Cultural Diversity in American Life, CCCC, and NCTE

Introductory Bio

Duane Roen is Professor of English at Arizona State University (ASU) where he serves as Head of Interdisciplinary and Liberal Studies in the School of Letters and Sciences. At ASU he has also served as Head of Humanities and Arts; Director of Composition; Co-Director of the graduate program in Rhetoric, Composition, and Linguistics; Director of the Center for Learning and Teaching Excellence; Coordinator of the Project for Writing and Recording Family History; and President of the Academic Senate. At Syracuse University he served as Director of the Writing Program. At the University of Arizona, he was founding Director of the graduate program in Rhetoric, Composition, and the Teaching of English, as well as Director of Graduate Studies in the Department of English.

Roen serves as Secretary of the Conference on College Composition and Communication (CCCC), as well as Vice President of the Council of Writing Program Administrators (CWPA). He has written extensively about writing curricula, pedagogy, and assessment; writing program administration; writing across the curriculum; and collaboration, among other topics. In addition to more than 200 articles, chapters, and conference papers, Duane has published eight books, including Composing Our Lives in Rhetoric and Composition: Stories About the Growth of a Discipline (with Theresa Enos and Stuart Brown); Strategies for Teaching First-Year Composition [NCTE] (with Lauren Yena, Susan K. Miller, Veronica Pantoja, and Eric Waggoner); Views from the Center: The CCCC Chairs’ Addresses, 1977-2005.


Blog Entry

When I grew up on a dairy farm in Wisconsin in the 1950s, I had little awareness of human diversity. Most of the people I knew were descendants of Norwegian immigrants who arrived in the United States in the 1860s. Most were dairy farmers who lived within a few miles of my home. I first became vaguely aware of human diversity in the fifth grade at Willow Hill School, a one-room country school that enrolled children who lived on neighboring dairy farms. Approximately half of the children in the school had the same surname—Roen. When I was in fifth grade, all students in grades one through eight studied the US Civil War. Although I don’t recall many of the historical details that we learned in that unit, I do recall learning about some of the factors that led to the armed conflict that raged from 1861 to 1865.

As an undergraduate and graduate student at the University of Wisconsin-River Falls (which was far more diverse than anything that I had experienced before), I enrolled in courses in which we studied literature by and about people from underrepresented groups. Those courses, taught by lifelong NCTE member Nick Karolides set the stage for my master’s degree thesis, “Cultural Diversity in American Life,” which laid out a year-long course for high school students. When I taught English at New Richmond High School in Wisconsin from 1972 to 1977, I co-taught the course titled Cultural Diversity in American Life with Clark Anderson, a colleague from social science, and Mary Rivard, a colleague from art. It was an eye-opening experience for juniors and seniors who had previously had relatively few opportunities to read, write, and talk about human diversity. In the course students studied cultural backgrounds that were new to them.

I began this blog entry with some personal background because it helps to explain my current perspectives on human diversity and its role in CCCC and NCTE. During my career, both organizations have provided resources to help elementary, secondary, and college teachers develop curricula and pedagogical approaches that introduce students to diversity and its importance.

The organizations’ journals, books, position statements, and conferences offer opportunities to learn about diversity. For example, in the mid 1970s, I did a presentation at the annual NCTE conference to share my experiences in teaching the high school course Cultural Diversity in American Life. I also remember how useful it was to have the NCTE position statement titled “Resolution on the Students' Right to Their Own Language” (http://www.ncte.org/positions/statements/righttoownlanguage) when it became available after the NCTE annual business meeting in New Orleans in 1974. That statement has helped thousands of teachers make the case that linguistic diversity should be valued and celebrated.

In 2007, I had the honor to serve on the NCTE Task Force to Advance and Support Members of Color with distinguished colleagues from across the country—Beverly Chin, Amanda Espinosa-Aguilar, Sharon Floyd, Maria Franquiz, Patsy Hall, R. Joseph Rodriguez, Anna Roseboro, Sharon Washington (Facilitator), and Kent Williamson (NCTE Executive Director, who offered invaluable support to the task force). When the task force submitted its report to the NCTE Executive Committee, the response was enthusiastic, resulting in initiatives such as the NCTE Leadershift Awards (http://www.ncte.org/awards/leadershift).

Of course, the work of the task force is only one of many NCTE efforts to promote diversity, as evidenced by the organization’s twenty-nine resolutions, policy statements, and position statements on diversity (http://www.ncte.org/positions/diversity). Further, among professional organizations in the language arts, both NCTE and CCCC have relatively strong records of electing members of color for leadership roles—officers and executive committee members.

