Illustration by Ben Jennings for George Monbiot’s article in The Guardian.
In an insightful article by George Monbiot in The Guardian entitled, Our cult of personality is leaving real life in the shade, Monbiot points to the ‘spectacularisation’ of the news and the world. “This is a world of make-believe, in which we are induced to imagine we are participants rather than mere gawpers”, he says. He talks of all those that are not in the spotlight and the long shadow cast over key issues. He concludes, “The task of all journalists is to turn off the spotlight, roll up the blinds and see what’s lurking at the back of the room.” He urges us to pay attention to “(…) the story of people who live far from (…) the spotlight (..)”
Untold stories are a central theme of my latest novel, Local Voices, where Annie, the young heroine, is championing a drive for people to speak out and tell their stories. One of her friends says, “By empowering people to tell their stories, you empower them to break out of their isolation and take a more active part in society.”
In a lull in the action, a group of young woman are discussing the message behind Local Voices. Annie gets to her feet as if she were about to make a speech and says. “We are more and more cut off from the community and the world we live in. That isolation can be traced to the loss of control over our lives, our work, our politics, our health, our education and more. We have chosen to hand over that control to others to free ourselves from the burdens it entails. But the resulting isolation and the feeling of not belonging, not to mention the impression of powerlessness, are at the heart of many problems we face today: exclusion, intolerance, disrespect, injustice, ill-health, depression, addiction, lawlessness and violence. We urgently need to reconnect to our local community. What better way than by giving voice to the stories of our community and the people in it, those stories that draw us closer together and improved mutual understanding and tolerance.”
Source: The Guardian. Photograph: Jack Guez/AFP/Getty Images
The Guardian reportsthat French booksellers have called on the judges of literary prizes to ignore self-published books available only on Amazon. What sparked such a reaction? Marco Koskas’ Bande de Français is one of the contenders selected for this year’s Prix Renaudot. The Guardian article states that the book has been self-published using CreateSpace, a print-on-demand service which is a subsidiary of Amazon, ostensibly making it unavailable to bookshops. The booksellers campaign lays bare the cracks in the publishing system.
On the one hand, bookshop owners are angry because Marco Koskas’s book is available only on Amazon, although, as it is printed by Createspace, it could be made available to bookshops. When Payot in Geneva wanted to stock my novel, Boy and Girl, they had no problem ordering copies even though it was printed by CreateSpace. On the other hand, no editor wanted to take Kostas’s book, so self-publishing was the only avenue for the author. Note, he is no beginner. He’s already had a number of books published by the ‘traditional’ channels.
By petitioning to have this book removed from the long list for the Prix Renaudot, bookshop owners are saying that only those writers published via agents/editors should be considered for prizes because including self-published books would be tantamount to granting Amazon exclusive rights to the book (*). First of all, this is not necessarily true. Secondly, commercial models in other industries, like that of films, do have distribution players with a monopoly on some prize-winning films. Just think of Netflix.
What’s more, agents and mainstream publishers, as gatekeepers to ‘traditional’ publishing have a great deal of power already. For example, self-published or indie-published books are generally barred from getting reviews on most specialised websites because they have not been granted the approval of agents and established publishers.
That Kostas chose to use print-on-demand is not a ploy of Amazon. It is a dynamic of the publishing industry in which CreateSpace and Ingrams offer a viable alternative to traditional publishing at a time when that gateway to readers is getting ever narrower. If anything, bookshop owners should be looking to include the best independent books in their selections for customers. That would contribute to providing a rich diversity of books. In addition, it would fuel a demand for quality reviews that would encourage sites to review independent books.
On the other hand, that bookshops want to do battle with Amazon is understandable. Having an independent bookshop, not only as a place to find books but also to attend readings or to meet other readers, is a clear enrichment of a local community. But it’s an uphill battle. The plight of bookshops is also part of the shifting landscape of publishing. Those changes require a rethinking of the role of indie bookshops. One promising avenue might lie in reconsidering the place and role of the bookshops in the local community. How can they offer an enriching face-to-face experience that Internet-based services cannot rival with?
(*) As Matthew Wake, owner of Booksbooksbooksin Lausanne, points out, bookshop owners “… do not want to support Amazon because it poses an existential threat to their livelihood. ‘Amazon…wants to become the market itself by eliminating its competitors, organising unfair competition, avoiding tax and replacing publishers, distributors and bookshops in one fell swoop'” He goes on to say, “As far as I can see they are not questioning the worthiness of the book.” I agree. Unfortunately, the person who gets harmed is the author, who might merit that prize, not Amazon. I question the bookshops’ strategy, not their motives. It is not because a cause is ‘just’ that the methods employed are adequate or have the desired effect.
