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full PDF copy of The Real Us (Cork STAR)

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Teacher resource for use with Grow Up Strong and The Real Us

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Full PDF of Grow Up Strong (Cork STAR)

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NEPS NTRIS Literacy Action Research Project

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NEPS NTRIS Literacy Action Research Project

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Weave by Oein De Bardhun & Deirdre Sullivan

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Weave by Oein De Bardhun & Deirdre Sullivan

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Weave is the second of the Solstice Stories, an innovative series designed to celebrate the small, the brilliant, and the beautiful. In this unique collaboration, writers Deirdre Sullivan and Oein …

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Traveller Community National Survey 2017

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Traveller Community National Survey 2017

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Unsettled By Rosaleen Mc Donagh

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Rosaleen McDonagh writes fearlessly about a diverse experience of being Irish. Unsettled explores racism, ableism, abuse and resistance as well as the bonds of community, family and friendship. As an Irish Traveller writing from a feminist perspective, McDonagh's essays are rich and complex, raw and honest, and, above all else, uncompromising.

Praise for Unsettled

Don't read this memoir in sorrow and outrage, read it because Rosaleen McDonagh is so proud, smart and ingenious, she will make you feel more properly alive. Beautifully written, this book beats back the darkness. It brings us all further on. - Anne Enright

Moving and eloquent, this collection is both the story of one woman's life and a work of profound literary activism. - Emilie Pine

Rosaleen's story is her story. It's a very important story and she has a right to tell it. Rosaleen demonstrates, contrary to some settled people's opinion, that our community is matriarchal, our mothers are so resourceful, and we are not victims. The book is a testimony to the importance of identity and belonging. - Anne Burke

Like James Baldwin before her, this work is a ferociously honest exploration of the intricacies of racism, identity, sexuality, disability, grief, sensuality and marginalisation. It is also a beautiful piece of prose; honest and difficult and deeply moving. This book sees Rosaleen McDonagh masterfully taking all the parts of her life and fitting them together brilliantly for us. A must read. - Mark O'Halloran

Emotive, honest and raw. Rosaleen McDonagh takes us on a journey of self acceptance, a journey that sees her face challenging obstacles and setbacks; as well as meeting friends and allies who help her to carve out a place in which she belongs. Unsettled is not only the recount of personal experiences but an authentic glimpse of Traveller life and culture as well as Rosaleen's very sense of identity. - Michael Power

Rosaleen McDonagh is a playwright, performer, columnist for The Irish Times and a member of Aosdána. Her plays include The Baby Doll Project, She's Not Mine, Rings, The Prettiest Proud Boy and Mainstream. Her most recent commissions were Walls and Windows for the Abbey Theatre and Contentious Spaces for the Project Arts Centre. Rosaleen holds a BA, two MPhils from Trinity College Dublin and a PhD from Northumbria University. She is a board member of Pavee Point Traveller and Roma Centre and was appointed a Human Rights Commissioner in June 2020. Unsettled is her first book.

Skein Press is supported by The Arts Council of Ireland.

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Rosaleen McDonagh writes fearlessly about a diverse experience of being Irish. Unsettled explores racism, ableism, abuse and resistance as well as the bonds of community, family and friendship. As an Irish Traveller writing from a feminist perspective, McDonagh's essays are rich and complex, raw and honest, and, above all else, uncompromising.

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by Oein De Bhairduin

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is a haunting collection of twenty tales rooted in the oral tradition of the Irish Traveller community. Brave vixens, prophetic owls and stalwart horses live alongside the human characters as guides, protectors, friends and foes while spirits, giants and fairies blur the lines between this world and the otherworld. Collected by Oein DeBhairduin throughout his childhood, retold in his lyrical style, and beautifully illustrated by Leanne McDonagh. Why the moon travels won both the Judges' Special Award and the Eilís Dillon Award at the 2021 KPMG Children's Books Ireland Awards.

'A truly important book. Manages somehow to embody in the same breath the dazzling philosophy of the Pavee and the powerful poetry in their stories. Oein DeBhairduin's lovely introductions are passionate and beautifully written in their own right, and his versions of these vivid stories are extraordinary and deeply affecting. The whole enterprise is both personal and universal and also marks the debut of a true writer.'
Sebastian Barry

'The human world and the natural world, myth, folklore, kindness and cruelty combine in DeBhairduin's skilful and vivid collection, and the reader is left with a deep sense of the power of story, and of love in the life of a child.'
Deirdre Sullivan

'Many of the old tales have slipped from the campfire circle to sleep forever with the tellers. Here then, is a rare collection of original gems, nourished and nurtured from the pen of a Mincéir.'
Jess Smith

Oein DeBhairduin is a writer, activist and educator with a passion for preserving the beauty of Traveller tales, sayings, retellings and historic exchanges. He is the author of the award-winning Why the moon travels and Traveller Culture Collections Development Officer with the National Museum of Ireland. He seeks to pair community activism with cultural celebration, recalling old tales with fresh modern connections and, most of all, he wishes to rekindle the hearth fires of a shared kinship.

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is a haunting collection of twenty tales rooted in the oral tradition of the Irish Traveller community. Brave vixens, prophetic owls and stalwart horses live alongside the human characters as guides, protectors, friends and foes while spirits, giants and fairies blur the lines between this world and the otherworld.