When I look at my own state, Arizona, I appreciate the importance of professional organizations that promote diversity. At times, Arizona’s political leaders struggle to come to terms with the rich human diversity in the state, passing laws that suggest a devaluing of diversity—e.g., Senate Bill 1070 (http://www.azleg.gov/legtext/49leg/2r/bills/sb1070s.pdf), which requires state and local law officers to enforce federal immigration laws, and House Bill 2281 (http://www.azleg.gov/legtext/49leg/2r/bills/hb2281s.pdf) and which bans some forms of ethnic studies in public schools

Such legislation reminds us that professional organizations have much work to do. Of course, as tax-exempt organizations, NCTE and CCCC cannot actively lobby for or against legislation, but our organizations can and should continue to provide resources that help people understand the importance of diversity in a healthy democracy.

Individual CCCC members can support diversity in the organization. For example, the editors of the NCTE collection Strategies for Teaching First-Year Composition have donated all their royalties to the Scholars for the Dream Travel Award fund (http://www.ncte.org/cccc/awards/scholarsforthedream) which helps up to ten new scholars from underrepresented groups attend the March convention each year. Other individuals support diversity in CCCC by serving on critical committees and task forces. In my many conversations with the CCCC officers in recent years, I have come to appreciate the officers’ individual and collective commitments to diversity in the organization.

In addition, individual CCCC members can also become involved in their local communities to promote diversity. For example, my service includes conducting workshops on writing about family history. Participants write about their families’ experiences, often celebrating the diversity of their loved ones. Because these workshops draw a wide range of individuals, participants have opportunities to hear about experiences that are both similar to and different from their own.

Our organizations can also continue to help students to develop the skills and knowledge that will serve them well in a diverse world—communication, leadership, ethics, global awareness, critical thinking, information literacy, problem solving. These skills and knowledge sets will serve not only individual learners but also the wider world in which they apply their personal learning. Diversity thrives in cultures that value such skills and knowledge. But, importantly, it founders when such learning is absent.

As we think specifically about CCCC’s role in promoting diversity in the future, we can ask ourselves the following kinds of questions:

1. How can CCCC most effectively reach out to nonmembers with diverse backgrounds to encourage them to join the organization?

2. What more can CCCC do to encourage greater diversity in the membership?

3. What more can CCCC do to mentor new members from diverse backgrounds to encourage them to become future leaders of the organization?

4. What additional committees and task forces (http://www.ncte.org/cccc/committees) could CCCC establish to foster diversity?

5. What other kinds of sessions at the annual CCCC conference will foster further discussion of diversity?

6. What additional curricular materials can CCCC make available to support college writing teachers who wish to explore topics of diversity in their courses?

7. How can CCCC most effectively use the MemberWeb resources (http://www.ncte.org/cccc/resources/webresources) to share information about diversity?

8. What else can CCCC do with social media to promote diversity within and outside the organization?

9. How can CCCC most effectively use the National Gallery of Writing (http://www.galleryofwriting.org/) to promote diversity both within and outside the organization?

10. How can CCCC most effectively partner with other professional organizations to develop synergistic relationships that will foster diversity?

11. What additional Webinars could CCCC sponsor to promote diversity?

12. How can CCCC leaders work most effectively with the caucuses (http://www.ncte.org/community/caucus) to promote diversity?

13. What additional awards could CCCC offer to promote diversity?

14. How can individual CCCC members most effectively support diversity in the organization?

15. How can individual CCCC members work with community groups to support diversity in their localities?

16. How can CCCC most effectively embrace the widest possible range of voices in conversations about diversity?

17. How can CCCC foster the most mutually respectful discussions about diversity?

These questions are not meant to imply that CCCC is falling short in any area. Rather, they are intended to encourage further thinking and discussion about possible initiatives that CCCC could pursue. I look forward to reading your comments and responses to this post.

“To Be Real”

Introductory Bio

Joseph Janangelo is immediate past President of the Council of Writing Program Administrators (wpacouncil.org) and associate professor of English at Loyola University Chicago where he teaches courses in composition, theory, and visual rhetoric. His publications include Resituating Writing: Constructing and Administering Writing Programs (with Kristine Hansen) and Theoretical and Critical Perspectives on Teacher Change. Joe's articles have appeared in such journals as College Composition and Communication, College English, Journal of Teaching Writing, Rhetoric Review, and WPA: Writing Program Administration. A longtime volunteer tutor for children living at Chicago House (a residence for families impacted by HIV/AIDS) and for adults incarcerated at Chicago's correctional facilities, Joe has often seen evincing support for some of the ideas and ideals that get called "diversity." In this blog, Joe and his friend Professor Doug Hesse debate that contested and mercurial concept.