Article first published in a shortened form on the Geneva Writers Group Facebook page.
In response to the claims of a man on Twitter, a number of women insist male authors can’t create authentic female characters. But is their generalisation right?
Their point of view was echoed in a Huffington Post article quoting a series of Twitter posts in which women authors describe themselves as they imagined a male author would. Here’s an example.
I had big honking teeters, just enormous bosoms, and I thought about them constantly as I walked down the street, using my legs (thick, with big shapely calves), but never not thinking about my enormo honkers,
Talia Lavin on Twitter
For the most part, the examples given appear exaggerated, employing caricature in a desire to drive home a point and get a laugh. So saying doesn’t contradict the fact that a lot of men sadly fit the bill with their limited and limiting depiction of women. Perhaps it is the implicit generalisation that includes all men which needs to be challenged.
That said, the underlying statement that many male authors can’t write from a female perspective had me doubting. I hurried to check my own books and how I wrote from a female point of view. Here’s an example of a seventeen-year-old character in my latest novel, Stories People Tell, describing herself shortly after escaping from a well-known politician who tried to force her to kiss him.
Standing in her bra, pants and socks, she stared at herself in the tiny mirror inside her wardrobe. What could any man see in her? She was neither tall nor short. Ayana, her best friend, told her she was model-size which was probably Ayana’s way of saying she was too skinny and looked odd. She was a late developer she told herself. Her breasts were barely formed and her hips had not filled out like all the other girls in her class. Ayana, in comparison, with her unblemished chocolate-brown skin, her deep brown eyes and her long pitch-black hair, was all curves and didn’t hesitate to flout it,…
Annie looking at herself in the mirror in her bedroom in Stories People Tell.
I had an opportunity to explore the challenge of a man speaking ‘as’ a woman when writing my novel Boy & Girl. In it, a boy, who enjoys dressing in secret as a girl, is startled to find himself in the mind of girl (in another world). He is aware of her thoughts and feelings but has no control over her body. Below is his description of how he experiences her body as she runs through exercises in preparation for combat training.
Her body felt different from his in many ways. He hadn’t noticed before. There was an unfamiliar tension between her feet that were firmly planted on the ground as if they were about to grow roots and the crown of her head that pushed upwards trying to reach the ceiling. When she moved her hips, tracing circular patterns in the air, he felt a freedom of movement that he had never known himself. It filled him with joy, her joy, no doubt, but his too. There were also her breasts, bared now, that had her balancing differently as she stretched up on tiptoes. Even her shoulders moved in ways he had never experienced as she raised her arms sideways and turned her palms upwards…
Peter in Kaitlin’s mind in Boy & Girl
The underlying premise in the criticism levelled at male authors by these women is that men can’t think and feel themselves into the body and mind of a woman. Such a claim is troubling for someone who spends much of his time as an author seeking to do just that. It is as if inherent maleness would irremediably taint the thoughts of any man who attempted to imagine how a woman feels and thinks. And that the male mind is itself tainted by a caricatural vision of women. Such a charge ignores genuine empathy and careful observation, insisting that the very nature of being male overrides any such sensitivity, stamping a sexist male mark on everything. Although many men deserve to be taxed for their stereotyped visions of women, these criticisms, in their generalisation, smack of a similar sexist vision, but of men.
That this ‘fun’ exercise was not quite so innocent is laid bare if you consider the thoughts and feelings of those who were born in a male body but who feel themselves part – if not wholly – female. Of course, for reasons of their own, some men play out a caricature of women in their behaviour and their attire. That is their choice, but it is not the case of most gender fluid people. Are they to be deemed incapable of feeling like a woman and describing those feelings?
My thanks to Joy Manne for pointing to the article on Facebook.
In its reaction to Kazuo Ishiguro being awarded this year’s Nobel prize for literature, The Guardian writes: The author is a worthy recipient of the Nobel prize for continually finding his voice – and discarding it for a new one.
