シャドーイング練習: The Human Element - YouTubeで英語スピーキングを学ぶ
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Thank you.
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I'm going to come to the human side of things.
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And what I want to do this evening It suggests that climate change is an educational problem.
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It's not just an engineering problem, it's not just a technical problem or a biochemical problem, it's an educational problem and we can do something about it.
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And by an educational problem, I don't just mean we're not just teaching enough people about global warming or how to recycle.
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Instead, the problem is that we haven't taught ourselves as citizens, as politicians, or as a society,
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to think about the fundamental relationship that is at the heart of the climate change debate.
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And by that, I mean the relationship between today and tomorrow.
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Understanding climate change requires us to balance the demands and possibilities of the future
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with the demands and responsibilities of the past and the present, But where's the education system?
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that helps us as a society to think about this complex relationship between future and present.
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It is missing in action.
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In the UK, the social and economic implications of science are prohibited.
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From being taught, in the latest version of the science curriculum.
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discuss.
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Around the world, the system of global schooling tends to present education as the kind of download of information into empty brains, not the use of knowledge to act on and in the world.
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And the complexity of the changing world is fragmented into ever smaller subject areas.
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In the UK it's possible for a politician to have no understanding of science after the age of 16, and for a scientist not to have had to think about the difficulties of social change
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and human history since the age of 16.
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- Thank you.
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So given all of this, why should we be surprised when a president is elected who thinks climate change is a hoax.
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Why should we be surprised when we have massive gaps of incomprehension between scientists and politicians?
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We need to recognise that education has a responsibility to help us think about the relationship between today and tomorrow.
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To be honest, if we don't there will never be an intelligent public debate about climate change.
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I .
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So what I want to do this evening is talk about some of the work
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that I'm doing with colleagues around the world to develop what we're calling futures literacy.
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Here I want to name check a few of the people
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I'm thinking about people like real Miller at UNESCO Roberto Poli
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from Trento Ted Fuller Sarah Amsler Andrew Morrison from Oslo and many many others and
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And what we're trying to do internationally is effectively create a new field.
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We're trying to develop something called anticipation studies.
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Oh, hello.
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I've suddenly gone all echoey.
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That's quite interesting.
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Okay, let's see how that works.
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So we're trying to create a new field of anticipation studies, which is about bringing together expertise across all the different disciplines
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that can help us think about how we think about the future.
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And we've seen two examples this evening.
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We've seen an example of invention, and we've seen examples of modeling.
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These are both two techniques that we might use.
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So what I want to suggest this evening is
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that we're going to create a new field of futures literacy
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and I want to talk you through what that involves and how we might change it in schools.
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And we're actually going to experiment with a little bit of it this evening ourselves.
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So, I want to suggest But futures literacy involves four things.
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Firstly, it involves the capacity to play with time, Secondly, a futures -oriented curriculum.
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Thirdly, emotional intelligence.
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And fourth, strategies for collective action.
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So let's get started on the first one.
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Let's start off with thinking about how we might play with time.
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Nothing too big to start off with.
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Thank you.
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I want you to shut your eyes for a minute.
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I promise this is not an excuse for somebody to go around, pick your pockets and solve the university's financial issues.
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Nope.
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Nope.
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We're going to buy some robots.
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No, no, it's not about that.
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Okay, so what do I want you to do with your eyes shut for a second?
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is think about how do you visualize the relationship between the past, the present and the future.
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What does that look like?
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What image are you seeing?
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Okay, you can open your eyes now.
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Now some of you Might be seeing something like this.
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So this is a linear image of time.
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Past flows into present, flows into future.
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If you want to know what the future is, you work out what's happened in the past and it kind of moves through.
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And this might be seeing something like this.
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Now, what we're doing here is we're adding to sort of linear time, Some sort of ideas of value, we've got the idea of progress maybe there,
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so not only does time flow from past to future, but you get a sense of kind of improvement, a concept of progress.
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Others of you might be looking at something like this.
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Those of you, this reminds me of my fruit fly experiments at school, you know, population growth.
