Wednesday, November 11, 2020

#ImaginationWork, TikTok, and *eye rolls*

So, here's the thing. #ImaginationWork asks us to think beyond that which exists currently, to move past our default ways of negotiating the classroom, and to live out the words "what if" in such a way that we can creatively and collectively imagine better ways of teaching, learning, knowing, and being. 

Let me tell you. With all the #ImaginationWork I've put into (re)imagining ways of being in the online classroom, none of it prepared me to receive the following private Zoom message from a student:

Yo, this is gonna sound weird, but this has been bothering me the whole semester, but you look like callmekris [sic] from tiktok and I wasn't able to figure it out until now.

Hm, okay. This is a new one. 

Let me be honest. Vulnerable, for a moment. 

My impulse was not to see this unsolicited compliment (?) as humorous or lighthearted or a bid for connection or validation that anyone thinks I'm cool enough to understand TikTok (unless we're talking ke$ha's 2009 banger, that's a different story). Nor was it to stop and think to myself, Wow! What a great pop culture reference that I could consider incorporating into my critical communication pedagogy!

Nope. Get that positivity out of here. 

My first thought was, maybe if you all spent more time in office hours and less time on TikTok then you'd be plugged in and ready to go for your final projects! But, by all means, slide in to my Zoom chat instead of engaging in the course lecture.

Just so we're clear, I'm not cool enough to understand TikTok and definitely was not familiar with kallmekris. A quick google search populated images of a femme blonde white person with glasses and blue eyes. Okay, sure, must be the hair.  *eye roll*

Not wanting to come off as cold, I responded in a *hip* and kind way: LOL - thx I'll check them out! *internal eye roll*

What? Who put that cranky, jaded instructor inside my head? What happened to #ImaginationWork and creative connection and meeting students where they are? What about knocking down classroom hierarchies and relational pedagogy and flattening power dynamics between students and teachers?

 Why did this bother me so much?

Upon reflection, there are many reasons why, not all I'm proud to admit. Blurred boundaries is the big one. The heterotopian-ness of it all. 

I've got Comm 1010 students @-ing me in GroupMe about team projects at odd hours and an office adjacent to my bedroom. The line between personal and professional is so very thin already. So, my knee-jerk reaction was to really wish synchronous teaching sessions could just involve...teaching course content. 

Also, as a young, femme-presenting instructor, I tend to mediate my role in the classroom through the way I dress and perform my identity. I conduct myself and perform my identity in the classroom in ways that demonstrate that I respect myself, my knowledge, and the fact that I'm responsible for the facilitation of the classroom. It's amazing how far a sharp pair of loafers and blazer will take you. I can't think of a time I've been interrupted during in-person instruction for a student to casually comment on my appearance.  

Sharp loafers and other symbols of status fall short of the Zoom frame, though. In fact, from a gallery view, there's no discernible difference between me as a TA and the grid of undergrads. Because what is the difference, really, if our aim is education as a practice of freedom? A handful of years of life experience and formal education? If that is the metric, what a disservice is done to students by discounting the complexity of their lives and experiences. I clearly have some work to do in terms of, as my colleague has so aptly articulated, #RethinkingStatus in the classroom. I'll be focusing my #ImaginationWork toward that in the future. 

 To wrap this up, I suspended my *eye rolls* and ego long enough to download TikTok and investigate kallmekriss further. Let's just say...I'm now convinced it's not "just the hair."

It's also probably the facial expressions. And perhaps the .... well, if you swap "fold in the cheese" for "complete Module 10"....you get the idea. 


LOL. 



Tuesday, November 10, 2020

Blue Light Glasses

 Hi y'all,

It's migraine week for me! 0/10 - would not suggest. Last week was sick week, which is also unpleasant, but at least resolvable with a good dose of dayquil. Migraine week is worse, in my opinion. If you're not familiar with them, migraines are pretty unpleasant. For me, they lead to periods of nausea, exhaustion, extreme light sensitivity, and (duh) a really bad headache. For context: this week, I asked my fiance if it would be appropriate to put muscle rub on my forehead because it hurt so much. He told me no, which may or may not be true but certainly kept me from getting a mentholated rub in my eyes, so good on him. My migraines are brought on by stress, too much time in front of screens that emit blue light, drinking too much alcohol, and likely a couple other factors that I haven't had the displeasure of recognizing yet.

I spend a lot of time in front of screens between work and school, and although during the summer I was good about turning off my phone when I was in bed, sometimes after 11+ hours of attentive engagement I need some wind-down time with goofy instagram content (or an endless feed of election content, I guess). Between the lack of exposure to folks outside of our home, and the fact that I'm stressed out with school and work, I'm drinking more than usual too. If I'm tipsy, I'd rather watch TV on my laptop than do a crossword puzzle. If I'm on my laptop and tired, I might as well get in bed with it. If I'm on my laptop already, scaling down to a phone is effectively a good thing, right? If I slept poorly the night before because I was up too late, drank too much, and had a screen too close to my face, I'm stressed out the next day because I'm scatterbrained. Ad infinitum. I don't think I'm the only person going through some kind of this cycle, even if the specificity of the cycle differs from person to person. 

From an externalized perspective, there's a few obvious answers here about how to resolve things, but I don't even want to get into them, because I know what they are and they feel daunting. I want to stand on my porch drinking red wine and marveling at the little lights I impulse bought from target and finally put up today when I should have been responding to Mark about my thesis survey questions.

 
So big changes are daunting and make me feel a little more powerless when I already feel overwhelmed. And daunting + overwhelmed leads to anxiety leads to depression that is not well managed by 30 milligrams of Prozac a day. 
 
