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Hold the Phones: What Students Deserve

Kids are in school. Their phones are not.

Effective January 1st, classrooms across dozens of states will enforce new phone regulations. H.B. 959 (N.C.), for instance, instructs each school district to establish a policy appropriate for its learners, one that will “prohibit students from using, displaying or having a wireless communication device turned on during instructional time.” Aside from explicit teacher authorization, students are given exceptions for emergencies, healthcare, and special education plans. In response, several schools welcomed students in August with a new policy already in place.

At first glance, the phone mandate seems like a debate over autonomy: the freedom to govern one’s own self. The pictured tug-of-war lies between students and school personnel, each vying for or against the student’s access to personal property. Kids like phones. Schools don’t. So it goes.

But what if the phone question is neither this simple nor simply about autonomy itself? Perhaps everyone, in one way or another, is on the side of student freedom and, instead, the underlying tension lies in what kind of freedom ought to take precedence. Which form of student autonomy needs preserving — and beyond freedom, is something else in jeopardy?

Let’s consider the stakeholders.

First, the kids. Students — and, well, people — are pretty big fans of personal autonomy. This indicates freedom over one’s most basic functions, such as a right to one’s own physical self. For example, a person who is free to dress herself in particular attire, tiptoe her feet across a floor, and ingest a liquid of choice could be said to possess personal autonomy. In a medical setting, this might look like making one’s own healthcare decisions without coercion. Whether high or low stakes, someone with personal autonomy does what she wants with her own self because the self is hers.

Here’s where phones come in. Invoking a right to one’s own property is an appeal to this sort of freedom. That is, perhaps freedom of access to personal belongings can be reasonably umbrellaed under personal autonomy. Unlike a contraband cigarette, a teenager might imagine her device as an extension of the self. Students might argue that a right to personal property is necessitated by a right to personal autonomy, that a school’s ban on phones is a threat to its students’ personal freedom. At first read, this sounds perturbing. But does something legitimate rest at its root, a justification for limiting agency?

Schools, perhaps, think so. ‘Schools’ implicates many personnel: district employees, site administrators, and teachers. Nominally, this conglomerate wants students to achieve academic success. District-level staff who do not routinely, if at all, interface with students may define their success as scoring proficient, if not remarkably above, on standardized tests in reading, math, and science. These results inform the school’s “report card,” a published letter-grade assessment of the school’s student achievement.

Teachers, by contrast, ground their work in student relationships, adapting instruction, assessment, and evaluation in light of the particulars of the young minds they teach. I, for one, might be a daily audience to a student’s burgeoning clarity of writing or speech, the sort of flourishing a scantron doesn’t capture. School principals perhaps fall between my imagined monoliths of district leaders and classroom instructors. Often former teachers themselves, school-based administrators have daily access to student goings-on but are tasked with managing their assessment data and long-term academic outcomes.

Broadly construed, then, schools seek students’ intellectual autonomy. Whatever the motive, they want kids to make well-reasoned judgments, whether demonstrated on a standardized bubble sheet or through analytical prose. If we rely on classroom instruction to deliver students the opportunity to stretch and grow their thinking capacities, then a kid glued to his feed instead of the whiteboard threatens his cerebral development. Well-developed brains, if not ends in themselves, hopefully grow up to power self-sufficient adults who positively engage in the world. If maximizing mental capacity is in students’ best interest, then phones must go, right?

The picture we’ve built, then, implies personal and intellectual autonomy to be at odds. To have freedom over personal choice, one neglects cultivating mental dexterity — and, perhaps, vice versa.

But maybe this is wrong.

For one, perhaps intellectual autonomy is already at risk. Learning often fails without the help of phones. When I lecture longer than my students can focus, my creative indulgence supersedes their likelihood of understanding. If a student is one of forty in a class, then their opportunity for personalized feedback, support, and rapport is lower than a learner tutored one-on-one. Swimming in educational apathy, whether at home or school, a child may grow unenthused in pushing the bounds of their intellectual capacities. In other words, removing phones is hardly a guarantee for saving intellectual freedom.

Kids have always managed to slip through the cracks, even though most classrooms in history were phone-free. Any student can find himself insufficiently rested, nourished, or comfortable, all of which preclude maximal learning in the school day. We will never be able to remove the human factor embedded in schooling, which means it’s not unreasonable to suggest that cultivating intellectual freedom was always a steep climb. Amid post-pandemic teacher burnout and drop in literacy, devices might be a dazzling scapegoat for deeper environmental issues.

