07
Jul 17

“We Aren’t Therapists”: Mental Health in Our Classrooms

This is cross-posted with Teach@CUNY’s Visible Pedagogy site.

Too often, we encounter the refrain that “professors are not therapists.” This is generally true, and a reminder of the importance of healthy boundaries and self-care. At the same time, this refrain is also too frequently  used as an (unintentionally) ableist excuse for not making our classrooms more welcoming for students with dis/abilities, particularly mental health issues.

Because the implication of phrases like “we’re not therapists” and “I don’t know how to have that conversation” is that students’ emotions—especially the ones that keep them (and us) awake at night, the ones that prevent them from coming to class, or inspire them to cry in class or in our offices—are inappropriate, burdensome, “too much.”

In other words, when instructors say “we’re not therapists,” it implies that both students and professors—especially those of us who are mentally dis/abled—must check our emotions, our bodies, our struggles, our triumphs, at the door. That we must suppress our self-harm scars and our sleep-deprived pain and our traumas and our rapidly drowning hearts for the sake of academic intellectualism, civility, collegiality, and dispassionate, disembodied “analysis.”

Of course, no analysis—no intellect—is ever truly disembodied. But it portrays itself as such when the emotions and bodies behind it are socially accepted as “normal”, as “reasonable”, as “rational.”

So where does this leave us in our classrooms? Because, truth: we cannot be what we are not for our students. How, then, do we navigate classroom dynamics and student interactions that get emotionally sticky?

It starts with the understanding—discussed in the first post of this series—that environment shapes what we define as dis/ability, and which emotional and bodily expressions are considered non-normative and therefore “bad.” For instance, the American premium on “productivity” often translates into policies that penalize students who might appear to an outsider to not be “contributing” anything to  class.

If this is the case—if structural constraints shape how dis/ability is defined and therefore, how it feels and is responded to—then our first response to mental health issues in our classroom should not be “we’re not therapists”, but rather “we can design our classrooms to accommodate and affirm a wider variety of student needs, thereby alleviating the uneven pressure on students with mental health issues from day one.”

How do we go about this? The rest of this series will be dedicated to sharing practical strategies for improving the accessibility of your classroom, with posts on topics like constructing anti-ableist assignments  and practicing anti-ableist assessment. But for now, let’s think about day one—and especially, the syllabus. If the word “Accessibility” is even on our syllabi, it’s usually stuck somewhere deep in the back: a one-line entry, perhaps, that includes the room number and email address of the Office of Students with Dis/abilities at our campus, or some boilerplate provided by our department.

What would happen if we structured our syllabus to foreground accessibility, rather than tuck it away? If discussions about accessibility, broadly defined, occurred on day one, and therefore framed the way that students experienced our classrooms? Instead of proclaiming that “we are not therapists,” and therefore that we can’t touch dis/ability with a ten-foot pole, what would happen if instructors normalized dis/ability, because—whether we know it or not—dis/abilities are everywhere in our classrooms, anyway?

I would never claim to have a perfect model — there is no such thing!— but by means of take-away, I offer the current Accessibility section of my English 102 course at LaGuardia Community College. It’s the second section in my syllabus, and it has its own page on our course website.

This language will change, guaranteed. In fact, it’s designed to;  language highlighting accessibility as a fundamental structural component of our work space is integrated throughout the syllabus, on which students are encouraged to comment, ask questions, and offer suggestions. Because we don’t need to be therapists to welcome all of our students, mental dis/abilities and all, into our course design and classroom space.


21
Apr 17

Acting in a Composition Class

(cross-posted on the CUNY Humanities Alliance site, here.)

At LaGuardia, English 102 — the second composition course — is called Writing through Literature. We need to teach three genres throughout the course of the term: poetry, drama, and a genre of our choice (no surprise that I’m doing comic books for Prof’s Choice — Ms. Marvel, specifically).

Lately, we’ve been doing a lot of acting.

