The Role of the Imagination in Story & Character Development

In 2024 I presented two keynote addresses to a national gathering of the 150 leaders of ‘Christian Schools Australia’. To do so, I drew on the ideas outlined in my book 'Pedagogy and Education for Life: A Christian Reframing of Teaching, Learning and Formation'. I suggested that Christian education and pedagogy must be rooted in an understanding of God's people in-between this life and the next.

 

As I suggest many times in my writing, we are shaped as we engage with others, and as we inhabit varied 'communities of practice'. That is, we move in and out of many situations and groups, all of which have an impact on us in varied ways. This is reality for our students as they attend our schools, and inhabit many groups. The term “Intertextuality” helps us to understand what this means. It was coined by cognitive anthropologist Julia Kristeva (1991).

 

It describes how we ‘inhabit’ the varied groups in life. And as we do we learn things, and take on many of the same concerns, passions, values and beliefs of the groups or ‘communities’. As teachers and school leaders, we need to understand this as we teach, educate and point students in wise directions for life.

  

1. Imagination and COMMUNITY

 

Martin Buber suggested as we build relationships, our ‘Character’ requires us to have and preserve a level of freedom, expressed in any human communion. Conversely, ‘compulsion’ illustrated by rules, can create disunion, sometimes humiliation, and hence rebelliousness.

  

In many ways, this is why the informal networks of life beat the formal structures of education hands down, in influencing the heart, life priorities, hopes and dreams. Why? Because in such less formal gatherings young people are able to ‘speak into’ the lives of their friends in ways that few teachers and even parents cannot. So, the varied communities our children inhabit, help to shape minds, lives, expectations, imaginations and hoped for futures.

 

Ironically, sometimes families (and some schools) only end up reinforcing the things that matter much less than faith in the living God. Even in faith-based schools, teachers and leaders can end up promoting worldly success, starting salaries for future jobs, career status, achievement etc. This is at the expense of faith and character, wise choices and growth. School for many, can become an annoying imposition that one endures, knowing that one day they can escape to find what they see as ‘true’ freedom. The communities that matter most can end up being outside the formal structures and life of school.

 

 

2. Creating different and more effective communities within our classrooms

 

What we need to consider as teachers and schools, is how we can build more effectively different within our classrooms and the school at large. That is, communities which can shape imaginations, and how our students use them.

 

But how can this be done? Let me offer a fuller vignette that might help to reinforce this key point. How can we assist our student imaginations to be shaped within our school communities of practice?

 

A number of years ago, I spent 12 months team teaching within a Year 1 classroom in Wagga Wagga, a wonderful town in inland Australia. My partner (Inta) was teaching in a Lutheran school, at a time when we were not plagued by the current education system’s desire to test children for the sake of testing. Rather, Inta’s key priority for these early learners was to embed them within an exciting classroom, that in its own way was a well-focused and exciting community that both taught and shaped at the same time.

 

 

One of my first observations as I entered the grade 1 classroom, was the rules within this classroom for 6 year old students in their second year at school weren’t dominant, and yet all seemed to know where the boundaries stood. As a result, there was movement, shared learning and intertextuality everywhere.

 

3. What do I mean by 'Intertextuality'? 

 

What is intertextuality, and why is it important? As I have already alluded, it is the relationship between one text or experience and another. By ‘text’ I’m using a term linguists use to refer to a spoken or written unit of meaning, of whatever length that forms a unified whole (a caption, headline, story, joke, play, essay, musical lyrics, letter etc). This term was first coined by philosopher Julia Kristeva in the 1960s. In essence, intertextuality involves “the connection or relationship between similar or related stories, images, songs, ideas and so on”. The interconnections we see can of course influence other learners to create very exciting classroom communities.

 

When I entered Inta’s classroom on my first day, it was obvious that the talk, drawing, writing, play etc, were being ‘collectively’ shaped as students read and wrote together, as extensions of their relationships with the teacher, and other students. Such interconnection didn’t stop within the classroom. I observed them in the playground, on the bus going home, and at home itself, with the texts playing a key role in establishing and extending their relationships. Sometimes the response of one child would lead naturally to the response of others.

 

 

I became involved very quickly and in my second week I read them the delightful book 'The Jolly Postman' (Ahlberg & Ahlberg, 1986). The children's interactions with the book as they sat on the floor in front of me was very exciting. They loved the book!

After finishing the book, I allowed time for students to chat about it, then sent them back to continue with a range of language activities (including writing). Within 10 minutes of reading the Jolly Postman, one student returned to show me a letter that she had written which was obviously inspired by the book we had just read (see PPT).  She announced:

 

“Look Mr Cairney, I've written my own Jolly Postman letter.  Chlorissa is writing one too.”

