Blog Post #8: "RI Laws and Policies" & "Woke Read Alouds" by Woke Kindergarten (Reflection)

       Reading "Guidance for Rhode Island Schools on Transgender and Gender Nonconforming Students" from RIDE, and listening to "Woke Read Alouds" by Woke Kindergarten, made me think about all of the people that I personally know that have grappled with their identity. As early as 6th grade, I have been a witness to classmates go through a transition from one gender to another, or alter their pronouns to reflect their connection to the binary of gender, typically requesting to now go by "they/them." I have always felt an admiration and an empathy for these peers, because it is a courageous act to defy gender norms and proclaim a new identity during one's emerging adolescence, as others can be very judgmental and even hateful about it, especially in a time and place where it is not very common, or praised. There would be many instances in middle and high school where a student would have to go up to the substitute teacher before they called attendance, to ensure that they'd yell out their preferred name, rather than their legal one listed on the attendance sheet. Additionally, I'd hear several teachers neglect to refer to these students using their preferred pronouns and gender, even if they had them in their class for a while. However, this may not always come from a place of malice. As both the text and the video express, there is often a lack of education on these concepts and terms, so, for some people, it may take a little longer to adjust to them, understand them, and even fully accept them, within a society where they are becoming more and more utilized. This topic can be a point of contention for people even in the same family, as older generations feel "against" the idea, while a lot of the younger generation want to simply do their best to respect how another person may identify or express themselves. Although all of this has become more normalized, there is still a stigma around it, as well as existing issues of harassment, bullying, discrimination.

Comment/Point of Discussion: I can recall two instances that occurred during my senior year of high school-- one involving hate speech being used on a social media post towards a gay classmate, and the other involving my classmate's car being vandalized with hurtful words about their change of name and pronouns. This is why I think installing and maintaining laws and policies in schools about sex and gender can help to create a safe and inclusive environment where both students and educators can show basic respect towards those who are already struggling internally with the way they view themselves, and how others view them, as well.

Hyperlink: Resources

  

Blog Post #7: "Eliminating Ableism in Education" by Thomas Hehir & "Examined Life" with Judith Butler & Sunaura Taylor (Argument)

 

    In "Eliminating Ableism in Education," Hehir argues that in a world where the dominant image towards individuals with disabilities is skewed, mostly negatively, fueled by ableist assumptions, it is important to provide schooling that aims for equity, and utilizes the proper methods that will set students up for success.  This perception involves the notion that disabilities are something that should be "overcame" or "conquered," rather than a livable facet of someone's daily life. Equity in this area involves schooling that is not afraid to be integrative. "Regular" classrooms should not only welcome students with disabilities-- unless requiring significant extra attention-- but they should also encourage community and assistance, so that the disabled individual can get the most out of it, rather than being guided full-time by an aide. Gaining some degrees of independence disproves the idea that disabled people are helpless, and is advantageous in the long run of the 'real world.' Additionally, they should receive the education that has been proven to be beneficial to them, which includes the visually impaired learning Braille and how to navigate with a cane-- ensuring that they stay on track with their literacy and mobility. Furthermore, there seems to be a present narrative that disabled peoples' impairments are solely hindering, and therefore they are "less than" as people, with their accomplishments being the only thing that displays their value. Schools should instead present those with disabilities naturally, and focus on the ordinariness of them, as well as the thing(s) that makes them different. This culminates in an environment that makes non-disabled people more comfortable with, and understanding towards, those facing disabilities, which hopefully helps to break a lot of the existing barriers between the two groups.

    In "Examined Life," disabled individual Sunaura Taylor discusses how these "barriers" have played a role in her life, as someone who has no issues cognitively, but doesn't have typical use of her joints, and moves by wheelchair. She says that she moved to San Francisco, CA because it's the “most accessible place in the world," which has allowed for, and resulted in, a much more widespread social acceptance of disabled people. Despite this, she still often feels like it is essentially a "political protest" to simply go and order a coffee, as asking somebody else for- even the most basic level of- help, can be a daunting task. Taylor also discusses the difference between impairment and disability, saying how impairment is merely a person's "unique embodiment," while disability encapsulates the "disabling" effects of society, which includes the reality that those with disabilities have less housing options, job opportunities, and are more commonly socially isolated. This perspective pairs well with the ideas perpetuated in the Hehir text because they both convey that society's response to disability, from their deep-rooted ableist assumptions, is what creates true tragedy for the disabled community.  