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But also Ibn Khaldun, 15th century Islamic sociologist, uses this image to describe civilizational change.
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Others might be imagining this: cycles.
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cycles of the year of harvests, of birth and death of new moons of growth and decay Now,
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all of these suggest different relationships between the past, the present and the future, and different sets of expectations.
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about what will happen and about responsibilities.
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Now those of us operating in western thought traditions It's worth noticing how specific our concept of linear time, of that past flowing into the future,
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where novelty will happen, where the future will never be the same as the past.
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It's a very specific idea, it's far from universal.
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and it connects to our core issue around the question of climate change.
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So one of the problems that we have when we're thinking about climate change is this myth of growth.
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this myth of this never -ending, always -upwards movement sense of progress.
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In this model, in this idea of progress, any failure to move onwards and upwards is seen as a crisis.
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This is not a good thing.
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One tends to not want to see that sort of picture.
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In contrast, if we see time and history and change as wave -like or as cyclical, as characterized by moments of disruption and reversal,
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then suddenly a moment of crisis can be a moment of imagination.
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A moment of beginning to inquire into what does the next wave look like?
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Where does this change fit in the long ongoing constant cycle of change?
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So, the first element in our futures literacy is getting to grips with the idea
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that we can play with our assumptions about time and change.
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and that we have to play with our assumptions.
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Because the relationship between the past and present and future isn't linear,
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our ideas of the future affect our sense of possibility in the present.
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Thank you.
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Okay, so that's item number one.
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Number two, is thinking about a futures -oriented curriculum.
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I've spent years working in educational futures, and I got really bored in the end of people standing up and saying we should radically change the school curriculum.
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We throw everything out, we put something else in there, and it's simply unattainable.
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You actually have to think carefully about how you might use the resources we have.
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And the reality is, is when we think about our curriculum and when we think about our
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clear that what we have are already resources for thinking about the future, we just need to do it differently.
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So instead of seeing subjects as containers for pumping lots of information into empty brains,
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we need to see subjects as as procedures for helping us deal with new information.
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This goes back to the invention of subjects.
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I mean, after all, subjects and disciplines have not always existed.
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So they were invented in the 18th century when we had a crisis of information.
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Suddenly, before this, if you were educated you basically read a small number of books
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and all the other educated people read the same books
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and you wrote letters to each other that was what it meant to be educated
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um then they started publishing loads of books
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and suddenly everybody went into a little bit of a meltdown
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um yeah the information overload is not a new phenomenon folks um
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so what they did was they decided to invent subjects and disciplines as ways of dealing with new information so
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The way we think about this then is don't see science as a body of knowledge that downloads into you.
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Think of it as a set of procedures for helping you deal with new information.
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How do you trust it?
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How do you validate it?
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Similarly, you don't see the study of literature as just kind of the acceptance of a load of books, but as a way of thinking about how new ideas relate to old ideas.
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Think about TS Eliot tradition and the individual talent for those of you who remember that.
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So in other words, we need to flip our approach to subjects on the head, not get rid of them.
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We need to see them as tools for helping us think about tomorrow and think about novelty.
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The second thing that we need to do in schools is recognise that we are already teaching, we're just not explicit about it,
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a set of orientations towards the future and that these stretch across different disciplines.
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So first orientation to the future that we are teaching that we need to talk about more is stewardship.
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Stewardship is the capacity to protect and to care for and to nurture diversity.
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And we see it in everything from studying ancient civilizations to studying biodiversity.
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When we're teaching stewardship, we're teaching the value of diversity in the world
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and the value of keeping diverse sorts of knowledge as a resource for keeping the future open.
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The second thing we're teaching is modeling.
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We've seen lots of examples of modeling this evening.
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A modeling is thinking about how different variables might interact to create something unexpected.
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Parasites and weather, for example.
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So we tend to think of modeling as the thing that happens in science and mathematics, but it's also what happens in drama and and in literature,
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which are imaginative moments for thinking about how new possibilities might emerge.