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The Inner World of the Immigrant Child [Igoa, Cristina] on Amazon.com. *FREE* shipping on qualifying offers. The Inner World of the Immigrant Child

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Traveller, an autobigraphy, by Nan Joyce

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Traveller, an autobigraphy, by Nan Joyce

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Traveller: An autobiography on Amazon.com. *FREE* shipping on qualifying offers. Traveller: An autobiography

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Baseline Research for NTRIS by Maria Quinlan

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Baseline Research for NTRIS by Maria Quinlan

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People are not born racist. As former U.S. President Barack Obama, quoting Nelson Mandela, former president of South Africa, tweeted shortly after the tragic events in Charlottesville August 12, 2017 in which the university town was overtaken by white supremacists and hate groups, resulting in the killing of a counter protester, Heather Heyer, "No one is born hating another person because of the color of his skin or his background or his religion. People must learn to hate, and if they can learn to hate, they can be taught to love, for love comes more naturally to the human heart than its opposite."

Very young children do not naturally choose friends based on the color of their skin. In a video created by the BBC children's network CBeebies, Everyone's Welcome, pairs of children explain the differences between themselves without referring to the color of their skin or ethnicity, even though those differences exist. As Nick Arnold writes in What Adults Can Learn About Discrimination From Kids, according to Sally Palmer, Ph.D., lecturer in the Department of Human Psychology and Human Development at University College London, it is not that they don't notice the color of their skin, it is that the color of their skin is not what is important to them.

Racism is Learned

Racism is learned behavior. A 2012 study by Harvard University researchers showed that children as young as three years of age can adopt racist behavior when exposed to it, even though they may not understand "why." According to renowned social psychologist Mazarin Banaji, Ph.D., children are quick to pick up on racist and prejudicial cues from adults and their environment. When white children were shown faces of different skin colors with ambiguous facial expressions, they showed a pro-white bias. This was determined by the fact that they ascribed a happy face to a perceived white skin color and an angry face to a face that they perceived to be black or brown. In the study, black children who were tested showed no color-bias. Banaji maintains that racial bias can be unlearned, though, when children are in situations where they are exposed to diversity and they witness and are part of positive interactions between different groups of people acting as equals.

Racism is learned by the example of one's parents, caregivers, and other influential adults, through personal experience, and through the systems of our society that promulgate it, both explicitly and implicitly. These implicit biases permeate not only our individual decisions but also our societal structure. The New York Times has created a series of informative videos explaining implicit biases.

There are Different Types of Racism

According to social science, there are seven main forms of racism: representational, ideological, discursive, interactional, institutional, structural, and systemic. Racism can be defined in other ways as well - reverse racism, subtle racism, internalized racism, colorism.

In 1968, the day after Martin Luther King was shot, the anti-racism expert and former third-grade teacher, Jane Elliott, devised a now-famous but then-controversial experiment for her all-white third-grade class in Iowa to teach the children about racism, in which she separated them by eye color into blue and brown, and showed extreme favoritism toward the group with blue eyes. She has conducted this experiment repeatedly for different groups since then, including the audience for an Oprah Winfrey show in 1992, known as The Anti-Racism Experiment That Transformed an Oprah Show. People in the audience were separated by eye color; those with blue eyes were discriminated against while those with brown eyes were treated favorably.The reactions of the audience were illuminating, showing how quickly some people came to identify with their eye color group and behave prejudicially, and what it felt like to be the ones who were being treated unfairly.

Microaggressions are another expression of racism. As explained in Racial Microagressions in Everyday Life, "Racial microaggressions are brief and commonplace daily verbal, behavioral, or environmental indignities, whether intentional or unintentional, that communicate hostile, derogatory, or negative racial slights and insults toward people of color." An example of microaggression falls under "assumption of criminal status" and includes someone crossing to the other side of the street to avoid a person of color. This list of microagressions serves as a tool to recognize them and the messages they send.

Unlearning Racism

Racism in the extreme is manifested by groups such as the KKK and other white supremacist groups. Christoper Picciolini is the founder of the group Life After Hate. Picciolini is a former member of a hate group, as are all the members of Life After Hate. On Face the Nation in Aug. 2017, Picciolini said that the people who are radicalized and join hate groups are "not motivated by ideology" but rather "a search for identity, community, and purpose." He stated that "if there's a brokenness underneath that person they tend to search for those in really negative pathways." As this group proves, even extreme racism can be unlearned, and the mission of this organization is to help counter violent extremism and to help those participating in hate groups find pathways out of them.

Congressman John Lewis, a prominent Civil Rights leader, said, "The scars and stains of racism are still deeply embedded in the American society."

But as experience shows us, and leaders remind us, what people learn, they can also unlearn, including racism. While racial progress is real, so is racism. The need for anti-racist education is also real.

Following are some anti-racism resources that may be of interest to educators, parents, caregivers, church groups, and individuals for use in schools, churches, businesses, organizations, and for self-assessment and awareness.

Anti-Racism Curricula, Organizations, and Projects

The Race Card Project : The Race Card Project was created in 2010 by NPR Journalist Michele Norris to foster a conversation about race. In order to promote an exchange of ideas and perceptions from people of different backgrounds, races, and ethnicities Norris asks people to distill their "thoughts, experiences, and observations about race into one sentence that only has six words" and submit them to the Race Card wall. In 2014, The Race Card Project was awarded "a prestigious George Foster Peabody Award for excellence in electronic communications for turning a pejorative phrase into a productive and far-reaching dialogue on a difficult topic."

RACE: Are We so Different?: This website is a project of the American Anthropological Association and is funded by the Ford Foundation and the National Science Foundation. It looks at race through three different lenses: history, human variation, and lived experience. It offers activities for students and resources for families, teachers, and researchers. It is based on a traveling exhibit by the same name.