Blog Entry

I begin with the saying: “difference is the difference that makes a difference.” Of those words, we might wonder: what makes a difference for whom and to what? In asking such questions, our work both flounders and flourishes.

To me, diversity is not a thing; it’s not a SIG, a journal’s special issue, or a specific initiative. I suggest configuring diversity as viral--everywhere at once--multiply situated (comprising ethnicity, gender, sexuality, faith, experience, age, and aspirations/inhibitions) and peripatetic--always traveling, visiting, planting, threatening and, for some, behaving parasitically.

As teachers, we might ask: if diversity is so complicated, then how can we be inclusive while getting things done? One way is to visit its interests on every committee–to ask as we work--who might see or have problems working and living with the ideas, approaches or artifacts under discussion? That could mean seeing the difficulties, complications, and resentments within the alleged “opportunities.”

Two texts inform this view. One is Karen H. Anthony’s Designing for Diversity: Gender, Race, and Ethnicity in the Architectural Profession. Anthony discusses architecture—the spaces where we live and work—and notes that most structures are made for one kind of user, the able-bodied heterosexuals. She warns that “ironically, unless drastic changes are made, the profession will likely continue to alienate those diverse members that it needs most” (181).

Another text is Harry C. Denney’s Facing the Center: Toward an Identity Politics of One-to-One Mentoring. Denny describes writing centers as sites of diversity in action and in partial hiding, because identities are developed across perceptions of race and ethnicity, class, sex and gender, and nationality. Admirably self-critical, Denny writes that he “tend[s] toward warm and fuzzy conversations about diversity that raise consciousness but rarely upset or threaten—especially myself” (33). Admitting privilege/vulnerability as a white gay man, he wants students and tutors to work together by “parlaying shared experiences to new contexts, rhetorical conversations, and academic genres.” He writes, “The trick to pulling off that sort of conversation is honoring experience without the student coming to feel objectified or patronized” (79).

Seeding Change

Anthony's and Denny’s work resonated when Joyce Middleton asked me, “What experiences with the Council of Writing Program Administrators (CWPA) have informed your concept of diversity?” At CWPA, our members, Executive Board, and leaders work to make our organization more open to the needs of the staff, faculty, and student constituencies we serve (in both a responsive and anticipatory sense). Our work includes:

Seeking and Valuing Intake
WPA continually experiments with ways of learning about, and acting on, members’ concerns. Our conference features a session called “WPA Listens,” where members discuss their mentoring needs and volunteer their expertise. In other sessions called “Meet the Executive Board,” members raise their concerns with 4-5 Board members in informal conversations. We also use idea cards (a practice started by past President Shirley Rose) so that members’ needs can immediately direct our organizational actions.

Focusing on the Work, Not the Title

Much WPA scholarship takes university models as tacit design concepts. Jeff Klausman
(Whatcom Community College) and I are currently conducting interviews to learn about WPA work at community-colleges which are often undervalued sites of creativity and instruction.

Mentoring Diversity

Since 2009, Tim Dougherty (a graduate student at Syracuse University), Michele Eodice (immediate past president of the International Writing Centers Association), Duane Roen (Arizona State University, Vice-President CWPA), Sheldon Walcher (Roosevelt University) and I have collaborated on “The WPA Mentoring Project.” As co-chairs, we approach mentoring from multiple perspectives. Recognizing that our members are multiply situated, we don’t assume that one definition or approach fits many, much less all, graduate students, adjunct and full-time teachers, Writing Center Directors, and WPAs.

To invite conversation, we circulate online surveys (designed by Sheldon) to get membership input about things WPA needs to change or improve. We then post our findings at http://www.wpacouncil.org/mentoring_report. This post helps us to find members' suggestions for organizational action. So far this has resulted in redesigning signature events (for example, the WPA Breakfast is becoming more interactive than ever), and there are more member-driven sessions at the WPA Conference. Another strategy we use is to thread inclusive comments into our pre-conference institutes. In 2008, WPA offered an institute to help teachers address the needs of English Language Learners. In 2009, we invited Doug Hesse, Susanmarie Harrington and Duane Roen to lead an institute to help experienced WPAs achieve mid-career renewal.

Lest this sound like unfettered good news, let’s remember Anthony’s idea that without major change, organizations “continue to alienate those diverse members that it needs most” (181). Those “warm and fuzzy conversations” (33) may leave people “feeling objectified or patronized” (Denny 79). My hope is that we can use any “progress” as provocations for more change.

