622 lines
32 KiB
Plaintext
622 lines
32 KiB
Plaintext
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The Anarchives Volume 2 Issue 2 Part Three Free
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The Anarchives To get free paper version send
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The Anarchives Snail-mail addresses to
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The Anarchives yakimov@ecf.utoronto.ca
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Anarchy & Education
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The Canadian Student Strike
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This transmission contains: Power In The Classroom?
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EKOPILOT
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Anarchy & Education
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Mr. Authority
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Forward, spam, post, print, or send this everywhere...
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Power in the Classroom?
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A Plan for the Destruction of the Universities
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by Bernard Attias <hfspc002@huey.csun.edu>
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Last fall I spoke at Cornell and announced, "The food here is
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free!" and twenty of us went into the cafeteria, loaded our
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trays with hamburgers, Cokes, and pies, and walked out without
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paying. We sat in the dining hall laughing and slapping each
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other on the back stuffing our faces with Digger shit. I told
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them of epoxy glue and what a great invention it was. And at
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another school we asked them why they were there and they said
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just to get a diploma and so we passed out mimeographed sheets
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that said "T his is a diploma," and asked the question again.1
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That this anecdote, from Abbie Hoffman's landmark essay "Plans
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for the Destruction of the Universities," strikes me as an
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amusing relic from a mythic era has something to do with the
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fact that it was written two years after I was born. But more
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important ly it highlights three important factors that must
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inevitably problematize the search for a truly critical
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pedagogy. First, the students in the universities I have
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attended and observed in the past seven years are well behaved.
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Monstrously well behaved.
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Allan Bloom's Closing of the American Mind expresses outrage at
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the chaotic shambles he sees in modern university education and
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vehemently attacks the nihilistic and relativistic radical
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intellectuals responsible for this mess. I fully agree with
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King sley Widmer's response to Bloom, "I had not thought we had
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been so successful!"2 In fact, we haven't. Students are in many
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ways the most blindly obedient and uncritical sheep I have ever
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encountered. Not only would the events described by Hoffman
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above be entirely unlikely in 1991; most students would view the
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actions described with revulsion if not horror. Second, in the
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wake of the recent television miniseries "War in the Gulf" and
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the rather feeble attempts on the part of student demonstrations
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to direct media attention (that is, advertising blips) away from
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the yellow ribbons and the stunning array of sophisticated
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gizmos capable of lofting all manner of shit into the desert,
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Hoffman's piece indicates just how little student radicals have
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learned in the past twenty years. Today's student radicals
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understand nothing about the media because today's students know
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nothing about the media, because their teachers know nothing
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about the media. But the media have completely redefined the
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ways in which u niversity education must proceed if it is ever
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to resemble anything educational, intellectual, or critical.
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Finally, the title of Hoffman's piece suggests what in my mind
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is the only feasible path to a truly critical pedagogy: the
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destruction of the universities.
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Before teachers and students ever arrive in a classroom, they
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have certain "places" within a blind, faceless institution which
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mark them in ways which must somehow be overcome for a truly
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critical pedagogy to develop. It is the purpose of this piece
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to analyze some of the ways in which these roles are produced
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and reproduced ideologically and suggest some of the results of
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this reproduction. What these results add up to, in my mind, is
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something profoundly anti-intellectual and anti-educational that
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is literally built into the university system within which
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critical teaching methods must develop. Critical pedagogy must
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attempt to subvert these institutional constraints from within;
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an arduous but necessary approach which implies turning
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university edu cation against the essence of university
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education, an essence which I will argue is profoundly
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anti-educational. Thus, my plan for the destruction of
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universities attempts to sacrifice the university to what in my
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mind must be a higher goal, education. This would not entail
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the abandonment of some of the benefits of the university
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institutions; such as grants, fellowships, bookstores,
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conferences, parties. But it must entail the rejection of the
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codes and relationships of power that have indelibly mar ked the
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university as a place where education doesn't occur.
