Oct 282015
 

Conceptualizing thought and communication as either artificial or natural attributes or removes intention from its effect. The term “natural” finds its definition in separateness from human events—in that it is not produced, altered, or derived from our machinations. Thought, in this way, could be either artificial or natural—the lynchpin in that difference being the intent to think. My intent to answer this prompt categorizes the thoughts going into it as artificial, but their drifting to the cheeseburger stowed in the fridge, arguably natural as my mind drifts to it without approval.

Communication, within these guidelines, will almost always be artificial, as there is almost always an intent to communicate. Although one could feasibly argue citing hypnosis, sleep-talking, or moments of heightened emotional state as non-voluntary forms of communication. These loopholes, however, are sewn shut when words hit the paper.

The utility of thinking communication, particularly writing, as pure artifice, removes the possibility of supposedly inherent truths that stifle or stagnate arguments or positions. And this is a good thing for, once an idea crescendos to truth, it starts to decay—as all creations do when the building stops.

Oct 282015
 

After reading over others comments about the ideology in the classroom, I find myself wondering how exactly we can discuss ideology in a classroom. I understand that a classroom can be a place to discover oneself, face opposition to the ideas that you already hold, and hopefully, adjust to the new information and arguments a student or instructor encounters. However, in my class at least, I tend to avoid actually discussing the topics at hand, and I focus on the bigger picture: social activism and ways to go about it.

I choose to avoid these topics because, as Danielle pointed out, unless students have been affected by it, they generally don’t have an opinion, nor care. As a result, I try to open up the discussion to broader things. One of the best in-class writing assignments I did was to make the students create their own social activism campaign, a logo, and then tell about how they would go about implementing such an idea. I received a multitude of different campaigns (along with the ones where they just copy their friend, of course) that gave me better insight to the things they, maybe, care about. It was also very private. To talk about certain ideologies in classrooms, while holding your own ideology, is a difficult task when you have students that adamantly oppose you. For example, when talking about LGBT issues, what if a question is asked that only a LGBT person can answer? Do we let the unopposed idea stay uncontested? Sometimes we can give answers, but they taste unsatisfactory; as in, we can’t thoroughly answer the question because the experience isn’t ours. If that’s the case, the only way to get an answer from the question is if a student comes out, so to speak. At that point, it can be extremely awkward for the student, perhaps even embarrassing. I realize this is a highly specific example, but things like this do happen. To let the point stand uncontested, in a debate at least, means that the point is accepted.

What if the accepted point conflicts with your own ideology? Can you actually keep your own opinions out of the discussion? Instructors are the authority figures, and so the students tend to agree with you, at least vocally. One of the most surprising things to me, and to my students, this semester was when I told them they didn’t have to agree with the essay (speaking about Restak at that point in time). They believed that they must accept the essay as a Truth to learn. The same applies when you confer your ideology in the classroom. They will always agree with you. Even in their papers, differing from Natalie’s students, they agree with you, to the point where you can tell they don’t agree because of the language of the essay.

Perhaps I haven’t stated in a coherent manner the issue I was trying to take with the concept in the social-epistemic model Berlin talks about. Injecting your own ideology into the classroom is difficult to keep from doing; however, discussions about ideology can still be beneficial. I just find it hard to bring up these issues in class because of the students’ apathy to most of the issues and an innate anxiety about discussing the issues due to anger, awkwardness, etc. Trina’s suggestion about setting ground rules is something I can get behind, but I also find students can and will break those ground rules when in a heated debate. Since working at the UCEW, one of the hardest clients I ever had to help was not one where the student was difficult and resistant to any help, but one where I had to help construct an essay that directly opposed my own viewpoints and watch the student create and use “facts.” But they were facts I could have countered with others, divulging my own views. Creating a discussion about the highly contested issue would not have helped the student become a better writer, I believe; focusing on how the student can implement his or her ideas into the paper and then creating a logical structure helps more.