The following ideas are on my "keep (re)doing” list:

--Be leery of inherited designs. Re-read your organization’s documents and practices with a critical eye and revise them as needed;

--Make changes, but don’t simply design or re-design changes for people, but with them. Use conversations and technology for intake; then circulate the “findings” (which are also narrations) for scrutiny and critique;

--Understand that people have good reasons to be unhappy with professional organizations. Listen when members say why they are discontent; ask former members why they left. Recognize that struggle and resentment are often fueled by histories of invisibility and mistreatment; recognize that anger can be an energizing source of purpose, creativity and change;

--Become critical readers and authors of your organization’s story. If your organization wants to diversify, ask yourselves, “what are we really trying to do?” If the answer is to grow your organization or to retain members, start again.

A case in point: In the ADE Bulletin (2008), “The Color of Leadership and the Shape of the Academy: Talent Search 101,” Dolan Hubbard notes that African American scholars are in high demand. But he also states that many universities can pay this “talent” more than the HBCUs can. Therefore, Hubbard writes (citing Doug Steward in the ADE Bulletin of 2006) “it is in our enlightened self-interest as a profession to improve ‘the pathways to faculty careers in English for African Americans and other minorities.” Here difference makes a difference, but for whom? What’s really changed when most universities can outbid most HBCUs?

I’ll close by suggesting that it is critical to keep finding and probing the provocations within any successful moment or success story. Teachers and students are optimists; we’re good at giving change and reconciliation many chances to work. But optimism should also embrace vigilance, even if that embrace is painful. If it makes sense that diversity is viral and peripatetic, then learning more about it may give us some unsuspected means for noticing, responding to, and anticipating the many opportunities for indignity--and for dignity and good will--which abound in our students’and our own lives. To be real and to move forward would involve the hard work of re-reading and revising our defining documents (e.g. mission statements, committee charges) and practices to learn more about the founding designs and (de)evolving deployments that helped get us “here” in the first place.

Note: A year ago, I invited Doug Hesse write a response to this blog, but after an extended editing process that required trimming this entry, Doug asked me to cut his section. He's posted it online, and you can read it at https://portfolio.du.edu/portfolio/getportfoliofile?uid=164174.

Re-membering White Privilege: Rhetorical Memory and Film

Introductory Bio

Tammie Kennedy is an assistant professor of English and Women’s Studies at the University of Nebraska in Omaha. She teaches graduate courses in rhetoric and composition studies, as well as undergraduate courses in film, writing, and rhetoric. Her scholarly interests focus on the intersections among rhetoric and composition pedagogies and critical race and gender studies, particularly how those who are marginalized manage to speak, write, and perform in ways that challenge dominant culture. She has regularly presented at CCCC, and has published her work in Rhetoric Review, JAC, and the Journal of Religion and Popular Culture. Currently, she is working on several projects that demonstrate how the generative, critical, and embodied qualities of memory have not been sufficiently engaged in rhetoric and composition studies. In particular, she is writing about how rhetorical memory provides a critical tool for students to analyze, disrupt, and revise truth claims often represented in traditional bodies of knowledge.

Blog Entry

As someone committed to whiteness studies and anti-racist pedagogies, I am interested in understanding how memory might address some of the frustrations I’ve experienced when teaching diversity issues. Recently, I’ve been exploring how films might be used more productively in ways that disrupt the rhetoric of racism and white privilege and sustain ethical social action. Rhetorical memory—the products and processes of remembering and their effect, or “re-memory” to use Toni Morrison’s term—provides a critical tool to investigate how whiteness circulates (in)visibly in films and how those images resonate in our memories. Rhetorical memory provides a conceptual platform from which to stage a critique about how the ideology of racism/white privilege is rooted in memory—what is remembered, by whom, for what purposes, and with what effect—and how these memories are put into discourse in ways that that shape our notions of “reality,” as well as our perceptions of self(s) and others(s). I believe rhetorical memory can enrich and expand the productive use of film in whiteness pedagogies.

When talking about identity and difference in film, I ask students to examine the links between the politics of remembering and the ideology of representation. In this way, films function as a technology of rhetorical memory that empowers students to interpret and analyze how public and private memories are complicated by our differences. Analyzing films from this perspective moves students beyond a cognitive understanding of social inequities and injustices to create a more “memorable” experience that might last after the class ends. Films appeal to the emotions, revealing both the generative and destructive effects of their construction. Such constructions have profound results on both individual and public memory, which Robert Burgoyne explains this way: “Film, in effect, appears to invoke the emotional certitude we associate with memory. Like memory, film is associated with the body; it engages the viewer at the somatic level, immersing the spectator in experiences and impressions that, like memories, seem to be [what Nietzsche calls] ‘burned in.’” Understanding how these images get “burned in” our individual and collective memory is important because it helps viewers understand how white privilege and racism is sustained as a cultural norm that conceals power and resists exposure.

