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Initial idea posted to Canvas Week 7 discussion thread.

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Initial idea posted to Canvas Week 7 discussion thread.

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Mandated Cosmopolitanism: When you must produce in a nonnative language.

South Korean university students majoring in welfare administration express their values through rapport-building, multimodal artifacts in an unleveled English language course. These artifacts, leveraged to interrogate their own point of view on global issues, are followed by research presentations, group discussions and written reflection. This course work is examined for how learners tap into their own precarity (Butler, 2011; Campano, Ghiso, & Welch 2016) in a high stakes testing culture (Ricento,2015; Ripley, 2013) to negotiate with the concept of the "Other" (Derrida, 2002; Said, 1978). Learner artifacts evince a critical cosmopolitanism, a thoughtful engagement of global topics to make meaning within everyday, local lives (Delanty, 2006; Kurasawa, 2011). This study examines the proximal, reflexive and reciprocal stances learners take while negotiating proper distance, or how they gauge their relationships with others symbolically and proximately (Hull & Stornaiuolo 2014). Via proper distance negotiation, expressions of radical hospitality, recognizing political and social boundaries for more inclusivity (Campano, 2016) emerge to show the learners make global topics local through an ontology of place, their particular geographical location of preferences, contexts, spaces and places as a stance for inquiry (Hawkins, 2014). Learners' context of educational competition position their precarity as an epistemic power (Campano, 2016; Mignolo, 2002), that propels them to connect to the world while also manifesting global concepts in uniquely local expressions of their identity and agency.

# data[].attributes.body
Mandated Cosmopolitanism: When you must produce in a nonnative language.

South Korean university students majoring in welfare administration express their values through rapport-building, multimodal artifacts (Kress, 2013; Stein, 2007) in a required, but unleveled English language course designed by their nonKorean teacher using critical pedagogy (Freire, 1996) and funds of knowledge practices (Gonzales et al, 2016). These artifacts, leveraged to interrogate their own point of view on global issues, are followed by research presentations, group discussions and written reflection. This course work mobilizes learners’ own precarity (Butler, 2011; Campano, Ghiso, & Welch 2016) in a formative, high stakes testing culture (Ricento, 2015; Ripley, 2013) to negotiate with the concept of the "Other" (Derrida, 2002; Said, 1978). Learners' context of educational competition position their precarity as an epistemic power (Campano, 2016; Mignolo, 2002), that propels them to connect to the world while also manifesting global concepts in uniquely local expressions of their identity and agency. Learner artifacts evince a critical cosmopolitanism, a thoughtful engagement of global topics to make meaning within everyday, local lives (Delanty, 2006; Kurasawa, 2011). This study examines the proximal, reflexive and reciprocal stances learners take while negotiating proper distance, or how they gauge their relationships with others symbolically and proximately (Hull & Stornaiuolo 2014). Via proper distance negotiation, expressions of radical hospitality emerged. Examples of radical hospitality, recognizing political and social boundaries for more inclusivity (Campano, 2016) unfold as learners make global topics local through an ontology of place, their particular geographical location of preferences, contexts, spaces and places as a stance for inquiry (Hawkins, 2014). The learners’ local experiences of vulnerability and globalism accentuate and employ their existing resources as they develop a non-native language to further empower them as prospective social administrators.

# data[].attributes.headline
Rewrite based on Mary Beth's recommendations

# data[].attributes.subject
Rewrite based on Mary Beth's recommendations

# data[].attributes.body
Mandated Cosmopolitanism: When you must produce in a nonnative language

South Korean university students majoring in welfare administration express their values through rapport-building, multimodal artifacts (Kress, 2013; Stein, 2007) in a required, but unleveled English language course designed by their nonKorean teacher using critical pedagogy (Freire, 1996) and funds of knowledge practices (Gonzales et al, 2016). This practitioner inquiry study, especially helpful by observing circulations of hospitality in globally challenging times, shares research findings for other educators to replicate in their classrooms whether in India, the U.S. or the Philippines. Initial visual student work, leveraged to interrogate their own point of view on global issues, is followed by other assignments: research presentations, group discussions and written reflection. Artifacts collected were visual posters expressing personal values; written answers to discussion questions on welfare topics; and a final reflective essay about coursework and changes in self.