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Ivan Illich and Buckminster Fuller both offer far-reaching
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proposals for educational reform which at first seem
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irreconcilable. While Illich argues for "deschooling society,"3
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Fuller argues for a university from which noone ever graduates.4
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Both approa ches, however, stem from similar perceptions of the
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university as an intellectually bankrupt institution. Illich
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and Fuller sense what all students learn in the university;
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perhaps the only thing students ever learn in the university,
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that real life is e lsewhere. For Illich this is the result of
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the radical division established between "education" and "the
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world" by the system of compulsory education, such that
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"education becomes unworldly and the world becomes
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non-educational." (31) Widmer argues that the university
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embodies hierarchy, excessive bureaucratic compartmentalization,
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exploitative corporate subservience, and systematic mediocrity,
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(5). The insipid proliferation of distinctions and categories
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that confronts the university student heightens the absurdity of
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ever expecting an education out of a university. Widmer
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continues:
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Start with the obvious bureaucratization. The petty corruption
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is pervasive + The character deformations from competitive
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hierarchy, however, are not the whole story + The problem must
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also include that the academic is a "professional" (generally
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taken a s an accolade), a prostitute inclined to proneness. And
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what + has one sold out to? Often simply to
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institutionalization, that is, endless processing. But that
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processing expresses one of the more extreme styles of the
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division of labor -- division of t hinking -- that fundamental
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source of hierarchical sensibility and its falsities + One ends
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up thinking, and acting, in terms of specializations and their
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pyramidal structures. (6) Of course, life in postmodern
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consumer society requires such a state of affairs; in fact "the
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modern economic system demands a mass production of students who
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have been rendered incapable of thinking."5 Schools separate
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creative writing from literature s o that students specialize in
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one or the other, and we wonder why our writers don't read? Of
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course, college students have come out of years of such
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absurdity in their elementary and secondary educational
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institutions, so it should be no surprise that ev en at its best
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the university provides corporations with a new crop of
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semi-literate market researchers and promotional workers each
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year, turning out only the occasional artist, writer, or teacher
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who almost invariably ends up perpetuating the institutio n's
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bureaucratic inertia. "In this ornate, multi-leveled, however
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muddled, fucking-over of semi-literacy, few come out writing
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well, and even fewer with much critical perception of the
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culture and society in which they live." (Widmer, 7)
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Prince's brilliant admonition to parents in the media age"Don't
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let your children watch television until they know how to read
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or else all they'll know how to do is cuss, fight and bleed" --
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is unfortunately an impossibility. Neil Postman outlines t he
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critical contradiction of traditional education in the latter
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half of the twentieth century:
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There are some teachers who think they are in the "transmission
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of our cultural heritage" business, which is not an unreasonable
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business if you are concerned with the whole clock and not just
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its first 57 minutes. The trouble is that most teachers find
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the last three minutes too distressing to deal with, which is
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exactly why they are in the wrong business. Their students find
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the last three minutes distressing -- and confusing -- too,
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especially the last thirty seconds, and they need help. While
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they have to live with TV, film, the LP record, communication
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satellites, and the laser beam, their teachers are still talking
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as if the only medium on the scene is Gutenberg's printing
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press.6 Teachers cannot possibly hope to compete with the
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cathode ray tube when they regard their roles as transmitters of
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bodies of completely useless information. We ask students to be
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familiar with the standard texts of a given field rather than
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helping them to critically confront the endless barrage of
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information they encounter daily. Composer John Cage points
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out, "The reason I dropped out of college was because I was
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absolutely horrified by being in a class which had, say, two
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hundred members, and an ass ignment being given to have all two
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hundred people read the same book. I thought that if everyone
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read the same book, it was a waste of people."7 Moreover, do we
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really expect students to see the university environment as
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anything but a stultifying retr eat from everyday existence when
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we tell them to read Plato before McLuhan and Rousseau before
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Nietzsche? But it is not the content of education that my
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criticism is principally directed at; it is the form. McLuhan's
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formula "the medium is the message" applies as much to the
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classroom as it does to the fax machine. Material behavior in
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the classroom is, in my view, infinitely more important than the
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specific informational contents of a syllabus. This material
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behavior is inevitably circumscribed by se veral institutional
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conditions: classes "meet" at a given time, according to a
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schedule; students and teachers alike have to fill out papers
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daily in order to legitimize their existence in the institution;
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students are assigned one of a totally unimaginat ive array of
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five letters at the end of each semester and this letter tells
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them how good they are; everything is geared toward a tedious,
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ritualized monotony with no room at all for spontaneity or
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creativity. If we do our jobs correctly the monotony is
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compounded by a teaching style that hasn't progressed since the
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fourteenth century: students face a single teacher at the front
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of the room who crams an astonishing number of lists down their
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throat (the five steps in a good oration; the three principles
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of rhetoric; the seven stages of a political movement; the four
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causes of the American revolution; etc, ad nauseaum) while the
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students dutifully scribble and daydream.
