Together we have come to realize that for most men the right to learn is curtailed by the obligation to attend school.
Universal education through schooling is not feasible... ... The current search for new educational funnels must be reversed into the search for their institutional inverse: educational webs which heighten the opportunity for each one to transform each moment of his living into one of learning, sharing, and caring.
Why We Must Disestablish School
Many students, especially those who are poor, intuitively know what the schools do for them. They school them to confuse process and substance. Once these become blurred, a new logic is assumed: the more treatment there is, the better are the results; or, escalation leads to success. The pupil is thereby "schooled" to confuse teaching with learning, grade advancement with education, a diploma with competence, and fluency with the ability to say something new. His imagination is "schooled" to accept service in place of value. Medical treatment is mistaken for health care, social work for the improvement of community life, police protection for safety, military poise for national security, the rat race for productive work. Health, learning, dignity, independence, and creative endeavor are defined as little more than the performance of the institutions which claim to serve these ends, and their improvement is made to depend on allocating more resources to the management of hospitals, schools, and other agencies in question.
In these essays, I will show that the institutionalization of values leads inevitably to physical pollution, social polarization, and psychological impotence: three dimensions in a process of global degradation and modernized misery. I will explain how this process of degradation is accelerated when nonmaterial needs are transformed into demands for commodities; when health, education, personal mobility, welfare, or psychological healing are defined as the result of services or "treatments." I do this because I believe that most of the research now going on about the future tends to advocate further increases in the institutionalization of values and that we must define conditions which would permit precisely the contrary to happen. We need research on the possible use of technology to create institutions which serve personal, creative, and autonomous interaction and the emergence of values which cannot be substantially controlled by technocrats. We need counterfoil research to current futurology.
I want to raise the general question of the mutual definition of man's nature and the nature of modern institutions which characterizes our world view and language. To do so, I have chosen the school as my paradigm... ... My analysis of the hidden curriculum of school should make it evident that public education would profit from the deschooling of society, just as family life, politics, security, faith, and communication would profit from an analogous process.
Modernized poverty combines the lack of power over circumstances with a loss of personal potency.
All over the world the school has an anti-educational effect on society: school is recognized as the institution which specializes in education. The failures of school are taken by most people as a proof that education is a very costly, very complex, always arcane, and frequently almost impossible task.
In the United States the per capita costs of schooling have risen almost as fast as the cost of medical treatment. But increased treatment by both doctors and teachers has shown steadily declining results.
Obligatory schooling inevitably polarizes a society; it also grades the nations of the world according to an international caste system. Countries are rated like castes whose educational dignity is determined by the average years of schooling of its citizens, a rating which is closely related to per capita gross national product, and much more painful.
United States is proving to the world that no country can be rich enough to afford a school system that meets the demands this same system creates simply by existing, because a successful school system schools parents and pupils to the supreme value of a larger school system, the cost of which increases disproportionately as higher grades are in demand and become scarce.
Neither learning nor justice is promoted by schooling because educators insist on packaging instruction with certification. Learning and the assignment of social roles are melted into schooling. Yet to learn means to acquire a new skill or insight, while promotion depends on an opinion which others have formed. Learning frequently is the result of instruction, but selection for a role or category in the job market increasingly depends on mere length of attendance.
Universal schooling was meant to detach role assignment from personal life history: it was meant to give everybody an equal chance to any office. Even now many people wrongly believe that school ensures the dependence of public trust on relevant learning achievements. However, instead of equalizing chances, the school system has monopolized their distribution.
Most learning happens casually, and even most intentional learning is not the result of programmed instruction. Normal children learn their first language casually, although faster if their parents pay attention to them. Most people who learn a second language well do so as a result of odd circumstances and not of sequential teaching. They go to live with their grandparents, they travel, or they fall in love with a foreigner. Fluency in reading is also more often than not a result of such extracurricular activities. Most people who read widely, and with pleasure, merely believe that they learned to do so in school; when challenged, they easily discard this illusion.
But the fact that a great deal of learning even now seems to happen casually and as a byproduct of some other activity defined as work or leisure does not mean that planned learning does not benefit from planned instruction and that both do not stand in need of improvement. The strongly motivated student who is faced with the task of acquiring a new and complex skill may benefit greatly from the discipline now associated with the old-fashioned schoolmaster who taught reading, Hebrew, catechism, or multiplication by rote. School has now made this kind of drill teaching rare and disreputable, yet there are many skills which a motivated student with normal aptitude can master in a matter of a few months if taught in this traditional way. This is as true of codes as of their encipherment; of second and third languages as of reading and writing; and equally of special languages such as algebra, computer programming, chemical analysis, or of
manual skills like typing, watchmaking, plumbing, wiring, TV repair; or for that matter dancing, driving, and diving.
No doubt not only the teacher but also the printer and the pharmacist protect their trades through the public illusion that training for them is very expensive.
Experiments conducted by Angel Quintero in Puerto Rico suggest that many young teenagers, if given the proper incentives, programs, and access to tools, are better than most schoolteachers at introducing their peers to the scientific exploration of plants, stars, and matter, and to the discovery of how and why a motor or a radio functions.
The deschooling of society implies a recognition of the two-faced nature of learning. An insistence on skill drill alone could be a disaster; equal emphasis must be placed on other kinds of learning. But if schools are the wrong places for learning a skill, they are even worse places for getting an education. School does both tasks badly, partly because it does not distinguish between them. School is inefficient in skill instruction especially because it is curricular.
Schools are even less efficient in the arrangement of the circumstances which encourage the open-ended, exploratory use of acquired skills, for which I will reserve the term "liberal education." The main reason for this is that school is obligatory and becomes schooling for schooling's sake: an enforced stay in the company of teachers, which pays off in the doubtful privilege of more such company. Just as skill instruction must be freed from curricular restraints, so must liberal education be dissociated from obligatory attendance. Both skill-learning and education for inventive and creative behavior can be aided by institutional arrangement, but they are of a different, frequently opposed nature.
Most skills can be acquired and improved by drills, because skill implies the mastery of definable and predictable behavior. Skill instruction can rely, therefore, on the simulation of circumstances in which the skill will be used. Education in the exploratory and creative use of skills, however, cannot rely on drills. Education can be the outcome of instruction, though instruction of a kind fundamentally opposed to drill. It relies on the relationship between partners who already have some of the keys which give access to memories stored in and by the community. It relies on the critical intent of all those who use memories creatively. It relies on the surprise of the unexpected question which opens new doors for the inquirer and his partner.
The skill instructor relies on the arrangement of set circumstances which permit the learner to develop standard responses. The educational guide or master is concerned with helping matching partners to meet so that learning can take place. He matches individuals starting from their own, unresolved questions. At the most he helps the pupil to formulate his puzzlement since only a clear statement will give him the power to find his match, moved like him, at the moment, to explore the same issue in the same context.
Matching partners for educational purposes initially seems more difficult to imagine than finding skill instructors and partners for a game. One reason is the deep fear which school has implanted in us, a fear which makes us censorious. The unlicensed exchange of skills-even undesirable skills-is more predictable and therefore seems less dangerous than the unlimited opportunity for meeting among people who share an issue which for them, at the moment, is socially, intellectually, and emotionally important.
Both the exchange of skills and matching of partners are based on the assumption that education for all means education by all... ... A deschooled society implies a new approach to incidental or informal education.
Education did not compete for time with either work or leisure. Almost all education was complex, lifelong, and unplanned.
If the greatest fruit of man's labor should be the education he receives from it and the opportunity which work gives him to initiate the education of others, then the alienation of modern society in a pedagogical sense is even worse than its economic alienation.