This course work mobilizes learners’ own precarity (Butler, 2011; Campano et al, 2016) in a formative, high stakes testing culture (Ricento, 2015; Ripley, 2013) to negotiate with the concept of the "Other" (Derrida, 2002; Said, 1978). Learners' context of educational competition positions their precarity as an epistemic power (Campano et al, 2016; Mignolo, 2002; Moya, 2009), that propels them to connect to the world while also manifesting global concepts in uniquely local expressions of their identity and agency.

Learner artifacts evince a critical cosmopolitanism, a thoughtful engagement of global topics to make meaning within everyday, local lives (Delanty, 2006; Kurasawa, 2011). This study examines the proximal, reflexive and reciprocal stances cosmopolitan learners take while negotiating proper distance, or how they gauge their relationships with others symbolically and proximately (Hull & Stornaiuolo, 2014). During one semester, student work showed how the learners negotiated meaning with each other and with conceptualizations of globally distant others. Artifacts showed how learners also reflected on their negotiations to make meaning, in some cases demonstrating how they were motivated to transformative, hospitable actions outside of course requirements. Through proper distance negotiation with self, proximal classmates, and global topics in welfare administration, expressions of radical hospitality emerged.

Examples of radical hospitality, recognizing political and social boundaries for more inclusivity (Campano et al, 2016), unfolded as learners also made global topics local through an ontology of place, their particular geographical location of preferences, contexts, spaces and places as a stance for inquiry (Hawkins, 2014). Critical sociocultural theory (Holland, 2001; Lewis, 2007; Nygreen, 2013) informs learners’ cosmopolitanism as this study focuses on the circulations and manifestations of identity, agency and power expressed in their student work. Their critical cosmopolitan expressions are mobilized by their positionality as outsiders, as nonnative English speakers (an epistemic resource), and their groundedness in their geographical experience of being South Korean (ontology of place). Critical pedagogy and funds of knowledge theoretical conceptualizations welcome learners’ existing cosmopolitanism and invited them to develop further. Cosmopolitan literacies identified in a pilot study, empathy, negotiation and hospitality, are unpacked further about how the learners uniquely local interpretations of global others, ideas, and topics shift over time during a semester of studying administration welfare topics in English.

Saldana’s (2015) thematic coding approach for qualitative research was used in the pilot study to articulate what actions and expressions make up “hospitality” (Hansen, 2010), a concept of generosity towards strangers, within a framework of critical cosmopolitanism (Kurasawa, 2011), how we make global issues locally relevant, and how these expressions are radical in nature. Written artifacts, student feedback on favorite global topics discussed and comfort with the topic, were collected and analyzed thematically in a three phase practitioner inquiry study for expressions of hospitality. The first coding attempts focused on empathy, a component of cosmopolitan literacies. Emergent codes of other cosmopolitan literacies such as negotiation and hospitality were also marked for subsequent coding reviews. These iterations turned into a three phase pilot study; initial findings on empathy; second coding for proper distance negotiation; and the last iteration on radical hospitality.

Twelve iterations through the same data set were conducted. In the first phase, coding for empathy required eight iterations through the data looking for different expressions of empathy as well as analyzing the texts using word frequency software. In the second and third open codings, expressions and levels of empathy expressed were detailed. These emergent categories were verified in axial coding for a range of codes categorized from high to low. Consistency in coding was supported with notes and comments to move towards the researcher’s own rating reliability. While confirming category rankings, new codes emerged and more open category codes for proper distance and radical hospitality were included as other cosmopolitan literacies expressed by the students in their written artifacts. This process has been moving towards a theoretical framework. While examples of empathy were categorized, these same data were also left with open codes for proper distance (phase II) and radical hospitality (phase III).