Photo source: Ben Stansall/The Guardian/AFP/Getty Images
It is those very words, used by the butler to reflect on his life and his work and to perform his duties to their utmost despite the extreme circumstances that assail him, that both convey the intimate fabric of the world at that time, and reveal by omission that which is steadfastly left unstated by Stevens, the underlying emotions that animate the staff and visitors in this stately hub of English society. (…)
By a cunning use of repetition and returns to the past, Ishiguro, weaves a mist around the reader who, at the slightest moment of inattention, loses track of where she is and flounders in an undivided sea of impressions. It is in those moments, cut loose from time, that a panic seizes the reader leaving her grasping for familiar landmarks. (…)
Almost every day I go for a long walk in the forest above our home, pausing from time to time to sit and write the next paragraphs of my latest book. As I walk, I turn over ideas and words for my book while trying to fend off the myriad other stories that bustle for my attention. I examine the world around me and take photos or film from time to time. I had been meaning to film the funicular which crosses the path at one point but as the train goes by only once an hour, my passage rarely coincides with that of the ‘Funi’. Today I was lucky.
But it is not only flowers and birds and inspiration to be found in the forest. As I walk, exploring further and deeper each time, I meet a rich variety of people who have also opted for the forest. Here is today’s selection.
The man with gray stubble for a beard opens his plastic bag and proudly exhibits the mushrooms he’s found before plunging behind trees and around bushes in search of more. A Kurd plodding steadily along the road, leans on his sticks. “It’s diabetes,” he says. “And the heart.” He talks of his doctor and the hospital and the precautions he must take. But today he’s decided to be more daring and walk as much as he wants. A woman struggles after a husky up the steady incline as she does everyday. Taking it in turns with her husband, she exercises her dogs whenever using the sled is not possible. A man in a t-shirt, shorts and running shoes cuts through the forest extolling the virtues of getting in amongst the trees. When challenged about the dangers of ticks that are prevalent in the area, he replies, “I’ve been vacinated.” I didn’t now a vaccin against Lyme Disease existed. Finally there’s the lumberjack sawing off lengths of trunks with a cunning measuring device he made himself. Once cut and dried, the wood heats his home and brings “warmth and light” to his friends. When asked whether ecology or cost-saving motivates his work, he replies, “Both. But above all the pleasure.” He talks with evident relish of the different types of wood, how they dry, what they smell of and how they burn.
I stumbled on a very informative discussion between JK Rowling and Daniel Radcliffe about the Harry Potter films. I was fascinated by the relationship between the two which is very hard to classify. There is genuine concern and interest on the part of each of them for the other. Both are still immersed in the story and common memories, but they don’t make us feel like outsiders looking in. I appreciated the self confidence of Radcliffe, his articulateness, and his overflowing enthusiasm and the candour and relaxedness of JK Rowling.
17 year-old Alex published a photo of a t-shirt on Tumblr that proclaimed: Clothes have no gender (1). Underneath Alex wrote, anyone of any gender identity should be able to wear whatever they want without facing discrimination. The statement is not so much about whether clothes ‘have’ a gender or not, but rather whether you can pick and chose to suit your taste or your deeper feelings of identity without being discriminated against. In fact, the justified indignation of victims of social constraints, if not harassment, about the way they dress, is a confirmation of the important role of clothes in gender. Clothing conventions are often explicitly used to enforce gender compliance. If you were born in a girl’s body but feel you are a boy, then the girl’s clothes your mother or father insist you wear are a way of forcing you to comply to someone else’s idea of your gender. That said, the original t-shirted statement, as it stands, is misleading if not incorrect. If any objects still retain and dictate gender, it is clothes (2).
So what do I mean by gender? An integral part of the person’s identity, gender is an individual set of images, ideas and personal theories that go to make up how the person feels in relation to the male-female divide. Talking of divide is misleading, as it gives the impression of a positioning between two poles, but the personal edifice that is gender may be much less straight forward and more flexible. It necessarily relates to a wider social system (tacitly) agreed on between people and institutions which is anchored in language, behaviour and objects, above all clothes. This relationship between the individual gender and the social norms can be a source of great tension if not suffering. Such a vision of gender as constructed by the individual in relation to wider social conventions is a relatively recent development.
Clothes are markers of gender
Clothes are eminently impregnated with gender, even those that purport to be neuter. In a society largely built on a binary division: male/ female, clothes stand out as the major markers of ‘gender’. This is less so in the case of women who can more readily dress in men’s clothes without causing a stir. But in most Western societies men wearing skirts or dresses, not to mention bras and panties, are seen as weird if not dangerous and threatening. That clothes are vehicles of gender explains why people who crossdress, like Peter in my novels Boy & Girl and In Search of Lost Girls, go to such lengths to wear feminine or masculine clothes when society would force them to do otherwise. Something of the ‘gender’ carried by the clothes wears off on them, a sort of metaphorical fairy dust, that contributes to form their own gender and identity.