 

(Note: I love having ideological discussions and encountering all these new and opposing ideas, despite the above paragraphs.)

 Posted by at 6:31 pm
Oct 282015
 

Radiolab: “His eyes grew wider and wider, and he [slapped] his hands on the table [and realized] ‘Oh! Everything has a name!'”

That moment of Ildefonso’s insight is almost an enviable one if not for the prolonged vacancy that nested it. Aside from enabling a more succinct communication, that realization opened the complex and ubiquitous world of symbolism. Emig’s “Writing as a Mode of Learning,” establishes symbolic nature of language: “What is striking about writing as a process is that….the symbolic transformation of experience through the specific symbol system of verbal language is shaped into an icon (the graphic product) by the enactive hand. If the most efficacious learning occurs when learning is re-inforce, then writing through its inherent re-inforcing cycle involving hand, eye, and brain marks a uniquely powerful multi-representational mode for learning.” (124) What Ildefonso gained in that moment was not only a system of categorization, but the most useful (and usually granted)  learning tool at out disposal: communicative ability. Because that’s all learning really is–the transference of knowledge from an object or other to your own understanding and concept. Without knowing of the symbolic nature of our understanding of the world, that understanding cannot be shared. “The medium then of written verbal language requires the establishment of systematic connections and relationships. Clear writing by definition is that writing which signals without ambiguity the nature of conceptual relationships.” (Emig 126)

This basic truth speaks to a smaller one my students have started to tussle with. Most of them are now at a level of writing were subject conceptualization and argumentative prowess are their major hindrances. The base issue, I’m starting to hypothesize, is that their concentrations lie too much with appeasing some amorphous standard they’ve been set them to (Avoid article-speak and extemporaneous writing, proper source utilization), and less on constructing a cohesive, inter-connected argument. Instead, the focus should be, as Emig postulates, on the relationships between whatever concepts are subject to their molding.

Oct 282015
 

In response to the fourth question, I find this concept of dealing with ideology in the classroom incredibly difficult, and I couldn’t agree more with the concept of knowledge being an arena for ideological conflict, not only between my students, but between my students and myself. As Berlin states “there are no arguments from transcendent truth since all arguments arise in ideology,” however, trying to force my students to understand this concept when it comes to their own writing is daunting. If they haven’t experienced something themselves, they tend to not have an opinion on it, and just shut down. If they do have an opinion, that is the only opinion and there is no seeing something from another perspective, as their own personal ideologies are rock solid. When a student of mine does have an opinion, I always try to dig deeper into discovering why they have that opinion, and along this journey, the more I ask them “why,” the more I find I am imparting my own ideological assumptions onto them.

Rather than have the next essay focus strictly on bullying, I am opening the prompt up to involve social change on a number of levels, from racism, sexism, the poverty rate, and so on. I am finding that the topics they choose to discuss reveal their own ideologies surrounding what is most important to them, which will lead to a better paper. Also, in the drafting process, I find the points that I ask them to analyze more reveal my own personal ideologies surrounding their topic, and the whole process becomes an ideological interrogation, which can either be productive, forcing them to think outside of their box, or detrimental, as they just parrot what I say and the paper then becomes a reflection of my own ideologies.

Oct 282015
 

When Palm Beach County School District hired me in the middle of a school year to teach Language Arts to 11th grade honors students and a 10th grade ESOL class, I had no clue what I was getting into. I’d had no desire to be a teacher. I’d had no training in pedagogy or classroom management, and certainly none in how to communicate with 32 Kreyol-speaking kids and one poor little Spanish-speaking girl. I know literature, and I know grammar, and I have always been a good student myself. How hard could it be?

Sweet, stupid me.

I had a couple of things working in my favor. First, the former teacher had been an angry crone. On my first day, the principal told me, “She was mean to my kids, so she had to go.” Chances are, my new students would welcome me. Second, I was humble enough to understand that I’d have to learn along with the kids, and that I’d have to show them that many components of the teacher-student relationship are reciprocal.

