Free, life-changing, and available to everyone. Provide freedom to those who deal with a world that’s built to be hostile toward them.

Public education and open source. Let’s help people get free, for free.

“Free, life-changing, and available to everyone” and “provide freedom to those who deal with a world that’s built to be hostile toward them” are ideas I steer by.

“Free, life-changing, and available to everyone” is what I and my peers in WordPress and open source work for. It’s what teachers work for in public education. NeuroTribes invokes this rallying cry for the commons in its introduction.

He told me that he wanted the code to be like Jesus in its own humble way: “Free, life-changing, and available to everyone.”

Source: Silberman, Steve. NeuroTribes: The Legacy of Autism and the Future of Neurodiversity (p. 2). Penguin Publishing Group. Kindle Edition.

The code mentioned above is Perl, an open source programming language I have a long relationship with, and the he is Larry Wall, creator of Perl and a big influence on me. I first read NeuroTribes when it came out in 2015. I was an undiagnosed autistic father with a newly diagnosed autistic son, and there on page 2 of the introduction of a book that changed my life and worldview are “free, life-changing, and available to everyone” and “there is more than one way to do it”, two ideas that, thanks to Larry Wall, have influenced my entire career.

On a bright May morning in 2000, I was standing on the deck of a ship churning toward Alaska’s Inside Passage with more than a hundred computer programmers. The glittering towers of Vancouver receded behind us as we slipped under the Lions Gate Bridge heading out to the Salish Sea. The occasion was the first “Geek Cruise”- an entrepreneur’s bid to replace technology conferences in lifeless convention centers with oceangoing trips to exotic destinations. I booked passage on the ship, a Holland America liner called the Volendam, to cover the maiden voyage for Wired magazine.

Of the many legendary coders on board, the uncontested geek star was Larry Wall, creator of Perl, one of the first and most widely used open-source programming languages in the world. Thousands of websites we rely on daily- including Amazon, Craigslist, and the Internet Movie Database- would never have gotten off the ground without Perl, the beloved “Swiss Army chainsaw” of harried systems administrators everywhere.

To an unusual and colorful extent, the language is an expression of the mind of its author, a boyishly handsome former linguist with a Yosemite Sam mustache. Sections of the code open with epigrams from Larry’s favorite literary trilogy, The Lord of the Rings, such as “a fair jaw-cracker dwarf-language must be.” All sorts of goofy backronyms have been invented to explain the name (including “Pathologically Eclectic Rubbish Lister”), but Larry says that he derived it from the parable of the “pearl of great price” in the Gospel of Matthew. He told me that he wanted the code to be like Jesus in its own humble way: “Free, life-changing, and available to everyone.” One often-used command is called bless. But the secret of Perl’s versatility is that it’s also an expression of the minds of Larry’s far-flung network of collaborators: the global community of Perl “hackers.” The code is designed to encourage programmers to develop their own style and everyone is invited to help improve it; the official motto of this community is “There is more than one way to do it.”

In this way, the culture of Perl has become a thriving digital meritocracy in which ideas are judged on their usefulness and originality rather than on personal charisma or clout. These values of flexibility, democracy, and openness have enabled the code to become ubiquitous- the “duct tape that holds the Internet together,” as Perl hackers say.

Source: Silberman, Steve. NeuroTribes: The Legacy of Autism and the Future of Neurodiversity (pp. 1-2). Penguin Publishing Group. Kindle Edition.

“Provide freedom to those who deal with a world that’s built to be hostile toward them” is a recently acquired phrase. I picked it up from this HeroPress piece by Topher DeRosia, “Accessibility Where It Matters – HeroPress”.

One of the things that I’ve always loved about WordPress is how it provides things to people. It provides a living to those who have none, it provides community to those without one, and it can provide tools to those who need them.

Amanda Rush is blind, and navigates a world that is often hostile to blind people. WordPress developers work very very hard to make the WordPress software usable by people with no sight.

A wonderful by-product of that is that Amanda and people like her can build a career for themselves, without depending on a physically friendly workplace and a physically friendly transit.

WordPress provides Freedom to those who deal with a world that’s built to be hostile toward them.