The threat that individuals perceive in people not adhering to gender related norms in clothing probably partly stems from confusing sex, sexuality and gender. But the perceived threat ma y also comes from a profound fear of confusion and ambiguity which could well reflect back to deep-seated uncertainty or anxiety about one’s own gender identity. The inherent need to be explicit is anchored in language. Is it Mr. or Mrs. or Miss or Ms? Gender can be anchored in language differently depending on the language as I discovered when I tried to translate a small part of Boy & Girl into French. In English you can say ‘his skirt’ or ‘her skirt’ and it is clear in the first case that the boy has a skirt, causing raised eyebrows. Translated into French that becomes ‘sa jupe’ where the ‘sa’ says nothing of the sex (or gender) of the person whose skirt it is. More generally, most language is an either/or system when it comes to gender. There is no convenient alternative beyond ‘his’ or ‘her’.
Making a show of gender
The choice of clothing thus contributes to the construction of gender of an individual. However not all choices are visible or ostentatious. Not all choices are meant to be communicated to others. Even if the plain black panties a man is wearing under his trousers are identical to the underpants of a man, the fact that they were intended for a girl or a woman can be important in how he feels about himself.
For some people making a show is important. One of the apparent incongruities of many of those crossdressing males who post pictures of themselves on the internet is that they ostentatiously dress in what society sees as female attire, all lace and pastels and curves, yet, at the same time, exhibit their swollen maleness, clearly stimulated by dressing up. Naively one might imagine they proclaim that they are on both sides of the gender fence. In fact, I suspect this raises a different question, that of the relationship between clothes and sexuality, rather than gender.
I once saw a short YouTube video by a charming transgirl (3) who was quite the contrary to flamboyance and exhibitionism. Soberly dressed in a long-armed t-shirt with little makeup and her hair tied up in mini pigtails, she explained that for most boys who dressed as girls it was what they had between their legs that was most important for them, whereas, for her, and here she pointed a downward index finger to a place on her body off screen, she hated what she had between her legs. “I wanna get rid of it,” she said. Clearly for those people she was talking about, dressing up as a girl has more to do with sexual stimulation than gender.
The magical narrative
Many of the photos of ‘traps’ – a term used to signify men who dress as women such that they might be mistaken for women – posted on the internet have short stories attached. Here’s an example: My mom changed me into a twelve year old girl. I’m kinda scared cause I asked her to do my hair after I picked out this really cute outfit. I’m real excited, we’re goin shopping, I’m gettin some more pretty outfits and mom says it’s time for me to start wearing a bra! (4) The telling of the story combined with a picture, despite possibly having no link to real world events, are a powerful evocation of a wished-for reality. And often ‘power’ words are used like ‘twelve year old girl’, or ‘cute outfits’ or ‘wearing a bra’. These words bring ‘magic’ in the same way that clothes acting as totems also bring ‘magic’.
People post pictures of sexy, sometimes boyish girls on the Internet, add a caption saying it is a pretty boy or tell a story about how his mum or sister dressed him up, and, rather like a metaphor, the juxtaposition of the two produces something quite different, something they see as exciting, something that opens new vistas, at least for them.
The divided soul
When an object, like clothing, takes on a key role in sexual gratification the unfortunate technical term used is fetishism. I say ‘unfortunate’, because it is difficult to use the word without conjuring up related negative social judgements that tend to cloud any discussion of the subject. The word fetish has however another more archaic meaning: the worship of an inanimate object supposed to have magical powers or to be inhabited by a spirit. It is possible to relate these two meanings in an attempt to understand the phenomenon of fetishism. Let me take a round about route to explain.
The Harry Potter books popularised the notion of hallows. That’s to say, the embedding of part of one’s soul in an object in order to protect it and oneself. That was how Lord Voldemort was able to avoid death by splitting his soul into seven parts and placing those in different objects and people. Yet the very act of doing so both weakened him and made him more vulnerable. What if the inordinate desire for an inanimate object were a similar phenomenon? What if unknowingly those men who dress in female clothes give the power to the female clothes, for example, to excite them, and in doing so, give away a part of their ‘soul’.
A distinction made by the transgirl mentioned above is pertinent here. “Crossdressing gay men buy girls’ clothes, whereas trans girls (like herself) wear them.” If I can amend that slightly, many crossdressers wear female clothes because of the magic and excitement of being transformed, whereas transgirls wear girls’ clothes because that is what girls wear.