Point of discussion: The point that Hehir makes about society often pitying and infantilizing disabled individuals really stood out to me because I think that is one of the most common attitudes that people display. Whether it be someone with Down Syndrome or somebody who is bound to a wheelchair, I have witnessed non-disabled people treat these people like babies or 'dumb them down,' even if they are similar ages. I think it's important to treat these people more so as "equals," while still acknowledging their disability and their needs.

O&M Services

"Blind students learn Braille"

Blog Post #6: "Aria" by Richard Rodriguez and "Teaching Bilinguals" videos (Hyperlink)

    In "Aria," from Richard Rodriguez's book Tongue Tied, as well as the "Teaching Bilinguals" video series, there is a common theme, which is that bilingualism deserves to not just be acknowledged in the classroom, but celebrated, too. Richard details his experiences of learning English as a child, which was something he felt very reluctant to do, and essentially resented later on in life, as it changed the dynamics of his family. His teachers made it clear to him that he needed to speak this "public language," as it was the language that was most dominant in both his community, and American society at large. Rather than incorporating Richard's native language, the teachers, instead, suppressed it. This lack of comfortability and comprehension in the classroom created an environment in which Richard felt shy, afraid, and consistently confused. When he eventually made improvements on speaking English, he says that "the calming assurance that I belonged in public had at last taken hold." (Rodriguez, 36) From his perspective, "belonging" in America meant acting American and speaking like everybody else. This is an idea that strips a sense of individuality from someone, as it negates the presence and importance of the various other cultures within this nation. 

    The "Teaching Bilinguals" videos emphasized that students' diverse linguistic backgrounds are an asset, rather than a detriment. They can build on these "tools" that they have, from their unique identity, so that they can become successful in the dominant culture, but at the same time, stay in touch with their "roots." The goal in multilingual schools is to teach students how to use both English and Spanish critically, intentionally, creatively, and flexibly-- also known as translanguaging. One way this is done is through reading multicultural books featuring bilingual characters. Through research of multicultural literature in the Elementary classroom, author Alexandra Lee proposes that this type of content integration is essential for students to be able to form strong connections with what they are reading, starting at a young age, as they are given the opportunity to identify with the characters and/or struggles that are represented. She shares a personal anecdote, saying that she read a book for her college English class about a girl's Mexican heritage and familial issues, and was able to relate and reflect on it, and she wishes that that was a feeling that she could have achieved much sooner in life. Multicultural literature can not only teach students fundamentals such as author's word choice, but it also "provides mirrors for students to look at their own experiences and identities (...) and the experiences and identities of others." (Lee, 9)

Point of discussion: One of the videos mentions something that I feel is really important. They explain that it is of value to become a co-learner with your students, meaning that if you only know English, you can take the time to really connect with a new language. Even though this leaves you in a position where you may not know all the answers, and aren't the "expert," you at least are gaining empathy for the students that are experiencing that on a daily basis. Some bilingual students may come into school feeling tense, since on some days they are being surrounded with a language that is less familiar to them. Understanding the struggle, even briefly, connects the teacher to the student is a much deeper way.

Blog Post #5: Literacy with an Attitude by Patrick J. Finn (Connections)