Source: Accessibility Where It Matters – HeroPress

Through WordPress (and by extension open source software), I’ve improved my circumstances, become more self-sufficient, and I’ve been able to assert some control over my life in general. It’s improved my employment prospects drastically, which means I no longer have to work whatever low-paying odd jobs I can find to keep the bills paid. I believe that it can help other blind people as well. We have an eighty percent unemployment rate in this community.

We’re still fighting discrimination in the workplace, and we’re still fighting for equal access when it comes to the technology we use to do our jobs. But the beauty of WordPress and its community is that we can create opportunities for ourselves.

With WordPress, we can make decisions for ourselves, and have all kinds of help along the way from the community. I urge my fellow blind community members to join me inside this wonderful thing called WordPress. Because it will change your lives if you let it.

Source: Finding Freedom in WordPress – HeroPress

“Provide freedom to those who deal with a world that’s built to be hostile toward them.” That is a clarion call for both open source and public education. I hear the social model, intersectionality, structural ideology, equity literacy, designing for pluralism, and designing for real life in these words.

Public education and open source. Let’s help people get free, for free. Let’s get structural, get social, get equity literate, and build an indie ed-tech that confronts injustice instead of amplifying it.

Free, life-changing, and available to everyone. Provide freedom to those who deal with a world that’s built to be hostile toward them.

See also,

Equity Literate Education: Fix Injustice, Not Kids

I love it when teachers talk equity and justice. All of the tech in the world won’t do any good if we use it for behaviorism and surveillance instead of for telling our stories and challenging structural inequity.

My students and I have taken the curriculum that the world has handed us and tried to figure out where we fit into the world. We have used books and computers to connect to the world. Web cameras, videos, and apps to not just share our work but to learn more.

Yet when a student asked what does refugee mean and another child answered, it means the enemy, it was a stark reminder of the work that still needs to be done. On the urgent need to use technology so that we can make our own decisions based on actual experience and not just hearsay and biased opinions. Use it so that those of us, who live with privilege, can be a part of the fight for a more just world.

Because let’s face it, I am privileged because I get to be afraid of the type of reaction my teaching may cause if I continue to teach about inequity. If I continue to teach what it means to be privileged. I get to be afraid for my job and I get to choose whether to have these hard conversations or not. But the truth is, there should be no choice. We, as teachers, are on the front lines of writing the future narrative of this country. Of this world. Ugliness and all. We are the gatekeepers of truth, so what truth are we bringing into our classrooms?

Where is our courage when it comes to being a part of dismantling the fears that drive us apart because It is not enough to bring in devices, the latest gadgets, without using them to learn about others. To understand others. To have the tools to dismantle our prejudiced world but then choose to do nothing to change the world that we live in.

We, as people with privilege, must use technology to create more opportunities for the students to do the hard work. To create an environment where they can discover their own opinion. Where they can explore the world, even when it is ugly so that they can decide which side of history they want to fall on.

So look at the power of the tools you have at your disposal. Look at what you can do with a camera. With a computer. With your voice and your connections. Look at whose voices are missing in your classroom. Look at who your students need to meet so that they can change their ideas of others.

We say we teach all children, but do we teach all stories? Do we teach the whole truth, and nothing but the truth, or just the sanitized version that will not ruffle any feathers? I can choose to bring others into our classrooms so that their stories are told by them. I can choose to model what it means to question my own assumptions and correct my own wrongs.

Source: In These Divided Times – Pernille Ripp

Yes to all of that. Ditch structurally ignorant behaviorism and mindset marketing. Fix injustice, not kids. “It essentially boils down to whether one chooses to do damage to the system or to the student.”

With this in mind, my purpose is to argue that when it comes to issues surrounding poverty and economic justice the preparation of teachers must be first and foremost an ideological endeavour, focused on adjusting fundamental understandings not only about educational outcome disparities but also about poverty itself. I will argue that it is only through the cultivation of what I call a structural ideology of poverty and economic justice that teachers become equity literate (Gorski 2013), capable of imagining the sorts of solutions that pose a genuine threat to the existence of class inequity in their classrooms and schools.

Source: Poverty and the ideological imperative: a call to unhook from deficit and grit ideology and to strive for structural ideology in teacher education

The Direct Confrontation Principle: There is no path to equity that does not involve a direct confrontation with inequity. There is no path to racial equity that does not involve a direct confrontation with interpersonal, institutional, and structural racism. “Equity” approaches that fail to directly confront inequity play a significant role in sustaining inequity.