We’ve been doing a lot of reading aloud of the script of Intersections, a play written collaboratively by LaGuardia student actors and their directors. I’m actually delighted that my students haven’t had the opportunity to see the play yet (though we will later, in May — when I told them about the opportunity, they cheered almost as loudly as they did when I told them I proposed to my girlfriend over spring break. They’re a good bunch, to say the least.).

I’m delighted they haven’t seen it yet because the acting — the intonations, the gestures, the interpretations of tone, of movement, of emotion — that my students are bringing to this brilliant script is all their own.

When they read from their seats or — even more fun — when they get up in front of the class and perform from the script, my students are able to lift what’s on the page into their movements, their voices, their stumbling over words and their confident deliveries of sharp one-liners.

And this acting, this risk-taking?

It’s already making them — making us, as a whole — better writers.

We were talking in class about what happens in our heads when we read something. It’s like we’re all actors, we concluded, even (and sometimes especially) the shyest and most introverted and most anxiety-stricken among us: when we read, we’re simultaneously actors and directors and stage managers, all in our heads, as we translate what’s on the page, on the screen, into the screen, the stage, in our minds.

We take what we read and we give back to it with our own thoughts, our own experiences, our own imaginations, our own emotions.

And isn’t that what the basis of writing is?

I chose their required research assignment to come in the middle of the term, not at the end (as it typically is). I did this because I wanted my students to shake up the notion that the endgame, the goal, of writing classes is the fetishized research paper (which is inevitably what we’re arguing when we place it at the end of a backwards-designed course). I did this, also, because we are paying special attention to what we think the students (and professors) who collaboratively wrote this script had to research, had to tap into, during their own writing processes. We’ve been discussing the Intersections script explicitly as a draft, a work-in-progress, because that’s exactly what it is.

And that’s exactly what all of our writing is.

And, as they act it out, as they think through research vis a vis the performance of words on a page (pun intended), I’m already witnessing my students’ analyses get deeper, get richer. Their writing get more involved, simultaneously more clear and more convoluted.

So, acting in a composition class?

The Tenth Doctor from Doctor Who, wearing 3D glasses, in his pinstripe suit, pointing and gesturing wildly as he shouts,

The Tenth Doctor from Doctor Who, wearing 3D glasses, in his pinstripe suit, pointing and gesturing wildly as he shouts, “Oh, yes!” gif from http://gifsec.com/wp-content/uploads/GIF/2014/05/oh-yes-reaction-gif.gif

Absolutely.


27
Mar 17

Anti-Ableist Pedagogies and You

Cross-posted from the Teach @ CUNY project Visible Pedagogy, here.

This blog post is coming later than it should be. My BPD (borderline personality dis/order), my depression, my anxiety, hit peak levels during the time I was supposed to be writing this: a perfect storm of mental health cacophony.

When I emailed to say, simply, that I was having a rough week mentally (in the same way that I might to say I have the flu), the response was simple: I’m so sorry you’re having a rough time. Please take care of yourself, and when you’re ready, it would be great if we could get the post up next week. The response was simple, and the response was meta: the response demonstrated the kind of pedagogy I’d like to dedicate this blog series to fleshing out.

Anti-ableist pedagogy: what might that feel like? How does anti-ableist practice in your classroom extend beyond providing alt-text, transcripts, and captions, and leaving space when configuring desks for people with various mobility needs and body types to navigate optimally? How can anti-ableist pedagogies transform your syllabus and seep into your assignments and shape your assessment strategies? How can anti-ableist praxis interact with and bolster your goals to actively practice anti-racist pedagogies? (Because surely—in this country in which white people who shoot people are labeled “mentally ill” and brown people who shoot people are labeled “terrorists”; in this country in which the school-to-prison pipeline and special education systems actively seek out Black and brown children and label them as irreparably less than—racism and ableism cannot be unlinked.)

This post is the first in a series that will explore these questions, both theoretically and very, very practically, by identifying approaches to everything from lesson planning to assignment design and assessment that challenge the dually ableist and racist assumptions that too often shape our classrooms, and that certainly shape our institutions. (If you want to contribute to this conversation, please comment and click the link here for more!)

Before we begin, though, a bit of background.