    Literacy with an Attitude by author Patrick J. Finn puts forth the idea that working class people receive domesticating education in school, which is education that leads to functional literacy-- the basic capacities of being literate. On the other hand, the rich, a part of the upper class, receive empowering education, which results in the kind of literacy that can instill brilliance and dominance within someone. Finn shares his personal experiences as an educator, saying that he is a white man that has taught in schools in Chicago where his students were primarily working class. The relationship he has with his students is one in which he can learn from them, even calling them "hard-bitten teachers," due to their toughness and firm insights. Finn says that his students taught him to not "be so damned superior. Don't look down your nose at people out there teaching real children in real and sometimes dreadful circumstances. Don't question their intelligence, or their commitment, or their motives (Finn, 8)." It is common for educators, specifically those who are white, to enact their authority in a condescending way, perhaps with the belief that since they are the one with the degree, and the one standing in front of the classroom, that they are the expert. However, Lisa Delpit, in "The Silenced Dialogue" from Other People's Children, makes it clear that "The teacher cannot be the only expert in the classroom. To deny students their own expert knowledge is to disempower them (Delpit, 32-33)." The knowledge that a student has, particularly those within the working class, is unique, and stems from their individual background and culture. Having pre-conceived notions of groups from different races, and academic and economic standings, results in barriers, rather than a relationship that is more mutual. Listening to, and incorporating, unique information from students can be useful in a classroom setting, as it provides perspectives on an array of distinct communities. It also brings power to those that have continually been silenced and dispirited.      

    Finn also highlights the disparities within working class schools, in comparison to those in middle class, and above, focusing on curriculums and procedures at the fifth-grade level, as studied in Jean Anyon's work from a few decades ago. Alfie Kohn, a significant speaker and author, identifies "What to Look for in a Classroom" in his book The Schools Our Children Deserve. He includes good signs and instances that may be a cause of concern. The classroom environment that Finn describes is evidently more worrisome than satisfactory, for example, in the working class schools, there was little room for choices and freedom to improvise. Instead, it was standard to adhere to the set routine, and follow directions as given, with no exceptions. This even often involved teachers making derogatory remarks. In the middle class schools, work meant getting the correct answer, with little room for mistakes. There was also minimal creativity. Kohn conveys that instead of an "emphasis on facts and right answers," there should be an "emphasis on thoughtful exploration of complicated issues." Additionally, the educators shouldn't be "controlling and imperious," but rather respectful and genuine. These flaws work to impart a skewed idea of learning in the minds of the students, and overall does not give them the skills and qualities necessary to be prepared for "real life," and for jobs that are more desirable and "powerful." 

Point of discussion: If the "best" education will consistently cost the greatest amount of money, then this cycle of inequalities between social class and academics will continue. If the elite are receiving education shaping them to be "excellent," while the working class are receiving education causing them to be "resistant" to learning, and to success, then that makes it nearly impossible for the poor to make it from the 'bottom' to, truthfully, any place higher on the social 'ladder.' This reminds me of Delpit's point that- if you are not already a participant in the "culture of power," it is difficult to be, unless you are explicitly taught the rules and codes of that "dominant culture."

        Hyperlink:  Jean Anyon Full Study of Social Class in Schools

Link to Video Analysis Charts

 "Classroom Tour" and "Precious Knowledge" Links

"Teach Us All" Link

Blog Post #4: Where White Privilege Came From by Allan Johnson (Quotes)

      In Where White Privilege Came From, author Allan Johnson first details the history of white privilege- a concept that began many centuries ago. It began with the British attempting to conquer Ireland, and with that, establishing a sense of dominance which led them to their idea that the Irish were biologically inferior, and should be treated as such. From that point on, concepts of race were in existence, which allowed for opportunities of control and poor, subhuman treatment by those in "power," both with race and economic status. An example of this is when upper-class whites encouraged lower-class whites to firmly identity with their white culture, because it allowed them with some form of privilege, despite being exploited by the capitalist system. The quote from the text, "I may be poor, but at least I'm white," depicts the mindset that many of the people of that time had. The topic of race, and the immense abuse that went along with it, was so prevalent that issues of social class flew under the radar. This not only caused harsh economic systems and unfair working conditions to be minimized, but also created a structure where race was deemed very polarizing, and minorities were essentially 'the lowest of the low.' This all resulted in dynamics that still operate today. 