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So teaching modeling is about teaching us to explore and to think about unintended or unexpected consequences and interactions.
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The third element of what we teach is reflexivity.
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Now this ought to be taught across all subject areas, but it does tend to end up in social sciences, which is, the systematic capacity to question our assumptions,
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our beliefs, and our ideas about what counts as common sense.
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Teaching reflexivity is about teaching us to ask what information is missing, and what perspectives are present or absent.
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- Thank you.
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And finally, the fourth orientation to the future that we are already teaching, but we need to pull together across all areas, is experimentation.
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And this is the astonishing human capacity that starts from the assumption
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that the best way to predict the future is to build it.
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When we're teaching experimentation, we're teaching the ability to create little jetties into the future.
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to create prototypes to play with possibilities and to reflect on them.
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So what we need to do is to work out how
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we support students to get better at seeing how these different orientations relate to each other.
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Think about when should we be modelling?
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When's that the right approach?
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When should we be stewarding?
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When should we be experimenting?
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critically we need students
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and who can use this repertoire fluently okay we need no more engineers who can only experiment
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and not steward and no more critical social scientists who can do reflexivity
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but can't make anything and I speak as a social scientist so
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The critical issue here is
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that the content of futures literacy doesn't require us actually to radically change everything we're doing in schools.
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It just requires us to recalibrate.
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Now, the third element of futures literacy is arguably the most important.
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It's about learning to live with our emotions.
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Think about the emotions you've already experienced this evening.
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I've got probably hope, kind of slight disgust at those worms, brought back all sorts of traumatic memories of school,
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and optimism and slight fear when you see lots of bad things happening.
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So what we need to do is to think about how we work with the emotions
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that are engendered every time we think about the future.
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So again, what I want you to do is take a minute and close your eyes
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and think about the emotions that come to mind.
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when we hear different ideas of the future.
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So for example, if I said to you the future is going to be the same as the present and
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What does that make you feel?
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Thank you.
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If I said the future is going to be crisis and catastrophe, when everything we know descends into chaos.
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How do you feel?
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If I said the future is going to be kind of okay, but we're going to just have to manage our manage how much we use limit ourselves try and fit within constraints.
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How does that make you feel?
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If I said the future is going to be a future of radical transformation, it's the Star Trek model.
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No more money, transformed reality.
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Completely different ways.
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How does that make you feel?
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Okay, these four stories of the future are what Jim Data calls the four core myths of the future.
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"Constraint, continuity, restraint, collapse, and transformation." That's wrong.
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"Continuity, restraint, collapse, and transformation." So what I'm interested in though is thinking about your responses to those.
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Are you feeling anxiety or hope?
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is that desire or passion Or fear?
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What does your emotion in relation to the future affect?
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How does it affect the decisions that you're making?
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The most important thing is to recognize that a particular objective future doesn't have to be tied to a particular emotion.
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and that different emotions might be useful at different times for different people.
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And here I'm reminded of the brilliant project by Sue Porter here at Bristol, that brought together environmental activists and disability campaigners
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to explore what it means to live with the loss of a future that had been hoped for.
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and to think about what unexpected better futures might emerge from a moment of grief and sorrow.
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Similarly, I'm reminded of Vanessa Andriotti's work that talks about
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The-- that it's only in giving up on hope for old futures that we grew up with,
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that it's only by holding an old civilization and hospicing it through to its final days to death
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that we can actually begin to wait for something new to emerge.
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So the critical thing I want us to bear in mind when we're thinking about emotions is that
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Not that certain futures are necessarily associated with positive emotions, but instead to explore and to think ourselves how we're dealing with
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and how fear and hope and love
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and care are all concerned in our thinking about the future and what work those different emotions are doing.
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Thank you.
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Amen.
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Finally, the fourth element of futures literacy is really about understanding the possibilities for collective action.
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Now too often, agency in the field of climate change is about Recycling, you know, doing a bit more recycling.
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If you're really lucky as kids, you get to do a bit more recycling and you get to write a letter to your MP.
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Brilliant.
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This is clearly nonsense.
