Saturday, May 15, 2010
Wednesday, May 12, 2010
Given that many of us will be teaching courses with assigned reading, which strategy do you think you will employ? Keep in mind the extensive academic housework that grading reading journals entails (Thank you Dr. Lara for reading all of those sentipensante journals and your valuable insight and comments). This type of journal assignment may be much more difficult when there a 40 students in a class. I'd like for us to discuss the realities of the authors' strategies for getting students to read, and talk about when and where we should place limitations on what we take on.
- Choose one person in the class and briefly describe what you have learned from them
- Then briefly describe what you have gain from the class as a whole
- Please describe what method you would like to use in a class for an ice breaker and why (you do not have to discuss a method proposed by McKeachie).
- OR...Please describe a method that one of your professors used for an ice breaker and why you did or did not like it.
Hope my question makes sense!
Tuesday, May 11, 2010
Division of Public Health
Department of Medicine
Harvard University, School of Public Health
Associate Professor of Society, Human Development, and Health
A dark and neglected corner of
gender‐based violence and HIV risk.”
Thursday May 13, 2010
UCSD – Institute of the Americas
Weaver Conference Center"
Division of Public Health
Department of Medicine
Boston University, School of Public Health
Associate Professor, Community Health Sciences
“Considering Gender, Culture and Context
When Addressing Sexual and Reproductive
Health in Marginalized Populations”
Wednesday May 12, 2010
UCSD - School of Medicine
Leichtag Biomedical Sciences Building
*Lunch will be provided."
Sunday, May 9, 2010
Hope you are well. This last weeks reading give some suggestions on some of the practical teaching practices. My question comes From Chapter 5, the author talks about active learning but what does active learning look and feel like from a feminist conocimiento(s)? What are your thoughts on this?
At the beginning of the Chapter 5 the authors discuss the goals and objectives for incorporating discussion in class--(Page 35)
What can be added to the following list Svinicki and McKeachie provide in the chapter.
Something totally apart from the readings is my reflection on Chelsea's last post. My reflection of the seminar is powerful and it's an experience that I will continue to share with others around me. This class was transformative, not only did I learn about pedagogical practices from a feminist perspective but I also became aware of other communities as well as it's diverse identities. I think that overall, I became aware more of the relationship between my bodymindspirit and how that impacts every teachable moment. Moreover, this seminar encouraged me to feel, smell, understand, question, and see different social locations. I thank all of you for being part of this process and all the new (des)conocimientos.
Saturday, May 8, 2010
For my final post and weekly question/pedagogical practice, I am curious to know what you think has been your biggest "ah-ha" moment, what you will most take away from this seminar or how you have changed since January in part due to this course. As my pedagogical practice this week, please take a few moments to reflect on the 696 journey and write whatever response comes to mind. If we have time, those who wish to share may but no one has to.
Thank you for a wonderfully eye-opening and inspiring semester, everyone!
Friday, May 7, 2010
Thursday, May 6, 2010
Wednesday, May 5, 2010
In the articles “The Power of No” in the Feminist Teacher Anthology and the article by Fonow and Marty on “Lesbian Panels in the Women’s Studies Classroom,” the authors discuss strategies for opening up the classroom to share personal stories and experiences through a panel or in a class circle.
Fonow and Marty use a constructionist approach to open students’ minds to the root of homophobia. To what extent would it be valuable to use this same approach in a “No Circle” to explore the roots of violence against women? What type of pedagogical strategy would be most effective?
Here's the Article below:
San Diego council opposes Arizona law
Immigration measure is ‘un-American,’ Gloria says
By Craig Gustafson, UNION-TRIBUNE STAFF WRITER
Originally published May 3, 2010 at 5:18 p.m., updated May 3, 2010 at 11:16 p.m.
SAN DIEGO — With references to Nazi Germany’s treatment of Jews and the struggle for civil rights in this country, San Diego’s leaders said they felt compelled to formally oppose the new immigration law passed in Arizona.
The symbolic gesture, which urges Arizona lawmakers to repeal the law, won City Council approval Monday on a 7-1 vote, with Councilman Carl DeMaio voting against the resolution.
