isonomia); Isoegoria ~ Freedom of speech (isegoria); Isotimia ~ Equal rights to be elected to the city offices (isotimia), and Isocratia ~ Equal political power (isocratia) In short government by the people for the people with the people – equality, liberty, fraternity. Arendt (1963) speaks of Isonomy. I posit that the broader aspects of Isocracy can be accommodated within the Mutualist Social Compact of MAA. We take it as self-evident that all men are born equal – this is a form of Natural Law and if extended to and free when combined with biomimicry we have, I suggest, the interface with Isocracy. The difficulty here for us is however that Natural Law can be seen say as that of the Koran, or Bible or Torah etc. Hobbes nineteen component laws of the over-arching natural law are strongly redolent, for me at least, of the Magna Carter. I strongly wish to avoid such alignments and intimations. So in this regard this eBook will recognise yet avoid the term ‘Natural Law’. See: http://en.wikipedia.org/wiki/Natural_law#English_jurisprudence Freedom as a political phenomenon was coeval with the rise of the Greek city-states. Since Herodotus, it was understood as a form of political organisation in which the citizens lived together under conditions of no rule [no rule by one (dictatorship), no rule by the few (oligarchy) and no rule by the many (democracy) pg 285]. This was Athenian democracy a form of ‘self’ rule where there was no division between rulers and ruled. This notion of ‘no-rule’ was expressed by the world isonomy, whose outstanding characteristic among forms of government, as the ancients had enumerated them was the notion of rule (the ‘archy’ from monarchy and oligarchy, or ‘cracy’ from democracy) was entirely absent from it.

The polis was supposed to be an isonomy, not a democracy. The world ‘democracy’ expressing even then majority rule, the rule of the many, was originally coined by those who were opposed to isonomy and who meant to say: What you say is ‘no –rule’ could degenerate to another kind of rulership; it is the worst form of government, rule by the demos. [pg30] [PW for self-rule one needs broad citizen deliberation, prosumerism, multiskilling, transparency and open group decision making – this seems to be in line with some aspects of anarchy] NB: Detailed discussion of Isonomy and Natural Law are outside the scope of this eBook.

26 Some renditions of this analogy have the symbol comprised by a Mobius strip so that the inner↔outer dimensions of knowing are incorporated. And is redolent of Adorno’s Negative Dialectics whereby critical thought is so conceived that the apparatus of domination cannot co-opt it. NB: rotated horizontally a mobius, and an infinity symbol, generate the torus which is the shape of the earth’s magnetic field etc.

27 Here the Bushy reprised requires a rediscovery of the bushy meme that is a memetic of mimetics with understanding and innovation (inc. the possibility for invention and thus includes individual and collective creativity which I call creactivity vis vi the bushy).

28 Other terms supplemental to mutilation of language based in the diremption of content and experience, mind and nature , man and history include: desiccation, disenchantment, brutalisation, decay, disfigurement,

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impoverished, dismemberment, withering, refuse, rubbish, caput mortuum, detritus (PW) – wherein at best Philosophy can be a ‘redemptive stammer’ Adorno see Foster (2007:55), diremption to the left of ‘and’ produces positivism, and to the right of ‘and’ phenomenology – each excluding the other.

29 I will split this footnote in three a philosophical take, a psychological take and finally a praxis way forward: [A] Philosophical Alternatives: there are conventionally three philosophical grounds for secular epistem in Modernity and I add a fourth. These are (1) empirics (mechanical-causal), (2) hermeneutics, (3) critics (post modernism, Marxism, feminism etc.) and, (4) ‘Futuring-ics’ where action and experience combine to design and build today exemplar projects that show, from a praxis perspective, that a better world is possible tomorrow for our children and indeed Gaia. Here I am primarily relating to (2) and (4). There are not hundreds of grounds only 4. (5) would be indigent-ics. Although this is not part of Modernity it is where Modernity came from, and in part may be seen in (4). In large measure I argue in this eBook series that to survive the West/Modernity needs must re-member its, and thus our, archaic indigent past – in the sense that ‘macro-history as future’- archaic renaissance.

[B] From whence comes our shadow?: There is an argument that we are collectively haunted by what we deny, and I would also argue ‘we are haunted by what we repress’. For me we deny our deep authoritarian roots (of the past millennia – hierarchy with regimentation and top down control) and disguise it with democracy (which is just another form of authoritarianism – of the mob) and we repress the archaic i.e. inc. the bushy Modernity denies experience and the Archaic. And collectively these can emerge as our shadows, in Jungian terms, which comprise that which we disown and call ‘other’. So by type casting what we were not i.e. ‘the savage ape’ red in tooth and claw, and that it was enlightenment reason that made us free, ‘Denken macht frei’ emerged as one shadow i.e. a certain negative praxis that is constellated within the context of Volk i.e. Auschwitz and the Nazi contexting of the ‘Jewish Question’ seen in ‘arbeit macht frei’. Neither remember diremptively ‘a fact has no memory’ nor is experience viz. history and thus experience is required to give a fact meaning. So we gave up what we really are – the sauvage hominid homo habalis – emerged as a second shadow, for instance, the bushy ‘Handwerker macht frei’.

[C] How then should we live? Clearly pure objective facticity fails to capture meaning just as does complete reliance on experience and interpretation. To counter this dialectic we need a synthesis that integrates both and.

So counterpoint this possibility of the negative shadow so to speak; (1) hermeneutically needs to be acknowledged as senior to, and interpreting, causal-mechanical science, (2) experientially learning has to be recovered and located in the life of Volk and, (3) readmitted to the halls of academe thus becoming pracademically plus, (4) the application of the Negative Dialectically, (5) diremptive breakouts, say as social innovation zones, need to become re-re-emergent and finally (6) experientially based Volk ground up incarnational praxis to be included in legitimate cognition and finally, (7) live relationally i.e. contextually and incarnationally viz. incarnation=embodiment=experience=history=limits (biological and physiological). A further nuance to this would be the inclusion of (8) deontologically inc. rules and regulations with a Kantian flavour. These too should be used in balance.

Detailed discussion of these concepts is included in this eBook series.

30 Source: see http://www.childsplaymagazine.com/articles/baby_couch_potatoes.htm and http://www.childsplaymagazine.com/Quotes/index.htm, accessed 06-2011. Current learning theory states that learning is: •

A process of exercise though active knowledge construction, not of knowledge recording or absorption;

•

Experientially oriented, as people use their existing knowledge to construct new knowledge;

•

Affected as much by motivational issues as by cognitive, affective and kinetic ones;

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•

Highly tuned to the situation in which it takes place.

•

Generated best by chiro to cogno transmission/transition (website + PW 06-2011)

Already only 40% of pre-schoolers are getting the requisite 2hrs per day of activity inc. play. Indeed many ‘play’grounds have been dismantled over the past decades. And e-parenting takes over well before age 2 up until it is recommended children get ‘zero’ screen exposure inc., TV!! Indeed four of the 10 best-selling education apps in the iTunes store are aimed at children under four (Canadian survey 2010). Indeed in older children in Canada only about 10% are getting the necessary 90mts of physical activity per day.