The “Poverty of Culture” Principle: Inequities are primarily power and privilege problems, not primarily cultural problems. Equity requires power and privilege solutions, not just cultural solutions. Frameworks that attend to diversity purely in vague cultural terms, like the “culture of poverty,” are no threat to inequity.

The Prioritization Principle: Each policy and practice decision should be examined through the question, “How will this impact the most marginalized members of our community?” Equity is about prioritizing their interests.

The “Fix Injustice, Not Kids” Principle: Educational outcome disparities are not the result of deficiencies in marginalized communities’ cultures, mindsets, or grittiness, but rather of inequities. Equity initiatives focus, not on fixing marginalized people, but on fixing the conditions that marginalize people.

Source: Basic Principles for Equity Literacy

Let justice be the mindset.

And let shame disappear from our repertoire.

And that is what happens when you soak one child in shame and give permission to another to hate.

Source: Hannah Gadsby: Nanette – Netflix

Shame is not a weapon. At least, it shouldn’t be, because it is way too powerful. But here we are living in cultures where we regularly, habitually “soak one child in shame and give permission to another to hate”. Shame is an identity-shredding bullet when aimed at a kid.

Source: Hannah Gadsby on Shame, Power, and Comedy – Ryan Boren

during adolescence, shame has a particularly powerful impact on the brain. Adolescents feel, even anticipate, embarrassment in more profound ways than adults. One sure fire way of making sure that you are neither heard nor respected by a child, is to embarrass them. That’s not a matter of choice. Shame will close down all other options for children other than the quest for survival. It puts them into full on fight or flight meltdown. And in that state of mind, you get nowhere.

We are the adults. We have authority with equal responsibility. Shaming should not be part of a responsible adult’s repertoire. It’s a failure to default to it.

Source: Shame is not a Weapon. – Love Learning….

Design is tested at the edges, and teachers are there to witness and act and act out. Bring the insights of intersectionality, the social model of disability, and design for real life to bear, and tell the stories of the edge-cases and stress-cases and shame-soaked.

Our designs, our societies, and the boundaries of our compassion are tested at the edges, where the truths told are of bias, inequality, injustice, and thoughtlessness. The insights of intersectionality, the social model of disability, and design for real life help us design and build for these truths:

No one knows best the motion of the ocean than the fish that must fight the current to swim upstream.” “By focusing on the parts of the system that are most complex and where the people living it are the most vulnerable we understand the system best.” “When we build things – we must think of the things our life doesn’t necessitate. Because someones life does.” “That’s why we’ve chosen to look at these not as edge cases, but as stress cases: the moments that put our design and content choices to the test of real life.” “Instead of treating stress situations as fringe concerns, it’s time we move them to the center of our conversations-to start with our most vulnerable, distracted, and stressed-out users, and then work our way outward. The reasoning is simple: when we make things for people at their worst, they’ll work that much better when people are at their best.

There is no path to inclusive design that does not involve direct confrontation with injustice. “If a direct confrontation of injustice is missing from our strategies or initiatives or movements, that means we are recreating the conditions we’re pretending to want to destroy.Structural ideology-an ideology shared by intersectionality, the social mode of disability, and design for real life-is necessary to good design.

Source: Design is Tested at the Edges: Intersectionality, The Social Model of Disability, and Design for Real Life – Ryan Boren

“We are the gatekeepers of truth, so what truth are we bringing into our classrooms?” When I was in Texas public education during the 1970s and 80s, my classrooms were platforms for the Southern Strategy and the Confederate Catechism. They were platforms for ethnocentrism that centered whiteness, patriarchy, and neurotypicality. They brought whitewashed myths as truth. Classrooms are indeed “on the front lines of writing the future narrative of this country”. They always have been.

Our public school classrooms are on the front lines and at the edges attempting to fulfill the promise of “free, life-changing, and available to everyone”. To do that, “justice needs a platform”. Justice, not white supremacy. Justice, not patriarchy. Justice, not mindset marketing. Justice, not behaviorism. Justice, not the rearrangement of injustice. De-center, and let equity literacy into our pedagogy and classrooms.

We need to de-center the closed circuitry of either/or thinking and cultivate radical imagination in ourselves, and in our students.