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In a mediated society, educators can no longer be content in
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losing the battle for the student's mind to the faceless
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bureaucracy of the institution or the soundbites of television
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advertisers. Power in postmodern society is exercised blindly
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by bureauc racies and concentrated only momentarily in
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orchestrated spectacles. Guy Debord writes of the commodity
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spectacle: "Lived reality is materially invaded by the
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contemplation of the spectacle while simultaneously absorbing
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the spectacular order, giving it positive cohesiveness.
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Objective reality is present on both sides. Every notion fixed
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this way has no other basis than its passage into the opposite:
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reality rises up within the spectacle, and the spectacle is
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real. This reciprocal alienation is the es sence and the
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support of the existing society."8 This is the aestheticization
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of politics a generation after Auschwitz, Hiroshima, and
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television; a generation with an attention span of just under 28
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seconds and to whom Madonna is more real than Socrates could
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ever be. The aestheticization of politics has not, however,
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been accompanied by a corresponding aestheticization of
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education, and the power of the spectacle has been monopolized
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by the advertising moguls of commodity society -- so much energy
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pou red into developing the perfect sound bite to make people
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buy; so little put into developing the perfect sound bite to
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make people think. How can we expect our students to be more
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interested in class than in television? The simple answer is
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that power i s always blind and bureaucratic; power seems
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irresistibly entrenched in the structure of society because the
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structure of society is taken for granted. Foucault argues,
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"Power is everywhere; not because it embraces everything, but
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because it comes from e verywhere."9 This can seem disheartening
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for anyone who wishes to honestly challenge the way society is;
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however, the very blindness of power may be the most effective
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avenue for resistance. Power is not centralized in the
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university or network news: "p ower + is not that which makes
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the difference between those who do not have it and submit to
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it. Power must be analysed as something which circulates, or
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rather as something which only functions in the form of a chain.
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It is never localized here or ther e, never in anybody's hands,
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never appropriated as a commodity or a piece of wealth. Power
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is employed and exercised through a net-like organization. And
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not only do individuals circulate between its threads; they are
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always in the position of simultane ously undergoing and
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exercising this power."10 As teachers we are all actively
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engaged in this vast network of power, reproducing the system
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where we do not challenge our given roles within the system.
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The system of power is infinitely malleable, but changing it
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requires that we abandon the goals of university education and
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begin to develop the tools for education. This does not mean
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quitting our jobs or trying to shut down the university; rather,
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it means using the established institution against itself,
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creating spectacles in the university that might compete with
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those offered on television, and might thus help to bridge the
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gap between education and everyday life. Most emphatically,
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this gap nee ds to be bridged in both directions -- not simply
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opening education to the "real world," but also opening the
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"real world" to education. Being critical means constantly
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traversing the artificial boundaries between disciplines;
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emphasizing the learning pr ocess itself rather than the list of
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works required for a particular niche-like specialization. In
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today's world, the aestheticization of politics requires that
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teachers aestheticize the educational system; using the power of
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the spectacle as an educatio nal tool in ways that subvert the
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power of the spectacle as an economic tool. Teaching should be
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more performance than ritual; when it becomes routinized it's
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time to throw away the syllabus and give everybody an A. While
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the abolition of grades is a wo rthy goal it is not going to be
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accepted by most universities in the near future; the only
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possible response to the competitive hierarchies of higher
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education is contempt -- the goal being to eliminate the effects
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of grades if not the grades themselves.
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Of course, I have given little indication of what such an
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approach might look like if put into practice; while some
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examples are possible at this point much work needs to be done
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in terms of theorizing an academy without universities and an
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academic prac tice that effectively overcomes the routinization
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and compartmentalization inherent in the university system. But
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recognizing the problem means recognizing that this theorization
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must take place. Kingsley Widmer:
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Obvious logic: To the degree that academicians can teach, they
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can also misteach. Learning is not a one-way street. And we
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misteach millions of inappropriate students the low arts of
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semi-literacy, trivialization, and uncritical spirit. That
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dominating vocation tends to denature the few things, the
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humanities and sciences, that the universities might be able to
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do well. As for the rest, from semi-pro sports to cultured
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marketing, from reinventing hierarchical sleaze to reblooming
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the ancient pomposity of resignation, from dull poets to deadly
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technocrats, bury them. Long live the university.... (12)
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1 Abbie Hoffman, "Plans for the Destruction of the
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Universities," Revolution for the Hell of it (NY: Dial, 1968)
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157.