Play through ‘toyls’ then helps to self-develop in ways that text-books/apps don’t even cant. Play develops children’s skills and understandings in each of the areas prescribed by our educational system. They developed informal holistic non-coercive, NAPLAN free, forms of chiro→cogno learning inceed i.e. mental and manual dexterity, individualised (one size fits all), curriculum emerges from the lived/played life of the student not from centralised top down elite adult pedagogues, planning, iteration (if at first you don’t succeed…….), hand thinking and head handling, reflection and reflexion, social skills through learning cooperative behaviours, organising their time, developing decision making and problem solving skills, evolving communication skills to suit need and situation, both in familial situations and with friends. They exercised and developed information skills: the ability to find information from many sources in effective and efficient ways, learning to ask and pose questions, to choose strategies for locating information and to use it in an organised way.

Play isn’t something that we, as adults, can manipulate and control. Our role, as I suggest, is to facilitate as many opportunities for play as we can. Aside from quality toyls, time to play is crucial, and that's something possibly home educating families can give their children in abundance.

Indeed I would challenge the underlying assumptions of our school system viz: 1. Education is Something That is Done to You 2. Knowledge Belongs to the State and its Cult of Experts, Bureaucrats and Enforcers 3. Others (Elite generally Male pedagogues) Know Best What Children Should Learn 4. Schools Provide Efficacious Education (defined as access to university and a higher paid job) 5. Schools Have a Noble Child-centred Purpose (please let me know your favourite assumption) The term ‘plerk’ was developed and applied by Richard Mochelle Brisbane in 2000. Toyls is a neologism coined by me 06-2011 and represents the amalgamation of toys↔ tools as they say ‘boys toys’ and ‘tools maketh the man’. And where to toyls go to sleep – why sheds on benches of course, the great cubby house of adulthood. NB: benches inc. kitchen, sewing, garden & workshop benches/tables.

31 Koinonia is (yet another) complex, fascinating archaic Greek word, for which there is no modern English equivalent, representing a unique approach to community building and teamwork. It means an amalgam of: (1) common ground, making and having something in common – craft – Craft Koinonia; (2) joint ownership, sharing, joint-ownership, gifting, living together; (3) common effort, mutual aid, joint decision-making, fellowship, companionship and shared passion. It also means (4) a vertical relationship (capability/consciousness, linking spiritual and material aspects of existence, as well as horizontal one (living together), and an integration of all these (5) trust. So now we see the ultimate meaning of knowledge; (6) inner and outer unity – in short ‘integrality’ of integrating inner goodness towards virtue and outer goodness to ethical sociality. Further nowhere in this framework of community is there implied a hierarchy of command and control. While there is leadership, the leader’s task is to focus energy, and align interests, not impose control.

Marriage is a form of Koinonia – a k of life. K is related to the Greek word Oikonomia – prudential local economics (discussed in detail in this eBook series, and counterpointed with the word chrematistics – love of

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money/greed), and the Latin ‘communitas’. Communitas (involvement as above) may be counterpointed with immunitas (immunity from involvement). Also see http://en.wikipedia.org/wiki/Koinonia#The_problem_associated_with_the_etymological_meaning_of_koinonia Sauvage (Fr.) does not mean ‘red in tooth and claw’. Rather it is the second meaning to the English word Sauvage – it means direct, uncomplicated, uncluttered by culture, wild, fractal etc. Explored in detail in both previous eBooks; fractal in the sense that mimesis is recursive, iterative and scalar. It Again this is an example of the second leg, the second meaning of vital words, such as work in German can mean ‘labour’ and ‘handwork’.

Again in this eBook series I use the second leg/meaning of these words. L’Homme Sauvage = the Wild-man (my namesake nonetheless).

Sauvage Koinonia – then is never passive it is a direct active principle not only describing a way of being but also a way of doing.

32 Bodging is a traditional European/UK wood-turning craft, whereby, originating the mid 1850’s journeyman/travelling/itinerant craftsmen used green (unseasoned) wood to create cylindrical wooden woodturning via a traditional wooden-bed, polelathe, most commonly chair legs and stretcher poles, historically for the Windsor chair manufacturing industry. The origins of the term are obscure. It may be a folk extension of beech or birch+suffix -er- one who works or is involved with beech or birch- common woods employed by the bodger. Another theory is that bodges, defined as rough sacks of corn, closely resembled packages of finished goods the bodgers carried when they left the forest or workshop. Yet another theory is that bodger was a corruption of badger, as similarly to the behaviour of a badger, the bodger dwelt in the woods and seldom emerged until evenings.

Note: There is no known etymology of the modern term bodger referring to skilled woodworkers. It first appears c1910, and only applied to a few dozen turners around High Wycombe, the reference quoted above dated 1879 cannot refer to this type of bodger. All the hypotheses above are pure guesswork and not supported by etymologists. The etymology of the bodger, botcher/botch, bodgey and dodgy (the latter three meaning poor workmanship) is well recorded from Shakespeare onwards the two term streams are however not synonymous. In short the bodger was a sort of ‘nature hacker’ (positive sense) in line with the modern-day ‘hacker’ movement.

A bodger commonly camped in the open woods in a ‘bodger's hovel’ or basic ‘lean-to’-type shelter constructed of forest-floor lengths suitable for use as poles lashed, likely with twine, together to form a simple triangular frame for water-proof thatch roof. The ‘sides’ of the shelter may have been enclosed in wicker or wattled manner to keep out driving rain, animals, etc.

Note: It should be noted that these ‘camps’ were not where the bodgers lived, just where they worked during the day. They lived in cottages in the villages of the area and walked to work each day. They were no more ‘itinerant’ than a modern day dry stone waller or thatcher. Source: Drawn from http://en.wikipedia.org/wiki/Bodging See also: http://www.bodgershovel.com/ and http://www.bodgershovel.com/biochar.htm

33 Mechanical is understood via algorithms that ‘mechanically’ determined ‘guilt’ through their application in the exoteric world. Here mechanical is taken in the algorithmic sense of labour with its mechanical cause and effect i.e. arbeit not in the sense of heuristic of hand work i.e. handwerker.

34 SQP as used here relates to ‘the hidden curriculum’ of: (1) legal compulsion, (2) bureaucratic organisation, and (3) academic status. Consider the Wilson Campus School (1968-1977) at Minnesota State University, Mankato, piloted many of the MXC (Minnesota eXperimental City) concepts. This well documented and, at the time, most innovative, open, flexible year-round public learning system in America proved conclusively that there are better

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non-traditional approaches than those currently in use for enhancing the growth of spirit, mind, and body for many youth and adult populations. Initially, Wilson made sixty-nine deviations from the conventional school patterns.

These involved mentoring/apprenticeship/coach, eldership, non-grading, individualizing, personalizing, eliminating requirements and compulsory attendance, creating an infant through college and senior citizen age mix under one roof —including evenings as a community centre—introducing teaming and suites rather than classrooms, incorporating self-evaluation, stressing self-direction and responsibility, techné, chiro, sauvage, disciplines transformed into ‘crafts’ and linked to the students ‘intelligences’, classes as apprentice groups working on various projects, teacher as journeyman, intergenerational – kids and adults learning, joint accountability in context, multiply intelligent, considering everyone both a learner and a facilitator, focusing on urgent studies and global dilemmas, volunteering and tutoring where needed, spotlighting the affective as the priority domain, employing caring self-selected advisors and facilitators, encouraging community service, and instituting year-round continuous learning. In 1977 the WCS and all other laboratory schools were closed by the Minnesota Legislature (sic!). Glines (2000). Museums have evolved schools haven’t.