Source: On Cultivating Radical Imagination, or Why I Will Never Teach Debate Again – My Year of Teaching Dangerously

Empathy is a human problem; it’s a deficit in imagination. We can’t truly step into another life or neurotype, but we can seek story and perspective. We can practice de-centering ourselves. End the gaslighting, and stop bikeshedding structural bias and injury. Instead, make room for kids to tell their truths and change their context. Make room for the radical imagination needed to perceive the complex and diverse actuality of humanity. Start “foregrounding complexity as the baseline” instead of reducing spectrums to binaries.

“Use technology to create more opportunities for the students to do the hard work.” Much of that hard work is foregrounding neglected and suppressed complexity, navigating the engines of confirmation bias, and bridging the double empathy gap.

The ‘double empathy problem’ refers to the mutual incomprehension that occurs between people of different dispositional outlooks and personal conceptual understandings when attempts are made to communicate meaning.

Source: From finding a voice to being understood: exploring the double empathy problem

Do that hard work with indie ed-tech. Resist disinformation with hyperlinks and small b blogging. Bring the backchannel forward, and bring safety to the serendipity.

When we design our schools for the edges, when we design with equity literacy, we make psychologically safe ”homes of opportunity” that “provide freedom to those who deal with a world that’s built to be hostile toward them”. We make schools that are better for everyone.

Default to Open: Open Education, Open Government, Open Data, Open Web, and Open Source

My posts on boren.blog connect humane tech, tech ethics, tech regrets, indie ed-tech, open source, open web, open data, distributed work, backchannels, indieweb, neurodiversity, #ActuallyAutistic, the social model of disability, design for real life, behaviorism, structural ideology, mindset marketing, psychological safety, and public education. That jumble of tags is full of connections and overlap. It’s full of lessons on building for humans and the commons. I try to bring these communities together with my writing and sharing, because in connection there is serendipity, and we urgently need a lot of that going on between tech, education, and social model communities. I feel good and reenergized when educators, tech workers, and autistic and disabled people interact in threads I start. These moments are necessary and make a difference. Cheers for being in the space. Cheers for helping make the commons.

Open education, open government, open data, open web, and open source. These are the foundations of the commons. They should be public, taxpayer supported, and open by default. They should be informed by neurodiversity and the social model of disability because systems are better in every way when designed for real life, pluralism, and bodily autonomy.

Software and the internet are at their best when making human systems more inclusive, accessible, and transparent. In my estimation, the web and the open source stack that powers it were built so that public infrastructure, particularly education, could default to open.

We are responsible for humanizing flow in the systems we inhabit. We do that best when we default to open. This is our calling. Let’s build a tech and ed-tech that confront injustice instead of amplifying it. do_action.

For education to fulfill the promise of “free, life-changing, and available to everyone”, we need indie ed-tech and the social model. “We need to design learning where there is no option for oppression.”

One of the legacies of the counterculture, particularly on the left, is the idea that expression is action. This idea has haunted those of us on the left for a long time.

But one of the reasons that the Tea Party came to power was that they organized—they built institutions. So the challenge for those of us who want a different world is not to simply trust that the expressive variety that the internet permits is the key to freedom. Rather, we need to seek a kind of freedom that involves people not like us, that builds institutions that support people not like us—not just ones that help gratify our desires to find new partners or build better micro-worlds.

Source: Don’t Be Evil

It’s no secret people are more likely to trust the government and value what the government provides if their local government shares information and involves them in the decisions that affect their lives. And when government organizations do share data, best practices, and code, the government as a whole does better by its citizens. Everyone wins.

Source: Default to open · Code for America

Indie Ed-tech is infrastructure that supports scholarly agency and autonomy.

Source: A Journey to discover what is Indie Ed-tech | Heart | Soul | Machine

For his part, in that Stanford talk, Jim Groom pointed to 80s indie punk as a source of inspiration for indie ed-tech. “Why 1980s indie punk?” Groom explains,

First and foremost because I dig it. But secondly it provides an interesting parallel for what we might consider Indie Edtech. Indie punk represents a staunchly independent, iconoclastic, and DIY approach to music which encompasses many of the principles we aspired to when creating open, accessible networks for teaching and learning at [the University of Mary Washington]. Make it open source, cheap, and true alternatives [sic] to the pre-packaged learning management systems that had hijacked innovation.