In order to study rhetorical memory as well as explore the intersections among diversity, memory, and movies, I created a 300-level course called Rhetoric, Memory, and Popular Film. Here is an excerpt from the course description:

The blurring of memory and media representations bring up new questions for us to consider: How do movies shape human memory? How are memories represented in film? In addition, how does film function as memory? How does memory affect the way we see the world and ourselves? How do movies make memory vulnerable to ideological forces at the same time that they invite contestation and revision? Throughout the course, we will ask how movie memories shape our identities as individuals, community members, and national and global citizens.

To demonstrate the pedagogical power found at the intersection among whiteness studies, rhetorical memory, and film, I’ll share a class example based on Forrest Gump (FG). This 1994 film earned significant commercial and critical success but was also adopted by political conservatives such as Newt Gingrich to articulate a traditional version of postwar American history. Because most students have seen the movie and consider it a harmless comedy, FG provides an ideal text to use to locate and interpret how white privilege is “re-membered.” For example, the class discussed the following issues after watching the movie:

• Is Forrest Gump, as Robyn Wiegman argues in “Whiteness Studies and the Paradox of Particularity,” rendered “discursively black” through the analogy between disability and black social disenfranchisement? If so, do viewers remember him as anti-racist figure because he innocently participates in desegregation and has an interracial male friendship with Bubba?

• Does the film, as Thomas Byers asserts in “History Re-Membered: Forrest Gump, Postmodern Masculinity, and the Burial of Counterculture,” construct a concensus view of American history based upon the authority of the white father and the marginalization of the black, female, gay, and radical “other”?

• What does it mean that Forrest was named after Nathan Bedford Forrest, a founder of the KKK? Even though Forrest views these men as part of a “club” that ran around in bed sheets, pretending to be “ghosts or spooks or something,” does the film provide a critique of white privilege, or does it take the easy way out by portraying the Klan as “silly,” not vicious?

Examining Forrest Gump as a figure of what John Fiske calls “circulation and contestation” inspires engaged classroom discussions, and students were willing to explore these various interpretations. However, the discussion also revealed the hegemonic power of whiteness in many student reactions. Ultimately, after 20-30 minutes of enthusiastic dialogue, much of the conversation stalled in some of the typical ways: First, a few students insisted that the movie was a just a comedy and academics were “reading too much into it.” While these same students granted that the movie was essentially “whitewashing” the roles of African Americans and women in our collective memory, they also maintained that was the nature of movies—a movie can’t cover everything. Second, since the movie is a fictional comedy, it doesn’t have to be true, so not all of these issues matter. Finally, some students introduced notions of intentionality. They maintained that the director “didn’t mean to be racist” even if, paradoxically, his choices created such representations.
Here we were again.

After such a productive discussion where students were able to locate whiteness, I was disappointed that we had ended up—once again—adrift within the various intonations of denial. While it wasn’t necessarily important to make a case that the director was “racist” in his intentions, it was essential to examine why many of the students felt compelled to defend the film with the argument “the filmmaker didn’t mean to be racist.” After all, whiteness sustains its power through one’s blind spots to racism and white privilege that reflect deeply held and often unconscious biases. Furthermore, the “s/he-didn’t-mean-to-be-racist” defense is less persuasive when we consider that “intentions” don’t necessarily matter when we consider how ideologies are written in discourses. In fact, this type of defense only makes sense in a world where white privilege is normal.

But then something different happened. Because we had been looking at films through the lens of rhetorical memory and noting how powerfully a film’s construction shaped our individual and collective memories, I was able to stage a different kind of critique that moved us beyond the usual impasse. I asked, “but what about memory?” How is this film shaping the way people remember important historical events and their relationship to the present? How are white ideologies more powerful in FG given the fact that mediated memory functions like what some psychologists calls “flashbulb memories”—intensely vivid and emotionally charged responses that enhance their resonance and read as “real” like a documentary?

The spirited conversation resumed. We started discussing our previous readings about how movies construct both individual and collective memory. Through rhetorical memory, we see how films like FG transform the past by eliminating contradictory or unwanted memories and prioritizing those more favorable or useful. Such a process describes the rhetoric of white privilege/racism. In addition, we discussed how “memories” are often the memory of a mediated experience in the first place, which makes it more difficult to determine “fact” from “fiction.” For example, we discussed how many of our memories of 9/11 are based on the media images and how those intersected with our personal memories, such as where we were when we first experienced the collapse of the Towers or if we knew people in NYC who were affected.

