Researchers committed to making the case that “academic language” is more complex than “social language” are actually committed to making the case for their own intellectual superiority over people from low-income communities of color that most of them are too scared to enter.
Because these researchers have never been in low income communities of color they describe their homes as “lacking a strong foundation in academic language” not based on any empirical data but just based on what feels right to them.
Researchers who insist that they are not arguing that academic language is more complex than social language are even more disingeneous because they want to be able to maintain a dichotomy while claiming innocence about their complicity in reproducing deficit perspectives.
Then these researchers try to convince marginalized scholars that we are exceptional in our mastery of academic language as a way of depoliticizing us and separating us from the communities we come from. When we refuse this narrative we are called ideological and ungrateful.
The expectation is that we toe the line by becoming complicit in finding deficits in our own communities and developing interventions designed to fix these deficits. This conveniently leaves white supremacy intact.
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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.
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.