Pacify them thar masses!

Pacify them thar masses! Those in power must keep some sense of happiness amongst the masses, or risk revolution and revolt. My SPP today is about that -- read on, friends! (P.S. if you can tell me how this relates to teaching beyond making me a better critical thinker, please let me know...)

Pacification of the masses prevents social activism. “[E]ngineered optimism and its accompanying incapacity for dissent has helped capitalism survive for decades through a low-intensity democracy, driven by pitiless bureaucrats who provide just enough equality to keep people from taking to the streets in acts of civil disobedience” (p. 130). Religion is an easy vehicle for pacifying folks – historically, Christianity has influenced many. Religion thus becomes, “an instrument for manufacturing consent, marketing hope, and decapitating moral and ethical issues from political and economic ones” (p. 138). This reflects the phenomenon of Kansas we read about last year. Churches become accomplices in furthering an imperialist agenda, sometimes unbeknownst to parishioners none the wiser. Because Christianity has a history of oppression (think Catholic influence on boarding schools for American Indians) – we are able to see modern leaders using religion for further domination. Example: “Propped up as a compassionate tough guy vessel through which Lord Jesus orders the United States into the bloody theatre of battle, Bush Jr. is the perfect leader to combat the unwashed barbarians and take their country’s natural resources from their unworthy hands” (p. 124).

Question Posed:

Questions posed:

Why would I (or most people) jump in and save a drowning kid in the lake in front of us, but we do nothing to stop children from starving to death in Third World countries?

If human existnence is predicated on self-preservation, how do we justify self-less acts?

My SPP dealt with these things, plus more. Unfortunately, some of the content in my SPP should not be posted on the web for public access. Sorry folks.

American Imperialism: Dangerous??

I don't pretend to be an expert on all this -- economics is far from my forte. Nor do I know precisely why I'm reading this (John Bellamy Foster's Naked Imperialism) for my Masters in Teaching (beyond becoming a better critical thinker myself). Thus, take from this what you will. I wrote it. I like it. :)

A relative stranger to economics, my worldview was never constructed around the idea that several world countries functioned as peripheries of the United States. Maps I studied and colored in K-12 certainly did not show this. “Economies of the periphery are structured to meet the external needs of the United States and the other core capitalist countries rather than their own internal needs. This has resulted (with a few notable exceptions) in conditions of unending dependency and debt peonage in the poorer regions of the world” (p. 4). Like children indebted to an uncaring, abusive, and supremely Eurocentric United States, some countries in the world are so kept. Again, this was a large epiphany to me – and a context I had not used to consider the world. Keeping this context at forefront slightly overwhelms me, particularly when remembering the sheer military strength enforcing the United States’ role. After all, countries dare not mount serious opposition when our president declares, “Any society that rejected the guidance of that model [United States capitalism] was destined to fail—and would, it was implied, be declared a security threat to the United States” (p. 2). This to me explains why other nations have not successfully risen-up against American imperialist domination.

Global resistance to American Imperialism thus becomes an interesting context to examine. Was 9/11 merely a chance for those enslaved by U.S. domination to strike back at their oppressors? Are the Iraqis resisting U.S. forces in their country well-justified in doing so? These questions become quite haunting to ask and most certainly this extreme perspective pulls me out of my comfort zone.

The safeguard of apathy...

In reading Bigelow and Peterson's text Rethinking Globalization, only chapter one at this point, several things stuck out. B & P are good at throwing out major issues around globalization. Several of these are not easy to swallow -- I'm a pretty good consumer, and I will admit to having shopped at Wal-Mart. Here's my excerpt, where I recognize the difficulty of embracing some of the things B&P bring up:

A final idea is this: “A big dilemma for any teacher who encourages students to examine injustice is that it can tend to engender hopelessness and cynicism. If we are not careful, we can easily paint such a bleak picture of the world’s problems that all appear hopeless” (p. 26). I do not just worry about this for my students – I very much worry about it for myself. When I reach a point where I feel as though there is not much I can do personally, I can then justify apathy. Lifelong, this has been a safeguard hard-wired into my brain (possibly related to a propensity towards pessimism). With global issues in particular this has often been what I have resorted to. Despite urgings of hopeful stories, comrades inclined towards social justice, and an incredibly supportive upbringing – retreating away from global issues is most certainly the chosen path of least resistance for me. Avoiding activism on the issues we have read about, for lack of tangible or easy ways to be active, seems very comfortable for me. Overcoming this common apathy becomes a challenge for me personally first, and then helping students overcome the same hurdles second.

Thar she be. :)

You want me to do WHAT?!

This man named Michael Vavrus wrote a book called Tranforming the multicultural education of teachers: Theory, research, and practice. My grad program happens to have Vavrus on faculty, so we've been required to read it throughout the program. He did, however, give us the royalties he received as a result of our purchasing it back -- a gesture no other prof in my six years of higher education has made. This quarter we read chapter six -- on incorporating issues of globalization into multicultural education -- and the importance of doing so. Here's the excerpt from my paper:

On a personal level, I still struggle with the label “multicultural education” – no matter what it encompasses or how great it is. The term “multicultural” in many circles naturally breeds opposition and irritation. The term has been overused, affiliated with too many bad workshops, and devalued. That quick side note aside, I recognize this truth Vavrus suggests, “Transformative multicultural education encourages teachers to reach out beyond their usual comfort zones to oppressed people and to incorporate those histories and contemporary experiences into a critical pedagogical knowledge base” (p. 123). As a person not too commonly outside her comfort zone, this becomes a challenge. I get even less anxious to leave my comfort zone to reach out to the oppressed when reminded this, “Teachers can lend a public voice to democracy while being mindful that negative responses may be elicited when economically privileged groups are challenged by democratic involvement of the public” (p. 121). Teaching with democracy in mind, outside of my comfort zone, only to meet with resistance from wealthy capitalists who are reinforced by the actions of the military…this does not excite me. It frankly seems a little ludicrous and overwhelming at times. This is my initial reaction – while aware that the situation is not as clear-cut or as truly monumental as it seems.

"Shocking news tonight at 11..."

The next few posts will include photos from Neah Bay -- where our cohort was graciously hosted by the Makah tribe. Our time there was special, they are a wonderful group of people. I am privileged to have been there and seen what I saw. That aside, here's what the title alludes to...

I read the paper. I watch the news. Heck, I even check out the local NBC affiliate's website to watch occasional video clips. However, reading Roy's article, Instant-Mix Imperial Democracy (Buy One, Get One Free), definitely reminded me the problem with simply and solely relying on mainstream media. Here's the excerpt from this paper:

One thing Roy mentions that resonated well with me was her explanation for how our perceptions of reality become skewed due to the news media. Media in the mainstream certainly is defined by the dominant groups in this country – and is an area filled with obvious corporate influence. As some Americans proclaim fervent support for the war in Iraq, those of us that do not must ask, “Why?” The media becomes a major player. “And an ABC News Poll said that 55 percent of Americans believed that Saddam Hussein directly supported Al Qaida. None of this opinion is based on evidence (because there isn’t any). All of it is based on insinuation, auto-suggestion, and outright lies circulated by the U.S. corporate media, otherwise known as the ‘Free Press,’ that hollow pillar on which contemporary American democracy rests” (p. 3). Those following blindly, very much victims of suggestion/media influence, are likely to thus unwittingly support imperialism without even realizing it. I must wonder how much of this I have fallen victim to in my lifetime – as I am sure I am much more media influenced than I realize. As Roy points out, “The era of manufacturing consent has given way to the era of manufacturing news. Soon media newsrooms will drop the pretense, and start hiring theatre directors instead of journalists” (p. 10). I find it especially amusing that his idea has even been portrayed in film (ex. Wag the Dog). I also find this incredibly feasible, especially given recent film technology. With this in mind, educators must be diligent to ensure students do not strictly buy into a Hollywood version of reality and that true critical-thinking citizenship is encouraged for students.

