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Thank you for being open in your response. Children build their sense of self-awareness and cultural identities from a young age. Early childhood educators must therefore connect, teach, and support children of all races equally. This is especially relevant in Canada’s ethnically and culturally diverse classrooms. “Whiteness” being assumed as superior derives from colonial and political parts of history. European settlers viewed themselves as privileged, which made them carry out behaviors accordingly. They needed to disregard the needs and benefits of other races to advance their own agendas. This is apparent in the taking of Indigienous land, and in using African people as slaves. As I am also a person of color, I find it very disheartening to see minorities disadvantaged in societies today. Educators have a strong role in supporting their student’s identities, especially when tied to race. Classrooms should push for equality in all aspects in order to promote these inclusive behaviors within their students. This isn’t to disregard the issues of racism and the unfortunate presence of an “other,” but rather, it enables children to become critically aware of the reality of social issues.

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Assimilation had grave, negative repercussions on Inidgenous peoples, in which they still experience today. For example, racism against Indigenous peoples is still prevalent in Canada. Most Indigenous have lower paying jobs, high unemployment rates, and less education than the typical Canadian. In my research paper, it also addresses the mental health challenges that are especially unique to Indigenous adults who had relatives that attended residential schools. In your response, be sure to recall the reading back to with your own experiences, or how it can be applied to early childhood education practices. One concept to note, is that teachers must take these assimilatory practices from residential schools and learn how to become more supportive in teaching children of diverse culture and ethnicities. For example, for an educator to consider a child’s cultural artifacts as important and sacred, a child can grow and develop their cultural identities. In making them feel seen and heard, they are able to comfortably share their unique cultural identities with their peers and communities. This will also allow educators to avoid the negative consequences assimilation had on Indigenous peoples.

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Your culture and society’s strongly held notions of “truth” regarding gender societal norms highly relate with my own experience. Men are viewed as the superior gender in Asian culture, therefore making women viewed as less than. It’s unfortunate that society’s “regimes are truth” are commonly used as a way to pursue political and neoliberal agendas. Similar to your response, I agree that certain truths cause certain groups, especially people of color, to be gravely marginalised and disadvantaged in many aspects. Unfortunately, much of society blindly follows these colonial truths as reality. As future early childhood educators, we must introduce other post-structural, non-dominant narratives into the classroom. We must empower children, as they are the future members of society. They require critical literacy skills and individual empowerment. Rather than blindly following political ruling and social norms, we must prepare them to critically question the news and pedagogically reflect on the purpose of certain regimes of truth.

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Mikee - This week’s chapter from the book Alternative Stories, author Peter Moss (2018) opens readers to look at ECE in a critical perspective and to contest our neoliberal ways of being. During this chapter, I was interested to hear about Moss’ (2018) thoughts on the paradigm of  “positivity” and how this “positive paradigm” (Moss, p. 171) continues to be repeated in mainstream education. According to Moss, (2018) he explains that the positive paradigm is a part of the dominant stories in school. In fact, Moss (2018) explains that the positive paradigm only continues to perpetuate what we want to see in the world versus what we need to encounter. As Moss (2018) describes, “In general, positivism offers a simple model and accessible view of the social world. One in which we can split life into distinct and measurable parts” (Moss, 2018, p. 171). From my understanding of this quote, Moss is telling readers to understand that positivity continues to foreshadow the real societal problems. For instance, sharing fairytale stories that imply the discourse of happiness may be enjoyable for children; however, placing this positive paradigm on children only teaches them that life is smooth sailing, happy, and fun. Likewise, when children only see the positives in school, they can also create certain biases and knowledge that can disconnect them from knowing other perspectives. As Moss (2018) explains the positive paradigm “has become second nature” (p. 171) to us because this discourse remains dominant in children’s learning. Therefore, Moss (2018) invites readers to understand how the positive paradigm can be dangerous if educators only focus on this particular story. For instance, if educators only choose to talk about happiness and fairytales; how can children learn about the real damages of our world such as global warming, racism, gender inequality, stereotypes, labelling, and etc.? If the positive paradigm only perpetuates a one-sided story, how can children critically connect with the world? Or Experience democracy? Or more importantly experience their own rights? Moreover, I was really interested in the positive paradigm because as Moss mentions (2018) the paradigm continues to hold on to neoliberalism and capitalist ideals. With that being said, readers and educators also have a say as to “what bridge they would like to choose” (Moss, 2018, p.171-172). Will readers/educators pick the positive paradigm or will they choose to contest the dominant stories of ECE?

From reading Moss’ (2018) story, I choose to resist from the positive paradigm because I learned that there are many alternative stories and truths that need to be voiced out in today’s time. One alternative story that I am continuing to learn and unlearn about is Indigenous knowledge. When I was younger learning about Indigenous people and their cultural practice was never fully introduced to my school. In fact, I was only introduced to the idea that Western and European settlers/voyagers came to Canada to claim new land. However, I was not taught or aware about Indigenous peoples’ perspective and that the alternative story ended up harming Indigenous peoples’ rights. This personal experience of mine continues to push me to think critically with what I need to do as an educator. In this case, I need to unlearn the dominant truths and start educating myself with Indigenous knowledge and their culture. Although this involves on-going work, I believe that this is an important conversation with children since I, myself would also like to correct  the dominant knowledge and learning that I experienced in the past. Overall, I think that contesting the positive paradigm invites educators to see what is significant in children’s education. In this way, educators and children are aware of political and social issues while also remaining true, authentic, and real with each person’s cultural identity.

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In this week’s reading Moss explains the process  through the idea of alternative narratives and multitude perspectives in early childhood education through our way of thinking.  We as educators encounter new things each day, and by looking further we can use narratives to help us dive deeper into education and see our world through the encounters of culture, politics and science. With our world being heavily involved with these encounters, it shows us educators that our narratives we view will help us navigate in society. Pedagogy is very dynamic and is not modified, because it is remade, and updated with the environment. As Moss explains “global and growing resistance movement is a sign of hope through the exploration of alternatives” (Moss, 2013, p.5). The dominant discourse is very similar to neoliberalism provides a view through the powerful view of control and coemption, with the combination of a decrease of relationships. With a many people questioning dominant discourse, pulls an advantage of the engagement with alternative narratives and the perspectives. Like Moss explains by moving forward into the world with the intention of narratives and perspective can easily lead to trouble. I believe as we educators see these types of encounters through when we may have to collaborate with others and our narrative on the perspective is different, leading to see what’s important. When you think of the word “crisis” you think terrible but that idea can also lead to change. “When the crisis occurs the actions that are taken depend on the ideas that are lying around ( Moss, 2013, p.6),” this is similar to the pandemic crisis where the action is keeping everyone safe and the idea is the vaccine. Through this we as educators and adults need to develop alternatives for the policies till the politically inevitable rather than impossible. We as educators need to see how we can use our alternative narrative for exploration of  curriculum or stories.

