Post 19: Education Reinvented in Chicago

Thursday, April, 25, 13 § 1 Comment

While Christian, Zoe and I have been blogging about re-forming school, I’m inspired to report that a writer and educator named Theodore Richards has been doing it for the last couple of years, through a program called the Chicago Wisdom Project.

I first heard about Richards in January 2011, when I met with a widely-known spiritual leader named Matthew Fox. Matt is a former Catholic priest (and bestselling author) who is deeply involved in the movement toward a more life-loving–and less guilt-ridden–human relationship with spirituality.  He’s also a close friend of Aaron Stern, and visiting scholar at the Academy for the Love of Learning, so through Aaron I had the honor to meet with him at a lively community event in a public high school in Oakland.

Over a free community lunch of locally-grown organic food, Matt and I chatted at length about our shared concerns regarding the values and practices of the current educational system. He described his YELLAWE after-school program, which presented a reinvented curriculum and pedagogy for children from some of Oakland’s poorest neighborhoods. At that point, the program was not thriving in Oakland, Matt explained, because the remarkable man who’d been helping him run it had moved to Chicago.

He was talking about Theodore Richards. My research took me elsewhere, however, and i didn’t follow up until last week, when Aaron handed me a book that Richards has just published: Creatively Maladjusted: The Wisdom Education Movement Manifesto (Hiraeth Press, MA).

The term “creatively maladjusted” comes from a Dr. Martin Luther King, Jr. quote: “Human salvation lies in the hands of the creatively maladjusted.” For Richards, this means that salvation is a communal process–not an individual achievement or gift–that we move towards “not by conforming to society…. but by transforming it.” In other words, if we’re going to survive as a species, what needs to be “adjusted” is not so much our selves, but the values and societal structures that, when we abide by them, plunge us towards ecological and economic collapse. Adjusting our schools, of course, is among the top priorities.

Richards isn’t trying to adjust schools directly–he’s humble enough to admit he’s not sure how to approach such a mammoth endeavor–but he is adjusting the way we educate young people through his after-school program in “inner city” Chicago. Rather than help these kids do better in their conventional schools, like many other after-school programs attempt, Richards is offering them an entirely new type of education, called Wisdom Education.

In his book, Richards explains that conventional education systems, which grow out of monastic traditions but were launched en masse following the industrial revolution, operate within a worldview that is mechanistic (students and teachers are like machines, inputting and outputting fragmented bits of information) and capitalistic (heavy focus on competition and individual success). Wisdom Education, in contrast, presents an organic view of teaching and learning, in which teachers and students are creators, rather than in-takers and out-putters, and in which collaboration and communal success replace the long-misapplied story of “survival of the fittest.”

His manifesto goes on to describe six tenets of this “Wisdom Education Movement”:

  1. Creativity and Imagination. No, not simply adding more arts classes, but shifting the actual way teachers and students engage so that  learnings is not information-transmission but an active, expressive process. “To learn anything in a meaningful, profound way requires that we contextualize it and integrate it from our own perspective. This requires imagination.” And learning creatively not only helps people learn better, but can also help students imagine how to “reshape our world.”
  2. Nature. In Wisdom Education, students reconnect deeply to nature so that they understand that nature is not something separate from us–we are nature. Once they begin to realize they are genetically and physically connected to everything else in the universe (not a quick lesson), they cannot help but shift the way they see them selves and the world. Fragmentation gives way to unity, interconnectedness. The natural world (including other people) is no longer a resource to be studied or exploited, but a partner, a fellow traveler.
  3. The Intellect. One might suspect Wisdom Education to not focus so heavily on intellectual development, but the opposite is true. Richards explains: “…while modern education provides our young people with many facts, it does not provide them with the intellectual tools to discern which facts are valuable and which facts we should accept. Our students are neither trained nor encouraged to challenge the ideas that are put before them.” Drawing from the work of Brazilian educator Paolo Freire, Wisdom Education employs a rigorous training (Richards suggests starting with media literacy) that helps young people develop a keen and deep critical consciousness.
  4. The Body. As an alternative to the West’s “radical separation” between mind and body, Wisdom Education calls for a more holistic education that employs activities like meditation, art-making, and martial arts to help young people reconnect to their bodies, and develop a healthier relationship with their body. This new awareness of our physical self  translates into a more receptive mind and healthier relationships with the natural world.
  5.  The Soul. “The soul,” Richards writes, “however one defines it, is as important as any other aspect of the human. We must address our students’ yearning for meaning, their trauma, and their emotions if we are to truly educate them. Wisdom requires not only that we be able to know the world, but to know our selves as well.” Young people strive to answer the question “Who Am I?” and it is society’s responsibility (the “elders,” you might say) to help them develop the tools to find an answer. Wisdom Education draws heavily on the idea of rites of passage, in which young people make a break with who they were before, enter into deep instruction, and then reenter the community as a new person.
  6. Doing. Knowledge is mere cleverness, for good or bad, until it is applied in a conscientious way. In requiring students to undertake projects that help their community, Wisdom Education ensures that young people develop the values and ethics to understand that their success must not come at the detriment of other peoples, or the environment (or their own selves.) Richards explains: “Imagine a poor child from southern Mississippi who goes on to be an executive at British Petroleum. Would society look at him as less successful because he contributes to the construction of his bio-region and his forefathers’ way of life? Probably not.”

I have not yet seen Richards’ Chicago Wisdom Project in action–I hope to make the trip soon–but I am greatly encouraged and inspired by the tenets of the Wisdom Education Movement. Far beyond the tinkering of school reform fads, this movement offers a truly reinvented understanding of how young people learn, and how we can guide a child towards becoming an “educated” person: someone who, by Richards’ succinct definition, “is creative, has a relationship with nature and the body, tries to be healthy of mind and spirit, is intellectually astute and thinks critically, and does something meaningful and useful with all these capacities.”

I plan on taking Thoedore Richards’ five-week online course on Wisdom Education, starting next week. I will report on what I learn in future posts–for now, you can learn more about Theodore Richards and this inspired endeavor at


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