K-State, distance learning, and a global health crisis: Then and now

We are now weeks into the new experience of social distancing, teaching remotely, and finding ways to continue our mission as a land-grant university with respect to teaching, research, and engagement because of a novel coronavirus, COVID-19. For many, it feels utterly foreign to not be able to interact with students, fellow researchers, or youth through 4-H programming. This has caused a rapid response to technologies that create the experience of being present as much as possible.

When we think about the radical nature of where we are today, it’s a helpful reminder that Kansas State University, generations ago, took many steps to provide remote instruction as part of a forgotten movement that helped define the public mission of land-grant universities at the turn of the 20^th century and beyond.

In America’s Forgotten Epidemic, Alfred Crosby detailed the great influenza known as the “Spanish Flu” that emerged in Haskell County and at Fort Riley in 1918 and impacted the world over. Recent estimates range from 50 to 100 million dead, considerably more than the 10 million military casualties. Crosby published his book’s second edition in 2003 on the heels of concern about then-contemporary outbreaks such as SARS. As he put it, “As I write this, SARS has spread …. It is well on its way to circling the globe in a matter of weeks.” He highlighted the importance taking seriously these health concerns. For an institution such as K-State as the future home of the National Bio and Agro-defense Facility, it is important to recognize, as Crosby put it, “The medical optimism circa 1976 is receding. America’s Forgotten Pandemic has at last attained contemporary relevancy.” We continue to confront challenges that some saw as belonging to the dustbin of history. We can learn from what took place a century ago.

So what did K-State do during the 1918 influenza? Land-grant institutions such as K-State were fulfilling their tripartite mission by educating students on campus and across the state. But how? One of the ways was through distance learning to engage diverse citizens. It’s easy to think of distance education as a relatively new experience, but it, in fact, has deep roots at K-State and at other land-grant universities. “Study by correspondence was promoted with vigor, and the staff of the department enlarged,” noted Julius Willard’s 1940 history about K-State during the late 1910s. The idea of asynchronous learning from people geographically dispersed and unable to pursue a degree on campus had gained traction during the late 19^th and early 20^th centuries. At K-State, the origins of providing education through correspondence study were in 1910 when the Board of Regents authorized Extension to establish such courses in various departments related to farm life. This work was increasingly broadened to include “reading courses, study centers, courses giving credit on college entrance, courses giving credit toward graduation from college, and special services.”

In July 1918, the Kansas State Agricultural College Bulletin published the announcement of courses and information for the Home-Study Service. As the Home-Study Bulletin noted,

“The Department of Home-study Service of the Division of College Extension was organized to form a close connecting link between the work of the resident classes and those who are doing extra-mural work. The instructors employed in this department were selected not only because of their technical preparation, but also because they have made a careful study of the methods of correspondence teaching.”

A visual on the cover of the 1918 and 1919 

Kansas State Agricultural College Bulletin highlighting

the way in which the state was the campus for the institution.

K-State had a commitment to providing education to Kansans beyond those who could be on campus in Manhattan. The following year, the Bulletin announcing courses for 1919 stated its work this way: “The Home-study Service is a part of the Extension Division of the Kansas State Agricultural College, designed to make the state its campus—to enable the College to come to those who cannot come to it.”

This sense of the State of Kansas as the campus was captured by the image found on the cover of both the 1918 and 1919 publications. Embodying similar principles to the famous “Wisconsin Idea” at the University of Wisconsin-Madison, K-State saw its role through education in all parts of the state touching boys and girls, men and women alike. Through correspondence courses and other forms of learning managed by K-State, education was not limited to academic halls or research fields on campus. In a 1923 report on the state of higher education in Kansas, this sentiment was confirmed: “The whole State has thus become the campus of the institutions, and the people have been made to feel that, if they cannot go to the institutions, the institutions will go to them with a variety of courses….” Correspondence and home-study offerings were a popular way for Kansans to access education when they weren’t able to experience in-person education on campus. These alternative forms became opportunities for “odd hours of spare time” to “be made to count.”

It’s helpful to note this history because of the similarities of the 1918 influenza and COVID-19 today. Currently, during this time of the K-State community dispersed from the Manhattan campus and now returned home across the state and beyond, there is a valuable reminder that K-State has provided education during a global health crisis in its past.

