3D Printed Sustainable Houses for Education

Global temperatures are rising. Anthropocentric climate change is upon us. Some have named this new era in which we find ourselves as the Anthropocene, wherein climate, environmental and earth conditions have been radically altered by human action. Considering these facts, that have been repeatedly proven by science (Steffen et al., 2015), the scramble to do something effective about climate change, and to adjust human inhabitation has begun in earnest. Governments have signed agreements to reduce emissions to net zero by 2050. Global agencies such as the United Nations have come up with plans to make a difference with respect to climate change in terms of planetary stewardship and global citizenship. Activists around the world have been mobilising to shift opinion and action on climate to accelerate the exit from wholesale fossil fuels. This report creates a new tactic and strategy with respect to making a difference to climate change and centralises the concept of ‘3D Printed Sustainable Houses for Education’ as a motor for change. The 3 parts of this report, though separate, are joined in the attempt to raise consciousness, insert purposeful knowledge, and evolve new pathways to tackle climate change. This report puts education in the middle of climate change action (Cole, 2021), because it is the next generation that will have to live with its consequences. Hence, given this significant rationale and motivation for students to study topics such as sustainability, experiment with new housing and lifestyle choices, and to work communally to bring down emissions, this report suggests that studying with 3D printed models and real sized houses provides an excellent basis for such activity. This report suggests that pedagogy in general should mobilise to tackle climate change, and this idea of ‘net zero-3D printing-education’ is put forward to do this. This report is future-driven, yet wholly connected to what is practical and what can be done today

Mobilise: Children's Rights Education through Creative Arts & New Technologies in Youth Justice Settings in NSW, Qld & Victoria

Mobilise emerged from 54 reasons NSW team's experience of working on a social cohesion project funded by Multicultural NSW COMPACT (2018 – 2020), which sought to encourage children and young people (C&YP), from culturally and linguistically diverse greater Western Sydney communities, to aspire for a society where Child Rights are understood, protected, and actively enjoyed by all. This iteration of Mobilise builds on the findings of the COMPACT program, augmented by consultation with, and input from, C&YP who were previously in contact with the Youth Justice system, to develop and deliver a Child Rights Education (CRE) program for C&YP in Youth Justice settings. The original plan was to deliver a series of eight CRE workshops from early April to September 2021 at six Youth Justice sites, including community and correctional settings, in NSW, Qld and Victoria. However, the global pandemic imposed a set of unprecedented challenges and obstacles, which impeded the implementation of Mobilise CRE program in its originally planned format. In particular, the resultant lengthy delays and frequently heightened institutional restrictions in Youth Justice settings, have meant that Mobilise CRE facilitators have had to accommodate to these new restrictions and working conditions, not least because the free movement in and out of Youth Detention Centres (YDCs) became compromised. Mobilise was finally launched in NSW and Qld in April 2022, but did not commence in Victoria until November 2022. Furthermore, as transition to remote data collection became necessary, the researchers were unable to conduct individual interviews with C&YP, as originally planned, to gain a deeper understanding of their experiences and perceptions of their rights and the impact that the CRE program had on them. Therefore, this report analyses salient themes in data captured through interviews with 54 reasons staff including, 12 CRE facilitators, a team leader, three regional managers and one practice development manager for Child Rights and Participation. Additionally, the analysis focused on drawings and paintings produced by C&YP during the CRE workshops, accompanied by written descriptions and explanations they gave for the artwork. Data show that the transient nature of C&YP in correctional settings, in particular, led to inconsistent and unpredictable attendance at the CRE workshops, in large part due to participants who took part in Mobilise being held in YDCs for less than 30 days on average before they were released and thus could not attend the entire CRE program. Conversely, in the only two community settings where Mobilise was delivered in NSW, the CRE facilitators successfully used bike and skateboard refurbishment as catalysts for gaining and sustaining the active and enthusiastic participation of C&YP in all the CRE workshops. While highlighting the challenges encountered by the CRE facilitators in their attempts to adhere to the fidelity of Mobilise program content, design, structure and delivery, the report identifies characteristics of good practice that were conducive to positive learning outcomes for C&YP in six Youth Justice settings, three in NSW, two in Qld and one in Victoria. Notably, the use of creative methodologies in community settings provided an excellent medium for delivering a successful CRE program, as it encouraged a communal, creative, relaxed, and open atmosphere for discussion and sharing, through and by which Child Rights were purposefully approached

Programming the Future: Harnessing the Transformative Potential of New and Emerging Technologies with Children and Young People in Regional NSW