The law makes it a crime to be in the state without legal status and requires local police to question people suspected of being in the country illegally.
Proponents of the law say it is necessary because of the federal government’s failure to curb the flow of drugs and illegal immigrants across the border. Opponents say it will lead to racial profiling and harassment.
Councilman Todd Gloria said the law is “fundamentally un-American.”
“Those who do not speak out often come to regret their silence in time,” he said. “Today, this council, through this resolution, will make clear that we will not stand by and watch the erosion of freedom in our own backyard.”
The council’s resolution states that the Arizona law encourages racial profiling and violates the U.S. Constitution.
Rep. Brian Bilbray, R-Carlsbad, who supports the law, said the resolution’s language shows that city officials never actually read the law.
“It’s just astonishing how quickly elected officials would jump off the cliff on this thing,” he said. “The facts don’t matter here, it’s all political posturing.”
DeMaio voted against the resolution because he said it needed to include clarifications that Arizona passed a subsequent bill that made several changes to the original law, such as specifically prohibiting racial profiling. In addition, he wanted to add language urging the federal government to take immediate action to secure the nation’s borders.
“We need to speak from a position of principle and a position of fact as well as a position of balance,” DeMaio said.
Councilman Tony Young refused to add DeMaio’s language to his original motion to approve the resolution.
“I won’t do it because … the legislation is flawed from its beginning,” he said.
The audience, which included dozens of people who spoke against the law, responded with loud applause. There were no public speakers in opposition.
The resolution will be forwarded to Arizona Gov. Jan Brewer.
Craig Gustafson: (619) 293-1399; email@example.com
Craig Gustafson: (619) 293-1399; firstname.lastname@example.org
RICHMOND (CBS 5 / AP) ―
[Click to zoom.] Click to enlarge
1 of 1
Police cars sit parked outside Richmond High School on Tuesday, Oct. 27, 2009, in Richmond, Calif.
numSlides of totalImages
* Bill Prompted By Richmond Gang Rape Moves Forward
* 7th Richmond Gang Rape Suspect Pleads Not Guilty
* Richmond Gang-Rape Accuser Recants Story
* 7th Suspect Charged In Richmond Gang Rape
Witnesses to the murder, rape or lewd acts victimizing a child under 18 would be required to notify police, under a bill approved by the state Senate.
The bill was written in response to the alleged gang rape of a 16-year-old girl outside of a Richmond High School homecoming dance in October. Seven males have been charged in the case, and investigators say as many as 20 people watched without reporting the crime.
The bill by Democratic Sen. Leland Yee of San Francisco amends current law, which requires reporting such crimes against victims age 14 and under.
A violation would be a misdemeanor punishable with a $1,500 fine or six months in jail, the same as under the current law.
SB840, passed Monday on a 29-0 vote, without debate. It now goes to the Assembly.
It's interesting to me (and problematic) that this bill involves amending the currently law which requires report to authorities for a minor age 14 and under. Now the law will be to report witnessing a crime against a person under 18. But what about crimes committed against a person over 18?
This law does little to prevent future gang rapes but at least the law should protect all possible victims, not just a portion of them. What do you guys think?
1. By not disclosing their personal experiences, do they reinforce the taboo of brining personal stories into the spotlight? Do they reinforce the misogynist idea that women are too emotional?
a. OR….is not disclosing a better option because it allows the students to focus on the text? Is one more important than the other (the text versus the real life example)?
What can we do for ourselves in order to not "take home" some of the more harrowing or difficult stories/disclosures we may hear as educators of sensitive issues?
How can we effectively, but sensitively, disengage from assisting a student when we feel that our "personal limit" has been reached without alienating or silencing the student?
As students engaging with course material regarding pedagogical practices for teaching about gendered violence, we too are put in a position where spiritual, "physical and emotional tensions arise" (Thompson 1998:70). This may be especially true for survivors of gendered violence in our seminar.
The authors suggest various methods of addressing this tension. How about we try one of their exercises out in order to address ours? (Class chooses one Pedagogical Exercise).