I'm saying no to big changes for now. Little changes though, those seem more manageable. Play with the dogs before you get on Twitter? Maybe. Take a melatonin before bed? Sure. Make sure to keep your water bottle filled? Yes. Listen to a song that lets you lose track of time? Good. Make a list of extremely cross-offable things you need to do in the morning? My gel pen is already in my hand. Use your blue light glasses that make your eyes look (ironically but charmingly) blue? Yes, please, take them off of the top of your head they do no good there.

Again, I'm not the first person to try to recalibrate my brain towards little steps of positivity, but I do know that hearing it over and over can make a difference sometimes. On a car ride last week, I was listening to the most recent episode of Reply All, which also addressed the general state of our happiness (but spoke less about our own self-defeating tendencies). I'd suggest listening to it, if it appeals to you. The Reply All boys are kind and make me laugh and act like real people. They ask questions that are hard, and questions that are fun, and talk about the things that makes them smile, and also their anxieties and fears. For me, the visibility is nice. This episode in particular ended with a call to their audience to send in a voice memo of the little things in their lives that were making things better for them during this hard and strange and lonesome time. They'll air those voice memos soon and both the visible path of that process and the fact that other people are offering vulnerability and a check on the hardness of reality will likely soothe me. After that the semester will end, and then a year after that, my time in graduate school will end and hopefully in the midst of that COVID will be under control.

Until then, I'm trying to get myself to remember the little things that I can do for myself, and to let some of the little things go.

***A note: I know this post wasn't about #rethinkingstatus - I promise we'll be back to regularly scheduled programming soon! There's an argument to be made about how the discussion of mental health and discomfort is in itself a breakdown of the ways that we traditionally conduct status, but I don't have the words to elucidate it right now. Maybe one of you do :)

Monday, November 9, 2020

#TeachingWhileNeurodivergent: Time, Hope, and Hamilton - Making Sense In A Less-Than-Sensible Context (beware: long post)

I know this title doesn't sound like it has anything to do with teaching or neurodivergence, nor do time, hope, and Hamilton: An American Musical appear to have any connections, but trust me, it's all connected and we will circle back to teaching, neurodivergence, and #TeachingWhileNeurodivergent. It's just gonna be a bit of a ride, this is going to be a long post, you're gonna have to hang in there with me. Or just not read this one, that's fine too. But don't say I didn't warn you. Speaking of warnings:

TRIGGER WARNING for suicide, suicidal ideation, and Hamilton spoilers. 

I have a month left to write 3 papers and complete all my other assignments, finish my grading for three classes, and select my Comps materials. And, to be honest, I'm behind on grading, and it's a month exactly when grades are due. There's going to be a lot of all-nighters in my future. And still I don't feel like I have enough time. 

Time. 

I often feel as though I'm running out of time. I experience this feeling in two contexts: one, a more immediate and situational context, connected to my bad procrastination habit and the laziness and/or executive dysfunction that fuels it (though, it feels like a crutch or a copout to claim executive dysfunction, and my parents certainly wouldn't buy into it); and two, a much larger/broader, existential dread kind of context in which I feel like I'm running out of time, running out of time in a way that's connected to my ending - that I will not live a full life and will die young or relatively young, either due to a dying Earth, violence, or my long history with suicide. This second context is rather troubling, given that I have a death phobia and I've had multiple panic/anxiety attacks over both the realities and the suspicions and imaginings of my (unfortunately inevitable) demise. But it's definitely a context/concept that I've spent a lot more time ruminating on in the past few years, my college years. Several of my more recent poems in the poetry collection I'm building have discussed or referenced this context. Even when I was young, it was hard to imagine my future. I had some vague ideas, some careers I wanted, but I had a hard time seeing myself as an adult, as being in the future, as having a future.

In fact, this feeling of running out of time is so impactful on who I am right now that it's featured in my current favorite idea for how I want to decorate my Master's graduation cap: I'd like to trace then color/paint inside the lines the Hamilton star logo, add either a picture of a feather quill or stick a fake feather on there, and include the words "Write Like You're Running Out Of Time". The words are a Hamilton reference, from the song "Non-Stop", which is all about how Alexander Hamilton is "Non-Stop" and the people around his questioning why he is the way he is. Aaron Burr, the narrator and the major villain, asks in the chorus, "Why do you write like you're running out of time?" To include the question as a reference and statement on my hat does three things: one, it is a motivation for me to keep writing, which I both love to do and is essential to my career; two, it is a reminder of how I'm running out of time and I need to use what time I have left to make an impact; and three, it is self-deprecation (normal for me) in regards to my procrastination.

I first watched Hamilton: An American Musical the day it came out on Disney+ in the summer, on July 4th. I'd wanted to see the show in 2018 when it came to Dallas, but I didn't have the money to go. I don't know how many times I've listened to (and sang/rapped) along with the album since I watched it the first time. I fell in love with the show as a theatre kid, as someone who very much believes in the idea of revolutions, and as someone who saw parts of herself in several of the characters. Probably the most relatable was Alexander Hamilton himself, flawed as he is. In the show, he never directly replies to the questions or challenges about why he is who he is and does what he does from Aaron Burr or any of the other characters. However, what he shares with the audience when he ruminates with himself throughout the show is entirely revealing. From the first song in the first act, it's revealed that Alexander Hamilton has experienced death from a young age and expects that he will die young. But not only does he expect that he will die young, he often chases it, hoping to die as a martyr, because he, like many in the show, is obsessed with his legacy - but unlike everyone else, Alexander must rise from the bottom make his legacy himself,. from scratch. And Alexander Hamilton desperately wants to have a lasting, epic legacy, which is very hard to do when you believe you're going to die young, and sometimes, are more or less purposely hurtling towards it. 

So of course, you "write like you're running out of time/write day and night like you're running out of time". You write and "[e]v'ry day you fight like you're running out of time". 