Programming the Future (PtF) was launched by Save the Children Australia in late 2017 with the aim to offer children and young people in socio-economically disadvantaged rural and regional areas of NSW, opportunities to develop skills in the use of a wide range of New and Emerging Technologies. PtF used a Hub and Spokes Model to maximise the reach of the training and support services provided by the ‘Champions’. Champions, typically professionals who worked with children and young people in education, welfare or youth services, were recruited and upskilled in the use of New Technologies by in two fully resourced Digital Excellence Hubs (DigiEHubs) located in Bathurst and Dubbo. In turn, the Champions provided a series of training workshops in Coding, Augmented Reality (AR), Virtual Reality (VR), 3D Printing and Modelling, Wearables and Digital Music) to children and young people in smaller satellite nodes, or spokes. This research project sought to investigate the potential utility of New and Emerging Technologies to achieve positive personal and social development goals with children and young people in informal education settings. Semi-structured interviews were used to elicit individual insights and experiences of PtF Advisory Group members, Save the Children staff and the Champions, who were actively involved in the work of the two DigiEHubs in Bathurst and Dubbo. The findings of this report shed light on the challenges faced by PtF in its attempt to use a Hub and Spokes Model to maximise the reach of its programme of training in high-tech skills in rural and regional NSW. The report also highlights positive outcomes of PtF in the work of the Macquarie Regional Library DigiEHub in Dubbo and the engagement with Aboriginal youth in local schools through the Aboriginal Education Consultative Group. The report draws on two case studies from the Learning Space, Canada Bay Library and Community Services, to illustrate characteristics of engaging pedagogies for teaching New and Emerging Technologies. The report concludes with recommendations for improvement, refinement and scalability to extend the work of PtF to other areas of NSW

Learning to think in the Anthropocene : what can Deleuze-Guattari teach us?

Gilles Deleuze's (1925-1995) philosophical work enabled him to examine the history of Western philosophy, art, literature, and cinema, whereby he arrived at a nomadic position in and through which the subject of philosophizing and thinking could be deeply questioned as being power related and/ or sedentary and a new image of thought could be produced other than these factors in thought. In his dual work with Felix Guattari (1930-1992), this intellectual process was extended to attend to the dynamics of capitalism and schizophrenia, and how an image of thought could be produced that was not subject to the dominance of the Western philosophical tradition or capitalism. I have argued elsewhere that Deleuze and Guattari (1988) perform a type of "immanent materialism" (Cole 2013, 2014) in A Thousand Plateaus that mobilizes material ideas on planes of immanence or plateaus to "construct conceptual ecologies around particular inquiries" (Cole and Mirzaei Rafe 2017), here figured through the Anthropocene. In A Thousand Plateaus, Deleuze and Guattari (1988) drew on the ideas of Gregory Bateson (1972) who suggested that all that we call thought is the result of exchanges in information; it is an intellectual affective activity and physical interaction that includes the exchanges of nonhumans as and through ecology. Thus, fully mobilized, the image of thought from A Thousand Plateaus leads to a mode of becoming or action in and through which thinking and learning are fused ecologically; therefore, directionality in learning is not tied to human-only- designated outcomes or to predesigned quantitative goals, but attends to an immanent plane, here figured through the date, June the 13, 1992; when George H. W. Bush claimed at the first Rio Earth Summit that the United States was the preeminent environmental nation in the world. I claim here that this was a watershed moment in world history, in and through which a new mode of global American exceptionalism was born; the USSR and the spread of world communism had been defeated, and the United States was triumphant and becoming progressively more global-imperial-commercial-invasive

Introduction to Surviving economic crises through education

It's a sad Everyplace, where citizens are always getting fired from their jobs at the 7-Eleven and where kids do drugs and practice the latest dance crazes at the local lake, where they also fantasize about being adult and pulling welfare-check scams as they inspect each other's skins for chemical burns from the lake water. (Coupland, 1991, p. 45). This quote from the novel Generation X is a provocation for some educationalists, who might perceive their job to be a corrective one in terms of the social ills as listed above. However, Coupland (1991) describes an aspect of reality in which we now find ourselves. The point that will be advanced in this book is not to valorize or negate such social realities, but to un derstand how these interconnected phenomena are comprehendible from a perspective where social life is not categorized or othered through the imposition of ideal (educative) thought. On the contrary, this book examines social life from the perspective of complex and entwined material practices- sometimes unconscious. This means that one cannot cordon off aspects of social life because on e finds them disagreeable, or because they do not correspond to the socialities of an educated and well-organized elite (Cole, 2010). The collection of essays that is represented here derive from responses to surviving economic crises through education that accept multifarious social activities and mores. Furthermore, the use of Justin Bower's cover image, called the Architecture of Infection, signals the ways in which this book will examine how one is conformed and compromised by present social tendencies, rather than presenting ideal solutions in terms of learning, education, or by ignoring the negative underbelly in contemporary society

