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In a word (and to honor our protocol today), how are you feeling on November 17th? 

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In a word (and to honor our protocol today), how are you feeling on November 17th? 

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Comment with your word below

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Read aloud the passage resonated most with you (Lou will type it as you're reading it).
The group reads and digests the presenter's passage (the presenter stays silent, no explanation yet); then, the group responds to your passage (1 min of airtime). The presenter listens.
When all participants finish responding, the presenter has the last word and takes up to 3 minutes to respond.

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When do we accept silence and wait for students to talk, and when we do we push students to speak so that there voices are heard? To answer both questions, I suggest we initiate conversations with our students about how, when, and why students choose to participate through both talk and silence. Rather than simply wondering about the meanings of silence, we should ask students directly about it.

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I suggest that teachers redefine participation in classrooms to include silence, that they consider how and when silence might constitute a valid and even useful form of participation and when it should be interrupted.

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Teachers must navigate two dilemmas in relation to silence. First, teachers must determine when silence is a productive marker of learning and when a student's silence reflects disengagement or a lack of understanding. Second, teachers must determine when a student's silence is an indication of individual style and when silence is a marker of racialized classroom  dynamics.

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Rather than privileging talk, I suggest that we include an analysis of silence in our investigation of classroom interaction. Understanding different forms of participation practiced by individuals and, occasionally, by group members allows us to recognize a wider range of student engagement.

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Teachers either tend to read classroom silences through individual lenses, assuming that a student is shy or reticent to speak, or understand student silences through group lenses (assuming that the student's group membership (i.e., as Asian Americans) translates into a particular style of participation or silence in class ... As antiracist teachers seeking to understand and shape our teaching in response to our students, we should allow both group membership and individual characteristics to enter the analysis when we are interpreting students' silences. The assumption that we understand a student's silence keeps us from asking difficult questions about students both as individuals and as group members and, especially, about classroom dynamics.

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We'll start by typing our ASKS, and at the end of the conversation, we'll reflect to see if we answered them.

We'll voice and explain the ideas we AGREE with, the ASSUMPTIONS Paris makes, and the ideas we want to ARGUE with. Feel free to add, echo, or respond to each other when you share out.

We'll close with Action steps (the fifth A!)

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Opening: Type your "asks" (your questions for Paris, for the text). Type in the comment space

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Opening: Type your "asks" (your questions for Paris, for the text). Type in the comment space

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Aspire and Action! Within the context of Black History Month, after today's conversation, what's next for you?

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Aspire and Action! Within the context of Black History Month, after today's conversation, what's next for you?

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Women's History Month: shout out to a special femme-identified person in your life

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Women's History Month: shout out to a special femme-identified person in your life

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Read aloud the passage resonated most with you (Lou will type it as you're reading it).
The group reads and digests the presenter's passage (the presenter stays silent, no explanation yet); then, the group responds to your passage (1 min of airtime). The presenter listens.
When all participants finish responding, the presenter has the last word and takes up to 3 minutes to respond.

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However, when the ideology of racism is examined and racist injuries are named, victims of racism can often find their voice. Those injured by racism and other forms of oppression discover that they are not alone and moreover are part of a legacy of resistance to racism and the layers of racialized oppression. They become empowered participants, hearing their own stories and the stories of others, listening to how the arguments against them are framed and learning to make the arguments to defend themselves.

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Navigational capital refers to skills of maneuvering through social institutions. Historically, this infers the ability to maneuver through institutions not created
with Communities of Color in mind. For example, strategies to navigate through racially-hostile university campuses draw on the concept of academic invulnerability, or students’ ability to ‘sustain high levels of achievement, despite
the presence of stressful events and conditions that place them at risk of doing poorly at school and, ultimately, dropping out of school’

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CRT centers the research, pedagogy, and policy lens on Communities of Color and calls into question White middle class communities as the standard by which all others are judged.

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Deficit thinking takes the position that minority students and families are at fault for poor academic performance because: (a) students enter school without the normative cultural knowledge and skills; and (b) parents neither value nor support their child’s education. These racialized assumptions about Communities of Color most often leads schools to default to the banking method of education critiqued by Paulo Freire (1973). As a result, schooling efforts usually aim to fill up supposedly passive students with forms of cultural knowledge deemed valuable by dominant society. Scholars
Shernaz García and Patricia Guerra (2004) find that such deficit approaches to schooling begin with overgeneralizations about family background and are exacer-bated by a limited framework to interpret how individual views about educational success are shaped by personal ‘sociocultural and linguistic experiences and assump-tions about appropriate cultural outcomes’ (p. 163). Educators most often assume that schools work and that students, parents and community need to change to conform to this already effective and equitable system.

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This interpretation demonstrates Anzaldúa’s point: ‘If we have been gagged and disempowered by theories, we can also be loosened and empowered by theories’
(Anzaldúa, 1990, p. xxvi). Indeed, if some knowledges have been used to silence, marginalize and render People of Color invisible, then ‘Outsider’ knowledges (Hill
Collins, 1986), mestiza knowledges (Anzaldúa, 1987) and transgressive knowledges (hooks, 1994) can value the presence and voices of People of Color, and can re-
envision the margins as places empowered by transformative resistance (hooks, 1990; Delgado Bernal, 1997; Solórzano & Delgado Bernal, 2001).

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It's teacher appreciation month, and the best appreciation is self-appreciation. So, look back on this year and shout yourself out for something you did as a teacher.

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Where did you push yourself this year? In what ways was the "push" a push? Why are you happy, relieved, or energized that you pushed yourself in this way?

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What tough, hard, but meaningful lesson did you learn this year, if any? How, if at all, did that lesson impact you as an educator?

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I'm bringing ... into next year, and I'm bringing it because ...