Proper distance was coded in two different conceptual frameworks. The initial iteration focused too much on cognitive processes. The second run took a critical sociocultural approach and focused on Hull & Stornaioulo’s (2014) proper distance stance conceptualization: proximal, symbolic and reciprocal. With this framework, data coded for reciprocal stance lined up with the initial open codes of radical hospitality. In the third phase of the study, radical hospitality was analyzed twice. Interpretations of radical hospitality by the researcher looked to wider political and social boundaries in order to have more inclusiveness as mentioned in Campano et al, 2016.

Expressions of radical hospitality emerged during this practitioner inquiry pilot study based on one set of 95 student responses. Categories of expressed radical hospitality that emerged from the pilot study are: planned actions; policy advocacy; past actions; staying with a trigger; emancipatory talk about taboos; and consciousness of collective, historical experiences that require reciprocity in the present. These findings are being used to look at student work at two other points in the semester. Multimodal posters about values, made at the beginning of the semester, and end of term written reflections are used to more extensively examine hospitality, identity, and how participants’ epistemic resources are utilized to cope with difference.

This analysis looks at how identity shifts in hospitality over the course of a semester, and brings to light how learners foster (or not) these shifts in perspectives about themselves as hospitable, cosmopolitan beings. The learners’ local experiences of vulnerability and globalism accentuate and employ their existing resources as they develop a non-native language, English, to further empower them as prospective social administrators.

# data[].attributes.headline
Rewrite based on Mary Beth's specific advice.

# data[].attributes.subject
Rewrite based on Mary Beth's specific advice.

# data[].attributes.body
Mandated Cosmopolitanism: When you must produce in a nonnative language

Introduction

South Korean university students majoring in welfare administration express their values through written artifacts in a required, but unleveled English language course designed by their nonKorean teacher using critical pedagogy (Freire, 1996) and funds of knowledge practices (Gonzales et al, 2016). This study analyzes how a classroom, designed for discovery of Otherness (Derrida, 2002; Said, 1978), fosters discussion of global topics and how acts of generosity towards self and others emerge. This study uses the lens of epistemic resources – the stance of being outside a system of power as an empowered positionality for critique of those systems (Campano et al, 2016; Mignolo, 2002; Moya, 2009) and ontology of place – a particular geographical location of preferences, contexts, spaces and places as a stance for inquiry (Hawkins, 2014) to follow and interpret student work. This study shows how transformative actions of radical hospitality, recognizing political and social boundaries for more inclusivity (Campano et al, 2016), emerge when not explicitly fostered in the curriculum.

Research Questions

This study seeks to answer how expressions of radical hospitality sponsor literacy development in an English-for-specific-purposes context at a South Korean university. To answer this overarching question, this paper identifies what an expression of radical hospitality looks like. As hospitality is a component of cosmopolitan literacies, this paper looks at how radical hospitality contributes to cosmopolitan development.

Significance to the Field

My teaching practice is influenced by social justice pedagogy (Freire, 1998; Hawkins, 2011; Nygreen, 2013) and Gonzales, Moll and Amanti’s funds of knowledge theorization (2016). I welcome my students’ knowledges in the class and offer course prompts to engage with and react against social issues and problems in the world. This study, however, shows my lack of scaffolding for the social justice pedagogical practice that encourages learners to take what was learned in class out to the community. By unpacking my learners’ critical cosmopolitan literacies, their thoughtful engagement of global topics to make meaning within everyday, local lives (Delanty, 2006; Kurasawa, 2011), I have found that some learners still create out-of-class opportunities on their own.

Additionally, this study contributes to the work of cosmopolitan literacies which are simultaneously global and local in their scope. Globally mandated cosmopolitanism may force languages like English onto South Korean learners, but South Korean learners maintain their agency to morph English, and content learned through English, into relevant re-compositions, meaningful to themselves and influential as emergent and fluctuating cosmopolitan instantiations of identity. This study, exploring the nuances of mandated cosmopolitanism in South Korea, contributes to the conversation about globalization as well. Sustaining global economic power, South Korea, through its Ministry of Education, influences educational goals to incorporate non-native content, foreign languages and culture into classrooms. Learners, often hegemonized by institutional players, can subvert, challenge and improve these implemented policies through their local interpretations of them.