Educational non-philosophy

Abstract: The final lines of Deleuze and Guattari’s What is Philosophy? call for a non-philosophy to balance and act as a counterweight to the task of philosophy that had been described by them in terms of concept creation. In a footnote, Deleuze and Guattari mention François Laruelle’s project of non-philosophy, but dispute its efficacy in terms of the designated relationship between non-philosophy and science, as had been realised by Laruelle at the time. However, the mature non-philosophy of Laruelle could indicate a resolution to the problematic relationship between science and educational philosophy that we have inherited due to the poststructural theories of Foucault, Derrida and Deleuze. Non-philosophy suggests a framework for thought that includes science in a non-positivist style and provides the means to view education as a performative practice. This article explores the non-philosophy of Laruelle in education as a means to view education under the conditions of strict immanence and in line with an anti-phenomenological metaphysics of non-representation. Laruelle is perhaps one of the most important critics of Deleuze in France, and as such, his insights into the Deleuzian oeuvre reveal a way forward for education as a practice that analyses science, philosophy and politics through non-philosophy

Unmaking the work of pedagogy through Deleuze and Guattari

The application of Deleuze and Guattari’s philosophical work to pedagogy would seemingly position them on the side of the bottom-up, child centered, antiauthoritarian, nonconformist progressivism of the 1960s and 1970s. While this characterization is superficially correct and can raise the ire of conservative critics of educational provision, this entry will show that the application of Deleuze and Guattari to pedagogy is an involved, convoluted, and strenuous activity. This is because (1) the philosophical position of Deleuze and Guattari’s work is not as straightforward as only working through a (de)centered or “a”-centered self that challenges the creation of subjectivity by capitalism or is simply anti-capitalist

Deleuze and the subversion(s) of 'the real' : pragmatics in education

This paper puts Deleuze to work in education. The field of educational studies is open to new ways of understanding and conceptualising knowledge, such as those that we derive from Deleuze, to the extent that this new knowledge can be used for educative purposes. However, this statement of educative intent means that humanism and morality could immediately take us away from the focus of investigation (see Denzin, 2003); because new knowledge in education is subject to the duality of questions about application. The point of this study is to push the empirical nature of the work done to the limit, and beyond applicative dualisms; in order to understand what is happening to two Sudanese families in Australia, as they start their new lives on a new continent and as part of a different society. In this writing, two Sudanese families are examined for their notion of the real as a part of their everyday lives in Australia. I have located the notion of the real as being of critical importance to this process of examination, as within the 'field of the real' lies the sometimes dormant forces and factors that determine the possibilities of the truth. As Jeffery Bell (20 11) has argued: "For Deleuze, the real is to be associated with processes that constitute the givenness of objects rather than with the constituted, identifiable objects and categories themselves," (p. 4). This statement means that there are elements within what is happening to the Sudanese families that act as markers or portals to the real of the Sudanese, and these can be reformulated as empirical evidence for claims about how to help with their education in Australia. The real, in this sense, is not the perspective or viewpoint of the Sudanese in Australia, but a multi-layered construct that includes the thoughts of everything that has happened to them before they arrived in Australia. One might cogently argue that to state the empirical facts of the dislocation, refugee status and resettlement of the Sudanese according to the humanitarian programme in Australia is an expression of lack. The truth of 'the real' for the Sudanese families from a Deleuzian perspective lies in their thought processes and multiple creation(s) of new, unstable mechanisms for coping with displacement. The field of inquiry is open and includes the anomalous, exceptional or extraordinary, which may or may not be directly expressed in words and artefacts. This study signals a Deleuzian inspired take on ethnography that is 'unethnographic' in the sense that the Sudanese families are not considered to be marginalised or 'ethnographic others' to the mainstream, or representative of a purely qualitative study of Sudanese family life in Australia. Rather, the given ness of their lives is opened up and explored through this work, with the aim of discovering an unknown point in empirical investigation, where the Sudanese-Australian real is emergent and the incipient learning may be understood in terms of multiple literacies and pragmatism in education

The designation of a Deleuzian philosophy for environmental education and its consequences ...

The philosophy of Gilles Deleuze has become popular in recent moves to embed approaches such as the new materialist and the posthuman in environmental education. Certainly, a newfound respect for the material universe, including the comprehension of the human place in it, and the tendency to a posthuman theoretical position, are both important given the contemporary environmental crisis, named as the Anthropocene. However, this article will argue that both these philosophies do not go far enough. This is because they must retain a political, social and critical edge if they are to be effective, and this edge can be too easily disregarded in the pursuit of increased engagement with the material and everything not human. In contrast, this article will put forward a Deleuzian approach to environmental education, based on the intellectual quadrant of Spinoza-Marx-Nietzsche-Bergson (Figure 1). It will be argued that only by fully connecting these often conflicting and disparate philosophies that a workable new synthesis for environmental education and a cartography for learning can be achieved. The Deleuzian approach to environmental education will be exemplified through an analysis of current environmental practises in schools as assemblage