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?