When I write about dis/ability, I put a slash between “dis” and “ability.” I do this to unsettle the deficit model that defines much of dis/ability discourse (and our classroom pedagogies). The slash reminds us, literally interrupts us, before we assume that people with dis/abilites are defined by what we cannot do; what we struggle with; what we must do differently. But the slash doesn’t completely interrupt the word, because our struggles are, in fact, deeply real. Deeply embodied.

But here’s the thing—and no matter whether we’ve been teaching for twelve years or none, a little Dis/ability 101 is never a bad thing—dis/ability isn’t only in the body. It isn’t a deficit, a problem, something to be uncritically cured (erased, exterminated) or that exists only within individual people. All dis/abilities exist—indeed, are created and defined and therefore given shape and meaning—within broader environmental contexts.

I often ask my students to think about a society in which everyone who needs them has equitable access to glasses. Is short-sightedness, for example, in an imagined society like this considered a dis/ability? Why not? How does access to glasses shape what we define as a dis/ability? More broadly, how do the structural components of the access (the environment of power and oppression and privilege) shape how we define dis/ability? What about a society in which break rooms with minimal noise and soft lights and plenty of space to lay down were commonly available and accepted as a requirement for people simple going about their days? How differently might we interpret social anxiety, or depression, or autism, in such a society?

Environment shapes dis/ability.

And our classrooms are environments. Surely, they exist within broader environmental constraints, but the act of dedication to constructing dually anti-ableist, anti-racist pedagogies (again, can’t build one without the other) can re-constitute dis/ability so that we are not continuing to define our quiet students as problems; not continuing to pathologize students who do not conform to white supremacist norms of classroom communication; not banning depressed, anxious, bipolar (etc.) students from our classrooms when we uncritically demand the same kinds of attendance, the same kinds of participation, the same kinds of presence, from everyone in our classroom.

This blog series will explore how to design our classes for all kinds of learners, not just for able-bodyminded white learners. The thing to keep in mind here is this: once we make the needed perspective changes—once we commit ourselves to becoming aware of our bodymindedness and that of our students in the classroom—anti-ableist pedagogies do not necessarily “create more work” for already exploited laborers.

Instead, fundamentally reshaping our classrooms to be as universally designed and power-aware as possible involves a perspective shift, a literal redesign of our pedagogies. But as committed educators, aren’t we supposed to always be redesigning our pedagogies, anyway?  Just as the response to my late blog post—I’m sorry you’re not doing well. Take care of yourself, and it would be great if we can get the post up by next week—embodied an empathetic, anti-ableist pedagogy that still held all involved to a high standard, it didn’t increase anyone’s workload.

But it sure did increase the health and affirmativeness of the work space.

Committing to doing this with the goal of creating anti-ableist, anti-racist learning spaces seems worth it to me. I’m excited to join you on the next few months of exchanging ideas about how to do exactly that.


01
Dec 16

Open (Accessible?) Educational Resources

Kaysi Holman and Jennifer Polish

December 2nd, 2016

CUNY IT Conference, John Jay College of Criminal Justice

As the CUNY Humanities Alliance website gets built out, it’s important to point out — especially in the context of conversations about OERs — that it’s difficult to talk about a website being built out in anything but the passive voice. Which erases the forces behind website construction. Which erases the fact that technology, including all the web resources we offer (and don’t offer) our students, is inherently, of course, entrenched in the same dynamics of power, marginalization, and oppression of the society that produced these resources.

Websites and the resources associated therewith are built out by people in the context of unequal, inequitable institutions. Naturally.

So, as we develop the CUNY Humanities Alliance site, we are going to try to reverse the game as much as we can: instead of accepting the design flaws of the current site (inherent in most basic site builds), moving forward we are going to be prioritizing optimal usage for students who do not necessarily have access to the kinds of technology (laptops, home computers) and non-mobile wifi access that make the current design run most efficiently.