1. We will form a c.r. group (or story telling group) in seminar where we will each take turns to speak uninterrupted for 1 minute, then we will have one more minute to wrap up our thoughts. Just as Freedman tailored her student's c.r. prompts to the lecture for that day, I would like folks to speak to how reading about (teaching about) gendered violence made them feel. If you are uncomfortable speaking, please invite the group to meditate on this prompt for your 2 minutes. During this practice we should engage in active listening, as described by Dr. Lara throughout the semester.
2. In the spirit of Martha E. Thompson, let's form a "NO Circle." In the circle will each take turns calling out something (rape, stalking, racism, etc.) we would like to say NO to, something we want to stop happening. In the no circle we can channel our anger, frustration, sadness, or whatever into our voices. When each of us has contributed, we will all yell "NO" to gendered violence together on the count of three. When we are finished we can reflect on the usefulness of the exercise.
See you in class,
Tuesday, May 4, 2010
Monday, May 3, 2010
OPEN CALL FOR SUBMISSIONS!
OTHER TONGUES: Mixed-Race Women Speak Out
Co-editors Adebe D.A. and Andrea Thompson are seeking submissions for an anthology of writing by and about mixed-race women, intended for publication in Fall 2010 by Inanna Publications.
The purpose of this anthology is to explore the question of how mixed-race women in North America identify in the 21st Century. The anthology will also serve as a place to learn about the social experiences, attitudes, and feelings of others, and what racial identity has come to mean today. We are inviting previously unpublished submissions that engage, document, and/or explore the experiences of being mixed-race, by placing interraciality as the center, rather than periphery, of analysis.
Please send one (1) submission of up to 2500 words of poetry, fiction, creative non-fiction, or spoken word as a SINGLE attachment to email@example.com
Black and white images and artwork should be 300 dpi and sent as attachments in jpg. of tiff. format. Artwork and photography limited to three (3) per applicant.
Please include your contact information, including your name, address, phone number, e-mail, title(s) of work submitted, type of submission, and a short artist bio (50 words max) in the body of the email, with your name and the type of submission in the subject line (e.g. “Jazmine – Poetry Submission”). All submissions are due May 15, 2010. Incomplete submissions will not be considered.
If you prefer that your contribution remain anonymous, please include this preference at the top of your submission. All personal information you provide will be kept strictly confidential.
If you have any questions about this project, please contact the Editors, Adebe DeRango-Adem and Andrea Thompson, at firstname.lastname@example.org
For more information: http://www.adebe.wordpress.com, http://www.andreathompson.ca or visit us on Facebook: http://www.facebook.com/group.php?gid=276479812662
We look forward to reviewing your submission!
So below I have posted a very short piece taken from Anarchist news dot org, a "non-sectarian source for news about and of concern to anarchists" (About Us).
The piece is titled "WE’LL SHOW YOU CRAZY BITCHES: TAKE BACK THE NIGHT" and it details an event that took place last week in Brooklyn, New York. (Take Back the Night was 4/29).
I think it would be very interesting to discuss this piece and possibly have a conversation about radical anarcha-feminist politics and activism. What emotions, if any, does this piece evoke for you? Do you feel that these efforts are effective ways to address violence against women, why or not? Hopefully we will have time to discuss on Wednesday.
See you in class!
BROOKLYN, NEW YORK – Dressed in matching black skirts and masks, dozens of women gathered on Saturday evening for an anti-capitalist Take Back the Night march, stopping traffic on Bedford Avenue, overturning trashcans, and breaking windows. Tired of tamely shouting slogans on campus sidewalks, we took the night back by taking it, refusing the structural mechanisms that create rapists and their victims.
Although in recent years Take Back the Night has been co-opted by liberal feminists, it has its roots in the widespread unrest of Italy in the late seventies. In 1976, a seventeen-year-old was gang-raped in Rome. A year later, when her case went to trial, she was gang-raped again by the same men: and this time, her whole body was slashed with razors in an attempt to keep her silent. Within hours, fifteen thousand women mobilized, uniformly dressed like the sex workers common to the district; “NO MORE MOTHERS, WIVES AND DAUGHTERS: LET’S DESTROY THE FAMILIES!” was the cry heard in the street. They came just short of burning the neighborhood to the ground.
