I was first introduced to Cummins’ work in my teacher education program. It provided the first justification I have ever seen for bilingual education and was hugely important in my professional trajectory. I would have never predicted that years later I would be debating him.
That said, the BICS/CALP dichotomy always rubbed be the wrong way. I remember pushing back against the description of certain language practices as “basic” and was told he didn’t mean it literally. I was like how did he mean it then?
But it was when I became a classroom teacher that I began to see the real harm of the dichotomy. I worked with students classified as “long term English learners” who I found myself describing as lacking academic language in either English or Spanish. I saw my job as to fix them.
While I saw my job as fixing them, my students ended up fixing me. Their fluid use of English and Spanish on a daily basis made me begin to further question BICS/CALP which is what eventually motivated me to pursue a doctorate to understand what was going on here.
As part of my doctoral work I found out that BICS and CALP were not Cummins original terms. The original term was actually semilingualism defined as failure to develop native capacities in any language because of cultural deprivation. That would have been nice to know earlier.
I came with this revelation while @DrJonathanRosa came with his linguistic anthropology and somehow we ended up coming up with “Undoing Appropriateness,” where we first introduced the concept of raciolinguistic ideologies. We had no idea how much it would take off.
Cummins work was cited a few times in that article but wasn’t central to the argument. So a year later while we were minding our business hoping this article would help pave our way to tenure we were surprised by an email we received from him with a 30 page takedown of our work.
Being a pretenured professor in bilingual education, this email was worrying. How might a published critique of my work by one of the most prominent scholars in the field impact my tenure review? In hindsight it helped if anything but I could not predict that at the time.
We sent a carefully crafted response that reiterated the points we sought to make in the article and where we felt he misrepresented our argument. When the article came out saw no evidence that he tried to more accurately represent our view. He was disagreeing with a strawman.
The worst part was that many in the field thought Cummins was trying to engage with and amplify our work when, in fact, he was misrepresenting it to position himself as the defender of Latinx students and their teachers. That is, he was trying to defend me from myself.
Cummins has since gone on the conference circuit to spread his gospel of how we are so disconnected from real classrooms and can’t answer basic questions for teachers as if we are not literally in classrooms all of the time and even publishing about it.
What I refuse to do is accept Cummins’ framing of the debate. He can continue to suggest a raciolinguistic perspective has no implications for educators and researchers and I will keep talking to the many educators and researchers who disagree with him.
I don’t write for Jim Cummins. I write for the many emerging scholars who have found a space for themselves in academia through a raciolinguistic perspective and the many educators who find inspiration in it for challenging deficit perspectives.
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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.
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?