What notions or concept related to the Flores and Rosa article do you find noteworthy and/or interesting? In two paragraphs, explain the notion or concept and provide your own examples of them.
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The concept related to the Flores and Rosa research I found interesting was the fact that educational institutions use screening mechanisms to identify/inventory the use of language amongst African/Mexican American students/targeted racial groups. These tools presume evidence of linguistic deficiency to frame these groups of people as inappropriate. This type of screening gave reference to their article when they discussed monoglossic language ideologies which embraces the notion of Standard English language aka white speaking.
To provoke mainstream societal transformation, we need to challenge the establishment to change/reform appropriate-based approaches to raciolinguistic education. These ideologies keep us divided into racial social groups instead of educating the white listening subject regarding the social positions of different language users. I believe Flores and Rosa said it best when they said, “we should concern ourselves with the ways that Standard English is produced as a cultural emblem and how circulation of that emblem perpetuates raciolinguistic ideologies and thereby contributes to processes of social reproduction and societal stratification.”
Yes, yes, yes, yes, and yes. Very good.
Upon reading, “Undoing Appropriateness: Raciolinguistic Ideologies and Language Diversity in Education” by Nelson Flores and Jonathan Rosa quite a few times to fully understand the material I was reading and trying to grasp their ideas, one concept that really spoke to me was “raciolinguistic ideologies and heritage language learners.” Firstly, the idea of raciolingusitc ideologies, means that people have certain beliefs and attitudes about language linked to race. Interestingly, it shows how language is tied to our views on race, which can lead to either looking down on or valuing specific ways of speaking. The article gives an example of heritage language learners who come from racialized backgrounds (individuals or communities who have been categorized or assigned a particular racial identity by society, often based on physical characteristics, cultural attributes, or historical factors). They might face unfair treatment based on these beliefs about language and race. The article specifically mentions, Estela, a Chicana who speaks both English and Spanish well, she is told by some professors that her Spanish is not very good. This shows how judgments about language can be influenced by racial biases. This concept isn’t just about individual interactions; it also affects larger societal ideas about what is considered “proper” language. When I mention that the concept of “raciolinguistic ideologies” extends beyond individual interactions, I’m highlighting that it has broader implications for how society as a whole views and values different ways of speaking. “Proper” language refers to the idea of what is considered linguistically correct or acceptable according to dominant societal norms. These norms are often influenced by cultural, social, and historical factors. For instance, in many societies, the prestige associated with a particular language or dialect can be linked to power dynamics, with the language of the dominant group being considered the “proper” one. Raciolinguistic ideologies play a significant role in shaping these notions of linguistic propriety. They influence how certain linguistic practices are perceived based on racialized identities. For example, someone speaking a language or dialect associated with a marginalized racial group might be viewed as using “improper” language, even if they are fluent and proficient in that language. These societal ideas about “proper” language can have real-world consequences. Beliefs about having or displaying a ‘proper’ language affect school, jobs, and how people interact. For those with heritage languages or from racialized backgrounds, this can lead to difficulties or unfair treatment because their way of speaking may not match what’s considered ‘normal.’
In the article, they talk about ‘heritage language learning.’ This means learning and cherishing a language that’s special to your family or culture. Defining it precisely is tough because it can involve many different languages and skill levels. It’s not just about languages from immigrant families; it can also include languages from indigenous communities or introduced by colonizers. The article emphasizes how important it is to respect how heritage language learners speak. It also raises a question about how schools can support them without suggesting that some languages are better than others. In high school, I took a Spanish class and found it incredibly challenging to adapt to the Spaniard Spanish being taught, especially since I was more accustomed to my family/cultures ‘Puerto Rican slang’ version. I struggled immensely, and my teacher’s insistence that ‘real’ Spanish speakers were from Spain only added to my feelings of inadequacy and insecurity when speaking the language. Reading about Estela brought back memories of my own experience, and it resonated deeply with me. As a heritage speaker myself, I could empathize with her and understand the emotions she must have gone through.
This is a very thorough post. Very good. It is clear that you have grasped the material.
I found it really interesting how in the text the authors discusses the historical and ongoing efforts to validate nonstandard varieties of English, particularly African American English (AAE), as a response to the perception that these linguistic practices are degenerate and in need of remediation. Raciolinguistic ideologies play a significant role in shaping these perceptions, framing the linguistic practices of African Americans and other marginalized groups within the context of language education. The discussion delves into how linguistic practices, especially AAE, have been a subject of debate, with differing views on their legitimacy and the need for validation within mainstream educational settings.
Also the text explores the perspective that Standard English is often positioned as an objective linguistic category essential for societal inclusion and social mobility. It emphasizes the idea that Standard English is viewed as a powerful language ideology and a key focus of mainstream educational curricula. The discussion also highlights how teaching Standard English to users of nonstandard varieties, like AAE, is seen as a way to provide access to upward mobility and success within institutions and workplaces. However, this approach is seen as perpetuating a raciolinguistic ideology that promotes the idealized linguistic practices of the white speaking subject and emphasizes the need for explicit instruction in mainstream linguistic practices for marginalized groups. The text underscores the importance of affirming the linguistic and cultural backgrounds of learners while integrating the teaching of “codes of power” associated with Standard English.
Excellent post! The “codes of power” is a very important concept here. I enjoy reading your contributions!
I thought the push back against code switching was interesting. I always found code switching to a useful and necessary tool for many people. “If students want to ascend-they have to learn how to play the game” However the reason for code switching is due to an inherently racist and rigged system, Kylie, one of the teachers I quoted above is aware of this, all of the teachers of the study are at least aware but still
push code switching on to the students as a means of survival or getting ahead in this world. In a world that will still treat them differently before they even open their mouths.
Language and race not separate.
Oh darn, I read the Daniels paper first and got confused. Apologies.
One concept related to Flores and Rosa’s article that I found interesting was the idea of “undoing appropriateness.” I went to a bilingual school for English and Spanish starting in Pre-School all the way through High School and we were always taught a “correct” way to speak English and a “correct” Spanish. This article really forced me to think about what it means to speak and write in a “proper” way and how this might affect students in my class who were of Latin American descent or just weren’t White. I always thought there was one specific right way of speaking for both English and Spanish in an educational or academic setting because we were taught how to speak and write using very specific grammar and spelling. On the other hand, I would use slang and improper grammar when I’d talk with my friends whether it be in English or in Spanish and I never thought anything of it because that was just the way we were taught. This article sheds light on the fact that this “appropriate” way of speaking and writing can be harmful for students who don’t speak in the Standard English that is taught because they could be deemed as unintelligent because of the way that they speak. This concept of undoing appropriateness in the classroom is an idea to help those students feel more accepted and to uproot linguistic biases and create a more accepting space in schools to empower students of diverse backgrounds.
Another notion I found noteworthy in the article was “heritage language learning.” They explain how students can come from many different cultural backgrounds and therefore will of course speak different languages other than English or even just varied forms of English. It was highlighted how important it is for those students to hold onto their first languages and respect that they differ from the Standard English. These students should feel proud of their culture and where they come from and not be shamed for speaking differently. The article emphasizes how this idea needs to be implemented into classrooms. Although, I think there needs to be a lot of work done for this to be put into action, it is important for students to feel accepted and be able to learn in an environment that teaches everything, not just the Standardized English.