At one point in "Non-Stop", a version of the chorus goes:

[FULL COMPANY (EXCEPT HAMILTON)]
How do you write like tomorrow won’t arrive?
How do you write like you need it to survive?
How do you write ev’ry second you’re alive?
Ev’ry second you’re alive? Ev’ry second you’re alive?

Lin-Manuel Miranda wrote these lyrics, and all of Alexander Hamilton's lyrics, fully understanding Alexander Hamilton's key awareness of his own mortality, which Miranda picked up from reading first and secondary sources from and about Alexander Hamilton, but he makes it seem unknown or incomprehensible to the other characters, even as he tries to explain it to the audience. 

Of course, the big difference between the character of Alexander Hamilton and myself here, is that I don't write every second I'm alive - and even if, I don't write "what I'm supposed to" - academia - every second I'm alive. I get far too distracted sometimes with my fiction and my poetry. I have learned to enjoy academic writing, but I tend to get distracted or get procrastinating when things get too much like work. It feels like a failing as a person - I'd be a much better student, teacher, and person if I could write with the same dedication that Alexander Hamilton did. Of course, his obsession ruined a lot of his relationships, but it can feel like the more responsible option. 

But I worry I'm losing you in my explanation about how Hamilton has influenced my perception of time and death, so I will try to make my point. Because Hamilton feels a great sense of impending mortality, he is obsessed with securing his legacy. Writing is one of his tools to do that, by putting out knowledge and setting up America, to "make it right" for his children and the next generation, to "lay a strong enough foundation" that they can "pass [America] on" to his children and the next generation. 

Three times in the musical, Alexander starts a verse/soliloquy ruminating about his death with the sentence, "I imagine death so much it feels more like a memory". This sentence I relate to a lot: it succinctly sums up both his own sense of impending mortality, and my own, which is intrinsically tied to my long history with suicide.

I first planned to kill myself shortly after my fourteenth birthday, when I was in the 8th grade. I ended up not attempting, due to a lack of options I both had access too and were going to be quick and not painful, combined with a panic/anxiety attack about my death phobia. But for a solid week, I wasn't thinking about much else, and if I concentrate, I can fall back into those mindsets, follow those thought processes again. And, in a few exceedingly dark moments, I've worried that I made the wrong choice, chickening out. Most of the time, though, I'm glad I'm still here.

Psychology theory suggests that repeated thoughts we have as children and young teenagers can solidify into neural pathways that our brain holds onto and continues to use as a habit even if we don't mean the thoughts. It is my rationalization as to why I've spent the last ten years having suicidal intrusive thoughts and occasional ideations, regardless of whether or not I truly meant it and wanted to kill myself. Sometimes, the thoughts are actually a comfort rather than a stressor: that no situation is ever optionless, because there's always a way out, even if it's a pretty permanent one. As you might imagine, none of this gets along well with my death phobia, but again, usually I don't mean it - my brain just follows the neural pathway, or it's an intrusive thought. For those who don't know what intrusive thoughts are or get them often, I compare them to like buses on the street: they show up at your bus stop whether you want them to or not, but it's your decision whether to get on the bus or wave it off. Sure, I've been in planning stages a couple of times since February 2019 when I went insane, but arguably, I've never tried to kill myself. 

I tell you this not for pity reasons, because I don't want your pity, but because one of the reasons why I feel like I'm going to die young is because, like Alexander Hamilton, suicide and martyrdom have been appealing before and it's not unlikely that my death could come at my own hand. But there are other reasons too. I've mentioned the dying Earth before, and COVID only makes this all feel more real. But there's also the violence aspect. In Spring 2015, in my senior year of high school, my school was under lockdown for about 6 hours due to a gun situation. No one got hurt, but that day, my first-period class, that I got stuck with, was mostly made up of underclassmen, and at 18 years old, I grappled with the fact that as one of the oldest students, it was ethically probably my responsibility to stay calm and protect them, even if that meant my death. And I also texted my family goodbye. About three or four years later, when I was getting my Bachelor's, I was off-campus when a domestic issue happened on campus that led to someone being shot, and my school decided to frame it as a school shooting, And even though I was off-campus, I panicked because one of my best friends was an RA at the dorms there at the time, and I was worried he was in danger from a mass shooter - although it turns out he wasn't even on campus at the time of the incident. I began a draft of my Will and Testament in December 2018. And in December 2019, when I decided to become a college professor, I acknowledged that there is the possibility of a mass shooting happening on campus, and dying because of it. I believe that there will never be gun reform of any kind, especially not in Texas. 

I know to you this probably doesn't make much sense at all, but there are times it feels very real to me.

To sum it up, I feel like I'm running out of time, both in the semester and in my life. I worry about whether I'm doing enough and whether I've done enough, and what will my legacy and my impact be. 

But, to connect back to our title, I think we might all be in a similar place - and no, I don't mean contemplating a relatively soon death, although maybe I'm not the only one. No, by being in the same place, I mean that I suspect that we're all grappling with the idea that we're almost at the end of the semester (it really has moved too fast), and we're all trying to cope with a reality that's stranger than Alice's Wonderland and characterized by a sense of doom. The year 2020 feels like it should be a comedy movie or TV series about what happens when all the different apocalypses happen at once - I mean, there was the treasons, the wildfires, the threats of WW3, the pandemic, the denial of the pandemic, continuous police brutality, the threat of civil war, an election we all thought was doomed, the murder hornets - man, I forgot about the murder hornets - the point is, we live in a world that's currently defying logic, that doesn't make sense. And here we are, trying to make sense of an insensible world, while getting a Master's degree and being an instructor and/or coach. And because we're teaching during it, we have to be responsible with and towards our students, who are also trying to do college and work and sense-making during a pandemic, but with much less education. 