Then I offered the students this statistic from a TV Nation study quoted in Wang: "34% of Americans who voted Republican in the 1994 congressional elections thought that Gump was not a fictional version of ‘60s history, but a documentary.” The students went silent for a minute while they pondered that percentage. Many of them recognized that they had a similar experience the week before when we studied JFK and admitted that they had remembered it as a documentary film, not fiction-based. By the end of class, the students had resumed their critical conversation about how a film like FG maintains white privilege. In fact, they agreed that films like FG make white privilege even more invisible (and scary) for two reasons. First, because the film uses digital and mediated images that read like “real” memory, people forget it’s fictional. Second, because the film seems like a harmless comedy, viewers tend to overlook biases and ideological assumptions and implications

Most of the students agreed that while we can read and interpret the meaning of various choices made to construct white ideologies, questions of interpretation are more profound when we also consider how digital and mediated memory in films construct the ways we re-member a certain decade, event, or person. I am optimistic about the ways rhetorical memory can inform how we theorize and teach diversity issues. The focus on the rhetorical nature of memory has helped to augment classroom critiques and productively redirect discussions about white privilege and the power of ideology, even in the most seemingly innocent films. I would love to hear how other scholar-teachers use film and memory in their work on diversity issues.

What Are Some Suggestions from Your Summer Reading List on Diversity?

Editor’s Note from Joyce:

Please reply as often as you'd like over these weeks in the summer, to tell us about books or articles; prose or poetry; visual work, or simple hyperlinks that have informed your thinking about diversity, difference, “polyculturalism,” and writing by simply "replying" to this blog post at any time.

Your replies will be for "mostly" new and current work, this one is (see it below). Oldies but goodies are also welcome. Thanks, so much, to our many readers, especially those who share their comments with us. After the holiday weekend, readers can expect regular bi-weekly posts for the summer schedule.

This interim summer post actually started out as an email to Catherine Prendergast about her current post. But when I realized that my own rhetorical questions and comment about her post might become a short post for the weekend holiday break, her response to me was that, “the epistolary style is both direct and yet indirect,” and to go for it.

Our email conversation made me think about “who my audience is, and isn't” (Catherine's words), and then I remembered how Alice Walker’s book, The Color Purple. It also used the epistolary style as a way to write for a more inclusive rhetorical audience, especially on issues of visibility and invisibility.

What were Walker's own questions and enthymemic thinking at the time? Here, I offer an excerpt from my email to Catherine as a way to continue the train of comments about her guest writing for this blogging series.

*******

My Comments:

Your post, "Scaling the North Face," as I hear it, is about the corporate branding structure in the visual and verbal rhetoric of the American public sphere—see Naomi Klein’s No Logo, a book that really helped me to see the visual rhetorical analysis underlying your writing in ways that I could not before. Also see Sven Birkets' new article on the future of reading in Reading in the Digital Age.

I then, later, found this interview with Tavis Smiley and Tim Wise on color blind rhetoric (Wise's new book) after I read your piece (http://www.pbs.org/kcet/tavissmiley/archive/201006/20100628_wise.html?vid=1532520412#video (about 28 min).

I love the fact that Wise speaks so well to folks who work in rhetoric (including visual rhetoric) and composition. The interview also shows how well (or not so well) journalism dominates the subject of diversity, race, whiteness, and the discourses of difference (you know about “intersectionality,” right?). Maybe journalism has always dominated the public sphere in the U.S.

So, for example, we’re all "post-racial" now. That’s according to what most of our corporate-owned journalism tells us to believe. That’s certainly what most of our students think--no matter what "color" they are (and it's what too many academics in higher education think these days—did you see the blog on the chronicle.com new hiring new faculty about encouraging administrators to include criminal and, possibly, credit background checks about their new hires?). Wow!

Wise talks about our country’s racial progress—as we all do. But have you also seen any of the reports that he cites on the growing wealth gap between Blacks and Whites in this country (or really, whites and non-whites, as I talked about this in Cheryl Glenn book on the rhetoric of silence and according to the census that decides who is considered to be white). The most recent report about this topic actually appeared from a study done at Brandeis University. A powerful, but somewhat questionable commentary. In fact, I wonder if Noah Feldman knew about this one or any of these kinds of resports when he wrote in his NYTimes Magazine article on 6/27.

It's interesting that Wise appeared on "The Tavis Smiley" show on 6/28, the very next day after Feldman's article. I'd like to know more about how some of these studies on the racial wealth gap are done. But I know that the basis for these studies (since the 1970s) are real. They point to your finessed comments about race, whiteness, your students, and issues of economic class in the post.

In fact, the discourses of difference that our other guest writers contribute to this blogging series on diversity have helped me, CCCC members, and others to think about these symbolic discourses of difference and of visibility versus invisibility. About these differences, I hope that our generation (and who read these blog posts) can do the hard work on practicing Toni Morrison’s concept about “shifting the gaze.” I really try. It's very tough. . . . I mean, whatever happened to integration. Oh, I forgot, that has become virtual and effervescent now.

