ED+612

**__ED 612: Leadership, Diversity & Societal Change __** Dr. Gina Morrison
 * Instructor**

Delpit, L. (2006). //Other people's children: Cultural conflicts in the classroom.// (2nd ed.). New York, NY: New Press.  (ISBN 1-59558-074-3) Freire, P. (1970,2003). //Pedagogy of the oppressed//. New York, NY: Continuum International.  (ISBN 0-8264-1276-9) Spring, J. (2007). //American education: Social and political aspects//. (13th ed.). New York, NY: McGraw Hill.  (ISBN 978-0-07-352594-4) Read the article titled //Why We Must Pluralize the Curriculum//--Hilliard Read all of //Other People's Children//--Delpit Read all the article titled //White Privilege: Unpacking the Invisible Knapsack//--McIntosh (provided by the instructor) Read all the article titled //Two Separate Worlds: Students of Color at a Predominantly White University//--Morrison (provided by the instructor) Read all the article titled //South Africa's Truth and reconciliation Commision//--Graybill (provided by the instructor) Read all of //Pedagogy of the Oppressed//--Freire Read all of //American Education: Social and Plitical Aspects//--Spring (Part I & II)
 * Required Textbooks:**
 * Required Readings**

 Candidates preparing for the Doctoral Qualifying Exam should understand the concepts underlying the class readings and be able to apply these concepts to a reading, statement, or case scenario.  Paolo Freire’s treatise on the pedagogy of the oppressed:  See also: http://www.infed.org/thinkers/et-freir.htm