But, I think, as being neurodivergent and #TeachingWhileNeurodivergent, my whole life has been trying to make sense of things that don't make sense to me. So, while there's definitely a lot more stress right now, I think being able to recognize that I have some level of experience here may make me feel less out of my depth. Sure, I'm stressed out, I'm running out of time, but it actually isn't that much different from my state of normal - the stakes are just higher.

I'm sure you're wondering by now: Caitlin, you've talked about time, and Hamilton, and a surprising amount about death - damn, you're darker than I expected, are you okay, do I need to report you to the suicide hotline? - but also, when are you going to get to hope and finish this too-long blog post?

The answers being, yes I'm fine, no, don't report me to the suicide hotline, I currently don't want to die right now and it's great, and as for hope, we're going to get into it now.

In these last couple of paragraphs, the tone I've really tried to set it is a bit of a "so here we are now, what do I do with all this information, where do I go from here with this established sense of doom?". That may or may not have come through, tone is one of my weaknesses as an autistic person. I think that's going to look different for everyone, since we've all got unique challenges and perspectives and we're all going to make sense of this senseless time a bit differently. But I'm starting to suspect in a lot of ways, it's going to come down to giving hope another shot. And I know that must sound weird coming from me, especially after this post I've just written. I'm not one for hope and faith. That positivity certainly doesn't feel like me. But, I've realized - I've already started giving hope another chance.

Because when I said, "I currently don't want to die right now and it's great", it was the absolute honest truth. And to explain that, we circle back to Hamilton.

In August, one day I was packing to move to my apartment in Denton, and I was singing and jamming along to the Hamilton album on my Spotify account, when all of a sudden, the song "Wait For It" came on. "Wait For It" is one of the big numbers/themes of Aaron Burr, the narrator and major villain. Before this day, Burr was not that compelling of a character to me. "Wait For It" is all about Burr's philosophy of essentially waiting for the right moment and concealing his thoughts and opinions until he's ready to make his move - "I'm not standing still, I am lying in wait" - but I relate far more to Hamilton's decisiveness and opinionatedness. So despite that I enjoyed the chorus, I didn't care that much about "Wait For It" until that day - that day it hit different. The song's chorus are mostly the same with slight differences, being that in each one Burr talks about a different force of nature - love, death, life - and at one point he essentially compares Alexander Hamilton to these forces of nature. The last one he mentions is life, and the lyrics at the end of the chorus were the lyrics were the ones that hit different:

And if there's a reason I'm still alive
When so many have died

Then I'm willin' to—
Wait for it...

I had an epiphany right there in my bedroom. Every time I wanted to die, really wanted to, I also always wanted some miraculous reason to live, and the immediacy was important. I never found an immediate reason to live, or why I should stay alive. I always ended up living because I'd get too scared and guilty to die. But what if there was a reason beyond cowardice - or that reason that I was supposed to be alive caused my cowardice, which kept me alive. I don't believe in fate or destiny, but what if there was some sort of potential or reason why I kept failing to end my life?  This has eventually involved into an understanding that I don't have to be in a rush to die or to justify my existence, and if there's some sort of reason or greater purpose for my still being alive, I can find it at the pace that it will come. I don't need some sort of instant gratification. And so I now have the quote "if there's a reason I'm still alive when so many have died then I'm willin' to wait for it" on the lock screen on my phone, so every time I touch my phone, I remember the promise I made to myself to choose to not want to die and to actively go against any and all thoughts of suicide, even intrusive thoughts. I've slipped up a couple of times, but this promise is still helping me push it away easier than I did before. If there's really a reason I'm still alive, I'm willing to wait for it. And I didn't realize it before, but it's hope. 

I've had some interesting thoughts about hope since class with Dr. Ahmed tonight - well, I guess last night, I started this while it was still Monday the 9th, but at this point it's past 1 AM on Tuesday the 10th. I wrote it down and posted it on a Tumblr post, which I'll copy here.

So I just got done with class today and we were talking about collective emotions and how they can affect a society and a social climate and two of the ones that my professor talked about were fear and hope, and the discussion about them was really enlightening. He said that in research we've found that fear is a lot stronger/more powerful because fear can come as a response to a situation we've evaluated, but it can also come from a conditioned or instinctive response, so we can have fear without needing to think about it - but hope is a cognitive process combined with positive emotion, which means that we have to actively think through and evaluate a situation and choose to find hope or be hopeful. In other words, we have to be open to the possibility of hope. And I name this as personally enlightening because it really supports the way I've processed fear and hope my entire life. Even excluding anxiety, I can remember a lot more times I've responded with fear than with hope. Hope has never been something that's come easy for me. And apparently, that's what hope is - it's not easy because it's a process. And so it's easy to see why me and others who can have the "why bother?" attitude towards things that seem out of reach or impossible don't experience hope often. To find hope, you have to believe in the possibility that it can exist for you in that moment before you can even do the cognitive work of finding it. Which is easy to believe when you're happy, but you never need hope when you're happy. You don't go looking for hope when everything's fine and dandy. Hope requires belief, which I break down to the logic/knowledge that you already have that supports the belief, and faith, which is what's unknown but you feel/trust might be true, that you bet/gamble is true. And I trust my family, my friends, but I have never been a person that had much faith in anything, especially not religion or humanity. So if my mindset leaves me discouraged or unwilling to start the process of hope, if I feel like trying to find hope is a waste of my time and energy, of course I'm rarely if ever going to experience hope.

Hope is a process, and hope is a state of mind, and it's one that's hard to develop and hard to hold onto when you feel like you're running out of time. But being neurodivergent requires work, and #TeachingWhileNeurodivergent is a process as well. So if this is true, and if my commitment to being willing to wait for it is also hope, then hope isn't as far out of reach as I think it is, yes?