. That, I believe, is our basic function: to develop alternatives to existing policies, to keep them alive and available until the politically impossible becomes politically inevitable

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Michelle :)
What are your next steps in education? What is your next hope in this educational filed? After questioning the dominate discourses and going deeper to the alternatives, how does the transformative hope exist? Thinking about the education systems within macro system makes me understand how the larger culture as a whole and includes socioeconomic status, wealth, poverty, and ethnicity affect individuals. In terms of the social constructed are standard and hardly unchangeable, I sometime feel disappointment and hopeless on the society. However, through reading some articles about races, gender inequality, discussing in class and engaging with Foucault’s ideas, I am offered a sense of hope in the education. I believe hope is not from one individual, rather it emerges in togetherness in thinking critically and collectively. I totally agree the universities and colleges should be a place to return to school and have an ongoing dialogue though the students have graduated (Moss, 2019). Especially, the access in library resources and continuous learning are significant. The “finished” on university is not “finished,” students are still learning as the knowing is updated and dynamite as the times and condition is changing.

As educators, listening to the alternative narrative invites them to reflect on what is happening around the world in cultural, political, social, and economic perspectives. I think it is important that educators need to work in partnership not only with families, but also with government and community. Thinking the alternative narrative is ongoing changing and living with us instead of shaping and constructing us. What stood me out is to “engage with that diagnosis” and “living pedagogy” that educators recompose the knowledge together, recreate and remade the curriculum through reflecting on the conditions in the global world (Moss, 2019. p.172). For example, educators can start to think how do we live with technology and how do we talk about the climate change in the classroom?

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Toni -
In reading the texts this week by Moss (2018) and Battiste (2017), I am left feeling hopeful that real change can occur in this world. Moss (2018) poses the question “What are your next steps?” This indicates it is up to us to change the narratives we do not like. There is a “growing disenchantment with the dominant discourses” (Moss, 2018, p.174), which means there is opportunity to tell other stories.  It is not an ‘out there’ problem. Settler colonialist ideas affect us now, everyday. He brings up how continuing to read and study and expand our minds are so important. I think this is good, but that we must be aware of what and who we are reading. Are we only reading about geopolitics from white European descendants? Or are we incorporating other voices into our academic repertoire? I think only listening to European voices is a subtle form of oppression.  I would not have thought this though, without these kinds of discussion. Uncomfortable, confronting, discussions. I think this quote from Battiste is so important to understanding why we need to have these sometimes-difficult conversations.

“Talking about race and racism is a difficult topic for teachers and students, as well as for anyone unwilling to consider their complicity with this country’s long history of racism. Yet confronting and eliminating the false concept of racial superiority is a necessary initial process in developing a decolonization consciousness in Canadian education” (Battiste, 2017, p.125).

This week my mother and I were having a conversation about the capabilities of children and histories of Canada and I was able to send her an article I read about the topic and we had a discussion. I think these little moments are what make a difference in our world. If we are educated about subjects like neoliberalism, and geopolitics, we can share that with others. We can bring awareness to issues that Kristen and Lisa were discussing, like residential schools and the importance of preserving indigenous culture. Not to appropriate it, but so those that identify as indigenous can regain their identities and traditions, ones that were stolen from them through forced assimilation.

Battiste, M. (2017). Decolonizing education: Nourishing the learning spirit. UBC press.
Moss, P. (2018). Alternative narratives in early childhood: An introduction for students and practitioners. Routledge.

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Isabella, you made a strong point about a culture valueing lighter skin; one of the discourses of globalization is Western culture, values, and white skin are promoted as standards to be consumed. Did you read the book "Is Everybody Equal in 159? The authors argue that people in a minority racial group also descriminate against each other and this serves the dominant group very well, for whiteness is further normalized.  I read parts of this ebook that might interest you, as it explains how the term "yellow" to designate Asians is an invention of the West when the distinction became "necessary" to maintain the hegemony of the West. Becoming Yellow : A Short History of Racial Thinking by Michael Keevak. Isabella, the explicit conne tions with the text are missing.. what concepts could you choose to think with this cultural comment?

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Mikee, you made a good connection with 472 and the issue of colourblindness. In this view that "we are all the same", the educator negates difference, rather than celebrate it. Either they are not aware of their own prejudices or they assume that children are colourblind. One suggestion: although your paraprahsing of the the reading is pertinent, try instead to engage with one concept instead.... "Colourblindness as a discourse" that negates institutional biases and racism, sweeping it under the rug... The discourse repeated over and over and thus enacted, becomes a regime of truth that the institution practices and reproduces.

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Mikee, you made a good connection with 472 and the issue of colourblindness. In this view that "we are all the same", the educator negates difference, rather than celebrate it. Either they are not aware of their own prejudices or they assume that children are colourblind. One suggestion: although your paraprahsing of the the reading is pertinent, try instead to engage with one concept instead.... "Colourblindness as a discourse" that negates institutional biases and racism, sweeping it under the rug... The discourse repeated over and over and thus enacted, becomes a regime of truth that the institution practices and reproduces.