Educating for Equity: Educating for Equity is the website and consulting business of Ali Michael, Ph.D., who is the co-founder and director of The Race Institute for K-12 Educators and the author of several books having to do with race, including Raising Race Questions: Whiteness, Inquiry, and Education (Teachers College Press, 2015), which won the 2017 Society of Professors of Education Outstanding Book Award. The Race Institute for K-12 Educators is a workshop for educators to help them develop a positive racial identity so that they can support the positive racial identity development of their students. A comprehensive list of Anti-Racism Resources for Teachers is included on this website.

The Storytelling Project Curriculum: Learning About Race and Racism Through Storytelling and the Arts (this Columbia University form enables free use of the curriculum and requests feedback to the creators): The Storytelling Project Curriculum, created through Barnard College, analyzes race and racism in the United States through storytelling and the arts. Using four different story types - stock stories (those told by the dominant group); concealed stories (told by people in the margins); resistance stories (told by people who have resisted racism); counter stories (deliberately constructed to challenge the stock stories) - to make the information more accessible to students, to connect the political and the personal, and to inspire change. For middle and high school students.

Anti-Racism Activity: 'The Sneetches' : Through Teaching Tolerance, this curriculum for grades K-5 uses Dr. Seuss's book, "The Sneetches" as a springboard for discussion about discrimination and how students can take responsibility for their environment.

What are Microaggressions and Why Should We Care?: A course developed by the Unitarian Universalist Association on learning to recognize and deal with microaggressions in daily life.

Resources and Further Reading

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Anti-Racism Curricula, Projects, and Programs

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People are not born racist. As former U.S. President Barack Obama, quoting Nelson Mandela, former president of South Africa, tweeted shortly after the tragic events in Charlottesville August 12, 2017 in which the university town was overtaken by white supremacists and hate groups, resulting in the killing of a counter protester, Heather Heyer, "No one is born hating another person because of the color of his skin or his background or his religion.

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DEIS Seminar 2021: adapting and managing successful transitions. Includes Bianca Paun talking about her experience as a Roma student

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DEIS Seminar 2021: adapting and managing successful transitions. Includes Bianca Paun talking about her experience as a Roma student

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Adapting and Managing Successful Transitions

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Dr Muna Abdi: Anti Racist Narratives and Education

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Dr Muna Abdi: Anti Racist Narratives and Education

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Season Two Epi 7 Dr Muna Abdi on Narratives, Anti-Racism and Education

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Thomas McCarthy, Traveller Folk Singer and Historian

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Buy my Albums

Showing people the richness of my heritage is important to me. My latest album is 'Jauling the Green Tober' that I made with traditional Cornish singer Viv Legg. Other albums include 'Round Top Wagon' and 'Herself and Myself'.

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Showing people the richness of my heritage is important to me. My latest album is 'Jauling the Green Tober' that I made with traditional Cornish singer Viv Legg. Other albums include 'Round Top Wagon' and 'Herself and Myself'.

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Introduction to paper flowers by @the_minceir_muinteoir

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View this post on Instagram

A post shared by Kathleen (@the_minceir_muinteoir)

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Making a craft wattle tent

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View this post on Instagram

A post shared by Kathleen (@the_minceir_muinteoir)

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Video on school attendance

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STAR Supporting Good Attendance at Primary School

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Tips for STAR parents on children starting secondary school

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STAR Parent Tips for children starting Post Primary Schools

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Book Description

What is the trouble with schools and why should we want to make 'school trouble'?

Schooling is implicated in the making of educational and social exclusions and inequalities as well as the making of particular sorts of students and teachers. For this reason schools are important sites of counter- or radical- politics. In this book, Deborah Youdell brings together theories of counter-politics and radical traditions in education to make sense of the politics of daily life inside schools and explores a range of resources for thinking about and enacting political practices that make 'school trouble'.

The book offers a solid introduction to the much-debated issues of 'intersectionality' and the limits of identity politics and the relationship between schooling and the wider policy and political context. It pieces together a series of tools and tactics that might destabilize educational inequalities by unsettling the knowledges, meanings, practices, subjectivities and feelings that are normalized and privileged in the 'business as usual' of school life. Engaging with curriculum materials, teachers' lesson plans and accounts of their pedagogy, and ethnographic observations of school practices, the book investigates a range of empirical examples of critical action in school, from overt political action pursued by educators to day-to-day pedagogic encounters between teachers and students. The book draws on the work of Michel Foucault, Judith Butler, Ernesto Laclau and Chantel Mouffe, and Gilles Deleuze and Felix Guattari to make sense of these practices and identify the political possibilities for educators who refuse to accept the everyday injustices and wide-reaching social inequalities that face us.

School Trouble appears at a moment of political and economic flux and uncertainty, and when the policy moves that have promoted markets and private sector involvement in education around the globe have been subject to intense scrutiny and critique. Against this backdrop, renewed attention is being paid to the questions of how politics might be rejuvenated, how societies might be made fair, and what role education might have in pursing this. This book makes an important intervention into this terrain. By exploring a politics of discourse, an anti-identity politics, a politics of feeling, and a politics of becoming, it shows how the education assemblage can be unsettled and education can be re-imagined. The book will be of interest to advanced undergraduate and postgraduate students and scholars in the fields of education, sociology, cultural studies, and social and political science as well as to critical educators looking for new tools for thinking about their practice.

Table of Contents

Prologue Part I: Troubling Ideas 1. The Politics of Schooling 2. Tactics for Political Practice 3. Theorising Political Subjects Part II: Troubling Schools 4. Troubling School Knowledges 5. Schooling's Unruly Subjects 6. Everyday Political Pedagogy 7. Political Feeling in the Classroom 8. Pedagogies of Becoming 9. Becoming-Radical in Education

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School Trouble: Identity, Power and Politics in Education

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What is the trouble with schools and why should we want to make 'school trouble'? Schooling is implicated in the making of educational and social exclusions and inequalities as well as the making of particular sorts of students and teachers. For this reason schools are important sites of counter- or radical- politics.