So - it's the last month of the semester. I feel like I'm running out of time in two ways, but we're all running out of time to get things done for the semester. And, we're all trying to rationalize and make sense out of a less-than-sensible, illogical, irrational, disturbing, fearful year. But though we might be driven to instinctually fear and worry, and though it might feel like the end is nigh, I wonder if there is some solace in recognizing that we're struggling to make sense of who we're supposed to be and what we're supposed to do in a stressful time that doesn't make much sense. 

And so, though I rarely give advice on the blog, I think I might actually have something decent here for once: if you're feeling overwhelmed, and you feel like you're running out of time, and you're trying to figure out what you're doing - pretend that you are #TeachingWhileNeurodivergent, and every day, you have to puzzle out and make meaning of a world that you don't understand. But because you are #TeachingWhileNeurodivergent, that's just another part of the work, another part of life, and so, maybe it's okay that not everything makes sense - what you do know is that you're running out of time, and so you need to do something about it! And that can be hope. It can be hope that even in this stressful moment, when you're worried that you're running out of time, you can still do something, you can make it to the end of the semester, you can have your legacy and your impact. Hope is not easy, hope is a process, hope is a choice. And hope is key to your legacy, your impact. You only have the now, and everything else comes later. At the end of Hamilton, Alexander Hamilton, in his last soliloquy right before he dies, finally comes to understand what legacy really means, and he says "Legacy. What is a legacy?/It’s planting seeds in a garden you never get to see/I wrote some notes at the beginning of a song someone will sing for me". We do our best with what we have, we hope that what we've done makes an impact, we hope we've done enough. But how people perceive us and how people remember us might not be things that we ever noticed or tried to do, but what our words and actions influenced, and what opportunities and impacts we left in our wake. And I think that's what hope does. Hope is the decision to believe that the future can be better. Even the whole idea that you can leave behind a legacy and an impact is hope. It's hope to believe that even in this senseless time, even when we're running out of time, what we do matters. So. You wanna make it to the end of the semester, you wanna succeed, you wanna feel like you've done enough, you wanna give hope another shot?

All you gotta do is write like you're running out of time.

 

Sunday, November 8, 2020

#ImaginationWork: Banana Split > Cartesian Split

Retrieved from: https://www.instagram.com/lianafinck/

This week, I've been thinking a lot about dichotomies. Specifically the western-rational discourses that authorize Cartesian binaries and create false dichotomies such as:
  • head/heart
  • mind/body
  • individual/collective
  • teach/learn
  • subject/object
  • agency/passivity
  • spiritual/rational
  • alive/dead
  • healthy/ill
  • female/male
  • feminine/masculine 
  • doing/being
  • inner/outer
  • IRL/URL
The list goes on and on. The problem with buying in to the Cartesian split is that slashes separating one from the other are constructed as impenetrable, acting as a wall, rather than a bridge. And, as Freire (1970) reminds us, it is the oppressors who benefit from division: "As the oppressor minority subordinates and dominates the majority, it must divide it and keep it divided in order to remain in power" (p. 141). However, even when we - as students, scholars, educators, and engaged citizens - begin to dismantle the slash and decolonize the constructed binaries, we find ourselves in a messy middle ground - in heterotopia.  
 
In this installation of #ImaginationWork, I want to consider the the potential of the Cartesian split to motivate unifying resistance, in and out of the classroom. 

Inhale/Exhale (Or, At Least We Have the Election Results)

Retrieved from: https://www.instagram.com/lianafinck/

When I initially started this blog post last week, I wrote that I was most agitated by deeply feeling the tension of the in-between, an individual and collective heterotopia defined by:
  • the mid-semester slump
  • the slow anxiety of waiting for election results
  • the week before quarantining to spend fall break with chosen family
  • the intersection of forging meaningful connections in virtual spaces
  • balancing health and well-being on a sliding scale of better-this-week-than-the-week-before and vice versa
As my #ImaginationWork blog posts have aimed to elucidate, this in-betweenness is both tricky and transformative. There are infinite opportunities for innovation and adaption existing simultaneously alongside valid feelings of grief and uncertainty. 

Retrieved from: https://www.instagram.com/lianafinck/

And, today, I'm grateful to report that heterotopia is beaming a bit brighter with 2020 election results rolling in yesterday: the election of Biden and Harris to office is a decision symbolizing hope to so many, even as it illuminates the work still to be done. I've read countless (relatable) social media posts expressing that after having held their breath for four years under a racist, sexist, xenophobic, ableist, trans- and homophobic administration, people can breathe. 

In the words of Rachel Cargle:
Exhale. With him out of the office there is deep deep joy to be had. The critical knowledge, radical empathy and intentional action continues. Both can exist at the same time. So thrilled we can catch our breath for a moment, even if just for a (joyful) moment as we gear up to charge forward again as always toward justice. (italics added for emphasis) 
As I see it, this one more instance of evidencing that the binary political system is broken and - like the many other "slashes" between constructed opposites - in need of dismantling and decolonization through individual work and collective organizing. Surely here, too, #ImaginationWork, invested in Freire's (1970) "development of a consciousness of freedom and a willingness to transform the world through reflective action" (Dannels, 2017, p. 203)" is as critical outside of the classroom as it is inside. 

