Empathy Archives -

26th May 202226th May 2022

Why being a great linguist means broadening your horizons beyond the exam

WHS Head of French and Mandarin, Claire Baty, extols the crucial, intrinsic importance for linguists of broadening their cultural and imaginative horizons, and discusses two school initiatives to support this – Linguistica magazine and its associated club, Linguistica and Friends

My MFL colleagues and I are currently busy proof-reading articles for the summer edition of the department’s Linguistica magazine. Each term, as the deadline for submissions comes and goes, I feel a sense of curiosity tinged with apprehension. I am excited to read the fruits of students’ efforts beyond the language classroom but I can’t escape the underlying worry that they may not feel sufficiently impassioned to actually submit articles for publication. Why is that?

Linguistica was created to be more than just a magazine – it is a space to explore language learning and the myriad opportunities this affords. Fortunately, post-covid, our classrooms have once again become inspiring, collaborative spaces where students can assimilate new language through role plays, and can put their heads together, literally, to work out the rules of a new grammatical structure. Whilst rote learning of vocabulary and grammar rules is important, language learning is and should be much more than this. An understanding of the music, film, fashion, food, history, politics, literature, geography of the country is just as significant as being able to use the words correctly.

It is this cultural understanding, coupled with strong syntactical awareness, that ultimately creates an expert communicator. In a world that is increasingly driven by technology, it is our ability as human beings to empathise and communicate with each other that will become the most important 21st century skill. Linguistica is a platform for our students to engage with the cultural, social and political world of the country they are studying.

This term our ‘Linguistica and Friends’ club has whole-heartedly embraced the STEAM+ ethos by inviting other departments to deliver workshops, seminars and lectures exploring the interplay between their subject and MFL. Our aim, to enrich our students’ understanding of the world around them. We have encouraged them to ask big questions which force them to make connections between their subjects such as:

How does Maths help me with translation in a foreign language?
Does learning Latin mean I am better at French?
If we all spoke the same language would there be less conflict in the world?
What helps me understand people better – learning their language or learning their history?
Science has nothing to do with languages: discuss.
Is computer code a language?

We have enticed them to see things through a different lens. Ultimately no discipline can exist in isolation and learning a language really does entail learning a whole other perspective on the world.

Why does this matter?

The WHS Civil Discourse programme has as its core aim for our students “to be truly flexible, robust and open in their thinking, and for the world to re-awaken itself to the notion of real debate and discussion, based on authentic encounters between enquiring hearts and minds”. Exploring topics we thought we understood from a new perspective allows for nuanced thinking and offers access to opinions which differ from our own.

We all start out with a ‘blik’ or worldview, informed by our upbringing, circumstances and personal experiences. Our ‘blik’ tells us how to interpret the world, and we then choose to embrace the facts that support our ‘blik’ whilst selectively ignoring or explaining away those that go against it (R.M Hare in his response to Anthony Flew’s 1971 Symposium). Our job as teachers is to challenge a student’s ‘blik’ by offering them diverse ways to engage with subject material outside of the classroom. To stride out into the world, our students need to be able to see that world and how concepts connect with in it. This was exactly the aim of ‘Linguistica and Friends’ this term when we offered sessions designed to show the connections between subjects that the students in KS3 at least, often see as disparate.

But why do I worry our students won’t engage? Why am I concerned they won’t be as excited as I am about the opportunity to spend my lunchtime time considering the flaws of a translation of the New Testament? As teachers we can see the value of inter-connected thinking, we are excited by this opportunity to engage with the big picture, and we are frustrated by how exam specifications can thwart and potentially diminish a student’s desire to explore. For the students, however, “c’est l’arbre qui cache la forêt” and the demands of exams can hinder true scholarship, taking away the passion, the willingness to engage and explore just for the fun of it.

And this is precisely why Linguistica matters. It is in this co-curricular space that we can open our students’ minds to new concepts, encourage them to challenge their pre-existing ideas without the judgement of an exam. Here they can discover their passions, find out who they are and what inspires them.

So look out for this term’s edition of Linguistica, which will be published in hard copy before the summer holidays. It will showcase the creative and eloquent writing of our fantastic MFL students, who have had success in all manner of competitions. You can find out more about how our students engaged with the inspiring ‘Linguistica and Friends’ workshops, as well as the big questions considered by Years 8 and 9. Here is a flavour of what they explored.

The interplay between Maths and language exemplified by the deciphering work done at Bletchley Park during WW2
How textiles and fashion are inextricably linked to culture and history, as demonstrated by traditional Chinese Hanfu
The use of Greek in the New Testament: symbolism and translation. How the meaning of a text is not separate from the language in which it is written.
Furthering our understanding of scientific concepts by exploring the derivation of scientific words and their language of origin.
The role of cognates, body language and demonstration when making sense of a language you don’t speak. (Loom weaving in Italian.)
How Semitic languages fit into the European languages we commonly learn in school.
How the use of language in popular film could be used as a way of raising awareness of languages at risk of dying out. With a focus on Polynesian languages and the Disney film Moana.
The recent presidential elections in France and how language can be used to persuade, convince and influence.

