Senario 1) Robert
a) I found that the teacher did follow the correct methods for addressing the situation of Robert. Robert's dressing like a woman can lead to harrassment and segregation from the other students. Having him sent to the office to change his clothes, could be a way to lessen the amount of harrassment that he might recieve. The teacher could have also sent him to the office because he/she is worried for Robert. Perhaps there are problems at home or with Robert himself. Getting to the route of his 'strange' dress could possibly give the principal and the teacher some insight as to what is happening with him. Finally, sending him to the office could get rid of the distractions that can arise due to this dress. Seeing a male dressed in female clothes not only will cause ridicule and harrassment but it also makes for highly distractive influence, both for the students and the teacher.
b) When first meeting Robert in this attire, the principal could calmly ask him if there is anything he wishes to share with him. The principal is the authority, but he/she are there to help the students, no matter what their dress might look like. Secondly, he could ask if there is anything going on at home, and if so, is there any way he can help. Constant support shows Robert and anyone else that he is not being ridiculed and he can open up without fear. Finally, he could simply ask Robert what caused him to dress this way. If Robert is not giving any information helpful to the principle, then a straight answer question could be given.
c) Yes, I feel that Robert's guardians should be called. If it is a prank, then they should be aware of what sort of attitude their child has and if he does have a gender issue, then it is important that the parents/guardians are informed. If something is troubling Robert, but is a personal matter or involves questioning the parents, such as abuse or neglect, then no, the parents should not be contacted, but the proper authorities should. However, if it is simply a gender issue or a sexual issue, then the parents should be informed as to how their child is behaving and what the child is feeling. Approaching this in a calm and gentle approach is also necessary. It is not ideal to simply tell the parents, but rather ease them into the situation. Asking them questions about his behaviour at home might also help give everyone more insight as to Robert's 'problem'.
d) Referals and outside help are always good ideas when being introduced to a topic of such controversy. Social support might be a good idea. Group meetings with other transgendered students or students with similar issues might give Robert social support and confidence that he is not a freak and will not be harrassed in this environment. Support for parents as well, as this might hit an awkward spot with Robert's parents. Give them support groups, social meetings, or even family meetings for all of them to address this. Also, if Robert still finds himself to be a freak, perhaps even a psychologist who would help Robert get into his own mind and help him adjust to this, if it cannot be routed to some other, hidden, deeper problem.
e) After meeting with the parents and Robert, the teacher should be informed as to any problems that have been address and any solutions that have been offered. If there are transgendered students in the classroom, the teacher should be aware of this, just as she should for any abused, culturally different, or disabled students. They should all be made aware of and accepted. No, the principal should not discipline the teacher. He should talk with him/her to understand why he was brought to the principle's office in the first place and then, if for selfish or discriminating reasons, then should be talked to and explained the situation, but not punished, for the teacher had done nothing wrong.
f) That depends on the seriousness of the situation. Had anything like this been happening before? Is Robert teased and harrassed? Perhaps the students should be made aware of what kind of situation Robert is facing, but not be identified. Also, the students should be informed only if Robert and/or his parents agree that this should be made public. If the parents/Robert wish for this to be kept a secret, then there is no reason or place for the teachers or principal to inform the students.
Senario 3: Cameron
a) The request of having a gender neutral bathroom is not an unreasonable one. It is in the job of the principal to make his/her school an accepting and comfortable place for all his students. Cameron's request is genuine and his reasoning behind it is not impossible to understand. The principal could explain to Cameron that he understands his request and that he is concerned for his wellbeing in the school but also tell him that it is a big financial investment. However, he should also mention that due to Cameron's logical and reasonable request, that he shall make a plea with the school board. It is not the principal's decision, but theirs. Cameron must understand that.
b) Offering support to Cameron is one of the best ways that the teachers can accept him for who he is. It does not matter that he is transgendered, he is their student, and they must not treat him differently. Informing him of the resources at hand as well as support groups that he might go to are other ways that they can help him with his situation at school. Also, preventing any harrassment that might occur due to that situation.
c) Cameron is their student and like anyone with a different culture, religion, or a disability, Cameron should not be signaled out or made an example of. It is in the responcibilities of the teachers that he is accepted as a student and as a learner, not ridiculed or harrassed or singled out as being transgendered. Always be understanding and supportive.
d) It is important that, with any difference with students, that the principals and the teachers become aware and informed to those differences. Seminars, meetings, workshops are all ways that the teachers could become informed about transgendered students and learn ways to help them and address their needs, just as they would for any other student.
e) A group assembly with guest speakers could be one way to get the whole school involved. It would enable students to recieve information on the subject, without singling out Cameron. Also, the councelor could go to individual classes and give a lecture, pamflets, and general information about transgendered students. Making it part of sexual education could be another way that the principal could inform their students. They are learning about sex, genders and safety, might as well have them learn about trangendered or non conforming students as well.
f) Meeting with the staff, the councelors and also the school board about an issue that has occurred in the schools are ways to make the issue come to the surface. It is the job of the principal to make sure that facilities and resources are available to every student, not just the healthy or the 'normal' student. We have made changes for the disabled, why not for the gender confused, non conforming or transgendered students as well. They are there to learn, not to be segregated and harrassed. It is the roles of the teachers and the principal to insure that this happens, therefore, making changes to accommodate for that is a necessity.
Monday, November 19, 2007
Wednesday, November 14, 2007
Assignment NOV 14th, Ch. 16+17
CHAPTER 16
#2) According to the information given to us by the author, this situation does not simply rest on the idea of race, in fact, it being a issue of race was not actually pointed out to us. This problem seemly was not a issue of race, but of gender. By separating the girls into their races, the school seemingly wanted to keep it to an issue of race. They did not look further into the problem. By separating the two classes, it became an issue of race, whether or not the school wanted to admit it. "Lower class students" were seemingly the cause of this violence. Priveleges that the white girls have and the idea that the black girls are "guests" in their "home", really shows the White dominance that the girls do use over their Black classmates. It does not matter that it might seem to be a kindness that the girls are giving their Black counterparts, it still shows dominance. Separating them only adds to this, nor does it solve the problem of the school violence.