Personal/Political: The Paradox of Learning and the Undivided Self

Retrieved from: https://www.instagram.com/lianafinck/

The classroom - where the personal and political powerfully collide - is an electric heterotopia. Classrooms, like "students" and "teachers," do not exist in vacuums but rather are situated with/in the socio-political/cultural context along the continuum of a shared spatiotemporal reality. However, as a designated space of teaching/learning - virtual or physical - the classroom holds the power to both oppress or to free. And it can feel like an endless struggle, at times, to attempt to bridge division, to ceaselessly aim for a practice of freedom - in and out of the academy. 

bell hooks' (1994) reminds us of the imperative to employ engaged pedagogy as a means to "actively fight to utilize the spaces that we are privileged to access to help empower students and ourselves to engage in liberatory practice." To this end, it is the liberatory teacher's imperative to commit to creating courageous spaces for students to be acknowledged and understood, welcomed and wanted, cared for and challenged while centering the classroom's subjects (students and teacher) as whole people.  

To actualize these courageous spaces in the academy, and cultivate critical thinking/learning that will effect change outside it's walls, demands teachers:
...break through collective academic denial and acknowledge that the education most of us had received and were giving was not and is never politically neutral. Though it was evident that change would not be immediate, there was tremendous hope that this process we had set in motion would lead to a fulfillment of the dream of education as the practice of freedom. (hooks, 1994, p. 30)
From the perspective of employing engaged pedagogy as liberatory practice, we witness the constructed division between political and personal, education as a tool of domination or freedom. How do we begin to span this division?


Retrieved from: https://www.instagram.com/lianafinck/

As I think of collapsing the Cartesian split in/and the classroom, Parker Palmer's (2007) concepts of the "undivided self" comes to mind. Palmer's (2007) critical pedagogy posits an investment in "the undivided self, [wherein] every major thread of one's life experience is honored, creating a weave of such coherence and strength that that is can hold students and subject as well as self" (p. 16). Exacerbated by the pandemic and subsequent shift to online learning, such interconnectedness is crucial to practicing critical and liberatory pedagogy which accounts of the reality that resources are uneven, life experiences are radically different, and the (white, western) education system privileges the...privileged. 

Palmer's (2007) articulation of binary division in the education systems includes the separation of:
  • head/heart
  • facts/feelings
  • theory/practice
  • teaching/learning
However, when we are teaching from a place of wholeness and vulnerability, out inner and outer lives align, creating space for the complexity of classrooms built on paradox. As undivided selves, we become capable of negotiating dualisms and implementing pedagogical practices that embrace the paradox of learning in classrooms that, according to Palmer (2007):
  • are bounded and open
  • are hospitable and "charged"
  • invite the voice of the individual and the group
  • honor the "little" stories of the students and and "big" stories of the discipline and tradition
  • support solitude and surround it with resources of community
  • welcome both silence and speech
Classrooms that account for the paradox of learning (and life) allow students to breathe - "even if just for a (joyful) moment" (Cargle 2020). Here, the differences between ourselves and our students, our students and one another, and the Cartesian dualisms that would seek to divide across binary lines of difference are not flattened, but celebrated. Difference and duality is welcomed to harmoniously coexist as complementary, rather than threatening, to the undivided self (that is, the students and teacher). 

Banana Split > Cartesian Split

Retrieved from: https://www.instagram.com/lianafinck/
Paradoxical thinking requires that we embrace a view of the world in which opposites are joined, so that we can see the world clearly and see it whole. Such a view is characterized by neither flinty-eyed realism nor dewey-eyed romanticism, but rather a creative synthesis of the two. 

The result is a world more complex and confusing than the one made simple by either or thought - but that simplicity is merely the dullness of death. When we think things together, we reclaim the life force in the world, in our students, in ourselves. (Palmer, 2007, 68)
I cite the passage above at length because is speaks to the imperative to imagine new ways of being in the world that are better than what we know now. To me, this means striving for more radically connected - undivided - selves, communities, and futures. 

Undoubtably, a step toward the future is a step toward the unknown. But, like heterotopia, welcoming uncertainty can create space for transformation - it's a both/and, not an either/or. 

Today, I'll celebrate with a banana split and engage #ImaginationWork to envision a collective future released from the material and rhetorical violence of the (white, western, rational) Cartesian divisions.  I'll be reevaluating my positionality - as both oppressed and oppressor - and how to actively deploy my privilege - as a white individual and educator - in service of antiracism and organizing efforts toward pragmatic collective change. 

As a queer person, and a queer person in the academy, I embrace the joy of a future a more welcoming than the past four years and welcome the conviction that it will take far more than four years to organize in favor of equity and racial justice, to work to decolonize the future to come. In our classrooms and most certainly beyond. 

Finally concluding thought, I turn once again to Freire (1970) and a renewed commitment to the personal and political struggle on behalf of the liberation: 

Concepts such as unity, organization, and struggle are immediately labeled as dangerous. In fact, of course, these concepts are dangerous - to the oppressors - for their realization is necessary to actions of liberation. (p. 141)

In the words of Vice-President Elect Kamala Harris - marking the election of the first woman and, importantly, the first Black and South Asian woman to hold the office:
It takes sacrifice. There is joy in it and there is progress.

Inhale. Exhale. Forward.


References:

Dannels, D. P. (2015). 8 essential questions teachers ask: A guidebook for communicating with students. New York: Oxford University Press.

Freire, P. (1970). Pedagogy of the oppressed: 30th Anniversary Edition. New York: Continuum.

hooks, b. (1994). Teaching to transgress: Education as the practice of freedom. New York: Routledge.

Palmer, P. J. (2007). The courage to teach: Exploring the inner landscape of a teacher’s life. San Francisco: Wiley & Sons.

Friday, November 6, 2020

Critical Communication Pedagogy or maybe Sacrificial Liberation?

 

“We can’t just write someone off for not believing what we believe, for not voting how we voted, for not living as we do; we have to inquire, understand where those beliefs comes from, and recognize that everyone has good reasons for their beliefs” (Fassett and Warren, p. 143)

We’ve been discussing the importance of vulnerability in class and in our readings for several weeks. I think that vulnerability is incredibly important for politics and therefore teaching because how can democracy be ethical if we don’t govern with the other? I don’t think there’s an ability to understand and work with one another without vulnerability.