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Aimed at Social Workers but also applicable to EWO, HSCL, SCP, Education Worker, Social Care roles

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Aimed at Social Workers but also applicable to EWO, HSCL, SCP, Education Worker, Social Care roles

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Grounded in principles and values of fairness and equality, anti-oppressive practice (AOP) lies at the heart of social work and social work education. This book will equip your students with the tools and knowledge to address the concepts of diversity, oppression, power and powerless, and practice in ethically appropriate ways for contemporary social work practice.

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Anti-Oppressive Social Work Practice (Transforming Social Work Practice Series)

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Anti-Oppressive Social Work Practice (Transforming Social Work Practice Series) [Tedam, Prospera] on Amazon.com. *FREE* shipping on qualifying offers. Anti-Oppressive Social Work Practice (Transforming Social Work Practice Series)

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Diversity Toolkit for Working With Travellers; Developed by Western Travellers Development Group Tuam.

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Diversity Toolkit for Working With Travellers; Developed by Western Travellers Development Group Tuam.

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Travelling Community Teaching Resource: Annmarie Collins DCU

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Travelling Community Teaching Resource: Annmarie Collins DCU

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NCCA Diversity and Inclusion Toolkit for Primary Schools

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NCCA Diversity and Inclusion Toolkit for Primary Schools

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Recognising Traveller Ethnicity Key to Human Rights Pavee Point

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Star Stories Newsletter May 2021 final (003)

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Primary to Post Primary Transitions Booklet (Wexford STAR)

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Primary to Post Primary Transitions Booklet (Wexford STAR)

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STAR Wexford Transitions Booklet - Primary to Secondary

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Student Support File Template Form

This word version of the Student Support File, allows schools to insert their own logo and use and adapt the format. It offers a flexible, generic 'Support Plan' and 'Support Review Record' that can be used at all levels of support.

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National Educational Psychological Service (NEPS) resources and publications

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Student Support File Template Form This word version of the Student Support File, allows schools to insert their own logo and use and adapt the format. It offers a flexible, generic 'Support Plan' and 'Support Review Record' that can be used at all levels of support.

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Working to deliver a better special education service

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Tuam STAR and ATMOS: Glimmer (recorded in Cant)

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Tuam STAR and ATMOS: Glimmer (recorded in Cant)

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Erasmus & Marino Institute Supporting Inclusion and Diversity In Teaching. Includes Lesson Plans.

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Erasmus & Marino Institute Supporting Inclusion and Diversity In Teaching. Includes Lesson Plans.

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NCCA Traveller Culture and History Curriculum Audit

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NCCA Traveller Culture and History Curriculum Audit

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Traveller culture and history in the curriculum: a curriculum audit

Subject: Traveller, culture, history

Rights: © 2017 National Council for Curriculum and Assessment. All Rights Reserved.

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Traveller culture and history in the curriculum: a curriculum audit | NCCA

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Traveller culture and history in the curriculum: a curriculum audit Subject: Traveller, culture, history Rights: © 2017 National Council for Curriculum and Assessment. All Rights Reserved.

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STEAM in the Traveller Community: Irish Times Article

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STEAM in the Traveller Community: Irish Times Article

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Sign up for alerts from The Irish Times

Just click on "Allow Notifications" on the message appearing on your browser to activate them.

We will send you a quick reminder in the future, in case you change your mind.

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Traveller children encouraged to engage with 'Steam' subjects in school

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Sign up for alerts from The Irish Times Just click on "Allow Notifications" on the message appearing on your browser to activate them. We will send you a quick reminder in the future, in case you change your mind.

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When Layla Saad began an Instagram challenge called #MeAndWhiteSupremacy, she never predicted it would spread as widely as it did. She encouraged people to own up and share their racist behaviors, big and small. She was looking for truth, and she got it. Thousands of people participated in the challenge, and over 90,000 people downloaded the Me and White Supremacy Workbook.

The updated and expanded Me and White Supremacy takes the work deeper by adding more historical and cultural contexts, sharing moving stories and anecdotes, and including expanded definitions, examples, and further resources. Awareness leads to action, and action leads to change. The numbers show that readers are ready to do this work - let's give it to them.

Me and White Supremacy teaches readers how to dismantle the privilege within themselves so that they can stop (often unconsciously) inflicting damage on people of colour, and in turn, help other white people do better, too.

ISBN 9781529405118

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Me and White Supremacy : How to Recognise Your Privilege, Combat Racism and Change the World by Layla Saad

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When Layla Saad began an Instagram challenge called #MeAndWhiteSupremacy, she never predicted it would spread as widely as it did. She encouraged people to own up and share their racist behaviors, big and small. She was looking for truth, and she got it.

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White Privilege: Unpacking The Invisible Knapsack by Peggy McIntosh

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White Privilege: Unpacking The Invisible Knapsack by Peggy McIntosh

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White Privilege: Unpacking the Invisible Knapsack
Downloadable PDF © 1989 Peggy McIntosh "White Privilege: Unpacking the Invisible Knapsack" first appeared in Peace and Freedom Magazine, July/August, 1989, pp. 10-12, a For use in a bound volume there will be a copyright fee. McIntosh's lists must not be taken out of their autobiographical contexts. These articles may not be electronically posted except by the National SEED Project. publication of the Women's International League for Peace and Freedom, Philadelphia, PA.
I was taught to see racism only in individual acts of meanness, not in invisible systems conferring dominance on my group.