Instead, we will be thinking about questions of data usage: how much will downloading a PDF that is ostensibly an OER, ostensibly freely available from the CUNY Humanities Alliance site, cost our students in terms of data plans? Watching a video on the site for homework? Will posting and commenting on extensive threads be doable from mobile phones, the device with which most LaGuardia students work with the internet? How does introducing yet another online platform (wordpress versus digication) further burden students who are already faced with the task of performing mastery of “Standard” (white middle class American) English?

On the other side of the proverbial coin from these questions — which need to be asked of all OERs and course sites — I am also curious moving forward about the way that LaGuardia students re-claim digital spaces, even and especially those that are not designed for them; digital spaces that are designed to neutralize the potential power of their voices, their creativity; digital spaces that instead favor producing a singular image of what community college student work is and should be.

In other words: How do students speak/write/art-as-verb against the power structures implicit in ed tech? How can student work radically redefine what education and access mean and what they do? And how can we make sure that the digitized spaces we encourage our students to use for our classes keep our students safe and supported in this risk-taking work, especially when our students are already so targeted for simply existing?

Earlier this week in first year seminar, a LaGuardia student was talking about career goals. Her entire face lit up when she mentioned the CW’s Supergirl and The Flash, especially after I (and several of her classmates) had a deeply visceral, excited response to her bringing the shows into the conversation. She cited very specific things she’d learned — both emotionally and intellectually — from the shows, and perfectly fit that in to the rest of her life, to the very essence of who she is and who she wants to become.

Another note about this sharp young woman: she has, between her various social media accounts, over 100,000 followers online.

How can this student’s passion and social media expertise work its way into digitized classroom spaces through accessible web design and through making resources available to her that can support, rather than stymie, her enthusiasm for superheroes and being her own superhero?

On the flip, many students’ response to this kind of online interaction is “wait, what’s tumblr again?” How must on and offline resources be arranged to teach both students, and all in between?

It seems to me that what we uphold as an “educational” resource needs to be expanded, and alongside this expansion, how we think about what is “accessible,” too, can be transformed. How can this student’s own framing of her own education in terms of fictional characters redefine what we mean by the term Open? By the term Educational? And by the term Resource? And how can this reflect in our course designs, lesson planning, what kinds of resources we post and what kinds of expectations we have of how students interact with online material?

How much more accessible can OERs truly become — OAERs, perchance — when we let students decide what gifsets, what pieces of writing on tumblr, what youtube sensation, sparks their learning, inspires their creativity, expands the way they understand the power of their own knowledge base?

The way that LaGuardia students use, refuse to use, play with, and create on, the Humanities Alliance site will certainly be telling. Not to mention transformative.


19
Oct 16

Affective Whiteness and the Rhetorics of Linguistic Mobility in Writing Classrooms

Thomas R. Watson Conference, 2016 

Mobility Work in Composition: Translation, Migration, Transformation

“Affective Whiteness and the Rhetorics of Linguistic Mobility in Writing Classrooms”

by Jennifer Polish

Presented on October 20th, 2016

Please feel free to interact with the digital version of this presentation on my website and feel free to Tweet at me @jenniferpolish before, during, or after the Q&A so that I can respond to your comments or questions. Additionally, please feel free to get in touch with me if any of this information proves inaccessible for you so that I can correct my error.

I was at a workshop at the CUNY Graduate Center last year, and to end her presentation on students who are acquiring English as a new language, a brilliant CUNY professor, Carmina Makar, asked for ten volunteers from the audience. She wouldn’t say what we were volunteering for, but ten people went up anyway, of course, and she gave us each a piece of paper to hold. Each page had a large number written on it.

The setup: two teams of five people. Each person holding a number. She would read a five-digit number out loud, and without speaking to each other, we were to arrange ourselves into showing the audience that number with our pieces of paper.

After confirming that we understood — we had to rearrange ourselves to match the number she called faster than the other team — the professor announced the five-digit number.

In Spanish.

This being a conference at CUNY — despite the unfortunate and overwhelming whiteness of the graduate student population — one or two participants-turned-contestants on each team were able to efficiently direct the rest of us into the proper places. By the time we were done (I think my team won), I (super whitegirlprofessor) was still translating the second or third number in my head.

