A Shared Address

Introductory Bio

Meta G. Carstarphen, Ph.D., is a Gaylord Family Professor and Associate Professor of Journalism in the Gaylord College of Journalism and Mass Communication at the University of Oklahoma. She served as Associate Dean, Academic Affairs, for the College from 2006 to 2008. In 1993, she received a CCCC “Scholar For The Dream Award” for Outstanding Research by an Emerging Scholar of Color. An experienced book critic, Carstarphen is also the author of numerous articles and book chapters, including, “News-Surfing the Race Question: Of Bell Curves, Words, and Rhetorical Metaphors,” in Race, Rhetoric, and Composition (Gilyard, ed, 1998). Carstarphen has edited two books, including, Sexual Rhetoric: Media Perspectives on Sexuality, Gender and Identity (Greenwood P, 1999) and is the lead author of Writing PR: A Multimedia Approach (Allyn & Bacon P, 2003). Currently, she teaches courses in public relations writing and campaigns; race, gender and the media, and research and cultural studies within the media.

Blog Entry

Diversity is the street where I live, and I would argue, the neighborhood that all of us inhabit. Like Victor Villaneuva, though, I find the word itself problematic, at least in terms of how we most often encounter it. One definition I found online equates diversity with “variety” and “multiformity.” When diversity is poised as an organizational or institutional goal at our various colleges and universities, we are often left with the strangely disembodied target. How much diversity is enough? And who gets to decide?

Diversity in some ways is too placid a term, connoting just the right mix of different elements, operating in a perfect balance with all of its parts. But I think the experience of diversity involves a sometimes raucous, sometimes contentious and sometimes blissful set of interactions. Mary Louise Pratt’s essay, “Arts of the Contact Zones,” captures the spirit of this social context as the author describes the “joys of the contact zone” incorporating a host of experiences from “rage” to “revelation” and beyond.

And yet the notion of multiple varieties existing in one temporal space is as commonplace to our everyday sensibilities as our everyday lives attest. I encountered one recent reminder of this as I trekked along the I-35 highway corridor between Texas and Oklahoma. Right inside the southern border between the two states, a large billboard loomed along the roadside, proudly trumpeting the specialties of a local eatery: “Catfish, BBQ and Mexican food.” Imagine the cultural cornucopia in place to make such a space possible—American Indian, African American, European American and Mexican American. Ironically, this restaurant resides in the state that, in 2007, passed the harshest anti-immigration law in the country at that time, with a not-so-concealed agenda to hasten the exodus of Mexican and other Latino residents.

So as I consider diversity as a state of dynamic flux, I find my research interests intensely concerned with historical constructions of diversity. A major project now centers on my work to give close readings of some of the nineteenth century Native American and African American newspapers published in Oklahoma pre-statehood. These periodicals, a tiny part of massive archives held at the Oklahoma History Center, are texts that offer multiple possibilities for new readings of the cultural histories of this state, region and country. What would happen if knowledge of these periodicals jostled along with knowledge of larger newspapers? In a dynamic environment of diversity, would we see—as the Law of Requisite Variety posits—a wider, more flexible view of knowing?

Such an idealized goal looms more concretely in the classroom as students attempt to move beyond sometimes deeply held biases for or against diversity by talking to real people in their acquaintance. A course I developed for the Gaylord College of Journalism called “Race, Gender & the Media” attempts to provide an academic space where students can examine, in a critical fashion, their assumptions about how the media represent race and gender. Over the semester, students are invited to combine their personal experiences with scholarly perspectives, all with the goal of encouraging them to locate themselves in the media professions to which they aspire.

One project involves a long-term research assignment where students work in small teams to
investigate and analyze historical and contemporary race/gender topics. The teams examine the ways in which the topic has been presented in the media and they critique those representations based upon the information they have garnered from a wide array of other sources. Their goals are:

· to determine if the coverage they found was accurate and fair,
· to ascertain the relevance of the topic to contemporary readers and viewers, and
· to suggest better ways in which the information could be communicated to mass audiences.

In previous semesters, I have required students to present their research projects in poster-style fashion in the lobby of our building, inviting written questions and comments from other students and faculty members.

One student group researched the Tulsa Race Riot of 1921, and included archival newspaper reports of this event as well as contemporary coverage of hearings considering reparations for survivors.

As new media have figured more heavily into our curricula, poster boards have given way to class blogs. Colleagues who also teach critical and cultural topics have championed the use of wikis in place of the traditional research paper.

One of the fundamental activities of journalists and media professionals is the interview, and another assignment I assign my students is the diversity interview. The assignment has a few key requirements. One, students must select someone, an acquaintance, who belongs to a visibly different racial or ethnic group from themselves AND gendered differently from themselves. As a corollary to this requirement, students cannot pick anyone currently taking the class or anyone with whom they have an intimate relationship! Two, students have to conduct this interview in a public place, like a restaurant or campus space. Three, students are required to comment on the experience of interviewing their subject, in addition to reporting on the facts and responses they receive, providing them with an informal experience in ethnography. They all ask a core of common questions that I provide, including:

· Tell me about where you were born and grew up. Do you think the racial attitudes at your
home are different from the ones you have experienced here?
· How do you describe yourself physically?
· When do you think about race? What makes that happen?
· Would your life be different if you were another gender? A different race? Why or why not?
If so, in what ways would those differences be evident?


When the discussion begins, I (and the students) become fascinated by the complexity of these identity answers. Diversity is in flux, illuminated by the voices of real people who do not fit into one-dimensional categories or experiences.

Welcome to the neighborhood.

Composition, Colonialism, and Hemispheric Pluralities

Introductory Bio

Damián Baca, Assistant Professor of English, earned a Ph.D. in Composition and Cultural Rhetoric from Syracuse University in 2006. He is core faculty in the University of Arizona’s “Rhetoric, Composition, and the Teaching of English” Ph.D. program and affiliate faculty in Mexican American Studies. Baca's most recent publication is Mestiz@ Scripts, Digital Migrations, and the Territories of Writing (New Concepts in Latino American Cultures Series) with Palgrave Macmillan, 2008. In addition to co-editing a manuscript, A Brief History of Rhetoric in the Americas: 3114BCE to 2012CE, Baca is co-editing a forthcoming special edition of College English on “Writing, Rhetoric, and Latinidad” with Victor Villanueva. Baca serves on the NCTE Committee Against Racism and Bias in the Teaching of English, the NCTE College Section Steering Committee, the CCCC Progressive Special Interest Group and Caucus Coalition, and is a member of the CCCC/NCTE Latino Caucus. As a recipient of NCTE’s Cultivating New Voices among Scholars of Color Research Foundation as well as the federally funded Ronald E. McNair post-Baccalaureate Achievement Program, Baca is committed to mentoring students of underrepresented populations as they prepare to enter the professoriate.

Blog Entry

I’d like to thank Joyce Middleton and the CCCC Committee on Diversity, NCTE’s Cultivating New Voices among Scholars of Color Research Foundation, the CCCC/NCTE Latino Caucus, the National Hispanic Cultural Center Foundation, and the Ronald E. McNair post-Baccalaureate Achievement Program.

Although some Composition specialists theoretically embrace “diversity,” they often do not reflect on the origins of Western Composition that are the fruit of a Eurocentric interregional system before which they are profoundly uncritical, and, because of this, they struggle to contribute valid alternatives for exploited populations of the Americas. Thus, “diversity” is a semantic landmine that I generally avoid when describing my teaching, research, and service. I instead think in terms of hemispheric (and global) pluralities. Let me explain.

Raised in a multilingual, matrifocal family that endured shifting national identities, I became sensitive to the politics and geopolitics of culture at an early age. Rhetorical mediations between Mexican Spanish, Spanglish and English formed a web through which I made sense of the circumstances into which I was born. But the intellectual location of U.S. writing specialists prevented their well-intentioned pedagogies from accounting for the practices of such creative processes. The inherited patterns of thinking that emerged in Western Europe under capitalism and their philosophical extensions (that celebrated corpus from Phenomenology to Postmodernism) remain systematically narrow and inadequate. It wasn’t until confronting articulations such as Gloria Anzaldúa’s “new mestiza consciousness” that I began to understand explicitly the traces of colonial power present at all scenes of writing instruction in the “New World,” as well as the innovative rhetorics emerging and persisting from the peripheries of North Atlantic imperialism.

Today, Rhetoric and Composition scholars too often retreat from confronting the enterprise of Western writing instruction as a consequence of colonial power, in particular, the transnational transfer of European systems, technologies and theories of writing to the Western Hemisphere, and the subsequent covering of pre-existing writing practices and tools of literacy of subjugated civilizations.

Operating directly against the humanities’ Western logic of exclusion and erasure, Gloria Anzaldúa’s new mestiza consciousness revises our field’s imperial imaginary by “inventing between” AngloAmerican, Iberian, and Mesoamerican cosmologies. In Borderlands/La Frontera, Anzaldúa de-naturalizes standardized English literacy as the normative tool of communication by entwining various Castilian varieties—both the standard vernacular of an ex-colonial power and some of its subalternized counter-cultural admixtures, admixtures that are so common today. Anzaldúa furthermore introduces the potential to displace the supremacy of the art of letters by continually evoking pre-Columbian record keeping practices, which re-inscribe the Mesoamerican concept of Tlacuilolitzli—the earliest expression for writing in the Americas—translated as “the spreading of color on hard surfaces.” Ancient Mexican writing, influenced by the preceding 10,000 years of development in Mesoamerica, supported a fully socialized “higher education” network which fostered the realization of an organized and consistent legal system, an exact science of time-astronomy-and mathematics, complex faith systems, advanced knowledge of herbal medicine, elaborate architecture and sculptural art—all of this without Plato’s Academy or Aristotle’s Lyceum and without the invention of the alphabet.

