Education or Freak Show?

My tutorial instructor is a big fan of something called Imaginative Education, a framework based on the idea that people see the world differently depending on the developmental phase they occupy. By tapping into developmentally-appropriate worldviews, teachers can engage students’ imaginations and entice them to learn. According to this framework, kids in their mid- to late- elementary school years are in the ‘romantic’ phase of life. In this phase, they love to learn about the extremes of reality – the biggest, the hottest, the oldest, the richest – the kind of thing you’d find in the Guinness Book of World Records. Imaginative Education encourages teachers to frame knowledge in these terms in order to capture their students’ interest.

One day in tutorial, we were discussing gender non-conformity when the term ‘intersex’ came up. My tutorial instructor asked the group, “Do you think kids are interested in learning about intersex? Of course they are! It’s like something out of the Guinness Book of World Records!”

When I think of that particular book, the image of the world’s longest fingernails comes to mind. I remember being horrified but fascinated by the way those fingernails twisted and turned – they were really gross! Now I try to imagine a picture of the genitalia of an intersex person next to that. It occurs to me that this is not an extreme at all, but actually the middle ground. Extreme would be ‘full-on’ male or ‘full-on’ female, wouldn’t it? His logic was problematic, but I still knew what he meant. The Guinness Book of World Records, like Ripley’s Believe it or Not, is a modern-day take on a centuries-old form of entertainment – the Freak Show. ‘Hermaphrodites,’ as intersex people were formerly known, were a mainstay of these exhibitions. Around the 1970s, when human rights were extended to more than straight white men, freak shows became less common. But I think the freak show is often brought back to life by educators seeking to prod their students into, well, paying attention. My instructors remarks made perfect sense in this historical context.

While I’m sure the idea of a ‘hermaphrodite’ lingered in my consciousness from a young age, the first time I was introduced to people with genitalia that weren’t easily classifiable as male or female was in Grade 11 Biology. In a dark laboratory, a British man in a white lab coat put images on the overhead projector of naked people whose bodies were neither male nor female. The class gasped and groaned and laughed, and the teacher seemed quite satisfied with himself for capturing the interest of his otherwise apathetic students.

Today, I wonder: Where did those images come from? Who were those people whose naked bodies were cast on a screen for gawking teenagers to laugh at? Who took the pictures and why? And couldn’t my teacher come up with a more sensitive way to discuss the topic? It was less about education than about creating an atmosphere conducive to a freak show.

I bring this up because there is a big push in Teacher Education to make lessons that are interesting, engaging, and fun – which is great. But I think we need to critically reflect on what constitutes an ‘interesting’ or ‘engaging’ lesson. What emotions are we hoping to evoke and how does this shape our students’ relationship to those who are different from them? These are particularly relevant questions for educators seeking to bring queer issues into the classroom.

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6 Responses

  1. Yes, I agree. And by using people as freak shows to make our lessons more interesting one must think about how we are further oppressing them and what exactly we are teaching our students to think about people who do not have what society considers “normal bodies”.

  2. I think you’re referring to the 1888 British Gynaecological Society report. You can find the full text here: http://books.google.ca/books?id=HPXlCRnl7h4C&dq=British%20Gynaecological%20Society%20on%20April%2025%2C%201888&pg=PA205#v=onepage&q=British%20Gynaecological%20Society%20on%20April%2025,%201888&f=false

    Starting on page 205.

    There’s an interesting discussion of this study in an article from the New Yorker about Caster Semenya. Here’s the link: http://www.newyorker.com/reporting/2009/11/30/091130fa_fact_levy?currentPage=all

    The 1888 study is the type of thing that would be hugely unethical today. Your biology teacher’s willingness to show photographs of studies like that is utterly revolting. It’s a bit like showing photos of Joseph Mengele’s Auschwitz experiments to a high school science class.

    I find it interesting that newspaper reports still refer erroneously to Semenya as being a hermaphrodite. Society clearly has a long way to go on this front.

    Thanks for another great post.

  3. Thanks for your post! I am intersex and get frustrated with people thinking that it’s okay to gawk at the bodies of intersex people, especially since those photographs are not taken with the full consent of the individuals. I have written more about it on my blog if you are interested in reading.

    Caitlin

  4. Caitlin – thanks for being in touch! I’ve added you to my blogroll – I love your post about Intersex and Trans Demands!

  5. the freak show atmosphere slips into the classroom so well because it started out as a way to make “learning” entertaining (i.e. profitable). p.t. barnum was more of a museum guy than a circus guy; he only took his show on the road because his museum kept burning down.

    i think one of the most interesting things about freak shows is that the usual reasons cited for their decline (exploitation + the like) are actually a pretty small part of the picture. actually, freak shows began to lose popularity around the 1930s due to the rise of eugenics. suddenly, freaks of nature weren’t harmless fun any more, they were “a menace to society” — especially since much of the PR for freaks had traditionally involved freaks marrying other freaks + having freaky babies (real or gaffed).

    i know this is kind of an esoteric historical diversion, but it’s something i’ve been doing a lot of studying + thinking about in the past couple of years. see, i think it matters that we got rid of the freak show for totally different reasons than we currently claim. i think the fact that there’s so much revisionist history out there on this one points to the fact that we really haven’t done this big chunk of cultural work that we claim to have got through. we have so little understanding of what role the freak show played for us that it’s really easy for a lot of people not to even notice when we start moulding other mediums into the same shape. we haven’t actually dealt with what’s messed up about freak shows, so we don’t recognise it when we make the same mistakes — ironically, often in circumstances that are actually *more* exploitative than most of the freak shows that actually went by that name.

  6. wow nice stuff man.

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