Theoretical Framework

Critical sociocultural theory (Holland, 2001; Lewis, 2007; Nygreen, 2013) informs learners’ cosmopolitanism as this study focuses on the circulations and manifestations of identity, agency and power expressed in their student work. Their critical cosmopolitan expressions are mobilized by their positionality as outsiders, as nonnative English speakers (an epistemic resource), and their groundedness in their geographical experience of being South Korean (ontology of place). Course work mobilizes learners’ own precarity (Butler, 2011; Campano et al, 2016) in a formative, high stakes testing culture (Ricento, 2015; Ripley, 2013) to negotiate with the concept of the "Other" (Derrida, 2002; Said, 1978). Learners' context of educational competition positions their precarity as an epistemic power which propels them to connect to the world while also manifesting global concepts in uniquely local expressions of their identity and agency. Learner artifacts evince a critical cosmopolitanism (Delanty, 2006; Kurasawa, 2011). This study examines the proximal, reflexive and reciprocal stances cosmopolitan learners take while negotiating proper distance, or how they gauge their relationships with others symbolically and proximately (Hull & Stornaiuolo, 2014) and how this negotiation invites opportunities for actions of hospitality to emerge organically.

Data Collection & Analysis

This study collected student work from 95 South Korean students during a semester of study on administration welfare topics in English. In the middle of the semester, a Google form collected learners’ answers to two reflective questions about their thinking and feelings regarding previous discussions on global topics. This three phase practitioner inquiry study examined these written artifacts for expressions of cosmopolitan literacies thematically (Saldana, 2015) . Conducting twelve iterations through the same data set created distinct expressions of the learners’ critical cosmopolitan literacies.  In Phase I the first coding attempts focused on empathy, a component of cosmopolitan literacies. Emergent codes of other cosmopolitan literacies such as negotiation and hospitality were also marked for subsequent coding reviews. These iterations turned the first phase, an action research project, into a three phase pilot study: initial findings on empathy; second coding for proper distance negotiation; and the last iteration on radical hospitality. Phase III looked at hospitality and found that expressions of radical hospitality aligned with reciprocal stance proper distance codes of Phase II.

Proper distance was coded in a critical sociocultural approach and focused on Hull & Stornaioulo’s (2014) proper distance stance conceptualization: proximal, symbolic and reciprocal. With this framework, data coded for reciprocal stance lined up with the initial open codes of radical hospitality. In the third phase of the study, interpretations of radical hospitality by the researcher looked to wider political and social boundaries in order to have more inclusiveness as mentioned in Campano et al, 2016.

Findings

The first phase, expressions of empathy, found that learners were more empathic with topics that they spent time researching rather than just discussing after listening to a peer’s presentation on a topic.

Phase II looked at proper distance and found examples of proximal negotiation with others in class, symbolic negotiations with global topics and distal people, and reciprocally-stanced distance as learners either significantly changed their thinking or were prompted to take action.

Phase III looked at hospitality and found that expressions of radical hospitality aligned with reciprocal stance proper distance codes. Hospitality findings were planned actions; policy advocacy; past actions; staying with a trigger; emancipatory talk about taboos; and consciousness of collective, historical experiences that require reciprocity in the present. Here are some examples:

·       Planned actions: “Every year, I heard Korean Adoption is very increasingly. Through this topic, I got to know process and terms of adoption, it is helpful. Because I want to adoption in future.”

·       Policy advocacy: “I think sweat shop is related in problems regarding foreign laborers' human rights(illegal alien). They are not paid on time mostly. So I want to keep informed sweat shop's problem and make a bill.”

·       Past actions: “My mother is a social worker. So I often listen to difficult of disabled person.”

·       Staying with a trigger: “I think I have trauma too and I want to listen about other information.”

·       Emancipatory talk about taboos: “I had a negative view of prostitution. But this topic helped me fix the stereotypes about prostitution. I had a chance to think through pecha kucha. And this topic allowed me to change my closed mind.”

·       Consciousness of collective, historical experiences that require reciprocity in the present: “I was sick mind with the discussion. I thought because Korea has received assistance from many countries at the time of the Korean War Putting do not return much love for refugees in other countries. Rather than draw a line that people in other countries think that we have a country that can give hope chest hurts like one nation.”