Some even argue phones help. Maybe students feel personal autonomy ought to manifest in a phone-friendly way to feel a sense of safety at school. Accessing instant messaging when the outside world lobs our kids bigger-than-math-test updates — family emergencies, travel, death, or celebrations — allows them to acknowledge their whole personhood. The possibility of contacting emergency services or a parent in dire straits, even if unlikely or unrealistic, can feel like freedom. In the wake of media coverage on school shootings, many parents openly feel this way. Life threats aside, we don’t ask working adults to ignore their messages all day. So long as she completes her work too, why must a studious fourteen-year-old?

But maybe we don’t want our kids to have cellular security blankets. More so, we don’t want them to have to want them — to feel like they won’t be able to go without. A lesser acknowledged metric for education is how well-prepared kids are to interact with others in the real world. You might support the phone ban in the name of intellectual efficacy. You might support the phone ban as an appeal to instructors’ authority or improving staff working conditions. But perhaps the best reason to ban phones is in the name of a lesser acknowledged function of education: socialization.

Two school years ago, a high school student told me that social anxiety directly feeds an impulse to turn to a phone; unsure how to talk to new friends, it’s more comfortable, in the short term, to reach into a backpack and feign focus on fleeting notifications. We know persistence amid discomfort is what empowers us in the long term, but it’s hard to relish the long-term when you’re a nervous fourteen-year-old who just wants to hide in the bathroom.

Phones capitalize on this avoidance. This means avoiding not only instruction but also assignments, peers, and oneself. From nervousness or boredom, if every student checks a text every few minutes, even briefly, likely staggered on different timelines, there is feasibly one person is on a phone at all times. With short-lived individual soothing comes disjointed classroom — or lunch table — culture. The whole point of being together in person feels moot. Ironically, most children more than likely aspire to be informed and prepared for the adult world, to find and be who they are, and surround themselves with others who support them in doing so. Even the phone time reflects this inclination. What are any of us ever doing on our devices besides engaging in or idealizing human connection anyway?

This is the point where we might look for something hopeful about the inclusive use of technology. You’ve likely heard the refrain: “We’re not getting rid of it. Technology is a tool. It’s just about using it properly.” There are plenty of tools we’ve made that we’re probably not getting rid of. However, I’m not convinced that any of us are reliable advocates for proper use if we’re all entrenched in algorithmic soup ourselves. I’m not sure that there always is an in-between, even if we want one, and I’m not sure that there’s much nobility in seeking to include tools that both profit from and shape our impulses.

Students have these thoughts, too. They’re aware of their attention degradation, and they don’t like it. Perhaps, then, the most compelling support for banning phones lies beyond intellectual efficacy or teachers feeling respected and, instead, in how kids interact with other kids.

Heaps of my students freely admit technology to be disruptive — one joked her friend is a “screenager.” The only further memory I hold from that moment is its aftermath, how the quip prompted two other seventh graders to peek up from their computers and melt into a conversation full of hand motions, emphatic head-nodding, and giggling through braces.

I think this is where we all want them to end up: looking up, laughing with each other.

Reflections of a Teacher during the COVID-19 Pandemic

photograph of bright empty classroom

If each month of our collective coronavirus experience were given a theme, the appropriate theme for August might be education, and all of the benefits and challenges that come along with trying to facilitate learning in both children and adults during the pandemic. We all take on many roles, and if you’re like me, you’ve found that certain roles have been amplified and underscored, they’ve become not just descriptive but definitional. In pandemic conditions, one or two roles stand out as necessary rather than contingent features of our personal identities. In my own case, my role as teacher and mentor has taken on existential significance; the way that I perceive and respond to this event can only be properly understood through that lens.

These days I frequently daydream about what I will tell my grandchildren about what life was like during the pandemic: the things that were frustrating, the things that scared me, the things that stood out as beautiful, and the things that genuinely surprised me. Perhaps by then I will better understand the way that people behave when they are frightened, and it will no longer strike me as startling that people refused to wear masks or that, when teachers expressed concerns about returning to packed schools with poor ventilation systems, they were called cowards and accused of wanting to get paid for doing less work.

There is some comfort in knowing that the future will be fairly similar to the past. This can be true even when the past is unpleasant and ugly. At least when the future is like the past, we know how to plan; we know who we are. We aren’t scared that we’ll come unmoored and that we’ll drift into some hazy, undefined abyss in which our lives cease to be meaningful by our present standards. I think most of us have these fears right now. On a good day, I believe that we can look forward to a future in which everything is mostly the same as it used to be except that we’ll know how to bake sourdough bread and we’ll hold more meetings on Zoom. On a bad day, I’m concerned that the institutions that I cherish the most will be so degraded or will go through such significant changes that the world we’ll have on the other side of all of this won’t be one that I’ll recognize or one in which I desire to participate.

When I tell my grandchildren about what it was like to live during this pandemic, I wonder which parts of my story will surprise them. I’m sure it won’t surprise them that technology played a massive role in the delivery of education, by then that practice is sure to have become commonplace. From my very core I hope that it doesn’t surprise them that education was once delivered from one person to another. I hope that teaching remains an act of care and of intimacy between groups of people.