By merging Mexican and Western technologies of writing, we are no longer obliged to accept the Western philosophy of a grammar, of linguistic control or taming the tongue and mind, as universal components of writing instruction. Possibilities for accessing theoretical and pedagogical potentials, no longer constrained by an elite class of practitioners, become available. If, in place of theorizing Composition based on a vanguard Western mythology, we accept new mestiza consciousness as a point of origin, we might be encouraged to think about, practice, and teach rhetoric in such a way that is directly responsive to comparative developments of writing, both past and present, from Olmec glyphs to the Inca Quipu, from Maya hieroglyphs to Aztec pictographs to Chicano codices and Zapatista internet communiqués. The earliest writing systems in the “New World” develop from the abstract to the pictorial—precisely the reverse of what many might teach us to believe. Fifteenth century Aztec writing is almost entirely pictorial, while earlier Maya hieroglyphs of the fourth century are far more abstract. The history of writing and writing instruction, therefore, is not a triumphant progression toward the alphabet, but rather a series of co-evolutionary processes in which different systems follow their own transformations. No longer limited by parochial assumptions about “true writing” as the representation of speech through alphabetic systems, the field could study and learn from the construction of knowledge through various technologies of information storage and transmission, whether one writes with letters or with colors or with a system of knotted cords. New translations of rhetoric that “emerge from” the American colonial periphery would provide thorough knowledge of what the field has yet to generate: a materialist, historically-grounded theory of writing that accounts for those civilizations that maintain the longest cumulative histories of writing and writing instruction in the Western Hemisphere. Such subalternized knowledge is also responsive to current trends in digital rhetorics and digital literacies—trends that belatedly call for increased awareness of so-called visual, multi-genre, and multi-media writing practices.

New mestiza consciousness as a rhetorical practice creates a locus of enunciation not where Iberian and Mesoamerican legacies are mere alternatives to Composition Studies. Anzaldúa’s rhetorics suggest, quite to the contrary, that Composition is not necessarily a suitable or superior alternative to the immense hemispheric plurality that remains obscured. As a teacher and researcher of writing, my largest obstacle is not the last eight years of “Cowboy Conservatism” in the Oval Office, but an enduring John Wayne pedagogy of the study of written language. It is the field’s compassionate colonialism that systematically deforms the history and theory of writing under divisive periodizations and spacializations that declare the Western cosmology as the genesis and center of all critical thought.

As a way out, I suggest a shift from merely “talking about” writing and “diversity” from the harmfully narrow perspective of those in the imperial center, to “writing and teaching from” Anzaldúa’s conceptual borderlands. We might also look to the forgotten Fernando Ortiz and his misappropriated “transculturation,” W.E.B. Du Bois’ “double consciousness,” Emma Pérez’ “decolonial imaginary,” Caribbean essayist Edouard Glissant’s “Créolization,” Malea Powell’s “trickster rhetoric,” and Guaman Poma’s “arts of the contact zone”—these distinct enunciations, grounded in the lived experiences of the peripheral colonial world, express new potentials that surpass the limits of post-Enlightenment rationality. In place of the uni-linear, developmental, racially coded framework “from Ancient Greece to Modern America,” the idea of temporal simultaneity is invoked in which it becomes possible to see multiple histories and memories coexisting, without political rankings or assumptions that all cultures and rhetorical practices progress along the same imperial path.

In this light, an education in Composition and Rhetoric would interrogate the overhanging colonial determinant of the study of written language—not for what it declares, but for what it conceals: the epistemic limits of an enduring Eurocentric telos, too often passed off as universal and disembodied, without cultural roots or limitations. By provincializing and possibly even abandoning the field’s imperial horizon, perhaps we might prevent Composition Studies from becoming the humanities’ final attempt to keep John Wayne alive for one last Western.

Challenges from the Margin: Diverse Feminist Theories for Diverse Women

Introductory Bio

Dr. Hui Wu is Associate Professor of Rhetoric and Writing at the University of Central Arkansas. Her scholarship encompasses history of rhetoric, comparative studies of rhetoric, global feminist rhetorics, and archival research in rhetoric and composition. Currently, she continues to study post-Mao Chinese literary women’s feminist rhetoric and has begun writing about and translating China’s first book on persuasion, Guiguzi (Master of the Ghost Valley, 400-300 BCE). Her Chinese translation (Jiangxi Education Press, 2004) of C. Jan Swearingen’s Rhetoric and Irony: Western Literacy and Western Lies offers Chinese academics an alternative perspective of the history of Western literacy. Her critical anthology in translation, Once Iron Girls: Essays on Gender by Post-Mao Chinese Literary Women, is forthcoming from Lexington Books.

Editor's note: find Hui Wu's Works Cited page at
http://www.ncte.org/library/NCTEfiles/Groups/CCCC/huiwuworkscited.pdf

Blog Entry

Time is ripe for CCCC to address diversity in terms of what we do as scholars and teachers. Today, each of us is part of the diversity we live and work in. Personally and professionally, diversity is what I am, what I live, what I “do” in everything I do. Yet diversity remains an issue with the whole baggage of problems, problems that permeate our research, teaching, and service. Feminist theory and research methodology can serve as a prime example. For years, until recently, “Privileged feminists have largely been unable to speak to, with, and for diverse groups of women because they either do not understand fully the interrelatedness of sex, race, and class oppression or refuse to take this interrelatedness seriously. Feminist analyses of women’s lot tend to focus exclusively on gender and do not provide a solid foundation on which to construct feminist theory (bell hooks 15).

Since 2001, my publications on post-Mao Chinese women writers’ rhetoric have been addressing methodological problems caused by the dominant interpretive feminist framework that has evolved from white middle-class women’s perspectives (Wu 2001, 2002, 2005). Such perspectives, I have been arguing, disable us to explain the lot of women of other cultures, ethnicities, and classes. The dominant feminist theory focusing on individualism and women’s sexuality hardly provides a valid critical lens for the understanding of non-white, non-middle-class women’s lives. It does not respond to post-Mao Chinese women’s rhetoric nor explain their lived experiences. First, individualism is a concept inherited from the Western white male tradition for the independent pursuit of the self, so it is still patriarchal. Second, sexuality as a critical concept is developed from white women’s gender perspectives against white men and for the sexual emancipation from white men. To other women, for example, African-American women, the fight for women’s sexuality is a family quarrel between white women and white men (Morrison 21). Other women want “something real: women talking about human rights rather than sexual rights” (Morrison 30).

To the question, “how do you address diversity in your research, teaching, and service?” I am providing this answer--what I have been doing is addressing problems to shape and reshape feminist theory by making Chinese women’s feminist rhetorics visible and their voices heard, because of the challenges these women pose to the feminist mainstream theoretical framework.
Since the late 1980s, particularly the most recent years, Western feminists' interest in Chinese women’s life, history, and writing has exploded. Yet, for more than three decades, post-Mao literary women, who came of age in the late 1970s, have been baffling their Western sisters with their vehement repudiation of Western feminism. For so many years, this breach has been barely patched. And for so many years, the disassociation and repudiation have undergone intensive examinations in the West but with little satisfaction to either side.

My reading of their writings shows that post-Mao women writers’ experiences under Mao and their observations of women’s lives during economic reforms have largely shaped their feminist standpoint, a standpoint that distinguishes them from white middle-class women and Chinese women before and after their generation. This standpoint encourages women to develop themselves into strong world leaders who embody both the Confucian value of the exemplary human and the modern feminist values of the independent equal woman. The ostensibly conflicting values have possibly engendered their disassociation with many Western feminist critics, whose reading of their works is often dominated by individualism and sexuality.

Such an interpretive framework fails to appreciate post-Mao women writers’ collective activism for a women’s literature, which distinguishes itself not only from mainstream male literature, but also from two types of women’s writing for commercial purposes--one that encourages women to shape their bodies and minds for male approval and the other that focuses on sexual encounters with graphic details mostly read by Western critics as free expressions of women’s self and sexuality. The post-Mao female writers want to continue developing a literature of women, by women, and for women, a literature that centers on women’s past and present, including women with/without choices, working women, impoverished women, married/unmarried women, and young women. They hope this literature will educate men (not fight against men for sexual rights) and emancipate women to develop China into a society respectful of human rights and free of gender discrimination.

It’s no coincidence or surprise that I am frequently quoting African-American women in this blog. Actually, my research draws upon their womanism more than mainstream feminism, because of some interrelatedness between post-Mao Chinese women and black women in the U.S. These two groups of women in different socio-cultural contexts have both been deprived of human rights by the state political machine, a regime that has also oppressed their men. Theirs is not only gender oppression but also socio-political oppression.