I tell this story by way of framing my talk today, which will focus on thinking through what we mean when we talk about mono/multilingualism.

To get to this question, I will examine the intersections of anxiety and affective whiteness — the intersections of dis/ability and race — in college writing classrooms. Pulling these threads — the dominance of white middle class American English together with anxiety and affective whiteness — will help me talk about the ways that suppressing affective expression in the classroom reinforces monolingualism for white students and compulsory multilingualism for many students of color.

To start, I want to disclaim this all by saying that I am no authority on the experiences of people of color: far, far from it. Anything I do happen to know, or to be able to somewhat coherently speak on, is because I am indebted to the affective, intellectual, and life labors of people of color, particularly queer women and men of color. My position as a white professor is unethical at best if I do not — especially teaching at CUNY, where the undergraduate population, at least, consists largely of students of color — actively interrogate the violence of (my) whiteness, and attendant white supremacy, in the classroom so that I can facilitate the abilities of my students to safely and effectively dismantle it.

Diving in, then, I want to explain what I mean when I say “affective whiteness.”

According to José Esteban Muñoz in his work on Latina Affect, whiteness is “a cultural logic that prescribes and regulates national feelings and comportment. White is… an affective gauge that helps us understand some modes of emotional countenance and comportment as good or bad” (680).

In other words: whiteness is an affective pressure valve. Regulate your levels of expressivity incorrectly, and your emotional countenance can be, will be, rendered bad, rendered nonwhite. Rendered less than, rendered, even, dangerous.

Affective whiteness, Muñoz explains, is a relative dearth of emotional expressivity.

In a classroom, affective whiteness is what governs the realm of classroom etiquette: divorce your body from your mind, because being “too” emotional is unprofessional. It’s anti-intellectual and it makes (white) people uncomfortable.

The hegemony of affective whiteness pervades rhetorical constructions so deeply that it transforms white feelings into facts.

The reign of affective whiteness elevates white feelings to the level of fact so that white rage no longer looks like rage, it just looks like the heat of an intellectual discussion.

The dominance of affective whiteness devalues the intellect of people of color such that an analysis of Claudia Rankin’s poetry that includes a statement like “white people do this to me all the time” must, for the sake of this student of color’s safety in a white-dominated institution like higher education, with probably a white teacher like myself in the front of the room, be prefaced by the statement, “I’m not mad but,” “not all white people but,” “not to be racist but.”

Affective whiteness racializes depression as white — dearth of emotional expressivity, again — while ignoring POC mental health because it may fall outside the register of what mental health is expected to be like.

Affective whiteness renders students who have non-normate bodily experiences — mental health issues, say — as less than, as themselves problems, even as threats. The dominance of affective whiteness renders them unable to carry themselves with “proper” comportment, unable to meet “reasonable” classroom expectations. Affective whiteness riddled these students with anxiety to begin with, because it manifests in the pressure to check your feelings at the door, to be rendered dis/abled, to be rendered less than, to be rendered excessive, to be rendered inappropriate, if you enter with your intellect firmly connected to your emotional experiences.

These all, of course, have disproportionate impacts on students of color, who too often only see themselves as footnotes, token figures, white torture porn narratives, or all of the above, in school.

So what, in short, does affective whiteness do?

It racializes dis/ability by casting non-normate emotional/affective expressions/forms of composition/modes of comportment/dimensions of rhetorical expression as problems, as “crazy”, as dis/abled. As threatening.

We can see this most clearly, most poignantly, at work in the schools-to-prisons pipeline, which has a lasting impact on the students of color that we see — and don’t see — on our college campuses.

The expectations of affective whiteness normalize white feelings — especially white rage — as facts, literally written into the way that “rational” “argumentation” is taught and enforced. It links “rationality” with able-mindedness, and it links “rationality” with whiteness.

In doing so, it ties whiteness to able-bodiedness such that POC bodies are rendered dis/abled.

And yet the irony — one of many — here is that affective whiteness burdens students of color to somehow be “present enough” but not actually present in their bodies.

