Symbiography of Whistling Pedagogies
Pencil Pedagogies
Palatable pedagogies require us to think with food and about our becoming with food
The terms of heteroglossia (hetero-many; glossia-‘golos’, voice) or polyphonia have been lately adopted in education and early childhood pedagogies
Pedagogies of crayons tell us delightful ways of being and attending to the world and each other.
Pedagogies of interpretive dance affords infinite possibilities of meaning making in the ongoing swirling, twirling, push and pull of judgement.
Bike jump pedagogies ask us, can we begin to understand what it means to care, how to care and be care(full), with(in) not only bike jump encounters but all encounters, by continuing to look for those interdependent, interconnected, messy moments that bind us together?
Composting pedagogies ask what it means to practice care in this time of ecological precarity. With whom, or to what, are we bound in obligation?
Kite pedagogies do not abide by human reason
Rather, they call on us to take seriously the agency of worlds that exist beyond a human eye –
To listen and respond to their urgencies
Repetitions and improvisations
A pedagogy of thinking with opens up spaces for human and non-human relationships and invites participation of self and other in the ongoing process of meaning making.
![Stick pedagogies are messy and imperfect. They remind us, “[l]ife is a meshwork” (Ingold, 2014, p. 57) requiring us to acknowledge as Haraway (2016) writes, “[i]t matters what matters we use to think other matters with; it matters what stories we tell to tell other stories with; it matters what knots knot knots, what thoughts think thoughts, what descriptions describe descriptions, what ties tie ties (p. 12).](https://static1.squarespace.com/static/589376a3440243086b0f5fb9/t/5a0d90b2ec212d61eecc0739/1510838506887/stick+as+homestick+pedagogies.jpg)
Stick pedagogies are messy and imperfect. They remind us, “[l]ife is a meshwork” (Ingold, 2014, p. 57) requiring us to acknowledge as Haraway (2016) writes, “[i]t matters what matters we use to think other matters with; it matters what stories we tell to tell other stories with; it matters what knots knot knots, what thoughts think thoughts, what descriptions describe descriptions, what ties tie ties (p. 12).
Pedagogies of conviviality exist as an experimental practice in creating conditions for encounters and gatherings that want to invent the new relational economies of new ways of being together.
Pedagogies of Self attempt to uncover the complexities of being.
Picture by Elena Shumilova
Caring pedagogies call for atTENDing to affective, material, and ethico-political entanglements of/with/in early childhood practices.
Pedagogies of temporality invite us to pay attention to which times are liveable and which are not, and to synchronize ourselves across many and varied temporal horizons.
Waste pedagogies invite us to notice our vulnerabilities to waste as materials which continue to hold agency, before-during-and after our use.
Dirt pedagogies require us to notice and attend to the messy and the muddled, acknowledging that tidiness is neither desirable nor possible.
Studio pedagogies considers the early childhood studio as an event and experience
Crowing pedagogies aim to consider the uncomfortable and tense relationships that exist in child care spaces.
Muscling pedagogies think moving as always shared, expansive, and relational – not a muscle doing a movement, but muscles (in) moving.