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2 "Anarchist in Academe: Notes from a Contemporary University,"
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Social Anarchism 14 (1989) 11.
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3 Deschooling Society (Manchester: Penguin, 1971).
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4 R. Buckminster Fuller, Education Automation
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5 "On the Poverty of Student Life: considered in its economic,
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political, psychological, sexual, and especially intellectual
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aspects, with a modest proposal for its remedy," by members of
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the Situationist International and students of Strasbourg,
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November 1966; in Ken Knabb ed. and trans., Situationist
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International Anthology (Berkeley: Bureau of Public Secrets,
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1981) 321.
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6 Teaching as a Subversive Activity (NY: Dell, 1969) 13-4.
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7 Richard Kostelanetz, "John Cage on Pedagogy: An
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Ur-Conversation," Social Anarchism 14 (1989) 27.
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8 Society of the Spectacle (Detroit: Black & Red, 1977) thesis
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8.
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9 The History of Sexuality: An Introduction Volume 1 trans.
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Robert Hurley (NY: Vintage, 1990) 93.
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10 "Two Lectures," trans. Alessandro Fontana and Pasquale
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Pasquino, in Colin Gordon, ed., Power/Knowledge: Selected
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Interviews and Other Writings, 1972-1977 (NY: Pantheon, 1980)
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98.
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$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$Gilo94'
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EKOPILOT
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From: Hampus Brynolf (ingvar.brynolf@mailbox.swipnet.se)
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About the EKOPILOT project in Sweden.
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To understand this project, I have to explain a little about
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Swedish schools. In Sweden, you have the right to start a
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private-owned school, and you'll get as much money as a normal
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public school. Every student get a "money-bag" and then - it's
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up to him/her to choose school. The EKOPILOT (Echo Pilot)
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project is a part of public school, but still outside the
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ordinary public school system. This means that the headmaster of
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the school in S�lvesborg hasn't got any power over the project
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(they havn't got anything to say anyway...). The project
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started last autumn, that means that the first students has done
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one (of six) terms. Their school building is now ready (they
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have been in the ordinary school most of the time until now).
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The school is located about 2 km from S�lvesborg (a town with
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15000 citizens.) In the classroom, every student got his own
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writing table with a computer on. (They�re going to have
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INTERNET access in the future) Every monday the students
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take either agriculture,domestic science or technique (they
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learn to install a toilet, how to build with bricks, how to
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paint your windows, etc.); everything that you need in the real
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life. But the founder of the project, Mats Holm_n means that
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the most important is to give the students comprehensive view
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of life, society etc and give every student a possibility to
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find his own way towards the future, NOT meaning the way to a
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profession. Today it's very important that you give the students
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the possibility to decide what they want with their lifes. The
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school must give the students a comprehensive view if we ever
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want a better world. Therefor they try to link all subjects
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together, reading subjects in blocks, you use alot of days
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(weeks) for a project including different subjects instead of
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the ordinary way when you read the subject isolated from the
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other subjects and from reality. They don't want to give report
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to their students, but the Swedish law demand them to do it
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anyway. Don't know yet what will happen. This sounds nice,
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doesn't it? It is - BUT everything is not good. Everything
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I've written is what Mats Holm_n has told me but unfortunately
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does not all the other teachers share his opinion about
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pedagogics. It is not a political project! They don't say: This
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is the leftwing way of education. Official they just question
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the normal way of teaching, the power over peoples that a
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normal school got and the one track minded education you get in
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a normal school.
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Mats Holm_n writes in a letter:
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"I took the ECHO-pilot intiative two years ago. I have always
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been involved in educational experiments of one kind or another
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for more than 20 years and one starting-point was of course my
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teaching experience (Swedish, English, French). Another was the
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current discussion in Sweden and elsewhere about fundamental
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changes in the welfare society: at present Sweden is rocked by
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the worst crisis since the 1930's. The future seems more chaotic
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than ever...
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In this situation I formed a group with seven colleagues who set
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out to create an education that would give the students maximum
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freedom of action after having completed their studies.
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So what are the main characteristics of the Echo Pilots project?
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I would like to point out the following:
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-Integration of theoretical and vocational subjects, the latter
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including basic carpentry, masonry, engineering, organic
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farming and cookingIntegration of humanities and science in
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joint projects - teachers working together in team.Three
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|
profiles: 1. Ecological profile 2. Small-scale
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|
enterprising profile 3. International profile (electronic
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communication, student exchange etc)
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Half of the time the Echo Pilots will be in a new-built
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schoolhouse in a tiny village just outside S�lvesborg. We will
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be very independent of the rest; a sort of private school
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within the system. 37 boys and girls announced their interests.
