Tuesday, May 31, 2016

Day 25: Just Stop


Source: 
Gonzales, J. (2015, September 3). 5 common teaching practices I'm kicking to the curb. [web log] Retrieved from http://www.cultofpedagogy.com/ineffective-teaching-methods/.

What is Sacred:
Students are sacred. Do no harm, even with good intentions. This article is about some of the things that I will raise my hand to say that, yes, I did that, and I apologize. I meant well.

One of the things is popcorn reading, which I stopped doing over ten years ago, but that means I had it in my arsenal for over ten years. Again, I meant well. I am into coaching for fluency and prosody but I needed to give the readings to people ahead of time so they could practice. 

I also used popcorn reading so that I could stop and model thinking, but again, there are other ways to model thinking, like my actually reading or again, giving people time to practice. 

What I learned and still use from Linda Reif who came to work with us one year, is to create plays with my novels by highlighting dialogue and creating character books so that students know what to read and don't read things like, she said, etc. I used that technique for Of Mice and Men for my 8th graders and I would write the names of characters who were "talking" today and students would rush in to sign up for parts and grab their character's books. It's just one way. Not the only way. 

Connections to Current/Future Work:
I think this is a good way to start conversation so I will probably put this with the Importance of Getting Things Wrong article for one of our online discussions. Most likely in my practicum course where we talk more about their field experience and lesson planning than any kind of theory. 

Monday, May 30, 2016

Day 24: Be Wrong


Source:
Kamenetz, A. (2016, Aril 16). Why teachers need to know the wrong answers. Retrieved from http://goo.gl/GZKFih

What is Sacred:
First, the picture is freaky. It is from the website and it depicts the flat earth theory, but why legs? Anyway, this is about how in cognitive thinking, if you don't understand why their answer is wrong, or rather their logic is faulty, then you are unable to address the misconceptions in order to then teach them the right answer. 

There were also some scary examples of all of our (ok, my) faulty logic misconceptions regarding science. Here is the sacred. In a study they did with teachers, 
They found that teacher knowledge of common student misconceptions was weak: They knew 85 percent of the right answers, but only 41 percent of the "right" wrong answers.
But, among teachers with stronger knowledge of student weaknesses, their students learned significantly more science, based on a retest at the end of the year.
And so, what?
The first step, says Sadler, is to teach Socratically (there's the Greeks again), by asking questions and having students think out loud. This works much better than lecturing.
"Teachers who find their kids' ideas fascinating are just better teachers than teachers who find the subject matter fascinating,"  
Connection to Current/Future Work:
It feels like I am just reading to prepare for my classes. Duh! When else do teachers do that. We prepare all year long.  I will look for something to pair this up with, maybe a TEDx or something and offer this as one of our online discussions for my practicum course.

Want to get better at teaching? Let's talk about issues in teaching and hash it out together.

Friday, May 27, 2016

Day 23 Just Dots (Thoughts)


Source:
Rubio-Cortes, G.(2010). Educators make the case for community engagement. National Civic Review. DOI: 10.1002/ncr2011

What is Sacred:
What I thought I was going to get was an insight in what it takes to make a meaningful school-community bond. I sort of did but it was not anything I can immediately implement and not anything that I didn't already know.

The big ideas:
  • Schools are a valuable community resource
  • Schools can be more successful if they educate and involve the entire family
  • Community dreams can result from school leadership
  • Schools play an important role in promoting youth civic engagement and preparing youths for their global role in solving society's challenges
The rest of the article gives examples from the author's work in this engagement as well as other principals. It also gives big props to Met Life for helping.

Connections to Current/Future Work:

I think sometimes dots are not really connected. They are just dots. What it does make me think about is the huge school and community project that my colleague, Dr. Stephanie Kamai did when she was a vice principal at Alvah Scott elementary. They created a ceramic peace wall. Hopefully her paper on that story will come out soon. 

Thursday, May 26, 2016

Day 22: Common Formative Assessments


Source: 

 Ainsworth, L. & Viegut,  D. (2006). Common Formative Assessments: How to Connect Standards-based Instruction and Assessment. Corwin Press.

What is Sacred:
The benefits of common formative assessments:

Regular and timely feedback regarding student attainment of most critical standards, which allows teachers to modify instruction to better meet the diverse learning needs of all students
Multiple-measure assessments that allow students to demonstrate their understanding in a variety of formats
Ongoing collaboration opportunities for grade-level, course, and department teachers
Consistent expectations within a grade level, course, and department regarding standards, instruction, and assessment priorities
• Agreed-upon criteria for proficiency to be met within each individual classroom, grade level, school, and district
Deliberate alignment of classroom, school, district, and state assessments to better prepare students for success on state assessments
• Results that have predictive value as to how students are likely to do on each succeeding assessment, in time to make instructional modifications
Connection to Current/Future Work:

There are several things going on, although they are currently at the back burner for me. One is creating authentic, culturally-relevant assessments. The other is in the creation of my new courses, to look at the kinds of signature assignments and formative assessment that will be sustainable and meaningful. Based on this, it is honing down my power standards.