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In the chapter Seeking Otherwise, MacNaughton (2005) shares to readers Foucault’s ideas and implications of racism and its history. In the beginning paragraphs, MacNaughton (2005) emphasizes that the history of racism should be understood in the present day because of race and racism's ability to evolve/adjust overtime. MacNaughton (2005) and Foucault also mention that understanding these important issues of race includes readers to discover how dominant truths and dominant discourses have been made. For instance, MacNaughton (2005) brings up the terms - ‘settler colonialism’ and ‘whiteness’. These two terms are needed to understand in order for readers to know the important historical events and to relate to their own positionalities in our current time. The chapter showed an example of White settlers taking away Australian Indigenous lands. In this context, White settlers have given no choice for Indigenous groups as they continued to fight and correct Indeigenous ways of being. Although Indigenous Australians have resisted, White settler groups had always fought back and violated the rights of the Indigenous Australians. By doing this, White settlers have eliminated our groups in order to live and cultivate their own practices. In this story, MacNaughton (2005) explains that these experiences of Indigenous Australians have been oppressed, alienated, and marginalized. It is through these histories that have caused the dominance of ‘Whiteness’ and white privileges. Moreover, these ideas have been repeated to silence the voices/stories of people of colour. An example that I came across in this week’s reading was the idea of institutional racism and how many institutions also have the power to support certain bodies of race or to ignore these important racial issues. In my previous paper about colourblind racism in EDUC 472, I explained how IBPOC children are less likely to feel the support and guidance within their school since they either experienced colour blindness in their school setting or from non-BIPOC students. A few examples of how IBPOC children experienced colour blindness in their institutions were through the lack of resources and representation of their culture, identity, and practices. In fact, IBPOC children have also experienced colourblindness or racial insensitivity through past doings such as segregation in classrooms. Overall, I feel that it is important to talk about race and how this affects children in school environments, since children are also aware of each other and their individual differences. Even though race and racism started many years ago, MacNaughton (2005) invites readers, educators, and children to understand the ongoing reality and racial issues. Therefore, our conversations about racism do not end here, as MacNaughton (2005) mentioned, racism and colonialism are existing within the gaps and it is our responsibility as humans to be aware of our positions, biases, and actions.

Reference

MacNaughton, G. (2005). Doing Foucault in early childhood studies: Applying poststructural ideas. New York, NY

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Although the Indigenous peoples of Canada have treaties and their own rights through the UN which wasn’t received until 2007; it is a fact that Indigenous cultures are still facing decolonization and assimilation through education. There is an “exclusion of other knowledges and languages” (Barriste, 2017, p. 29) throughout the schools that have adapted a Eurocentric foundation. In the 21st century, there are still public schools that “omit and ignore” Indigenous knowledge (Barriste, 2017, p. 27). While immigrants and refugees have made their way to Canada by choice, knowing that their culture and knowledge won’t be passed down in the education system, Indigenous people were forced from their own land, decolonized with no choice of their own (Barriste, 2017, p. 24). Elders from Aboriginal and Indigenous groups have felt the assimilation and loss of their culture; however, it continues as most Indigenous people do not receive higher education past high school. With the graduation rate of 42 per cent compared to the 78 per cent of Indigenous peoples to the general public (Barriste, 2017, p. 27) it is important to question why the province and territories have not made an understanding of the importance of cultural inclusion a priority, even if some have (Barriste, 2017, p. 27). There is need for more support to overcome Eurocentric racism and a need for tolerance so that educators can gain the support with the First Nations and Metis so students do not have to face the inequities, racial discrimination and have student resilience (Barriste, 2017, p. 28). An education curriculum that needs to develop a diverse in-depth knowledge of heritage and culture so that the responsibilities are not just passed down through the family, but through the state as well. Knowing that in the 21st century that Indigenous children are still facing forms of exclusion and discrimination, educators have to find a way to for the children to exercise the right to education of their own culture and heritage (Barriste, 2017, p. 30). The question then becomes, how can educators speak up for those lost and invisible voices? How do educators weave in culture and heritage of the many different Indigenous peoples of Canada into their curricula, when most teachers are not Indigenous themselves?  How do educators step away from the globalized Eurocentric education systems and represent the Indigenous communities, empowering them and creating deeper meaning for those of non-Indigenous decent?

References

Barriste, M. (2017). The Legacy of Forced Assimilative Education for Indigenous Peoples. In M. Barriste, Decolonizing education : nourishing the learning spirit (pp. 23-33). Saskatoon, Saskatchewan: Purich Publishing Limited.

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Mikee - This week’s reading discusses the racial issues and inequality between Aboriginal people and the educational institution and its systems. Battiste (2017) begins by explaining how Indigenous people in Canada continue to be treated unfairly in the past and to this day. Battiste (2017) claims that the historical and traumatic events that happened to Indigenous people have not only lost their land, but have lost their culture, their Indian identity, and their way of life. Additionally, these events have caused Indigenous people to be assimilated and colonized by the Crown and British government. By doing this, inequality and racial issues are still affecting Indigenous people in many present institutions. In fact, Battiste (2017) explains that a majority of the Indigenous population feel these struggles as they are experiencing pressure, unemployment, and unequal opportunities or support in their schooling. During this reading, I realized that non-Aboriginal people such as new immigrants have a much higher chance in finishing school compared to someone who is Indigenous. According to Statistics Canada (2008), “In 2006, only 30 percent of First Nations, Métis, and Inuit had received a certificate, diploma, or degree, compared to 50 per cent of non-Aboriginal Canadians” (Statistics Canada, 2008, as cited in Battiste, 2017, p. 25). This quote stood out to me because as a non-Aborignal student and a immigrant in Canada, I have noticed that I have privileges in my education. Although I have experienced being taught Western dominant practices in my early years, I also realized that these dominant truths have silenced the other stories. I deeply understand that Indigenous people have experienced more challenges and oppressions as they continue to be ignored and oppressed in institutional systems. In this case, Battiste (2017) explains to readers that rather than being silent and not talking about racial inequality or oppression; readers and educators must resist from remaining neutral. Likewise, Battiste (2017) emphasizes how we must continue to contest these dominant truths in order to provoke children and students to stand up for diversity in culture and Indigenous rights. Furthermore, Battiste (2017) explains that to resist from Eurocentric truths, we need to decolonize learning and create discussions and practices that talk about Indigenous practice. By decolonizing Indigenous culture, we are sharing another light, a true story that implies the true meaning and practices of one’s culture and community.

Reference

Battiste, M.(2017). Decolonizing education: Nourishing the learning spirit. Saskatoon, Sask.: Purich Publishing Ltd.

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How do we rebuild relationship with Indigenous culture, knowledge, and language? How do we as educators respond it in this space we are standing at? And how do we live well with Indigenous knowledge and language in our community? According to Battiste (2017), through looking at the lens of colonial perspectives, Indigenous people can not access to education and have rights like citizens. The effects of racism or colonialism is that people are structured by government or a dominated group and regimes of truth. People tend to believe what they think and live in the stereotype in Indigenous culture and overlooking Indigenous wisdom and history. It is very important to decolonialize and reflect on the history and how the stereotypes affect our relationship with Indigenous people, the nature, and the world. Educators should view children as citizens of their society as well as the citizens in the world. Besides, the image of children is that children can, and have rights as citizens who can engage with the world and contribute on reflective dialogue and critical thinking. In addition, we see many in-service for Indigenous people such as educational institution and other benefit, but what other ways that we can work together and live well together? I want to point out the act of TRC and how we as educators bring this into our classroom? “Whether Indigenous or non-Indigenous, educators in all communities have an important role to play in responding to the TRC and UNDRIP by learning and educating others about Indigenous people’ experiences of systemic marginalization and forced assimilation and forced assimilation, and how we all have an obligation of redress for damage done, and being done, to Indigenous communities” (Ministry of Education, 2019, p.31).