5th February 2021

In a world full of need, how can we ensure we help people in the best possible ways?

Mrs Efua Aremo, a Design & Technology Teacher at WHS, explores whether a ‘human-centred design’ approach can help us deliver solutions which are effective in meeting local and global needs.

A World full of Need

It is impossible to adequately describe the profound losses experienced over the past 12 months. There are the more measurable losses such as employment, finance and health but then there are also the relational losses caused by isolation and tragic bereavements. It has been a brutal year for many, and the impact of the pandemic has been acutely felt by the most vulnerable.

When we are confronted with such needs both locally and internationally, we desire to help in any way we can, as Mr Keith Cawsey observed in his December article. However, it doesn’t take long to discover that people have many different types of needs and there are many different types of help we might provide.

What do we need?

“I need blue skies, I need them old times, I need something good…”

Those words from singer-songwriter, Maverick Sabre, powerfully captures the sense of longing many of us feel for simple things like sunshine and for more intangible things we struggle to name.

One of the most popular ways of categorising human needs was introduced by Abraham Maslow in 1943, it is known as Maslow’s hierarchy of needs.

‘Maslow’s hierarchy of needs’ © Verywell / Joshua Seong. Used with Permission.

Maslow’s hierarchy describes five different levels of need:

Physiological: basic needs such as water, food and sleep.
Safety: security and freedom from danger.
Love/Belonging: the desire for relationships of love, affection and belonging.
Esteem: a stable, positive self-evaluation and respect from others.
Self-actualisation: the desire to realise one’s full potential.

How can we help?

“Give a man a fish, and you feed him for a day. Teach a man to fish, and you feed him for a lifetime.”

The old proverb quoted above helps us as we think about the types of help we might provide to people in need.

Through observing the charitable work of religious and humanitarian organisations, we can identify at least four levels of assistance:

Emergency Relief: giving direct help to meet immediate needs – “give a man a fish.”
Longer-Term Development: giving assistance which results in a person or community being able to meet their own needs – “teach a man to fish.”
Social Reform: overcoming the adverse social conditions or systems which lead to injustice or oppression.
Advocacy/Campaigns: providing information about needs to people who are able to help.

This article focusses on the first two categories.

When Helping isn’t Helpful

Sometimes, efforts to provide help do not achieve the intended result. For example, in 2010, a US aid agency installed 600 hand pumps to supply clean water for rural households in northern Mozambique. The aim was to help the women and girls who travelled long distances to collect contaminated water from wells and rivers. The aid agency imagined that the pumps would save time, improve health conditions and empower the women to start small businesses. However, these water pumps were not used by most of the people in the community. What went wrong?

Helping those who are different to ourselves

Though the desire to help others is always to be commended, it can often be accompanied by wrong assumptions which hinder our ability to help effectively. This is especially true when we are seeking to help people from a different economic status, ethnicity or culture to our own.

It is tempting to assume we know what people need, especially if they have basic physiological needs which are not being met. However, even in his original paper, Maslow acknowledged that human beings are more complex than the tidy logic of his hierarchy suggests. He recognised that the lower-order needs do not need to be completely satisfied before the higher-order needs become important. Therefore, when helping the neediest people in society, we need to get to know them beyond their basic needs.

Recognising this fact is key to understanding what went wrong with the water pumps in Mozambique. The aid agency seems to have stereotyped the rural women as passive, needy people and so failed to ask their opinion about where best to locate the new pumps. They focussed their attention on providing access to clean water but did not account for the fact that the original water sites were “important social spaces where women exchanged information, shared work, socialized their children, and had freedom outside the home.” The new sites lacked the privacy, shade and areas for laundry and bathing which the women valued, and so the new water pumps were rejected.

Thankfully, we can learn from experiences like this to devise better ways of helping people in need.

Human-Centred Design: A Better Way?

“In order to get to new solutions, you have to get to know different people, different scenarios, different places.”

Human-centred design (also known as ‘design thinking’) is an approach to problem-solving which involves partnering with those in need of help to deliver the solutions which most benefit them. It involves “building deep empathy with the people you’re designing for… as you immerse yourself in their lives and come to deeply understand their needs.”

But this does not mean that those who are being helped are only consulted at the start of the process. Human-centred design is a non-linear collaborative process which involves back-and-forth communication between those helping and those needing help. Together they produce many design iterations until they find a solution which best suits those who need it. It is obvious how this approach might have led to better results in Mozambique.