Wednesday, May 25, 2016

Day 21: Rethinking Teacher Evaluation


Source:
C. Danielson (2016, April 20). Charlotte Danielson on rethinking teacher evaluation. [Web log]. Retrieved from http://www.edweek.org/ew/articles/2016/04/20/charlotte-danielson-on-rethinking-teacher-evaluation.html?cmp=eml-eb-popweek+4222016

What is Sacred:
Charlotte Danielson, author of Framework for Teaching weighs in on the ideals originally set forth by her first book and researched by the Danielson Group as well as the Gates Foundation's Measures of Effective Teaching project. What has happened to her original framework is that administrators and systems have taken her growth framework and turned it into a punitive numbers system to evaluate teachers rather than to help them grow and improve student learning. Here is what she continues to say:
It's time for a major rethinking of how we structure teacher evaluation to ensure that teachers, as professionals, can benefit from numerous opportunities to continually refine their craft.
Connection to Current/Future Work:

I spent four plus years training and practicing the art of professional conversations. Of seeing data as a means to improve teacher practice. To grow self-reflective professionals. Danielson believes that in an ideal system, "evaluation" would promote professional learning with requires active intellectual engagement. Not checking traits off on a list.  Active intellectual engagement is about self assessment, reflection on practice, and professional conversation. I totally agree.

 The underlying expectation is that every teacher will engage in a career-long process of learning. The complexity of the profession means that what we look for in teacher candidates is their drive to own their own learning, to own their own hiccups and to constantly seek more professional development beyond what is required.


Tuesday, May 24, 2016

Day 20: Creating Case Studies


Source:
Zucker, D. (2009). How to do case study research. School of Nursing Faculty Publication Series. Paper 2. University of Massachusetts, Amherst. Retrieved from http://scholarworks.umass.edu/nursing_faculty_pubs/2

What is Sacred:
This paper does a good job of giving concise definitions for different types of case studies as well as some cited research on frames to use to teach students how to conduct case studies. 

an intrinsic case study is undertaken to gain a deeper understanding of the case.
Although this is a nursing paper and the case studies are medical in nature, there is one sentence about education  and that in education, we are able to study the individual as a unit of analysis, and use the case study method to develop rich and comprehensive understandings about people.

Connection to Current and Future Work:
After meeting with my colleague, we decided to change our introduction to middle and secondary education course to include a case study so I am boning up on my case study protocols. The key and the focus for this is for the student teachers to gain a deeper understanding of one student, and through that study, be able to develop a RICH & COMPREHENSIVE understanding of what middle and secondary education can do and must do to engage the students.


Monday, May 23, 2016

Day 19: Ancient GPS


Source:
Kingley, T. (2016, March 17). The secrets of the wave pilots. The New York Times Magazine. Retrieved from http://www.nytimes.com/2016/03/20/magazine/the-secrets-of-the-wave-pilots.html?_r=0

What is Sacred:
This is an article about the wave pilots of the Marshall Islands. Ri-meto is a wave pilot. It may be a dying cultural practice but some western scientist have been trying to record the process to see what the science is behind it. What is not said, but what I was looking for is the idea of ancestral knowledge that is in a practitioner even if there is no one left to teach it. 

What seems clear is that our ability to navigate is inextricably tied not just to our ability to remember the past but also to learning, decision-making, imagining and planning for the future. 
Being lost — assuming, of course, that you are eventually found — has one obvious benefit: the chance to learn about the wider world and reframe your perspective. 
Connection to Current/Future Work: 
We are using the idea of non-instrumental navigation as a metaphor for our way finding through our Ed.D program which is like relying on non-written, non-scientific ways to get from one destination to the next through feel and decision-making and imagining and planning for the future, and finally reframing our perspective.


Friday, May 20, 2016

Day 18: What is Culturally Responsive Education


Source:
Hattori, M.T.P. (2015). Culturally responsive education: What is culturally responsive education? Unpublished article, University of Hawaii Manoa, Honolulu, Hawaii.

What is Sacred:

This article, written by my friend and fellow Mana Wahine, Dr. Mary Hattori, gives a great mini lit review of what culturally responsive education is and who are the researchers that talk about it. I wish this were published so I could store it online, but I guess I will just need to scan it in. 