 

 

 

Within 20 minutes there were at least 10 letters in preparation, and by recess the whole class was writing "Jolly Postman" letters. Within a few days the class had produced many letters to favourite characters in books. 

 

 

The next day I was confronted by a small group of students who politely suggested (almost demanding): 

  

“Mr Cairney, we'll have to write our own Jolly Postman book.  Can we do one?”

 

And of course, Inta set about putting the wheels in motion to do just that. This was to dominate the next day or so at school. 

When it was time for me to leave the classroom after a few months I was presented with the class version of its own 'Jolly Postman' book. 

 

With the class letters inspired by ‘The Jolly Postman” Inta used the words from the book and the children's letters, and turned it into their own book, which they presented to me when I left them.

 

4  What can we learn from this example about imagination and character development?

 

This literacy lesson illustrates how classroom environments provide an opportunity for students to build textual histories, as they relate to others and share their experiences. These and other events in and outside school, help to shape them and to establish their hopes, dreams, values and priorities in life. As James Smith famously suggested, “we are what we love”. And this class had been inspired by Inta to love books!

 

This type of shared experience is a vital part of any classroom environment. Straight rows and "eyes to the front" and "heads down" will maintain discipline and focus on the teacher's agenda. This is of course is important and essential at times, but for younger learners, creativity and enthusiasm for reading, writing and even arithmetic (to use an old adage) are critical. So too, are creativity, joy in learning and collaboration with others, are also key skills for life.

 

 

What is Christian pedagogy? It is much more than just advice on teaching

In my book 'Pedagogy and Education for Life: A Christian Reframing of Teaching, Learning and Formation' I argue that Christian education and pedagogy must be rooted in an understanding of God's people in-between this life and the next. 

We are shaped as we engage with others, and move in and out of varied 'communities of practice'. This is a reality for our students as they attend our schools, for it is one of the many 'communities of practice' they inhabit. This term was introduced to us by cognitive anthropologist Jean Lave and Etienne Wenger in their book "Situated Learning: Legitimate Peripheral Participation" (1991). The term describes how as we form groups, and as we inhabit them we begin to learn new things and take on many of the same concerns, passions, values and beliefs. 

The life we all experience includes many people, experiences, successes and disappointments, all of which influence us in varied ways. Such experiences also introduce us to new ideas, beliefs and practices. Our students have lived experiences in and outside school, we need to understand this as our remit, to teach and educate them for life.

1. A Vignette About Jackie

In my book I share an example of what this might look like for our students. I use Jackie (not her real name) as an example of the complexity of multiple communities of practice that influence our students. 

Her family is what we'd call middle class and is very important to her. Her mother is a university trained teacher and her father is in a government administrative role. Her parents are not Christian, but they have sent her to a Christian School 5km from their home, which they believe will give her a good all round education. 

Jackie is well liked at school and has a solid group of friends who are mainly non-Christians. Beyond being at school together, they have a number of common interests in music, film, fashion, dance and boys and so on. 

However, the complexity of the communities of practice she inhabits, goes much further than this and beside those mentioned already includes:

• A close group within her art classes.
• Her extended family including her grandparents, a special aunt and uncle and her cousins.
• A dance group outside school where different friends are found.
• She is also a part-time staff member at a local pizza restaurant.
• A Saturday netball team in a Summer night competition.
• She also has friends at a technical college, where she has been doing a part-time food service course at a local TAFE.
• As well, she has 2,500 Facebook friends, many more on Instagram and some other platforms as well.

2. The Remit of Faith-based Schools

Given the broad cross section of children across faith-based schools, we can appreciate the complexities. They are responsible for a number of things. They were founded to support Christian students and their families, who are often confronted by beliefs and practices they find problematic.  They need to support students to grow in knowledge across the curriculum and to achieve success in life. But at their very foundations they are also responsible to assist students to grow in faith, knowledge, character, values and the consideration of ideas as presented. 

Teachers of course are not the only influencers. Families, friendship groups, and many other varied groups (or communities) in which our children live, will shape them in some way. Such groups include sporting teams, recreational activities, favourite authors, television, media and for, some churches. With this in mind, a central tenant in my book, is that:

"Education is the whole life of a community, and the experience of its members learning to live this life, from the standpoint of a specific end goal."  

 

You might be tempted at this stage to say, how can I as a teacher, possibly have much impact on my students when we see them so little, and they are embedded in multiple communities of practice both inside and outside school? There is some truth to this, but there are many areas where we can have an influence. I want to suggest there are three steps you might take that would make a difference. 