Assessment I rather the concept of Two-way evaluation or Accountability, to be fourfold affair viz. exams, projects, viva’s and portfolio. The context of the assessment evaluations to be by way of: (A) project/experientially based, (B) objective accountability, (C) peer review and self-evaluation in (D) an Apprenticeship or Internship (professional equivalent) and finally be (E) be in a mulit media format that includes cogno and chiro on equal footings. Accountability metrics then to be along these lines and include: (1) reaction of the learner to the course, (2) content and process actually learnt, (3) accountability of all the major stakeholders inc. wide input into curriculum priorities, ethicality in course development, student delivery and student (under)standing, (4) creativity and innovation (see section on Torrance’s Creativity Quotient), (5) Context (as per above and transfer to and from ‘real life’, (6) efficacy of learning and finally (7) predilection to LLL by the learner. NB: there are many systems of accountability and what I am seeking to aver here is narrow behaviouristic CBT (Competency Based Training) type accountability) or ‘teach for the test’ type accountability, as at present.

Wildman (1998).

35 JS Mill famously considered that it was virtually self-evident that the state ‘should require and compel the education up to a certain standard of every human being who is born its citizen’. My take is that, somewhat in line with JS Mill, simply having a human life i.e. being a parent, brings with it massive obligations and in some of these the State has a legitimate role, provided the State is of, by and for the People. Further this triune responsibility for the child covers (in my view) (1) development of human faculties, (2) developing an empathetic and progressive being and a (3) critical practically capable citizen. See also Mill (1956:128), Galston (2003:417).

My position on the role of the State in pedagogy (inc. androgogy) is: In regard to the matter of compulsion etc. my views is as follows: (1) That ‘T’he crucial issue today is that State and Corporate are synonyms this has to be split again and then again with Community having equal status to the other two – the school is not an annex of the market or an outpost for State bureaucracy (2) Another crucial issue here is that of ‘educations’ i.e. not ‘one’ education and not ‘one’ type of school and that one could envisage a number of same including home school some with parents and citizens determination of curriculum priorities, significant levels and styles of democracy, participation by students and parents and so forth.

It is not a case of ‘one size fits all’.

(3) The State or Corporations are to be removed from gaining monopoly on accreditation. Informal structured learning e.g. ACE should be recognised and accepted for what it is, equal to (1) General Ed and (2) Higher Ed and (3) Voc Ed and (4) ACE Ed and NOT because it is ‘supposedly’ ‘pre-vocational’.

(4) Further vertically integrated Kids and Adults Learning options/schools should exist and ‘teachers’ be seen as ‘facilitators’ and come from the local community as far as possibly with a combination of pre-organised, human professional autonomy/discretion and computer assistance replacing the elite centrally trained teacher.

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(5) Parental responsibility then is economic, life experience and social as well as moral, AND it is prime with the State secondary but necessarily keeping a watching brief.

(6) Qualification for prospective parenthood: Prospective parents should be able to demonstrate they have sufficient to commence establishing a home and an education for their prospective children.

(7) The Community (informal unstructured) is at least as important as the State (formal structured) in pedagogy.

The school, college, Uni in this regard is to be seen as an annex of the community not an annex of the market or a sub-department of the Government bureaucracy (8) Pedagogy should be about chiro capability, rather than cogno competence, (9) And aimed at harmonising diversity not centralising conformity for Kids and Adults Learning, thus (10) Not centralised in a punitive compliance manner rather a positive facilitative manner (11) in the context of chiro based Life Wise Learning (12) Children have a right not to be coerced into one way of thought or action or another. This will require a secular approach, for me in the Romantic mold – rich in arts and crafts. Though I accept nurturing is, in itself, shaping the child’s values and predilections (13) For me this suggests a range of schooling options to facilitate learning inc. stand alone and amalgams of the following: common-school, school-school, cool-school, safety-net school, kidsANDadults learning school, homeschool, un-school, fun-school, play-school, project school, iBook school, bush school, art-school, craft-school, drop-out-in school, techne-school, techni-school, cogno-school, chiro-school, and no-school (14) Enacting this choice will require deep education and empowering of parents and communities and thus courses for (prospective) parents and vouchers would be, in my view, apropos (15) Education should have a substantial part of commonality (50%) and the balance (50%) wrt diversity via community consultation establishing curriculum priorities (16) Education is an individual and collective responsibility and resourcing should reflect this – for me I recommend 50% private and 50% collective resourcing inc. cash, care and kind provision and payment options (17) Generating student debt to the system is NOT socially just or a way to encourage Live Long Learning or critical questioning and innovating (18) Resourcing of the educational system should also be tied to a volitional taxation scheme where each taxpayer has the right to nominate what sectors his or her tax will be spent (19) Parents and, to the extent possible, students need to be democratically involved in setting curriculum priorities (for this 50%) on a regional basis which is coalesced into a state then a national basis.

(20) Pedagogy should not be anodyne or conditioning for mindless ethical servility to the Status Quo/parents (21) Learning is broader than, and includes, Education which is broader than, and includes, School & needs to contribute to Demos, Chiro, Cogno, Emo, Econo, & Autonomo(y) of the student in the context of the community (22) Learning cannot be laissez-faire or centralised somehow the democratic dance of diversity needs to be enshrined and refreshed regularly (23) How?, What?, Where?, When?, Why? of schooling are all vital and need democratic discussion and decision (24) Learning is ‘T’he most important debate and associated praxis in any society it is NOT only about GDP

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(25) There is no one settled, win/win/win (student/school/society) way for pedagogy all the above are provisional, partial, dynamic and represent one i.e. my, take on this, ‘T’he, crucial formative phenomena of democracy we call edumacation.

36 In considering the lack of interest esp. in Western Anglophone nations in this third path there is, I submit, significant evidence that there is a brain hemisphere dimension to be considered here as the right hemisphere is directly engaged with the lived life whereas the left with abstract thinking. Thus imagination and innovation viz. action/praxis comes into play in a dance between the two hemispheres.

Intriguingly also the Right hemisphere is retroactive that is in touch with the archaic components of our brain viz. say re-membering, whereas the left is more in touch with symbolic abstract proactive thought. Like using building blocks (left hemisphere) individuation/parts/function/analysis cp. Painting without lines (right hemisphere) coherence/whole/play/intution, a synthesis of both is important and this synthesis occurs at the behest of the right hemisphere (incredibly the one linked to the archaic part of our brain) through the corpus callosum.

In short this link is, in my view, ‘T’he prime reason why the Right hemisphere features so little in modern Status Quo Pedagogy (SQP) in its regard for affect, structure, process, content, synthesis and enactment or in our vernacular feeling, power, method, particulars, whole and action viz. actively excluded, hierarchy, nonparticipatory, elitist choice, none, penalised. Intriguingly many of these attributes of a desirable pedagogy, as developed in this eBook series, are right hemisphere oriented and conventionally attributed to women i.e. the ‘other’. In this context Learning Circles draw primarily from the right hemisphere and secondly in Action/praxis from the interaction of the two. So ALC’s, (Action Learning Circles) creativity, imagination and innovation do not fit at all well within SQP. McGilchrist (2009:147, 199-203). This dilemma was indeed well known to the so called Romantic philosophers, poets and pundits 1770-1870).

Substantiative discussion of this topic is within the scope of this eBook series, for this please see my eBook trilogy on http://www.kalgrove.com/adultlearning/.