In this way, the false binary between intellect and emotion is fundamentally racialized.

And what does all this have to do with Carmina Makar’s exercise, where the numbers she read off were in Spanish?

The exercise flips the dominant script about who gets to be the expert, who gets to lead, who gets to get it right, what assets are valued, and what forms of language are problematic. Monolingualism, here, is a problem. Rather than framing multilingualism as an “issue” in teaching.

This has profoundly affective — profoundly emotional — implications.

Especially in writing classrooms.

It calls attention to the affective implications of the demands of translation: the anxiety of getting it “wrong,” the frustration of the demands of speed, the exhilaration of figuring it out, the joy of being able to explain it to others, the excitement of learning by teaching and by experiencing, the disorientation of not knowing, the shame of others knowing it better, faster, than you.

Performing affective whiteness in writing classrooms involves actively suppressing non-normate speech (multiple Englishes, for example) and bodily movements that are often dismissed and racialized as dis/abled, as “excessive”, emotional, and thereby counterproductive to “intellectual” space. Like the default white subject, then, the default able-bodied subject shapes what it means for multilingual students to have true access to purportedly monolingual writing classrooms.

Because otherwise, you’re just constantly getting it “wrong.” And experiencing all of the emotions to go along with that. But you can’t show that. You just need to keep playing the game, destructive as it is.

Because affective whiteness demands that students do not — and we surely see this in graduate classrooms all the time — stop the class to ask the meaning of a term. Affective whiteness, with its bootstraps implications, demands that students look it up themselves, because it assumes that they are alone in needing clarification of the dominant modes of knowledge-production and sharing.

Affective whiteness demands that students attempt to blend, and when the dominant course content and lesson plan design are bleached white, the anxiety starts to kick in. The anxiety of knowing that, in a classroom where the teachers usually look like me, you cannot generally blend in. You cannot contort your body into the language of affective whiteness without fundamentally surrendering something. And the anxiety kicks in, kicks down, kicks up. Kicks the underside of the desk that was designed to keep your body composed in a way that renders all bodies the same, to check all bodies at the door so that nothing can challenge hegemonic knowledge formations.

Affective whiteness in writing classrooms, then, demands anxiety management, concealment, alongside the performance of blending in.

So when we talk about monolingualism, we’re talking, really, about white students, about white American students. Because we demand multilingualism from everyone else.

And it’s about time that our pedagogical methods focus on students whose body-minds themselves challenge the status quo.

Because we’ve been teaching to students who look, talk, and compose their bodies like me for far too long.


24
Mar 16

Digitized Pedagogies and the Affective Whiteness of Ableism

Jennifer Polish

CUNY Graduate Center and CUNY Queens College

March 25, 2016

UConn Annual Conference on the Teaching of Writing, Storrs, CT

Please feel free to interact with the digital version of this presentation on my website and feel free to Tweet at me @jenniferpolish either before or during the Q&A so that I can respond to your comments or questions. Additionally, please feel free to get in touch with me if any of this information proves inaccessible for you so that I can correct my error.

I’m going to work through this presentation with meditations on three concepts (arranged into a three part harmony, inspired by Suzi Q. Smith’s spoken word piece, “Black Rage in Four Part Harmony”).

My parts will be: Affecting Access; Composition Slash Composure; and Digitized Pedagogies.

These reflections will help me, I hope, begin to tug at the interactions between race and dis/ability in writing class/rooms.

  1. Affecting Access

Melanie Yergeau, in her extremely important contribution to the webtext “Multimodality in Motion”, writes to us about shame. She cannot, in fact, write about access without the affective component of shame.

Shame.

Shame because in classrooms in which digital interactions mean students need to ask professors (and professors needing to ask our colleagues, and our students) for “reasonable accommodations.” Dis/abled students are expected to ask for what they need rather than expecting that classrooms and curricula will be designed with a diversity of abilities in mind to begin with.

People with dis/abilities need to out ourselves when we ask for any of these things, because many (most?) universities require that we provide documentation, and that the “accommodations” we might receive are “reasonable.”