[1 block of cars windows broken = burning neighborhood?]
Forty years later, we marched again, to refuse the violence that continues to force us to be housewives and fuck-toys and mothers and daddy’s girls, to refuse to understand women’s oppression in the private sphere as a simple cultural or ideological matter. We address capitalism and patriarchy as one intrinsically interconnected system. We are not asking for rights: we are demanding something else entirely.
A woman on the street stopped and attempted to begin an argument: “Why are you doing this?” A swift reply: “Because we have grown tired of rape and makeup.” The woman responds: “Just get drunk and get laid – deal with it.” But this is no longer enough for us. We are not asking for a right to the streets, we are taking them; we are not asking for advertisements that do not objectify women, we’re destroying the commercial mechanisms that objectify women; we are not appealing to male power for an end to rape, but threatening: “If you touch me, I will fucking kill you.”
For once, the mechanisms that create and maintain identities of womanhood were refused, and our desires were our own, our bodies were our own, and our violence was our own.
See original post here -> http://anarchistnews.org/?q=node/11127
Thursday, April 29, 2010
Wednesday, April 28, 2010
In Chapter 10: Globalization and Radical Feminist Pedagogy, the topics of 'forging collectivity: transforming individualism" and "the collective is more powerful than the self" were brought up and I found a link to a blog,
that is based on bringing together collectively feminist thoughts and principles in an online blog. The authors describe their work as the "Crunk feminist collective" which promotes "a crunk feminist mode of resistance that will help you get your mind right" "as we divorce ourselves from "correct" or hegemonic ways of being in favor of following the rhythm of our own heartbeats". The collective includes posts named "We are not your weapons, we are women", "Do you remember the time when you fell in love with activism", and "looking for love in all the wrong places".
This section in the article reminds of me the fundraisers that are put together when disasters happen (or general fundraisers for causes such as homeless children or something like that). Consider the fundraisers for hurricane Katrina or for the quake in Haiti. Do you think these fundraisers are simply charities or are they more than that? Please Explain.
If they are simply charities, how do you think they can be improved to be more than that?
In Chapter 11, Simona Hill discusses her experience with a campus organization called Sisterhood. A discussion was held on campus called “IGNITE A KITCHEN FIGHT1” Some students were upset with the title of the event because it seemed to portray violence and a sexist message that women should be in the kitchen. During the discussion, the facilitators explained what the term kitchen fight means. At one point, the facilitators told the audience to develop discussion rules for the rest of the event on sensitive topics. Why do you think the facilitators did not just put together the discussion rules themselves? What is significant about allowing the participants to make up the rules?
Would you implement this practice in your own class in the future? Or would you provide your students with the rules that you come up with?
These links are to the feminist.com website. The first is an activist project meant to implemented on college campuses in order to bring attention to and to decrease sexual assault.
The second link is a useful article explaining the connection between theory and activism and the benefits in taking Women's Studies courses for activists.
The next link is a youtube clip of the University of Central Florida's Clothesline Project. Working with the clothesline project was part of a service learning course offered at the school.
If anyone is unfamiliar with the clothesline project please check it out at the link below.
SDSU Women's Studies program & the Clothesline Project
• April: THE CLOTHESLINE PROJECT: This project began over a decade ago as a way for survivors of domestic and relationship partner abuse to express themselves. The students were provided with blank t-shirts in which they drew and inscribed messages of survival and affirmation. All t-shirts made a statement against violence against women--regardless of whether the students had experienced it personally (many had). The T-shirts were displayed at the high school to let other students view their work and their important messages. Note: creative projects of this nature are also very popular and frequently repeated. A variation of this is a collectively made quilt. On each square, students were asked to articulated salient features of their ethnic/racial/geographical heritage of which they are proud. One such completed quilt is on permanent display at Hoover High School.