Reference

Battiste, M. (2017). Decolonizing education : nourishing the learning spirit. Purich Publishing Limited.

Ministry of Education. British Columbia early learning framework, British Columbia early. learning framework10–70 (2019). Victoria, B.C.

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The Legacy of Forced Assimilative Education for Indigenous Peoples

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The Legacy of Forced Assimilative Education for Indigenous Peoples

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Battiste outlines the various ways the indigenous peoples were assimilated towards a white-washed, european culture, colonized and thus marginalized in this week’s reading. Much of my own western educational experiences relate closely to how the indigenous had their traditions, culture and languages disregarded through a systemically racist eurocentric education system (Battiste, 2017). In order to uphold various regimes of truth, which are knowledge and truth practices dictated by those in power, the education system purposefully dismisses immigrants and indigenous cultures (MacNaughton, 2005). Therefore, it is designed for only certain racial groups to succeed.  Minorities become marginalized as a result; having them indirectly compete against white students. This becomes amplified as they lack the same opportunities, access and means as the more privileged. Children having to compete with others that are viewed more highly and valuable on various dimensions such as race may be discouraging, resulting in lower personal and educational confidence in the long-term. In this way, students also lose their core selves and no longer live their truths (MacNaughton, 2005).

In my western school experience, I faced discrimination and assimilation on various levels. The materials taught in my history and social studies curriculum was unreflective of my own upbringing. I was forced to see colonialism and imperialism through a positive lense to obtain high grades. Only by accepting a flawed, discriminatory education was I able to pursue higher education. In competing with my white, un-marginalized counterparts, I often viewed myself as incompetent in my skills. This caused me to refrain from pursuing leadership roles and asking questions in the fear of feeling further inadequate.

As coming from an immigrant myself, the effects of assimilation and marginalization are highly relatable. It is difficult for immigrant parents to uphold their traditional culture for children living and learning in western societies. My own white-washing created a cultural gap between my family and I. It’s unfortunately much harder for me to relate and communicate with my relatives and grandparents since coming to Canada. Though modern Aboriginal Rights movements and amendments are underway, I wonder when true political, educational and social systemic change will come for all marginalized groups - immigrants and people of color alike.

References:

Battiste, M.(2017). Decolonizing education: Nourishing the learning spirit. Saskatoon, Sask.:    Purich Publishing Ltd.

MacNaughton, G. M. (2005). Doing Foucault in Early Childhood Studies: Applying

poststructural ideas (1st ed.). Routledge.

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Assimilation, no matter linguistic assimilation，cultural assimilation, or religious assimilation, happens everywhere every day in our world. Some are visible, and some are invisible all transmitted through forced assimilative education in the world. As many of us know, literacy and education are controlled by the power and elite groups of the country for what children learn and who benefits. Literacy practices are cultural practices shaped by culture, politics, and institutions. Assimilation happens both internationally and domestically to achieve rule makers’ goals. One main goal is to control others. I have been witnessed the loss of many dialects and languages in my life. As I understand that some loss is inevitable as the world is changing and evolving. Other than that, the losing of language is also the losing of one’s culture and identity. As people know that the official language in mainland China is Mandarin; however, the southern regions speak Cantonese like Hong Kong, Marco, and Guang Dong regions. Besides, there is a large population of people who speak Cantonese in many immigrant countries. However, the recent voices on abolishing Cantonese have been echoed for many years. Even though people didn’t see documents or law has been made on that, what we noticed is the education system has been changed. The language that uses at schools is not Cantonese anymore. Another change is on teachers’ certificates, many schools require teachers to have a Mandarin fluency certificate on their hiring post. If compare with 20 years ago, one rarely hears a person spoke Mandarin on the street. Even preschoolers speak fluent Mandarin in a small city in the southern province now. Being a person who is seeing the slowly disappearing of a language is like helplessly watching a person dying and never can make it come back. No one says, no government says they are going to ban Cantonese, but everyone knows we are losing it. The classic songs, the childhood memories, the distinct vernacular, all will be gone with time. ReferencesBattiste, M. (2017). Decolonizing education : nourishing the learning spirit. Purich Publishing Limited.

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Assimilation, no matter linguistic assimilation，cultural assimilation, or religious assimilation, happens everywhere every day in our world. Some are visible, and some are invisible all transmitted through forced assimilative education in the world. As many of us know, literacy and education are controlled by the power and elite groups of the country for what children learn and who benefits. Literacy practices are cultural practices shaped by culture, politics, and institutions. Assimilation happens both internationally and domestically to achieve rule makers’ goals. One main goal is to control others. I have been witnessed the loss of many dialects and languages in my life. As I understand that some loss is inevitable as the world is changing and evolving. Other than that, the losing of language is also the losing of one’s culture and identity. As people know that the official language in mainland China is Mandarin; however, the southern regions speak Cantonese like Hong Kong, Marco, and Guang Dong regions. Besides, there is a large population of people who speak Cantonese in many immigrant countries. However, the recent voices on abolishing Cantonese have been echoed for many years. Even though people didn’t see documents or law has been made on that, what we noticed is the education system has been changed. The language that uses at schools is not Cantonese anymore. Another change is on teachers’ certificates, many schools require teachers to have a Mandarin fluency certificate on their hiring post. If compare with 20 years ago, one rarely hears a person spoke Mandarin on the street. Even preschoolers speak fluent Mandarin in a small city in the southern province now. Being a person who is seeing the slowly disappearing of a language is like helplessly watching a person dying and never can make it come back. No one says, no government says they are going to ban Cantonese, but everyone knows we are losing it. The classic songs, the childhood memories, the distinct vernacular, all will be gone with time. ReferencesBattiste, M. (2017). Decolonizing education : nourishing the learning spirit. Purich Publishing Limited.