Spirituality of Cheif Seattle: What's the deal?

We read Cheif Seattle's famous speech (How can one sell the air?) this week also. Big ups to Cheif Seattle, he was very visionary for his time. However, the piece about this that sparked the most curiosity was Seattle's spiritual influence. Here's an excerpt from my paper -- spirituality is something I've been mulling over a lot lately.

The context of American Indian spirituality very much intrigues me. I feel I know very little about it – beyond what we have heard about the Shaker religion and constant reference to Creator. I have assumptions based on my own schooling, however, I am not certain I have a full concept of American Indian religion. Often I wonder how many of the stereotypes I, too, have believed over the years. Seattle’s mention of religious themes thus becomes even more interesting. As a converted Catholic (p. 43), whose speech was translated by a playwright hired by Southern Baptist Radio (p. 35), presents even more fascination about Seattle’s religious positions. For example, he specifically mentions the idea that God does not love American Indians. “No, the white man’s god cannot love his red children or he would protect them. Now we are orphans. There is no one to help us” (p. 69). Yet, Seattle seems to entertain the possibility that we all share a common destiny: “Even the white man, whose god walked and talked with him, as friend to friend, is not exempt from the common destiny. We may be brothers after all. We shall see” (p. 24). This would be an area I would like further information on.

Totem Poles: These Interesting Carvings...

We had to read a text on strictly totem poles. It had very few words compared to the density of other texts this quarter. I found it trite and hard to relate to. However, I present you with this gem from my paper. Enjoy.

One of the most important things the totem pole book does is to remind us that totem poles were constructed in their own context and space of history. This is both cultural context, and the context of the individual. “More problematical still are the ideas or symbolic meanings of the forms and their interrelationships with other aspects of Indian culture – religion, mythology, social organization – which constituted the context within which this sculpture was created and used” (p. 1). In order to gain representation of both contexts, the book makes it clear that, “…to know exactly what a totem pole signified it would be necessary to ask both its owner and the carver what they had intended it to mean” (p. 18). However, I would argue that some of the cultural context behind a totem pole can be ascertained by understanding some tribal lore and characteristics. Plus, it is important to remember that, “In reality, the unknown Indian carver, too, was a unique individual creating personal artistic statements within a tradition or set of rules governing the creation” (p. 34). Knowing basics about these rules helps us to glimpse at individual context. Overall, “we can also appreciate their art and the other things they make as windows through which to look into other worlds” (p. 6). The one major caveat this “window” per se is also remembering that American Indians do not share everything with non-American Indians (p. 9). Likely in many respects, keeping some things hidden helps white folks avoid getting a full perspective, which may to a certain extent shield American Indians from some of the romanticism Alexie spoke about. In my mind, this sacred privacy is very much justified and stimulates a natural sense of mystery and intrigue when viewing totem poles.

Look for more posts coming out here shortly -- we had six papers due in the later half of our week. I'm more learn-ed now. :)

I heart Sherman Alexie

I adore Sherman Alexie. Have since we read him in high school. Did a presentation on him in my undergraduate fiction writing class. His writing is wonderful, poiganant and blatant. Love it.