One of the best things a teacher can do in a classroom is create a classroom environment where students feel comfortable and confident enough to share and discuss and even form personal ideologies. Showing my students that writing-intensive classes are opportunities to decide what they believe and discover who they are is one of the. most. important. things I do as a teacher. It’s not just good for the kid, it’s good for society.

That’s not to say it’s an easy process. My students and I were talking this morning about whether students or educators bear the most responsibility for affecting social change. Initially the students said educators should bear the load because we know things and it’s our job to share information.  “But what,” I said, “about those public school teachers who are told that if they share their political or social or religious beliefs with ‘impressionable’ students they’ll be fired? What about those ultra-conservative parents who refuse to allow LGBT groups to talk to their kids in school?” Educators who encourage open discussions in their classrooms without ground rules (i. e. agree to disagree, always be respectful, no name calling or personal attacks, a list of off limit words — and increasingly, acknowledgment from parents and signed permission forms) often run into metaphorical booby traps and landmines.

I know for sure that I am a better teacher because I know what’s important to my students.

 

 

 Posted by at 5:05 pm
Oct 282015
 
  1. James Berlin maintains social-epistemic rhetoric is the best system for teaching writing because “social-epistemic rhetoric views knowledge as an arena of ideological conflict: there are no arguments from transcendent truth since all arguments arise in ideology. It thus inevitably supports economic social, political, and cultural democracy” (20). He argues that since teachers cannot get away from ideology, they need to recognize it and use it in the classroom. From your position as a teacher, what are the issues surrounding ideology in classroom praxis?

I guess I’m struggling to understand what “using it in the classroom” would practically look like, because Berlin really doesn’t get into that. He talks about all these things conceptually, but practically speaking I’d like to see what examples he’s got for me. As a teacher, yes, I think this is the ideal; we create a classroom environment where everyone is hashing out their personal ideologies and we’re reaching new understandings of truth for particular people and rhetoric’s role in all that. My caveat to that is that my students literally won’t do that a lot of the time. Right now, for example, I have some students who have hard core political and social justice views in their papers, but in the classroom they won’t speak a word (probably because they recognize that the majority of their peers DON’T have opinions or thoughtful ideology about stuff. So much of it is new to them (e.g. Apartheid–they really didn’t know what the deal was.)) Even when we talk about LGBT issues they all just go crickets on me because they’re clearly not comfortable talking about it. It’s not exactly an environment conducive to the practice of social-epistemic rhetoric.

 

I also get that he’s more talking about the teacher’s role in acknowledging ideology and “using” it, not necessarily the student’s. But, again I think of ideology as something that’s at least a little bit amorphous. Do I know my own ideology? To an extent, yes, but I’m also learning new things and adjusting my ideology along with my students. I’m recognizing it as I go, and I always will be. It’s not like a fully formed hammer that I can pull out and show to the students before I hit them all over the head with it. And it seems to be that would be true for Berlin as well, since he argues for social-epistemic rhetoric, which he describes as by nature an ever-evolving, discourse-based process, rather than a polished final product.

Oct 282015
 

I agree with Berlin that ideology plays a large role in rhetoric; ideology is behind everything and it is a strong force in every culture. I have seen the role ideology plays in the classroom. When my students first started talking about the HIV/AIDS epidemic, I first realized the role ideology plays in what we teach in composition. One of the ways my students came up with combating the AIDS epidemic is a long-debated method: needle exchanges. Needle exchanges, most common in larger cities like New York, are places where drug users can exchange dirty needles for clean ones, thus decreasing the likelihood of the transmission of HIV. This is deeply rooted in ideology and has been widely debated in American politics.

Furthermore, today in class, we talked about LGBT rights and watched several It Gets Better videos. My students responded very well to the videos and they opened up a good discussion of LGBT issues. They opened up about their experiences with bullying in middle and high school and issues adolescents face in general. All of this discussion is steeped in ideology and how Americans think. This ideology will be further translated into student writing and rhetoric.