Here are some quotable quotes:
using the cultural knowledge, prior experiences, and performance styles of diverse students to make learning more appropriate and effective for them; it teaches to and through the strengths of these students. (Gay, G., 2010)

Indigenous Learning Theory is about cultivating cognition and consciousness via spiritual awareness and reflection on lived experience. They direct us toward realizing that human awareness is a part of lifeʻs web. They connect us to smaller and lareger elements in the universe (Four Arrows, 2013, p. 65).
Connections to Present/Future Work:

This article helps me to be very clear about why I set up my classroom in the way that I do (Anzaldua's Borderlands, Bhaba's Third Space and what I am calling Kuahuokalā). It is not the same for the work I do with the university faculty and staff, but definitely for my students, not all of whom are Hawaiian, nor are they teaching in Hawaiian focused charter schools, however, the road to cultural humility starts with an understanding of culturally responsive education and one's immersion in that type of sanctuary or space.

Thursday, May 19, 2016

Day 17: How To


Source:
Pautasso, M. (2013). Ten simple rules for writing a literature review. PLOS Computational Biology 9(7), 1-5. 

What is Sacred:
I don't know about sacred. This article gives readers ten simple rules. You know, the Captain Obvious thing again. The little nuggets that I already use - take notes while you are reading and keep track of the sources. I found that out the hard way during my dissertation because well, I'm lazy.

Connections to Present/Future Work:
This is another article for my chapter 2 literature review class this summer. Show them to the water. They get what they need. 

Wednesday, May 18, 2016

Day 16: A Different Kind of Case Study


Source:

Traister, R. (2016, May 30). Hillary Clinton vs. herself. New York Retrieved from http://nymag.com/daily/intelligencer/2016/05/hillary-clinton-candidacy.html

What is Sacred:
This is not an academic reading. I started reading this weekly newsletter from Ann Friedman and it is about what she is reading for the week. She reads a lot, so it makes sense that she has a successful weekly newsletter. Slow, narrow readers like me crave information from the well read. 

Any way, this is a profile about Hillary Clinton and the writing is really both objectively balanced and subjective at the same time. I am not sure how to describe it but it is a no holds barred look at the former first lady, former New York senator, former Secretary of State. It gave me a good glimpse of being female in my mother's time. Most importantly, it paints a clear picture but leaves the reader to look in and leave with one's own interpretation, even though the author makes her own analysis of what she is seeing. 

I don't know if I am making any sense. It's an article about a politician for goodness sakes, but it's good and it is making me think and dream and make connections about the power of writing, the power of mentor texts and deconstruction of parts to teach students how to put things together. 

Connections to Current/Future Work:
My introduction to middle secondary education has the students going out to the field so I want them to re look at observation in a very specific way and especially to concentrate on one student, so doing a case study. I think an article like this could act like a mentor text for a different kind of case study. I want them to be both scientific and clinical as well as make some of their own connections and do some analysis based on interviewing, observation, work, interaction. Adolescence is really about how the student sees himself, how she perceives that others see her, how others really see him - how to get to that complexity and have it aesthetically pleasing is what I am going for. 

Tuesday, May 17, 2016

Day 15: Reflect Yourself


Something short.
Source: 
J. Kobialka. (2016, May 10). Reflection: A tool for assessment, empowerment, and self awareness. [Weblog]. Retrieved from http://www.edutopia.org/blog/reflection-assessment-empowerment-self-awareness-james-kobialka

What is Sacred:
I think reflection is something that I always want to do, something I try to carve out time for, but I am always looking for new ways to do reflection. If teachers are more reflective about their own practice, they are more effective. So this is just a short article on reflection tools. Nothing is new for me, but it's a good reminder. The link is good for further reading. 

Connection to Current/Future Work:
I am thinking about adding some of these reflections for my introduction to middle and high course next semester and I was thinking about making a chart notebook like the calendar I got from my son. It has about five lines, a date and a year. You just reflect with one sentence. It's like a reflect with shout outs and it would follow them until they graduate. Maybe. I can only try it and reflect on it again.

Monday, May 16, 2016

Day 14: Research on Teaching About and With Informational Texts


There is no clever spin to this article. It's an article on research. It's a gasp literature review (wait I'm teaching a class on literature review next month). As far as dissertations go, people who do this type of article well find that their chapter 2 is a snap. That was my worse chapter. This is why I must read more of these. I need to discipline myself to read these and give honor to the work that others do to value research done by others in order to make connections for the reader.

Source:
Maloch, B. & Bomer, R. (2013). Teaching about and with informational texts: What does research teach us? Language Arts, 90 (6), 441-450. Retrieved from http://www.nwp.org/cs/public/download/nwp_file/21311/LATeachingAboutInformationalTexts.pdf?x-r=pcfile_d

What is Sacred:
This article talks about both the effect of bringing informational text into elementary classrooms as well as what research says about the types of informational texts that work best (regular versus hybrid). It also looks at the effect of explicit skills teaching about the genre in order to get students to write informational texts.

The conclusion is that  there is no one answer on how, just that there is enough research to say that elementary teachers should move forward in instruction around informational texts. Give them a range of texts (including hybrid), guide them through authentic activities with the text, engage them in dialogue around those texts, be explicit about comprehension strategies and text structures and features as appropriate to the developmental levels of the students.

