SlideShare verwendet Cookies, um die Funktionalität und Leistungsfähigkeit der Webseite zu verbessern und Ihnen relevante Werbung bereitzustellen. Wenn Sie diese Webseite weiter besuchen, erklären Sie sich mit der Verwendung von Cookies auf dieser Seite einverstanden. Lesen Sie bitte unsere Nutzervereinbarung und die Datenschutzrichtlinie.
SlideShare verwendet Cookies, um die Funktionalität und Leistungsfähigkeit der Webseite zu verbessern und Ihnen relevante Werbung bereitzustellen. Wenn Sie diese Webseite weiter besuchen, erklären Sie sich mit der Verwendung von Cookies auf dieser Seite einverstanden. Lesen Sie bitte unsere unsere Datenschutzrichtlinie und die Nutzervereinbarung.
Here --maybe just add some photos of our student groups and we can talk briefly about our backgrounds? Our own experience / roles
Daniela Q2 / Kristi Q1
http://www.tandfonline.com/doi/abs/10.1080/09500782.2015.1102274?journalCode=rlae20 There is the hidden curriculum of ‘us’ and “them’ of Whiteness and Blackness-- and this falls in line with Hurst’s (2016) matrix of power --in what ways are we unintendedly reproducing a wound and sustaining cololinity?
White teachers inability to see themselves as other must take place before transformative learning (Zembylas)
I’m thinking about adding some examples of what led us to these thoughts? My issue with getting the “White boys” to buy into the curriculum?
Peggy McIntosh - invisible knapsack of white privilege, white people are carefully taught not to recognise privilege, you only feel it when its taken away from you, unearned entitlement / unearned advantage, recognising white privilege key political tool to dismantle oppressive system / white supremacy
DiAngelo White Fragility: white lives in a social environment that protects them from race based stress / protective pillows - lack of racial stamina ‘white fragility’ is being triggered whenever there is even the smallest incident of racial stress and manifests in defensiveness, white tears, self victimisation, making it again about whites, silencing black pain / voices, leaving the conversation, verbal incoherence - digressions, long pauses, repetition, and self-corrections. Silence and withdrawal
Statement of the Problem
1. To what extent might we, as two privileged White women,
reinforce a “colonial wound” (Mignolo, 2009, p.3)
unintendedly on students of colour by for example
privileging dominant stories our students share (like our
own), or by reinforcing stereotypes when students of
color are portrayed as “other” in classroom spaces?
2. How might we perpetuate violence (silent and symbolic) on
our students when trying to create safe classroom spaces
that usually protect Whiteness/White Fragility?
Colonial wound - definition
“The de-colonial path has one thing in
common: the colonial wound, the fact
that regions and people around the world
have been classified as underdeveloped
economically and mentally”
(Mignolo, 2009, p.3).
● Bourdieu, (1980/1999) - silent violence.
● Lefebvre, (1991)- spatial theory.
● Naidoo, (2016) - “inside and outside heritage,” equate to
● Leonardo and Porter, (2010)-pedagogy of disruption; protecting
Whiteness is symbolic violence.
● Mazzei, (2008) - “racially-inscribed silences,” White teachers
inability to see themselves as “Other.”
1.Privilege Walk - should we allow (white)
students to leave the classroom?
2.Digital storytelling - how do we deal with
(white) silence in response to black
Recognizing Habits of Mind:
Toward an ethics of attentiveness
● Noting our actions (and non-actions) can further
disenfranchisement (Bourdieu, 1980/1999) & become an act of violence
against students of color.
● Acknowledging our own biases/blind spots - “white people setting up
white spaces”- white privilege as hidden curriculum (Mazzei, 2008).
● White allyship - starting from a position of not-knowing and humility.
“White people cannot be left alone”
● ‘Stepping back’ in order to make space for the other / recognising the
needs of others (Sevenhuijsen, 2002)
(Re)creating Habits of Mind:
An ethics of responsiveness
● Flipping curriculum: Engagement across difference as the curriculum,
i.e. using silence as critical teaching moment, integrating critical
texts and (counter) experiences/narratives as core curriculum.
● Student buy in: co-design of curriculum with students -
acknowledging and challenging power dynamics.
● Respect for students’ home languages, cultures, and experiences---
as a right.
● Challenge safety and understanding that safety means different
things for different people.
● Collaborative / cross-racial partnerships (internal/external).
“Since life is our most
precious gift, let us be
certain that it is dedicated
to the liberation of the human
mind and spirit…
beginning with our own.”
Boler, M. & Zembylas, M. (2003) Discomforting truths: the emotional terrain
of understanding differences. In Trifonas, P.(ed) Pedagogies of Difference: Rethinking
Education for Social Justice. New York: Routledge, 116-139.
Bourdieu, P. (1999). The production and reproduction of legitimate language. In John B. Thompson
(Ed.), Language and symbolic power (pp. 43-65). (Gino Raymond & Matthew Adamson, Trans.).
Cambridge, United Kingdom: Polity Press. (Original work published 1980).
DiAngelo, Robin. 2011. “White Fragility.” International Journal of Critical Pedagogy 3 (3): 54–70.
Gachago, D., Ivala, E., Condy, J., & Chigona, A. (2013). Journeys across difference: Preservice
teacher education students’ perceptions of a pedagogy of discomfort in a digital storytelling
project in South Africa. Critical Studies in Teaching and Learning, 1(1), 22– 52.
Gachago, D., Condy, J., Ivala, E., & Chigona, A. (2014). All stories bring hope because stories
bring awareness: Students’ perceptions of digital storytelling for social justice education. South
African Journal of Education, 34(4).
Hurst, E. (2016) Navigating language: strategies, transitions, and the
‘colonial wound’ in South African education, Language and Education, 30:3, 219-234, DOI:
Lefebvre, H. (1991). The production of space (Donald Nicholson-Smith, Trans.). Oxford, United
Kingdom: Blackwell Publishing. (Original work published in 1974).
Leonardo, Z. & Porter, R. K.(2010) 'Pedagogy of fear: toward a Fanonian theory of 'safety' in
race dialogue', Race Ethnicity and Education, 13: 2, 139 — 157 To doi:
10.1080/13613324.2010.482898Maldonado-Torres, Nelson. 2015. “Outline of Ten Theses on Coloniality
Mazzei, L.A. (2008). Silence speaks: Whiteness revealed in the absence of voice. Teaching and Teacher
Education, 24(5), 1125–1136. doi:10.1016/j.tate.2007.02.00
McIntosh, Peggy. 1992. “White Privilege: Unpacking the Invisible Knapsack.” In Multiculturalism, edited by
Anna May Filor, 30–36. New York: New York State Council of Educational Associations.
Mignolo, W. (2009). Epistemic disobedience, independent thought and de-colonial freedom. Theory, Culture, and
Society, 26(7-8), 1-23. Retrieved from http://waltermignolo.com/wp-
Stewart, K. (2017). Classrooms as ‘safe houses’? The ethical and emotional implications of digital storytelling in a university writing
classroom. Critical studies in teaching and learning., 5(1), 85-102. doi https://doi.org/10.14426/cristal.v5i1.102
Stewart, K., & Gachago, D. (2016). Being human today: A digital storytelling pedagogy for transcontinental
border crossing. British Journal of Educational Technology 47(3):528-542. doi: 10.1111/bjet.12450
Stewart, K. & Ivala, E. (2017). Silence, Voice, and “Other Languages”: Digital storytelling as a site of
resistance and restoration in a South African teacher education classroom. British Journal of Educational
Technology. doi: 10.1111/bjet.12540