In this article, I explore the importance of Giorgio Agamben’s theory of potentiality for rethinking education. While potentiality has been a long-standing concern for educational practitioners and theorists, Agamben’s work is unique in that it emphasizes how potentiality can only be thought of in relation to impotentiality. This moment of indistinction—what I refer to as im-potential—has important implications. First, I argue that if potentiality and impotentiality are separated from one another, the result is a stratified educational system where some students (...) are commanded to actualize their potentiality in the form of standardized tests while others are abandoned by the system. Second, thinking im-potentiality enables us to move beyond problematic formulations of learning and rediscover the uniqueness of studying. Here, I offer a brief example of study through an analysis of ‘Tinkering Schools’, an alternative program founded by Gever Tulley in San Francisco. And finally, without a concept of im-potentiality, the discourse of the ‘child genius’ becomes commodified as a power to be harnessed and actualized in the name of neoliberal entrepreneurialism. Only through a return to im-potentiality can we reclaim Genius and its relationship to the question of educational freedom. (shrink)

In this essay, I respond to Carrie Nolan and Sarah M. Stitzlein’s article “Meaningful Hope for Teachers in a Time of High Anxiety and Low Morale” and support their argument for meaningful hope grounded in pragmatist philosophy. I agree that while hope is routinely called for in the educational literature, it is often done so in superficial and vacuous ways. Moreover, hope is often conflated with wishful thinking or naive optimism. A pragmatist vision of hope is different. It is a (...) hope that compels us to act thoughtfully and creatively in the present so as to open up yet unimagined possibilities for the future—a hope that is generative, resourceful, engaged, and communal. To complement Nolan and Stitzlein’s vision, I argue that pragmatist hope also requires of us habits of community building and social and political activism to challenge unjust systems. Only when we act on both individual and systemic levels can we sustain the kind of pragmatist hope that is so necessary in schools. (shrink)

Although U.S. colleges and universities continue to discuss creative ways to increase the number of African American collegians participating in study abroad, this research is limited when revealing the unique perspectives of African American collegians who have studied abroad. Traditionally an emphasis on program success has been placed on the quantity of study abroad participants rather than the quality of African American student support and engagement; the personal reflections through the lens of African American race and identity are often overlooked. (...) A series of culturally responsive, guided interviews were conducted with African American collegians from a variety of institutions across the United States, to learn their perspectives on their study abroad experiences. This research reveals that culturally responsive mentoring and guidance are valuable in helping African American collegians deconstruct or make sense out of their study abroad experiences, both during and upon reentry. Also, African American collegians use the method of finding "home abroad" as an important coping tool for support, social adjustment, and cultural validation. Combined, these findings suggest that African American collegians who have studied abroad benefit from culturally guided reflection and learning experiences in which their race and identity are taken into consideration. (shrink)