Through work to bring materials from Women's Studies into the rest of the curriculum, I have often noticed men's unwillingness to grant that they are over-privileged, even though they may grant that women are disadvantaged. They may say they will work to improve women's status, in the society, the university, or the curriculum, but they can't or won't support the idea of lessening men's. Denials which amount to taboos surround the subject of advantages which men gain from women's disadvantages. These denials protect male privilege from being fully acknowledged, lessened or ended.

Thinking through unacknowledged male privilege as a phenomenon, I realized that, since hierarchies in our society are interlocking, there was most likely a phenomenon of white privilege that was similarly denied and protected. As a white person, I realized I had been taught about racism as something that puts others at a disadvantage, but had been taught not to see one of its corollary aspects, white privilege, which puts me at an advantage.

I think whites are carefully taught not to recognize white privilege, as males are taught not to recognize male privilege. So I have begun in an untutored way to ask what it is like to have white privilege. I have come to see white privilege as an invisible package of unearned assets that I can count on cashing in each day, but about which I was "meant" to remain oblivious. White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools and blank checks.

Describing white privilege makes one newly accountable. As we in Women's Studies work to reveal male privilege and ask men to give up some of their power, so one who writes about white privilege must ask, "Having described it, what will I do to lessen or end it?"

After I realized the extent to which men work from a base of unacknowledged privilege, I understood that much of their oppressiveness was unconscious. Then I remembered the frequent charges from women of color that white women whom they encounter are oppressive.

I began to understand why we are justly seen as oppressive, even when we don't see ourselves that way. I began to count the ways in which I enjoy unearned skin privilege and have been conditioned into oblivion about its existence.

My schooling gave me no training in seeing myself as an oppressor, as an unfairly advantaged person, or as a participant in a damaged culture. I was taught to see myself as an individual whose moral state depended on her individual moral will. My schooling followed the pattern my colleague Elizabeth Minnich has pointed out: whites are taught to think of their lives as morally neutral, normative, and average, and also ideal, so that when we work to benefit others, this is seen as work which will allow "them" to be more like "us."

I decided to try to work on myself at least by identifying some of the daily effects of white privilege in my life. I have chosen those conditions which I think in my case attach somewhat more to skin-color privilege than to class, religion, ethnic status, or geographic location, though of course all these other factors are intricately intertwined. As far as I can see, my African American co-workers, friends, and acquaintances with whom I come into daily or frequent contact in this particular time, place and line of work cannot count on most of these conditions.

1. I can if I wish arrange to be in the company of people of my race most of the time.

2. If I should need to move, I can be pretty sure of renting or purchasing housing in an area which I can afford and in which I would want to live.

3. I can be pretty sure that my neighbors in such a location will be neutral or pleasant to me.

4. I can go shopping alone most of the time, pretty well assured that I will not be followed or harassed.

5. I can turn on the television or open to the front page of the paper and see people of my race widely represented.

6. When I am told about our national heritage or about "civilization," I am shown that people of my color made it what it is.

7. I can be sure that my children will be given curricular materials that testify to the existence of their race.

8. If I want to, I can be pretty sure of finding a publisher for this piece on white privilege.

9. I can go into a music shop and count on finding the music of my race represented, into a supermarket and find the staple foods that fit with my cultural traditions, into a hairdresser's shop and find someone who can cut my hair.

10. Whether I use checks, credit cards or cash, I can count on my skin color not to work against the appearance of financial reliability.

11. I can arrange to protect my children most of the time from people who might not like them.

12. I can swear, or dress in second-hand clothes, or not answer letters, without having people attribute these choices to the bad morals, the poverty, or the illiteracy of my race.

13. I can speak in public to a powerful male group without putting my race on trial.

14. I can do well in a challenging situation without being called a credit to my race.

15. I am never asked to speak for all the people of my racial group.

16. I can remain oblivious of the language and customs of persons of color who constitute the world's majority without feeling in my culture any penalty for such oblivion.

17. I can criticize our government and talk about how much I fear its policies and behavior without being seen as a cultural outsider.

18. I can be pretty sure that if I ask to talk to "the person in charge," I will be facing a person of my race.

19. If a traffic cop pulls me over or if the IRS audits my tax return, I can be sure I haven't been singled out because of my race.

20. I can easily buy posters, postcards, picture books, greeting cards, dolls, toys, and children's magazines featuring people of my race.

21. I can go home from most meetings of organizations I belong to feeling somewhat tied in, rather than isolated, out-of-place, outnumbered, unheard, held at a distance, or feared.

22. I can take a job with an affirmative action employer without having co-workers on the job suspect that I got it because of race.

23. I can choose public accommodations without fearing that people of my race cannot get in or will be mistreated in the places I have chosen.

24. I can be sure that if I need legal or medical help, my race will not work against me.

25. If my day, week, or year is going badly, I need not ask of each negative episode or situation whether it has racial overtones.

26. I can choose blemish cover or bandages in "flesh" color and have them more less match my skin.

I repeatedly forgot each of the realizations on this list until I wrote it down. For me, white privilege has turned out to be an elusive and fugitive subject. The pressure to avoid it is great, for in facing it I must give up the myth of meritocracy. If these things are true, this is not such a free country; one's life is not what one makes it; many doors open for certain people through no virtues of their own.

In unpacking this invisible knapsack of white privilege, I have listed conditions of daily experience that I once took for granted. Nor did I think of any of these perquisites as bad for the holder. I now think that we need a more finely differentiated taxonomy of privilege, for some of these varieties are only what one would want for everyone in a just society, and others give license to be ignorant, oblivious, arrogant and destructive.