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FEB 23, 2021

“Permission to a Learning Environment”
In Once upon a child by Kummen’s (2011) article, she talks about readiness in a child perspective to be brought to the attention of how and what is meant to be “ready”. A Child’s development is influenced not only by the environment responds to a child. For example, my individual environment on how my parents set me up for having me “be ready”, taking me out to get materials for my studies, in fact I hadn’t realized that my classes were going to be ESL based and I needed “extra support, and learning difficulty” This created discomfort for me because I didn’t understand the difficulty nor did I try to get into the material, society made me feel like I wasn’t ready, and made me feel like I wasn’t ready or didn’t even try to learn, I wanted to be in their class and be considered “Normal”. All Children can learn they are “normal” Children should be not singled out by being told how they are ready or when they are ready to learn and develop, it should flow in their journey through educational life. What is Readiness and how do you define readiness? Moss, Dilon, and Statham (2000, 250) refer to this image as that a “rich” child, as opposed to a child in need, who is “born equipped to lead, neither asking nor needing adult permission to start learning”. (Moss and Petrie (2002, 111) he envisions spaces where children and adults come together as a community to construct relationships as co-constructors of knowledge. Kummen (2011) says children’s livehoods are not entirely ordered or predetermined the children by adults or their experiences or relationships to be legitimated by their wok and what their outcomes are. She also mentions, readiness should not be heard as a single story in which children should be ready or not ready. As a child I came from a poor family not rich and the space and school, I was equipped with education, but I didn’t need to ask permission to learn, learning in Canada was a privilege and a right, but I did regret not learning like the other children, but I was equipped to learn my own way, just not like the rest of the class.

Reference:

Kummen 2011, K. (n.d.). Once Upon a child. Once Upon a Child. In Pence, A, White, J. (Eds.), Child and Youth care: Critical Perspectives on Pedagogy, Practice, and policy. (Pp. 199-217). UBC Press

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Salimas post

RESPONSE # 3 Salima Kara

FEB 23, 2021

Reading Response #3

In Once Upon a child by Kummen’s (2011) article, Readiness is a framework that is embedded within children, it’s embedded with the environment and the child as an individual for that environment.  Urie Bronfenbrenner says Readiness has always presented from an ecological perspective. A Child’s development is influenced not only by the environment responds to a child. In my individual environment how my parents made me ready for school, taken me school shopping for supplies so I would have general materials for my studies, I did not realize that when I went to school I felt not good when I wasn’t attending regular classes like the rest of my classmates and back then I didn’t even try and want to deal with trying because the way I learnt I couldn’t understand so being ready in that way didn’t meant just the tools of that, it’s the learning the that comes into the challenges that come within that. One question is how can you prepare children for school readiness?  Moss, Dilon, and Statham (2000, 250) refer to this image as that a “rich” child, as opposed to a child in need, who is “born equipped to lead, neither asking nor needing adult permission to start learning”.

(Moss and Petrie (2002, 111) he envisions spaces where children and adults come together as a community to construct relationships as o-constructors of knowledge. As a child I came from a poor family not rich and the space and school I was equipped with I didn’t need to ask permission to learn, but I did regret not learning like the other children, but I was equipped to learn my own way.

Reference:

Kummen 2011, K. (n.d.). Once Upon a child. Once Upon a Child. In Pence, A, White, J. (Eds.), Child and Youth care: Critical Perspectives on Pedagogy, Practice, and policy. (Pp. 199-217). UBC Press

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Serena
In “Once upon a time There Was a Ready Child: Challenging Readiness as a Single Story” (2011), Kummen claims people should thoroughly understand that readiness is multiple, complex and dynamic rather than simply a linear process and an assessment. As early childhood educators, truly understanding of readiness is important due to two basic reasons including the image of children and possibilities of children’s learning. Firstly, BC Early Learning Framework (2019) acknowledges that children are unique, potential and capable. If educators understand that readiness is a simple set of criteria, they probably underestimate children's competence. Relying on a standard or assessment to evaluate children’s readiness is lacking evidence because the evaluation conducts in a short time with single criterias instead of a spiral and complex process. As a result, capable children are declined by the assessment of readiness. Hence, I believe that readiness should be based on each child’s dynamic process rather than a common or universal standard. Secondly, I would like to emphasize that early childhood practitioners should focus on being with the moment to create possibilities in children’s learning rather than approaching achievements or readiness. Due to the fact that children are potential (BC Early Learning Framework, 2019) and tend to concentrate on the present if they are interested, they are able to discover many values and meanings in learning. These values probably go beyond the expectations of readiness. By contrast, if educators only focus on standard and set up programs to reach goals without awareness of children’s interest, they probably lose the children’s chance to learn and truly discover children’s potential. Consequently, children could be evaluated that they are not ready for school.

Reference:

Ministry of Education (British Columbia). (2019). British Columbia Early Learning Framework.

Kummen, K. (2011). One upon a time there was a ready child: Challenging readiness as a single story. Child and Youth Care: Critical Perspectives on Pedagogy, Practice, and Policy, (pp.199-218).

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Toni -
What was interesting to me when reading Kummen’s (2011) Once upon a time there was a ready child, was how ingrained the idea of readiness is in our society, and how it plays into the dominate discourse of developmentalism and neoliberalism. I was not enrolled in childcare when I was young but have done very well at school. However, I have a learning type that excels with the forms of education we receive in schools today, writing and reading. I was only “ready” because my style fit with the dominant discourse. And the concept that we are only concerned with readiness so to produce a future good citizen takes away rights and simplifies the image of the child to a readiness robot.

I loved Kummen’s (2011) words when she said, “children need to be viewed as ‘human beings’ rather than ‘human becomings’” (Kummen, 2011, p.211). The essence of being gets lost, not only in children, but in parents and communities when neoliberal regimes of truth come into play. I agree with Kummen (2011) when she brings up that classification creates a mentality of ready vs. not ready, and therefore good vs. bad. I feel this is happening a lot in schools right now with children who are being labeled as ADHD. This label means they are not always ready, cannot always follow instruction, need more supervision (another regime of truth). In a different story though, they could be creative, excited, thinking outside the box and much more.

Kummen, K. (2011). Once upon a time there was a ready child. In, Pence, A., White, J. (Eds.), Child and Youth Care: Critical Perspectives on Pedagogy, practice, and policy.  (pp. 199-217). UBC Press.

Toni, I find that many school environments are ADHD, not the children ....

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Reading: Challenging Assumptions and Local and Global Relations.

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Reading: Challenging Assumptions and Local and Global Relations.

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Readings: Local and Global Relations and Challenging Assumptions.

Hi everyone,
I commented on your first reading responses on your assignment submission on e-learn.