RE: Chapter Four: Challenging the "Academic/Real World" Divide by Catherine M. Orr
Orr discusses the corporatization and commodification of education and how students have become consumers and/or products of the university on page 37. How does this interact with, or complicate, feminist pedagogical goals and teaching strategies? Where do these changes maybe overlap, if at all, with our idea of what "education is" or "should be"?
See you in class!
Why do you think that revealing the shortcomings of feminist activism in the West is internalized by the student leading them to "paralyzing guilt?" Rather than anxiety and the retreat from activism, what are some alternative scenarios that might have played out among the students after having discovered the "shortcomings and contradictions" of feminist and women's studies activism?
2. In "Globalization and Radical Feminist Pedagogy" Anna M. Agathangelou complicates GLOBALIZATION to reveal the ways in which students can use globalization to reinforce AND/OR challenge systems of domination and subordination. She assigns her students activist projects asserting that, "decolonization requires more than just a accumulation of knowledge about globalization and feminist theorizing on such social relations." As university students, what do we think about this assertion? Are we choosing to live by this credo? How are we working to decolonize ourselves and our communities OTHER than by accumulating knowledge and understanding? I hope this can serve as a "getting to know one another" sort of exercise in that we can hear about the community/activism important to each of us.
I hope this link works. Controversy: Youtube removed the video. (It is NOT work safe!)
CLICK HERE FOR M.I.A. "BORN FREE" MUSIC VIDEO
Tuesday, April 27, 2010
This week I decided to frame my question around both Chapter 10 Globalization and Radical Feminist Pedagogy and Chapter 11 Activism and Alliance within Campus Sisterhood Organizations.
Both spoke about making alliances across borders while critically interrogating difference and our own experience (common theme through out the seminar). Both authors share their theory and practice in and out of academia; however, within these different processes where do the current struggle of indigenous people now? I think many times discussion on globalization, feminism, racism, sexism, etc. tends to briefly cover the location and standpoint of those who identify as indigenous. In addition, in my past experience courses treat these experiences as something from the past. So how can educators continue to "unfold" in this context and how do we include this particular community in the "unfolding process"? How can we effectively use the "three major processes---critique, communication, and confrontation/negotiation"(p. 152) and feminist pedagogy to engage in discussion with indigenous communities across social locations that in my opinion are forgotten?
See you all in class.
Thursday, April 22, 2010
Wednesday, April 21, 2010
1. How can we develop a syllabus that doesn't reinforce the banking method while at the same time providing the class with a certain amount of structure?
2. Do you think that the advantages of teaching distance education classes in women's studies (e.g. facilitating widespread access to those who might not otherwise be able to take them)out way the difficulties in implementing a feminist pedagogy?
See you in class!
many of the limitations of teaching distance classes. Do you think the
limitations outweight the benefits of teaching in this way or do you think
distance learning is worth it and should be implemented? Please Explain.
2. (Chapter 12) In, "Homophobia and Sexism as Popular Values, Bleich describes
how students were "outraged" to read Shirley Jackson's story in which a woman is
picked annually to be stoned in a ceremony. Students were "more concerned with
whether the victim had a right to complain (which she did) than with the fact
that such a practice was stipulated to begin with" (156-157). Bleich states that
she could have "told" them WHAT to discuss but chose not to because in this way
she could observe what the students' values are. Explain what you would have
done in this same situation (and explain why).
1. In Colwill and Boyd’s article “Teaching without a Mask? Collaborative Teaching as Feminist Practice,” they examine team teaching and the impact of language as power in the classroom. Here is an excerpt on an incident that occurred: “Words were spoken without considering their impact on others in the room; people slipped, at times, into language of ‘us’ (insiders) and ‘them’ (outsiders), language that erected boundaries and borders among ourselves . . . (235)
Have you as a student experienced a time in your education where you felt like an outsider in the classroom because of the language that was being used? Did you confront the teacher or professor about it? Please explain. How can we as educators confront an issue of language in the classroom if one arises?
2. In David Bleich’s article “Homophobia and Sexism as Popular Values,” he explores different reactions and discussions with students on homosexuality, homophobia, and socialization in the classroom. To what extent as educators do you feel responsible to educate students on these topics? Do you think the education on diverse populations should begin before entering the university? What role can the public school system play on educating students and having these types of discussions?