    Johnson also discusses how despite elements of force, and systems in place, there was always a factor of choice behind everything. He states that "People who participate in social systems, in short, are not robots or puppets in relation to them." He makes it clear that it was not like the entire nation all felt the same way, as opposition to practices such as slavery did exist. He describes these movements as "strong," meaning that those who were aware of both sides of the argument could make a conscious decision regarding their stance on racism. Johnson continues saying, "A system’s (...) characteristics can load the odds in ways that create paths of least resistance, but the rest depends on what people choose to do from one moment to the next." This type of "path" is one that is the easiest to follow, even if it is a detrimental one. It is common, in accordance to the sociological model, that people will tend to think and do what the 'majority' upholds. They may feel some doubts, but refuse to act on them- perhaps due to fear of consequences, or maybe because they have been led to believe that their voice will make no difference. Those that do choose to make a difference, though, can have long-lasting, substantial effects if done so properly. 

    Johnson also emphasizes that although him and his ancestors are not directly to blame for this "troubling history," his role as a white, upper-middle class man has its own specific history that can be brought into question. He states, "We can participate in systems in ways we’re not aware of and help produce consequences without knowing it." Johnson details his personal 'chain reaction' of privilege, starting with his grandfather, who owned a dairy farm. The land that was purchased, though, had been claimed by a Native American tribe decades before. The whites in power did not care about this, and the dairy farm went on to be successful, making his grandfather money that would be inherited by his kin. Johnson would benefit from this money, as it allowed him to pay for his house. This shows that his current status rooted from what was basically gentrification and the neglect of Native Americans. White people are often oblivious to their past, and how it has provided them privilege and advantages, which, in turn, works to perpetuate the systems further. 

Comment:

I'm always astounded by the justifications made by whites to make their actions seem valid. Johnson mentions how, "It was a common belief among whites that they were doing Africans a favor by bringing them to live their lives in service to whites as a kind of deliverance from an inferior and savage existence." It is already insidious that they put black people in a state of subordination, but the fact that they truly would view it as something that black people should essentially 'thank them for,' helps me to grasp just how superior white people made themselves within society. 

Image from the Woolworth lunch counter sit-in (Greensboro, NC [1960])

Link to the book "History of Africa" by Kevin Shillington-- an informative read that dives deep into the realities of slavery, among many other things.

Blog Post #3: Amazing Grace by Jonathan Kozol (Argument)

                   South Bronx (1990) 

  In Amazing Grace, author Jonathan Kozol argues that those a part of the lower class, living in run-down, dangerous neighborhoods, are often in that situation through no fault of their own, and have to deal with experiences due to someone else's decisions. He describes the culture of the South Bronx, and how it is a very crime-ridden community with countless homicides. Many victims are younger people, often harmed at random, like in one instance where a mother was murdered and her baby was wounded after being shot in the stomach while standing on a street corner. Kids have even been shot simply waiting at the bus stop. Another clear example of this is Pediatric AIDS, in which babies are born with the virus because their mother was infected. The common denominator is that many people enter the world under harsh circumstances, and must live in an environment that could be fatal for them or their loved ones... and there is nothing they can do about it. Kozol ponders, "What it is like for children to grow up here? What do they think the world has done to them? Do they believe that they are being shunned or hidden from society? If so, do they think that they deserve this?" (5) These children must grow up in a place where drugs, illness, and death are so normalized, that they become desensitized. Kids play in the playground while their parents wait for needles to inject heroin. They have become so used to the tragedy and the struggle that it is almost a joke to them. Take Cliffie, a seven-year-old boy who's a South Bronx resident, for example, saying that "Everyone is going to burn to crispy cookies" (10) in reference to the new medical waste incinerator put down the street. Their fate is seemingly permanent, as those with power don't care to help, and if they do, they don't get it 'right,' such as making it very difficult to get welfare payments, or people only qualifying for the SSI program if they are extremely sick. This is a obliviousness and a negligence that the text describes as "evil," and Kozol makes it clear that those among the impoverished should not be blamed for their status, but instead the larger society is to blame for making their hardships almost inevitable, because of the "rules" of privilege and power.

Point of Discussion:  Kozol mentions the elementary school in the South Bronx neighborhood, saying that 7 out of 800 students do not qualify for free lunches, as these students only classify as "poor," while the rest are considered "destitute." This put a lot of things into perspective because growing up, in my school, those numbers were probably flipped, because of the rarity of impoverished students in the community. It shows the gravity of their situation and how so many of the kids were in the same 'boat' when it came to lack of money.

                                               

This New York Times article discusses the New York City crime rates