37 Chiro drove Cogno: At a gravel pit in Piltdown, East Sussex in the UK and found in 1912 these were said to be fragments of the ‘missing link’, crucially large cranium yet apelike in the rest of the bone structure – named appropriately Piltdown man. Thus here the head drove the hand in terms of evolution that is cogno drove chiro – our larger head/brain allowed us to use our hands better etc. etc. This was the expectation of science long steeped in the innate ‘cognitive’ superiority of humans. It was all bunkum a complete hoax. The Piltdown hoax is perhaps the most famous archaeological hoax ever. It has been prominent for two reasons: the attention paid to the issue of human evolution, the length of time (more than 40 years) that elapsed from its discovery to its full exposure as a forgery and crucially the complete and uncritical acceptance by the science community (because it fitted their paradigm of preconceived ideas of how humanity evolved). It turned out to be a chimpanzee’s mandible and a human skull……again a complete hoax. Here the silenced voice was that of Homo Habalis who, from 1.8m years ago with a cranial volume of around 450cc to 0.8m years ago with a cranial volume of double with a brain volume the size of a modern day chimps, demonstrates that chiro drove cogno.

See also the 2mBP Australopithecus Sediba, older than HH, whose hands and feet are very similar to that of modern humans, but their brain sizes are closer to chimpanzees. So first the hands then second the reorganisation of the frontal lobe and neocortex (esp. motor or mechanic cortex) to permit even more precision gripping/manipulating/hand-eye co-ordination - fine motor skills then third increased brain size – occurring over multi-millennia. These are often for communication purposes both functional and expressive, e.g. writing a name or message, manipulating a pencil or computer mouse, eating, dressing, creating a sculpture.

So tool making is foundationally chiro AND socio and takes ‘play’ or ‘rehearsals’ for its development, because direct connection from the cortex to motor neurons is not present at birth, but develops during the first few months of life and becomes fully mature around 2 years of age, Strick said. So the progress of an infant's motor skills is a display of the establishment of these connections. In this regard play is utterly biologically and sociologically

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crucial for full human development. The earliest tools have been identified, as of writing this eBook, in Ethiopia’s Afar region and are dated at 2.5myBP when the largest cranial volume was around 500cc – the size of today’s chimp.

Thus chiro, I argue, has become our prisoner within, our withered second leg our lost map, our denied or shadow self, our hunchback, our dumb crippled cousin who we have disowned, and in disowning him, I argue, we disown our own essence our own true selves. We are, I suspect, Cain and HH is Able – we as Homo Sapiens have, in effect, killed our cousin as well as a range of other co-existing Hominid species inc. H Erectus, H Idaltu (Herto) (160,000BP) and H Neanderthals and likely H Floresiensis, some of these had larger cranial volume (HI, HN) and all expect HF were many times stronger.

Graphic source 09-2012: http://theconversation.edu.au/taking-over-from-evolution-how-technology-couldenhance-humanity8533?utm_medium=email&utm_campaign=Latest+from+The+Conversation+for+22+August+2012&utm_content =Latest+from+The+Conversation+for+22+August+2012+CID_f3f282099625772ec5cc6f04826050d5&utm_sourc e=campaign_monitor&utm_term=Taking+over+from+evolution+how+technology+could+enhance+humanity Saniotis and Henneberg (2012).

38 In the 16th century, Italian architects sought to make their vocation ‘professional’, no longer wishing to belong to the class of artisans, but to be elevated to the level of artist. The training that they traditionally received as builders or stonemasons was not, in their view, adequate to meet the demands of art and science as well as to enable them to design buildings that were true, beautiful, and useful. In order to be prepared to fulfil their professional and social ambitions, they had to establish an important precondition. To be elevated to a profession, architecture had to develop a theoretical foundation in order to establish the art of building as a scholastic subject.

Since this need was shared by painters and sculptors alike, architects forged an alliance with them and founded an art academy-the Accademia di San Luca-in Rome under the patronage of Pope Gregory XIII in 1577. The early years, however, were quite difficult. When the academy was first opened in 1593, a lack of rooms, curricula, and funds restricted teaching to Sundays and public holidays. From the start ‘project competitions’ of designs were an important part of the overall architects education.

Source: http://scholar.lib.vt.edu/ejournals/JITE/v34n3/Knoll.html

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39 For Foucault philosophy is access to the truth and spirituality is the personal transformations need to gain that access. Foucault, M (2005). The Hermeneutics of the subject: lectures of the College de France 1981-1982.

Palgrave Macmillan: New York.

40 It is thought that the Celtic word ‘Geilt’ has its Irish equivalent of ‘gwylt’ meaning ‘wild’ or ‘sauvage’. In Celtic mythology this word is attached to the person of Merlin and in this regard may well be considered as the Celtic equivalent of ‘shaman’, an inspired fighting madman who could foretell the future and who was ‘nature practiced the practical arts inc. smithing, helped the less fortunate, and most crucially was ‘nature embodied’ and lived in close communion with animals. John (1991:4).

The word ‘shaman’ originates in the Tungusc (saman) region in the Altai Mountains of Siberian Russia. The word means someone who visits another world upper of lower and returns to middle earth with wisdom to aid fellow humanity. The word includes connotations of ‘heating and hearting up’ that are to burn up through passion i.e. the ability of the shaman to work with fire/energies and inner emotional energy of the heart chakra. There is also a root Indo-European root word meaning ‘to know’ and ‘to heat oneself’ i.e. to know one self, thus ones calling and thereby epiphany at finding one’s place in creation and ultimately the cosmos – a path of personal dreaming. John (1991:7). Generally, according to John, shamans work through the modalities of poetry/music, shape-shifting and wisdom/prophesy, and shamanic traditions whereby these modalities are expressed include: divination, second sight, spiritual healing, prophecy, poetic invocation and communication and smithing.

For the purposes of this eBook the three key aspects here are: and ‘smithing’, ‘sauvage/wild/gwylt’, and ‘shaman’.

This links the artificer to nature and thence to the esoteric and thence to the artificer/smithy.

41 Importantly I must express a caveat here – in this context ‘oppressed’ have a right to resist their oppression however this does not extend to a right ‘to eat babies’ or to ‘destroy the democracy that allowed you to critique it’ or to ‘do unto others what you would not have them do unto you’

42 In this regard Germanic/Teutonic history stretches back at least several centuries BC i.e. 2300 years BP and as part of a the ancient European Megalithic culture along with the celts reaches back 7000 years Before Present.

43 Here we see, what for me is, a sound take on the difference between the physical/real economy and the financial economy. Michael Hudson is a highly-regarded US economist. He has been a Distinguished Research Professor at the University of Missouri, Kansas City, who has advised the U.S., Canadian, Mexican and Latvian governments as well as the United Nations Institute for Training and Research. He is a former Wall Street economist at Chase Manhattan Bank who also helped establish the world’s first sovereign debt fund.

Hudson has frequently described Wall Street as ‘parasitic’. For example, in a 2003 interview, Hudson said: ‘The problem with parasites is not merely that they siphon off the food and nourishment of their host, crippling its reproductive power, but that they take over the host's brain as well. The parasite tricks the host into thinking that it is feeding itself. Something like this is happening today as the financial sector is devouring the industrial sector.

Finance capital pretends that its growth is that of industrial capital formation. That is why the financial bubble is called 'wealth creation,' as if it were what progressive economic reformers envisioned a century ago. They condemned rent and monopoly profit, but never dreamed that the financiers would end up devouring landlord and industrialist alike. Emperors of Finance have trumped Barons of Property and Captains of Industry.’