This cross-cultural, cross-ethnic, cross-class feminist standpoint is what we should continue to advocate and develop in order to read diverse women’s writings, rhetorics, and histories on their own terms. This is because “it has become so commonplace for individuals doing feminist work to evoke gender, race, and class, it is often forgotten that initially most feminist thinkers, most of whom were white and from privileged class backgrounds, were hostile to adopting this perspective” (bell hooks xii). Until recently, few feminist critics of white middle-class backgrounds have transcended their own race, culture, or class to use theories of non-white, non-middle class women to reflect upon their practices or theories. It is quite often to see feminist critics of other cultures and ethnicities being trained with the dominant feminist theory, but it is rare to see their theories being part of the training unless the course title has some distinguishing “Other” words—“African-American” or “third world.” Isn’t it odd that other women should master the dominant feminist theory consequently to deprive their own voices and find no valid methodology to explain their own lives or interpret their own writing?

I feel it compelling to take this opportunity to promote diverse feminist approaches and show how cross-cultural, cross-ethnic, and cross-class approaches can bring us “together in difference” (Mao). A successful example is Krista Ratcliffe’s Rhetorical Listening, where she braves the ideology of white supremacy openly. Her confession about her refusal to include Alice Walker in her previous book, Anglo-American Feminist Challenges to the Rhetorical Traditions is like a fresh breeze into a room covered by layers of heavy dust from years of feminist talk that has never personally transcended the dominant discourse. Ratcliffe’s approach is encouraging and aspiring. It is encouraging, for it shows that it the margin is pushing the frontline of feminist research, taking its footing in the mainstream framework. It is aspiring for it testifies that marginalized feminist theory is indeed useful to the analysis of mainstream identity and discourse, making us better critics, theorists, and teachers with diverse perspectives. Evidently, the feminist theoretical landscape demands culture matters, “race matters” (Middleton), and class matters.

"A CCCC Diversity Statement--in Four Voices"

Editor's Note: Happy New Year, and welcome to our new CCCC blog posts on diversity
and writing for the 2009 spring semester. As always, your comments and
responses to our guest writers are welcome.

Guest Writers: Annis N. Brown, Cathleen Clara, Ellen Cushman, and Alma Villanueva

Introductory Bio

Annis N. Brown is a doctoral student in the Curriculum, Teaching, and Educational Policy program at Michigan State University. Her research interests lie in the historical and contemporary implementation of urban educational policy and critical literacy studies. She works with pre-service teachers, student teachers and veteran teachers in various capacities. She is an active member of the Graduate Student Council for the American Educational Research Association, and currently serves as the community leader. She was also the Training and Support Coordinator for The New York City Teaching Fellows and previously taught middle school English Language Arts and Social Studies in the South Bronx.

Blog Entry

So, what do we really mean by diversity? My mind consistently veers toward this question every time I hear the infamous four syllables. I teach pre-service teachers who are overwhelmingly white and predominately middle-class. In my learning as a doctoral student, I am professed to by mostly white faculty. Does inserting my African American self into either of these equations automatically equal diversity? Am I creating diverse learning environments by sharing my experiences as a teacher in the South Bronx, and inserting the requisite Brice-Heath, Delpit, Banks, and Nieto into my syllabi? When thinking about diversity I have more questions than answers. However, there is no place where I make better sense of these questions than in the classroom.

In my collegiate teaching, my pedagogical leaning is toward a womanist conceptualization of care. The strength of the women in Jackie Jones Royster’s Traces of A Stream, the historical memory of the educators in Michelle Foster’s, Black Teachers on Teaching and the framework construction of Nell Noddings in Caring: A Feminine Approach to Ethics and Moral Education all inform my instructional stance. This pragmatic application of Black feminist ideals, high expectations and social justice transcends place–it is applicable across both homogenous and heterogeneous groups. Caring about whether both the margins and the center are represented, in texts assigned and activities taught, creates a vibrant learning environment where ideas can be stretched. Expecting and requiring intellectual rigor that translates into practical application and genuine learning, while leaving my students with the charge to “do something about it” is my instructional legacy. I am teaching English teachers who will radiate across this nation to choose the books that children read, create the assignments that frame adolescent understanding, and engineer curricula for towns, districts and states. These causal relationships further complicate the true meaning of diversity.

This lovingly pragmatic approach that I espouse is also borne out of my experiences as a student. I grew up in schools that were poor and racially segregated. The caring that emanated from the predominately Black and female teachers in my classrooms prepared me to begin to comprehend a world where I am seen as a minority. These intersections have caused me to explore the realities of urban Black girls, their teachers, and their rhetorical practices. How can their cultural understandings diversify our perceptions of teacher and learner? How do popular and public stereotypes about “that loud Black lady” interact with domestic and private home expectations of docility and femininity? What can the latent texts and silences that lie beneath speech tell us about the marginalized spaces of “double minorities”? This research agenda will continue to inform my teaching, and my identity as a constantly evolving pedagogue. What I really mean by diversity is shifting consciousness, shaping outlook, and sustaining change.


Introductory Bio

Cathleen Clara is a third-year teacher education doctoral student in Curriculum, Teaching, and Educational Policy at Michigan State University. She is studying adolescent literacy, young adult literature and urban/alternative education. A former alternative high school teacher, she has taught language arts and social studies, content area literacy and children’s literature. She has also written curriculum for a local school district and is support staff for freshman study abroad experiences.

Blog Entry

In working with pre-service teachers, I create a learning environment that encompasses ideas of pedagogy that critically engage popular notions of diversity and multiculturalism. As a former alternative high school teacher, I longed to be able to name the practices I used in my classroom, so this course is heavily weighted in critical pedagogy and critical literacy. I teach a course in secondary content area literacy where the majority of my students are White, middle-class, female, Christian and were ‘good students’ in high school. As part of this course, they spend time working in an urban alternative high school, where many of them encounter students who are not only different from them in race and class, but also in their experiences and perceptions of the purposes of schooling.

I feel that part of my job is to widen their perspectives on diversity and to help them be able to work with all of the students in their future classrooms, especially those who have had different life and school experiences from their own.

I begin this course by asking my students to write about and discuss what they already know about teaching and learning based on their own experiences as students and pre-service teachers. We then build on those experiences through their field placement and activities that challenge their traditional notions of what education is and can be. I use varied texts (by writers such as Lisa Delpit, Linda Christensen, Bill Bigelow, Peter McLaren, bell hooks, Beverly Daniel Tatum, Greg Michie and Mica Pollack--to name a few) that push my own and my students’ current knowledge and perceptions of literacy and schooling. This helps us redefine not only who students are and the challenges they face in a school system that panders to one type of student, but also to redefine our notions of literacy in content and context.

My biggest challenge is getting my students to engage ideas of incorporating material that is outside the traditional (white/middle class) curriculum. They struggle with issues they find controversial (GLBTQ, language diversity, oppression, etc) and how they can really teach and work with students around subjects and experiences that speak to their own and their students’ lived experiences. In order to help my students think about these lived experiences, we read three diverse novels; PUSH by Sapphire, Ironman by Chris Crutcher and The Other Side of the Sky by Farah Ahmedi. These texts inevitably lead to heated discussions about what can and cannot be taught in schools and how involved teachers can and should become in students’ lives. Ultimately, I believe that my job is to help my pre-service teachers learn to really love kids for who they are, not how they perform in our overly structured and standardized school system. As teachers we work primarily with human beings and secondarily with our content areas.

Soon, I will begin research on the possible influences diverse texts might have on pre-service teachers’ beliefs, perspectives and assumptions about students and adolescents. Eventually, I plan to look specifically at student and teacher relationships in alternative education and how those might better inform our preparation of pre-service teachers.


Introductory Bio

Ellen Cushman is a citizen of the Cherokee Nation and an Associate Professor of Writing, Rhetoric, and American Cultures at Michigan State University. She has published two books: The Struggle and the Tools: Oral and Literate Strategies in an Inner City Community and Literacy: A Critical Sourcebook with co-editors Eugene Kintgen, Barry Kroll, and Mike Rose, as well as numerous essays. Initial findings from her qualitative study of Cherokee language and identity will appear in College Composition and Communication, The Public Work of Rhetoric (eds David Coogan and John Ackerman), and in a new book underway: The Cherokee Syllabary: Writing Linguistic, Historical, and Cultural Perseverance.

Blog Entry

For me, diversity has best been understood in terms of the tools people use in their everyday struggles and acts of making meaning. Be it a fifty-year old African American woman completing a welfare application with her sisters; a Korean freshman grappling with the English translation of a complex idea so eloquently written in Korean; a Cherokee language teacher trying to structure a language lesson for his English L1 students; a professional writing student creating a digital video to represent the history the effect of allotment on Cherokee families; or three graduate students tackling the idea of diversity with me—as we strive to represent ourselves, we put media together to show who we are; where we stand; what we need, think, and believe; and hopefully, to reach our students and readers. These tools of representation have grammars and conventions for their use; these are:

the rules that write us as we write with them,
the structures that shape and limit the reach of our voices, and
the cultural values that imbue our meaning making.

