If you stop and think about it, calling an approach to teaching DOGME is probably not the greatest idea.
Firstly, and of course this could just be my filthy tabloid-polluted mind, it looks like DOG ME and as if that didn’t sound sufficiently saucy enough already, there’s the whole concept of dogging that was brought into the popular imagination by one-time Liverpool striker and violently abusive ex of Ulrika Jonsson, Stan Collymore. On a more serious note, there’s the fact that the Dogme 95 group of Danish film directors who so inspired Scott Thornbury with their manifestos, their vows of chastity and their desire to purify film making by rejecting special effects, post-production modifications and other technical gimmicks actually soon ran out of steam, splintered into arguing factions and was defunct by 2005! What started out as a clever metaphorical construct ended up being a bit of an albatross around the neck, especially when you learn that today if you want to claim you’re a Dogme film maker, you simply submit a form online and check a box which states that you “truly believe that the film … has obeyed all Dogme95 rules as stated in the vows of chastity”. Now surely a smarter person than me can see some kind of metaphor here involving the Internet? No? For shame! Finally, of course, there’s the fact that Dogme is Danish for dogma. Now, whichever way you slice it, dogma is not a great thing. My Macmillan dictionary defines it as “a belief or set of beliefs that people are expected to accept without asking questions about them” whilst Wikipedia defines the concept as “the established belief or doctrine held by a religion, or a particular group or organization. It is authoritative and not to be disputed, doubted or diverged from by practitioners or believers.” It is, as the old cliche has it, like punk never happened! I could well go into yet another post lambasting the creeping influence of the old hippies and attempt to paint Dogme as a sinister cult with its inner circle of True Believers, its guru, its tenets of faith, even its communes . . . but I won’t because that would just be childish, wouldn’t it?
What I WILL do though in this my final Dissing Dogme post, you’ll be pleased / stunned / devastated (delete as applicable) to hear, is really question what on earth Dogme is offering us that it feels in a position to be so dogmatic about, to query why smart and innovative teachers feel the need to wear group colours and to attempt to move the debate towards saner areas of discussion, which I hope to then go on and explore over the coming weeks.
Talk to folk outside of the loose collective that embrace the term Dogme and reactions range from amusement to bemusement to outright hostility. Simon Kent, who kicked this whole saga off way back when emailed me recently and let slip this little gem: “I’ve very much enjoyed the recent stuff, and I’ve also come to realise something else about the Dogme ‘community’, which I think one of the earlier Dogme people themselves mentioned . It is a group of people who openly share their ideas. Agreed. However, essentially what they are doing is saying “Here’s a good lesson I did (maybe using few materials).” Really, it’s nothing more (or less) than that. It does seem a bit ridiculous to claim or extrapolate a whole way of teaching from this, and to then go on to peddle it as a complete philosophy!”
This, in turn, is kind when compared to a comment made to me at IATEFL this year . . . “Dogme . . . or winging it, as we used to call it!”
Or, as my co-author Andrew Walkley puts it, “Dogme . . . isn’t it really just correction?”
Now obviously, all of these cheap shots fail to nail the big beast that Dogme has become, but part of the issue is just that. Dogme has become a kind of amorphous moveable feast that seems to mean different things to different people and that spectacularly fails to really define itself in any coherent and universal terms. In a sense, of course, this may be its fundamental power, and yet on occasion, it has started to remind me of a scary talk I once saw by an NLP snake-oil seller who proclaimed “If it works, it’s NLP”. If Dogme is to be anything other than a flag of convenience for a loose scattering of the rebellious and the disaffected, the earnest and the intellectual and if it is ever to be taken seriously as a meaningful movement then it needs to maybe focus more on clarifying exactly what it is – and isn’t – about. Alternatively, of course, it could be that teachers start stepping out from under its protective banner and saying what they think individually without invoking groupmind and stand / fall on their own two feet.
Let’s just briefly look at some of Scott’s original Ten Commandments.Again, these were clearly originally intended to be a humorous device, aping both Dogme 95’s vows of chastity and of course the basic ground rules as brought down from Mount Sinai by Moses (allegedly). However, the idea of Ten Commandments is an interesting one. How many is one able to break or abandon before one no longer can really claim to be of the faith? One? Two? Five? At what stage does one’s faith become something other than the One True Faith Of The Book is one jettisons commandments at will? My (admittedly sketchy) understanding of Christianity is that just breaking ONE – if it goes unrepented – is quite sufficient to get you a one-way ticket down the highway to hell. Where do today’s self-proclaimed Dogmeticians stand in relation to their own ten commandments? Are they pure in intention and action? Or have they erred away from The Path? Are they really still even of the same faith? Or are they rather sub-cults, splinter groups and factions?