But who determines what is “reasonable”? Ableist rhetorics do.

So in order to gain access, people with dis/abilities must punch through the shame, even when we cannot clench our fists. The logics of accommodation force us to choose between disclosure/shame/dis/ability-is-assumed-to-be-less-than and exclusion/nonparticipation/I-could-not-do-my-homework-or-get-that-tenure-track-job.

So affect is intimately related to access.

Affect: Affect lives in the borderlands between feeling and judgment. More specifically, affect comprises the borderlands between feeling and judgment, mapping the ways that they inform each other and give each other flesh.

Some of our fleshiness is not allowed in the classroom. When it is, it is rendered absent.

Margaret Price argues that the field of computers and writing lacks diversity because it unintentionally marks certain bodies absent, both materially and ontologically.

Unless we think of access differently.

Multimodal pedagogies have become popular ways of trying to engage students on multiple levels, employing mixed media from videos and audio clips to comics and photographs.

However, having more choices doesn’t always mean having access. To quote Stephanie Kerschbaum, “multimodal inhospitality…occurs when the design and production of multimodal texts and environments persistently ignore access except as a retrofit.” By retrofit, Kerschbaum is referring to ‘after the fact’ band-aid fixes that require students and professors to disclose our dis/abilities in order to fully access material. For example, when multimodal presentations (videos, say) are created/shown without captions and students must ask for them.

Engaging studies of African American literacies is tremendously helpful in reshaping access: Adam Banks has broken down technological access into five separate parts, only one of which (“material”) is the form that is usually engaged through “reasonable accommodations.” Broadening our definition of access to be a continuous, multifaceted, structural concept rather than a discrete, “here-have-a-transcript” model, can push our understanding of the kinds of structural changes true tech access would require.

Addressing this, Banks tells us that access comes in (at least) five pieces:

  • Material access, regarding the material conditions surrounding tech usage;
  • Functional access, regarding tech know-how and skills;
  • Experiential access, regarding how tech is or is not useful in everyday experiences;
  • Critical access, regarding a certain fluency with when and how to use which technologies and what their rhetorical implications are;
  • Transformative access, regarding genuine inclusion (not just for inclusion’s sake) as to who gets to shape tech and its uses.

Surely, there are overlaps in his categories. Redundancies.

This is no mistake, for we need redundancies – the same information presented in multiple forms so that there are multiple avenues for understanding – not just multiple modalities.

Redundancies offer various modes of engagement with the same material – my voice, the paper transcripts I have, this talk on my website so people can engage the text as needed here and elsewhere in cases where telepresence is preferable to physical presence..

Redundancy is necessary, and yet “redundant” has such a negative connotation in our society.

Yet Yergeau reminds us why redundancy is a necessary design component of any digitized curriculum, of any assignment, of any scholarly-social interaction. Crucially, she writes that “[t]o [merely] accommodate is to retrofit; it is to assume normative bodies as default and to build spaces and infrastructures around those normative default bodies; it is to deal with deviant bodily and spatial conditions as they bubble out at the seams.”

  1. Composition Slash Composure

Bubbling out at the seams.

I stick on this image because it sticks on me.

When deviant bodily and spatial conditions bubble out at the seams, they force themselves to be noticed by a hegemonic logic that only assumes default positions. Like able-body-mindedness. Like whiteness.

Whiteness. According to José Esteban Muñoz in his work on Latina Affect, whiteness is “a cultural logic that prescribes and regulates national feelings and comportment. White is… an affective gauge that helps us understand some modes of emotional countenance and comportment as good or bad” (680).

Comportment. Behavior or bearing. Put another way: composure.

Performing whiteness is an affective gauge of performing a certain kind of composure, of contorting ourselves into a certain kind of composition.

Composition. We think of composition as something our students are required to take, as something we are required to teach. But what happens when we unpeel composition to its verb form, composing? To compose?

Composure: collect yourself, be calm. Do not express an “excess” of emotion.

Conceal, don’t feel, if you like a good old Disney reference.