We haven’t discussed the extent to which someone has to be vulnerable, but I think that different situations would require different levels of vulnerability. Vulnerability therefore seems like an orientation rather than a simple metric. Vulnerability is an openness to oneself and the other through the embracing of uncertainty and (to a certain extent) risk.

“…by failing to recognize that Vic might have valuable reasons undergirding his perspective, by failing to recognize that Vic might be struggling to make sense of this new information in light of previously sensible ideological frameworks (Lathner, 1991), by failing to remember that theory, if it is to be emancipatory, must be dialogic” (Fassett and Warren, p. 125)

Fassett and Warren, Palmer, and bell hooks discuss in different ways how critical (communication) pedagogy is a philosophy (and community) of truth and pain. The embracing of vulnerability means to share one’s lived experiences in connection to the curriculum. I think it’s very interesting how the sharing of experiences and connections can be a painful, joyful, and empowering process. This also reminds me of bell hooks’ discussion of pop culture and how it can be a useful tool for explaining and applying critical theory: by making theory a part of “real life” through pop culture, the impetus to share personal experience is galvanized because critical theory helps explain life.

Vulnerability and the connecting of “academic” literature usually resembles my experience in debate as both a competitor and coach. My debate experience is based in applying literature to make a compelling argument. Debate is a communication activity because it relies on persuasion. Persuasion, in my experience, is best achieved when one can boil an argument down to its bare bones and explain it by applying it to the judge’s daily life. As a coach, I notice that my debaters are the most engaged and active when I’m able to show that the literature not only connects to their competitive success, but also their personal development. That being said, my students usually wouldn’t ask for much feedback until they trusted me as their coach. This required me to be vulnerable with my students about my thoughts and experiences in debate and in return, they opened themselves up to me. This isn’t to say that I’m a perfect coach and that I’ve only be a member of perfectly harmonious squads—I’ve had my fair amount of tense discussions with my debaters. Rather, like in dialogic teaching in the classroom, and I’m realizing that the classroom can be embodied in may forums like van rides, squad rooms, diners, etc., true education, in order to be liberatory, must begin with vulnerability and the sharing of experience.  

“Vulnerability, then, is a way of constructing a parodic politic, a purposefully subversive stance, in the classroom. When we reveal ourselves as vulnerable, we also reveal the mechanisms of power’s production; we show the strategic rhetorics of educational practice as constructed, as repeated practice that regulates and mediates our communication, and therefore, our relationships with one another… [which] allows the classroom to be a space of the trickster, a space where the politics of our subjectivities are called into question. As a result of experiencing an accumulation of these subversive, vulnerable moments, we become better suited to the task of retheorizing educational activity” (Fassett and Warren, p. 93).

At the same time, I think that this is too simple of an analysis. I’ve been waiting for our readings to discuss how the exposure to pain is not uniform. I’ve wanted someone to talk to me about how certain teachers, like students, are exposed to pain to different degrees. How the discussing and sharing of pain can be violent and it’s particularly insidious when someone questions you about the validity of your pain. I would hope (and believe) that my professors would back me up when I share my experience but what about when a student disagrees with me as the teacher? I worry about the (hopefully) small minority of students that are active white supremacists or bigoted students in general. I don’t think that people should have a right to their opinion when the exposal of that opinion is violent in and of itself. What kinds of support do we foster for teachers who are imperfect but have inherited a legacy of being silenced and oppressed? I don’t think teachers should have to sacrifice themselves to be revolutionary and how liberatory can the project of education be if it’s is only taught by the most privileged? How can true revolutionary praxis be fostered if teachers are only part of dominate groups or are forced to sacrifice their health?

Violence isn’t evenly distributed and, by definition, nor are structural protections against oppression. The logic within critical communication pedagogy seems to individualize the teacher’s responsibility and critical pedagogy scholars need to attend to how privilege implicates exposure to violence in dialogic teaching. Freire states that the oppressor and the oppressed are equally hurt in a system of structural domination but that isn’t true given the material implications of politics and therefore teaching. When Fassett and Warren discuss how there is a normalization of pain and sacrifice within the academy as well as how they love their conservative godmother, there seems to be an implication of privilege because only certain individuals occupy positions where such violence and stakes are minimized.

I get that the struggle is not pretty or proper, but, in order to revolutionize the academy, we need to discuss how teaching burdens are unevenly distributed. I understand that oppressive violence from all the isms is endemic and therefore we have to try; however, I think it’s a move to innocence and an erasure of violence to not discuss the ways that certain teachers are harmed more than others in the process of dialogic teaching.

Thursday, November 5, 2020

Out of this world: A better space

Out of this world! Goals beyond reach! To search for a better space to meet. To reach everything we have ever asked and communicate clearly about our wants and our needs. To remain intact, and to provide and receive the care given and the care much needed. From our students to professors, peers, mentors, friends, family, and everyone outside and in between. All the reaches go towards Dannels' ideas of responsiveness in education, as the "capacity to be sensitive to the communication of others, to be seen as a good listener, to make others comfortable in communicating and to recognize the needs & desires of others" (Pg. 94). The question then insists: What capacities in our headspace do we have to engage? How exactly can we take things day by day? Self-care comes into play. Or at least that is the hope.

Out of this world. Entering UNT grad school, I walked in with confidence feeling I previously developed the capabilities to succeed. Now, as we reach the last month of crunch time, my ego reached a point of depletion. What a concept. As an individual who tried to put in 110% in everything I worked to complete, I needed to learn how to prioritize. One priority included me.