The LMS is our major record label. Prepackaged software. A prepackaged sound.

Pre-packaged sound. Pre-packaged courses. Pre-packaged students.

If we don’t like ‘the system’ of ed-tech, we should create one of our own.

“Indie ed-tech” – what we’re gathered here to talk about over the next few days – is inherently ideological as it seeks to challenge much of how we’ve come to see (and perhaps even acquiesce to) a certain vision for the future of education technology. An industry vision. An institutionalized vision. Indie ed-tech invokes some of the potential that was seen in the earliest Web technologies, before things were carved up into corporate properties and well-known Internet brands: that is, the ability to share information globally, not just among researchers, scientists, and scholars within academic institutions or its disciplines, but among all of us – those working inside and outside of powerful institutions, working across disciplines, working from the margins, recognizing the contributions of those who have not necessarily been certified – by school, by society – as experts. Distributed knowledge networks, rather than centralized information repositories. “Small pieces, loosely joined.”

“Indie ed-tech” offers a model whereby students, faculty, staff, and independent scholars alike can use the “real-world” tools of the Web – not simply those built for and sanctioned by and then siloed off by schools or departments – through initiatives like Davidson Domains, enabling them to be part of online communities of scholars, artists, scientists, citizens.

Source: ‘I Love My Label’: Resisting the Pre-Packaged Sound in Ed-Tech

Note: LMS = Learning Management System

We roil at the limitations and oppressive qualities of the LMS. But the problem here is not the LMS-it is that, despite our best efforts at creating other platforms, we still think through our own internal LMS. The problem is that whether we are using Blackboard or teaching in Canvas or building a Domains project, we are most likely not doing thinking that is liberative enough.

The point is not just about platform. The point is about praxis.

the LMS is an outlook, a standpoint, a conviction. Like it or not, it is in our blood as a product of our privilege and our educations. It is not a cage we put students in as much as it is an artificial playground over which we can be masters. It is, in fact, a learning space, but not for the content we put there; rather it is a space of enculturation into an oppressive educative model which each of us has born the weight of, and into which we each believe, to varying degrees, students should be baptized. The same is true of the classroom, the academy, the professional conference. These are spaces we understand, where we are not marginal, but where we can invite the marginal to participate, to become not-marginal. And this invitation to the middle is an act we say is elevating, is doing good.

There are multitudes of voices that we won’t hear because we do not feel safe in their spaces, on the margins. And safe, for educators, usually means expert, superior, capable, competent. When we enter the margins from our roosts in academe, we suffer the surrender of our confidence. In the face of what might be being created in the spaces we don’t occupy, our knees wobble.

By offering a room, we make ourselves the lessors. By making space, we claim space. “These are your walls,” we say. “These are your walls that I’ve given you. These are your walls to hang upon them what you would like. I have made them of plaster and drywall. I have painted them. I have put in the studs and I have raised high the roofbeams. But truly, this is yours. I have made you a space where you can be who you want to be.”

We need to design learning where there is no option for oppression.

Source: If bell hooks Made an LMS: a Praxis of Liberation and Domain of One’s Own

There are other considerations as well. How does this tool represent a politics of oppression-the surrender of privacy, data, authorship, authority, agency, as well as issues of representation, equity, access? Who owns the tool and what are their goals? How is the production of this tool funded? What influence does the maker of this tool have on culture more broadly writ? What labor is rewarded and what labor is erased? What is the relationship between this tool and the administration of the institution? Who must use this tool and who is trained to use this tool, and is that labor compensated? These are all important questions to ask, and the answers may play a role in the adoption of any given tool in a classroom or learning environment.

But in many cases, and especially with the LMS, adoption comes regardless of consent. In only a minority of situations are faculty and students part of the discussion around the purchase of an LMS for an institution. In those situations, we must abide by the use of the LMS; however, that doesn’t mean we must acquiesce to its politics or its pedagogy. In order to intervene, then, we must step back and rather than learn the tool, analyze the tool.

When we do that with the LMS, we find that its primary operation is the acquisition of data, and the conflation of that data with student performance, engagement, and teaching success.

Source: Reading the LMS against the Backdrop of Critical Pedagogy, Part One – OFFICE OF DIGITAL LEARNING

Previously,