To understand the ways in which tools come to hold value for the people who use them, this work draws upon two areas of scholarship that have remained, unfortunately, relatively unconnected. On the one hand, I draw upon the scholarship that explores the rhetorical and literate strategies of African Americans (Richardson, Smitherman, Pough, Royster, Moss, Gilyard, and Middleton), Asian Americans (Lu, Okawa, Young, Guinsatao Monberg), Native Americans (Crane-Bizzarro, Powell, Lyons), Latino/as (Villanueva, Moreno, Baca, Perez), and Whites (Ratcliffe, Kirsch and Ritchie, Prendergast, Trainor). Taken together, these works have had noteworthy impact on unmasking the power and privilege of particular linguistic tools and the cultural rules that govern their use. On the other hand, this work draws upon the scholarship that explores composing with various tools (Anderson, Wysoki, DeVoss and Webb, Ball, Trimbur, George, Halrbitter) and the effects of mediation on the people who use them (Hawisher and Selfe, Haas, Charney, Holdstein). This too-brief list of colleagues working in the area of composing with various media points to the ways in which these tools cannot be seen as instruments alone, that they structure us as we use them, and that tools of representation have cultural values and status related to the practices of their use.

Ultimately, though, any understanding of mediation as a cultural practice that may be drawn from this line of inquiry will be useful only insofar as it’s helpful to communities and cultures this work serves. Understanding diversity for me must weave tightly with teaching, writing, and public engagement activities. Many of the classes I teach ask students to learn to work at the intersections of culture, community, and technology, what Ernest Morrell and I have called a praxis of new media. For example, students enrolled in multimedia writing created educational installations for the Cherokee Nation of Oklahoma to facilitate the Nation’s efforts to write histories of the formation of the state of Oklahoma from the perspective of Indian Territory. These histories are one small effort in a constellation of rhetorical practices the Nation has developed to persevere as a sovereign entity. This perseverance will be illustrated in a book-length study of the evolution of the Cherokee writing system. Diversity, then, can be understood through a combination of research, teaching, and service.


Introductory Bio

Alma Villanueva is an MA candidate in the Rhetoric and Writing program at Michigan State University, and a first-time teacher of college composition. Her scholarship focuses on imperial rhetorics in their local and global manifestations, currently with a particular interest in composition pedagogy that at once provides students access to institutions of power and works against the ideological ramifications of contemporary neocolonial discourse.

Blog Entry

I teach “Preparation for College Writing,” where white Americans of the middle class are a minority. I have first generation immigrant students, international students from China, Japan, and Turkey, and I have first generation working class white American and African American students. There is one middle class white student, and there is me, a white-looking middle class woman. Diversity?

As I stand in front of my twenty-three students from different social locations within and without the States, I have to push to hear a diversity of voices. Everyone knows the American way: to assimilate and try to get it “right.” Discussions on language variations and linguistic prejudice become silencing moments in which confused students try to understand the “right” answers and the “right” histories whereby ethnic and national discriminations perished sometime after a Black preacher had some dream. They strive for me to tell them how to do “correct” American English in writing and talking, meaning, of course, Edited American English and Standard(ized) American English. Where is the diversity, even as I look out into a room full of people that are supposed to epitomize “diversity”?

Diversity is a way of seeing and being in the world; and as educators, students, and colleagues within this field, we need to embrace a diversity that speaks from the citizens of this earth and about the structural conditions that harm too many of us. We need to encourage and promote a diversity of voices, a diversity of ways of thinking. In order to work towards a diversity as it ought to be promoted and exist in education and other institutions, much of my recent scholarship aims at Ernest Morrell’s (2008) vision of critical literacy, which is not only to create “aware[ness] of the various social, ideological, cultural, and political contexts in which the languages and literacies of power operate,” but also to work towards the production of “counter-language and counter-texts” for a “redefining of the self and the [eventual] transformation of oppressive social structures.”

In other words, teaching composition with diversity means teaching ourselves, one another, and our students. It means learning from our students. It moves from the small scale, the individual, and radiates outward, affecting greater social structures. It is not only reformative or reactive, and it is not only responsive; but it acts on its own accord, towards liberatory ends. Not just critical pedagogy, but a pedagogy of liberation. Diversity ought not be about having a multitude of ethnicities, nationalities, genders, and other such identities; rather it is about a diversity in discussions about structured discriminations against persons of color, gays and lesbians, non-American nationalities, women, non-Christians, the working class, and the impoverished of the U.S. and the world.

Small Failures and Compromises: The Institutional Life of Diversity

Introductory Bio

Phillip P. Marzluf, Assistant Professor and the Director of the Expository Writing Program at Kansas State University, arrived to composition and rhetoric after experiences as an ESL/EFL teacher in Mongolia, Saudi Arabia, and the United States. His work has appeared in College Composition and Communication, Rhetoric Review, Rhetoric Society Quarterly, and other journals. Especially noteworthy for CCCC readers is his article on diversity in rhetoric and composition studies, "Diversity Writing: Natural Languages, Authentic Voices" in CCC 57.3 (February 2006) which generated a good debate with Margaret Himley and Christine Farris in CCC 58.3 (February 2007). Currently, his research centers on several qualitative studies that examine how white students from highly conservative and religious backgrounds experience and respond to the public and secular discourses of academic life.

At K-State, Marzluf is connected with the Tilford Group, the organization that makes visible the university’s mission to enhance diversity and that mediates much of the campus conversation about diversity. Marzluf is also one of the primary contributors to Writing Communities and Identities, the local antiracist textbook used by first-year students in the writing program.

Blog Entry

At institutions like Kansas State University—public, land grant universities that still remain predominantly white spaces—diversity plays an important role in administrative policy (e.g., retention and recruitment of historically marginalized students) and as a peculiarly American middle-class academic discourse, one that resembles the politeness that marks the “Principles of Community”—statements of civility that once graced the walls of all K-State classrooms (though, they have now been largely replaced by statements detailing emergency procedures for suspicious packages, bomb threats, active shooters, and other such threats). It is easy enough to mock this middle-class discourse of diversity, for indeed it is all too polite, too ineffectual, too corporate (two of K-State’s largest diversity donors are Dow Chemical and Cargill), and too evangelical (I have now held hands at two diversity events). And yet, despite all of these significant weaknesses, including those that the other excellent CCCC bloggers have already identified, the discourse of diversity continues to play an important role in my administrative life, as well as in my teaching and research. I rarely feel, it must be said, that my efforts are completely successful, and I admit that my confrontations and interruptions of diversity discourse quickly become (again, all so polite) compromises.

As the director of the Expository Writing Program, I contend with the “work” of diversity on a daily basis. For example, I have recently presented the diversity efforts of the English department to an alumni group, judged a batch of university proposals for diversity funding, and experimented with a rubric to assess how well students’ writing portfolios demonstrate their ability to analyze identity and to interpret how texts represent difference. I also train novice graduate teaching assistants for and teach an introductory writing course that asks students to analyze, research, and make sense of the issues intersecting human difference on U.S. campuses and beyond. Students, for example, analyze advertisements in order to identify and explain what gender expectations are being represented, compose a research memo on the roles social class plays in campus life, and analyze a personal narrative that they have constructed through the various lenses of gender, race, class, and other factors. Every year, together with my writing program colleagues, I tackle the stock genres that proliferate from these assignments and continue to revise the course materials, assess the objectives, and rethink our teacher training. At the same time, I have to reflect upon the many compromises that the curriculum and the program have made: Why haven’t I instituted that unit on language diversity yet? Why do students keep on writing about their expensive cars as a way to demonstrate their identity? Why doesn’t our curriculum ask students to confront heteronormativity?

Even though the first-year students—as well as some of the graduate teaching assistants—may grumble at times that the curriculum smacks of “political correctness,” they are particularly adept at exploiting the middle-class code of politeness that celebrates individual liberalism, in which students have the opportunity to voice their opinions and beliefs, providing that they agree to listen and to not contest other students’ opinions and beliefs. This is what “diversity” comes to mean for many students—classrooms that become markets of the free exchange of ideas. Yet, although I attempt to disrupt this logic of politeness, I usually fail: numerous, nagging, small failures, which rarely manifest themselves as student resistance, yet that haunt me, these failed teachable moments during which I shrink, cowardly, under the dominant discourses of individualism, white privilege, and commonsense notions of progress.

One example: I use texts about American sports and athletics in order to talk about how popular media construct images of African American males and about how sports afford rare opportunities for people to discuss the conflicts between cultural groups, even though these conversations may be highly coded. This semester, I discussed an article by David Zirin, “Proud ‘Black Quarterback,’” in order to begin talking about whiteness, systemic racism, and myths of “even playing fields.” My little, nagging failure begins when Zirin, who demonstrates how the media use the prevalence of NFL African American quarterbacks to promote a narrative of contemporary equality, juxtaposes these positive images of successful quarterbacks alongside statistics that reflect an oppositional narrative of systemic racism, including dramatically higher unemployment and incarceration rates for young African American males. Yet, at the very moment when I asked students what Zirin hoped to accomplish with using such statistics, I grew nervous. The middle of the classroom shifted. Voices emerged, articulating the passions of the tropes of individualism, the capitulation of the past, and the skepticism over the use of statistics. These are the voices of the Midwest Commonsense that I feel at times unable to interrupt. Why compare the efforts of black quarterbacks to criminals who have made bad life decisions? What does unemployment and crime have to do with his main point?—aren’t you the one always going on about focus and keeping to your thesis? Or, aren’t such comparisons a form of racism in themselves? Or, even, K-State has its own black quarterback: what’s the big deal, anyway? (And he’s not as good as everyone thinks!)