I see a pattern running through the matrix of white privilege, a pattern of assumptions that were passed on to me as a white person. There was one main piece of cultural turf; it was my own turf, and I was among those who could control the turf. My skin color was an asset for any move I was educated to want to make. I could think of myself as belonging in major ways and of making social systems work for me. I could freely disparage, fear, neglect, or be oblivious to anything outside of the dominant cultural forms. Being of the main culture, I could also criticize it fairly freely.

In proportion as my racial group was being made confident, comfortable, and oblivious, other groups were likely being made inconfident, uncomfortable, and alienated. Whiteness protected me from many kinds of hostility, distress and violence, which I was being subtly trained to visit, in turn, upon people of color.

For this reason, the word "privilege" now seems to me misleading. We usually think of privilege as being a favored state, whether earned or conferred by birth or luck. Yet some of the conditions I have described here work systematically to overempower certain groups. Such privilege simply confers dominance because of one's race or sex.

I want, then, to distinguish between earned strength and unearned power conferred systemically. Power from unearned privilege can look like strength when it is in fact permission to escape or to dominate. But not all of the privileges on my list are inevitably damaging. Some, like the expectation that neighbors will be decent to you, or that your race will not count against you in court, should be the norm in a just society. Others, like the privilege to ignore less powerful people, distort the humanity of the holders as well as the ignored groups.

We might at least start by distinguishing between positive advantages, which we can work to spread, and negative types of advantage, which unless rejected will always reinforce our present hierarchies. For example, the feeling that one belongs within the human circle, as Native Americans say, should not be seen as privilege for a few. Ideally it is an unearned entitlement. At present, since only a few have it, it is an unearned advantage for them. This paper results from a process of coming to see that some of the power that I originally saw as attendant on being a human being in the United States consisted in unearned advantage and conferred dominance.

The question is: "Having described white privilege, what will I do to end it?

I have met very few men who are truly distressed about systemic, unearned male advantage and conferred dominance. And so one question for me and others like me is whether we will be like them, or whether we will get truly distressed, even outraged, about unearned race advantage and conferred dominance, and, if so, what will we do to lessen them. In any case, we need to do more work in identifying how they actually affect our daily lives. Many, perhaps most, of our white students in the U.S. think that racism doesn't affect them because they are not people of color, they do not see "whiteness" as a racial identity. In addition, since race and sex are not the only advantaging systems at work, we need similarly to examine the daily experience of having age advantage, or ethnic advantage, or physical ability, or advantage related to nationality, religion, or sexual orientation.

Difficulties and dangers surrounding the task of finding parallels are many. Since racism, sexism, and heterosexism are not the same, the advantages associated with them should not be seen as the same. In addition, it is hard to disentangle aspects of unearned advantage which rest more on social class, economic class, race, religion, sex, and ethnic identity than on other factors. Still, all of the oppressions are interlocking, as the Combahee River Collective Statement of 1977 continues to remind us eloquently.

One factor seems clear about all of the interlocking oppressions. They take both active forms, which we can see, and embedded forms, which as a member of the dominant group one is taught not to see. In my class and place, I did not see myself as a racist because I was taught to recognize racism only in individual acts of meanness by members of my group, never in invisible systems conferring unsought racial dominance on my group from birth.

Disapproving of the systems won't be enough to change them. I was taught to think that racism could end if white individuals changed their attitudes. But a "white" skin in the United States opens many doors for whites whether or not we approve of the way dominance has been conferred on us. Individual acts can palliate, but cannot end, these problems.

To redesign social systems, we need first to acknowledge their colossal unseen dimensions. The silences and denials surrounding privilege are the key political tool here. They keep the thinking about equality or equity incomplete, protecting unearned advantage and conferred dominance by making these taboo subjects. Most talk by whites about equal opportunity seems to me now to be about equal opportunity to try to get into a position of dominance while denying that systems of dominance exist.

It seems to me that obliviousness about white advantage, like obliviousness about male advantage, is kept strongly inculturated in the United States so as to maintain the myth of meritocracy, the myth that democratic choice is equally available to all. Keeping most people unaware that freedom of confident action is there for just a small number of people props up those in power and serves to keep power in the hands of the same groups that have most of it already.

Although systemic change takes many decades, there are pressing questions for me and I imagine for some others like me if we raise our daily consciousness on the perquisites of being light-skinned. What will we do with such knowledge? As we know from watching men, it is an open question whether we will choose to use unearned advantage to weaken hidden systems of advantage, and whether we will use any of our arbitrarily awarded power to try to reconstruct power systems on a broader base.

*This is an authorized excerpt of McIntosh's original white privilege article, "White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences through Work in Women's Studies," Working Paper 189 (1988), Wellesley Centers for Women, Wellesley College, MA, 02481.
© 2010, Peggy McIntosh - Wellesley Centers for Women, Wellesley, MA
Some Notes for Facilitators on Presenting My White Privilege Papers

1. My work is not about blame, shame, guilt, or whether one is a "nice person." It's about observing, realizing, thinking systemically and personally. It is about seeing privilege, the "up-side" of oppression and discrimination. It is about unearned advantage, which can also be described as exemption from discrimination.

2. Please do not generalize from my papers. They are about my experience, not about the experiences of all white people in all times and places and circumstances. The paragraph in each paper before the list begins says this, and also allays fears of white people that a paper on white privilege will call them racist.