Here's the excerpt form my paper:

Also specifically fascinating about Alexie’s work is his use of blatant sexual themes – many of which are taboo and kept hidden in mainstream novels. It is clear Alexie uses carnal need for sex as a human-unifying characteristic – one that can overcome even the deepest of differences. He makes statements like, “I believe human beings would rather hop in bed with each other and do tender things to each other than run through the jungle and shoot each other” (p. 23), and explains that even those on opposite ends of the political spectrum, “…believe in truth, justice, and multiple orgasms’” (p. 59). Alexie uses this theme even in the volatile context of war, “What would happen if the United States offered seventy-three virgins to each terrorist if he would abstain from violence? Instead of deploying an army of pissed-off U.S. soldiers to Afghanistan and Iraq, we could send a mercy team of patriotic virgins” (p. 74). Clearly Alexie has no shame in honoring sex, again for its basic primal link to humanity. Related side note: (I love this: “And so my wife and I named him Abraham and carried him home and lay him in his crib and hung Chocolate Thunder from the ceiling above him like a crazy mobile and laughed and laughed with the joy of it” (p. 101) – wonderful mental image!) It is also important to note that Alexie does NOT limit his commentary on sexuality to heterosexual acts, allowing characters to fight their own stereotypes in this regard. One character says, “Maybe he’s banging a waitress in the pantry, she thought. Let’s not be homophobic, he might be banging the handsome Guatemalan busboy” (p. 69). This also challenges the norms of mainstream novels.

Read his works, folks, READ HIS WORKS.

My back doesn't like that...

Yoga was rough today -- I think cuz I'm a slouchy person who cannot sit on her knees. Apparently my knee thing is inherited, upon discussion with my dad he's always had the same problem.

Word from the Tacoma Schools HR guy today is that they only hired FOUR (4) elementary school teachers last year. Seeing as how my buddy is in UPS's MIT program, endorsed in elementary currently student teaching in Tacoma, the chances of me getting one of those jobs equals very unprobable. So now I'm thinking bigger, or likely I'll end up out of state. Go big or go home, eh?

Here's the excerpt from my Frank's Landing seminar prep paper:

In the spirit of reflecting on student teaching experiences, the school I taught at had a tradition I had never witnessed in any other school before. One classroom at each grade level (1-6) would come together once a month to engage in what was called Family Celebration. This event was steeped in a sense of tradition and pride, and it followed a nearly formulaic ceremony each time. Therefore, the magic of family celebration always seemed apparent. I did not bother to pay Family Celebration special mind until I read this: “Ceremony, too, has a calming, bonding effect. It need not be an elaborate, day-long event. It can be a private, highly personal show of respect and honor, and it can be spontaneous, just a wave of support to a blue heron working the mud flats, a round of applause for late summer’s first huckleberries, or ‘thank you’ spoken into the water noises of your river” (p. 100). Somehow this clarified for me why students seemed to appreciate this time so much. It also challenged me to consider, for my own classroom, ways in which ceremony might be significantly incorporated. (Ideally ideas and thoughts forthcoming to a classroom near you this spring…)

Big Props to the Native Americans

Enjoyed school today, probably for the first time in several weeks of the program. (I loved student teaching, by this I refer to the lecture/seminar routine). Lecture directly addressed my area of curiosity (tribal gaming) and I left feeling further intellectually aroused by both Alan Parker and Jennifer Scott. This was nice. Seminar was also good -- a real feel that this program isn't just about reading and being lofty with ideas -- that there is humanity, heart, laughter, and a chance to be honest about who you are. Simona seems to be good, as facilitator, at reaffirming this. Overall, today's seminar was a great omen for the next eight weeks we've got left with this crew.

As for an excerpt from my seminar prep paper on Wray's text-- I continue to grapple with a true admiration of Native Americans and their struggle against the U.S. government's blatant attempts to destroy their culture, and how I can transform that admiration into connection/something tangible. What you see here is a little babbling that may or may not lead to that eventual tangibility:

Fortunately, like many marginalized groups we have read about, Native Americans took strides to keep their culture intact despite bad odds. This was done a myriad of ways – including valuing ancestors to maintain a “guardian spirit” (p. 73),but also through resistance to oppression. The Makah are solid example of this resistance, “Although many measures were taken to thwart Makah culture, such as prohibiting the potlatch, ceremonial passages, and the Makah language, the Makah people resisted. The resistance against completely conforming to Euro-American standards is reflected in the continuance of Makah culture today” (p. 158). The cultural perseverance of the Makah (Native Americans in general) is almost enviable (possibly poor word choice here…). By that I mean that Native American culture, by withstanding so much, deserves so many honors and a great respect. Studying it becomes a privilege. I say this from the perspective of a white middle-class female, who is well aware that I will probably never face such extreme (daresay harsh?) pressure to abandon my cultural roots.