Well, let’s go back to where it all began, when Scott Thornbury arrived with the tablets of truth. Firstly, there was Interactivity and the belief that the most direct route to learning is to be found in the interactivity between teachers and students and amongst the students themselves. Well, any teacher worth their salt tries to make their classes interactive – and there are many many ways of doing this. Coursebooks have been suggesting ways of making classroom activity interactive for donkey’s years, as have all manner of methodological tomes. Secondly, there’s the bold – and totally impossible to prove or quantify – claim that “students are most engaged by content they have created themselves” and yet as we’ve seen from these debates here, very few Dogme-rooted teachers seems to adhere to this in any kind of disciplined or consistent way, with most preferring either to simply ride the conversation and spin out their own teacher-led board-based input repertoires or else bring in their own material. Next up is the notion that “learning is social” – well, no kidding. Was anyone claiming it was anti-social? – “and co-constructed”. Indeed. This can surely mean anything from students discussing guided discovery questions about grammar to a teacher asking questions about language in a book to whatever else you want it to mean. Next came the idea of scaffolded conversations – in some corners, this has become twisted and taken to mean that learning in class can ONLY really take place through a never-ending ongoing conversation and that nothing can explicitly be taught – a kind of perversion of Krashen’s now discredited ideas carried to their logical end-point – whilst others prefer the idea that ‘conversation’ can mean not only what we normally think of as a conversation, but a conversation between an individual and a text, say . . . or what used to be known as reading in class! Yet surely a scaffolded conversation can be exactly what good coursebook material can offer teachers help with. The first double-page of every unit of every level of OUTCOMES aims to teach conversations specified in the CEFR, and aims to scaffold students to the point where they are better able to have these conversations. Unless I’m missing something, one thing scaffolding cannot mean, however, is letting students try first and THEN feeding back. That’d be like building a house, seeing if it stands or falls and only erecting scaffolding when it starts to shudder and shake! The fifth commandment focused on emergence and the belief that “language and grammar emerge from the learning process”. Again, this is essentially Krashen-lite and is based on his notion of acquisition over learning, a theory which has been widely shredded in the years since it was first propagated and which has little or no support within the literature. Are there still Dogmeticians out there who believe that learning is ONLY possible through some kind of negotiated and emergent process and that the more formal study of lexis or grammar, whether that be in class or outside of it, is less or completely non effective? If so, where’s the literature ti support such claims? And I’m NOT asking for a rehashed adapatation here of Vygotsky and his zone of proximal development theory.
So where are we? Oh yes. Halfway through. the sixth commandment is about Affordances and is rooted in the notion that one of the the teacher’s roles is to “optimize language learning affordances through directing attention to emergent language” – now, it may be me, but I can’t see how this differs much from ideas about noticing, which have been developing for the last few decades. In fact, the only real difference seems to be that Dogme limits itself to ONLY encouraging noticing of new language as it becomes ’emergent’ when in fact much evidence seems to suggest that it is when the language is NOT immediately pressing that students may perhaps have more brain space free to actually pay attention to form and function. No serious writer on noticing has ever suggested, as far as I know, that it only has impact under the limitations suggested here. Next comes voice and the idea that the learners’ voices be given recognition along with their beliefs and knowledge.Well, again, there’s nothing exclusively Dogme about such a notion. Surely any teacher who cares about their students, regardless of their approach to materials, grammar, etc. attempts to encourage learners to voice their own sense of self and ideas and opinions, and many published materials go out of their way to tap into these impulses. We’re left with a woolly notion of students and teachers being empowered by being liberated from the shackles of published materials. Clearly, Chia Suan Song’s students who said they enjoyed having a coursebook as part of their course or those teachers unwilling, unable or unhappy to abandon materials are just stuck in their slave mentalities and haven’t fully grasped this great gift of freedom they’ve been proffered. The fools! Personally, and to get all religious on your ass again, I always liked the Subud notion that freedom is free of the need to be free! Ninth is the notion of relevance and the idea that materials should have relevance for the learners – ironic really as it seems to suggest that relevance is an inherent quality rather than something meditated and faciliated through interaction in the classroom, and that it is possible for materials brought into the Dogme class to be in and of themselves ‘relevant’ to all the many students in the room. Relevant how – culturally, linguistically, grammatically, intellectually, etc. – is never gone into. leaving us with the tenth and final diktat, one rooted in Norman Fairclough and the Nottingham School: “teachers and students should use published materials and textbooks in a critical way that recognizes their cultural and ideological biases.” So I’m guessing that this is what the Dogmeticians are all busy doing, right? Counting the ratio of white faces to non-white, men to women, etc? Writing sociological treatises on sexism within ELT listening material? Dissecting the hetero-fascist subtexts? No? Thought not. If anything, the closest I think the ELT classroom gets to this most of the time is actually through coursebooks such as Ben Goldstein’s Framework. But of course Dogme cannot go there, can it!
