Читать книгу Antiracist Writing Assessment Ecologies - Asao B. Inoue - Страница 10

Chapter 2: Antiracist Writing Assessment Ecologies

It is not hard to think of a classroom as an ecology or to think of writing as ecological. Others have discussed it already, and I’ll draw on them in this chapter (Coe, 1975; Cooper, 1986; Dobrin & Weisser, 2002). But what exactly is an ecology, and how might we define an ecology in order to use it as a frame for antiracist classroom writing assessments? This is the question that I’ll address in this chapter. I’ll do so by considering Freirean critical pedagogy, Buddhist theories of interconnection, and Marxian political theory. My goal in using these theories is to provide a structural and political understanding of ecology that doesn’t abandon the inherent interconnectedness of all people and things, and maintains the importance of an antiracist agenda for writing assessments. I could easily be talking about any conventional writing assessment ecology, that is ones that do not have explicit antiracist agendas; however, my discussion will focus on understanding what a classroom writing assessment ecology is when it explicitly addresses antiracist work.

An antiracist classroom writing assessment ecology provides for the complexity and holistic nature of assessment systems, the interconnectedness of all people and things, which includes environments, without denying or eliding linguistic, cultural, or racial diversity, and the politics inherent in all uneven social formations. Consider the OED’s main definitions for the word, ecology:

1a. the branch of biology that deals with the relationships between living organisms and their environment. Also: the relationships themselves, esp. those of a specified organism.

1b. Chiefly Social. The study of the relationships between people, social groups, and their environment; (also) the system of such relationships in an area of human settlement. Freq. with modifying word, as cultural ecology, social ecology, urban ecology.

1c. In extended use: the interrelationship between any system and its environment; the product of this.

2. The study of or concern for the effect of human activity on the environment; advocacy of restrictions on industrial and agricultural development as a political movement; (also) a political movement dedicated to this. (ecology, 2015)

Several themes from the above definition are instructive. First, the term “ecology” refers to relationships between biological people and their environments. The classrooms, dorm rooms, homes, workplaces, coffee shops, computer labs, libraries, and other environments where students do the work of a writing course have relationships to those students as they work. When the desks in a classroom are bolted to the floor, immoveable, it makes for a rigid classroom environment that can seep into the attitudes and feelings of students as they work in that room. When a dorm room is loud, busy, and cluttered with voices as a student tries to write on her laptop, that environment not only can be distracting but can affect her stance as a reader and writer, keeping her from being open to new ideas, willing to entertain alternative voices or positions, or it may rush her work. The same relationships affect teachers when they read, assess, and grade student writing. The places we do writing assessment, wherever they may be in a particular course, has direct consequences to assessment and the people involved.

Furthermore, places may have important associations with particular groups of people who typically inhabit those places, identified by class, social standing, language use, religion, race, or other social dimensions. Work done in such places can be affected by these associations. For instance, work done at an Historically Black College or University (HBCU) may be done very differently by a Black male student than if that same student was asked to do similar work at a mostly white college in the same state. Being the only student of color, or one of the only, in a classroom, school, or dormitory, can be unnerving, can affect one’s ability to do the work asked, even when everyone around you is friendly. My experience as an undergraduate at a mostly white university in a mostly white state was filled with friendly teachers, eager to help, but I couldn’t escape the feeling that when I wrote, I was writing at a deficit, that I always had to make up for where I came from and who I was. It seemed obvious to me in class, a brown spot in a class of white milk. Everyone talked and wrote differently than me, it seemed. We shouldn’t forget that environments, places, are often (usually) raced, affecting how discourses are valued and judged.

Second, ecologies (re)create the living organisms and environments that constitute them through their relationships with each other. If living organisms and their environments create and recreate each other, then one cannot easily separate people from their environments and expect those people or environments to stay the same. To put this in simpler terms: we are defined by where we live, work, and commune. Places, environments, help make us who we are, and we help make places what they are. The issue that this observation brings up for an antiracist writing assessment ecology is one about the historical relationships between particular racial formations and institutions. White, middle and upper class people have been associated more closely to those who go to college because they have been the ones who have gone to college and who have controlled those institutions. Colleges and writing classrooms have been places of white settlement and communion. And this helps us understand why the dominant discourse of the classroom is a white discourse, and informed by a white racial habitus.

To work against this in our writing assessments, I find it helpful to think in terms of labor, in terms of what people do. In one sense, we might think of a student as only a student because of the work she does and the associations she has to particular places, locations, or sites, like a college campus, or a writing classroom. Those locations have certain labors associated with them as much as they have certain people associated with them. A student’s relationships to classrooms and a school helps constitute her as a student, and the school is constituted as a school because she and other students like her inhabit and labor in that place. As my earlier discussion of racial habitus explains, among other things, the ways that environments affect people are discursively, performatively, and materially, changing us as we dwell and labor because we dwell and labor in those places.

To acquire things by our labors is also seen historically as good and ethical, especially in matters of learning. After making a rousing argument for his young students’ willingness to study rhetoric for civic betterment by “disdain[ing] a life of pleasure; when they might have saved expense and lived softly,” as many of their contemporaries do, Isocrates argues that his students labor at their studies to know themselves and learn, to be better citizens (2000, pp. 346-347). He ends with an argument for an ethics of labor:

Pray, what is noble by nature becomes shameful and base when one attains it by effort? We shall find that there is no such thing, but that, on the contrary, we praise, at least in other fields, those who by their own devoted toil are able to acquire some good thing more than we praise those who inherit it from their ancestors. And rightly so; for it is well that in all activities, and most of all in the art of speaking, credit is won, not by gifts of fortune, but by efforts of study. (p. 347)

If our students’ gifts of fortune are the racial habitus they bring with them, and some habitus provide some students an unfair inheritance in today’s academy, then we must use something more ethical to assess them by, especially in writing classrooms. Isocrates suggests that we already value in learning those who work hard to attain such learning and that in the study of rhetoric “credit is won” by “efforts of study.” While I know Isocrates has particular things in mind that students might learn, but not too particular, since his rhetorical philosophy was at its center kairotic, I read him at face value. What we might learn from the study and practice of rhetoric will depend on the practical things that need doing in the now. Our most important asset is the labor we do now, the effort we expend on rhetoric, not our nature gifts, or our racial habitus. Adjusting our assessment systems to favor labor over the gifts of racial habitus sets up assessment ecologies that are by their nature more ethical and fairer to all.

Thus in antiracist writing assessment ecologies, it is important to focus on labor, as we all can labor, and labor can be measured by duration, quantity, or intensity, not by so-called quality, or against a single standard. This makes for a more equitable ecology, particularly for those who may come to it with discourses or habitus other than the dominant ones. Thus, one important aspect of an antiracist writing assessment ecology is an attention to labor, or more precisely, a valuing of labor over so-called quality, even though often our goals may be to help students become more fluent in the dominant discourses of the academy.23