Human-centred design involves looking beyond their needs and acknowledging the full humanity of the people who we wish to help: appreciating their culture, discovering what they value, and how they might contribute to meeting their own needs.

Sternin in Vietnam © positivedeviance.org

Taking a more human-centred approach enabled Jerry Sternin from Save the Children to successfully deal with the problem of severe malnutrition amongst children in rural Vietnam in the 1990s. Previous attempts had relied on aid workers providing resources from outside the affected communities – these methods proved unsustainable and ineffective.

Sternin discovered that despite their poverty, some mothers were managing to keep their children healthy. So he sought to learn from them and discovered what they were doing differently from their neighbours: they were feeding their children smaller meals multiple times a day rather than the conventional twice daily. They were also adding to these meals freely available shellfish and sweet potato greens even though other villagers did not deem these appropriate for children.

By empowering the mothers to train other families in these practices, Sternin was able to help the community help itself. Malnutrition in northern Vietnam was greatly reduced through implementing this effective, empowering and sustainable local solution.

The Wonderbag

Wonderbag by Conasi.eu, CC BY-NC 3.0[iii]

Another sustainable design solution is the Wonderbag, which is a non-electric slow-cooker. Once a pot of food has been brought to the boil and placed in the foam-insulated Wonderbag, it will continue to cook (without the need for additional heat) for up to 12 hours. This product was developed in South Africa to address the problems caused by cooking indoors on open fires. It has vastly improved the lives of the women who use them because cooking with the Wonderbag uses less fuel and water, improves indoor air-quality, and frees up time which many girls and women have used to invest in their education, employment, or to start their own businesses. Local women use their sewing skills to customise the Wonderbags with their own cultural designs.

Human-Centred Design at WHS

In Year 9, design students at WHS are tasked with designing assistive devices for clients with disabilities. One of the first things they need to do is get to know their users; seeing beyond their disabilities and discovering who they are, what they love, and what they hate.

One pupil found that her client who suffers from benign tremors loves to paint but hates having to use massive assistive devices because they draw too much attention to her. This pupil is currently developing a discrete product which will help their client paint again, meeting her needs for esteem and self-actualisation.

Helping Others in this Time of Need

In the midst of a global pandemic and in its aftermath, we will encounter people in need of both emergency relief and longer-term development assistance. Perhaps by adopting a human-centred design approach, we will be able to help others in ways which are effective, sustainable, and which recognise the beautifully complex humanity of those in need.

REFERENCES

Rawpixel.com, Shutterstock Image ID: 212764069, n.d.

Keith Cawsey, “What Has COVID Taught Us about Our Relationships with Others?,” WimTeach, 10 December 2020, http://whs-blogs.co.uk/teaching/covid-taught-us-relationships-others/.
Maverick Sabre, I Need (Official Video), 2011, https://www.youtube.com/watch?v=GZNtticFI60.
Abraham H. Maslow, A Theory of Human Motivation, 1943, http://psychclassics.yorku.ca/Maslow/motivation.htm.
Joshua Seong, Maslow’s Hierarchy of Needs, 2020, https://www.verywellmind.com/what-is-maslows-hierarchy-of-needs-4136760.
Timothy Keller, Generous Justice (London: Hodder & Stoughton, 2010); Oxfam GB, “How We Spend Your Money,” n.d., https://www.oxfam.org.uk/donate/how-we-spend-your-money/.
Africacollection, Shutterstock Image ID: 714414436, n.d.
Emily Van Houweling, Misunderstanding Women’s Empowerment (Posner Center, 2020), https://posnercenter.org/catalyst_entry/misunderstanding-womens-empowerment/.
Emily Van Houweling, Misunderstanding Women’s Empowerment.
Emi Kolawole, Stanford University d.school cited in IDEO.org, The Field Guide to Human-Centered Design: Design Kit, 2015, 22.
IDEO.org, “What Is Human-Centred Design?,” Design Kit, n.d., https://www.designkit.org/human-centered-design.
Monique Sternin, “The Vietnam Story: 25 Years Later,” Positive Deviance Collaborative, n.d., https://positivedeviance.org/case-studies-all/2018/4/16/the-vietnam-story-25-years-later.
Jerry Sternin and Robert Choo, “The Power of Positive Deviancy,” Harvard Business Review, 1 January 2000, https://hbr.org/2000/01/the-power-of-positive-deviancy.
Conasi.eu, Wonderbag CC BY-NC 3.0, n.d., https://www.conasi.eu/cocina-lenta/3088-wonderbag-mediana-batik-rosa.html.

5th November 2019

Is empathy the most important thing we can teach our students?