See my two novels about the adventures of a boy who dressed as a girl in secret and see how he fares in a world hostile to any ambiguity about gender or sexuality: Boy & Girl and In Search of Lost Girls.
Notes
(1) Address no longer available. Used to be at: http://managedmarauders.tumblr.com/post/123214176406/my-tshirt-because-anyone-of-any-gender-identity
(2) Ivan Illich wrote a thought-provoking but difficult book about the gender of objects amongst other things under the title: Gender (first published in 1982)
(3) It was quite a while ago and regretfully I haven’t been able to find it on YouTube.
(4) Page no longer available. Used to be at: https://www.pinterest.com/pin/510032726527392107/
The Guardian’s use of FaceBook’s new live video feature in bringing us a performance of Steve Reich’s Different Trains with a film from Bill Morrison was really refreshing. Apart from individuals broadcasting lengthy snippets of their daily life which are of dubious interest, the use of live video on Facebook has been limited to the tired efforts of some media to imitate talkshows or live reportage. Because of the nature of the set-up, these attempts lack the tension and the rigour that TV can pull off and as a result cannot hold the audience’s attention. The presentation of Reich’s work, in comparison, gives us a privileged place next to the stage during the performance of a key work. The impression of being present, unless of course we cannot stomach Reich’s music or the difficult subject treated, has us captivated. At the same time, the set-up enables us to exchange impressions and ideas with those watching. Despite a lot of self-congratulatory chatter, this exchange contains some intense and meaningful moments both during the performance and the subsequent interview of the composer and filmmaker. This bringing of culture and contemporary music to Facebook in such a striking way is a really promising development.
“There can be no silence in the language of clothes,” said Soline Anthore Baptiste during a conference about the history of clothing at the Club 44 in La Chaux de Fonds, Switzerland. Her pithy statement came as a challenge for idle minds. What about the absence of clothes? Could nakedness be taken as silence? Socially it is hardly a quiet affaire. Then what about clothes that deny personality, that deny identity, that set out to deny humanness? The sinister uniforms of the emaciated prisoners in the concentration camps whose own clothes had been taken away and burnt. While there is a deathly silence about those uniforms, there is also a penetrating scream that reaches out to each of us.
From being seen to seeing
Soline Anthore Baptiste mentioned the British psychoanalyst John Carl Flugel (1884-1955) who wrote a book entitled The Psychology of Clothes (1930). He postulated that what he called the great renunciation, when men gave up flamboyant clothes in favour of staid grey and austere forms, went hand in hand with a refusal of feelings on the part of men. This ties in with the metaphor of men shielding themselves from attacks that underlies Soline Anthore Baptiste’s explanation of the evolution of men’s everyday clothes. The introduction of armor led to chests being padded against the shocks of battle, a fashion for men (of a certain class) that spilled over into society. According to Flugel, this shift from the colourful and the ostentatious to the dull and uninspiring forms and colours in clothes ultimately led men from a desire to be seen to a desire to see. As I have not read his work, I do not know how he justifies this conclusion. Apart from the suggested mutual exclusiveness of these two which strikes me as dubious, I am reticent about a theory that seeks to shore up what is clearly a stereotype of masculin behaviour.
Being seen or not seen
That Flugel should think of men in terms of a drive to see (women) in terms of that which is concealed is not surprising. Psychoanalysis, and Flugel in particular, put much emphasis on clothing, on the part of women, as a tool to attract men by alternately concealing and revealing that which is seen as erogenous. This psychoanalytical obsession with the erotic and the belief that women exploit it as their chief commerce fails to see the importance of other major factors such as gender, identity and well-being, not to mention belonging or its counterpart, rebellion. In comparison, men’s clothes were seen by Flugel more as an expression of hierarchy and social status. So men are not interested in being attractive, what Flugel called ‘being seen’, but only in power and recognition. While this might be true of some men, it is a blatant charicature when applied to all of them.
Reforming dress
Along with other colleagues, Flugel created the Men’s Dress Reform Party which was active from 1929 to 1940. In their attempts to liberate men’s fashions they failed to realise that, in part at least, clothing is a language, and as such its unwritten rules are determined by social convention not by the dictates of a small political group. Yet at the same time, history illustrates that, unlike our spoken and written language, the way people dress can be influenced by various external forces. A powerful institution such as a hospital regime or education authorities, for example. But above all, the powerful persuasion of the fashion industry backed by a successful advertising campaign, coupled with the complicity of the media.