These awkward compromises and nagging defeats come at a cost. The institutional discourse of diversity cannot align itself with the more robust discourses of diversity, those that, according to Eric Pritchard, Rebecca Dingo, Morris Young, and other CCCC diversity bloggers, refuse to become an object or topic to be classified or a “problem” to be solved. This critical diversity becomes deeply intertwined with the histories of language and literacy, revealing our way of talking about conflicts between social groups struggling to reproduce—or rearticulate—values, definitions, and beliefs as part of the struggle to secure resources and access to political, economic, and cultural power. The myths of literacy as well as those of writing and writing instruction originate as ways to naturalize human difference and justify hierarchies of language standards and authority. In turn, this rhetorical authority, invested in certain privileged speakers and writers, manifests itself in terms of access to literacy instruction, higher education, audiences, institutional titles, sponsors, and such material resources as libraries, books, paper, and other literacy technologies. This access becomes naturalized, within the commonsense of how we talk about our students and the metaphors we choose to describe rhetorical and literacy instruction. Linda Brodkey, Susan Miller, Sharon Crowley, and others have traced these commonsensical, naturalized notions interlinking students to their texts in the middle-class universities that first sponsored composition in the United States. I fear, therefore, that these small, nagging failures—in which I feel unable to interrupt the dominant middle-class discourse of diversity—may indicate my own indebtedness to the institutional logic and history of the university and my inability to envision something beyond the notions and metaphors that I have been socialized to recognize and perform.

Is this dominant, yet weak, un-critical, and middle-class discourse of diversity, then, what remains of our desires to trace the histories of difference, to examine the narratives of individualism and progress, and to develop antiracist pedagogies that ask students to consider the ethics of their own writing? Well, I certainly hope not. Yet, we will continue to accept compromises; we will feel uneasy; we will be silenced; we will become enraged; and, we will continue to write and work and try to interrupt.

"Pathways to Diversity: Social Justice and the Multiplicity of Identities"

Introductory Bio

Eric Darnell Pritchard is Assistant Professor of Rhetoric and Writing at The University of Texas at Austin. He is also a faculty affiliate in the department of English, the John L. Warfield Center for African and African-American Studies and the Center for Women's and Gender Studies. He studied English-Liberal Arts at Lincoln University and literacy, rhetoric, critical theory and African-American gender and sexuality studies at the University of Wisconsin-Madison.

Professor Pritchard's research and teaching interests include literacy, African-American and Queer Rhetoric, community-based writing, critical pedagogy queer theory, black feminist theory, masculinity studies and hip hop studies. His current focus is on the intersections of race, (queer) sexuality, gender and class with historical and contemporary literacy research.

Pursuant to those interests he is currently working on a book manuscript tentatively titled, Black Queer Literacies. The study draws on the life story accounts of 60 black LGBTQ people who he interviewed about the relationships among their everyday literacy practices and identity formation across their lifetimes. The study focuses on the fluidity of literacy and identity and its interplay with black queer cultural productions (literary, visual, performance) in activism, spirituality, education, and in digital realms.

For his scholarship and community work he has received numerous honors, including the "Scholars for the Dream Award" from the Conference on College Composition and Communication (CCCC) and the A. Philip Randolph Award for Community Activism from the Wisconsin Black Student Union.


Blog Entry

I want to thank the members of the CCCC Committee on Diversity for the creation of this space for a very important conversation. As a young scholar in rhetoric and composition I especially appreciate the invitation to be in the conversation with people who, in their work, have blazed so many trails for me to ‘tell it my way.’

My response to the question “How do you address the topic of "diversity" in your scholarship, teaching, and service?” reflects the sentiments of Victor Villanueva, Malea Powell and other guest contributors to the blog. Each has professed their commitment to diversity, while acknowledging their specific contentions with the term as it’s sometimes invoked. In my case, I have long emphasized and used the phrase ‘social justice’ rather than diversity. I prefer social justice because I hear in it the recognition of institutionalized social inequalities and the necessity of intervention into institutionalized oppression in pursuit of social justice. Diversity is one result of anti-oppression work. Social justice then is a pathway to diversity, a pathway that I think we continue to struggle with everyday. I often wonder: how effective is it to emphasize the importance of having ‘everyone at the table’ — to use a phrase often employed to illustrate diversity —if discussions don’t center the inequities each encounters en route to the proverbial table? What effect does this structure of the conversation have on the sustainability of coalitions for social justice? This question seems especially necessary given past and on-going discourses in society that ignore the specificity and continuance of oppression. The result of this discourse is an emphasis on equality and diversity that leads (prematurely) toward post-race, post-gender or in sum, post-oppression, without a necessary uptake of the impact of oppression. Here I briefly explore the centrality of these issues to my own work and more broadly to our research, teaching and professional service as members of the rhetoric and composition community.

In my research I respond to these challenges through a call to reconsider the usefulness of the phrase ‘multiplicity of identities’ as an alternative to lists of discrete characteristics as a category of analysis. This analysis can be of socio-political and cultural issues, and by extension, histories and theories of rhetoric and literacy traditions and pedagogical models. A recognition of identity as multiple is central to highlighting the problematic of pointing toward actions like inclusion or tolerance as representative of diversity or resorting to simplistic understandings of institutionalized oppression and identity. This is important because, in quests for social justice, how can we confront the social inequalities that threaten diversity without completely grasping the complexity of identities, oppression and communities as multiple, fluid, linked and/or simultaneous?

For example, my work on the literacy traditions of black lesbian, gay, bisexual, transgender and queer (LGBTQ) people showed me the consequences of the field under – theorizing the multiplicity of identities. By under-theorizing I refer to theorizing identities as narrow or monolithic or through an oversimplified interpretation of intersectionality. For many of my research participants, resisting this predisposition has allowed them to assert their identities as Black and LGBTQ (amongst many other identities). Through this the black LGBTQ person destabilizes the heteronormativity by which blackness is often read and also resists the erasure of difference in LGBTQ/sexuality studies research across disciplines, insisting on paradigms that center the “heterogeneity of sexuality” whereby sexuality “is constitutive of and constituted by racialized gender and class formations” (see Roderick Ferguson’s “Of Our Normative Strivings: African American Studies and the Histories of Sexuality”). As such through their life story accounts my research participants intervene into composition and rhetoric research that depicts black and LGBTQ identities, movements and concerns in ways that fail to synthesize race, class, gender, sexuality and other identities. I should also say that this oversimplification of identities is endemic of work outside the realm of African-American and LGBTQ related research too. To move beyond this issue, I contend that we must return to the full definitions of women of color feminist writers and activists who first theorized and applied “intersectionality” — particularly the women of the Combahee River Collective, a black feminist organization. In their position paper “A Black Feminist Statement” Combahee described identities and oppressions as being on different paths that sometimes intersect and overlap, and at other times are synthesized or blended. The latter part of this definition — the synthesis — has often been ignored while the former — the criss-crossing of identities — has been used to define intersectionality. “Multiplicity” (see Michael Hames-Garcia’s “Who Are Our Own People?: Challenges for a Theory of Social Identity.” ) of identities references the entirety of this definition of intersectionality. Through it we can explore multiple oppressions and identities in ways that do not elide the specificity of difference, but acknowledges the intertwining of these oppressions and identities. Thus, for all of us for whom social justice is a goal in our scholarship, teaching and professional service we must always be attentive to the multiplicity of identities and by extension the simultaneity of oppressions and the unevenness of power and privilege. This includes provisional privileges as well (see Cathy Cohen, “Punks, Bulldaggers and Welfare Queens: The Radical Potential of Queer Politics?”).

Viewing identity through multiplicity does indeed make things fluid in ways that we are not socialized to be comfortable with or accept. However, I argue that the material circumstances of our students and our lives warrant that we embrace the complexity of people’s lives. If we do so, we will be able to access, document and analyze situated rhetorical and literacy traditions that are easily overlooked when we see identity too narrowly. Also, in terms of quests for social justice and embracing difference, multiplicity is a powerful lens because the specificity of the effects of oppression and differentials of power/privilege occurring in one body and/or across communities is better illuminated. This is important to any movements toward “diversity” because it forces us to take into account as full a rendering as the stories of everyone at “the table” as possible. Multiplicity reminds us, as put so eloquently by poet and essayist June Jordan, that “freedom is indivisible or it is nothing at all… and either we [emphasis mine] are working for freedom or you are working for the sake of your self interests and I am working for mine” (409). We must all recognize that our freedom is bound up in the oppression of other people. Further, multiplicity engenders a conception of diversity that recognizes difference as not a problem to be overcome but as a source of power. And perhaps most significantly, multiplicity supports the politics of coalition building across communities as necessary and sustainable. It suggests such coalitions are possible through the hard work struggling with one another for collective social justice and not against one another for individual advancement. A deeper understanding of identity and oppression is crucial to doing this hard work together.