What seems abundantly clear to us from the research is that this explicit instruction is only effective for real reading and writing inasmuch as it is situated within authentic opportunities for reading and writing informational texts--opportunities that reflect what children might encounter outside of school. 

Connections to Current/Future Work:
As I am writing this I realize that like informational texts and Shakesperean sonnets, once I figured out the key to making meaning for certain genres, every other text is easier to understand. So read the introduction, read the conclusion, skim through the connections in between and use the reference and appendices as ways to get more information. Like informational texts, read tables and figures as text.

So how do I teach my chapter 2 literature review class? Share my own process, do some explicit teaching about the genre and put in their hands model works. Give them time to read and write and discuss.
Bam!

Friday, May 13, 2016

Day 13: Bring In Captain Obvious

Captain Obvious is the spokesperson for Hotels.com which is the site I like to use for booking my hotels, but not because of Captain Obvious, still, it's a good site and I don't have complaints. The thing about that service, though, is that yes they obviously have good intel, but it also helps to check other websites to find out more information. In the end, I usually go with the prices on Hotels.com.

Education is like that. Sometimes educators do their own action research and find that hey, this intel is obvious, but it's true. Still, even if it matches my own gut reaction, it is nice to hear other people say a rock is a rock. 

Source:
P. Ripp (2016, June 2). The one thing that made the biggest difference (according to my students). [Weblog]. Retrieved from https://pernillesripp.com/2016/06/02/the-one-thing-that-made-the-biggest-difference-according-to-my-students/

What is Sacred:
This teacher is a scaled down version of Donalyn Miller, the Book Whisperer. Donalyn Miller is a product of Linda Reif and Nancie Atwell. If you are planning to teach middle school language arts and you do not know these names, get yourself to a library. Invest. Basically what all these women say is let them read. Let them choose their reading. Give them time. Read when they read. This post does not go into the writing when they write or letting them talk about their reading, but it seems to be in the same vein.

Ripp, who gives her students 10 minutes at the beginning of each class to read a book of their choosing, surveyed her students as she goes on a Captain Obvious speaking tour across the country and here is what one of her students said:
Please tell them to give us time to read. Please allow us at least 10 minutes. Please tell us to read. Tell us to read only great books. Give us the time so we can fall back in love.
So the one thing is let them read a book of their choosing.

Connections to Current/Future Work:
I am also a product of Linda Reif, Nancie Atwell, Louise Rosenblatt, National Writing Project so really, a rock is a rock. I know letting students read of their own choosing and giving them time to read during class works. I have seen it work in my own classrooms from grades 6-12. However, I also know how difficult it is to even spare 10 minutes. 10 minutes of free reading takes away time from my 5 - 10 minutes of free writing, takes away time from read aloud, seminar, writing workshop, Elbow group, literature circles. . .all rocks in creating literate, critical readers and writers who can make meaning of the world outside of the classroom.

I am a parent who has seen a good idea used incorrectly - giving students time to read but forcing genres on them so they have a choice, but not really - or forcing them to read in their RIT scores. Do you know how boring the books in your RIT score are if you are a 7th grader who is so advanced that your RIT score books are college textbooks? Or letting them read, but only from a list like Newbery even if they are in the 8th grade. Ugh!!!!

So I left the classroom to coach teachers, but I needed to do more so I am in higher education and actually teaching language arts methods courses and reading and writing across the curriculum so that I can introduce students to my own mentors. The obvious needs to be taught so that the rock can be used as a step up and not as a tool to crush and destroy.

Thursday, May 12, 2016

Day 12: The Place for Song in Methodology



Source:
Lopes, R.K. (2016). Ua noho au a kupa i ke alo. In Oliveira, K. & Wright, E. (Eds.), Kanaka ʻōiwi methodologies: Moʻolelo and metaphor (30-41). Honolulu: University of Hawaii Press.

What is Sacred:
This article is exactly why we need spaces within our university to have dialogue around and define in a very broad, layered, nuanced sense what we see as waiwai, valued, and how we can take away the lessons of our ancestors, ʻike kūpuna and create methodologies and frames for ourselves. Each of us are "heard," in small circles, but how can we create those spaces where we can dialogue together in order to be thought agents in the world of research and philosophy, venturing outside of ourselves to be the change?

In short, this article is about taking the lyrics for the "Kaniakapupu Song," more commonly known as "Ua Noho Au a Kupa i Ke Alo" and melding it with the author's moʻolelo about his mentor Uncle Kimo to create a definition of Hawaiian methodology or how we should be doing research.

Connections to Current/Future Work:
Some of the methodology I used from the ʻŌlelo Noʻeau is similar, which just shows me why we need to continue to dialogue not to standardize our thinking but to honor that which reverberates as truth in many different contexts.