#5) Simply hearing about a situation of race does not enlighten anyone to the situation. We hear losts of things throughout our lives, but how many of us deeply think about the things that we hear in passing? It is important for a teacher to open her ears to situations of race and culture that occur within other schools, but it is also important for her to open her eyes, for similar situations could occur quite easily in her own school. Research, open discussions, situational problem solving and cultural education are some facts that students might benefit from when being introduced to a new culture or facing a problem of race. It is not enough to simply 'live together in harmony'. Teachers, parents and students alike have to work for acceptance and learn how to live and be surrounded by various races. One of the key ways is with critical understanding and education.
CHAPTER 17
#1) How can one address an idea of Whiteness in an institutional context as a minority when many of us do not even realize it as the majority? When attempting to do so, it might be helpful to put yourself in the other person's shoes. For example, as stated in Carr's chapter, one might imagine themselves as the only white person in an all black community or meeting. This might open your eyes to being alone, segregated, or looked at strangely for your thoughts or beliefs (p. 229). The best thing to do, when not understanding or able to picture something else, is to simply keep an open and accepting mind. We cannot understand fully until we place ourselves in eachothers shoes.
#2) We live in such a vastly different society that it is hard for White people not to be involved somehow in racial issues. Be it with yourself, friends, family, co-workers, someone somewhere has brought to your attention an issue of race. But simply being aware of the issue does not help. By being supportive of your friend or family member, offering advice, and/or acceptance can help that single person. But what of for the long run? We are so culturaly diverse in our city that it is important, our right, to be involved. How can our society live peacefuly and harmoniously if we do not support or accept eachother. Being involved in ralleys, petitions, discussions, and education systems are just a few ways that we can take the steps forward to an accepting community.
QUESTION for PAUL CARR
For many centuries, the White man have segregated, hurt, killed and claimed different races and cultures for our own benefit. Today, we see reprimand and compensation being given to the later generations of these peoples. I find that giving money does not really settle the differences between our culture and the ones we have harmed. What else can we do to show our regret and our acceptance of them now?
#2) According to the information given to us by the author, this situation does not simply rest on the idea of race, in fact, it being a issue of race was not actually pointed out to us. This problem seemly was not a issue of race, but of gender. By separating the girls into their races, the school seemingly wanted to keep it to an issue of race. They did not look further into the problem. By separating the two classes, it became an issue of race, whether or not the school wanted to admit it. "Lower class students" were seemingly the cause of this violence. Priveleges that the white girls have and the idea that the black girls are "guests" in their "home", really shows the White dominance that the girls do use over their Black classmates. It does not matter that it might seem to be a kindness that the girls are giving their Black counterparts, it still shows dominance. Separating them only adds to this, nor does it solve the problem of the school violence.
#5) Simply hearing about a situation of race does not enlighten anyone to the situation. We hear losts of things throughout our lives, but how many of us deeply think about the things that we hear in passing? It is important for a teacher to open her ears to situations of race and culture that occur within other schools, but it is also important for her to open her eyes, for similar situations could occur quite easily in her own school. Research, open discussions, situational problem solving and cultural education are some facts that students might benefit from when being introduced to a new culture or facing a problem of race. It is not enough to simply 'live together in harmony'. Teachers, parents and students alike have to work for acceptance and learn how to live and be surrounded by various races. One of the key ways is with critical understanding and education.
CHAPTER 17
#1) How can one address an idea of Whiteness in an institutional context as a minority when many of us do not even realize it as the majority? When attempting to do so, it might be helpful to put yourself in the other person's shoes. For example, as stated in Carr's chapter, one might imagine themselves as the only white person in an all black community or meeting. This might open your eyes to being alone, segregated, or looked at strangely for your thoughts or beliefs (p. 229). The best thing to do, when not understanding or able to picture something else, is to simply keep an open and accepting mind. We cannot understand fully until we place ourselves in eachothers shoes.
#2) We live in such a vastly different society that it is hard for White people not to be involved somehow in racial issues. Be it with yourself, friends, family, co-workers, someone somewhere has brought to your attention an issue of race. But simply being aware of the issue does not help. By being supportive of your friend or family member, offering advice, and/or acceptance can help that single person. But what of for the long run? We are so culturaly diverse in our city that it is important, our right, to be involved. How can our society live peacefuly and harmoniously if we do not support or accept eachother. Being involved in ralleys, petitions, discussions, and education systems are just a few ways that we can take the steps forward to an accepting community.
QUESTION for PAUL CARR
For many centuries, the White man have segregated, hurt, killed and claimed different races and cultures for our own benefit. Today, we see reprimand and compensation being given to the later generations of these peoples. I find that giving money does not really settle the differences between our culture and the ones we have harmed. What else can we do to show our regret and our acceptance of them now?
Tuesday, November 6, 2007
Assignment for News Blog
As instructed in the assignment, I have taken an article on Reasonable Accommodations. Below, I have recopied the article as well as the URL for it.
Tuesday » November 6 » 2007
Reasonable accommodation hearings no model to follow, observers say
Marianne White
CanWest News Service
Sunday, November 04, 2007
QUEBEC -- They have come to Quebec's roving commission on how to better integrate minority groups to complain about having to eat kosher peanut butter, how hijabs make them uncomfortable and to say immigrants should go home if they refuse to bend to the values of their new land.
That was just a snapshot of one open-mike session of the so-called reasonable accommodation commission touring the province.
At times the views have been anything but reasonable, but the question with just under a month left of these hearings is has it been worth it?
For the rest of Canada and much of the western world, which are also struggling with similar issues, another question is, would this be a model to follow?
"A lot of people are wondering where this is going, but it's not going anywhere and that's the point of the hearings. Citizens go there everyday to express themselves on a variety of subjects," stressed Louis Rousseau, a religious studies professor at the University of Quebec at Montreal. "I am quite content with what I have heard so far during the hearings. I think it could have gotten really out of control considering the sensitive issues."
Gov. Gen. Michaelle Jean has said Quebec's debate on the reasonable accommodation of minorities is a healthy exercise that should take place in the rest of Canada as well.
But her call for a similar debate on the Canadian front has not found a lot of supporters.