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To finace the project, the students for example clean their
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school. The most interesting with this project is not the idea;
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the interesting is that it is working! It's not a something that
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our enemys can say: "Sounds nice, but it doesn't work" about;
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this project is actually working!!
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----FIGHT ON! -----
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Subject: Re: Anarchy & Education
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From: bob dick <bd@psych.psy.uq.oz.au>
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Dear Jesse
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|
I think this may count as "random late-night opinion", though I
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|
have thought about it a lot. For that matter, I do try to
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practise what I preach. It's in a university classroom, which
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|
is not the same as, e.g., the early years of education. But I
|
|
think many of the same principles apply.
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School, I think, is to equip people with the skills, knowledge
|
|
and understanding to take part in society. For an anarchist
|
|
society, I think the most important skills are those required to
|
|
maintain a collaborative culture in which individuals are
|
|
guaranteed freedom.
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|
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|
I assume people learn more from the _process_ of education than
|
|
they do from the content. This implies that best results would
|
|
be attained if each class were run as an anarchist (i.e.
|
|
collaborative individualist) society. (I don't know if this
|
|
matches your definition of anarchism or not. It's the one I'm
|
|
using.)
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|
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|
I may return to this issue if I have more time later today. For
|
|
now, I'll content myself with mentioning the most important
|
|
skills, in my view: the ability to establish and maintain good
|
|
relationships; and, within those relationships, the ability to
|
|
use collective decision-making processes which genuinely try to
|
|
meet the needs of _all_.
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Regards -- Bob
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From: Bryan A Case <godwin@umich.edu>
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|
Our local anarchist reading group is working through Neill's
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|
SUMMERHILL, from which we learn much. The book is not without
|
|
problems, however: the author recognizes his school's class bias
|
|
(yet another underground current in anarchism, THE DISPOSSESSED
|
|
vs. the Abbe de Theleme); sexism and conservative gender
|
|
construction...
|
|
|
|
I taught freshman comp this fall from a decentralized
|
|
perspective. As I am an employee of the University of Michigan,
|
|
a major research institution with rightwing cash-rich alumni
|
|
(heck, I even had to sign an oath of loyalty to the state of
|
|
Michigan - I'm not kidding), I rapidly found my limits: I had to
|
|
assign one (final) grade; I could not significantly alter the
|
|
time and place of our meetings... Yet I tried some experiments:
|
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|
|
-Each student received a grading sheet during the first week.
|
|
Two questions: 1. Would you like to receive grades during this
|
|
semester? (y/n) 2. Please weight the percentage of your final
|
|
grade that you would like per category [4 categories of
|
|
work...]. They discussed these options in class for one
|
|
meeting, then handed 'em in to me. I copied 'em and handed the
|
|
xeroxes back. At the end of the term i calibrated their final
|
|
grade based on their own percentages. Some students complained,
|
|
but in terms of their own choices and self-awareness, not
|
|
against the system.
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|
|
-Final grades were determined in one-on-one conferences between
|
|
myself and each student. We each worked things out with our
|
|
copy of the individual grading system. On the average, each
|
|
person graded themself in perfect agreement with my assessment.
|
|
A few (4 out of 22) were a notch or two too high; we talked
|
|
things over and either I gave in or they were convinced. A few
|
|
(again, ca 4) were a notch or two too low; 2 I boosted up to my
|
|
grade, the others were convincing and remained.
|
|
|
|
-The class determined the syllabus as much as I could create. I
|
|
arbitrarily set up four units of read (Narrative, Argument,
|
|
Analysis, Critique). During the week before each unit
|
|
commenced, on Monday I would hand out copies of a summary of
|
|
each possible reading selection (from our text and coursepack);
|
|
I tried to be as impartial as possible, listing title, author,
|
|
page length, subject and approaches summarized. On Wednesday
|
|
they discussed the choices available, debating the merits of
|
|
subjects, some authors, etc.; then turned in their ballots. I
|
|
totaled the results then passed the decision back: number of
|
|
choices averaged, then assigned in slots during the next weeks
|
|
based on page length vs. writing assignments. Friday was this
|
|
new syllabus, for which Monday would be the first day and
|
|
reading.
|
|
|
|
-Essay workshops. One student would be the Author for the day.