Wednesday, May 11, 2016

Day 11: The Place of Poetry


Source: 
Lehman, D. (2014, July 18). Sing to me o muse (but keep it brief). The New York Times. Retrieved from http://goo.gl/HsCl5e

What is Sacred:
This article/essay by David Lehman is about the changing face of poetry. We no longer buy poetry books. Poetry readings have turned into spoken word contests. The poetry I read online is more likely to be on a tweet or on Instagram. So Lehman's point is that poetry in our society is found in different places. The idea of reading a poem in the traditional sense is as obsolete as a journalist writing on a typewriter. The article even hints at the demise of the humanities, liberal education and canonical literature, all results of the death of poetry. But is poetry dead or are the places where poetry live just different? So what is sacred?
Have the conservators of culture embraced the acceleration of change that may endanger the study of the literary humanities as if — like the clock face, cursive script and the rotary phone — it, too, can be effectively consigned to the ash heap of the analog era?
Obituaries for poetry are perishable. So are many poems that will slide into oblivion without needing a push. But the activity of writing them redeems itself even if it is only a gesture toward what we continue to need from literature and the humanities: an experience of mind — mediated by memorable speech — that feeds and sustains the imagination and helps us make sense of our lives.
Connections to Current/Future Work:

For fluency, editing and the physical act of brain to hand writing, I have my students write on paper as a kinesthetic process of writing rather than as a product of "school." Perhaps poetry also becomes a process of writing. I see myself as a poet rather than an academic writing. My dissertation had found poems before every chapter. Perhaps what I am trying to really do is write research as poetry, as the kind of writing that "feeds and sustains the imagination" and helps me make sense of my research.

Tuesday, May 10, 2016

Day 10: The Ropes of Resistance


Source:
Goodyear-Kaʻōpua, N. (2016). Reproducing the ropes of resistance: Hawaiian studies methodologies. In Oliveira, K. & Wright, E. (Eds.), Kanaka ʻōiwi methodologies: Moʻolelo and metaphor (1-29). Honolulu: University of Hawaii Press.

What is Sacred:
Goodyear-Kaʻōpua offers up four principles, single chords, or ʻaho, that when braided together form a metaphor for Kanaka ʻŌiwi research. The four ʻaho are: lāhui, collective identity and self-definition; ea, sovereignty and leadership; kuleana, positionality and obligations; and pono, harmonious relationships, justice and healing. 

I think as Indigenous researchers, our thoughts converge across different space and time and this essay just reconfirms that. The author looks at Hawaiian studies and Kanaka ʻōiwi research in a broader, multi-disciplinary sense,  and the metaphor of the ropes of resistance as dialogue starters for other Indigenous researchers. She embraces the multiplicity of possibilities that are created when we are able to think through our Indigenous lenses. The metaphors may be different, but the reliance on ʻike kūpuna (ancestral knowledge), ʻāina (the land which feeds) and the connotative nuances of our native language used to describe our research weaves through many Indigenous researchers' work. 

I found her personal moʻolelo (story) valuable in mirroring my own experience that our graduate degrees are really about finding our voice and being heard. (For the Makalapua article)
the times when I felt certain enough to speak and to write were those when I was not speaking as an individual, but as someone with ancestors and a community who needed to be heard (4).
As ʻŌiwi researchers, finding our voices is such an important element of the scholarly path. . .Too many of our people have been silenced. . .One of the duties of a Hawaiian studies scholar, then is to know and critically engage with the body of published work by Kānaka, lest we unwittingly participate in their silencing and marginalization. (4)
Connections to Current/Future Work:

I am taking away three things from this article. First, like Waitare and Johnston say, it is important not only that we, as Indigenous scholars and Indigenous female scholars are present at the university, but also that we are heard. Understanding and empowering our voice, as well as speaking the names of the mana wahine and Indigenous scholars that inform our work is an act of empowerment to the lāhui, "lest we unwittingly participate in their silence and marginalization."

Second, "selective promiscuity" is a good thing. Goodyear talks about her great grandmother who had children from three different men, none of whom she married. Goodyear calls this selective promiscuity and connects that to scholarship as a "valuable way to approach our scholarship by drawing on our ʻŌiwi lineage, but also selectively bring in other lineages or thinkers who provide us with traction to move the lāhui forward" (9). When I am at the AERA (American educational research association) I am always looking for these other lineages (cultural humility, borderlands, third spaces, red theory) to provide that traction for my own research.

Finally, the format of this article gives me ideas on how to edit my moʻo frame article.


Monday, May 09, 2016

Day 9: Writing Literature Reviews



Source:
Baumeister, R. F. & Leary, M.R. (1997). Writing narrative literature reviews. Review of General Psychology 1(3), 311-320.

What is Sacred:
This is another stone soup article, but this time I am using this article for an assigned reading for my ED612 literature review course. I am sure that it would have been easier to use a textbook, but I do not believe in one way for all or one frame for all, so I am building several articles and like other stone soup articles, the reader needs to weigh what they need with what the article is giving them to create their own source material.

