By Peter McLaren
It was almost seven years ago that I participated in Derek R. Ford’s dissertation defense at Syracuse University. In that work—later published as Education and the Production of Space—Ford built on my own revolutionary critical pedagogy by further experimenting with the exact educational logics at work in revolutionary struggles and their spatial relations and implications.[1] After many twists and turns, for the last several decades I’ve worked to enlarge the scope of critical pedagogy into social movements because Marxist pedagogy is nothing unless it’s contributing to a social universe outside of capitalist value production.[2] Ford is one of several who continue to take that project in new directions, and since his dissertation he’s continued his work as a communist organizer at the local, national, and global levels and, just as importantly, has continued to write and theorize at the intersections of Marxism, pedagogy, and revolutionary struggles today. His seventh book, Encountering Education: Elements for a Marxist Pedagogy continues this trend in important and provocative ways.[3] The book is an incisive intervention in the fields of educational and political theory, yet it’s also one that’s relevant to organizers and activists today.
Ford begins by observing the frequency with which Marx’s eleventh Theses on Feuerbach—that “The philosophers have only interpreted the world, in various ways; the point is to change it”—is cited. From here he launches into his own intervention by noting that what is rarely mentioned is “the direction toward which he wanted to change it,” something that is inseparable from what he studied and the theory he articulated.[4] In other words, Marxist theory isn’t merely about changing the world but about advancing the class struggle toward the eventual abolition of class society. This is the transformation from the capitalist mode of production to the communist mode of production via socialism, which “as a social formation” is a combination “of elements of both modes of production in which communist relations and means of production are ascending through the class struggle.”[5] The novelty of Ford’s work is the way he sees pedagogical processes as absolutely central to not only the reproduction of the capitalist mode of production but, more importantly, as key yet neglected aspects of the struggle for a new mode of production. Ford contends that we have to both explain the political context of our moment and the pedagogical philosophies of marxist education appropriate to that conjuncture, while insisting that neither are reducible to the other.
An Overview of Ford’s Latest Riffs
The first chapter begins where his last book, Marxism, Pedagogy, and the General Intellect: Beyond the Knowledge Economy, left off: with Ford’s unique and bold excavation of two latent pedagogical logics in Marx’s own works.[6] This is a theme he’s developed elsewhere in various ways, and in this sense Encountering Education is another extended riff on this theory. This is not mere repetition, but rather the result of Ford’s sprawling research that refuses to follow a linear trajectory. In this book, it serves as the foundation for the “elements of a marxist pedagogy” that Ford organizes around the “disinterpellative encounter,” a concept first proposed by another former student of mine, Tyson E. Lewis. Whereas Althusser articulated interpellation as the material process through which subjects are inaugurated into the mode of production, Lewis and Ford theorize disinterpellation as the disruption of that process. “The pedagogical encounter,” Ford writes here, “is ‘an exposure to an outside,” and an excess or surplus gap within the lesson.’”[7]
For Ford, Marx’s distinction between the method of presentation and inquiry serves as the starting points for a marxist pedagogical philosophy of learning and studying, the former of which is linear and guided by predetermined ends and the latter of which is open-ended and guided by a ceaseless wondering and wandering to and fro. Ford innovatively reads work by Marx and his commentators as gesturing toward but never reaching this pedagogical dialectic Marx articulates.
The next chapter develops a theory of “errant learning” in which both pedagogies are blocked together, and the political context here are anti-colonial and decolonial struggles. He begins with John Willinsky’s Learning to Divide the World, which looks at how education was and is fundamental to colonialism.[8] Ford attends to Willinsky’s neglect of learning and colonialism while at the same time contributing to revolutionary work on studying that has focused primarily on neoliberalism. He does this through a highly unique—and for some, probably, controversial—turn to Édouard Glissant’s Poetics of Space and Peter Sloterdijk’s Spheres project. Here, Ford identifies “the grasping drive as the educational foundation of the colonizing apparatus. I argue that the grasping drive positions opacity as a potential that must be realized—as a thought that must be known—an orientation that ends up sacrificing opacity as such.”[9] Ford turns to the question of form through Sloterdijk, linking the grasping drive to “lordly imagining,” before drawing out the revolutionary potential of Sloterdijk’s work on foams. He develops his theory of “errant learning” as “another form of dialectically blocking together the methods of inquiry and presentation, but one that shows the necessity of presentation and the existing historical material conditions in which we engage in inquiry.”[10]
After exploring the colonial and imperial context of our times, Ford turns next to the urban coordinates of our struggle and our present. He shows how the grasping drive is the pedagogical logic of today’s urbanism, which he justifies and then develops a pedagogical response to by turning to Jean-François Lyotard’s later work. Indeed, here we will note Ford’s highly unorthodox marxism that, while it’s unapologetically committed to the proletarian class camp and the struggle for communism, looks for philosophical allies everywhere he can, even in the most unsuspecting of places. Today’s urbanism—the megalopolis—is one in which everything is put into circuits of communication and exchange and “is ‘an economy in which everything is taken, nothing received,’” and is thus illiterate. Ford takes illiteracy as a positive element for marxist pedagogy insofar as such illiteracy “is not the negation or suppression of literacy, but instead a development of literacy as grasping, through which forms and concepts constitute objects under the mind’s direction and the subject’s will.”[11] Instead of presenting what this looks like, he inquiries into examples, one of which is the use of “scare quotes.” When we write or read square quotes, we “create a margin around the words and prevent any firm links between the words inside and outside to be drawn. While we can produce uncertain connections (“what is it about ‘this’ word?”), these always slip out of our grasp.”[12]
Urbanism isn’t only about steel and pavement, bounded densities of population and production, but is also virtual and material at the same time. In the fourth chapter, he builds on Curry Malott’s work on the postdigital, which Malott sees as a struggle “over what form the postdigital will take, which will be determined,” Ford urges, “by what mode of production prevails.”[13] While there is much of interest in this chapter, what is perhaps most politically and theoretically important is Ford’s argument against marxist theorists who have abandoned Marx’s theory of value today on the basis that “immaterial” and “knowledge” or “cognitive” work and products are immeasurable. “Marx’s law of value,” he reminds us, “is precisely immeasurable” insofar as both aspects of socially-necessary labor time are “dynamic,” “unpredictable,” and at times even outside of even our individual and collective consciousness.[14] The main problem he identifies with capitalist postdigital pedagogy is “that it limits individuation to the capitalist form of individuality and reinforces our conception and experience of individuality as a finalized starting point rather than an endpoint.”[15] Capital needs the individual subject-form to produce commodities (like knowledge). Yet rather than argue for the collective alone, Ford proposes—in postdigital fashion—for the pedagogical and political process of individuation through incalculable thought.