3. Three Key Steps Towards Excellence in Teaching

a) Step 1 - Know and love, and understand our students

James K.A Smith has a statement that is helpful here. He suggests that:

“Education is not just what we teach; it’s how we shape what students love.” 

The desires of our children's hearts are varied and are generally easy enough to observe and understand. So as we teach them the curriculum at hand, we should also seek to shape them as people. Some children are easy to love, and some more difficult, there is nothing new about this. But we need to look for good in all of our students as well as helping them change in areas that are problematic.

Of course, we cannot change things outside our control like annoying habits, laziness, rudeness and some personality traits. While we aren't counsellors, we do have a role in shaping our students in character. We can't treat our students as our friends, we are teachers and authority figures not their friends. But we can take an active interest in their lives and listen to the things they might share in the 'cracks' of school life. However, of course, we must set some boundaries here.

b) Step 2 - Pray and be concerned for your students

While being devoted and diligent in personal prayer 

Justin Taylor in a piece titled 'The Great Vision of Christian Education: Ten Foundational Truths' outlines some helpful foundations for our schools.

In the above article Taylor suggests rightly that Christian education is as big as God and his revelation. It goes beyond parenting and teachers and classroom instruction; it should infuse every aspect of the Christian life. In his words ".. it involves not merely donning gospel-centred glasses when we study 'spiritual' subjects, but being filled by the very presence of almighty God as we seek by his Spirit to interpret all of reality in light of the glory of God in the face of Jesus Christ."  

In my time as a teacher in non-Christian schools, I came across many things that were disturbing in the lives of my students outside school. For example, one of my year 6 girls who had withdrawn into the background as a student and looked very sad, revealed privately to me one morning just before school, that she had been subject of abuse from an older brother who had "been practising his kissing on her". Another year 5 student would come to school wreaking of cigarette smoke which I was to learn was due to her father's chain smoking in their 3-room house. Yet another student had was witnessed domestic violence regularly. Of course, such observations must not be set aside.

These few examples underline how we need to know our students well enough to pray for them, to be trusted by them, and at times to even intervene to protect them by reporting events up the line. The latter requires great care and would first be a conversation with your school principal. After that in most cases, there would be a meeting with the parents and then to other authorities if the situation required it.

In the 'cracks' of school life, we can at times observe and hear things that bother us. Some teachers might say this isn't my role. But staying silent in such matters isn't the right response. Somehow, we need to achieve clear boundaries.

I agree with Justin Taylor's statement, but also understand there are limits to what we can and should do. But we all need to be concerned for the welfare of our students. If I had allowed the conversation with my student about her brother, to be shuffled into a box marked "not my responsibility", it may have continued over time and perhaps become worse. 

c) Step 3 - Establish Our Education Based on sound Foundational Principles    

One of the most helpful set of principles I've found is outlined in an article by Justin Taylor, in 'Desiring God' titled 'The Great Vision of Christian Education: Ten Foundational Truths'. These might be helpful.

1. True Christian education involves loving and edifying instruction, grounded in God’s gracious revelation, mediated through the work of Christ, and applied through the ministry of the Holy Spirit, that labors to honour and glorify the triune God.

2. Christian education begins with the reality of God. God the Father, God the Son, and God the Holy Spirit — one God in three persons — creating and sustain all things (Genesis 1:1–2; Colossians 1:16; Hebrews 1:3). 

3. Christian education seeks to rightly interpret and correctly convey all aspects of God’s revelation, both his self-disclosure through the created world (called “general revelation”) and his self-disclosure through the spoken and written word (“special revelation”) Romans 1:20; Hebrews 1:1–2).

4. Christian education, building on the Creator-creature distinction, recognizes the fundamental difference between God’s perfect knowledge of himself and the limited, though sufficient, knowledge we can have of God through his revelation (Romans 11:34; 1 Corinthians 2:16).

 

5. Christian education recognizes that the recipients of our instruction — whether believers or unbelievers — are created in the image of God, designed to resemble, reflect, and represent their Creator by ruling over creation and relating to one another (Genesis 1:26–27).

6. Christian education reckons with the sobering reality of the Fall — because of Adam’s rebellion as our covenental head, all of us have inherited a rebellious sinfull nature and are legally regarded as guilty (Romans 3:10, 23; Romans 5:12, 15, 17–19). Creation itself is fallen and in need of liberation (Romans 8:19–22). Our disordered desires and every aspect of our thoughts, feelings, and actions are affected, hence we must still battle indwelling sin (Galatians 5:17).