Therefore, what is sacred just depends. Here is what I pulled out with the understanding that I am looking at this article as a possible source as the instructor of the class and not someone who actually needs to learn how to write my own literature review.
Authors aspiring to write such reviews [literature reviews] must therefore recognize that their task is not simply assembling and describing past work but rather is one of building or testing theory. (p. 312)
What makes this article valuable is the attempt by the authors, using their own lived successes and failures in their writing, to go through how literature reviews are different from other formats, what some of the common goals are in writing literature reviews and some common mistakes of writers.

Connections to Current/Future Work:
This is the first reading for the online discussion. Students will react, respond, question and connect and we will go from there.

Friday, May 06, 2016

Day 8: Mana Full

Source:
Waitere, H. & Johnston, P. (2009). Echoed silences: In abstentia: Mana wahine in institutional contexts. Women’s Studies Journal, 23(2), 14-31.

I am labeling this article as source material and at this point, at this time, this article is here for a purpose, as source material for me to contemplate, to cite and to write in response to. The notes therefore, look crazy. I am breaking protocol and revealing my true writing process that is messy and disorganized. I am not an outline person. I always felt that English teachers who made me write outlines first were just being mean and trying to punish me for writing and collecting source material like this. It's a good thing I outwitted them by writing my outline last to comply while still doing things my own way.

What is Sacred AND Connection to Current and Future Work:

“Putting the onus on indigenous peoples to speak, then, without a concurrent focus on the social conditions that afford a hearing, in effect, renders the speaker mute.” (14)

“We would argue, therefore, that the ability to hear is significantly effected by shared spaces that traverse socio-political histories, linguistic, cultural and yes -- theoretical, epistemological and ontological airwaves which connote levels of resonance or dissonance in the auditory range of the listener.”

Puanani Burgess’ “Choosing my name” as a way to mark the struggle over the power to name, claim, define and theorize our lives (Smith, 1999) - Smith, L. (1999). Decolonizing methodologies: Research and indigenous peoples. Dunedin: University of Otago Press.
Burgess, P. (1998). Choosing my name. Reprinted in E. Chock (Ed.). Growing up local: An anthology of poetry and prose from Hawaii. Honolulu, Hawaii: Bamboo Ridge. The poem as a demonstration of the ways in which we see and describe ourselves and how others see and describe us. The bifurcated gaze results in a myriad of positions that at times collide, sometimes complement, and at times muddy what might otherwise form neat distinctions and boundaries. (I would say that the borderlands - Anzaldua, my own work to define kuahuokala - the sanctuaries within the institution as our own borderland concept - that we are able to traverse through comes from the naming of ourselves which results in a way for us to mark the struggle over the power to name, claim, define and theorise our lives (Smith, 1999).

Writer notes: (being conscious and transparent about the coming organization)
We move on to look at what mana wahine means to us before locating it within the broader Maori positions being articulated in academia. We then turn to outline our focus on absenteeism before returning, in the style of cyclic reflexivity, to consider the centering of mana wahine before drawing the paper to a close with a canonical refrain. (perhaps I need to get better at mapping destination within a paper, and create enough ahu along the way to keep readers - and me - from wandering off as I am like to do)

How the authors read the poem and incorporate it p. 16 “While the poem serves the purpose of reflecting on our childhood in institutional contexts it also helps us identify other forces at play in the ‘naming’ of Christabelle, Yoshie and Puanani. These names mirror the ‘dead ends,’ ‘cul de sacs,’ crescents and avenues that this paper explores in terms of Maori women and their positions within institutional settings. Christabelle signals a ‘dead end’ - to know one’s self as the colonised other, to bear witness from a position of relative safety, the cultural genocide of our view of the world, subjugated to the political and imperial filters of another - to bear witness to the demise of the mana of wahine Maori in institutional contexts. Historically Christabelle and Yoshie have represented the forces of supplication and domestication (names drawn from dominant vernaculars) that discriminate. We have come to know such forces as colonisation, imperialism, assimilation, racism, subjugation and dependency.
(My thoughts: so it is the power of the naming of ourselves, of choosing mana wahine and the implication of that self-naming, the donning of our shield and gear as a way that we were going to navigate in this institution together, Hui Manako as a conversation in naming, in capturing for ourselves all of our chosen armor. - not sure if we are in battle, but perhaps we are in a battle to be heard, not just be present- ho'olohe with you whole body as Uncle Moke Kim says.)

