Sunday, May 27, 2012

1. How can you connect the book to other learning experiences you have had or are having in the NMUTRP?
     During our residencies, I have witnessed numerous instances of the You Can't Play invective being implemented in varying degrees; from the Oh so subtle "...we already have five players..,"  to the vehemently outspoken, "GET OUTTA HERE, YOU AFRICAN..." However, the enactment of this hurtful concept was never more profound (nor successfully addressed) than in the 4th/5th grade LDS (learning disabled severe) class that I was privy to observe at McKinley Elementary School.  A student, to whom I will refer as "R", was born in Guinea, West Africa, and immigrated with her family to the United States three years ago. She informed me that since her arrival, she had been teased and tormented, relentlessly, about being from Africa, and ommitted from most shared experiences in and out of the classsroom. Ironically, the main source of her humiliation stemmed from remarks spewed by a fellow student, (who I will refer to a "A", who is named after a past, and still existing, glorious, African Kingdom.) I brought this matter to the attention of the teacher, who stated that she had addressed this problem, previously, and thought it had been resolved.  I asked if I could help and was informed that any assistance I could provide would be welcomed.
     For my read aloud, I intentionally selected, "Rap-A-Tap Tap, Here's Bojangles, Think Of That!"; a book  that addresses discrimination, empathy and compassion through the lens of interracial couple, Leo and Diane Dillon. The Dillons, who wrote and illustrated the book, use the life of Bill "Bojangles" Robinson, one of the most famous and prolific tap dancers of all time, to address these relevant topics. While reading the book aloud, I was able to engage the children in colorful dialogue about exclusion, and how it feels.  Additionally, it gave ample opportunity to infuse the history of dance, music and musical instruments and the impact that Africans and African-Americans have had on these subjects. The students were able to conclude that if not for Africa and Africans, there would be no Michael Jackson, Beyonce', Shakira, Chris Brown, Jennifer Lopez, etc. "R's" face became wondrously illuminated during the read aloud and subsequent discussions. In lieu of being an object of ridicule, she became a welcomed and interesting addition to the class. And, believe it or not, "A", actually, asked, "Ms. Ashe, the next time you go to Africa, could you take me?"  Although race is only one element people inject as a means to exclude others, it maintains extremely powerful meaning in the lives of those to whom the exclusion is directed.  "...No, they are not different. What makes them outsiders is simply that they are treated as outsiders...." (pg 68).

2. How does Paley's ideology support or challenge my own?
       I believe that the philosophy "you can't say, you can't play" is a viable concept that should be implemented as early in the developmental process of children as possible. Utilizing storytelling and characters, (such as the the Magpie, Bill Bojangles, Dora the Explorer, etc.) to raise the questionableness of hurting someone's feelings by not allowing their participation in play or learning activities, will be much more effective than a teacher, authoritatively, insisting that they be included. "...The group must change its attitudes and expectations towards those who, for whatever reason,  are not yet part of the system..." (pg. 33)
      Additionally, Paley's deduction that she should not use the "timeout chair" as a means of punishment is a concept that I felt to be extremely progressive, and one that ultimately models the "you can't say, you can't play, from the teacher's standpoint.  "...thinking about unkindness always reminds me of the timeout chair. It made children sad and lonely to be removed from the group, which in turn made me feel inadequate and mean...and I am convinced, made everyone feel tentative and UNSAFE...." (pg. 95)  It has been my mantra, from the application process for the NMUTRP, to now, that "If nowhere else in the world, in my classroom, you will be safe..."

3. What ideas from the book are you interested in incorporating into your classroom?
     I feel, as does Paley, that there are some behaviors that are unacceptable, but may initially have an explanation; for instance, the "hitting policy". In Paley's class, an initial hit would be viewed as a possible mistake or error in judgment. If , however, a student hits again, he or she would have to "sit out" (pg 82) to regroup.  Also, allowing the children, themselves, to have viable input into decision making seems to be an advantageous strategy.

5 comments:

  1. Joanne, I think your point hits on a broader point, and that is play is not the place that inclusion discussions need to be initiated. Sometimes discrimination and ignorance in verbal interactions provides a platform from which to have those useful class discussions you mention in Point #3. If that's the case, though, do we need the rule, or should we just be responsive to all instances of inequality in the classroom when we see them? It seems that in recognizing there is a broader purpose to inclusion than play, you've made the YCSYCP rule less significant than the classroom discussions about intolerance.

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  2. Joanne, all three of your post raise interesting points. Should a rule such as you can't play be incorporated into the classroom or should we as emerging educators establish another platform for students to discuss the underlying reasons why students are excluding some students from play and not others. The Paley book provides an excellent platform for this discussion and provides a framework for future discussions on the topic of inclusion.

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  3. Evan, I think that being cognizant and responsive (through dialogue and storytelling)of all instances of inequality in the classroom is the initial point where the dismantling of discrimination originates. Let's face it, declaring that someone is not allowed to play is a form of discrimination, and as educators it is incumbant upon us to address "feelings" as soon as possible in the educational process. I think "morning meetings" would be an excellent forum for these discussions. As the teacher, I would infuse age-appropriately framed instances of personal, as well as,related experiences to garner the attention of my class. My students would have ample opportunity to examine their "feelings" and their responses to their classmates "feelings." This measure, I believe, would aid in the development of the YCSYCP "rule" in my classroom.

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  4. Joanne, I think what you shared in your first response is very powerful. It is a concrete example of a point I tried to make in my reflection: often times students engage in damaging conversations that have lasting impacts, but teachers are sometimes unaware or respond ineffectively. Had that student not felt comfortable enough to confide in you something that was clearly hurtful, you might not have had the opportunity to make sure she was proud of her heritage. You did a great thing here. Sadly, recognition of one's African heritage is often a source of shame and ridicule, rather than the pride and sense of power it should be.

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  5. Joanne, I also felt that the hitting policy that Paley implmented would be one that I carry with me (and expand on) to my classroom. A lesson that is often lost in class (and society) is that everyone needs to be afforded the opportunity to make a mistake. Life is a learning experience,and sometimes we make bad decisions. The most important thing is that we have the chance to learn and grow from that mistake, with the support of those that are there to guide us in the right direction.

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