While many of us spend considerable time utilizing modern technologies such as Zoom and Canvas, the useful technology of the day then for communicating over long distances—the postal service—was important but was not the defining characteristic. As a 1920 report on correspondence courses highlighted, “It is not, then, the intervention of the postal system which gives the correspondence study its virtue. The method of instruction is the essential thing.” It’s not simply that we’re teaching online, but how we’re doing it. After this period of time passes and we return to campus, there will be new technologies and resources that we’ve utilized today that will serve us in the future. While faculty have learned new ways of engaging students because of this current crisis, we might bring some of our newfound knowledge to courses when we finally meet again in Nichols, Waters, and Justin Halls because of the educational benefits to doing so.  

Finally, as we look back to the period of that two-year global pandemic more than a century ago, it’s important to recognize that life continued. K-State continued to grow, especially as it related to what the institution was doing when it educated citizens, especially in such challenging times. A helpful reminder of that larger mission and purpose was stated by then President William Jardine. In his inaugural address in February 1919, President Jardine noted:

“In the realm of the college proper, it shall be the aim of our teaching in the future, as in the past, to give training of the highest professional type in the fundamental sciences and liberalizing subjects, as well as thorough training in the several technical curricula. Emphasis will be placed also on the practical viewpoint. We want students to know the problems that are to be solved and to be able to meet men and women of the work-a-day world on a common ground of understanding. In a larger way the aim of our teaching and training will be to produce not only the practical agriculturist, engineer and housekeeper, but also young men and women trained for leadership, young men and women who have been led, through a study of the social relations combined with professional and practical training, to have a larger vision of the duty of college trained men and women as leaders in community development.”

This commitment to helping students gain technical knowledge and expertise, a commitment to practical application, and a “larger vision” of duty is a theme that shaped K-State in 1919 and continues today. The “new education,” to use Jardine’s phrase, “must embody in it the larger, broader aim of training for citizenship.” In today’s terminology, we would refer to those with technical knowledge and a commitment to a larger purpose as civic professionals. As we engage one another using Zoom during COVID-19, we would do well to remember previous generations of K-State faculty and students who dealt with their own serious challenges. A century ago, faculty were encouraged to educate students to have a “larger vision” and to see them as “leaders.” While it might be in the backs of our minds, we do well to remember our role in furthering K-State’s mission of helping to develop a highly skilled and educated citizenry necessary to advancing the well-being of Kansas, the nation, and the international community.

Talking it out, deliberative dialogue in higher education: Compact Nation Podcast

I had the opportunity to be interviewed about my teaching and research with colleagues at Campus Compact as part of #CompactNationPod. Listen below.

Talking it out, deliberative dialogue in higher education

 In our eighth episode of the second season, Co-Hosts Emily Shields and Andrew Seligsohn sat down with author and scholar Timothy Shaffer about his work and research in deliberative dialogue, including his new book “Deliberative Pedagogy: Teaching and Learning for Democratic Engagement.” We discussed what it really takes to embed dialogue in campus and community work and some ideas for making it more effective. We also took a detour from the usual pop culture conversation to review Thanksgiving traditions, including Andrew’s recipe for turkey that doesn’t suck. Listen now and weigh in online using #CompactNationPod.
 

When 20,000 American Nazis Descended Upon New York City

For the full story, check out this story at The Atlantic. 

Speech by New Orleans Mayor Mitch Landrieu on monuments to Confederate leaders

Yes We Can: People Share Their Most Memorable Moments from the Obama Presidency

As President Obama completes his second term, it is helpful to be reminded of the authentic and genuine commitment and compassion that shaped his politics. I don't think the White House will be this warm for a while.

Beyond disgust and shame in a post-truth world

I watched a video posted on Facebook this morning from CNN about an interview with a few ardent Trump supporters. As the text accompanying the video stated, "Donald Trump supporters made several debunked claims about election fraud in a post-election interview with CNN anchor Alisyn Camerota."

One comment made during this interview was regarding 3 million illegal voters in California. When pressed, the women making the comment didn't speak specifics about the issue. She walked back the earlier comment she made about the number. She also referred to President Obama saying illegal immigrants could vote by referring to an interview which has been proven to be edited to be deceptive by Fox Business Network (here is the video in question).

The import question here is raised by the reporter: where do you get your information? The response: "from the media...all across the media." Later multiple people stated you could simply "Google it."