Highlighted quotes:
It is not uncommon for many Maori women in institutional contexts to continue to struggle against the precepts of colonisation, to find the spaces in which they are able to pose questions, write and theorise without the constant pressure of assimiliation working under the weight of institutional norms that remind us of our ‘abnormalities’. (17) - I think this is more for the David paper than the Makalapua paper

Mana wahine is a connective highway. The question of our presence and our absences is thus predicated not only on our physical presence but also on the structures and processes that constrain our very ways of knowing and engaging with the world [as Wahine Maori].
(Makalapua paper - again 17)

Find a way of acknowledging the mana of others in ways that do not denigrate my or our own because clearly that is unacceptable (18) - David paper - the hoihi - why it is important to acknowledge the sacred in others

For Makalapua paper: In whatever context, mana wahine is not, nor has it ever been, about changing the sex of the winning team. Mana wahine is much more complex than that; it is about recognising the dignity and authority of women, and yes, often that means engaging in political work to ensure that the same dignity is recognised by others. (18)

Mana is thus recognised as an integral component of encounter between people, and in the relationships that link cosmological, spiritual, human and physical elements. The origin of mana emerges from the earliest cosmological narratives and extends beyond simply human interaction. Increased mana is a collective exercise in which individuals and/or collectives elevate their mana by collecting recognition of significant acts or enabling processes rather than by self-ascription. Mana embodied in self and other is as much about authority as it is about power.  (Right there, that is the sacred and usable - Increased mana is a collective exercise. . .)

For David paper - Physical presence does not equate to being included, nor does it contribute to a secure identity (20) from 19 - Often, however, we are absent in the forums that attempt to give us a voice to resolve our dilemmas. Where we are physically present, we are often vocally absent, while in the spaces where we are vocal, the forces of the already powerful act to deny our physical presence (19) Back to 20 - Durie (M. Durie, 1997) in advancing a Maori-centered approach, explicitly argues that biological survival alone will not ensure our cultural presence. Durie maintains that other factors need to be present, what he refers to as three principles of underpinning a Maori centered approach i)whakapikitanga - enablement ii) whakatuia - integration, and iii) Mana Maori - Maori control, drawing on the concept of tino rangatiratanga - Maori self determination.

In regards to enablement - In the context of research, the first principle posits activities that “should aim to enhance people so that either their position improves as a result of the research or they are better equipped to take control of their own futures (Durie, 1997, p. 10). The second principle recognizes holistic Maori views linking well-being, culture, economics and social standing into a matrix that takes account of the individual, the collective and the complex interactions between past and present.

From whose centre does the word emerge, who has the right to speak and most significantly, who will be heard? - Is this the question that I want to answer?

What would mark our attendance - thus removing us from the list of absentees - where women can say their names, imagine their significance, their history, and their connectedness to wider events and circumstances. Simply turning up, taking up our right to be present marks movement toward the realisation of mana wahine (the dignity of being an Indigenous woman) in institutions that have historically shut us out. My words - the power of Mana wahine - We seek to know that we are not alone, to seek support of other Indigenous women, to challenge them also about their own beliefs and practices that might contribute to our own denigration (not this line - I don't want to talk about hegemony, how do I re work this), and to be safe to do so.

Durie, M. (1997, July). Identity, access and Maori advancement. Keynote address at New Zealand Educational Administration Society Research Conference, New Directions in Educational Leadership: The Indigenous Future, Auckland.

Note to self: highlighted article and notes housed in Evernote Read and Highlighted under Echoed Silences

Thursday, May 05, 2016

Day 7 Sacred Reading: Reverberations


Source:
Ah Nee-Benham, M. (2016). From the Dean. In K. R. Oliveira & E. K. Wright (Eds.), Kanaka ʻōiwi methodologies (pp. vii-viii). Honolulu, HI: University of Hawaii Press.

What is Sacred
This is a two-page introduction to a book I am reading every day until I am done, but I am reading this because Maenette Ah Nee-Benham's name keeps coming up this month in different conversations so I am following some of her writing and she is currently the dean for Hawaiʻinuiākea School of Hawaiian Knowledge at Mānoa, but there are rumors that she is on a short list for something closer to me. I last wrote about her on Day 4, again just an introduction. I hope I am not following a pattern here. 

the authors contributing to this book have intentionally engaged in learning, exploring, and teaching through stories. This very courageous act of framing and articulating knowledge regenerates ritual (knowledge and wisdom of ceremony), responsibility (role and obligation), and reciprocity (the vibrant action of indigenous education that sustains legacy). 

Kanaka ʻōiwi methodologies: moʻolelo and metaphor speaks to the importance of moʻokūʻauhau as the grounding force of our ontological pathways to the power of moʻolelo as the source of spiritual wisdom, and to the leo of our kūpuna that calls us to action. 
Connection to current/future work:

I am not trying to be unique in my thinking. This is not a competition for individual knowledge, or at least I think it is not. What I want is to be true to what reverberates within me, and it is so nice to find that others are reverberating to the same frequency. The last block quote reverberates with my own dissertation, "the importance of moʻokūʻauhau (genealogy) as the grounding force of our ontological pathways to the power of moʻolelo (lineage of stories) as the source of spiritual wisdom, and to the leo (voice) of our kūpuna (elders) that calls us to action (conscientization)."  ʻAmene, ʻamene, ʻamene.