3. Keep "the lists" in their autobiographical contexts. It is a matter of scholarly integrity and accuracy not to claim more than I did. I compared my own circumstances with some of those of African American women I worked with. Being clear about this will actually increase your effectiveness as a facilitator. You can say, "This is from just one white woman coming to see she's white in her time and place and workspace. . . .She's writing about herself, not you."

4. The work goes best when you draw on participants' own personal experiences, not their opinions. Opinions invite argumentation. Telling about experience invites listening. Opinions tend to bring on conflict, whereas shared experiences tend to elicit curiosity and empathy. When participants move from experiential testimony to opinion, bring them back, knowing that most schooling discourages testimony.

5. When exploring privilege, it is useful to use "Serial Testimony," a disciplined mode in which each participant gets to respond in turn, uninterrupted, for, say, one minute, timed. I call this "the autocratic administration of time in the service of democratic distribution of time."

6. But without rigorous use of a watch or timer, Serial Testimony can be as undemocratic as any other form of discussion.

7. Understand that every participant has an intricate "politics of location" (Adrienne Rich) within the systems of social power. For example, all people in a workshop or class will have a lifetime of experiences of both advantage and disadvantage, empowerment and disempowerment, overwhelming or subtle, within many different systems of power.

8. Recognize that all people are both located in systems and also uniquely individual.

9. Co-presentations and panels of people speaking about their experiences one after another can be very effective. I do not usually arrange for "dialogues," since I feel they are often a veiled form of debating and fighting, rather than listening and learning. I discourage "crosstalk" after panels unless it further clarifies and respects what the panelists have said. This is what Peter Elbow called playing the "The Believing Game."

10. My lists of the unearned privileges I have relative to my colleagues are not "check lists" or "questionnaires." They are not "confessional readings."

11. Please draw attention to the specificity of "my sample." I compared my circumstances only with what I knew of the circumstances of my African-American female colleagues in the same building and line of work. This sample is very specific with regard to race, sex, region, location, workplace, vocation and nation.

12. Behind and within my examples are institutions that bear on my experience such as schools, the police, the IRS, the media, the law, medicine, business.

13. Do not get trapped in definitions of privilege and power. They lack nuances and flexibility.

14. Invite people to make their own autobiographical lists of privilege, for example, about:

15. Beware of gym-exercises which position people in only one aspect of their identities, asking them to step forward or backward from a baseline at a given prompt.

16. Urge participants to avoid self righteousness and preaching to family and friends about privilege, especially if it is something they have just discovered themselves. Explain the word "systemic." Help participants or students to think about what it is to see society systemically, and structurally, rather than only in terms of individuals making individual choices.

17. Think about why U.S. people, especially White people, have trouble seeing systemically. Explain the myth of meritocracy: that the unit of society is the individual and that whatever one ends up with must be whatever that individual wanted, worked for, earned, and deserved. Why do you think this myth survives so successfully, suppressing knowledge of systemic oppression and especially of its "up-side,"systemic privilege?

18. Help participants to strengthen three intellectual muscles: a) the ability to see in terms of systems as well as in terms of individuals; b) the ability to see how systemic discrimination , the downside, is matched by systemic privilege, the upside; c) the ability to see many different kinds of privilege systems.

19. You can argue that work on privilege in schools and universities makes people smarter, not necessarily better. Academic institutions do not claim that making us better is their primary goal, but accurate thinking is a goal they claim to foster.

20. When I present, or co-present with a person of color, on Privilege Systems, whether or not I am the first to speak, I usually:

tell how I came to see men's privilege and their obliviousness to it, which made me see laterally to my own race privilege and my obliviousness to it;

read some examples from my white privilege list, and sometimes read some of my heterosexual privilege list, class privilege list, Christian privilege list, and lists of privilege relative to Asian Americans, Indigenous people, Latino/as, etc.;

analyze some of the different misreadings of my paper by white people and people of color;

raise the question of how I can use unearned advantage to weaken systems of unearned advantage, and why I would want to.

The co-presenter and I take equal time to testify about how we came to see privilege systems in and around us. After this, we use Serial Testimony. We form either small circles of people, or pairs, to respond, in turn, uninterrupted, for one minute each, to the following prompts:
Round one: What are one or more ways in which you've had unearned disadvantage in your life?
Round two: What are one or more ways in which you've had unearned advantage in your life?
Round three: What is it like for you to sit here and talk about and hear about these experiences of unearned advantage and disadvantage?

Round three is like a debrief in itself. Any further debrief should be only on new learnings from the exercise. Random discussion of the exercise usually leads away from experience to generalizations and repetitions of the same opinions people came into the session with.

Some people "get" the idea of systemic privilege and ask "But what can I do?" My answer is, you can use unearned advantage to weaken systems of unearned advantage. I see white privilege as a bank account that I did not ask for, but that I can choose to spend. People with privilege have far more power than we have been taught to realize, within the myth of meritocracy. Participants can brainstorm about how to use unearned assets to share power; these may include time, money, energy, literacy, mobility, leisure, connections, spaces, housing, travel opportunities. Using these assets may lead to key changes in other behaviors as well, such as paying attention, making associations, intervening, speaking up, asserting and deferring, being alert, taking initiative, doing ally and advocacy work, lobbying, campaigning, protesting, organizing, and recognizing and acting against both the external and internalized forms of oppression and privilege.

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"White Privilege: Unpacking the Invisible Knapsack" and "Some Notes for Facilitators" - National SEED Project

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White Privilege: Unpacking the Invisible Knapsack Downloadable PDF © 1989 Peggy McIntosh 'White Privilege: Unpacking the Invisible Knapsack' first appeared in P...