Jack Jedwab, executive director of the Association for Canadian Studies, believes the hearings should not be used as a model.
"The main problem is the open forums that are too unstructured and too wide in scope. Anyone can say anything and it legitimates the anxiety expressed by the people," said Jedwab in a phone interview from Ireland.
He is giving lectures in two cities and said the Irish government is highly interested by what is going on in Quebec about cultural diversity and the integration of immigrants.
"It's a good exercise and we need to talk about those issues, but I told them that they should really do it a different way," he added.
Morton Weinfeld, a sociologist who runs McGill University's Canadian ethnic studies program, agrees and thinks the decision to create a touring commission was admirable in theory but in practice has proven otherwise.
"It's a dangerous exercise,'' he said. "It's like taking medicine or taking a vaccine. Sometimes you get a cure, but sometimes there are dangerous side effects," he added. "It reminds me of talk radio and very often they appeal to the lowest common denominator."
The hearings were set up by Premier Jean Charest last winter after the election campaign was monopolized by the issue of tensions between old stock Quebecers and immigrants.
But Charest has decided to step in before hearing the commission's recommendations, expected next March. He has said he wants to amend the provincial Charter of Rights to ensure the equality of women and men takes precedence over freedom of religion. And in a letter sent to media outlets last week, he lashed at opposition parties for trying to score political points off the fiery debate.
Some observers, including immigrants, say the media and political parties are to blame for spending a great deal of energy roiling the waters over the unreasonable comments made at the hearings.
"The media have focused on cases of reasonable accommodation between people or groups and presented them as a threat to Quebec values," said Fatima-Zahra Benjelloun, a member of the Quebec City Muslim community that represents some 6,000 people. "That only fuels fears and could increase racial tensions."
That view that is echoed by Fo Niemi, executive director of the Montreal-based Centre for Race-Action on Race Relations.
"(The hearings) normalize the intolerant views of the other. At first the other was the Muslim, then it expanded to the Jews, and then the Sikhs and who knows who is going to be next," said Niemi.
He thinks the hearings are necessary to deal with the underlying social malaise but calls it troublesome. "So far, it looks like an unregulated open-line talk show where only a certain section of the population comes forward," he said.
Last week, sociologist and historian Gerard Bouchard, co-chair of the commission with philosopher Charles Taylor, summed up the views expressed at the hearings by saying there are two types of Quebecers. There are those who have an attitude of openness to minorities and the others who fear them.
"Sadly, I have seen more of the later tonight," Bouchard said at the end of an evening session in Quebec City. But he was surprised the next day to hear a majority of positive comments about immigrants.
Sylvain Leclerc, spokesperson for the commission, said the majority of people who have spoken at the hearings are moderate. They are often against reasonable accommodations, especially for religious reasons, but they are not against immigration.
"What Quebecers are expressing at the hearings is an anxiety about their identity fuelled by their religious background. And that has to come out one way or another," said Rousseau.
The problem for the hearings so far, is that what is reasonable is truly in the eye of the beholder.
© CanWest News Service 2007
Copyright © 2007 CanWest Interactive, a division of CanWest MediaWorks Publications, Inc.. All rights reserved.
http://www.canada.com/topics/news/national/story.html?id=5a5592f5-15e4-4a3e-929c-126543196db4&k=95872
Tuesday » November 6 » 2007
Reasonable accommodation hearings no model to follow, observers say
Marianne White
CanWest News Service
Sunday, November 04, 2007
QUEBEC -- They have come to Quebec's roving commission on how to better integrate minority groups to complain about having to eat kosher peanut butter, how hijabs make them uncomfortable and to say immigrants should go home if they refuse to bend to the values of their new land.
That was just a snapshot of one open-mike session of the so-called reasonable accommodation commission touring the province.
At times the views have been anything but reasonable, but the question with just under a month left of these hearings is has it been worth it?
For the rest of Canada and much of the western world, which are also struggling with similar issues, another question is, would this be a model to follow?
"A lot of people are wondering where this is going, but it's not going anywhere and that's the point of the hearings. Citizens go there everyday to express themselves on a variety of subjects," stressed Louis Rousseau, a religious studies professor at the University of Quebec at Montreal. "I am quite content with what I have heard so far during the hearings. I think it could have gotten really out of control considering the sensitive issues."
Gov. Gen. Michaelle Jean has said Quebec's debate on the reasonable accommodation of minorities is a healthy exercise that should take place in the rest of Canada as well.
But her call for a similar debate on the Canadian front has not found a lot of supporters.
Jack Jedwab, executive director of the Association for Canadian Studies, believes the hearings should not be used as a model.
"The main problem is the open forums that are too unstructured and too wide in scope. Anyone can say anything and it legitimates the anxiety expressed by the people," said Jedwab in a phone interview from Ireland.
He is giving lectures in two cities and said the Irish government is highly interested by what is going on in Quebec about cultural diversity and the integration of immigrants.
"It's a good exercise and we need to talk about those issues, but I told them that they should really do it a different way," he added.
Morton Weinfeld, a sociologist who runs McGill University's Canadian ethnic studies program, agrees and thinks the decision to create a touring commission was admirable in theory but in practice has proven otherwise.
"It's a dangerous exercise,'' he said. "It's like taking medicine or taking a vaccine. Sometimes you get a cure, but sometimes there are dangerous side effects," he added. "It reminds me of talk radio and very often they appeal to the lowest common denominator."
The hearings were set up by Premier Jean Charest last winter after the election campaign was monopolized by the issue of tensions between old stock Quebecers and immigrants.
But Charest has decided to step in before hearing the commission's recommendations, expected next March. He has said he wants to amend the provincial Charter of Rights to ensure the equality of women and men takes precedence over freedom of religion. And in a letter sent to media outlets last week, he lashed at opposition parties for trying to score political points off the fiery debate.
Some observers, including immigrants, say the media and political parties are to blame for spending a great deal of energy roiling the waters over the unreasonable comments made at the hearings.
"The media have focused on cases of reasonable accommodation between people or groups and presented them as a threat to Quebec values," said Fatima-Zahra Benjelloun, a member of the Quebec City Muslim community that represents some 6,000 people. "That only fuels fears and could increase racial tensions."