I also love the phrase "courageous act of framing," and I continue to look for a space to share my moʻo dissertation frame, not as an answer to the 5-chapter dissertation but more as a dialogue starter for more Hawaiian authentic dissertations frames. This kind of work takes courage to face scrutiny and judgment, but I need to keep trying and realize that I keep working in order to regenerate ritual, live my kuleana (obligation) and reciprocity as the only way to make this work sustainable beyond us.
 



Wednesday, May 04, 2016

Day 6 Sacred Reading: Conscientization - Resistance - Transformation



Source:
Smith, G.H. (2003, October). Indigenous struggle for the transformation of education and schooling. Keynote presented to the Alaskan Federation of Natives Convention, Anchorage, AK.

What is Sacred:
This keynote talks about Kaupapa Maori and how that led and continues to lead to transformation in education and schooling in Aotearoa. I have heard Professor Smith speak several times, both in Aotearoa and in the United States. He is like Manu Meyer for the Maori. They both have truly profound words to share that are like church to me so like a good sermon, I found myself taking lots of notes and highlighting like an amateur. There is a lot of sacredness so Iʻm just putting it out there with some notes to myself. The source is above.

The revolution [in New Zealand] was not so much about the stunning language revitalization initiatives. . .these were merely the outward visible signs of a much more profound revolution. The ʻrealʻ revolution of the 1980ʻs was a shift in mindset of large numbers of Maori people - a shift away from waiting for things to be done to them to doing things for themselves: a shift away from an emphasis on reactive politics to an emphasis on being more proactive; a shift from negative motivation to positive motivation.

These shifts can be described as a move away from talking simplistically about ʻde-colonizationʻ (which puts the colonizer at the center of attention) to talking about ʻconscientizationʻ or ʻconsciousness-raisingʻ (which puts Maori at the center). These ways of thinking illustrate a reawakening of the Maori imagination that had been stifled and diminished by colonization processes. Amen!

ʻPolitics of distractionʻ - the colonizing process of being kept busy by the colonizer, of always being on the ʻback-footʻ, ʻrespondingʻ, ʻengagingʻ, ʻaccountingʻ, ʻfollowingʻ and ʻexplainingʻ. I have my own story of just this. I put my story in my AERA 2016 paper and want to re-work it for He Manawa Whenua

Antonio Gramsci (1971) - Hegemony is a way of thinking - it occurs when oppressed groups take on dominant group thinking and ideas uncritically and as ʻcommon-senseʻ, even though those ideas may in fact be contributing to forming their own oppression. (Steph - my non eye contact).  - woven in? Read! This is the best synopsis of hegemony. I know that I need to own this word and I finally understand it. I call this my eye contact Stephanie story. 

a critical element in the "revolution" has to be the struggle for our minds -- the freeing of the indigenous mind from the grip of dominant hegemony. Again, I need this for the paper. It is a yes, that is exactly what I have been trying to say moment. I think we need to acknowledge our own role in the colonization of each other. 

The term ʻdecolonizationʻ is a reactive notion; it immediately puts the colonizer and the history of colonization back at the ʻcentre.ʻ In moving to transformative politics we need to understand the history of colonization but the bulk of our work and focus must be on what it is that we want, what [is that] we are about and to imagine our future. Amen

transformation has to be won on at least two broad fronts; a confrontation with the colonizer and a confrontation with ʻourselvesʻ. This is what I have labeled as the ʻinside - outʻ model of transformation - in this sense, as Paulo Freire (1971) has reminded us, ʻfirst free ourselves before we can free othersʻ. Amen
Connections to current/future work:

Some of these ideas need to be woven in the papers I'm working on now, specifically the reworked AERA paper for the special issue about creating third space sanctuaries within the university, as well as the term politics of distraction and the transformational reminder that we must first free ourselves before we can free others.

For the special chapter I'm working on with the Mana Wahine about our dissertation journey, using the figure 2 of conscientization - resistance- transformation as well as the idea that the critical element in our revolution - the power of the dissertation in practice "has to be the struggle for our minds -- the freeing of the indigenous mind from the grip of dominant hegemony. "

Finally, he leaves me with questions that I want to explore more:

the need to focus on the process of ʻtransformingʻ, and on the transformative outcomes - What is it? How can it be achieved? Do indigenous people's needs and aspirations require different schooling approaches? Who benefits? Such critical questions, which relate to the task of teachers being change agents, must not only inform our teacher education approaches, they must also ensure the ʻbuy inʻ from the communities they are purporting to serve.

Kia mau ki te Kaupapa! (Hold fast to the Vision)
Note to self: stored in Evernote highlighted articles