We know at this point that turning to remote learning poses accessibility problems for many students. Plenty of households both nationally and worldwide don’t have access to the internet. In response, some locations both inside and outside of the United States have adopted creative strategies. In countries like Morocco, Mexico, Mongolia, China, and India, education is being broadcast on television to students, often in places where they can gather together with a minimal level of interaction with adults who may be more vulnerable to the disease.

Universities have been innovative as well. Late last semester, at least some of the faculty members on my campus were given a choice regarding which delivery method to use in the fall. This decision, on this specific occasion, was about how best to offer a course during a pandemic. We could choose between asynchronous and synchronous options. Asynchronous courses are traditional online classes. Teachers provide the students with material that those students can engage with at any time of the day or night that is convenient for them. In addition to the health and public safety advantages, one of the most significant virtues of this kind of approach is flexibility. Students and teachers are home with family members, sometimes with dependent children who are also being educated at home. Students may get sick, and asynchronous options make it easier for them to avoid falling behind if they do.

Synchronous courses are taught live, during the scheduled class time via Zoom or other comparable platform. These courses are convenient for students; they don’t have to commute or even get out of bed if they don’t want to. One of the main disadvantages is the potential for decreased participation. Students can turn off their cameras and listen to the class while multitasking, leaving the professor with the impossible task of engaging a sea of black screens.

Universities also offer blended courses. In these courses, students have real face-to-face interactions with their professors in a socially distanced way. Half of the class comes to school live in the classroom on one day while the others attend via Zoom. During the next class period the roles flip, and the other group of students receive in-person education. The main advantage is that students get to work with their professors and with each other in a familiar way. The main disadvantage is that the public health threat increases when people get together, even when universities try their best. It’s also not clear that this approach has many real advantages over simply conducting the course on Zoom. Students can’t approach the teachers or each other in this format either.

In the fall semester, I am teaching at least one class using every one of the delivery methods that my university offers. I’ve attended many trainings this summer and in some ways I’m excited by the new possibilities. I now have technological tools that I didn’t have last semester — tools that might really speak to a generation of students who were raised with technology as extensions of their minds and bodies.

I’m also afraid of an educational unmooring. I’m worried that education will become disconnected from critical values. One way of thinking about education is utilitarian; education is useful because people can do good things with it. When people are educated, they may become better citizens, be more productive, and find themselves in the position to do more good in the world. If the end goal of education is purely utilitarian, then one way of getting knowledge into people’s heads is as good as any other. If broadcasting educational television proves effective in teaching students, our brave new world might cast a flat screen in the role of Susie’s fourth grade teacher.

I’m reminded of the predicament of Mildred Montag, the wife of the protagonist in Fahrenheit 451. In a society without books, Mildred is entertained by her parlor walls, which are giant television screens. She comes to think of the characters that grace those walls as family. This is made easier by the fact that the Montag’s paid for the attachment that allows the characters on the screen to refer to Mildred by name when they speak. Mildred’s walls allow her to achieve the utilitarian objectives of entertainment and socialization without any need to actually engage in real, meaningful human interaction.

Knowledge is valuable, but the passing of knowledge from one knower to the next may also be valuable. Imagine a world in which all facts are stored digitally in computers. In some sense, in this world we’ve achieved a state of omniscience, all the facts are “known.” But imagine that very few of the facts are known in the minds of persons. Would this be a desirable world to live in? Do we value the brute acquisition of knowledge, or do we value knowledge that we can discuss and apply together as a social enterprise?

The textbook for my first philosophy course as a freshman was titled The Great Conversation. It’s the only textbook title from my college days that I can remember. Good teachers, like Socrates, engage their students in conversation to help them to recognize the gaps in their knowledge. There is a reason that Plato’s work, written in dialogue form, is so effective and meaningful so many years after it was written.

Crucially, I’m concerned that legislators, administrators, and entrepreneurs will look at the educational innovations we’ve achieved as ways to further commodify education. For better or for worse, we’ve experimented with replacing caregivers, priests, and sex workers with technological counterparts. These are all roles for which one would think that human interaction is critical. The post coronavirus educational system may be a la cart — select the educational product that is most convenient for you, even if that format involves no real mentoring. If we do this, we will have abandoned the interactions that are so important to meaningful learning experiences.

I hope I don’t have to explain to my grandchildren why that happened.

Too Late? Teaching Consent Before College

As universities deal with an increasing number of sexual assault allegations, attention is being turned to finding a way to clarify the term “consent.” Many activist groups are unhappy with the current sexual education programs in the United States, arguing that the lackluster curriculum is partly to blame for the high rates of sexual violence on college campuses.

Continue reading “Too Late? Teaching Consent Before College”