I have been reading your group discussions and I would like to propose to the following:

In Chapter 3 of Journeys: Challenging Assumptions: The authors put forward that sociocultural, historical and economic contexts inform how education is taken up. In our case, we are investigation how the logic of globalization and neoliberal governments affect, reproduce and consolidate particular ways of education children to meet the expectations of these ideologies.  Therefore, when you speak about the image of the child, deepen your critique to include images that "comply" to these discourses of education and the ones that defy it. Go beyond "the image of the child as competent, powerful, having rights as citizens of here and now.. If this is so, how would these images defy the agenda of globalization/neoliberalism? Page 46, lists problematic understands of children: "If we hold images of the child as being "innocent, living in the golden stage of life"..... Consumerism would then not affect them  as they would be considered  too innocent to understand it, and thus they would not be "harmed" by advertisement, and thus this would be considered a non-issue for education to unpack.  Continue to think critically about what kind of subject  is produced by education dictated by neoliberalism/globalization.

Poststructural feminism claim that children's subjectivities are tied to the discourses that they encounter, and therefore they are shaped by them....What is an ECE practice that challenges globalization/neoliberalism?

Indeed, we are to engage with ethics of resistance to contest these dominant ways of "doing education", but what does this   mean in practice?  Make connections with previous experiences that you had in your own education and your experiences working and or doing practicum in child care centres.

One more point.... do consider the dominant images of the educator tied to globalization/neoliberalism: One of them, for instance, is the image of the expert.... The educator knows exactly how to produce (with techniques, time tested methods and tactics) the  well behaved, compliant, test savvy individualist subject, ready to compete in an neoliberal economy/society....  What are the images of the educator that contest such problematic expert/technician  orientation to education? Consider, for example, CapU's vision of curriculum as living inquiry......

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Kristin Webster Reading Response 2

Journeys to Activism

While thinking with this reading, I considered how our pedagogical decisions always create conditions and are often unintentionally complicit in reproducing privileged knowledges such as developmental psychology. (Pacini- Ketchabaw et al, 2015, p. 24 as cited in BCELF p.11); “Child development theories privilege certain voices, knowledges, and understandings by suggesting universal ways of thinking about children, educators, and communities, while other perspectives are marginalized or silenced.” I wonder how we decide what ideas of knowledge we “use”, and how as early childhood educators we can reflect on our daily practices and ordinary moments to think about what what knowledges are shaping our pedagogical decisions and how this shapes our shared world. As MacNaughton suggests; “No knowledge is true knowledge free from ideology.” (2005, p. 18) What changes could we make in our daily practice to disrupt the taken for granted knowledges in ECE. We may be bringing in our own values, beliefs, bias, and ethnocentrism to the classroom. By maintaining the status quo, by reproducing ‘these allegedly universal norms’ are acts of violence. Violence that marginalizes the other.

Language makes worlds, and so I think with the word resistance, and how it does not only mean totalizing overhauls of systems, but also exists in microactions. When we hold onto certain developmental ‘words’ of ECE, what dominant discourses do we continue to perpetuate, and what systems of oppression continue to be reproduced.

When I began my career as an ECE 30 years ago, I was fully immersed in developmentalism with all its habitual phrases, assumptions and practices that seemed ‘right and natural’ - 'The Truth'. I took it upon myself though to reconceptualize my practice. I share this story of one who has lived with the process of questioning all my ‘right and natural’ truths.

Thinking with multiplicity offers hopeful opportunities to disrupt a euro-western dominant way of doing ECE that has historically and continues to oppress and marginalize specific bodies and ways of knowing.

“Foucault argued that we can choose the truths we privilege and that the possibility of choice implies the possibility of disrupting a regime of truth and it inequitable effects.” (2005, p.30.)

REFERENCES

MacNaughton, G. (2005). Doing Foucault in Early Childhood Studies. Routledge

Province of British Columbia. (2019). BC Early Learning Framework

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Reading Response #2 EDUC 375 - Toni DiCastri

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Reading Response #2 EDUC 375 - Toni DiCastri

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What struck me most from reading Journeys to activism by MacNaughton (2005), were the new understandings of truth that I was exposed to. Thinking of truth as the poststructuralists do, believing that truth is political, seemed radical at first but as I started looking at all the “truths” we have in early childhood education and how it can be so subjective, I began to understand. In the western world, we have a truth that to succeed and be happy you must work hard, get a degree, get a good job, get married and have kids. This neoliberal ‘American Dream’ is conditioned into us at a young age. In early childcare, there is a strong focus on surveillance and totalization. Children must learn the alphabet and counting before kindergarten so they can get ahead, and fulfill on this dream, furthering the economy. Children are assessed on their abilities and classified accordingly. It is very individualistic and systematic. 
This is not the truth for other places in the world. Other cultures do not all have the same focus as we do. Unfortunately, I feel the west combats that by using “developmentalism as a regime of truth” (MacNaughton, 2005, p.36) and Normalisation. If you do not think and act like us, you are not normal, and therefore, you are wrong. I am reminded of teaching in a Sunday school class, where one student had a hard time sitting on a chair. I was constantly telling him to stop moving around, to sit quietly. To the other teachers and I, he was deemed as a problem child because our truth at the time was that good children could sit quietly. Luckily, I was in the ECE program during this time and learned that children need to move their bodies to learn, but it took time and critiquing to break through the previous truths I had learned. 

MacNaughton, G. (2005). Doing Foucault in early childhood studies : Applying poststructural ideas. New York, NY: Routledge.

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This week covered power and “truth” in early childhood discourse. Truth regimes of the wealthy, developed “Minority World” are widespread compared to the “Majority World”. Child development is often based on observations of white middle-class children (Danesco, 1997; Harry, 1992; McDermott & Varenne, 1996, as cited in Naughton, 2005, p. 36). For instance, being able to talk at a certain age. However, children from environments with less access to nutrition or enrichment may not develop the same way. Children developing differently stand out from the “normality” (Naughton, 2005, p. 31). For example, my English was not at the same level as my classmates, since I did not have the same “English” cultural literacy experiences. I was put into ESL classes as a result. 
In another example, COVID-19 has disproportionately impacted kids from lower-income neighbourhoods. They have little access to technology, unlike other families who can switch to online learning easily. We learned in previous weeks that a “neoliberalism” lens would say access to technology comes from being able to afford it, resulting from one’s own hard work in the free market. However, a “social good” lens would say that access to technology is synonymous with access to education, which is a greater cause. 









References:
MacNaughton, G. M. (2005). Doing Foucault in Early Childhood Studies: Applying 
Poststructural Ideas (1st ed.). Routledge.