I remember how my first encounters of saying no to plans or not helping others in my spare time as the usual trust outlet, made me feel guilty. Additionally, correcting others on how phrases, media, or feedback they said hurt my feelings did too. I found myself overapoligizing for the way others could not understand when I explained many times how I do not mean to put them off or not maintain my side of the relationships. That I just needed space and time to recollect as I was struggling to get through my life within school currently, and wanted to readjust on the path I planned to continue within higher education. Now I strive towards sharing with people how I feel as transparent as I can and make time for the ones who understand and show consideration. Less of "I'm sorry, I'm struggling." shifting to more of "Thank you for understanding how I feel." 

The shift from over apologizing to saying what I mean helped me become more intentional with my words instead of falling into the sorry reflex, according to my good childhood doll, Barbie. Learning to become more intentional helped me communicate with others how I felt without taking responsibility for situations beyond my emotional control. To set healthy boundaries, and when needed, sincere apologies.

One realization in grad school: Experiencing burnout happens, and you are allowed to take a break. To reach a better space.

A better space. As the semester starts to pick up, I acknowledge how my students begin facing more experiences of burnout as emails continue to pile in about needing to miss class. Students continue to disclose how life has got in the way, and they become uncertain if they can finish the semester strong. And full transparency. I completely understand. One reminder that I find myself replying to my students as I check in includes, "Please take care of yourself." Trying to reassure my students, they can still achieve. A cycle of giving words of encouragement to my students and a subconscious reminder to myself as well. Learning how to practice what we preach. Still in the works. How intriguing.

With starting to allow my feelings to reach the surface and blend with the work I put out, I needed to take the time to recognize the care I needed to maintain a healthy headspace. I needed to take a break before I break. 

I had to reconnect my heart in why I chose to continue into education and reground my ambitions as I make my way through. To continue to push past the #journeyofuncertainty and see the end goal as not too far outstretched to complete. To remind myself that I can continue to put out hard work to succeed (with a good sprinkle of self-care, of course).

One way to fly high: Take the time you need to recharge and see things for the way they are.

Baby steps to reground ourselves within all challenges and to remain within a space of content. Learning how to take care and feel the balance against all the resistance. All the while, zooming by feeling out of this world. How are you flying by, my friends? #journeyofuncertainty


Citations:

Barbie. (2018, June 1). Sorry Reflex | Barbie Vlogs | @Barbie [Video]. YouTube. https://www.youtube.com/watch?v=g9ahiHpM3yQ


Tuesday, November 3, 2020

#TeachingWhileNeurodivergent: Communication Studies As A Special Subject - Too Much Love And Passion

By definition, I have always been too much as a person and as an individual. Too much "of what" depends on the current moment or the current way I am failing, but I am always too much and there's an intensity to me that other people simply can't handle.

I have always had my passions, things that I truly care about, things that I love and obsess over. My special subjects and especially my hyperfixations shift often, but a few things stay stable, if not constant. I have wondered recently whether Communication Studies is something that has become a special subject or a hyperfixation.

I certainly treat it like it is. 

I have a tendency towards getting too excited about things that I care about and talking too much, for too long, longer and more in-depth than people are actually interested in listening to. I try to be extra vigilant - since I have a hard time with social cues, I have to pay more attention to find them to be a respectful person, since this society is structured with the mandate that those who are neurodivergent, mentally ill, or differently-abled/disabled are the ones who have the burden of accommodating and comforting the neurotypical, not the other way around. I try to catch myself when I'm rambling. Or I try to give a minimal response and only allow myself to tell more when others ask. 9 times out of 10, they don't ask.

Or-

I don't know how many times as a student in the classroom, as a teacher in the classroom, or outside of academia entirely, I have paused in the middle of an explanation or a ramble and said aloud, "But you guys don't care about this", and proceeded to get back to the topic.

Yes, Palmer and hooks and Freire and everybody are right about humans, and I know that most people do have an interest in learning new things, but that doesn't mean that they want to learn from me, and they don't care about the material or what I'm excited about. They just want to know what they need to pass the class. COMM 1010 is a required class for many majors, if I remember correctly. They're not actually interested in being there, and I'm certainly not showing myself as someone respectable, rambling like that.

I care too much. There it is, this "too much" that is inherent to my being again. When I get excited about communication theory in the class and start connecting it to life or history, I need to remember that I'm not a history teacher, and I'm probably only confusing them, and that they don't care even a quarter as much as I do. I need to keep trying to get them to talk to me, and to remember that this class is for and about them, not about what I want to say, even if I think it helps. What I think is already tainted. I like to think my passion is a good thing, but passion isn't rewarded in this society. 

Besides, I'm neurodivergent, and my students are neurotypical, and I have to honor experiences that are different from my own, and I have to cater to their needs, and I have to create a community of truth with them in a way that lets them seek out their truths. Letting me answer my own questions means they don't have to do the work, so they probably don't mind that, but they don't have my love of communication studies, and I have to respect that, and rambling and engaging in a special subject doesn't give me credibility with them. I need to have better control of myself. 

Palmer says teachers need to know their identity and their integrity, to be their full selves in the classroom. But because my full self is "too much", I bore other people at best and harm them at worst. It's not their fault that I get so excited about things and then wonder why they don't have any care or interest, let alone passion, in what I talk about, both in and out of academia. And I'm sure I confuse them - haven't you ever heard people say that autistic people don't experience emotions? We do, we just have trouble with empathy and with understanding what we feel, and for those like me, we feel things too strongly, too intensely. For me, everything is dialed up at an 11, all the time, except when it's not - and I have to remember most normal people exist at like a 4 or something.

I do it with neurodivergence and autism too. I'm sure most of you are probably about ready to strangle mei if either of those words comes out of my mouth again.

I'll shut up now (and hopefully, I can keep doing it).