That view that is echoed by Fo Niemi, executive director of the Montreal-based Centre for Race-Action on Race Relations.
"(The hearings) normalize the intolerant views of the other. At first the other was the Muslim, then it expanded to the Jews, and then the Sikhs and who knows who is going to be next," said Niemi.
He thinks the hearings are necessary to deal with the underlying social malaise but calls it troublesome. "So far, it looks like an unregulated open-line talk show where only a certain section of the population comes forward," he said.
Last week, sociologist and historian Gerard Bouchard, co-chair of the commission with philosopher Charles Taylor, summed up the views expressed at the hearings by saying there are two types of Quebecers. There are those who have an attitude of openness to minorities and the others who fear them.
"Sadly, I have seen more of the later tonight," Bouchard said at the end of an evening session in Quebec City. But he was surprised the next day to hear a majority of positive comments about immigrants.
Sylvain Leclerc, spokesperson for the commission, said the majority of people who have spoken at the hearings are moderate. They are often against reasonable accommodations, especially for religious reasons, but they are not against immigration.
"What Quebecers are expressing at the hearings is an anxiety about their identity fuelled by their religious background. And that has to come out one way or another," said Rousseau.
The problem for the hearings so far, is that what is reasonable is truly in the eye of the beholder.
© CanWest News Service 2007
Copyright © 2007 CanWest Interactive, a division of CanWest MediaWorks Publications, Inc.. All rights reserved.
http://www.canada.com/topics/news/national/story.html?id=5a5592f5-15e4-4a3e-929c-126543196db4&k=95872
Sunday, November 4, 2007
Chapter 10, Page 147, Question 4
How is the Holocaust taken up in the curriculum? How does teaching about the holocaust compare to teaching about Israel? About Palestinians and the Middle East? About other genocides?
This is a difficult question to discuss as it has been a while since I have been into a history class. From what I remember, the holocaust was always mentioned in the curriculum simply because it occured in the during World War 2, which was a significant part to European and Canadian history. However, the holocaust was covered for a lengthy time, about a week or two, but it did not give great detail as to the events of the genocide. It was in the higher grades, such as grades 10 or eleven, or even in college, that we were able to learn about the great horrific incidences that happened, such as babies being used for target practice, gas chambers or medical research.
As for Israel and the other Middle Eastern countries, it was rare if we learned about it other than in the importance it had in Canadian or European history. From what I learned of the Middle East, I learned in college more than high school. English classes and history classes were what taught us about the Middle Eastern, and even then, due to the short amount of time that was the college semester, we learned very little. Sometimes the media might show something about Israel, but it is the history that is being made now, not the history that has already occurred.
Though there has obviously been other genocides throughout history, the high school and elementary school rarely teach their students about the detailed history of them, such as Rowanda, or the Native American genocides. It at all mentioned it is mentioned briefly and in a Eurocentric manner. From what I can remember, what we learned about the Native Americans was that we took their land and killed many many hundreds in doing so. However, we also learned about their attacks back upon the European settlers and rarely did we learn just how we killed and attacked their people.
Our curriculums in the schools are very much Eurocentic. If we learn anything about the rest of the world it is how it plays a role in Canadian or European history. Genocides, though talked about, are rather breif and undetailed. Other wars are only mentioned if Canada, USA, or Europe were apart of it, and we rarely hear about our wrong doings, with exceptions of course (Hiroshima Bombings, etc).
This is a difficult question to discuss as it has been a while since I have been into a history class. From what I remember, the holocaust was always mentioned in the curriculum simply because it occured in the during World War 2, which was a significant part to European and Canadian history. However, the holocaust was covered for a lengthy time, about a week or two, but it did not give great detail as to the events of the genocide. It was in the higher grades, such as grades 10 or eleven, or even in college, that we were able to learn about the great horrific incidences that happened, such as babies being used for target practice, gas chambers or medical research.
As for Israel and the other Middle Eastern countries, it was rare if we learned about it other than in the importance it had in Canadian or European history. From what I learned of the Middle East, I learned in college more than high school. English classes and history classes were what taught us about the Middle Eastern, and even then, due to the short amount of time that was the college semester, we learned very little. Sometimes the media might show something about Israel, but it is the history that is being made now, not the history that has already occurred.
Though there has obviously been other genocides throughout history, the high school and elementary school rarely teach their students about the detailed history of them, such as Rowanda, or the Native American genocides. It at all mentioned it is mentioned briefly and in a Eurocentric manner. From what I can remember, what we learned about the Native Americans was that we took their land and killed many many hundreds in doing so. However, we also learned about their attacks back upon the European settlers and rarely did we learn just how we killed and attacked their people.
Our curriculums in the schools are very much Eurocentic. If we learn anything about the rest of the world it is how it plays a role in Canadian or European history. Genocides, though talked about, are rather breif and undetailed. Other wars are only mentioned if Canada, USA, or Europe were apart of it, and we rarely hear about our wrong doings, with exceptions of course (Hiroshima Bombings, etc).
Thursday, October 25, 2007
4 part blog assignment OCT 29th
Please read Chapters 4 and 5, pp. 57-75, in your purple text The Great White North?Choose two (2) questions from each chapter (provided at the end of each chapter, p. 66 and p. 75). In all four of your responses, be sure to include at least one quote or textual example from the chapter to support your response.
CHAPTER 4
1. How is being White problematic for an instructor who is teaching Aboriginal students?
This entire chapter discusses the way that a White teacher, who is teaching a class entirely of Aboriginal students. The author discusses the ways in which his Whiteness was clearly defined in the class. He speaks about how the way that the classroom was structured at the begining of the class clearly defined the way that White classes are defined and how the teacher stood infront of the class, showing his status above the students. Of course, in the Aboriginal community, everyone, despite the age is respected and defined as equal, sharing knowledge and advice with eachother without any clear definitions of their 'status'. Also, the ways in which the White school systems instruct the class clearly make the curriculum based upon the White European history and content, not giving regards to the views, beliefs and educational practices of other races, such as the Aboriginal people. Another clear distinction made in the chapter was how the White teacher does not understand or know the ways of the Aboriginal people. Many were conflicted with having a White man teach them the European views of the Aboriginals and others, of having a White man teach them in the views of their people. Many races may say that because you are not of their race, "you can't understand" the ways, beliefs, or views of that particular race.