So anyway my closing questions really are these: what does Dogme actually believe these days? Is there any sense of adherence to the commandments outlined above? If so, to how many of them? If not, then what’s the point? Admit you’ve lost your religion and embrace your atheism! If you’re clinging to a few choice concepts, is there there ANYTHING inherent in these beliefs that actually sets it apart from other more generalised statements about good practice? And on a broader level, why do people even feel the need to invoke and protect the whole concept? Is it a misplaced sense of brand loyalty? Is it just because you get to hang with the cool kids, even if only online? Or is it simply a cover. a shield to hide behind in case the flak flies too hard and fast?
I guess in a sense what I’m asking is why don’t the smart, young, motivated teachers who use Dogme as part of their calling card simply ditch the badge and start talking about what they believe about teaching instead? There’s a kind of collective madness inherent in jumping to the defence of a tag or a label that’s out of your control and that others will take to mean whatever they want it to mean. If you believe that classrooms would be better off if we all stopped using any published materials and all just had loads of conversations and reformulated, why not just pitch those ideas as exactly that? If you’re interested in critiquing published materials whilst using them, then great: write a paper or conference talk or a blog post about that: recognise these ideas were around before Dogme and have a life outside of their appropriation. Know your roots and talk your own truth. It is, of course, The Only Way (TM).
In the greater scheme of things, there are obviously many many things about ELT that annoy me way more than Dogme does – or should! There’s the continuing dominance of the atomistic structure-by-structure building block approach to syllabus design that dominates (the great irony being, of course, that Dogme is born out of an antagonism to many of these coursebooks in much the same way as my own career as a writer was!); there’s the tech evangelists for whom technology in the classroom is the magic bullet that will heal all ills . . . and don’t even get me started on the NLP snake oil salesmen, whole brain training charlatans and multiple intelligence madness! I’ve always enjoyed watching Scott Thornbury talk, and would like to say I regard him as a kind of friend, on the TEFL conference circuit at least, and have good relations with many of the other folk involved in spreading the Dogme dogma. I think anything that encourages teachers to listen more to their students, to treat them first and foremost as people rather than language-producing machines, and to use student output as the basis for reformulated whole-class input is essentially a power for good and should be encouraged, as there’s still way too many teachers unable – or unwilling – to do such fundamentals in class. And yet somehow the way in which Dogme has become such a noisy sub-culture and so prone to self-aggrandizing claims (or boasts, if you prefer) gets my back up. Since unleashing the crude attack dog approach of Simon Kent on Dogme the other day, I’ve been trying to articulate to myself exactly what it was that was bugging me about something that in so many ways I’m in broad agreement with.
What I aim to do over the next couple of weeks is to go through a kind of blow-by-blow account of my grievances, and to see how (or, indeed, IF!) folk out there respond.
My first gripe could perhaps cynically be seen as the sour grapes of a materials writer in desperate need of more love and affection, I suppose, but one thing that particularly annoys me is the way much of the debate has become framed around coursebooks versus non-coursebooks. Dogme has always had a ‘vow of chastity’ element that forswears coursebooks or, indeed, originally, any materials, and recent blog phenomena such as Chia Suan Chong’s ongoing ‘teach off‘, whereby a Dogme teacher takes on a coursebook-driven teacher drive this angle home with a vengeance.
The root of my anger here is that such rhetoric reduces all coursebooks to a homogenous whole, all are seen as equally bad, and as a result teachers are essentially encouraged to disengage from learning how to ‘read’ coursebooks and to assess and discuss the differences between them, the agendas that drive each one, the angles they have, and the reasons why they are the way they are. It seems blindingly obvious to me that a good teacher can manage a good lesson with even poor classroom material, and can do great things with better materials, whilst a less experienced or competent teacher can barely scrape by even if supported by great materials – and would surely struggle to do anything of any value in a Dogme-style lesson. Part of the problem is that Dogme is founded on a kind of cult of the individual, a belief deeply rooted in both British ELT and, as I argued earlier on this blog, the 60s and 70s counter-culture. There’s a feeling that material is there to be messed with: and in this age of Web 2.0 and all the interactivity it offers, this has become the general modus operandi of many younger teachers in their life at large as well. This is all well and good, and obviously all good teachers mediate material for their learners. One of my fears is that actually the twin rhetoric of the individual over all else and of anti-coursebooks actually inadvertently influences the way teachers think about materials, and leads to desperate attempts to reinvent wheels that have not even been fully understood as such! It’s depressing to count the number of times I’ve observed teachers using coursebooks in weird ways – starting with exercise five, say, then doing the final practice before finally going back to exercise 1 – and, on asking why, I’m usually told something along the lines of ‘Well, you can’t just teach it as it is, can you? You have to interpret it and do it the way that suits you best’.