Ford begins the conclusion by noting that “there’s an immense power that comes from hearing an explanation for one’s oppression and our collective poverty and misery,” but that “explanation is only one part of the marxist pedagogical dialectic. The other part—inquiry—is a different kind of power: the power of wonder.”[16] Here he summarizes the political and pedagogical distinctions between inquiry and presentation beautifully:
“If one side of the marxist pedagogical dialectic is about knowing and presentation, then we have to attend to the other side, which is about thought and inquiry. Such a distinction turns on the dialectic between exchange-value and use-value, between abstraction and differentialization, between capitalism and communism. The dialectic itself is here, in the present, in the global capitalist world, but in the world in transition. Understanding or knowing involves a determinate judgment that takes place when given data comes under the mind’s order and comprehension is a faculty of determination in which data comes under the mind’s comprehension. Thinking, by contrast, is an exposure to stupor, an experience with immeasurable concepts that the mind can never grasp.”[17]
After an important presentation and study of interpellation, counterinterpellation, and disinterpellation, Ford turns to the role of noise and music in anti-colonial struggles to tie together the various riffs produced in the book, ending with the example of technologies that mediate the voice such as autotune, which show us that vocalization is a ‘process without a subject’ insofar as they prevent us from linking the sound of a voice to an essence of an individual subject or a piece of fixed capital.” These technologies produce a “sonic surplus” that we have to listen to both synchronically and diachronically as well in order to “receive an immersive education in the wonder as well as the theory of class struggle, a struggle that is advanced ideologically and materially through the forces of opposition and swerve.”[18] The swerve is the unpredictable but nonetheless intended action of the marxist pedagogue.
Conclusion
There’s no doubt in my mind that Ford’s book—and this review—will be challenging to some. Yet for those who are confused, I can only urge you to spend time with Encountering Education, which makes these dense and difficult theories accessible and makes them come to life with real-world examples. That the book is available as an affordable paperback and a free online PDF will hopefully contribute to the essential ideas in this book proliferating throughout our movements. The pedagogical elements of the book aren’t recipes or dictates, but rather resources for us to use in all of our revolutionary educational endeavors.
Peter McLaren is Distinguished Professor in Critical Studies, College of Educational Studies, Chapman University, where he is Co-Director of the Paulo Freire Democratic Project and International Ambassador for Global Ethics and Social Justice. In 2005, a group of scholars and activists in Northern Mexico established La Fundacion McLaren de Pedagogía Critica to develop a knowledge of McLaren's work throughout Mexico and to promote projects in critical pedagogy and popular education. On September 15, 2006 the Catedra Peter McLaren was inaugurated at the Bolivarian University of Venezuela.
Notes
[1] Derek R. Ford, Education and the Production of Space: Political Pedagogy, Geography, and Urban Revolution (New York: Routledge, 2017).
[2] Peter McLaren, Pedagogy of Insurrection: From Resurrection to Revolution (New York: Peter Lang, 2016), 373.
[3] Derek R. Ford, Encountering Education: Elements for a Marxist Pedagogy (Madison: Iskra Books, 2022).
[4] Ibid., 1.
[5] Ibid., 94.
[6] Derek R. Ford, Marxism, Pedagogy, and the General Intellect: Beyond the Knowledge Economy (New York: Palgrave Macmillan, 2021).
[7] Ford, Encountering Education, 14.
[8] John Willinsky, Learning to Divide the World: Education at Empire’s End (Minneapolis: University of Minnesota Press, 1998).
[9] Ford, Encountering Education, 43.
[10] Ibid., 44.
[11] Ibid., 76.
[12] Ibid., 85.
[13] Ibid., 86. See also Curry S. Malott, “Capitalism, Crisis, and Educational Struggle in the Postdigital,” Postdigital Science and Education 1, no. 2 (2019): 371-390.
[14] Ibid., 93.
[15] Ibid., 99-100.
[16] Ibid., 102.
[17] Ibid., 103.
[18] Ibid., 122.