With that, I sign off to search for the mouse (rat?) that seroiusly lives in my kitchen.... I hear it up there... why do those traps continue to fail??

I'm a life long learner myself...

I'm trying to post a little snippet of my grad school papers (each time one is due), and well... this paper isn't really about teaching. It's about Native Americans (our week's theme). So, without further ado, I afford you this tidbit on casinos:

Over the break, I had my first gaming experience at a tribal casino. A novice to gambling, I was astounded by the sheer number of people who were at the casino as well as the obvious flashiness that went into the casinos development. As I steadily lost my money (on two separate occasions) I could not help but consider the profits the tribe must be making. Therefore, reading, “Most gaming enterprises provide only modest returns—revenues that are used primarily to support essential tribal government services and needs. … The erroneous perceptions surrounding Indian gaming also have opened up the tribes to attacks from certain political quarters. For example, in 1997 former U.S. Senator Slade Gorton of Washington proposed the implementation of ‘needs-based’ analysis for tribes to receive federal funding” (Indian Tribes As Sovereign Governments, p. 77), certainly gave me deeper consideration and reflection on exactly where my lost money went. (Particularly when fish-stick mogul Slade Gorton seems to falsely think the Native Americans are pulling in a haul – as if!) Overall, tribal gaming strikes me as an area I would like some further study on.

Again, this poses very little correlation to teaching at the moment. Hmmm....

Excerpt from a paper on bell hooks...

Today our Masters in Teaching graduate program embarked upon it's first day of required yoga. We were assured yesterday that there was no grading rubric for our yoga participation. I laughed at the time -- the soreness of my knees (childhood accident story here) reminds me that the lack of a rubric is probably beneficial. While yoga is so very Evergreen, I appreciate weekly time dedicated to attempts at relaxation. The lesson here is decent.

Onward!

Here's an excerpt from my recent seminar prep paper on bell hooks' Teaching Community: A Pedagogy of Hope:

Lastly, hooks handily brought up topics like self-esteem and shame. These are both topics I have recently reflected a lot on. I definitely left student teaching feeling unsettled about my “teaching” self-esteem and feeling aspects of shame in correlation to my teaching. Keenly aware that we are our own harshest critics, also a psychology undergrad and prone to what I would consider hardcore self-analysis, I have spent time thinking about “what went wrong emotionally” for me during student teaching. Lack of confidence, feeling greatly in the shadow of my amazing cooperating teacher, and even still recovering from the initial self-esteem blow Patty dealt me on her first visit with me in the field – these all haunt the back of my mind as I consider student teaching this spring. hooks justifies my feelings by first defining the fragility of self-esteem, “Without critical vigilance, shaming as a weapon of psychological terrorism can damage fragile self-esteem in ways that are irreparable. Self-esteem is not simply a concern of black folks or individuals from marginalized groups” (p. 99). Then hooks persists in inspiring yet again, “There are certainly moments in the classroom where I do not excel in the art of teaching. However, it is crucial that we challenge any feeling of shame or embarrassment that teachers who do their job well might be tempted to indulge when praising ourselves or being praised by others for excellent teaching. For when we hide our light we collude in the overall cultural devaluation of our teaching vocation” (p. xi). While this quote certainly contains deeper complexities, from my surface intake it encourages me to revel in successes of student teaching and staying steadfast in a renewed commitment to regain self-esteem and confidence for my second student teaching.

This is probably the first time I've shared personal feelings in a seminar prep paper -- it's definitely in line with the "granola" feeling of my graduate program. Yet, this is honest. Hmm.