Robert Redford's last film Lions for Lambs, which I teach and like a lot, reminded me of Morrison's concept in several ways, especially about choosing to be domestic or being global in our thinking about political engagement and "shifting the gaze." He's really good about this in his own film commentary.

I noticed that none of the posted replies, except your own, mentioned your African American male student. Importantly, the subject of diversity is not always a racial one. It's the discourses of difference that we want from diversity studies, right?

But if diversity does not include the racial (not racist) topic, then how do we talk about the subject to avoid the inevitable dominance of “default whiteness” (Kathleen Welch is so good for talking about that concept in her rhetoric). I honestly don’t know, but, with hope, I'm learning.

That lack of racial inclusion in the replies to your post made me wonder about the lack of it in too many of our public high schools today. Thanks so much, by the way, for introducing me to Danielle Allen's work, especially in the way that she thinks about "interracial distrust," classical rhetoric, and the rhetoric of our country's democratic republic.

I discovered the website “stuff white people like,” while I was searching the internet in response to your work. It's a wildly humorous and arguable take on racial and ethnic stereotypes, and I’m glad that you liked it enough to post it on your facebook page, while also discovering the “stuff black people like” website. Ha!

Of course, I deleted all of the really political, more broadly ethnic and diverse stuff from the email for this blog post (at least, I think I did for my epistolary audiences)! Ha!


What academic work helps us to talk about our practices informed rhetorical listening for diversity and for the polycultural logics of our country's rhetoric (see, especially, Kris Ratcliffe, Jackie Royster, Shirley Logan, Jeff Chang, Bonnie Tsui, Junot Diaz, and Eduardo Bonilla-Silva. These are a few of the many and varied and great writers who inform my work on rhetoric, composition, writing, and the future of diversity studies.

So, how did I do with the idea of working within a tradition of epistolary rhetoric, Catherine? Like you, I hope that readers will reply to my ideas and post their own helpful sources about human diversity.

Love ya! :)

Scaling the North Face

Introductory Bio

Catherine Prendergast is a Professor of English, University Scholar, and Director of First Year Rhetoric at the University of Illinois at Urbana-Champaign. She is the author of Buying into English: Language and Investment in the New Capitalist World (Pittsburgh, 2008). She has previously written on race in the writing classroom in Literacy and Racial Justice: The Politics of Learning after Brown v. Board of Education (Southern Illinois, 2003).

Blog Entry

There are moments when you can almost hear your student evaluations whistling as they careen and then plummet. I have many such moments, the most recent of which was when I pointed out that 25% of the women in the class—four out of sixteen—were wearing the identical North Face black fleece jacket. Mine was not a (completely) gratuitous observation; we had been engrossed in a lesson on making sense of primary sources, using as an example dressing charts published in the 1950s by the University of Illinois’ Dean of Women’s office. These charts detail in excruciatingly hetero-normative terms how co-eds should dress for every possible school occasion (e.g., “heels if ‘he’s’ tall, flats if ‘he’s’ short”). Although my university no longer has a Dean of Women and no longer circulates explicit instructions for student dress, we agreed as a class that—yes—there were still norms for dress on campus. But how did these norms get conveyed? Referencing the North Face jacket, I asked one of its wearers: Why did you buy it? (I asked it as a naïve question—but really, it is a genuine question, because in my soul of souls I don’t exactly know the answer.) The student looked at me with something close to loathing and replied, “Because it’s warm.”

Lest you think that this student resisted critical thinking entirely, please know that she was bravely enacting a critique of me, her professor, in terms I would clearly understand as the equivalent of “Drop it.” Brilliantly intertextual, her comment recalled a moment earlier in the semester when I had made a more oblique challenge to undergraduate conformity in outerwear by demonstrating what counts as a warm jacket. This moment was of the kind described in Dennis Lynch, Diana George, and Marilyn Cooper’s “Moments of Argument,” (CCC, 48.1, 1997) in which the greatest fear is not that one might lose an academic argument—and by “academic” I mean in this case “pointless”—but that one might have to change. As I describe below, I’ve come to consider this fear as a main contributing factor to student failure to subject significant data points to rigorous scrutiny.

Some background to the moment: My first non-graded assignment asked students to write about what bothered them about their university. What, I asked them, has gotten under your skin since you came here? What would you like to change? I got one essay on the budget (collapsing), one on the lack of professors in their classes, another on the admissions scandal that made national news the year my students had applied, five essays on the horrible dorm food, and five more on the bus system and its failure to adhere to its announced schedule. I might be exaggerating and there were only three essays on the busses, but by the time I read the third, it felt like five.