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Cant Is Cool PDF Navan Travellers Workshop

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Cant Is Cool PDF Navan Travellers Workshop

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Traveller Learning Support for Reading: Mary Nugent

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Traveller Learning Support for Reading: Mary Nugent

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My Own Place - Junior Cert Level 3 Short Course

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a bibliography of 11 books by and about Roma people

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LIST OF BOOKS ON ROMA HISTORY AND CULTURE

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Traveller Community Books for Children and Young People (003)

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Nora Corcoran: The Need For Traveller Characters in Children's Stories.

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Nora Corcoran: The Need For Traveller Characters in Children's Stories.

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Updated / Monday, 12 December 2022 10:07
As a member of the Irish Traveller community and an academic, I am saddened that most of our children have no real concept of Traveller traditions in contemporary society. Our community is losing its traditions. To address this, I have started writing a series of children's fictional literature based on Traveller culture and traditions. I have written two in a series of five books, with each one focused on a different Traveller tradition. They are about a little boy called Tadgh and his sister, Maranda, who live in a house with their parents, and mainly feature their Nanna, who lives in a trailer in a Halting Site (you can listen to me read one for Culture Night 2022 here). These books are for primary school children, from first class to third class, but can also be read to children in an early year's setting. In addition to being gender balanced, the core message is, no matter where you live, or who you are, you are just as special and as equal as your fellow students. These books are not just for Traveller children - they are for all to share.

These books are about celebrating Irish Traveller heritage and culture in this diverse world. Reading about Tadgh and Miranda's adventures will encourage Mincéir Gawhyers/children to be proud of their heritage and culture, to celebrate, embrace and share the rich, beautiful traditions bestowed on them by their ancestors, and to want to continue their education and follow their dreams, knowing that they are equal in society. Reading these stories will also give them the strength to stand strong in the face of discrimination and ignorance and the confidence to negotiate their educational journey to adulthood. But these stories will also inspire children from outside the Traveller community and offer them a wonderful opportunity to learn about new cultural values and traditions.

In his article on The Development of Children, Ages 6 to 14, J. S. Eccles shows how the years of middle childhood and early adolescence are a time of important developmental advances that establish children's sense of identity. During these years, children develop a sense of self-esteem and individuality, comparing themselves with their peers. They come to expect they will succeed or fail at different tasks. They may develop an orientation toward achievement that will colour their response to school and other challenges for many years. For most Traveller children, these years are marred by discrimination and exclusion. The emotional damage done here to a Traveller child's social and emotional development will have a disproportionate effect on their future life.

The best gifts we can give to the next generation are the tools needed to overcome prejudice and discrimination. And one of the best ways to go about this is by using Jerome Bruner's theory of scaffolding. This theory recommends helpful, structured interaction between an adult and a child with the aim of helping the child achieve a specific goal. The purpose of the support is to allow the child to achieve higher levels of development by simplifying the task or idea, while motivating and encouraging the child. All children need this type of scaffolding as they commence their educational journey, and all children need to know who they are and where they come from, and to have a sense of pride of their own identity. A lot of Traveller children have the added trauma of being negatively seen and judged by their ethnicity, which can make them want to hide who they are. Stories that celebrate Traveller culture can provide important scaffolding for Traveller children and for children who are not familiar with Traveller culture and traditions.
"Othering" is a term that not only encompasses the many expressions of prejudice on the basis of group identities; it provides a clarifying frame that reveals a set of common processes and conditions that propagate group-based inequality and marginality."(Powell & Mendian, The Problem of Othering, 2018)
As someone who has been a victim of "othering," in school as a child, the need to protect our young Traveller students was a strong motivation for creating the "Tadgh and Maranda Series." In his most famous book, Pedagogy of the Oppressed, Paulo Freire talks about education as an act of depositing. He calls this the "banking concept of education," which is his - admittedly bleak - way of saying that learners are not actively participating in their learning, in problem-posing or interacting, but are expected to receive, memorise, and repeat information. This approach has a disempowering effect on learners and can create misuses of power. In this scenario, the teacher is all-knowing, "kindly" bestowing their knowledge on to those considered ignorant.

The views expressed here are those of the author and do not represent or reflect the views of the Museum of Childhood Ireland.

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Expecting a Traveller child to positively learn from a curriculum, while in many cases, excluding, and/or demeaning their heritage, through conscious bias, micro aggression, and open discrimination, causes a ripple that follows the student in to second level. This has, for most, a great chance of becoming a wave that will knock them over and push them out of education the first chance they get. Education needs to include more diversity. Traveller children need to feel part of the curriculum. The fight to include Traveller History and culture in The Irish Educational system is ongoing. The "Tadgh and Maranda Series" looks only to support the learning of our culture and traditions by both students and parents in a fun, colourful way. Traveller children have no one to aspire to, no heroes in story books to compare to. Traveller Children deserve to see their faces in the pages of a storybook.

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Reflections On . . . The Need for Traveller Characters in Children's Stories

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Updated / Monday, 12 December 2022 10:07 As a member of the Irish Traveller community and an academic, I am saddened that most of our children have no real concept of Traveller traditions in contemporary society. Our community is losing its traditions.

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Childrens Books Ireland Accessible Edition

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Childrens Books Ireland Accessible Edition

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Free To Be Me reading guide 2021: accessible edition

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The Free To Be Me reading guide celebrates diversity, representation and inclusion in books for children and young people aged 0-18, to ensure equity and visibility, so that all children can see themselves reflected and celebrated in the books they read and in the stories and images they hear and see and are offered equality of participation in all aspects of their cultural lives.

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Childrens books Ireland Post Primary resource pack

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Childrens books Ireland Post Primary resource pack