|
|
They would pass out copies of their draft for each reader (21
|
|
other students, plus myself). We, the Audience, would annotate
|
|
and read our copies, then write a one page reaction and
|
|
evaluation. Class discussion would be a lengthy critique of the
|
|
essay, looking at various aspects of writing: grammar, strategy,
|
|
use of evidence, etc. I was usually the board-writer, never the
|
|
Critic.
|
|
|
|
My students ended up as better writers; finely-honed critics;
|
|
highly energetic class participants; nearly manically active
|
|
beings. I had some problems with scheduling and timing, which
|
|
need tinkering.
|
|
|
|
The only painful problem was a case of plagiarism. One student
|
|
clearly borrowed the work of someone else. I could not come up
|
|
with a good way of dealing with this anarchistically. If this
|
|
were a class that met at my house, for which I was the local
|
|
teacher, I would have asked the person to leave. But I was and
|
|
am - bound up with a massive institution that forbids such
|
|
exclusion. I could think of no fair (or nonviolent!) way of
|
|
letting the student's classmates handle this. The plagiarist
|
|
refused to agree with me, insisting on the orginal nature of the
|
|
work. I could see no other way out than to turn to the Dean and
|
|
initiate a trial process. This *hurt*. I felt as if I were
|
|
betraying my anarchist principle, as I was deliberately invoking
|
|
some of the worst elements of the authoritarian school. As of
|
|
now, this is still ongoing...
|
|
|
|
Any advice or recommendations?
|
|
|
|
Bryan N. Alexander a/k/a godwin@umich.edu--
|
|
|
|
"There is always an official executioner." -Lao Tze
|
|
|
|
|
|
Mr. Authority
|
|
by Michael Stec <ax995@freenet.carleton.ca>
|
|
|
|
When authority becomes comical, the illusion of the necessity
|
|
for authority becomes visible. Recently while attending a free
|
|
evening lecture at the local university, I encountered Mr.
|
|
Authority acting authoritarian. He was there to control the
|
|
question and answer session at the end of the lecture (as if it
|
|
needed control). I found the old grey-haired gentlemen rather
|
|
comical. He would tell people that if they had a question you
|
|
were to raise your hand , he would indicate to you in what order
|
|
you could ask your question ( just like kindergarten). If Mr.
|
|
Authority held up one finger at you , you were the first person
|
|
who could ask a question, two fingers the second person who
|
|
could ask a question, etc. Of course Mr. Authority would remind
|
|
people that they must ask a short question. Mr. Authority also
|
|
seemed to be concerned that a dialog might develop between the
|
|
questioner and the lecturer. If that happened, he would cut off
|
|
the questioner and point to the next questioner to speak.
|
|
Apparently, if you disagree with the answer you got, you were
|
|
not to question it. Mr. Authority wanted you to ask your
|
|
question, listen to the answer and then shut-up. Mr. Authority
|
|
seemed to think that because the lecture was in a university,
|
|
the Q&A session needed order at all cost, I almost forgot, Mr.
|
|
Authority thought it a great sin, to the academic order if a
|
|
person was to ask a question to a pervious questioner. A
|
|
discussion between people in the audience was forbidden by Mr.
|
|
Authority. That would be Anarchy and you can't have that at a
|
|
university. (Comments were also forbidden, question only but
|
|
they must be short). Thank God, When I was at university
|
|
there was no Mr. Authority in any of my classes. We managed to
|
|
have Q&A sessions without a Mr. Authority, you could even
|
|
question comments made by people questioning the prof or even
|
|
question comments made by the prof, also you could just ask a
|
|
question. No need for Mr. Authority telling you when to speak
|
|
and for how long. What Mr Authority doesn't realize is that a
|
|
rigid Authoritarian discussion, limits that knowledge that can
|
|
be gained. An Anarchistic form of dialog, like those that took
|
|
place in my university classes is much more enlightening (and
|
|
fun too). Attending that free evening lecture made me realize
|
|
that I was fortunate in not encountering a Mr. Authority when I
|
|
went to university. If you encounter a Mr. Authority at
|
|
University or anywhere, do what you can to get rid of him.
|
|
|
|
____________________________________________________________
|
|
Get with the program. Contact TAO today.
|
|
____________________________________________________________
|
|
--
|
|
/-/\-\ The Anarchy Organization |
|
|
/ / \ \ Free Minds For Free Lives ( | )
|
|
--|-/----\-\-- yakimov@ecf.utoronto.ca \|/
|
|
\/ \/ jterpstra@trentu.ca `_^_'
|
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