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More recently, Hudson (2009) said: ‘You can think of the financial economy, actually a sector of the real economy, as being wrapped around the real economy, like a parasite, and that's why it's been called parasitic for so long. The financial sector extracts interest from the economy; the property sector extracts economic rent, as do monopolies. Now the key thing about parasites is that it's not simply that they extract nourishment from the host.

The parasite takes over the host's brain, to make it think it’s part of the economy, to make it think it’s part of the host's own body, and, in fact, that's it almost like a child of the host, to be protected. And that's what the financial sector has done today. You have Obama coming out and saying, ‘We have to save the banks in order to save the real economy’. The fact is, you can't serve both the parasite and the host.’

In an interview last month Hudson went even further. Specifically, he said: 

The giant financial institutions have already killed their host - the real American economy Since they realise that the American economy is dead, they are trying to suck as much blood out of America as possible while the corpse is still warm



Because the American economy is dead, their plan is to soon jump to another host. They will ship all of their money overseas.

Hudson's April 2006 Harper's cover story, 'The $4.7 Trillion Pyramid: Why Social Security Won’t Be Enough to Save Wall Street,' helped defeat the Bush administration’s attempt to privatize Social Security by showing its aim of steering wage withholding into the stock market to reflate stock market prices for the benefit of insiders and speculators – and to sell to the pension funds. Source: drawn from http://www.natsoc.org.au/whatson.html (072011)

44 Here Mimesis means imitating/mimicking with understanding with empathy. Understanding includes capability/consciousness, causation and critique. It is not the uncritical mimicking of the islander cargo cult of post WW2 or the Auschwitz and Einzatgruppen death squads. Nor is it the unconscious mimicking of the ape pack and early childhood.

45 Sauvage in this regard also has the tincture of fully engaged/robust/wild, for instance Chimps are smaller than humans yet as strong as several men. A key reason for this, researchers have found, is that Chimps do not have the cognitive regulating system that humans have that, it has been argued, prevent us using at least one third of our physical strength and two thirds of our cognitive ability. In extreme circumstances this ‘hysterical strength’ can be unleashed for survival purposes. Although speculative this suggests the sauvage/rambunctious human has access to our normally untapped potential.

46 This ‘D’esign process i.e. PIDIL is expandable in each of its components. For instance ‘P’rioritisation process → (1) Intention to direct ones (2) enthusiasm to the (3) prioritisation of (4) ones capabilities with (5) the marshalling of ones resources (6) to act synergistically in order to (7) produce a particular project → (1)]

47 Nosirrah (2008:36-39) maintains that relying on such anchors risks relying on the anchors and not knowing what they are dug into that is the mud of our world(view). Thus in an existential way we know a lot about what we know from the Ontology up i.e. noospheric knowledge, but not much, or maybe not anything, about the ontology down that is about the unconscious and physiospheric mud of our minds, our weltanschauung, and our Earth, however as he concludes that his ‘head was spinning trying to find a firm place where I could stand’.

Notwithstanding this understandable finale, to my mind, his challenge stands.

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48 Stigmergy as a method of self-organisation, and an expression of ‘swarm intelligence’, is a mechanism of indirect coordination between agents or actions. The principle is that the trace left in the environment by an action stimulates the performance of a next action, by the same or a different agent. In that way, subsequent actions tend to reinforce and build on each other, leading to the spontaneous emergence of coherent, apparently systematic activity e.g. ants building a nest. http://journal.media-culture.org.au/0605/03-elliott.php, http://en.wikipedia.org/wiki/Stigmergy. While Bush Mechanics tend to be isolates they are part of a ‘mates rates’ swarm or network of ‘under the radar’ or under-diving ‘onderkuiker’ lit. peson in hiding, in Dutch, colleagues each with their own techne and doing quite different your important and related projects. Such ‘disobedience’ is invisible and not technically against the law that is in WW2 terms it is not an act of resistance.

Writ large the bushy’s ‘mates rates’ = a mutual aid society which = is one that seeks to address the situation where by each socio-economic system in its own way is a system of plunder that is an organisational device to get everyone living (or attempting to live) at the expense of everyone else, while the organisers scalp the cream off the top i.e. the elitist business leaders, the politicians with their administrators, and the rulers (elitist bureaucrats that stitch the two together in the corporate state). Sutton (1976:14). My position is that this adage does not destroy capitalism however it does advocate system limits say to population, consumption and pollution, and natural accretion possibly say at 10%. Hawken et al (1999).

49 Corresponding in form/process but not function i.e. corresponding in origin or structure but not direct use: The wing of a bird & the leg of a horse/forearm of an ape are homologous cp. Analogue which is corresponding in function but not form.

50 I actually advocate a ‘5H’ approach to Pedagogy of (1) Holon/Heavens, (2) Head, (3) Heart, (4) Hand/Heel and (5) Hearth/Earth/Gaia – as explicated above – this can become a ‘6H’ with the addition of ‘ (6) Happy’ i.e. fun.

Thus for me an ‘good’ (not ‘ideal’) learning system has six dimensions: (1) Cogno, (2) Chiro, (3) Projecto, (4) Psycho, (5) Socio, (6) Enviro, [(7) Spiro - spiritual]. I submit that Action Learning Circles do all five. Such an approach draws from Dewey (1897) of the late 19C and Rousseau’ Emile (1762) a child centred pedagogy that recognised dispositions of the child viz. nature, was at the time counterpointed with contemporary John Locke – who advocated seeing the child as a ‘tabula rasa’ wherein nurture was the basis of pedagogy. Locke’s view as well suited to the emergent industrial world both in division of skills/labour, authority structures, commodification, test or standardisation oriented, age segregated and statist control, and remains so today. And the child centred approaches from pedagogues such as Montessori etc., now exist in the sundered shards of early childhood learning programs (<6yrs) as what I call ‘the tears of the pedagoist’. Locke’s approach to pedagogy has clearly carried the day.

51 Emphasising that holonic evolution generates emergent qualities, I concur with Wilber (1995) when he divides the Kosmos into four grand domains: physiosphere, biosphere, noosphere and theosphere. The physiosphere includes the non-biological features of the universe, including the stars and planets that arose in the billions of years following the Big Bang. The biosphere, the domain of life, depends upon the much older and much vaster physiosphere, but involves features that transcend the physiosphere. Finally, the biosphere gives rise to the noosphere, which includes complex sentient life such as mammals and humans. Again, the noosphere both depends on physiosphere and biosphere, but also transcends them, by exhibiting emergent characteristics, including self-consciousness, language, and rationality. The theosphere, which both includes and transcends the other three domains, refers to dimensions of consciousness that include what is traditionally understood by God. For the purposes of this eBook the first to conflate to physiosphere – writ large, and the last two conflate to the noosphere – writ large. These are not mutually exclusive concepts and braiding and some overlap between the four domains occurs.

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In terms of holonic nesting, as the inverse of Wilber, I nest in reverse order from theosphere to physiosphere.

Again there is some overlap. Most pundits would, as with Wilber argue for the reverse order. I suggest that physiosphere and theosphere are linked so we have a circle rather than linear expression of this holonic linking.

52 Here we may apply the six principles of the Bush Mechanic (as right livlihood) to parenting as detailed in above in the main body of this eBook.