Composing affective whiteness, then, becomes the mark of composing ourselves “properly,” of comporting our bodyminds to perform suitable composition, suitable composure.

And by suitable, here, I mean white.

Composing Affective Whiteness: Elsewhere, Muñoz argues that emotional countenances marked by whiteness are characterized by an immense dearth of affective expression such that “the affective performance of normative whiteness is minimalist to the point of emotional impoverishment” (“Ethnicity and Affect” 70).

The rhetorical positioning of white affect is such that white feelings are privileged as fact, as objective. Non-normate rhetorics simply aren’t up to snuff. They are ineffective. They are too opinionated or too emotional or too aggressive. On the flip side, non-normate rhetorics may be dismissed for not being enough, for not being legible, loud, enough. A lose-lose.

Anything that does not compose itself as affectively white is extra. Anything else is “unreasonable.”

Unreasonable. Without reason. Inability to compose oneself.

Dis/abled.

Composition. Composure.

Back to this again.

A plethora of dis/abilities mark people’s (like mine) affective registers as unable or unwilling to perform cognitive and behavioral autonomy in a way that whiteness requires: these dis/abilities are often pushed onto/assumed to be connected with people who are racialized as nonwhite. The ableist suppression of nonwhite performances of behavioral and cognitive processes cannot be unlinked from its fundamentally racist formation, discussed above.

Because the connection between dis slash abled students and students of color extend far beyond the ways that students of color are vastly more likely to be labeled with learning dis/abilities. Students of color, if ever there is violence on campus, are simply students of color. White students, when we frequently shoot up schools, are so unexpected and must have been “mentally ill.” Because white students and professors with dis/abilities are thought to be the exception – I am thought to be the exception. Students of color with dis/abilities are thought to be a tautology: of course students of color are dis/abled. It’s written into the ways that people interpret failure and refusal to compose oneself according to the rules of affective whiteness.

Composing oneself.

Or else.

  1. Digitized Pedagogies

Sushil Oswal alerts us to “technological ableisms”, the vital idea that “technology reflects the needs and interests of the powerful.”

This is surely what Carmen Kynard is signifying on what she writes that her Black students have used Blackboard to re-envision cyberspace to co-participate in the meaning of technology because “their framework is not contingent upon making digitally divided minorities more technologically advanced and better at one type of English, its cultures of power, or its academic discourses. Instead these students experience rhetoric and writing as a way to alter the ways that knowledge is constructed for them and about them…” (330).

“[T]he ways that knowledge is constructed for them and about them.”

In a white supremacist climate in which people of color are much more likely to be considered dis/abled, I cannot help but think of the oft-cited dis/ability activist refrain “nothing about us without us.”

And yet here I am, a white woman with all my white privilege, talking about race. Since I’m coming at it through the framework of exposing the pervasiveness of whiteness, I hope this can remain somewhat effective. Affective.

Adam Banks has written of race and technology in our classrooms that currently “digital theory, rhetoric, and writing [is] white by default because those areas and our American technology sector still appear to be so homogenous.”

When considering the ways that able-bodymindedness is coded into the affects of whiteness –

when considering the ways that students of color across the country are beaten, physically, emotionally, mentally, in their own classrooms for not demonstrating the expected amount of whiteness –

when considering the ways that the ableism of romanticized multimodal pedagogies continues to erase and make absent non-normate bodies from our classrooms –

it is clear that affective whiteness invisibly dominates hegemonic usages of technology in the classroom, and that this affective regime structurally reinforces the technological ableisms that increasingly shape our interactions with our students and our colleagues.

Our intent to promote student-centered methodologies of digitized teaching are admirable and yet must be re-examined to ask the most fundamental but hegemonically un-ask-able question: who is the capital-S “Student” that we imagine when we discuss student-centered, digitized pedagogies?


03
Feb 16

Writing through Teaching

This mini-blog will enable me to write through teaching as I teach writing at CUNY Queens College. Since we often encourage students to write through their thoughts, I will use this space to write through mine, endeavoring to post about lesson planning, dis/ability in the classroom, and curricular design.


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