So much of the research on so-called heritage speakers of Spanish is built on the premise that these students need to be taught the “prestige” form of Spanish. But this premise is primarily curriculum driven rather than based on the actual needs of these learners.
Most heritage speakers take Spanish classes with the end goal of being more connected to their families and cultures and because they want to use their bilingualism to help people. In contrast, most Spanish classes assume the end goal to be the ability to read Don Quixote.
The end goal of engaging in elite literature leads the Spanish of heritage speakers to be framed as inadequate. But many monolingual Spanish speakers have also never engaged with this literature. Does this make their Spanish inadequate too?
Some might argue but if we don’t teach heritage speakers prestige forms of Spanish they won’t be able to effectively communicate with other Spanish speakers. Here’s the thing: most Spanish speakers don’t speak using prestige forms.
So maybe the problem isn’t that heritage speakers use non-prestige forms but rather that many Spanish language classrooms in the US presuppose the goal of learning Spanish should be to converse with elites in prestige forms about obscure literature.
When starting with such elitist goals it is not surprising that heritage language research and practice has struggled to conceptualize a coherent role for the home language practices of students in the classroom. Perhaps rethinking the goals might be an important first step.
And before anybody defends Spanish literature my point is not that it isn’t worth reading but that when this is presupposed as the goal for all students that it often leads the home language practices of US Latinxs to be deficitized while also ignoring their goals for themselves.
We should not allow curricular goals that were developed in a different era for different students with different aspirations to be used to justify marginalizing contemporary students.
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Over the years I have confronted a great deal of academic gaslighting from scholars in the field who constantly tried to get me to second guess myself. Some examples of this academic gaslighting are included in this thread of receipts:
1.) Scholars who insisted that "we already know that" when I sought to bring attention to how white supremacy shapes the concepts used to describe the language practices of racialized communities despite having never written the words white supremacy in any of their scholarship.
2.) Scholars who took personal offense at my critiques of their work with one prominent scholar going as far as sending me multiple e-mails questioning my intelligence without ever addressing any of the points I made in the article that they had clearly not read.
It is interesting to see how comfortable many white liberals have become with Lisa Delpit's work since the 1990s when it caused many white tears. They often cite her in defense of the importance of teaching POC the codes of power. Yet, this was only one part of her argument.
Delpit’s main point was that white progressive educators were systematically silencing the voices of Black educators. In particular, she examined the ways that the race evasive discourse of progressive education ignored the racialized realities of BIPOC.
Delpit's point was that progressive education did not account for the importance of preparing BIPOC for the realities of white supremacy and positioned Black educators working to prepare Black children for a racist world as “traditional” educators (i.e as part of the problem).
On the one hand, we need research WITH communities as opposed to ON communities
On the other hand, we need research ON researchers as opposed to WITH researchers.
They both decenter hegemonic modes of knowledge production in ways that are essential for imagining new futures.
The first I associate with qualitative methods such as PAR, feminist ethnography and/or critical race counternarratives. The second with genealogical methods connected to various traditions including poststructuralism, postcolonialism and/or critical race studies.
We need both.
The first without the second positions researchers as benevolent advocates in ways that fail to grapple with the colonial legacy of academia.
The second without the first positions researchers as the primary agents of knowledge production and erases local forms of resistance.
Facebook reminded me of the time I assigned a reading from Gloria Anzaldua and a monolingual white teacher candidate told me she didn't understand any of it. I told her she were lying & insisted that she understood the message but didn't like Anzaldua's refusal to accommodate her
We looked through a paragraph of the text together and it turns out that I was right and that the student DID understand the message. So she HAD been lying about not understanding any of it. I asked what she thought that was about and she was like
We then explored her discomfort with the text. How had this discomfort shaped her sense that she didn't understand any of it? Had any other text elicited this type of discomfort from her before? What might have been Anzaldua's intent in crafting the text in the way that she did?
I understand the impetus around making claims about the systematicity of code-switching and think it was important political intervention in its moment. But I think it has outlived its utility. People break these supposed rules all of the time and that is just fine.
My concern about claims about the systematicity of code-switching is that it often creates new hierarchies between those deemed truly bilingual and able to code-switch appropriately and those who are not and cannot marginalizing many in the very population it purports to defend.
Academic language is a raciolinguistic ideology that frames affluent white language practices as inherently academic and low-income racialized language practices as inherently non-academic.
But there's more. The whole idea of academic language is a colonial discourse
While educational linguists have typically focused their attention on the prescriptivist imposition of standardized national languages, another aspect of the rise of nation-state/colonial governmentality relates to the rise of the language of the human sciences.
This language of the human sciences was used to justify the marginalization of the lower classes and racialized people through supposedly objective descriptions of these communities that positioned them as lower on the evolutionary scale than the emerging Europeans bourgeoisie.