2. Can a White instructor become "culturally sensitive" and, if so, how can cultural sensitivity be practiced in the classroom?
The first thing that stuck me about this question was the referral to 'cultural sensitivity'. To me, this can mean two things, as I have observed two possible meanings to these words. Cultural sensitivity could mean that the teacher, parent, or whoever, tries to understand the beliefs, religion and views of the different culture and attempts not to allow stereotyping or racial indicators influence how they view a particular person or culture. Another meaning is that a person could be so sensitive to this idea of accepting and not labeling, that they try to avoid any sort of reference or comment or thought towards the difference within the two races. They attempt not to say the name of the race, point out differences or say things that may be politically incorrect. This, however, causes more emphasis upon the other race, as both of you become aware that there is differences, but you are uncomfortable discussing it. The other member might become more offended with you trying so hard to avoid an attribute that is not so important, than if you were to accidentally mention an idea or observation.
In the classroom, a teacher must be aware of the different races and cultures that he or she has and become accepting of the difference that are there. The author, Northcott gives many examples as to how he used the differences in his classroom in order to tie them to the curriculum he was teaching. He allowed the Native American race, which was the entire class, learn in the ways that best suited them and their culture. Sitting in circles of communities, rather than in individual desks, having everyone talk, rather than picking on certain students, and being removed from the class at points to allow unbiased and emotional, thoughtful responses from the class. True, a teacher that has many races in the class cannot signal out a specific way to learn, as Northcott did, but he or she had draw on the different learning techniques and allow the student to do what he/she feels comfortable doing for the betterment of learning. A teacher, however, must always remember that he/she is the authority in the class, and must use the differences in moderation and in appropriate situations, but use them nonetheless.
CHAPTER 5
1. Are institutions White?
Being White, born and living in an environment that is highly North American/Westernized, I would have to say, yes. Though the Aboriginal people were here first and we did take much of their land, the world around us is highly White. Schools use European/Western curriculums, drawing on that history rather that those of the other races/cultures. Businesses are driven on money, capital gain, a European/Western view of life. People of different race might be viewed as people who may not be productive in gaining that capital, that drive in order to make money. "When you are raised in the environment and with the ethic of balance and fairness, you are constantly searching for balance and fairness in your life." This is a quote found on page 72 of Lindberg's text. To me, this sticks out because it is true in some respects, businesses are not fair, they are not balanced. There is fighting, arguments, disagreements, lust for gain and there is no shame in stepping over another to achieve that gain. That is a typical understanding of the White industrialized society.
2. How do the histories, employees, and policies of institutions reflect Whiteness and White principles?
As mentioned above, the White community is very much economy driven. We crave money, consumer demands and personal gain. We do not care who we step on, what we distroy or who we hurt when aiming for these goals. The industrial revolution is such an example. Large buildings and factories built upon beautiful green land, women, children and the weak used as workers, labourers in them. No sunlight, no rest, minimum pay and abuse were taken just to gain the little money they were given in hopes that it would be enough to survive another day. Whiteness is so economy driven that we care not about the people we use or the lands we destroy as long as we, the profit makers, get the money, the land, the people and the power. "You will battle every day for balance in your Western workspace."(p. 72) No matter what race, what colour, what culture, if you are living and working in a Westernized society, there will be little fairness, little acceptance and little power given to you by your superiors.
CHAPTER 4
1. How is being White problematic for an instructor who is teaching Aboriginal students?
This entire chapter discusses the way that a White teacher, who is teaching a class entirely of Aboriginal students. The author discusses the ways in which his Whiteness was clearly defined in the class. He speaks about how the way that the classroom was structured at the begining of the class clearly defined the way that White classes are defined and how the teacher stood infront of the class, showing his status above the students. Of course, in the Aboriginal community, everyone, despite the age is respected and defined as equal, sharing knowledge and advice with eachother without any clear definitions of their 'status'. Also, the ways in which the White school systems instruct the class clearly make the curriculum based upon the White European history and content, not giving regards to the views, beliefs and educational practices of other races, such as the Aboriginal people. Another clear distinction made in the chapter was how the White teacher does not understand or know the ways of the Aboriginal people. Many were conflicted with having a White man teach them the European views of the Aboriginals and others, of having a White man teach them in the views of their people. Many races may say that because you are not of their race, "you can't understand" the ways, beliefs, or views of that particular race.
2. Can a White instructor become "culturally sensitive" and, if so, how can cultural sensitivity be practiced in the classroom?
The first thing that stuck me about this question was the referral to 'cultural sensitivity'. To me, this can mean two things, as I have observed two possible meanings to these words. Cultural sensitivity could mean that the teacher, parent, or whoever, tries to understand the beliefs, religion and views of the different culture and attempts not to allow stereotyping or racial indicators influence how they view a particular person or culture. Another meaning is that a person could be so sensitive to this idea of accepting and not labeling, that they try to avoid any sort of reference or comment or thought towards the difference within the two races. They attempt not to say the name of the race, point out differences or say things that may be politically incorrect. This, however, causes more emphasis upon the other race, as both of you become aware that there is differences, but you are uncomfortable discussing it. The other member might become more offended with you trying so hard to avoid an attribute that is not so important, than if you were to accidentally mention an idea or observation.
In the classroom, a teacher must be aware of the different races and cultures that he or she has and become accepting of the difference that are there. The author, Northcott gives many examples as to how he used the differences in his classroom in order to tie them to the curriculum he was teaching. He allowed the Native American race, which was the entire class, learn in the ways that best suited them and their culture. Sitting in circles of communities, rather than in individual desks, having everyone talk, rather than picking on certain students, and being removed from the class at points to allow unbiased and emotional, thoughtful responses from the class. True, a teacher that has many races in the class cannot signal out a specific way to learn, as Northcott did, but he or she had draw on the different learning techniques and allow the student to do what he/she feels comfortable doing for the betterment of learning. A teacher, however, must always remember that he/she is the authority in the class, and must use the differences in moderation and in appropriate situations, but use them nonetheless.