These findings are useful to others in complex cosmopolitan classrooms as they help articulate how learners are negotiating with the world using hospitable actions. Social justice pedagogy and critical literacy encourage transformative learning. This study’s findings are useful to others who might be overwhelmed encouraging transformative actions in today’s inhospitable climate and shy away from the externalities of the political implications of social justice and critical literacy pedagogy. This study shows that by making time and space for discussions and reflections, researching distal others, and talking with local peers, learners not only can move at their own pace to identify (or not) with others, but that the teacher does not necessarily have to incorporate specific community actions to fulfill the social justice purpose of transformative actions within the community. This study documents, that even when pedagogy lacks explicit opportunities for identity expressions of hospitality, some learners still are self-motivated to do so.

# data[].attributes.body
Mandated Cosmopolitanism: When you must produce in a nonnative language

Introduction

South Korean university students majoring in welfare administration express their values through written artifacts in a required, but unleveled English language course designed by their nonKorean teacher using critical literacy (Freire, 1996) and funds of knowledge practices (Gonzales et al, 2016). This study analyzes how a classroom, designed for discovery of Otherness (Derrida, 2002; Said, 1978), fosters discussion of global topics and how acts of generosity towards self and others emerge. This study uses the lens of epistemic resources – the stance of being outside a system of power as an empowered positionality for critique of those systems (Campano et al, 2016; Mignolo, 2002; Moya, 2009) and ontology of place – a particular geographical location of preferences, contexts, spaces and places as a stance for inquiry (Hawkins, 2014) to follow and interpret student work. This study examines the proximal, reflexive and reciprocal stances learners take while negotiating proper distance, or how they gauge their relationships with others symbolically and proximately (Hull & Stornaiuolo, 2014) and how this negotiation invites opportunities for actions of hospitality to emerge organically. Transformative actions of radical hospitality, recognizing political and social boundaries for more inclusivity (Campano et al, 2016), emerge when not explicitly fostered in the curriculum.

Research Questions

This study seeks to answer how expressions of radical hospitality sponsor literacy development in an English-for-specific-purposes context at a South Korean university. To answer this overarching question, this paper identifies what an expression of radical hospitality looks like. As hospitality is a component of cosmopolitan literacies, this paper looks at how radical hospitality contributes to critical cosmopolitanism, their thoughtful engagement of global topics to make meaning within everyday, local lives (Delanty, 2006; Kurasawa, 2011).

Significance to the Field

My teaching practice is influenced by critical literacy (Freire, 1998; Hawkins, 2011; Nygreen, 2013) and Gonzales, Moll and Amanti’s funds of knowledge theorization (2016). I welcome my students’ knowledges in the class and offer course prompts to engage with and react against social issues and problems in the world. Additionally, this study contributes to the work of cosmopolitan literacies which are simultaneously global and local in their scope. Globally mandated cosmopolitanism may force languages like English onto South Korean learners, but South Korean learners maintain their agency to morph English, and content learned through English, into relevant re-compositions, meaningful to themselves and influential as emergent and fluctuating cosmopolitan instantiations of identity. This study, exploring the nuances of mandated cosmopolitanism in South Korea, contributes to the conversation about globalization as well. Sustaining global economic power, South Korea, through its Ministry of Education, influences educational goals to incorporate non-native content, foreign languages and culture into classrooms. Learners, often hegemonized by institutional players, can subvert, challenge and improve these implemented policies through their local interpretations of them.

Theoretical Framework

Critical sociocultural theory (Holland, 2001; Lewis, 2007; Nygreen, 2013) informs learners’ cosmopolitanism as this study focuses on the circulations and manifestations of identity, agency and power expressed in their student work. Their critical cosmopolitan expressions are mobilized by their positionality as outsiders, as nonnative English speakers (an epistemic resource), and their groundedness in their geographical experience of being South Korean (ontology of place). Course work mobilizes learners’ own precarity (Butler, 2011; Campano et al, 2016) in a formative, high stakes testing culture (Ricento, 2015; Ripley, 2013) to negotiate with the concept of the "Other" (Derrida, 2002; Said, 1978). Learners' context of educational competition positions their precarity as an epistemic power which propels them to connect to the world while also manifesting global concepts in uniquely local expressions of their identity and agency. Learner artifacts evince a critical cosmopolitanism (Delanty, 2006; Kurasawa, 2011).