Multiplicity of identities can also be useful to mediating professional development /institutional support structures. For instance, at the CCCC convention each year, there is a given time slot for caucuses and some of the special interest groups (SIGS) to meet. Generally this time is allotted for Friday evening of the convention when it comes to the ethnic/racial caucuses, queer caucus and many other caucuses and SIGS. Many of these caucuses meet at the same time, and though I doubt this is the intended effect, it forces people to choose one identity or commitment at the expense of others.

In my own experience, I remember having to literally run up and down the stairs of the conference hotel at a past CCCC, going from the Black Caucus to the Queer Caucus that met at the same time. In this sense, I am forced to either stretch myself to be in all the spaces with which I identify, get support and work to support others in these communities or, I am forced to decide which of my identities is most salient. Another example is those persons who identify as multi-racial/ethnic. If all the ethnic/racial caucuses meet at the same time, a person of multiple races/ethnicities will be unable to participate in the different spaces relevant to their personal and professional development. A restructuring of this schedule would also be very useful to building ally and coalition relationships between the various constituencies attending caucuses as it would allow space for members to be in other spaces as allies if that was desired by a given caucus or member. I could go on and on with the ways in which other persons from any number of identity groups are put in this situation. Our inattention to multiplicity of identities not only impacts our scholarship and teaching, but clearly, has limited our potential to provide the most comprehensive support to our colleagues at the institutional level as well. As Catherine Fox says, in English Studies, we operate under an “ironic display of desire to construct a collective identity for English Departments … occluding genuine reflection, dialogue, and struggle about what might constitute safety for marginalized peoples” (in “From Transaction to Transformation: (En)Countering White Heteronormativity in ‘Safe Spaces’,” in College English, May 2007) and consequently, how one arrives at a true coalition or collective identity.

We must resist the impulse to do violence to one another through oversimplifying the oppressions and identities we each encounter if we are to ever achieve the transgressive research, teaching and service we all imagine as our contribution to meaningful social change.

Diversity -- A Transnational Matrix of Relationships

Introductory Bio

Rebecca Dingo is an Assistant Professor at the University of Missouri. She holds a joint appointment in Women’s and Gender Studies and English. Rebecca's research intersects feminist rhetorical theory with transnational, public policy, disability, and visual culture studies. She is interested in how public policy-making at the local, national, and global levels are created not only to persuade policy-makers but also every day citizens. In her scholarship Rebecca demonstrates how the rhetorical dynamics of the policy-making process structure--through public, legal, political, and administrative institutions--audiences' collective and individual identities, cultural memories, value systems, senses of place, and material circumstances.

Rebecca Dingo’s monograph book project, "Networking Arguments: Rhetoric, Transnational Feminism, and Public Policy Writing," examines the formation of transnational publics by exploring the vocabularies of transnational policy initiatives. The book aims to develop a broader practice of rhetorical criticism that accounts for the transnational paths along which arguments travel, the interarticulated points at which local and global logics meet, and the historical contexts that enable these logics. Her latest essay, “Linking Transnational Logics” (College English, May 2008) examines the networked arguments in World Bank and U.S. gender-mainstreaming policies. Rebecca’s work has also appeared in Concerns: Journal of the Women’s Caucus of the MLA, The Journal of Women’s History, and Wagadu: Journal of Transnational Women’s and Gender Studies.


Blog Entry

Diversity?… hmmmm…. Do I really “do” diversity? That is what I thought when I was invited to blog about how I address diversity in my teaching, scholarship, and service. Ok yes, I hold a joint appointment in English (rhet/comp) and Women’s and Gender Studies; I actively participate in recruiting and hiring minority job candidates; I publish essays that focus on third world women, post- and neo-colonialism, disability, and sexuality; I teach “Feminist Rhetorical Theories” (a course I designed to explore an expanded diverse canon); and I do also frequently teach that large lecture course titled “Introduction to Women’s and Gender Studies” which is, in a lot of ways, teaching students to notice and respect the diverse experiences, needs, desires, and geopolitical situation of women. But oddly, I have never considered myself to be a diversity scholar or teacher per se. Unlike Victor Villanueva and Melea Powell, both of whom mentioned on pervious guest blogs, that they resist the use of the term diversity and unlike Asao Inoue who finds that teaching “diversity” usefully provides a way to teach students about power and identity, I do not think about diversity quite in the same ways.

Rather, in my teaching and scholarship I strive to untangle the happenings that connect us while showing how indeed, these connections are often uneven or unfair. I fear that if I simply teach about diversity or even sameness then my students will not be able to get past the simplistic idea that all “difference is good.” While difference and diversity can be good, people such as David Horowitz (who is known for creating a nation-wide movement to make university teachers teach and “respect” intellectual diversity), have made me question the usefulness of the term or even the concept. (And in fact, his movement demonstrates exactly what Krista Radcliffe mentions in her guest blog: words function as tropes and in his argument diversity has become a new trope.) While this sounds all good and well, intellectual diversity has become a way for universities to police their faculty thereby creating a hostile and suspicious work environment. My university recently adopted an intellectual diversity statement and while we are lucky that few of us have felt that we are being watched, this movement has affected my teaching (and scholarship)—but surprisingly, in some positive ways.

In an attempt to avoid being too much of what the Horowitz folks describe as a “liberal” teacher and scholar I invite my students (and my scholarly audience) to think about the various ways they are connected with other parts of their local communities, nation, and world. I have found that the emerging sub-field of women’s studies, transnational feminism, to be particularly useful for moving my students away from thinking only about their own privilege and how they are different from others to making connections to each other and the ostensible “other” (thereby making the other not so unfamiliar or exotic). I use the term transnationalism to refer to how globalization has influenced the movement of people and the production texts, culture, and knowledge across borders. A transnational feminist lens asks that we consider how social, political, and economic forces are dynamic, unbounded, and uneven; these forces function in a supra-national, trans-regional, and trans-local network making it necessary to reconsider how we understand identity, sovereignty, citizenship, and textual production. Transnational movements have had uneven material consequences throughout and within different regions of the world. These consequences require rhetoricians find new ways to examine how texts are written and dispersed, how they persuade, and how they might impact audiences who reside in different geopolitical locations. Indeed, I think that these consequences also necessitate that we expand our understanding of diversity.

This is not an easy task because we tend to want to exoticize people and places that are unfamiliar to us; we have already been taught through images, reports, preconceived notions, etc. that there are distinct differences between the so-called first and third worlds, the city dweller vs. the country dweller, Poles vs. Chinese, Americans vs. Africans, to name only a few examples. And yet, due to an increasingly transnational market, economy, and community, these assumptions are simply that: assumptions. Take for example the supposition that the U.S. is significantly different from India. Despite the fact that the U.S. is considered a high- income nation and India a lower-income nation, poor citizens and immigrants from both countries are being helped financially through micro-loans from the Grameen Bank (the bank that won the Nobel Peace prize, along with its founder, Professor Muhammad Yunus in 2006) . The Grameen Bank is best known for providing Indian women with microloans to begin independent businesses; recently, the New York Times reported that the Grameen Bank has begun to provide microloans to communities in Queens, N.Y. This simple example demonstrates how third world poverty very much resides in the so-called first world and that differences become muddied in a transnational economy.

I find a transnational studies methodology to be a useful way to think through the concept of diversity because a transnational analysis does not ask who suffers more, who has more power, or how two (or more) groups are similar or different but instead sets up a matrix of relationships and examines connectivities. A transnational perspective that examines how economic globalization has influenced the flow of people, labor, capital, culture, and knowledge across borders allows rhet/comp scholars and teachers to analyze more precisely how diversity is enmeshed with larger global exchanges (money, goods, power, representations, knowledges, etc.) that affect the changing nature of identity. In addition to rhet/comp scholars recognizing how race, class, ability, sexuality, gender, etc, impact one’s identity and rhetorical situation, a transnational studies lens asks us to examine identity alongside the global circulation of and interarticulation in texts and situations.

I use a simple exercise in my classes to illustrate this circulation of goods and situations. I ask my students to look at their clothing tags to see where the item was made. For the most part, the students’ clothing comes from parts of Central and South America, Asia, and sometimes Africa. We then think about how these items connect us to people we might not know by considering the various hands that might have touched the fabric before the students purchased the item. I then ask them to think about the other non-tangible ways they might be connected to those people who made the clothing. For example, I invite them to consider how women who work in the maquilladoras along the U.S. and Mexico borders have an unacknowledged relationship with former female factory workers who might now work in U.S. megastores. The women working in the megastore might have worked in a factory that produced the same goods as the Mexican factory but due to transnational trade agreements such as the North American Free Trade Agreement (NAFTA), that factory might have moved to Mexico leaving these women without a stable income. Both sets of women, then, are linked by the very products produced at the maquilladora—one woman makes the items the other sells them—yet, in many cases both sets of women cannot afford to purchase the very products they produce and sell. In this way, U.S. and Mexican workers are linked within a complex network of economic, geopolitical, and labor forces even though they reside in different geopolitical locations and may have very different lives. Ultimately, these women are unevenly connected to each other due to increased global financial, cultural, and gendered networks.

So do I “do” diversity? Well, yes and no. I suppose that for me, the concept of diversity has productively shifted in my research and teaching so that I am less interested in how diversity or difference is expressed and more interested in climate and situation that creates a matrix of sometimes uneven connections. In my teaching and research, I thus show how the circulation of texts (and the climate in which they are produced) often creates this matrix making it necessary for rhet/comp scholars to turn a critical eye on diverse public texts we might otherwise disregard.