While my immediate response is what idiots these people are, my slightly more reflective response is that this is exactly why we need civic education, discussion, and deliberation about important issues with one another, especially those with whom we disagree. We can quite easily dismiss this woman as someone who is uninformed and lacking basic knowledge. But what steps, practically, might we take to engage someone like this who is relying on outlets of information for confirmation of her presumed positions? This is one of the great challenges we face now in a "post-truth" environment.

While "post-truth" was the 2016 word of the year for Oxford Dictionary, we have long wrestled with the uncomfortable truths as a society. Here is quite an episode of The Diane Rehm Show on this issue in our society. I would encourage you to listen to this in its entirety.

It is important to have settings where ideas--including absurd ideas--are able to be expressed. Allow them then to be stand up to some scrutiny. Have a claim about 3 million illegal voters in California face the light of day. But we can't simply express our disgust from afar. This is where civic work has come to in. We don't win people over by simply supplying facts to back our claims. In fact, they can further divide us into our ideological campus. If you want a more academic take on this, take a look at this paper recently posted on the SSRN. The authors of this paper also wrote a piece in the New York Times about this research. While now dated (Sept. 2), their point is instructive to us, particularly the last line:

Voters are now receiving a steady stream of both positive and negative information about Hillary Clinton and Donald J. Trump. Which kind of news will have a large impact will depend partly on people’s motivations and initial convictions. 

But there’s an important qualification. In our experiment, a strong majority showed movement; few people were impervious to new information. Most people were willing to change their views, at least to some extent. 

For those who believe in learning, and the possibility of democratic self-government, that’s very good news.

UPDATED - December 3, 2016

Dan Rather, in a post on Facebook, has offered another way to think about the challenge (and impossibility) of living in a "post-truth world." That commentary can be found here.

UPDATED December 11, 2016

Steve Inskeep, of NPR fame, offers a rephrasing that might be more helpful. Rather than "post-truth," he offers "post-trust" as a more useful, accurate, and appropriate term. Read his approach to making sure you're reading and being appropriately critical and skeptical here. 

Wendell Berry and Necessary Wisdom

Photo by Pam Spaulding

In a powerful and passionate invitation, Wendell Berry continues to call us back into a relationship with one another and with our world that is more authentic. With too many lines fitting for critical reflection and sustained attention, Berry's 2012 National Endowment for the Humanities Jefferson Lecture serves as a reminder of the dominance of a worldview that erodes another way of living and being. In one particular passage, Berry wrestles with the question about making sense of scale when issues are so large and abstract that they are simply numbers and not a felt and understood reality. He writes:

It is a horrible fact that we can read in the daily paper, without interrupting our breakfast, numerical reckonings of death and destruction that ought to break our hearts or scare us out of our wits. This brings us to an entirely practical question: Can we--and, if we can, how can we--make actual in our minds the sometimes urgent things we say we know? This obviously cannot be accomplished by a technological breakthrough, nor can it be accomplished by a big thought. Perhaps it cannot be accomplished at all.

Berry's hope (and mine) is that we might reclaim a way of life that connects us intimately with one another. I long for the world Berry tells about from his account of his family's history in the same place. The local economy. The connected lives.

We have a share in a local farm. We walk (sometimes). But I also want Amazon.com to send me things I've ordered in two days time. I want to have both realities: the manifestation of community that is idealized in my mind and which may not exist and the many conveniences I enjoy today. But Berry challenges me to think more deeply about my decisions. The "cost" of our market mentality goes beyond comprehension, especially when we (finally) acknowledge the irreparable damage we've made to the earth.

Without too much of my own reflections, I would suggest and recommend you take the time to read Berry's words. They are rich and powerful. They capture an essential element of our story as Americans and as human beings. It's important to be reminded of how we've lived and how we might change. It's important to acknowledge the loss of affection in relation to profit or objective answers.

For the text of Berry's lecture, go here. For the video, follow this link.

Citizens or Consumers?

Writing about health care reform, Paul Krugman poses a very important question: "How did it become normal, or for that matter even acceptable, to refer to medical patients as 'consumers'?" It's a good question. Taking the time to read Krugman's article is well worth the few minutes in order to better understand some of the changes being suggested by Republicans. Medicare is at the heart of the matter and it has a profound way of shaping our next (current?) election cycle. The Democratic Congressional Campaign Committee quickly put together a video stressing the impact of such a move away from Medicare as we know it to a voucher system that will somehow work with private insurance.