53 TI is moving at up to 1000000 times the speed of SI. Post Pedagogy indicates a move beyond conventional pedagogy in order to establish pedagogy in the era of electronic media. See: http://www.deschoolingclassroom.tkh-generator.net/tag/post-pedagogy/. This then evacuates the field of the hand or practical DIY projects indeed of conventional play. So I propose a post post pedagogy wherein the two play and post pedagogy can be braided as in woven or seen as two sides of the one coin.

54 http://en.wikipedia.org/wiki/List_of_minimum_wages_by_country

55 This CPS (Closed Pedagogical System – closed professionally and epistemologically by the State and is also closed to democratic processes both internally – student democracy, and externally – parent participation in setting curriculum priorities) has, since age 5 to my late teens, compulsorily controlled my thinking and reading and behaviour so in a sense the distress and lack of agency and creativity and care, torture we see in the world today is a direct result of such pedagogical conditioning. This was then continued into my 20’s through Positivist Social Sciences where knowledge was only valued if it was ‘objective’ and ‘ahistorical’ and thus ‘value free’. So although I am implicated in this distress I am not of myself directly guilty therefore, and all I can do in my own life is ‘walk my talk’- our Anglo pedagogical systems indeed have much to answer for…

56 More correctly Keynes sought to braid or integrate the Austrian School of Economics (re the spontaneous organising ability of the price mechanism) and the German Historical School of Economics (HSOE – 19thC movement) where the focus was on the physical economy use of wealth was for producing happiness and justice for the worker, based on a posteriori considerations of historical economic phenomenon compared to the a priori ‘grand theory’ approach of neoclassical economics with its obsession on ‘objective’ grand theory and economic growth i.e. increasing wealth De Sismondi (1773-1842) to Max Webber (1864-1920). The movement is now considered defunct and is treated as heterodox economics, other schools of heterodox economics inc. localist, feminist, ecological, bioregional, green, thermodynamic etc.

See: http://en.wikipedia.org/wiki/Schools_of_economic_thought In the sense that Localist Economics represents a historically situated a posteriori approach to economic justice based on local generation and application of wealth then LE may, I suggest, be considered a heterodox form of reemergent Historical School of Economics.

57 The Bushy Oath (also please see Appendix 12) would draw from the Manifestos included in Appendices of this eBook, be undertaken in a formal service, after being recognised as a bushy through the P2P qualification process [see Appendix’s D&E below], and be as significant as a marriage service with a celebrant, as in a the oath being a marriage proposal to Gaia, over at least 30mts, and could go something like these three clauses:

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[a] Macro: We live in a time of social, economic and ecological unravelling. All around us are signs that our whole way of living is already passing into history. I (name) will endeavour to face this reality honestly, accountably and learn how to live within it inc. awareness of my footprint ((name) says how she will seek to do this) and helping one another to do likewise. [b] Meso: This will mean in all cases I (name) will engage in DIY and thereby seeking to repair and share rather than replace or recycle, while seeking to treat ‘others’ and ‘myself’ fairly, responsibly and respectfully. ((name) says how she will seek to do this). [c] Micro: In detail it will mean that I (name) will actively seek sympatico with and contribute my understand and extension and intension of, the six principles of the bushy viz.: (1) excellence in my exemplar project(s) ((name) says how she will seek to do this), (2) seeking inner↔outer harmony(name says how she will seek to do this, (3) rendering mutual aid to my fellows and myself ((name) says how she will seek to do this), (4) empathy with cognitive understanding and chiro grasping of the Global Problematique and its interconnected systems ((name) says how she will seek to do this), (5) seeking resonance and harmony in and between myself, my projects and relations with others and Gaia ((name) says how she will seek to do this), and finally, (6) helping others to learn through doing and reflecting on same in their lived life ((name) says how she will seek to do this). V3 @12-052012.

A portrait of the key domains of a Bush Bushy (from Robert Maxwell 04-06-2012) I am thinking here of bush mechanics out West. The dozen or so I know have no manifesto. Characteristics do they have:.

They have strong kinesthesic skills i.e. good with their hands.

There is fluidity to their minds, they move seamlessly from one possible solution and across one skill area to another until the problem is solved.

There is a willingness to help others; perhaps this is an expression of how they see themselves. Unless you have offended them they will willingly help.

They rarely have higher education, yet have good cognitive skills.

Some are deep thinkers, others are not, and getting on with the job has a higher value to them.

They are dedicated to repair where possible even where it is unlikely.

Usually have masses of tools, each one of which they know the story of and how to use it.

58 NB1: The source for these 6 Principles can be found in the four years of field research with six Bush Mechanics in various fields (2000-2004), using Grounded Theory under supervision of Dr. Bob Dick, the commonalties of practice were identified which are these six principles. The overall ongoing action research project has taken a decade to date. Full documentation on the Artificer/Bush Mechanic can be found in the eBook series on www.kal.net.au top right hand side of the menu bar ‘adult learning’. These three eBooks (with supporting studies all up over 1,000pgs, photos, vignettes & blog) represent a genuinely unique glimpse into the Bush Mechanic phenomenon, which is evident in our biological evolution & cultures evolution & histories. This is a unique collection of documents, projects, sources of silent voices & invisible practices. It represents the outcome of a decade of Action Research, by Paul Wildman into the Bush Mechanic from the viewpoint of a lost art a lost map showing a way forward, a lost pattern from the past & our thread to the future, a pejoritised pedagogy, a lost or shrivelled second leg to our culture & an outline of the shards of our origins where chiro drove cogno not as science would have it vice versa, & I argue potentially our sustainable future.

NB2: The connection between the principles and practice (as codified in the EP – Exemplar Project) is hopefully reflected in these awards designed to recognise broad & deep craft service to humanity & view of humanity as craft as humandity. Such a phenomenon, takes its epistemological standpoint as enactment in the Exemplar Project & this directly problematises our Western cult of brain knowledge & specialisation. Such a system of

235

experiential learning that takes up to 10,000hrs to perfect & speaks to our unique ability as a species to be broadly & deeply skilled. Thus it speaks of the sacredness of true ‘vocation’ & ‘apprenticeship’ as compared with ‘discipleship’ & ‘conventional schooling’. This award system is dedicated to all our silenced voices & invisible practices in short to the bushies out there & the bushy within. This proposal will be adjudged by a group of peers.

It represents an award as in effect ‘earth guardian’.