Obviously, situations like these can not be contained to the professional realm, and professor's personal feelings of insecurity and anxiety often come into play.Colwill wonders if the student would have challenged professor authority and course materials in this way had her co-teacher, who is a man, were leading lecture than day, and a male co-teacher wonders what he is not teaching in his time spent with the class that is preventing any expression of student resistance.
All of us are, were, or will be teachers in one way or another and may experience resistance in the classroom that leaves us feeling lost, and perhaps even betrayed some student. What are some strategies we can develop in the face of these hardships to keep a healthy bodymindspirit? How can we nourish ourselves from a sentipensante approach when the going gets tough in this way.
2. In "Gender, Race, and Radicalism" Joy James describes her experiences teaching a class on radical Native and African American woman activists. The texts assigned include the woman activists' autobiographies, and students were given the opportunity to engage with material that illustrates political circumstances as the actor experiences them, ans well as her opinions, reflections, fears, and aspirations.
How might choosing to teach the class with autobiography assist students, who are keeping their own journals throughout the semester, in reflecting on their own experiences with racism. How might a text book, or some other way of engaging with the material, limit students as they relate to the material in a way that inspires dedication to radical antiracist action despite the obstacles posed by conservative (and liberal)university settings?
Tuesday, April 20, 2010
In a similar vein, do you think Ellen Rose's experience with distance education could have been mitigated by team teaching? How might team teaching factor into distance education? Do you think it would make it harder or easier? How might students benefit or how might their assumption of power and presence complicate matters?
Wednesday, April 14, 2010
Teaching Feminist Activism:
1. Chapter Four: Challenging the "Academic/Real World" Divide by Catherine M. Orr
2. Chapter Ten: Globalization and Radical Feminist Pedagogy by Anna M. Agathangelou
3. Chapter Sixteen: Becoming Feminist Cyber Ethnographers by Rebecca Anne Allahyari
McKeachie's Teaching Tips:
1. Chapter Two: Countdown for Course Preparation
2. Chapter Five: Facilitating Discussion: Posing Problems, Listening, Questioning
3. Chapter Thirteen: Dealing with Student Problems and Problem Students
The Feminist Teacher Anthology:
1. Chapter Six: The Power of No by Martha E. Thompson
2. Chapter Twelve: Homophobia and Sexism as Popular Values by David Bleich
3. Chapter Seventeen: Would You Rather by a Goddess or a Cyborg? by Suzanne K. Damarin
Chapter 5 (Resistance to Generalizations in the Classroom)
Chapter 12 (Homophobia and Sexism as Popular Values)
Teaching Feminist Activism:
Chapter 2 (The Dynamics of Critical Pedagogy, Experiential Learning, and Feminist Praxis in Women's Studies)
Chapter 7 (Bridging Feminist Theory and Feminist Practice in a Senior Seminar)
McKeachie's Teaching Tips:
Chapter 5 (Facilitating Discussion)
Chapter 19 (Teaching Large Classes)
Feminism, Democracy, and Empire: Islam and the War on Terror by Saba Mahmood
Saba Mahmood begins by asserting that Western feminism played a historical role in validating and promoting colonial rule throughout the world. She goes on to argue that this same discourse is being redeployed in contemporary feminist writings, its purpose being “justifying the United States’ war of terror upon the Muslin World” (pg. 81), the justification being that the U.S. is “liberating” women from their repressive cultures. She goes on to ask several questions. First, how are the ideas of “freedom, democracy, and gender equity,” which are goals promoted by most Western feminists, used to promote the U.S. imperialist agenda? Second, how does this layering of ideologies works to obscure said agenda? Third, what forms of violence does it condone?
Watch YouTube Clip:
Bill Maher - Burqa Fashion Show (1-4:02)
Take a few moments to journal on the following: What are the consequences of Western feminists’ views of the veil as oppressive to women, and their subsequent analysis, that any women who advocates them is operating out of a false consciousness? How might video clips, like the one included in this exercise, develop a space for dialogue about the practice of veiling in the Middle East among students? How might using video clips be effective in a different way than simply reading about these concepts?