 Posted by at 12:35 pm
Oct 242015
 

In last night’s class, we discussed how some languages have words that can more fully express what we mean.  Dr. Mason was searching for a word that meant homesickness for a home that never existed. I remembered seeing this word on Word Porn’s facebook page. It took me some time, but I tracked down the word: Hiraeth.

Hiraeth. (n). A homesickness for a home to which you cannot return, a home which maybe never was; the nostalgia, the yearning, the grief, for the lost places of your past.

Great word, right?

I thought I’d provide a link to other words available in other languages that we do not have in English: http://www.highexistence.com/theres-a-word-for-that-25-expressions-you-should-have-in-your-vocabulary/

There are other lists like this out there, of course. But this was the one I found Hiraeth on. Some of my favorites include: mamihlapinatapai, fernweh, and nefelibata.

Oct 232015
 

This post will turn into a philosophical rambling because of the nature of subject matter.

It is something that terrifies me: to wake up and not know anything. To have lost my identity, my memories, my words, my thoughts. But then, having listened to Jill Taylor talk about how ‘freeing’ it was, can you really mourn the loss of something you don’t even recognize anymore? Maybe I wouldn’t panic if that happened because the ‘I’ that thinks of this scenario would not exist as it would be replaced by a blank.

“I had found a peace inside of myself that I had not known before. I had pure silence inside of my mind.  Pure silence.”

My immediate reaction to having heard this statement was thinking back to The Gita. In one of the shlokas, it talks about how one should surrender all sense of self to God and only then can one attain peace. Is language irreligious then? Is it keeping us from living in that ‘la la land’? Is it depriving us of the simple joy of experiencing a beautiful sunrise? But then, just because one has the ability to describe emotion does it mean that one is not experiencing the emotion in itself? We can describe nature but we can’t experience it? Is the descriptive thought in my head not of the experience? What is it of, if not that?

I am confused and dazed and I would really like a trip to this ‘la la land’ without having to go to the ER .

 Posted by at 2:42 pm
Oct 222015
 

I find it intriguing that language – the words we know and associate to objects and ideas – is, in effect, a gateway to our humanity.  If I was capable of blacking my mind and voiding myself of thought to exist in this state of perpetual non-clutter (in other words, live without language), there would be no concern with being “human”.

After listening to this podcast I couldn’t help thinking about this in terms of a Garden of Eden type scenario. At times, they paint  this language-less world as a place of innocence and freedom. A place where people are in touch with nature and their physical self, largely because they have become unaware of how to make sense of the world around them. And slowly, learning language effectively births them into an awareness of themselves – like Adam or whatever (I think that’s how that story goes). The way it plays out in the podcast, it definitely feels as if they are okay with this sense of leaving the garden, as am I.

We use language to connect, whether it be with ideas or symbols or gestures. And these things ultimately end up defining our humanity – or perhaps we use them in order to define our humanity (I hope you see the difference). The ability to empathize is almost entirely a result of our ability to communicate through language. Placing ourselves in perspectives outside of our own would not be possible without a commonality of objects represented by words. Language is a manifestation of the invisible connections we make in our minds to the world around us. Thought becomes language becomes knowledge becomes power.

In the end, however, it seems to me that we have created a key to get back in the garden. Once you’ve grasped language and words to the point that they become a method of creation, you essentially allow yourself the ability to create your own reality. Now, I know this sounds like some kind of enlightenment spiel, but what I’m really talking about is how we use our thoughts (in terms of language) to reconnect with the innocence of the natural world (ie wind in your hair, sand between your toes, sound of waves breaking on the beach). With language we are afforded new, complicated, intricate and vivid experiences with/in nature.

It’s like we are in the garden, but the garden is in us. Too much? Yeah, too much.

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