Piecing together the past
Flugel’s interpretation conveniently fits the stereotypes of what is man and what is woman. Such far-reaching interpretations leave me sceptical, especially when they lean heavily on a binary vision of gender that constantly opposes and contrasts fixed ideas of male and female, forgetting that these too are changing social constructs. There are many ways to weave together fragmentary evidence from the past to form a narrative that has a smattering of coherence and a zest of seduction. Both Flugel’s, but also Anthore Baptiste’s narrations are just a couple of plausible examples amongst many.
Postscript: Clothes and transgender
What clothes have to say about gender is one of the key variables in the life of transgender people along with bodily appearance, behaviour, sexuality and ultimately a feeling/idea of self in relation to gender and the acceptance of that vision by others. For everyone, their choice of clothes makes a statement about who they are or are not, often unwittingly so. But for those who are transgender it is what clothing explicitly or implicitly says about gender that is central to their choices. At any give period, items of clothing carry ‘gender markers’ that are interpreted as masculin or feminin. These markers are composed by transgender people to display (and also feel) an image of themselves which situates them with respect to gender.
The paradox
Paradoxically, and no criticism is meant here, only surprise, clothes and the related identity are thus defined in terms of that very binary division that the non-binary seek to transgress. These individual markers, rooted in a binary lOvid of gender, are then mixed and re-mixed like a pallette of colours in an overall tableau that ventures beyond binary divisions. Confronted with this way of painting an identity, the central difficulty of mainstream society lies in a desperate, if not fearful, need for coherence and unicity in line with a rigid division between two monolithic genders as enshrined in our language: he or she, and never the twain shall meet.
See my two novels about the adventures of a boy who wanted to dress as a girl and see how he fares in a world hostile to any ambiguity of gender or sexuality: Boy & Girl and In Search of Lost Girls.
It’s all about learning, but don’t let that distract you from the story.
The Starless Square, Book 3 of The Storyteller’s Quest opens with a policeman challenging An, who, unbeknown to him, hails from another world, “Shouldn’t you be in school, Miss?” An laughs, thinking that ‘school’ is the last place she’d go to learn. Later, teasing the policewoman who is interrogating her, she asks why they keep harping on about school, to which the woman replies, “Because school is compulsory.” With all the naivety she can muster, An asks, “Why go to a place to learn when you can learn everywhere?” knowing full well that the woman, along with most of the inhabitants of this world, would be stumped by such a question. So saying, she expresses one of the unwritten tenets of the group she belongs to, The Dream Class. Learning can and does takes place everywhere and not just in a privileged building with privileged teachers.
The term ‘The Dream Class’, was first coined by Professor Rafter at the end of The Reaches, Book 1 of The Storyteller’s Quest when Sally suggested teaching her friends the ground-breaking skills she had learnt in her travels to another world. Here then is a second tenet of the Dream Class. Learning is best propagated by sharing what you have experienced with your peers and others.
When describing The Dream Class to another girl in the heat of action in Forget Me Not, Book 5 of The Storyteller’s Quest (currently being written), Sarah says succinctly, “We learn to do weird and wonderful things thanks to our adventures.” That adventures are potentially an ideal context in which to develop outstanding new skills and abilities in difficult situations is another of the tenets of the Dream Class.
As Sally puts it, talking to new students at the beginning of Forget Me Not, “Unlike the university with its set curricula and predetermined ways of working, we adopt a more experimental approach. Our experience has been that the best way to learn is by adventure.” Of course, the original members didn’t create adventures but stumbled into them. The challenge in extending the Dream Class to outside participants is to create the conditions in which an adventure might take place even if there is no guarantee anything will be learnt. Gauging risk is important.
Later in Forget Me Not, confronted with the enthusiasm of new students gathered on a deserted island off the coast of Scotland, Jenny tells them that they should “learn one thing at a time”, adding as an afterthought “if possible”. Learning through adventures means that learning cannot be served up in convenient, pre-digested packages. It’s messy, sometimes chaotic, often dangerous. Circumstances invariably require mastering several new things at once and the skills to be learnt can’t be decided in advance.
Although writing The Storyteller’s Quest has been an adventure in itself, the outcomes of which were not predetermined and often surprised me, certain ideas expressed here find an echo in my earlier writings about education on Connected Magazine, in particular an article entitled, Nine lessons of schooling … or why school isn’t what you think it is. Note that much of what I wrote at that time on Connected was constrained by the need to work from within the school system. Of course, that limit no longer applies in the world of the Storyteller’s Quest.