Let's share our responses with one another.
- Cohee, et al in The Feminist Teacher Anthology
- Chapter 17 , "Would You Rather be a Goddess or a Cyborg?" by Suzanne K. Damarin
- Chapter 19, "Gender, Race, and Radicalism: Teaching the Autobiographies of Native and African American Activists."
- Chapter 9, "Global Feminism and Activism in Women's Studies Practicum" by Kayann Short
- Chapter 10, "Globalization and Radical Feminist Pedagogy" by Anna M. Agathangelou
- Chapter 4, "Reading as Active Learning"
- Chapter 13, "Dealing with Student Problem and Problem Students (There's Almost Always at Least One!)
What are the dangers of using a few narratives to characterize the experiences of all Muslim women and all forms of Islam?
How do contextualized knowledges work to challenge the cultural hierarchy in which Islamic and Western societies are constituted?
2) In, “Making ‘Racialized Misogyny’ Visible: Internationalizing Women and Violence,” Dell explains how “racialized misogyny…in both white and Black communities has placed women of color in the unnecessary position of having to decide whether to identify themselves as Black or as women” (280). This choice of identity can be found in many situations. For example, sometimes I have to choose between my identity as a feminist and as my parents’ daughter.
a. Please provide an example of when you had to choose an identity and explain your action in that situation.
3) In, “Investigating the Transnational Dimensions of Class, Race, Gender, and Sexual Identity: Engaging the Students in Research,” Pershing describes how she leads her class and what she assigns to students.
a. Imagine that you are teaching a class about the issue of choosing between identities (as described in the article by Dell). Please briefly describe your assignment to help students understand this concept and begin to question such accepted practices and expectations.
The feminist pedagogical practice I suggest is something I thought about when reading Cohen and Stewart, in reference to their point on page 446 which states: "Among important pedagogical issues, it may be constructive to recognize that a great deal of this material may be uncomfortable for students". My response is students have been comfortable and learned nothing why not have students feel uncomfortable and gain consciousness.
So, I suggest that maybe having a "box of conocimientos". The box would be open for students to write notes, questions, ideas, questions, or concerns on anything that they feel uncomfortable or want to have discussion on; they would drop their statements in the box. Each week or class day depending on schedule someone would draw one of those statements out of the box and then break up in small groups to discuss it.
In a sense, then students begin to voice their discomfort and speak to the challenges and fear of talking about some of the complexities of the topics discussed in the readings this week. In addition, like Mohanty explains its important for students to "pay attention to the processes of [their own racialization]" thus, transforming their understanding about the world they live in. This process may or may not work and I think a foundation of conocimientos would have to happen before implementing the box, but its an idea.
Tuesday, April 13, 2010
- Chapter 10, "This Class Meets in Cyberspace: Women's Studies via Distance Education" by Ellen Cronan Rose
- Chapter 17 , "Would You Rather be a Goddess or a Cyborg?" by Suzanne K. Damarin
- Chapter 16, "Becoming Feminist Cyber Ethnographers" by Rebecca Anne Allahyari
- Chapter 11, "Activism and Alliance within Campus Sisterhood Organizations" by Simona J. Hill
- Chapter 13, subsections "Class Management Problems" and "Emotional Problems"
- Chapter 17, subsections "How Will Technology Enhance Teaching and Learning?" and "Teaching with Technology"
How do ideas of nationality and the "state" get played out on gendered bodies (both male or female)?
Wednesday, April 7, 2010
Also, Irene was right and the SDSU Diversity Conference is also on April 24th. Here is the link: http://www.sa.sdsu.edu/intercultural/conference/ I was not able to locate workshop descriptions for this conference. Also, registration is not free, but is anywhere between $5 and $15 depending on when you register.
Do you think accepting an identity as part of a group means internalizing the nation's narrative of that group? In other words, is identifying by race or gender counterproductive because it assumes essentialized notions of truth?
.........What would be your initial reaction?