7. Christian education is built upon the work of Christ — including, but not limited to, his substitutionary atonement and triumphant resurrection victory over sin and death (Galatians 4:4–5; 1 Corinthians 2:2; 15:1–5). All of our instruction is founded upon this great event that makes it possible for sinners to stand by faith in the presence of a holy and righteous God.

8. Christian education recognizes that to reflect the mind of Christ and to take every thought captive (2 Corinthians 10:5), we must be born again (John 3:3), putting off our old and renewed in knowledge after the image of God (Colossians 3:10).

9. Christian education insists on the indispensable work of the Holy Spirit, who teaches (John 14:26; 1 Corinthians 2:13), searches everything (including the depths of God) and comprehends the thoughts of God (1 Corinthians 2:10–11). He helps us in our weakness, intercedes for us (Romans 8:26–27), and causes us to bear good fruit (Galatians 5:22–23).

10. Finally, Christian education recognizes the insufficiency of merely receiving, retaining, and relaying notional knowledge (1 Corinthians 8:1; Matthew 7:21–23). Our knowledge must be relational and covenantal (1 Corinthians 13:12), such that our study results in delight (Psalm 37:4; 111:2), practice (Ezra 7:10), obedience (Romans 1:5), and discipling and teaching of others (Matthew 9:19–20; 2 Timothy 2:2).

Conclusion

Please take the time to reflect on these foundational principles, perhaps discussing them with other teachers, and working together to see what changes you might make in your schools and as teachers. Pray that God will use us as teachers and educators, to embrace sound Christian pedagogy. Such a pedagogy, while being true to the educational processes and and curricular required in all schools, will be shaped by the word of God, as we seek to grow our students in faith as well as in knowledge.

The Relationship Between Pedagogy and Student Formation in Schools

1. Formation as the ‘Practice of many Practices’

I write in my book 'Pedagogy and Education for Life' that:

 

“Education is the whole of life of a community, and the experience of its members learning to live this life, from the standpoint of a specific goal”.  

 

And of course the formation of our students is a critical part of how this occurs as we enact this through our pedagogy.

 

The challenge within our schools is that our students arrive from at times very different backgrounds. This might well have included growing up in a Christian home, and attending a church with strong biblical teaching. They may have been challenged by God’s word, to live in ways consistent with the Scriptures. Of course, if only this was always the case, our job as teachers would be much easier.

 

Christian and in fact, all faith-based schools have a significant role to play in an environment where students not only learn and grow as students and people, but also in faith and character.

  

 

Faith-based schools whether Christian or of another faith, make a commitment to the spiritual formation of our students. Hopefully, this is not just by sending them off to Chapel once or twice a week. True formation occurs in multiple communities, or groups as the “Outcome of the ‘Practice of many Practices.” I borrowed this excellent comment, from Craig Dykstra and Dorothy Bass.

 

I point out in my book that this might not be realistic in all faith-based schools. When I wrote the book I was thinking of Christian schools. It's worth noting that I’ve been invited to speak to staff at varied faith-based schools in recent years, and all have shown considerable interest in my work. Other religions also see much which resonates with their own desire to see their children grow spiritually. For example, a large number of school leaders, teachers and parents read my blog in Muslim countries.  It seems, they also want their schools to demonstrate pedagogy and school communities that are true to their faith.

 

2. Going Deeper, to consider the subtle and almost unseen practices of our schools

 

Dykstra and Bass in their work, comment on formation and issue a challenge to teachers to bring to “consciousness the hidden dimensions embedded in and through our actions and relations.” (see p. 91). This sounds anything but practical, but hang in there. They define “Christian Practices” as:

 

“… the things Christian people do together over time to address fundamental human needs in response to and in light of God’s active presence for the life of the world.”

 

In short, Christian schools help students to see, respond to, and navigate all the practices of life (Christian and non-Christian), with a telos that is shaped by and directed toward the kingdom of God. NB: “telos” is an ancient Greek word meaning “ultimate end”, “purpose”, “goal” or “action”.

 

It is important to stress, that our task as Christian schools and teachers is NOT just to put our energy into inculcating our students with ideas, whether this is dressed up as “virtues”, “values”, "church traditions" or even “worldview”. If ideas become the focus of pedagogy, there is less chance of us inscribing a “Habitus” that actually ‘primes’ and shapes their actions.

 

Pierre Bourdieu developed the concept of “Habitus” (or Habit) and saw it as rooted in family life, and conditioned by social class. What’s more, “Habitus” is part of Aristotle’s teaching on Ethics. In a sense, it is within family life, and the way we bring our children up, that there is significant influence on how our children and students see ourselves in later life.