NB3: The EP then is not an ideal project rather it is a state of the art and craft (crart) designed built and demonstrated by the Artificer to be adjudged by her peers. The exercise is a hermeneutic not an idealist one, nor is it wholly a romantic engagement. There will be flaws or even mistakes there in, perfection is

15. References Web: (accessed 03-2012)

General – Related - Craft http://www.scientologyhandbook.org/SH1_2.HTM Absence of Mass/practical http://www.childsplaymagazine.com/Quotes/index.htm Importance of play http://homeschoolaustralia.com/ The ‘Home-schooling’ movement in Australia http://www.wendypriesnitz.com/ The ‘Un-schooling’ movement in the US http://www.kurzweilai.net/how-we-solve-some-mental-problems-with-ourhands?utm_source=KurzweilAI+Daily+Newsletter&utm_campaign=ed41a6ac4b-UA-9467421&utm_medium=email how we solve some mental problems with our hands http://inoyan.narod.ru/kaleidoskop.swf http://www.thesharehood.org/ now in Australia http://p2pfoundation.net/Category:P2P_Infrastructure http://grassrootsinnovations.com/ http://www.motherearthnews.com/ http://www.freechild.org/ (USA) Freechild connects young people and adults to the tools, training, and technical assistance they need to create new roles for young people throughout society inc. SoundOut is an expert assistance program focused on promoting Student Voice and Meaningful Student Involvement throughout education

http://www.rmwilliamscentre.com.au/ RMWilliams Bush Learning Centres http://renew.org.au/sustainable-homes/learning-from-the-past-built-for-the-bush-exhibition/ Renew eZine Technology for a sustainable future http://www.youtube.com/watch?v=cl8ZHDQQY7I Richard Heinberg argues for repair not recycle http://www.ecovaproject.org/rights_mother_earth.htm Rights of Mother Earth http://www.zcommunications.org/zmag brilliant activist magazine http://www.lowtechmagazine.com/ecotech-myths.html good eZine http://www.odditycentral.com/pics/hollands-repair-cafes-breathe-new-life-into-broken-objects.html http://ludens.cl/sitemap.htm home of homo sapiens ludens – playing man – man of play I was watching a programme on the ABC about the Rural Studio, part of Auburn University in Alabama http://apps.cadc.auburn.edu/rural-studio/Default.aspx The architect who started the Rural Studio in Alabama idea Samuel Mockbee. Here they teach architecture students to design for humanity and use available product – old second-hand timber, empty fuel drums etc. The build what people need especially the impoverished. They get away with a lot of things – we have such a strict building codes in Australia. I know in West Virginia there are just so many hand built houses, indeed the sustainable lifestyle.

http://nakedtokyo.typepad.com/totally_naked/2011/02/volkswagen-and-its-naked-manufacturingprocess.html The key CRAFT section of this vignette about 15secs of 6.40 secs i.e. 4% of the vignette but is THE most important section from this eBooks’s perspective. This is the anchoring of Wisdom University in my veiw in our lived life this is our own unique loop in the mobius strip. Here we are on about this we are on about 'naked learning' or 'naked ed’ here there is 'naked manufacturing'. The Bushy is ‘naked practicality’.

http://www.ifhe.org/home.html International Federation for Home Economics Pedagogy – inc. holistic ed, international p groups and alterative Universities http://www.folkehogskole.no/index.php?page_id=357 Folk Colleges Norway http://www.giordanobrunouniversity.com/ Shift University – virtual - systems 236

http://www.homeplanet.org/hvu/index.html Home Planet University - practical https://www.wisdomuniversity.org/ Wisdom University - wisdom http://singularityu.org/ Singularity University - transhumanism http://www.oases.edu.au/ Oases University – graduate school of organic integration - integrality http://www.socialartistryinstitute.org/who_we_are.htm University of Social Artistry - Jean Houston http://www.gaiauniversity.org/ Gaia University – organics – reconceptualised Corporate Uni http://www.truenature.org/wild-walkabout-a-hunter-gatherers-journey.html Survival Uni http://cros.ro/2011/11/recognising-cros-model/ Alternative Uni (Model only) – Romania http://www.schumachercollege.org.uk/courses/short-courses college and short and voce d courses http://www.gaiacraft.com/ permaculture uni http://www.panacea-bocaf.org/newsletter.htm build our children a future uni – open source technology http://www.hent.org/gate.htm International Group GATE Global Alliance for Transforming Ed

Specifics - Apprenticeships and Internships - Craft www.attra.ncat.org/attra-pub/internships Specifics – Craft - Men’s Sheds/Hacker Space/Appropriate Technology http://www.mensshed.org/page7859/Home.aspx (psychological and mental health) http://www.mensheds.com.au/ (social and networking) http://www.hsbne.org/ http://cdn.makezine.com/make/MAKERS_RIGHTS.pdf Hacker Rights http://hackerspaces.org/wiki/Hackerspace_Brisbane http://www.appropedia.org/Welcome_to_Appropedia http://nakedmechanic.blogspot.com/ http://www.craftaustralia.org.au/ tragically defunded in 11-2011 of huge histo-graphic importance http://www.youtube.com/watch?v=RWknU4qZPh0&feature=share DeepCraft

Pedagogy and Craft Readers Note: This topic has been addressed extensively esp. in eBook2 reference section.

Pedagogical alternatives include: Education Alternatives include, but are not limited to, Montessori, Waldorf (Steiner), Public Choice and At-Risk, Democratic, Homeschool, Open, Charter, Free, Sudbury, Summerhill, Holistic, Virtual, Magnet, Early Childhood, Reggio Emilia, Indigo, Krishnamurti, Quaker, Libertarian, Independent, Progressive, Community, Cooperative, and Unschooling. Not all of these programs/sites will succeed, but they’re all bypassing the flawed school system to offer education services whenever, wherever to whoever. This is the only way to have a chance at disrupting status quo education. http://www.khanacademy.org/. Khan is a free service offering more than 3,000 lessons on YouTube.

Khan also integrates quizzes to assess student ability and redirects students to the relevant lesson when they struggle. http://p2pu.org/en/ Peer 2 Peer University – somewhat similar to U3A Generic-Web http://www.slowmovement.com/slow_schools.php slow school movement also in Australia http://www.democratic.co.il/en/ Democratic Education – Israel http://www.ascd.org/about-ascd.aspx Association for Supervision and Curriculum Devt USA – great resources http://ozpk.tripod.com/brain.html Brain Compatible Learning USA good system challenge quite cognitive though

http://cart.rmcdenver.com/ Compendium of Assessment and Research Tools for all sorts of pedagogy and youth programs USA http://www.imentor.org/ internet pedagogical mentoring USA http://www.greenlightfund.org helps innovative NGO’s extend to/replicate in disadvantaged areas USA http://www.americaforward.org/coalition/ a innovative NGO of innovative NGO’s such as greenlight USA 237

http://www.brfny.org/ old-young mentoring system for disadvantaged youth USA http://www.allianceforchildhood.org/home EXCELLENT site heaps on play and pedagogy USA ******** http://www.schlechtycenter.org/ Transforming American Schools Today USA – great on ‘accountabalism’ http://www.centerii.org/search/ US centre on Innovation and Improvement in Schools http://www.crpe.org/cs/crpe/print/csr_docs/home.htm Centre on Reinventing Public Education USA http://democraticeducation.org/index.php/history/ - USA http://www.teach-now.org/ Alternative certification as a teacher in the USA http://www.bie.org/index.php# Project Based Learning USA – Exemplar Project (still need a mentor etc.) http://www.ahsi.org/ Assn for High School Innovation in the USA – defunct – apprenticeship/mentoring model http://www.all4ed.org/ Alliance for Excellent Education USA http://www.all4ed.org/about_the_crisis in US ed http://www.p21.org/ pedagogy skills for the 21st Century USA http://www.brasschecktv.com/videos/schools-are-prisons-1 USA http://www.holtgws.com/ Growing Without Schooling magazine John Holt (1923-1985) US http://edheretics.gn.apc.org/ a veritable mine of info on alternative ed. in the UK inc. home schooling http://www.educationforum.org.nz/ excellent easy to read with wide coverage of ed. Issues NZ http://research.acer.edu.au/connect/ great site and journal for enhancing the genuine participation of students in education (one of the few in Australia) ACER Aust. Council for Ed Research Aust http://selfdesign.com/story.html Canada self-design pedagogy http://lefca.org/about_us/index.shtml Learning Enrichment Foundation Canada http://www.daisakuikeda.org/main/educator/edu/edu-04.html Japan – student focused pedagogy http://www.globaleducation.edna.edu.au/globaled/go Global Ed Group based in Australia http://www.acara.edu.au/default.asp Australian Curriculum Assessment and Reporting Authority http://www.deewr.gov.au/HigherEducation/Policy/teqsa/Pages/Overview.aspx Tertiary Education Quality and Standards Authority see also: http://www.teqsa.gov.au/about-teqsa Australia Modelled on the UK version: http://www.ofsted.gov.uk/ http://www.pesa.org.au/ Philosophy of Education Society of Australasia Inc. http://www.aapae.edu.au/aims.html Aust. Association for Progressive and Alternative Ed (AAPAE) option again looks strongly at Kids and Schools http://www.hent.org/hent.htm holistic education Tasmania Aust http://www.joseitoda.org/education/soka_edu Soka education arose in Japan post WW2 as a response to the overwhelming militaristic nature of the pre WW2 educational system whereby students’ needs and potentials were subservient to the military needs of their country. A little like today whereby students’ needs and potentials are subservient to the global economic system through ‘international competitiveness’. In many ways this is another ‘humanising of pedagogy’ attempt. In no way is Soka pedagogy a challenge to the systems of power, elitism and social compulsion embedded in status quo pedagogy. Japan