.........What would be your thought-out reaction?
The practice itself has been taking from the women's studies textbook Women's Voices, Feminist Visions: Classic and Contemporary Readings by Susan M. Shaw and Janet Lee (p. 61). Rather than creating my own pedagogical practice to shed light on the way each of us experience varying degrees of privilege and oppression based on our multiple subject positions, I intend to make use of, and add to existing tools that have been developed by feminist teachers before me (this exercise was created by authors and is based on Peggy McIntosh's "White and Male Privilege," a featured reading in the text's second chapter, "Systems of Privilege and Inequality in Women's Lives."
Unpacking Your Knapsack
Author Peggy McIntosh lists a number of ways that she experiences White privilege.
Based on your various non-target statuses*, make lists of the ways you experience
the following categories of privilege:
Middle or upper class
*Target groups are groups that are targeted as “less than” or different because of their race, gender, age, sexual orientation, and/or other differences. Non-target groups are defined as groups that are more likely to receive privileges and benefits in a society, i.e. part of the dominant group.
Addition to exercise for graduate students: Share with the class one or two lists of the ways that you are privileged based on your various non-target statuses, and take a moment to speculate (on paper or verbally) how taking responsibility for your social location is important to a holistic and integrated women's studied curriculum that highlights intersectionality. How might this exercise benefit you as a future teacher of women's studies? of some other discipline? in non-traditional teaching environments?
This is a quick write that does not have to be shared; it is a personal self-reflection that might illustrate or highlight some of your own assumptions, fears or investment in power. Donadey's piece examines how fear can inform student resistance to anti-racist or anti-colonial theory. Fear can come across as defensiveness, anger, and refusal. She discusses ideas of unsettling assumptions, solipsism, vested privileges, and reaffirming the myths that justify one's dominance. She also mentions that a truly radical pedagogy "would integrate emotions in the epistemological model". As such, take a few moments to think about a time in a class, CR group, or other discussion wherein you found yourself as angry, defensive, or refusing to engage with the material. Why? Thinking back now, was the material challenging a privilege in which you were/are invested? How did/n't this change your perspective on something? What did your anger, resistance, or refusal to engage reveal about yourself?
Wednesday, March 24, 2010
Twenty-First Century Feminist Classrooms- Question...
My question is based on on the reading from Chapter 5: "Negotiating Subject Positions in a Service-Learning Context" by Tamara Williams and Erin McKenna
Williams and McKenna state that the "central goal of a feminist service-learning class is to ask students to move beyond their own experiences, to see life from other points of view in order to gain a critical perspective on how they have understood their own lives"(142), are there any other strategies that teachers can use to challenge students to see life from other points of view besides service/experiential learning? What are some creative ideas that the lowest spending school districts (the ones that are least likely to invest in service/experiential based learning) can use to challenge students to move beyond their experiences with the help of feminist pedagogy?
See you all later!
I remember feeling quite silly because it was such a large group and we looked like a trail of ants in a line walking around the bordering grass areas. I remembering thinking I wonder what the students around us are thinking and what everyone else in the class was thinking as well. I finally let the silly feelings go and I really tried to take in the time in this walk. I remember feeling the sun shining down on my skin. It was a nice day with a little bit of a fresh breeze that flew by which made me very aware of the environment and how much I wished to be free mat the beach enjoying the weather. I remember a group of girls on a team practicing in the field in view playing soccer. It brought me back to memories of when I used to play and it made me miss it greatly. I just wished I had the time to participate in team sports like I used to through childhood and as a teen. A lot of flashbacks occurred at that point and I was happy for those girls that are still able to make the time to play.
The walk continued back to the class and I remember feeling refreshed and excited to discuss with the class how we experienced our first conocimiento walk. I think everyone felt a bit goofy at first, but then they allowed themselves to really cherish those few moments and were able to take something from it. Writing this blog and reflecting on my first conocimiento walk from last semester has sparked some feelings for me to go to my spot at the Coronado docks to just be and take in the environment there. I hope to find some time to do that later this week!
Hopefully we can do another walk this semester when I'm not sick! =)