CHAPTER 5
1. Are institutions White?
Being White, born and living in an environment that is highly North American/Westernized, I would have to say, yes. Though the Aboriginal people were here first and we did take much of their land, the world around us is highly White. Schools use European/Western curriculums, drawing on that history rather that those of the other races/cultures. Businesses are driven on money, capital gain, a European/Western view of life. People of different race might be viewed as people who may not be productive in gaining that capital, that drive in order to make money. "When you are raised in the environment and with the ethic of balance and fairness, you are constantly searching for balance and fairness in your life." This is a quote found on page 72 of Lindberg's text. To me, this sticks out because it is true in some respects, businesses are not fair, they are not balanced. There is fighting, arguments, disagreements, lust for gain and there is no shame in stepping over another to achieve that gain. That is a typical understanding of the White industrialized society.
2. How do the histories, employees, and policies of institutions reflect Whiteness and White principles?
As mentioned above, the White community is very much economy driven. We crave money, consumer demands and personal gain. We do not care who we step on, what we distroy or who we hurt when aiming for these goals. The industrial revolution is such an example. Large buildings and factories built upon beautiful green land, women, children and the weak used as workers, labourers in them. No sunlight, no rest, minimum pay and abuse were taken just to gain the little money they were given in hopes that it would be enough to survive another day. Whiteness is so economy driven that we care not about the people we use or the lands we destroy as long as we, the profit makers, get the money, the land, the people and the power. "You will battle every day for balance in your Western workspace."(p. 72) No matter what race, what colour, what culture, if you are living and working in a Westernized society, there will be little fairness, little acceptance and little power given to you by your superiors.
Sunday, October 21, 2007
2 part blog question OCT 22nd
QUESTIONS
1. Choose one quote from pp. 43-45 of The Great White North? State the quote in your blog posting, then compare and contrast this quote with your own definition of whiteness by answering these three questions: How do you interpret the meaning of the quote? How does its meaning expose a certain truth about the concept of whiteness? Does your definition of the concept prove or disprove (agree or disagree with) the perception of the chapter’s author, James Frideres?
2. Reread the first full paragraph on p. 51. Considering yourself a future teacher, create two open-ended questions that if given the chance you would ask the author, James Frideres, about his ideas in this paragraph as they relate to your (future) teaching practices. Then, for each question, propose your own response to the question. If you believe the question is unanswerable, provide a detailed response explaining why its unanswerable.
ANSWERS
1.“However, what they do is not seen as ‘Whiteness’ but rather ‘Normal.’”
This above quote, found on page 44 of The Great White North, is one that struck me while reading this text, because, to me, this is quite true. Whiteness is not so much a racial identity to most people, but rather the normal way that people see the world. Living in a country that was dominated by White Europeans, it is quite usually the “White” way that is the normal way of living. White privileges, white opportunities and white decisions are usually the standards of the society in which we live in. This is the norm, the ‘obvious’ identity and the ‘natural’ state of most people. This entire chapter was discussing the idea of the normal race, the race with privileges and the race with power. It is quite true. This quote, given by the author, is how many white people; if not most of the white people view themselves and the world in the concept of race.
2. A) "Colour-blindness is neither blindness, nor an inablitly to see colour."
How could teachers open their eyes more in order to be able to "see" the different cultures that are within their classroom and their school?
Due to the "white resistance to seeing" many people, including teachers, are unable to, or refuse to, see the variety of people that surround them in everyday life. True, we live in a community that is mostly dominated by the White race, but there are so many other races that live within it. Many people find themselves unable to open their eyes and accept the different people around them. One way that a teacher could open their eyes could be to learn about the different cultures that he or she has in their class, adjust rules according to the differences, or talk to others who have had experiences with different races or cultures. On a higher level, the school community could do the same with the school as its intirety.
B) "By neither questioning nor challenging the neutrality of the White perspective, most post-secondary educational institutions and colleges of education silently condone it."
Why is it that many do not question or challenge the neutrality of the White perspective?
I find that many people do not seem to question the norm of the White community because so many people are used to the ways that the White people have dominated the world around them. It is normal for them, and so, thinking that this is the way that the world is, very few try to change it. Very few find that there is anything wrong of the dominance of the White race and so, despite the fact that there are other races around them, it is rare that people collaborate the ideas or the principles of the different communities. Why change it, if it is the norm of the community/society around us? Why change it if we accept the way that things are?
1. Choose one quote from pp. 43-45 of The Great White North? State the quote in your blog posting, then compare and contrast this quote with your own definition of whiteness by answering these three questions: How do you interpret the meaning of the quote? How does its meaning expose a certain truth about the concept of whiteness? Does your definition of the concept prove or disprove (agree or disagree with) the perception of the chapter’s author, James Frideres?
2. Reread the first full paragraph on p. 51. Considering yourself a future teacher, create two open-ended questions that if given the chance you would ask the author, James Frideres, about his ideas in this paragraph as they relate to your (future) teaching practices. Then, for each question, propose your own response to the question. If you believe the question is unanswerable, provide a detailed response explaining why its unanswerable.
ANSWERS
1.“However, what they do is not seen as ‘Whiteness’ but rather ‘Normal.’”
This above quote, found on page 44 of The Great White North, is one that struck me while reading this text, because, to me, this is quite true. Whiteness is not so much a racial identity to most people, but rather the normal way that people see the world. Living in a country that was dominated by White Europeans, it is quite usually the “White” way that is the normal way of living. White privileges, white opportunities and white decisions are usually the standards of the society in which we live in. This is the norm, the ‘obvious’ identity and the ‘natural’ state of most people. This entire chapter was discussing the idea of the normal race, the race with privileges and the race with power. It is quite true. This quote, given by the author, is how many white people; if not most of the white people view themselves and the world in the concept of race.
2. A) "Colour-blindness is neither blindness, nor an inablitly to see colour."
How could teachers open their eyes more in order to be able to "see" the different cultures that are within their classroom and their school?