Literacies and Identities: Shifting the Discourse of Diversity

Introductory Bio

Morris Young is Director of English 100, associate professor of English, and faculty affiliate in Asian American Studies at the University of Wisconsin, Madison. He was formerly a faculty member at Miami University in Oxford, Ohio. His research and teaching focus on composition and rhetoric, literacy studies, and Asian American literature and culture. His essays and reviews have appeared in College English, Journal of Basic Writing, Amerasia, Composition Forum, and he has contributed chapters to many edited collections including The Literacy Connection (1999), Personal Effects: The Social Character of Scholarly Writing (2001), East Main Street: Asian American Popular Culture (2005), Women and Literacy: Local and Global Inquiries for a New Century (2007), and The Sage Handbook of Rhetoric (forthcoming). His book, Minor Re/Visions: Asian American Literacy Narratives as a Rhetoric of Citizenship (2004) received the 2004 W. Ross Winterowd Award and the 2006 Outstanding Book Award from the Conference on College Composition and Communication. With LuMing Mao, he has edited Representations: Doing Asian American Rhetoric, forthcoming from Utah State University Press.

Editor's Note: Morris Young's new blog entry gives readers some great arguments to think about in the context of the election on 11/4/2008, when Barack Obama finally won a long, hard-fought, presidential election, anti-gay marriage bans passed in California and Florida, and one of the five planned anti-affirmative action bans, happily, failed in the state of Colorado.

Blog Entry

As I write this blog entry, I have just finished rereading Rural Literacies by Kim Donehower, Charlotte Hogg, and Eileen Schell for my graduate seminar on “Literacies and Identities.” Over the last several weeks we have read work by bell hooks, Elaine Richardson, Vershawn Ashanti Young, Daphne Desser, and selections from the collection, Women and Literacy: Local and Global Inquiries for a New Century, edited by Beth Daniell and Peter Mortensen. We’ll be finishing with Jonathan Alexander’s Literacy, Sexuality, Pedagogy: Theory and Practice for Composition Studies and essays selected by seminar members to address some issue in the context of the course that they would like to explore further, including questions of social class, postcoloniality, English language learning, gender, multimodality, and indigeneity.

I list this work and have constructed the seminar not to suggest some representative sampling of what constitutes the relationship between literacy and identity, nor to suggest that literacy practices are fixed entirely and exclusively by identity, nor to view identity as indelibly shaped by some promise or premise of what literacy can or cannot deliver. Rather, we muddle our way through theoretical discussions about literacy and identity, read narrative, autoethnographic, and ethnographic accounts about the intersections of ostensible identity categories and literacy practices, and discuss the materiality of these experiences. We read these “little narratives” that provide multidimensional descriptions within and against the “grand narratives” of identity: race, gender, sexuality, social class, region, and literacy. And I hope that we have “troubled” what are often viewed uncritically as fixed or organic relationships between a perceived/performed sense of identity and the perceived/performed practice of literacy. That is, I hope that we have begun to shift toward a more nuanced and complex understanding of how lived experiences may shape literacy practices and how literacy may shape lived experiences. And in unpacking these experiences and expressions I hope that we have also begun to shift the discourse of diversity.

As many of the contributors to this blog have noted, the use of “diversity” as a term is at the very least vexed and at worst meaningless or even damaging since for many it has become an empty signifier often employed to suggest progress on one hand or to invoke anxiety or outrage on the other. While many of us would recognize the “progress” that has been made through the Civil Rights movement, or different eras of Women’s rights (from suffrage through the historic political campaign of Hillary Rodham Clinton), or the recognition of same-sex marriage in some states, we also recognize that such events can be used as wedge issues to reinforce divisions (for example, ballot initiatives banning Affirmative Action or same-sex marriage) or may just as likely foster indifference or complacency. A woman can be a candidate for President of the United States and be expected to win the nomination. An African American can be the presidential nominee of a major political party and be elected. Domestic partner benefits make good business sense. Why are we still talking about diversity concerns when there is growing evidence that we are making “progress” and that anyone can fulfill the promise of the American Dream?

In this sense the discourse of diversity has been strategic, to draw on the work of Michel de Certeau in The Practice of Everyday Life and Paula Mathieu’s application in Tactics of Hope. Within a system of power, the identification and deployment of diversity has seemingly created stable social relations that allow for its relatively benign expression: a celebration of culture or an acknowledgement of suffering. Even in acknowledging suffering or social injustice, however, there is a risk in reducing an understanding of diversity to fixed categories that mask more complex experiences. For example, in the recent special issue of The Chronicle of Higher Education (26 September 2008) focusing on “Diversity in Academe,” the clear focus was in thinking about diversity in terms of race and ethnicity, or in its terms, “minorities.” Examining several diversity initiatives begun in the 1990s at a variety of institutions, The Chronicle updates the results of hiring plans for faculty and student recruitment, especially in the aftermath of the U.S. Supreme Court decisions on affirmative action in 2003, looks at globalization as the latest expression of diversity, and discusses the various ways diversity has been institutionalized on campus, from the creation of Chief Diversity Officer positions to rethinking the various categories of diversity and what impact this has on counting diversity. While this special issue does important work in continuing to cast attention on the numbers of minority students and faculty in higher education compared to whites, its focus on this one measure of diversity does not capture how our higher education institutions reflect diversity in several other dimensions or even within the categories of race and ethnicity that are inflected by generation, region, national origin, and other factors. As an Asian American born and raised in Hawai‘i who is trained in the humanities (not the sciences) and whose field of research and teaching is rhetoric and composition, I certainly do not fit the stereotype of the Asian American in the academy.

While my own work has focused on race and ethnicity more broadly and Asian Americans more specifically, I have taught in a variety of classrooms that have required me to think about diversity in more nuanced ways in order to serve all of my students. Again, building on de Certeau and Mathieu, my identification and deployment of diversity has been tactical and rhetorical, to understand and take advantage of the opportunities that arise in the classroom and to use the available means of persuasion to create a productive site for engaging diversity. In this sense, I have had to work against the discourse of diversity since my students may expect specific constructions of diversity as manifested by race, gender, class, or sexuality. Being tactical challenges the stability of social relations and systems of power that have defined diversity only as certain fixed categories of identity. If the discourse of diversity is destabilized, then discussions and critical understanding about the materiality of experience and the injury that may be faced by people of color, women, the poor, gays and lesbians, the disabled, and others often placed at the margins of dominant culture become possible because we cannot simply rely on a cultural script that defines relationships.
To be tactical and rhetorical, I use the following questions as a way to frame my thinking and teaching and to create the possibility for spaces of conversation and engagement:

1) How are our ideas, meanings, and uses of “diversity” shifting?
This may seem obvious but I think it serves us well to remind ourselves that our students’ experiences are different from our own. While we may be tempted to characterize students in particular ways to reflect either our identification or disidentification with them, one way to create critical conversation about diversity is to develop our own vocabulary, meanings, and application with them. If we rely on the discourse of diversity and fail to interrogate institutionalized versions of it then we risk reproducing static meanings that maintain dominant relations of power.

2) How are our classroom communities shifting?
Depending on the communities where we teach, we may still see limited improvement in the number of students of diverse racial backgrounds despite institutional efforts to recruit more racially and ethnically diverse students. However, again depending on the communities where we teach, we may see more awareness of students with disabilities, students comfortable with expressing their GLBT identities, non-traditional students, first-generation college students, or students of a wide variety of backgrounds that contribute to a “critical mass” of experiences that again disrupt the discourse of diversity by understanding these experiences within systems of power.

3) As we shift our locations, how are our ideas about and meanings of diversity also shifting?
This question has perhaps had the most resonance for me. I’ve moved from Honolulu, Hawai‘i to Ann Arbor, Michigan to Oxford, Ohio to Madison, Wisconsin. In each case I’ve been faced with recalibrating my sense of what constitutes diversity, moving from a predominantly Asian and Pacific Islander community to places where I was more likely to encounter African American or Latino/a or GLBT communities as the face of diversity. But perception and position also are critical in this shift. While my new institutional home, the University of Wisconsin-Madison, has just a 12% “minority” student population there is also a sense of cosmopolitanism and engagement that creates opportunities for discussions (sometimes difficult and painful) that interrogate systems of power. While my former institution, Miami University, has a reputation for conservative and privileged students (to progressives) or for liberal professors (to conservatives), in my ten years of teaching there I never felt I could so easily define my students or colleagues. And in living away from Hawai‘i for 17 years now, I have become more aware of the complicated relationships between Native Hawaiians and the non-Native Hawaiian population, as well as among Hawai‘i’s various ethnic communities. These shifts in locations have required engagement with the local to understand how social relations are organized and what interventions may be made to facilitate conversation.

While my comments above have centered on understanding and engaging the array of experiences rather than focusing on certain classes or categories of experience, my primary intent is to interrogate systems of power that construct diversity and identity in specific ways that often disadvantage people of certain experiences. If we rely on a discourse of diversity that fixes identity rather than challenges systems of power all we do is reinforce those stereotypes that are deployed to create divisions. There are certainly still reasons for creating interventions and remedies to address a history and legacy of discrimination. But by shifting the discourse of diversity in order to create a more complex and nuanced concept and understanding of diversity, we have the opportunity to understand more fully how those identified as different have been subject to injury, have lived full and complex lives, and have contributed to our community and conversation.

