OK. Just what is meant by Jasperian-split? (p. 79) What is this consciousness as consciousness of consciousness other than a poetic play on prepositions?
Earlier in the paragraph, Freire makes reference to “intentionality” as the essence of consciousness and how “problem-posing” education “epitomizes the special characteristic of consciousness: being conscious of, not only as intent on objects but as turned in upon itself…”
My knowledge of Portuguese makes me suspect something is lost in the translation. So I have ordered a copy of the Portuguese edition from UNC through the ILL system so I can check directly. But never mind, we can still work with it as it is.
I mentioned earlier that I teach my first library instruction class next week. Wednesday. Four sections of Freshman English, back-to-back. One hour each, one hour per semester. I have no intention of boring them to tears with a stack of powerpoint slides. We are going to chat for ten minutes, then turn them loose for 50 minutes to “hunt for stuff” in the stacks and on the library website under supervision. My goal for today is to plan those “hunting” tasks in a way that includes achieving the learning goals already established. It brings us back to “intentionality” and “consciousness of consciousness,” or meta-consciousness.
I don’t want to trick the students into learning, because a “trick” makes it a one-way process that might backfire once they learn the truth. I don’t want to be the guy behind the curtain pulling levers. And ultimately, I don’t want to cut off the opportunity to learn something new from the students, an opportunity that requires, no demands two way free exchange.
Now, back to Jasperian-split. Ok, I admit, I had to look it up. Siri didn’t know, so I went to the Oracle. The Oracle pointed me again to Fanon (see part one) (http://www.crvp.org/book/series02/ii-7/chapter_i.htm) and through him, to these Bob Marley lyrics (https://www.youtube.com/watch?v=Tg97JiBn1kE):
We’re sick and tired of your ism and skism game
Die and go to heaven in Jesus’ name, Lord
We know when we understand
Almighty God is a living man
You can fool some people sometimes
But you can’t fool all the people all the time
So now we see the light
We gonna stand up for our right
And this Rilke sonnet (http://www.poets.org/poetsorg/poem/archaic-torso-apollo):
Archaic Torso of Apollo
We cannot know his legendary head
with eyes like ripening fruit. And yet his torso
is still suffused with brilliance from inside,
like a lamp, in which his gaze, now turned to low,
gleams in all its power. Otherwise
the curved breast could not dazzle you so, nor could
a smile run through the placid hips and thighs
to that dark center where procreation flared.
Otherwise this stone would seem defaced
beneath the translucent cascade of the shoulders
and would not glisten like a wild beast’s fur:
would not, from all the borders of itself,
burst like a star: for here there is no place
that does not see you. You must change your life.
In short, the Oracle told me, the Jasperian split is the gap between form/format and content/context in learning, and the awareness that to close that gap one must be willing to create, to re-create, to change the normally acceptable structure and order and to be conscious of that closing and that change as an evolving process, i.e., we know when we understand, and you must change your life.
Now, to Emily Dickinson. ModPo (Modern and Contemporary American Poetry) folks know of my total adoration for Emily Dickinson and have heard me quote that the only way to approach understanding an Emily Dickinson poem is “on your knees,” implying the academic/intellectual humility required. Here are the lines:
From all the jails the boys and girls
Beloved, only afternoon
That prison doesn’t keep.
They storm the earth and stun the air, 5
A mob of solid bliss.
Alas! that frowns could lie in wait
For such a foe as this!
“Jails” as a metaphor for banking approach to education? Freedom from constraints (storm the earth and stun the air) the needful to generate in young minds “their power to perceive critically the way they exist in the world with which and in which they find themselves; they come to see the world not as static reality, but as reality in process, in transformation.” (p. 83)