 

3. Being Shaped by ‘That Which is Invisible’

 

It is also important to discuss how the invisible things of life, have an influence on us and of course our students. I draw on the work of Charles Taylor and Lev Vygotsky in helping us to understand what I mean by this.

 

Charles Taylor argues that we need to stop assuming only ideas move people. James Smith makes a similar point drawing on Taylor. Taylor suggests that beneath any cognitive or intellectual discussion by a group or institution (e.g. a school), we have human imagination at work (p.99). This helps us to engage with stories, dreams, hopes, myths, images etc, and connect them with past and present experiences, as well as imagining the way we’d like the world to be.

 

Vygotsky used the word Obuchenie to discuss this ‘invisible’ action. In essence, this word points to the way that in life, as we live in communities, we adjust to one another. The teacher student relationship is a context in which this is very important. He argues that simply passing on knowledge doesn’t change people. If we follow his argument and apply it to our school context, then growing our students in knowledge and faith, might require us to make some subtle changes to our pedagogy.

 

Rather than simply transmitting knowledge about Christian faith which we hope students will accept and replicate, we need to grasp that our students must see connections themselves between such a life underpinned by faith, and the myriad of communities of practice they already inhabit. This of course, requires them to reflect on and adjust to these multiple communities.

 

So what might our role look like in such a context? Daniel Estes ('Ten Ways to Destroy the Imagination of the Child'), suggests that:

 

“The metaphor of the teacher as a guide includes both direction by the teacher and active involvement of the student in the learning process.”

 

As teachers in Faith-based schools, this needs to be part of our role. My hope is that at the very least, our focus in Christian schools should enable teachers and schools to “help students see, respond to, and navigate all of the practices of life (Christian and non-Christian), with a telos that that is shaped by and directed toward the Kingdom of God." Above, all we hope they will not take on different personas depending on where they are and who they are with. Rather, our goal with our students and our own children, should be for them mature in faith and understanding and seek to live consistent lives that honour their God.

 

Returning to School after Summer Holidays

Today was the first day back to school for most government run schools in Australia. While all states might not align exactly, and some private schools might not begin till next week, many went back today. For readers in the northern hemisphere, this is the tail end of summer for us.

As teachers and parents, how do we handle the first day back after Summer break?

Obviously teachers, School Heads and parents will have different perspectives on the first day. It's different for parents of 5 year olds going to school with uniforms a little big for their children as usual, new shoes, and a back pack almost too large for them to carry on their backs. And different again for the 15 year olds, who while perhaps wishing holidays hadn't ended (N.B. In Australia we have just 6 weeks). But some older students will be keen to reconnect with their friends. Many will also be nervous about the teachers they will receive, and teachers will be hoping for good students. So on day one, there are many different moods and expectations.

Some teachers will have two days worth of work for students and expect it done on the first day. And there will be a first day Assembly where the principal might present an upbeat speech. You know, "How good it is to be back etc". Other teachers might just warn them that the work will be harder, so they need to get stuck into it and make their parents and the school proud.

Oh dear, I'm having flashbacks to my life as both a teacher and a student. But how might we settle everyone down a little?

 

How to make week on just a little easier for all?

Rather than increasing student and parent anxiety, let's try to reduce it. 

a) Start positively

Hopefully, you can share that you had a good break and that it's good to see them back. Try to avoid hiding your doubts behind comments like "I'm looking forward to a challenging year". Perhaps share the things you're looking forward to (NO not weekends), like "seeing them grow", "getting to know new students", encouraging them to "participate in many things outside the classroom lessons" and so on.

b) Don't over-burden them on day 1

Perhaps allow time to share some of the good things they did in the holidays. In primary (i.e. elementary schools in the US and some other nations) you might plan the whole first day around the holidays. This could include, sharing stories, great things they did, and any challenges (e.g. a broken leg). Some art, poetry and so on.

In secondary schools every subject teacher can't simply repeat the above. You will need to take a different tack. But I'd suggest allowing time for some sharing of holiday highlights. Don't ask everyone to answer the same questions, that would be boring. Maybe, vary the questions:

What was your highlight of the summer holidays?

• Did anyone go somewhere special?
• Read any good books? 
• Get to any movies or theatre?
• Sporting events?

And then maybe shift to broad questions about school:

• What are you looking forward to this year?
• Are there things you want to do better?
• What will be your greatest challenge
  

I hope the year starts well for our children, parents and teachers. Good luck for the first week, as teachers and parents prepare for the months ahead.