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During the reading, I got some new understandings about truth. In early childhood education, there is more and more school assess children through their abilities and grade to define they are a successful child or not. Children must learn numbers and the alphabet before they go to kindergarten, to let them have a good start in school. If people do not think and act like most people, which means you are not normal and you are wrong. For example, I use chopsticks to eat, but in some other cultures, they use folk or using their hands to eat. People all grow up with different cultures and have their habits and ways of living. In my own experience, when I first start to learn writing, I used my left hand to write. However, the teachers in the school talked with my parents to let me change to my right hand as using my left hand to write is slowing and cannot finish the test on time, and I cannot get a good mark on schoolwork. My parents struggled because they did not want to see I am an unnormal person with a left hand to write. Before I came to Canada, I have not seen any person who wrote with a left hand in my country, but I can see many in Canada. I ask myself some questions? Who is normal? Who is unnormal? Why we judge others’ behaviors and define their behavior as normal or unnormal? Who decides if a child is normal or unnormal? The child, parents or institution?

Reference: MacNaughton, G. (2005). Doing Foucault in early childhood studies: Applying poststructural ideas. New York, NY: Routledge.

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I appreciate the conversation and the variety of topics that you chose to respond to. The conceptualization of power and regime of truth. The need to contest "truths" as they are always biased and partial. Indeed, just as the child was able to contest what has become the truth that "only smart people see the clothes", so are we called for to challenge our assumptions while noticing the theories that we align with, what they do, and what they silence?
I also appreciate the examples of being labelled as "ESL" as if this was the most important thing in your learning....Are there more inclusive ways to support children in communicating with others when they enter school? Is this all about verbal language?

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The regime of truth comes from practices and detection. The regime of truth is in movement rather than in static. Accordingly, MacNaughton (2005) points out that activist educators look into inequity by examining the ways that govern how people think, act and feel. It means that we as educators should adjust appropriate education by looking for an ongoing regime of truth. How does the regime of truth take shape in classrooms? Sometimes the regime of truth is misused in classrooms. Some teachers think that what they have known could be viewed as the regime of truth. What they know about the regime of truth is based on personal opinion. For instance, some teachers think that school readiness is beneficial for them to distribute study groups based on their development stage since children should study with peers who have the same level that resembles classification and distribution, as stated by MacNaughton (2005). To explain, MacNaughton (2005) has mentioned that the definition of classification and distribution refers to how educators divide children based on age and normal or delay development through using personal developmental truths. After children are classified, they have fewer opportunities to develop thoughtful learning and thinking that affects their long-term development of the brain.

MacNaughton, G. (2005). Doing foucault in early childhood studies Applying post structural ideas. London: Routledge.

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Concept: Power and Regimes of Truth

Journeys to Activism. Becoming Postructurally Reflective #2 Reading Response
In this article I wanted to understand more about truth, but do we know what the truth really is?  Who tells the truth and who doesn’t? This starts with a quote at the beginning of the chapter by Kylie Smith (Early Childhood Educator and Researcher, Victoria, Austrailia) which states, “I Continue to remind myself that it is with political intent that I should choose my truths”. Understanding this concept of discourse “regime of truth “it comes with the operation and the brain thinking which comes with thought. The Author Foucault is proposing power as a psychological discipline of control and it may not be aware or obvious to the person or subject that is being manipulated and for them to critically think about this power and the act that has been presented. In Early childhood educators and with children were always supposed to breath the truth and speak the truth. In my childhood I used to lie a litte to get away from telling thee real truth of what I had done because I didn’t want to face the consequences but when, telling the truth was the right way to go it wasn’t so bad at all.

In this video which was presented to us in our class that I was so interested by shown called” The Emperors clothes”
This Emperor Had his heart set on new clothing’s but the clothing makers tried to trick the king that there were no clothes and in an analytical sense and this was a conforming discourse and the critical reflection that only intelligent people were made to see this truth. The emperor was naked in front of everyone embarrassed in fact, but the child could see through everything, even though this emperor was quite smart but the been tricked and his leaders that it was a magnificent piece being made. The power were in the two makers that were operating this charade to trick everyone in the situation by stealing the gold thread. The ones that had power weren’t able to do anything. The one that benefited this was the Makers that took the gold thread and got away with it.

References:

Routledge, (2009, Doing Foucault in early childhood studies: applying poststructural ideas, New York

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Karen, Salima, Annelise, Michelle (Shanqian)

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Karen, Salima, Annelise, Michelle (Shanqian)

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Tony, Yan, Wen

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orientation for feb 15 and 22 educ 37502 (1)

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When you hear the word power, you think about strong, tough and being able to conquer. The word power is seen in many ways such as superpowers, powers of leadership or leader, a force of doing. Foucault generates this by putting into practice the idea that a leader is putting into action for someone to do another. An example of power is similar to surveillance in centres, educators are in constant communication and observation within the chid. We as educators put power into surveillance to witness and observe the child and see the progress of  their development. Having power puts children into the idea that they follow your leadership. I personally have had this in a medical view, when my doctor stood behind a glass mirror and observed me while I was doing techniques, after we gathered together, he said “I saw your process” and I was in such awe that I didn’t know that he had the power to force that on me.  The meaning of power in an educational format is not just one force that impowers others it more of a relationship with struggles that dominate our lives. As it states in the chapter “power is a relationship of struggles over how we use truths and build discourse about normality to produce and regulate ourselves through body and desires (Naughton, 2005, p.27).” We as educators see the struggles that play through our knowledge when setting truths about normal development and the difference between what is healthy learning and what is not so healthy learning. Truth is an element that children struggle because children have to use their power to unravel the social science and normality. Power plays an important part in a child social science knowledge when searching the truth. 

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When you hear the word power, you think about strong, tough and being able to conquer. The word power is seen in many ways such as superpowers, powers of leadership or leader, a force of doing. Foucault generates this by putting into practice the idea that a leader is putting into action for someone to do another. An example of power is similar to surveillance in centres, educators are in constant communication and observation within the chid. We as educators put power into surveillance to witness and observe the child and see the progress of  their development. Having power puts children into the idea that they follow your leadership. I personally have had this in a medical view, when my doctor stood behind a glass mirror and observed me while I was doing techniques, after we gathered together, he said “I saw your process” and I was in such awe that I didn’t know that he had the power to force that on me.  The meaning of power in an educational format is not just one force that impowers others it more of a relationship with struggles that dominate our lives. As it states in the chapter “power is a relationship of struggles over how we use truths and build discourse about normality to produce and regulate ourselves through body and desires (Naughton, 2005, p.27).” We as educators see the struggles that play through our knowledge when setting truths about normal development and the difference between what is healthy learning and what is not so healthy learning. Truth is an element that children struggle because children have to use their power to unravel the social science and normality. Power plays an important part in a child social science knowledge when searching the truth. 