Data Collection & Analysis

This study collected student work from 95 South Korean students during a semester of study on administration welfare topics in English. In the middle of the semester, a Google form collected learners’ answers to two reflective questions about their thinking and feelings regarding previous discussions on global topics. This three phase practitioner inquiry study examined these written artifacts for expressions of cosmopolitan literacies thematically (Saldana, 2015). Conducting twelve iterations through the same data set created distinct expressions of the learners’ critical cosmopolitan literacies.  In Phase I the first coding attempts focused on empathy, a component of cosmopolitan literacies. Emergent codes of other cosmopolitan literacies such as negotiation and hospitality were also marked for subsequent coding reviews. These iterations turned the first phase, an action research project, into a three phase pilot study: initial findings on empathy; second coding for proper distance negotiation; and the last iteration on radical hospitality. Phase III looked at hospitality and found that expressions of radical hospitality aligned with reciprocal stance proper distance codes of Phase II.

Proper distance was coded in a critical sociocultural approach and focused on Hull & Stornaioulo’s (2014) proper distance stance conceptualization: proximal, symbolic and reciprocal. With this framework, data coded for reciprocal stance lined up with the initial open codes of radical hospitality. In the third phase of the study, interpretations of radical hospitality by the researcher looked to wider political and social boundaries in order to have more inclusiveness as mentioned in Campano et al, 2016.

Findings

The first phase, expressions of empathy, found that learners were more empathic with topics that they spent time researching rather than just discussing after listening to a peer’s presentation on a topic.

Phase II looked at proper distance and found examples of proximal negotiation with others in class, symbolic negotiations with global topics and distal people, and reciprocally-stanced distance as learners either significantly changed their thinking or were prompted to take action.

Phase III looked at hospitality and found that expressions of radical hospitality aligned with reciprocal stance proper distance codes. Hospitality findings were planned actions; policy advocacy; past actions; staying with a trigger; emancipatory talk about taboos; and consciousness of collective, historical experiences that require reciprocity in the present. Here are some examples:

·       Planned actions: “Every year, I heard Korean Adoption is very increasingly. Through this topic, I got to know process and terms of adoption, it is helpful. Because I want to adoption in future.”

·       Policy advocacy: “I think sweat shop is related in problems regarding foreign laborers' human rights(illegal alien). They are not paid on time mostly. So I want to keep informed sweat shop's problem and make a bill.”

·       Past actions: “My mother is a social worker. So I often listen to difficult of disabled person.”

·       Staying with a trigger: “I think I have trauma too and I want to listen about other information.”

·       Emancipatory talk about taboos: “I had a negative view of prostitution. But this topic helped me fix the stereotypes about prostitution. I had a chance to think through pecha kucha. And this topic allowed me to change my closed mind.”

·       Consciousness of collective, historical experiences that require reciprocity in the present: “I was sick mind with the discussion. I thought because Korea has received assistance from many countries at the time of the Korean War Putting do not return much love for refugees in other countries. Rather than draw a line that people in other countries think that we have a country that can give hope chest hurts like one nation.”

These findings are useful to others in complex cosmopolitan classrooms as they help articulate how learners are negotiating with the world using hospitable actions. Social justice pedagogy and critical literacy encourage transformative learning. This study’s findings are useful to others who might be overwhelmed encouraging transformative actions in today’s inhospitable climate and shy away from the externalities of the political implications of social justice and critical literacy pedagogy. This study shows that by making time and space for discussions and reflections, researching distal others, and talking with local peers, learners not only can move at their own pace to identify (or not) with others, but that the teacher does not necessarily have to incorporate specific community actions to fulfill the social justice purpose of transformative actions within the community. This study documents, that even when pedagogy lacks explicit opportunities for identity expressions of hospitality, some learners still are self-motivated to do so.