Due to the "white resistance to seeing" many people, including teachers, are unable to, or refuse to, see the variety of people that surround them in everyday life. True, we live in a community that is mostly dominated by the White race, but there are so many other races that live within it. Many people find themselves unable to open their eyes and accept the different people around them. One way that a teacher could open their eyes could be to learn about the different cultures that he or she has in their class, adjust rules according to the differences, or talk to others who have had experiences with different races or cultures. On a higher level, the school community could do the same with the school as its intirety.
B) "By neither questioning nor challenging the neutrality of the White perspective, most post-secondary educational institutions and colleges of education silently condone it."
Why is it that many do not question or challenge the neutrality of the White perspective?
I find that many people do not seem to question the norm of the White community because so many people are used to the ways that the White people have dominated the world around them. It is normal for them, and so, thinking that this is the way that the world is, very few try to change it. Very few find that there is anything wrong of the dominance of the White race and so, despite the fact that there are other races around them, it is rare that people collaborate the ideas or the principles of the different communities. Why change it, if it is the norm of the community/society around us? Why change it if we accept the way that things are?
Thursday, October 18, 2007
Its funny
It's really funny, that after spending only a few weeks in a class based on Multiculturalism, that I have begun to notice little references to race in my every day life. Recently I was reading a book from Piers Anthony called ZOMBIE LOVER. In this book, this girl Brenna from our world, called Mundania, came to the magical land of Xanth during a wave of migration. This wave was called the Black Wave. Usually, this would be a simple term, except for the fact that it was called this due to the fact that every migrant that came over to Xanth from the Mundane world was in fact Black. It was called the Black wave because every member was of Black colour. This struck me as highly superficial and based souly upon appearance, which was true. Throughout the book, when a native of Xanth saw Brenna, they immediately saw her skin, her black skin. "You must be from the Black Wave." "Her Black skin." and so on and so forth. I had read this book twice before and yet, it was only after I was made aware of the superficial mentionings of race, did I realize that some seemingly harmless things can be based upon race or racism.
Sunday, September 30, 2007
3-Part Blog Assingment due prior to our October 15th meeting
1. As you view the film Stuart Hall: Race, the Floating Signifier, choose two quotes by Hall that you found either compelling or contentious.
Unfortunately, due to technical difficulties, the class was unable to view this film, therefore, this question cannot be answered.
2. Choose one exercise, assignment of piece of advice offered in Chapter 8 of Fox's book, When Race Breaks Out.
The exercise I chose is entitled All Our Ethnicities. The exercise contains small groups of students who share their ethnic and family backgrounds, some influences that have shaped who they are, and/or their concept of "home". Bringing them into the classroom, a few would discuss the most interesting things they learned. This would allow the students to learn about the backgrounds that they and other students have and bring the different ethnicities together.
I think that this exercise is a good idea to try in a class that has multicultural students. Through discussions and questions, children would be able to learn about the other culture or religion, opening up the two worlds and sharing stories and facts about the other child. This would 'break the ice', as one might say, to the history and culture of the other student, possibly enabling the students to bond.
However, I think that this is a little bland, as the activity allows only a few students to gain the opportunity to share their history. True, the students start in smaller groups, but those that were not in the same group as the students not speaking do not get to learn about that culture. In order to make this a little more opened, perhaps the teacher could get one student from each of the small groups to share what they learned of each student in the group. This would allow everyone in the class to learn the cultures of the classroom.
3. After reading the Forward, Introduction and Chapter One of The Great White North?, choose two questions posed at the end of Chapter One and respond to them on your blog.
a) In what ways did/has Whiteness entered your life in Canada as either privilege and/or oppression?
Well, my Whiteness, when I was a child, was always pointed out to me, as I was raised in the Bahamas, however, once returning to Canada, I found that it was not so obvious. Upon living in Canada I am much more privileged than I was in the Bahamas. With more money than we had in Nassau, my family is able to afford a house, rather than rent, have 2 cars rather than a broken down one, and we have computers, televisions and phones. It is obvious to me, rather than the younger children of my family, that we are more privileged as White people in Canada than in the Bahamas.
b) In what ways can you and your students/clients/family work to articulate and transform the authority of Whiteness at the individual, societal, community, and institutional levels of the local and national levels of Canada?
Unfortunately, this is a very hard question to answer as the idea of Whiteness is seen everywhere in a society such as Canada, after all, the majority of the people in Canada are White. However, when authority is in question, one must always keep in mind the aspect of another's culture or heritage. These may alter the ways that people of another culture may be affected by our White authority. In schools or offices, the principal or manager must be aware of the different cultures he has below him and take them into account when the time for discipline in needed. Teachers and assistants would also do well to know what cultures they have in their class and address the rules and authority in way that all the students would understand. Slowly, the schools and offices will begin to transform themselves into a multicultural place of authority, not just one of Whiteness.
Unfortunately, due to technical difficulties, the class was unable to view this film, therefore, this question cannot be answered.
2. Choose one exercise, assignment of piece of advice offered in Chapter 8 of Fox's book, When Race Breaks Out.
The exercise I chose is entitled All Our Ethnicities. The exercise contains small groups of students who share their ethnic and family backgrounds, some influences that have shaped who they are, and/or their concept of "home". Bringing them into the classroom, a few would discuss the most interesting things they learned. This would allow the students to learn about the backgrounds that they and other students have and bring the different ethnicities together.
I think that this exercise is a good idea to try in a class that has multicultural students. Through discussions and questions, children would be able to learn about the other culture or religion, opening up the two worlds and sharing stories and facts about the other child. This would 'break the ice', as one might say, to the history and culture of the other student, possibly enabling the students to bond.
However, I think that this is a little bland, as the activity allows only a few students to gain the opportunity to share their history. True, the students start in smaller groups, but those that were not in the same group as the students not speaking do not get to learn about that culture. In order to make this a little more opened, perhaps the teacher could get one student from each of the small groups to share what they learned of each student in the group. This would allow everyone in the class to learn the cultures of the classroom.
3. After reading the Forward, Introduction and Chapter One of The Great White North?, choose two questions posed at the end of Chapter One and respond to them on your blog.
a) In what ways did/has Whiteness entered your life in Canada as either privilege and/or oppression?