<span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The “banking” concept of education vs. the “empty vessel” approach <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Banking Concept of Education-Education is an act of depositing information. The eacher makes deposits which the students patiently receive, memorize and repeat. Knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing. Banking education maintains and stimulates attitudes and practices which mirror oppressive society as a whole. Regards men as adaptable manageable beings who completely accept the passive role imposed on them. Minimizes the student’s creative power. The teachers do not wish to see the world transformed. Does not require the students to critically consider reality. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Empty Vessel Approach to Education-As Paulo Freire has written, no one is an empty vessel which the teacher fills with knowledge and wisdom. Rather, everyone has something to give and share, everyone is a vessel which is part-full and contains something valuable and precious, some vessels perhaps more full than others because of age, experience and sensitivity to the world around and within us  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Problem-based education <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Awakening of critical consciousness through investigation of “generative themes” <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Awakening of critical consciousness through investigation of generative themes- A generative theme is a cultural or political topic of great concern or importance to learners. Generative themes" is a term used by Paulo Freire (1983, 1988), and refers to a method of analysis which involves responding to and discussing issues raised by informants. Freire advocated literacy education based on the concerns of the students, which were addressed in discussions based around themes that were generated by the participants' concerns.  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Dialogics vs Antidialogics   <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Dialogics-Dialogue wasn't just about deepening understanding - but was part of making a difference in the world. Dialogue in itself is a co-operative activity involving respect. The process is important and can be seen as enhancing  [|community] <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> and building  [|social capital] <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> and to leading us to act in ways that make for justice and human flourishing. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Antidialogics-Invaders penetrate the cultural context of another group in disrespect of the latter’s potentialities, impose their own view of the world upon those who they invade and inhibit the creativity of the invaded by curbing their expression   <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Conscientizadao <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Conscientizadao-Freire's pedagogy is designed to liberate both oppressor and oppressed from the victimization of the oppressive system through "conscientizacao" or consciousness raising. The term refers to the developmental processes in which an individual moves from magical to naive to critical social consciousness. The outcome of the process results in society's working together in the creation of new norms, rules, procedures, and policies. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Praxis vs. verbalism or activism <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Praxis- action that is informed (and linked to certain values). <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Verbalism-Word is deprived of dimension of action. The word becomes empty and without commitment to transform. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Activism-Action is emphasized exclusively to the detriment of reflection. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Dialogue is impossible. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif">Humans as historical beings <span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Humans as historical beings-For Freire, human beings are both subjects and objects of history. In other words, he believes that although the forces of history shape our past and present, we can change the course of history, and in the process make history. As Freire puts it, “the future does not make us, we make ourselves in the struggle to make it”(p. 34). Freire asserts that we can break away from the chains of history passed down to us from previous generations and make our own history. In short, Freire acknowledges that human beings are conditioned by history, but he refuse to accept that they are determined by it because for Freire history is possibility. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Joel Spring’s review of the American education system: <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> The history of change in the goals of education <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The history of change in the goals of education-Timelines on pages 11-13  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> The pull for power and control of educational systems <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The pull for power and control of educational systems-The political structure of education determines the content of education that in turn directly affects what a student learns. The content of learning in public schools is determined by a political process that includes school boards, choice, charter schools, privatization, and commercialization. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Cultural issues in American education, including diversity and special needs <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Cultural issues in American Education, including diversity and special needs-Unequal educational opportunities continue to plague American schools. Even thought he civil rights movement was able to overturn laws requiring school segregation, second-generation segregation continues to be a problem. Differences between school districts in expenditures per student tend to increase the effects of segregation. Reduced expenditures contribute to unequal educational opportunities that in turn affect a student’s ability to compete in the labor market. There have been important improvements in education since the nineteenth century and the dynamic of social changes requires an active concern about the denial of equality of opportunity and equality of educational opportunity. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> School funding and equity <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">School funding and equity-Federal power over local schools seems out of proportion to the amount of financial aid it provides public school systems. Federal control increases with the passage of NCLB, however local school districts still provide a larger percentage of the revenue to support public schools. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Different types of schools and curricula <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Different types of schools and curricula-Struggles over schooling and curricula are an inevitable part of a system of education designed to reach all members of the public. Self-interest along with religious and political convictions are the driving force. The democratic processes of a civil society are reflected in the continual challenges to textbooks, curriculum, and internet use. Civil society is constantly attempting to influence in different ways the knowledge taught by schools. Money also has an influence—the groups with the most money are the ones heard loudest. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">    <span style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-fareast-font-family: 'Times New Roman'; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Lisa Delpit’s view of equitable and inclusive education: <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Listening to the silenced voices of teachers and students <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Listening to the silenced voices of teachers and students- In some classrooms, student voices are barely heard; the teacher monopolizes classroom talk, and knowledge is treated as residing entirely with the teacher. Some of these approaches focus on classroom processes, while others are especially concerned with how students' cultural identities help to constitute their voices. Giving students a voice entails more than asking them for periodic comments or feedback during a lecture (Onore, 1992) - although those measures can break up teacher monologue and enhance communication. When students have a voice in classroom processes, they share in decision-making and the construction of knowledge. The teacher, consequently, becomes a co-learner and facilitator as well as a source of knowledge. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Stereotyping and maintaining lowered expectations for minority children <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Stereotyping and maintaining lowered expectations for minority children- Students must be taught the codes needed to participate fully in the mainstream of American life within the context of meaningful communicative endeavors; they must be allowed the resource of the teacher’s expert knowledge while being helped to acknowledge their own “expertness” as well. Minority parents, teachers, and community members must be allowed to fully participate in the discussion of what kind of instruction is in their children’s best interests. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Validating students’ culture while teaching mainstream “standards” <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Validating students’ culture while teaching mainstream standards- Delpit believes that teachers should directly and explicitly educate students without cultural capital about the "politically charged" styles, codes and values that exist within the culture of power, and that these same teachers must also reinforce to students the value that their own culture holds. Delpit also suggests that such instruction can only be done "in consultation with adults who share their culture," the Black teachers and parents whose concerns have been "silenced by the very forces that claim to 'give voice'" to these students. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Examining the bias embedded in educational institutions <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Examining the bias embedded in educational institutions- The culture of power in our schools, Delpit states, comprises white and middle/upper-middle class students. These students tend to do better in school because, claims Delpit, they hold "cultural capital;" they already possess the discourse patterns and values that are reflected in our educational system. Students without cultural capital tend to struggle, according to Delpit, because they must learn new language codes and value systems, many of which are implicit. "When implicit codes are attempted across cultures," Delpit explains, "communication frequently breaks down." These students often find themselves being held accountable for knowing a set of rules that no one has taught them. Delpit argues that progressive, process-oriented teaching strategies only serve to perpetuate this culture of power. While black teachers may seem authoritarian and direct (for example, a black teacher might say “Put those scissors on the shelf,” whereas a white teacher would say,” Is this where the scissors belong?”), this direct, task-oriented approach often works better with minority students. “Black children expect an authority figure to act with authority,” Delpit writes. “When the teacher acts as a ‘chum,’ the message sent is that this adult has no authority, and the children react accordingly”. Progressive pedagogy, Delpit warns, is often informed by white middle-class values and only works to preserve the status-quo. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Delpit suggests that in order to change the status quo students must be educated about the culture of power and taught the codes and discourses necessary in order for them to acquire power themselves. This includes teaching them how to write, talk and behave like the white cultural elite. “I…believe that to act as if the power does not exist is to ensure that the status quo remains the same. To imply to children or adults (but of course the adults won’t believe you anyway) that it doesn’t matter how you talk or how you write is to ensure their ultimate failure. I prefer to be honest with my students. Tell them their language and cultural style is unique and wonderful but that there is a political power game that is also being played, and if they want to be in on that game there are certain games that they too must play”. Delpit encourages educators to respect the individual cultural backgrounds of each student while at the same time making them aware of the codes and discourses that will empower them both inside and outside the classroom. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Acknowledging personal bias and cultural influences in cross-cultural interactions <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Acknowledging personal bias and cultural influences in cross-cultural interactions- Delpit's emphasizes how acknowledging cultural differences is an essential responsibility for an instructor to consider when constructing a functional classroom. The teacher should embrace the different cultures such as language, traditions, and rituals brought to the classroom by the student's, the prejudices that teacher’s place on different cultural traditions and linguistic form has a tremendous impact on the school community and student's performance within the environment. In result, the student develops an interest to incorporate his or her cultural traditions into reading and writing exercise and also a positive attitude toward the school community. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">  <span style="FONT-SIZE: 12pt; FONT-FAMILY: 'Times New Roman'; mso-fareast-font-family: 'Times New Roman'; mso-ansi-language: EN-US; mso-fareast-language: EN-US; mso-bidi-language: AR-SA"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Lyn Graybill’s explanation of the South African system of justice: <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Restorative vs retributive justice <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Restorative vs. retributive justices-Restorative justice: “Let us stretch out our hands to those who have beaten us and say to them that we are all South Africans.” Retributive justice: “An eye for an eye.”  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Forgiveness as a component of reconciliation <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Forgiveness as a component of reconciliation-Christian philosophy that is the foundation for Mandela’s works. Forgiveness is crucial for true reconciliation. However, opponents do not feel that forgiveness is possible, but instead is secondary to justice. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> The healing power of storytelling <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The healing power of storytelling-Central to many faiths and traditions. “Oppressors attempt through torture and coercion to substitute another narrative…if they succeed in suppressing the original narrative, the lie will be accepted as truth. Only by overcoming the narrative of the lie and embracing a redeeming narrative can victims overcome suffering.”  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> //Ubuntu// <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Ubuntu-an environment of right relationships is one in which people are able to recognize that their humanity is inextricably bound up in others’ humanity. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">

<span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Peggy McIntosh’s explanation of privilege, the “invisible knapsack” of unearned assets: <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> The interconnection of privilege and dominance <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The interconnection of privilege and dominance-Whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that when we work to benefit others, this is seen as work that will allow them to be more like us. However, as the dominant group, we are taught not to see our dominance, but instead accept it as the norm. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Gender and racial bias in societal institutions <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Gender and racial bias in societal institutions-See the checklist items 1-26  <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> Privileged people as “damaged” people <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">Privileged people as “damaged” people-We are unconscious of our privilege, and therefore damaged in our way of thinking. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> The difficulty in acknowledging privilege <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The difficulty in acknowledging privilege-not seen by the privileged. See The checklist items 1-26. <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif"> The resistance to relinquishing privilege <span style="FONT-FAMILY: Georgia, serif"><span style="FONT-FAMILY: Georgia, serif">The resistance to relinquishing privilege-How do we overcome or balance out this checklist ?