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We know that change in complex societies happens in a whole range of different ways, and that radical and unexpected change is possible.
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Who would have thought that Ireland would be the first country to vote for gay marriage by referendum.
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Tipping points are possible.
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So a core element of the capacity for building collective action is recognizing
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that change happens in a whole load of different ways and
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that we have more options open to us than recycling and feeling guilty about flying.
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So some of the examples are, you know, how does change happen in society?
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Well it does happen through violence, it happens through non -violence, it happens through inspired leadership,
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gaining the power through representative democracy.
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It's about inventing things, it could be about discovering things, it could be about recovering things, it could be about corruption, it could be about changing law.
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Thank you.
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This then is the final element of futures literacy, is educating citizens who understand the nature of change in a complex world
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and the fact that there are many different routes for achieving it.
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So, These are the components we need for futures literacy.
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So what does this mean for the climate change debates?
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What does it mean for all of us here?
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Frankly, it means
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that all of us who have an interest in climate change
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need to call out the current organization of schooling for what it is.
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A crazy, individualized, information -obsessed,
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content -driven, performance and management fixated system that is not going to do the job of developing citizens
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able to deal with the intellectual, emotional and practical challenges of climate change.
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And we have to get behind the teachers who are attempting to experiment with different approaches.
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So those of you who aren't in education need to get behind those who are doing different things.
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So this is either with the cooperative learning networks or or the whole education movement or the Schools of Tomorrow networks.
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Think about how to help and support them and offer advice and assistance.
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Secondly, those of us in universities have to act where we stand.
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We need more interdisciplinary courses that develop students' capacity to model,
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to steward, to experiment, and to ask questions about what we should take for granted, and to think about those things together.
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We need courses that unsettle students' cultural assumptions and help them reimagine how they live in time.
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We need courses that allow students to know that they can be agents of change.
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And we also need university cultures that allow students to bring themselves as feeling,
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emotional, human beings into their educational experience so that they can learn how to deal with that.
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Now some of this is already happening in Bristol with the Bristol Futures Programme, but more can be done here and in other universities.
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Now, to finish, I know some of you will be thinking, We can't just wait for the next generation.
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We have to do stuff now.
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And I agree with that.
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In fact, I think it's entirely inappropriate for us to devolve into young people the responsibilities
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that we have to take for ourselves.
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But I think it's worth recognizing that education isn't just about the long term.
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It can have immediate and powerful effects.
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if we see students and young people as capable of acting in and on the world.
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So consider what else happened the week that Donald Trump was elected.
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Buried in the news that week, alongside the protests at Standing Rock, is the little known fact
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that a group of school students secured the right to sue the president and the US government
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over their failure to act to prevent climate change.
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It's worth noticing that major change in the US has almost always been achieved on the back of legislation.
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This group of young people are demonstrating how futures literate citizens, equipped with knowledge, passion and the capacity to act collectively,
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are powerful allies in improving the quality of the public climate change debate.
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What might happen if there were more of them?
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Climate change is an educational, not just a technical problem.
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Thank you.
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「The Human Element」を使って、シャドーイングで英語を練習しましょう。
毎日15〜30分の練習で、IELTSスピーキングへの自信と実践的な英会話力が身につきます。
シャドーイングとは？英語上達に効果的な理由
シャドーイング（Shadowing）は、もともとプロの通訳者養成プログラムで開発された言語学習法で、多言語習得者として知られるDr. Alexander Arguelles によって広く普及されました。方法はシンプルですが非常に効果的：ネイティブスピーカーの英語を聞きながら、1〜2秒の遅延で声に出してすぐに繰り返す——まるで「影（shadow）」のように話者を追いかけます。文法ドリルや受動的なリスニングと異なり、シャドーイングは脳と口の筋肉が同時にリアルタイムで英語を処理・再現することを強制します。研究により、発音精度、抑揚、リズム、連音、リスニング力、そして会話の流暢さが大幅に向上することが確認されています。IELTSスピーキング対策や自然な英語コミュニケーションを目指す方に特におすすめです。