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MacNaughton, G. (2005). Doing Foucault in early childhood studies : Applying poststructural ideas. New York, NY: Routledge.

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Week one reading response
EDUC 375

All these diversities have been separated into group between race, ethnicity and class and in the political side. Globalizations mean in an early childhood setting.? The image of the educator role is in globalization? The image of an educator are always shifting in the process of becoming (Pacini-Ketachabaw, et al, 2015, p.53) For example: children and educators will have debates because what they have learnt in their culture and have different values from their community or back home, whereas educators might have a different perspective on how they were taught and learnt and now teaching to children. As an educator we have different roles to fill were not just an educator, such as the diversity of different cultures and how educators come to challenge themselves and educate themselves in this cultural political and social roles.
(Human Rights and Equal Opportunity Commission 2004, p.54) the small numbers of refugees in austrailia there is a debate about treatments of refugees and asylum seekers and the relation to have them in detention centres. For example, the 600 hundred children in those centres and the rest were separated from their families. Rutter 2004 argues that refugee children face difficulties at school due to racialized constructions and anti-refugee sentiments, which manifest them being intimidated or being bullied because of anti-immigration debates in britian. So critically in the early childhood educators’ racial discourses effect and influence the relationships with children.

Globalization is linked with immigration and the refugees says by (Castles, 2000) he predicts that forced migration and is likely to continue in a globalized world in views that has in which political, religious and ethnic and their conflicts in accordance with the fast capitalist globalizing economies and its rapid achievement. Children are affected by its social, economic and political issues and the complications that come out of them that are reincurring and reconstructing by governments neoliberal agendas.

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Robinson and Jones (2006) offer us a starting place to think with in this chapter, where “issues of class, globalization and neoliberalism can be understood” (p.44). It brings context to how globalization has permeated the fabric of our lives and how we need to reframe our structures in societies to highlight the disproportion amongst ‘class’ that many face today as a result of these discourses. They situate globalization as a social construct that weaves through our every day and bring to the forefront it’s impacts on children and families.

I think with story, because it’s really about the grand narratives of our times in which we dwell, where some stories are positioned as the dominant narrative while others are left to the back burner. I think it is urgent for us as educators to investigate ‘what’ is happening, and to become a voice for those who are marginalized. It can’t be a one size fits all system of standardized testing and assessments, which is currently the dominant narrative of Western European logics.

Globalization is very much present, and I am troubling what it means to affect change while yet acknowledging that this polarization is something we are within, and cannot be free of. The global political landscape is an ever widening chasm. We are all complicit in the system of consumption, and can we move to a global revolution where multiple perspectives can be given a voice at the table, as Moss states (2014, p.106) seeing “change as fundamental re-thinking.”

What does capitalism do to ECE? What does neoliberalism do to ECE? And….what can ECE do to capitalism, to neoliberalism? What if we flip the questions, what happens. Democracy and capitalism are entangled with each other – its hard to separate the two. How much of my own thinking about this has been subtly and slowly shifted by the forces of neoliberalism? How many classrooms are perpetuating the ‘have’ mindset at the expense of a more natural, more human and ongoing desire to become? How can we rupture the story of capitalism, consumerism, neoliberalism, globalization – a story thrust on us since birth.

This reading and my following thoughts/response perhaps lead me down a rabbit hole of more questions than answers. But as Educators we should be always questioning and responding the dominant grand narratives of our times. We live (with)in Globalization and capitalism.

“Through critical reflection and ethical resistance, we can create new ways of seeing, understanding, and working with children. As we do so, we also engage in resisting and reworking dominant discourses that emerge in our lives and our practices.” (Pacini-Ketchabaw et al, 2015)

References

Moss, (2016), Transformative Change and real utopias in early childhood education, Routledge

Pacini-Ketchabaw et al,(2015), Journeys Reconceptualizing early childhood practices through pedagogical narrations, Toronto Ontario; University of Toronto Press

Robinson et al, (2005), Diversity and difference in early childhood education: issues for theory and practice, McGraw-Hill Education

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Reading Response 1

Two significant connections between Pacini-Ketchabaw et al. (2015) and Kerry and Diaz (2005) are dominant norms and democracy terms that are the effects of globalization. For the term of dominance, people usually have a belief that children are vulnerable and future citizens (Pacini-Ketchabaw, 2015) and Kerry and Diaz (2005) states that “Children and adults from diverse socio-cultural groups, such as people of colour, people from Indigenous cultures, gays and lesbians, and people with disabilities, are underrepresented and often constructed as social problems.” (p.56). As early childhood educators, we should be aware of this issue to respect the uniqueness of children and promote children’s potential and democracy. Additionally, Pacini-Ketchabaw et al. (2015) convinces that children play a role as co-constructors and educators should facilitate children's democracy. However, global corporations exploit the term of democracy to produce massive products only for children and educate selling-behaviors to get profit. As global corporations use media, communications and televisions to access and educate children to become consumers, children seem to not be themself and unnecessarily approach the adult world.

References:

Pacini-Ketchabaw, V., Nxumalo, F., Kocher, L., Elliot, E., & Sanchez, A. (2015). Journeys: Reconceptualizing early childhood practices through pedagogical narration. University of Toronto Press.

Robinson, K., & Jones Diaz, C. (2005). Diversity And Difference In Early Childhood Education: Issues For Theory And Practice: n/a. McGraw-Hill Education (UK).

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Reading Response #1 EDUC 375 (Isabella Guo)

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Reading Response #1 EDUC 375 (Isabella Guo)

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Reading Response #1 EDUC 375 Word document

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Reading Response #1 EDUC 375 Word document

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EDUC 375-01 weekly response one Michelle Li

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Suggestions for Composing a Reading Response 375 01

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Padlet

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Suggestions for Composing a Reading Response 375 02

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Group Members: Nguyen, Mikee, Isabella (Shuhan).

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Group Members: Nguyen, Mikee, Isabella (Shuhan).

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Group's Name:

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Group's Name:

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Discussion group: Karen, Salima, Annelise, Michelle (Shanqian)

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Discussion group: Karen, Salima, Annelise, Michelle (Shanqian)

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Group's name:

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Chloe, Jenna, Zuyu