You know you have problems when
Two different people who live over a thousand miles apart try to file a restraining order against you in the same month.
I wish I could help you, but there is nothing I can do. I tried.
I’m so sorry.
Processing Nessa Wolfson
How do we tease apart the differences between code switching and translanguaging?
· Perhaps Translanguaging is more social while code switching is linguistic?
· Breaks past reductionist conceptions of ‘funds of knowledge’ like ‘bring in a food from your native country’
· Is it possible to just raise critical consciousness in the classroom, especially with minority/minoritized students?
o Students are conscious of how they’re treated
o They are conscious of their English skills
o They don’t necessarily identify as English speakers.
· “I don’t know my own name, I forget” – Fasil – how am I not the only one who’s experienced this?
· He said “education is important, but experience also and knowledge also” as if the categories were mutually exclusive. Maybe teachers also need to understand that
How can an approach be both ethnographic and participatory?
” Today, the certificate of education becomes what the test for ancestors has been in the past, at least where the nobility has remained powerful: a prerequisite for equality of birth, a qualification for a canonship, and for state office” (from weber, Bureaucracy)
Sheltered instruction observation protocol (SIOP)
Clearly state objectives
Content objectives: identify, analyze, rank, construct, graph, divide, solve, visualize, design.
Language objectives: read, write, listen, list, tell, discuss, journal, record, persuade, debate, draft
- sheltered brainstorm - have pictures and words that students can circle if relevant
http://www.cal.org/twi/TWIOP.pdf <— has all kinds of sample lesson plans, theoretical backing, etc.
“I’m agnostic about it. I don’t care.”
Dear phonetics lecturer, you keep using that word, I do not think it means what you think it means.
Can the subaltern speak?
I’ve said for years that this question is in and of itself the perpetuation of privilege.
The real question is who would listen?
If, as Bourdieu suggests, legitimization language inherently standardizes and empowers certain registers and dialects while silencing others, then social censorship is hardwired into every linguistic exchange. “Any field automaticaly censors the discourse that circulates through it.”
Euphemism is Nelson having to deny sociocultural theory being what it is because of stuffy old people in New York. It’s “the muting of critique and individual expression according to what is rewarded or sanctioned in the field”
That symbolic power can be socially constructed and positioned, but perhaps unknowingly performed.
Meaning that majority (defined politically not numerically) perform and perpetuate their position without intentional marginalization, but silence minoritized populations.
Which is why it’s obvious that subalterns can speak.
But would you listen?
Performative speech acts must be recognized as legitimate for them to have effect.
Saying grace is only performative if the people perceiving it legitimate it. Otherwise they’re just words.
(PS an IP tracker? REALLY?!?!)
6 types of love
a passionate physical and emotional love based on aesthetic enjoyment; stereotype of romantic love
a love that is played as a game or sport; conquest; may have multiple partners at once
an affectionate love that slowly develops from friendship, based on similarity
love that is driven by the head, not the heart
obsessive love; experience great emotional highs and lows; very possessive and often jealous lovers
selfless altruistic love; spiritual;
Is it possible for a bilingual speaker, especially a natively bilingual speaker, to experience interference as opposed to translanguaging/code mixing?