But stepping back from some of the political positioning of the Democrats and Republicans, how does language of the market shape our democracy? Lizabeth Cohen studied 20th Century America and classified it as a "Consumers' Republic." When did we shift our thinking to apply the consumer model to everything?

 

The book that really made me think about the use of language and how we think about citizens was Creating Citizen-Consumers: Changing Publics and Changing Public Services. It made concrete what I was thinking at the time. I felt--and feel--strongly that we're transforming the role and relationship of government with citizens. But more than that, we're changing the ways that citizens think of themselves, how they act and engage in the world. If we wholehearted adopt market language, what changes occur? Are we more than we buy? One of the challenges we face in the United States is the dramatic shift away from active citizenship to a model that makes us more like Amazon. I love the ease and ability of order books or (nearly) anything else on their website, but when we make government replicate that model we radically alter institutions.

But rather than talk about abstract "government," we can see how a consumer model changes many other institutions as well. Cooperative Extension is everywhere. But in recent decades and years, there has been a strong push to replicate the Amazon (or insert some other amazing one-click shopping type of website here). Where are the relationships between Extension educators and community members? Norman Rockwell's depiction of the County Agent has been replaced by a digitized button.

This..

...or this?

Fundamentally, we must ask: What kind of people do we want to be? The challenge is that we must also ask what kind of people we want to be, together. Market language and thinking gives each individual a "vote" but only to the degree that their decision-making based on purchases turns citizens into an aggregate that does little to recognize the human person and his or her ability to be a relational being. But if we embrace this notion that we're simply consumers, we are little more than data. I don't want to be data. I am a citizen.

Relationships and Time: Necessities of a Movement

The familiar scene of the
oratory powers of MLK. 

The civil rights movement can sometimes --often times-- be truncated and abbreviated. "One day, a nice old lady, Rosa Parks, sat down on a buss and got arrested. The next day, Martin Luther King, Jr. stood up, and the Montgomery bus boycott followed. And sometime later, King delivered his famous 'I Have a Dream' speech and segregation was over" (p. xiv).

What we lose when we only look to the familiar characters is the commitment that thousands of individuals made to walking from house to house and talking with people about their rights as citizens of the United States. The organizing tradition within the civil rights movement in the mid-twentieth century is an important but oft forgotten piece of the long and rich history of the struggle for justice and rights for African-Americans. This aspect of the freedom struggle doesn't make it into textbooks, unless it's a brief mention on the way to highlighting the leaders of the movement. It is difficult to travel in this country without seeing MLK's name. The belief that the movement began in the 1960s misses the struggles and work done by many, taking place years earlier. 

A much less familiar photo of
Septima Clark and the Citizenship Schools.

Mention the "I Have a Dream" speech and we hear about children being judged on their character and not by the color of their skin. We know this story. We can hear King's voice and the crowd in D.C. when these words are uttered. But what happens when we mention SNCC or Citizenship Schools? The movement was composed of many individuals who were committed to the long road that needed to be traveled in order to transform the realities of African-Americans being marginalized, disrespected, and intimidated by Whites, as well as being brutally injured and killed. The struggle for freedom in the South, especially in Mississippi, brought together people who were committed to taking the time to establish relationships with African-Americans with the hopes that they would do their part in registering to vote as well as become members of the movement themselves. 

The difficult work of meeting with
citizens when no one seems to care.

The movement never would have been if it was only boycott and marches. Much of the work was unglamorous and quite dangerous. People walked door-to-door talking with people about how they might help realize the belief that we are all citizens and that we have rights because of that belief in what citizenship constitutes. 

Learning about this other story of the civil rights movement forces us to rethink what it was that took place half a century ago in the United States. Additionally, it forces us to rethink social movements today. It seems to me that if we acknowledge and learn from the freedom struggle as experienced by the many nameless individuals who shaped the movement long before Parks and King, we might address some of the pressing challenges we face today when it comes to discrimination and division in this country and in the world. Change didn't come overnight then and it surely won't now.

Below is a video that captures a sense of the struggle for respect and freedom in the South. 

Just vote?

Click here to check out more.

Parker Palmer and Politics of the Brokenhearted

Two great figures of contemporary thought: Bill Moyers and Parker Palmer. Palmer speaks to much of the recent work he's been doing, but it carries the thread from his earlier works. His notion of a politics of the brokenhearted is very important, especially in a world where we turn to violence and division when things are in discord rather than taking that moment to consider an alternative to division.