"Talking Back to Contemporary Multicultural and Whiteness Pedagogies"

Introductory Bio

Jennifer Seibel Trainor is associate professor of English at San Francisco State University, where she teaches in the Graduate Program in Composition Studies. Her research focuses on critical literacy, antiracist education, and theories of rhetoric and persuasion. She teaches graduate courses in research methods, composition theory and pedagogy, and literacy theory, as well as undergraduate courses in writing. She is a recipient of NCTE’s Promising Research Award and a member of the National Writing Project. She served on the executive committee of NCTE's Assembly for Research. Trainor's articles have appeared in College English, College Composition and Communication, and The Journal of Advanced Composition. Her book, Rethinking Racism: Emotion, Persuasion, and Literacy Education in an All-White High School, is forthcoming from Southern Illinois University Press in a few weeks.

Blog Entry

For the past several years, my efforts to address diversity have been centered on efforts to address racism and on creating effective antiracist pedagogies. I guess you could say I’ve been focused less on diversity than on impediments to it, particularly as those impediments manifest in the classroom, in white students’ sometimes racially-charged assertions, their defensiveness, and the difficulty they sometimes have in exploring issues of racial justice. This has led me to several research projects that investigate how white students respond to matters of race, the most recent a year-long ethnographic project at a suburban high school – 97% white -- located outside a mid-sized city in the Northeast. Of the insights about the workings of racism and the potential for antiracist pedagogies gleaned from this work, I’d like to share three:

Insight #1

We need a more complex understanding of the origins and sources of racism. Our current diagnoses – that racism arises from a need or desire to protect white privilege, ignorance of oppression, or lack of exposure to difference – don’t really capture the complexity of the processes by which students become convinced of particular ideas about race. These diagnoses are rooted in assumptions about reason and rationality: white students don’t know about oppression and so they dismiss it when confronted with it in a text, or white students are threatened by texts that protest racism because they understand on some level that they benefit from racism and hence resist out of a desire to maintain their racial privilege. Instead, we need to think of racism in terms of irrationality and emotion, and to see that students’ responses to matters of race are affective, more than logical or rational, rooted not so much in abstract political or identity-based calculations, but in local experiences and feelings that are to a surprising extent given force in school, a point that leads to Insight #2:

Insight #2

We don’t teach students about race only in those moments when we assign a multicultural text or include a unit that critiques whiteness or privilege. As Amanda Lewis writes, schools may not teach racial identity in the way that they teach multiplication or punctuation, but schools are settings where students acquire some version of the “rules of racial classification,” and of their own racial identity. We haven’t fully grappled with how students learn about race in the context of everyday interactions in school, but in my research I began to see how tacit, unexamined lessons, rituals and practices in school exerted a powerful influence on students’ responses to matters of race. To take a quick example: the high school where I did my research pervasively valued “positive thinking.” Students were exhorted constantly by teachers and administrators to “look on the bright side,” “focus on the positive,” and “keep up a good attitude.” There were bright yellow beanbags with smiley faces sitting along one wall of the classroom. The student aid who recited the pledge of allegiance each day over the PA system always added “Have a great day!” at the end of her recitation. This focus on positive thinking emotionally predisposed students to look negatively upon fictional characters, real individuals or groups of people who did not appear to present a positive outlook on life, which in turn fueled sometimes hostile or racist responses to critiques of racism, which were perceived as whining or complaining.
We often think that if we find the right argument, the right assignment or reading, we can convince students to give up problematic racial beliefs. But my research suggests a different persuasive process at work, one articulated by Kenneth Burke, who writes that persuasion takes place not through “one particular address, but [through] a general body of identifications that owe their convincingness much more to trivial repetition and dull daily reinforcement.” We need to examine these seemingly trivial practices, taken-for-granted values, and daily-reinforced routines of schooling, in order to understand how they scaffold students’ learning about race.

Insight #3

The tropes and metaphors we rely on in our pedagogies – particularly economic metaphors for white privilege that liken whiteness to a wage or property that whites own and that can be used to secure other commodities and privileges – don’t address students’ lived experiences of race and privilege, and thus fuel white student resistance and confusion. We need better metaphors for whiteness and racism, metaphors that speak to the local, affective experiences of race that students bring to the classroom.

How do these insights translate into the classroom and into service? In the classroom, I have experimented with different approaches to antiracist education for several years now. Most recently, I have focused on an approach that privileges students’ emotioned responses to readings and ideas and that makes room for the emotional labor of unlearning racism, and I’ve worked with students to discover metaphors and descriptions of racial identity and privilege that actually do speak to their lived experiences. I’ve also worked to disrupt the routines of schooling that either get in the way of antiracism or that promote values, attitudes, and habits that actually scaffold and enable racism. I do this by employing some of the tricks of critical pedagogy – asking students to generate topics and themes, and to analyze the assumptions behind taken-for-granted school practices, as well as the values behind the discourses privileged in school. Finally, I’ve created assignments that ask students to talk back to contemporary multicultural and whiteness pedagogies by writing about their own affective experiences with and memories of race, and theorizing from there about what racism is and how to end it. A recent assignment asked upper-division pre-service teachers to critique, add to, or complicate Alice McIntyre’s Making Meaning of Whiteness by comparing her descriptions of race with their own experiences and memories of it. Beyond the classroom, I imagine building collaborative partnerships with high schools that focus on changing the practices and values that inadvertently support racism. I imagine pedagogical projects where teachers work to create new metaphors and models of racism and whiteness in our curricula. There are many other possibilities, of course, but I hope my entry here will provide one place to start for the CCCC committee as they begin the task of creating a statement on diversity for our field, one that addresses both its promise, and the myriad impediments we still face in our efforts to enact it.

"Yes We Can" Both Acknowledge and Act on Difference

Asao Inoue, one of our committee members, has written this week's post on diversity. In it, he links ideas and arguments that look back on part one of our series, and he also provides a segue for us as we look forward to part two. Asao's post is interested in the pedagogical uses of our discussions on diversity as well as the arguments that our committee will use to develop its position statement on diversity. During the week, each member of the CCCC Committee on Diversity will respond to Asao's post by adding our own comments, and we invite our readers to join in the conversation. Our schedule for invited Guest Bloggers will begin next week.


Asao's Blog Entry

In the conversations on diversity so far, most of the writers for part one of our blogging series have expressed a resistance to the term “diversity,” the first being Victor Villanueva, our first contributor and the writer whom I’ll use to draw out one pedagogical lesson that I believe fits our committee’s charge and may allow for productive, rhetorical classroom discussions with students. Villanueva says:

I don’t really work with “diversity,” that all-inclusive and non-inclusive institutional term . . .

Diversity just tries to be all-inclusive—the entire range of differences. That’s what the word means, after all—a range of differences. So—if you’re not part of the “same,” you’re among the range of differences. The French distinguished the Same from the Other. Diversity is the American version of l’autre. But who are the Same?

Villanueva’s question, who are “the Same,” asks us to consider more than a simple answer, such as: the “Same” is a White, middle-class, masculine, heteronormative, Protestant subjectivity. The shadowy referent of “the Same” that Villanueva points out in the uses of the term “diversity” simultaneously has and does not have a material correspondence in our world; nonetheless, our institutional and private rhetorics often function as if we do not need to care about actual correspondences. If we just say we “respect and honor diversity,” not considering what “diversity” really means or how it functions in any instance, then not only is the statement not racist, but life for all is better, forgiving, welcoming – as if differing values, ideas, histories, perspectives, priorities, experiences can always coexist or never clash. Villaneuva also points out, importantly, that: "Acknowledging difference is not the same as acting on those differences--substantively."

So then, how might we act on real differences as teachers? We can ask students, directly, to locate tacit referents to the rhetoric of diversity and envision alternatives on a real landscape on which people exist and work, which is similar to the fascinating activity that Krista Ratcliffe’s blog entry from part one offers. I, for example, might take Will. i. am’s “Yes We Can” video that uses Barack Obama’s January 8 speech (in New Hampshire) to create a rhetoric of diversity, and I would explore this rhetoric together with students in my classes. The goal for the class would be to find correspondences of "the Same" and "the Other" that we can observe, reconstruct, and then recreate in order to understand the strength of the rhetoric’s appeal to particular audiences. We might ask the following questions:

• Who literally is “the Same” (the center) that speaks in the video “Yes We Can”? What features of sameness and difference are most noticeable? How well does this representation of the Same match our classroom’s?
• Who is constructed as the Same in the excerpted language of the Obama speech in the video? What features of sameness and difference are most noticeable?
• Where do each of these sets of referents (the people, issues, places) exist on the landscape that the rhetoric of “diversity” in the video creates? How well does it match our own experiences?
• If our purpose was to “accurately” provide a representation of our classroom’s “diversity” in a speech or a video, without smoothing out our differences and conflicts, what would it look/sound like?

Certainly there are more questions to ask about rhetorical purpose and context and more ways to frame these questions in our classes. But I hope this brief statement offers a generative start for all of our work around the complicated set of issues that we call “diversity.”