http://www.ted.com/talks/geoff_mulgan_a_short_intro_to_the_studio_school.html#.ToRHEook Ps8.facebook Studio Schools – still staunchly status quo but with a ‘hands on’ curriculum Jerome Bruner (1915-) US ed psyc - http://www.infed.org/thinkers/bruner.htm – ed should be situational i.e. culturally sympatico and Theodore Sizer (1932-2009) http://en.wikipedia.org/wiki/Ted_Sizer education should be dialogic after Freire and Cliffort Geertz http://en.wikipedia.org/wiki/Clifford_Geertz . Yet these and basically all of the other pedagogists I have reviewed for this eBook series are trenchantly status quo. It’s hard not to be and get one’s bread buttered. http://www.oecd.org/document/32/0,3343,en_2649_35845581_35524256_1_1_1_1,00.html OECD Centre of Educational Research and Innovation (CERI) ************

http://www.lifelearningmagazine.com/index.htm great e’zine on home schooling http://learningalternatives.net/ International Association for Learning Alternatives IALA USA – defunct http://www.educationrevolution.org/ still going & home to Alt Ed/Pedagogy Resource Organisation (AERO) well worth a detailed look USA https://rowman.com/Action/SERIES/RLE/LSI publications re. school innovation in the US and beyond http://www.thefmduffygroup.com/publications/reports.html Francis Duffy is single handedly seeking 238

to reform American Education – genuine effort (in my view) and a big ask USA http://www.democraticeducation.org/ USA http://www.montgomeryschoolsmd.org/departments/studycircles/ US school using Learning Circles http://www.aspbae.org/ Asia South Pacific Association for Basic and Adult Education set up in Sydney in 1964 http://www.summerhillschool.co.uk/ http://www.summerhillschool.co.uk/pages/ofsted2007.html http://www.born-to-learn.org/about/the-animations/ UK http://www.guardian.co.uk/uk/2007/dec/01/ofsted.schools OFSTED Summerhill (established

by A S Neill in 1921 UK) - inspections (2007 was positive outcome whereas the 2000 inspection nearly closed the school down over its autonomy and student choice systems, but only after a $1/4er million legal battle with the British Government) the function of a child is to live his own life – not the life that his anxious parents think he should live nor a life according to the purposes of the educator who thinks he knows best A S Neill UK http://www.infed.org/about_us.htm informal education in the UK and beyond http://www.craftspace.co.uk/page.asp UK craft group http://www.hightechhigh.org/ project based ed UK http://www.innovationunit.org/our-services/projects/learning-futures-increasing-meaningful-studentengagement

Survivalism http://www.thesurvivalistblog.net/foxfire-books-free-downloads/ and http://www.preppers101.com/ and http://survivalblog.com/ Psychological typologies NB1: generally western psychology, seeing itself as a subset of physics, generally seeks to separate out, to disaggregate wholes and has no way of re-viewing the whole or putting humpty back together again. As such the artisan is usually sorted out as related to sensuality or art etc. I will leave this to the side – the interest we have here is the step beyond artisan to artificer, where vocation is conceived as deep and broad and thus to a point incorporates a mix of all psychological types.

NB2: Source: http://en.wikipedia.org/wiki/Keirsey_Temperament_Sorter note the artisan crafter. For example: Idealist Dat Artisan Guardian Rational Author temperamen e temperament temperament temperament t c. 590 BC

Ezekiel's four living creatures

lion (bold)

ox (sturdy)

man (humane)

eagle (farseeing)

c. 400 BC

Hippocrates' four humours

cheerful (blood)

somber (black bile)

enthusiasti c (yellow bile)

calm (phlegm)

c. 340 BC

Plato's four characters

artistic (iconic)

sensible (pistic)

intuitive (noetic)

reasoning (dianoetic)

c. 325 BC

Aristotle's four sources of happiness

sensual (hedone)

material (propraietari)

ethical (ethikos)

logical (dialogike)

c. 185 AD

Irenaeus' four temperaments

spontaneou s

historical

spiritual

scholarly

239

c. 190

Galen's four temperaments

sanguine

melancholi c

choleric

phlegmatic

c. 1550

Paracelsus' four totem spirits

changeable salamander s

industrious gnomes

inspired nymphs

curious sylphs

c. 1905

Adickes' four world views

innovative

traditional

doctrinaire

skeptical

c. 1912

Dreikurs'/Adler 's four mistaken goals

retaliation

service

recognitio n

power

c. 1914

Spränger's four* value attitudes

artistic

economic

religious

theoretic

c. 1920

Kretschmer's four character styles

manic (hypomani c)

depressive

oversensitive (hyperesthetic )

insensitive (anesthetic)

c. 1947

Fromm's four orientations

exploitative

hoarding

receptive

marketing

c. 1958

Myers' Jungian types

SP (sensing perceiving)

SJ (sensing judging)

NF (intuitive feeling)

NT (intuitive thinking)

c. 1978

Keirsey/Bates four temperaments (old)

Dionysian (artful)

Epimethea n (dutiful)

Apollonia n (soulful)

Promethean (technologica l)

c. 1988

Keirsey's four temperaments

Artisan

Guardian

Idealist

Rational

∑ (PW)

Social crystallisation

Artificer

America

Jonestown

Auschwitz

References: Keirsey, David (May 1, 1998) [1978]. Please Understand Me II: Temperament, Character, Intelligence (1st Ed. ed.). Prometheus Nemesis Book Co. Montgomery, Stephen (2002). People Patterns: A Modern Guide to the Four Temperaments (1st Ed. ed.). Archer Publications. p. 20 * Spränger was said to have six value attitudes, but Keirsey cites him as saying that the remaining two, ‘social’ and ‘political’, ‘pertained to all [men], and hence, were not distinguishing’.[5] In fact, ‘political’ was a category containing both theoretic and artistic, and ‘social’ contained economical and religious Source: http://en.wikipedia.org/wiki/Keirsey_Temperament_Sorter (assessed 08-2011 PW)

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