Well, my Whiteness, when I was a child, was always pointed out to me, as I was raised in the Bahamas, however, once returning to Canada, I found that it was not so obvious. Upon living in Canada I am much more privileged than I was in the Bahamas. With more money than we had in Nassau, my family is able to afford a house, rather than rent, have 2 cars rather than a broken down one, and we have computers, televisions and phones. It is obvious to me, rather than the younger children of my family, that we are more privileged as White people in Canada than in the Bahamas.
b) In what ways can you and your students/clients/family work to articulate and transform the authority of Whiteness at the individual, societal, community, and institutional levels of the local and national levels of Canada?
Unfortunately, this is a very hard question to answer as the idea of Whiteness is seen everywhere in a society such as Canada, after all, the majority of the people in Canada are White. However, when authority is in question, one must always keep in mind the aspect of another's culture or heritage. These may alter the ways that people of another culture may be affected by our White authority. In schools or offices, the principal or manager must be aware of the different cultures he has below him and take them into account when the time for discipline in needed. Teachers and assistants would also do well to know what cultures they have in their class and address the rules and authority in way that all the students would understand. Slowly, the schools and offices will begin to transform themselves into a multicultural place of authority, not just one of Whiteness.
Thursday, September 13, 2007
Tatum! Chapters 2 and 3. Question and Response
Chapter 2)
Comment: Based upon the quote on page twenty-six. In this section of her book, Tatum describes the stereotypical assessments that one makes when describing a certain race. For example, hair thickness, nose size, shape of eyes. She mentions that, due to these constant negative (or in some cases positive) view of certain aspects of one's appearance, many people are wishing to change, or have changed, that certain trait.
I find that so many of these people have this negative feeling about themselves because of the influence of the media, as well as social comments. The media is one of the worst forms of criticism there is. They are constantly portraying the ideal person, or the ideal race, or the highly stereotypic aspects of a race, portraying the way things ‘should be’. However, despite this fact, there are people fighting to oppose this ‘ideal’ view that the media has on someone, and yet, there are people, groups of people, aiding with this stereotypic view. How can a fat person over come his or her negative views if people around them continue to criticize. How can a black person overcome the racial slurs of black people of influence, such as rappers and actors, continue to act to these stereotypic traits?
Question: How can one over come the media’s portrayal of what race is?
Chapter 3)
Comment: Posted below is a similar topic as to this next question.
After reading chapter 3 of her book, I found that a reoccuring topic or idea is the idea of how to address the ideas and concepts of race when a child asks a question. Many of us think that addressing race with comments such as "They don't match." "Why is her face dirty?" is a negative thing and should not be commented. However, children, especially young children do not see how bad or inappropriate the question might be. So instead of simply saying "shh" to the child, how would one address this?
I myself grew up in the Bahamas, so I knew that there was a cultural difference, a skin difference, than my black schoolmates, but I never had to deal with racism. I was accepted with awe and open arms. Of course, I had comments, such as "Your skin is like a china doll." Or "are all canadians blonde with blue eyes?" But these were answered by the teachers and parents around me. I myself do not remember asking anyone about those differences.
Question: How would one discuss the issues of race and racism to a child if, as a child himself, he was not talked to?
Comment: Based upon the quote on page twenty-six. In this section of her book, Tatum describes the stereotypical assessments that one makes when describing a certain race. For example, hair thickness, nose size, shape of eyes. She mentions that, due to these constant negative (or in some cases positive) view of certain aspects of one's appearance, many people are wishing to change, or have changed, that certain trait.
I find that so many of these people have this negative feeling about themselves because of the influence of the media, as well as social comments. The media is one of the worst forms of criticism there is. They are constantly portraying the ideal person, or the ideal race, or the highly stereotypic aspects of a race, portraying the way things ‘should be’. However, despite this fact, there are people fighting to oppose this ‘ideal’ view that the media has on someone, and yet, there are people, groups of people, aiding with this stereotypic view. How can a fat person over come his or her negative views if people around them continue to criticize. How can a black person overcome the racial slurs of black people of influence, such as rappers and actors, continue to act to these stereotypic traits?
Question: How can one over come the media’s portrayal of what race is?
Chapter 3)
Comment: Posted below is a similar topic as to this next question.
After reading chapter 3 of her book, I found that a reoccuring topic or idea is the idea of how to address the ideas and concepts of race when a child asks a question. Many of us think that addressing race with comments such as "They don't match." "Why is her face dirty?" is a negative thing and should not be commented. However, children, especially young children do not see how bad or inappropriate the question might be. So instead of simply saying "shh" to the child, how would one address this?
I myself grew up in the Bahamas, so I knew that there was a cultural difference, a skin difference, than my black schoolmates, but I never had to deal with racism. I was accepted with awe and open arms. Of course, I had comments, such as "Your skin is like a china doll." Or "are all canadians blonde with blue eyes?" But these were answered by the teachers and parents around me. I myself do not remember asking anyone about those differences.
Question: How would one discuss the issues of race and racism to a child if, as a child himself, he was not talked to?
Wednesday, September 12, 2007
Black Or White can Heal the World
After reading some of the videos posted on youtube, I remembered that alot of song writers and singers have approached the idea of Race and Racism. They attempt to put it into a positive perspective or give us their own feelings on the idea of Racism. Michael Jackson, despite the controversy of his own race, has created a few videos on the concept of race and racism. For Example: his videos, Black Or White, and Heal the World. Both of these video address his views on race and contain imagery of different races and different anti-____ groups, such as the KKK.
I find that alot of people, if they simply listen to some of the lyrics of Michael's, and so many other's, songs, can benefit from the different perceptives of Racism.
" See, It's Not About Races
Just Places
Faces
Where Your Blood
Comes From
Is Where Your Space Is
I've Seen The Bright
Get Duller
I'm Not Going To SpendMy Life Being A Color"
I find that alot of people, if they simply listen to some of the lyrics of Michael's, and so many other's, songs, can benefit from the different perceptives of Racism.
" See, It's Not About Races
Just Places
Faces
Where Your Blood
Comes From
Is Where Your Space Is
I've Seen The Bright
Get Duller
I'm Not Going To SpendMy Life Being A Color"
http://youtube.com/watch?v=-eGapuYUTOo --black or white
http://youtube.com/watch?v=2boee8XEHA0 --- heal the world
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