Mr Daniel Addis, Head of Academic Scholarship and Teacher of Classics at WHS, looks at the purpose of education, and asks whether empathy could be the key skill students should develop in an academic environment.
Whenever one considers what education is for, there are several arguments that immediately sprout up. There is a ‘Scholar Academic’ (SA)[1] perspective that suggests there is a key set of knowledge that students need to know in order to be upstanding members of society. The ‘Social Efficiency’ (SE) model argues that it is skills that are imperative to learning in order to prepare students for life in the workplace, whereas the ‘Learner Centred’ (LC) model suggests that content is immaterial; students should have the opportunity to study whatever they desire to benefit themselves. Finally the ‘Social Reconstruction’ (SR) model suggests that education’s main imperative is to facilitate the creation of a more just society, based on the balance between different groups, whether that is racial, class-based, or other forms of segregation.

The true answer presumably lies in a combination of these different models, but I would argue that empathy is the link upon which all of them rely. Empathy is the key knowledge, the important skill, the centre for the learner, and the methodology through which we can create a more-just society.

Nussbaum, in her excellent work Not for profit: Why democracy needs the humanities[2], discusses how empathy requires three things.

A child who knows how to do things for themselves
Recognition that total control is neither possible nor good, that the world is a place in which we all have weaknesses and we need to find ways to support one another
An awareness of solidarity and the idea that we are not alone

Each of the 4 models of curriculum I mentioned have part of these three aspects in them. In the SA it is a solidarity gained by the shared experience of learning the same key material along with understanding of the past that demonstrates the lack of total control in the world; in the SE it is developing children’s ability to do things for themselves; in the LC it is also the development of the students’ ability to do things, along with supporting them individually; and in the SR it is the concept of solidarity amongst peers, and support of others. The fact that part of if not all of these key facets of developing empathy are in each curriculum model demonstrates how important it is to students’ education.

Though all the models have different aims, aspirations, history, ideology, and conceptual understanding, Empathy runs through them all. This is eminently understandable. In E.D Hirsch’s book Cultural Literacy: what every American needs to know[3], he lists facts, figures and great works of literature that he considers a key part of any western education. The list has a strong historical bias, requiring students to learn the history of culture and society. This develops a cultural empathy, understanding of where we have come from, as well as helping us understand and relate to other cultures our students might come across in future.

According to Nussbaum “seeing how another group of intelligent human beings has cut up the world differently… gives a young person an essential lesson in cultural humility.”[4] Coming across something different which requires greater study and further analysis helps students to understand their experiences as it is comparatively more different to their own. The fact the traditions and models are more unfamiliar allows students to develop analytical tools they can use in other spheres. Their analytical ability is honed further as it is used by the student dissecting more peculiar practices. When considering the greater intellectual difference, the similarities become more poignant, and the nature of combined human experience can imbue students with an awareness of solidarity between peoples, something required for empathy.[5]

From a pastoral perspective, empathy is something that is an obvious focus to develop in young people, but a blending of the academic and pastoral is important in this setting. It is only by intellectually engaging with alternative information and different perspectives through academic learning that empathy is fully developed. It is enhanced through questioning, analytical rigour and searching for deeper meaning rather than, as can be the case in PSHE, something that is assumed. We all consider ourselves to be empathetic but by questioning information from other sources comes a stronger empathy, not a facile, ethereal thing, which can lead to more substantial change.

If we look more closely at some of the material covered in class, we can question the inherent benefit. What is the purpose of learning about life in Chaucer’s England? Would it make much difference in someone’s life to know about life in a Roman household? Perhaps the facts themselves are not important. But by comparing their own experience with others, students can gain a more concrete understanding of the beneficial aspects of their own life. This, in turn, can help them understand other cultures around the world, other people, new information which will prove a vital skill for their later life. With the rate the world is changing, being able to intellectually adapt and understand the needs of others is one of the core skills our students need to possess.

Whilst I do believe that some knowledge is inherently beneficial (I would hardly be a Classicist if I didn’t!), it is important to remember the overall purpose of what we do at school. By putting empathy at the front and centre of the learning experience, we not only develop analytical ability, but we also develop better people who can utilise a different perspective, challenge assumptions and develop their understanding of others. In this way, we give them the tools to change the world, building on our shared past, in order to develop our best future.

References

[1] The four terms I use for curriculum ideologies are found in Schiro, M. S. (2013) Curriculum Theory: Conflicting Visions and Enduring Concerns 2.e.; Sage Publishers. p. 4. There are other terms used by other authors but these four are the clearest.

[2] Nussbaum (2010) Not for profit: Why democracy needs the humanities. Princeton, NJ: Princeton University Press. p. 97

[3] Hirsch, E.D. (1988) Cultural Literacy: what every American needs to know; Incidentally this was the key text upon which the 2015 UK governmental education policy was based.

[4] Nussbaum (2010), 90

[5] Ibid, 97