The bus essays in particular demonstrated the legacy of schooling in that they all shared the same problem: no problem. The students were playing the assignment safe by inflating a problem they really didn’t care about, but found vaguely annoying. The bus was not just late, it was really late, leaving them not merely cold but freezing to death. I realized after bus essay two that the majority of my students were relying on public transportation for the first time in their lives; never in these essays did my students compare the university public transportation system to the one in Chicago (rarely on time) or anywhere else in the country (rarely on time), nor did the conclusions of these essays lead their authors or readers to step into the shoes of people who have to rely on public transportation to traverse distances greater than the square mile of campus my students were tasked with navigating. Meanwhile, the dorm food essays decried the Freshman 15.

This was clearly my fault, walking into the non-problem, problem-posing essay. And I was determined to walk out of it. Indulging in a little performance art, on a sixteen-degree day I walked the twenty minutes from my house to class wearing about five layers and my incredibly unfashionable yet super-warm parka. Velcro-ed to my eyeballs, sweating profusely, I asked my students if any of them would even leave their dorm room dressed like me. They looked at me with pity—some with alarm—and shook their heads. We agreed that although hideous, the attire would keep anyone alive while waiting for the bus. We then worked on some real problems, problems they cared about, problems they made me care about, and the class hummed along from there—until we hit the 1950s dressing charts.

We’re accustomed to looking back to the 1950s as the heyday of conformity, when the sheer hint of difference was threatening. Think Mitzi Gaynor’s “corny as Kansas in August,” Nellie Forbush taking a crash course in racial difference in South Pacific. Nellie’s investments are made clear in a few songs; she is from Little Rock, Arkansas, the crucible of white identity maintenance, soon to be the location of the first troop-enforced integration of formerly all-white public schools. She’s exactly the kind of figure the audience of South Pacific is meant to find immediately identifiable—until, that is, the price of that identification is revealed as including acceptance of her narrow, prejudicial views. Each age has its Nellies, though the price of conformity is not so clearly spelled out as it might be in a cautionary tale for the stage. To the contrary, Jennifer Seibel Trainor’s insightful study of racial identifications in an all-white suburban high school demonstrates that the work of policing the boundaries of white identity cannot be easily disentangled from the school’s own rigorous warnings regarding the “fates of students who don’t perform or conform” (Rethinking Racism 55).

When diversity has been discussed thus far on this blog, it has been rightly suggested that the term, in its capacity to encompass all difference, dilutes the work of flagging inequalities along persistently familiar lines. However, I want to go back to diversity’s most common definition—difference, of any kind—and the real threat that that kind of amorphous difference poses to students who, on balance, face even more precise measures of conformity than their grandmothers did. Consider that our university dressing charts of the 1950s told co-eds to wear flats, but they didn’t specify a brand. Students’ margin for error in fashion seems to have become more unforgiving since then, while the cost of staying on the straight and narrow path has become even more expensive: The ability to buy a $165.00 fleece jacket with a North Face logo on the back right shoulder and $180.00 Ugg boots is now the going price for visible conformity—quite a hit on top of double-digit tuition hikes. North Face jackets and Uggs not only adorn a good percentage of my class, their cost (with tax) also represents nearly twenty percent of the university’s $2000.00 estimate for “personal, clothing, and Sunday evening meal” expenses for first-year students.

My one African-American student in this class was nowhere near conforming, literally or otherwise. He was 24 years of age, a vet of the war in Iraq, married, perplexed by why students ride the bus one block, but afraid to say so in class (he stayed around after my parka demo to chat and told me so). He floundered on the problem-posing essay for utterly different reasons than his white and younger classmates; he wrote that compared to his time in the Army, nothing seemed like a problem to him anymore. He certainly didn’t wear North Face clothing. Even if he had wanted to conform, he would have known that buying a jacket wasn’t going to make much of a difference on a campus where he represents a rapidly dwindling single-digit percentage of the undergraduate population. I worry about this student, and also other African-American students, who have to take the extended “non-traditional” and life-threatening route to affirm his own diversity. But I also worry about all my students and their capacity to step out of an atmosphere of conformity into a university classroom where questioning the taken-for-granted is required. Don’t get me wrong: I don't think it's my job to get students to think—or dress—as I do. That would be trading one kind of conformity for another, right? I do, however, think my job is to tell them when their audience is hopelessly narrow (as in other people who will sympathize with brief public transportation dilemmas), to encourage them to write about something that they really care about (and it is not the busses), and to write about a problem that they can convince an academic audience has real consequences (definitely not the busses). If it is too risky for these students to buy a different jacket, how are they going to risk writing about a real problem, never mind those thorny problems that implicate their desire and ability to buy that jacket in the first place?

This is a blog. Discuss.