This is born out of a materials illiteracy – a failure to grasp why things are structured in the way they are – as much as a desire to break free of perceived shackles. For me, mediating materials is far more about teaching what’s there, but exploiting the LANGUAGE that comes up – both within the materials themselves AND as part of the students’ own output / speaking in response to questions in the book. For my own teaching, in many ways I could be accused of being stuck in that I generally just pick a book up (and, admittedly, I am frequently in the rather singular position of those books being things I’ve co-authored myself!) and start with exercise 1 and move on to 2, 3, 4, 5 and 6, regardless of the class. Where the tailoring to class needs and interests and desires comes in is through their responses to questions, through the way they respond and the anecdotes that emerge as a result of this interaction.
I recently observed a class where the teacher was doing a double-page spread based on injuries and illness. It began with some speaking, which asked students to discuss a few questions related to the topic. The teacher I saw began with a complicated running dictation which resulted in students writing down questions – and then discussing them – before starting the book. When we were discussing the lesson afterwards, I asked what the point of the intro had been only to be told it was a warmer, to help generate interest in the topic. When I asked what the teacher thought the point of the speaking in the book was, the teacher looked nonplussed before the penny finally dropped!
Now, obviously, this isn’t Dogme’s fault and many Dogmeticians would just say the fault is relying on coursebooks and that it would’ve been better if the teacher had gone materials-free. However, by refusing to engage with published materials, you close off a large part of teachers’ potential learning and development. Whether you like it or not, most teachers around the world use and rely on coursebooks in class. Dogme is but a tiny drop in a much bigger ocean in this respect, and as long as it sticks to such rigid ‘rules’ as materials-free has little to say about the realities of these teachers. One great irony is that there are countless teachers out there who would kill for books and classroom materials. A mate of mine is running an incredible project across two schools in the tiny blighted West African nation of Guinea Bissau, and I recently shipped over a container full of ancient EFL and French teaching books, which have been received by teachers living on five dollars a day as if they were manna from heaven. Presumably, though, they’d all be better, more committed teachers if they just burned the lot and made do on the resources they have?
Coursebooks are a lifeline for many teachers: they provide structure, content, language, pacing, support. To deny this is to dismiss the realities of these teachers’ lives and realities. This isn’t to say that helping teachers learn to improvise and riff off students is bad. Far from it. It’s just saying that is is not – and cannot ever be – the be all and end all. The pursuit of good teaching would be better served by trainers also thinking about how to make teachers more aware of what’s happening with materials – and why and how best to exploit the material – and of course this must include leaving space for students.
Another issue, as mentioned above, is the assumption that all coursebooks are equally bad and all equally ill-suited to tackle students’ needs and desires in anything other than a crass and superficial way. Ask anyone who writes published ELT materials seriously, as opposed to mainly for money, and they’ll tell you they’re driven by agendas not dissimilar to those the Dogme folk are interested in. For me personally, much of my early writing was driven by the conviction that coursebooks failed to represent language – and particularly spoken language – as it was truly was: lexico-grammatical. More recently, whilst sticking with this theme, I’ve also become much more interested in cultural issues, representation and so on. Ben Goldstein, with things like Framework and The Big Picture, is exploring issues around representation, imagery and taboos; Lindsay Clandfield is interested in bringing literature to the fore, fronting serious issues over pop trivia and so on. All of us, in our ways, have tried to challenge the status quo brought about by the huge success of Headway, though I’m sure all of us would also be honest enough to recognise the craft and skill that’s gone into the creation of successive generations of Headway as well, and to accept that, on its own terms, it’s a very well-written book. It’s just one whose key ethos I don’t buy into. My point here is, I guess, that OTHER key driving forces and beliefs are available!
Finally, there’s a failure to recognise that coursebooks act as agents of change. There was a great article on this subject many moons ago in the ELTJ that I’d recommend you all read. The gist, though, is that coursebooks are ways of presenting change by numbers, of reducing the fear the majority of teachers have of change and making slow shifts of focus in the broader field accessible. To give just one example of how this works, think of the fact that Outcomes, Global and Framework all feature plenty of non-native speaker accents, a phenomenon that was inconceivable just twenty years ago. Through such publications, these issues move from the leftfield and the avant garde into the mainstream in a way that would be nigh-on impossible otherwise.
To live in a world in which coursebooks are the devil is to deny all of the above.
I defy any of you to justify the existence of such a world!