Damsels in Discourse... deconstructing research

Theoretical Framework
From a theoretical point of view, Wohlwend tries to cover too much: a mention of Mediated Discourse Theory, Social Development Theory, Feminist Theory, Sociocultural Theory, Structuralist Theory, and Activity Theory and then a mention of theories of class distinction (theory of practice), and cultural studies of media contribute to a multiple theory mayhem. As noted under the section ‘Situating the Article’, it is an unnecessary labyrinth for this particular study. What must be considered is that "different theories will [always] shape different views" (Knobel and Lankshear, 2008, p.61). An understanding of theory lays the foundational beginnings of studies, but the foundation of Wohlwend's study is simply too large and is never fully unpacked for the audience for whom it was intended to reach. This is Wohlwend's error and thus the fuel of this critique. If good research seeks and needs to be "elegant" and "fit" seamlessly, then Wohlwend's theoretical approach fails because of the hybridity. Wohlwend's push for the amalgamated academic schools of thought in her work and her use of name dropping tactics, lists a who's who of specific fields (Scollon, Vygotsky, Gee, and Foucault) while leaving out others, ultimately leads the intended audience to question the relevance of this study’s foundation and possibly her results. "Research must always be informed by some theory or other... [and] the theories we draw on influence how we use the data that exists in documents to address our research question and what we see as relevant data in the first place" (Lankshear & Knobel, 2008, p. 61). Thus, a narrower but deeper scope theoretically would have elevated Wohlwend's credibility. Placing an emphasis on feminist theory and sociocultural theory by unpacking areas of relevance would elevate her status as an author and academic as well as support her interpretation of results.
Feminist theory is identified in waves. Perhaps if Wohlwend had identified with second wave theorist, Simone De Beauvoir instead of third wave theorists Davies and Butler, her position would have laid a stronger foundation in feminist theory. Every Wave of Feminism has theorized and contributes to the study of gender and identity, but it is the voice and work of Simone De Beauvoir, that has become the foundation of contemporary feminism. Thus, the feminist theoretical framework must begin here, with this voice who Wohlwend unfortunately ignores because as De Beauvoir (1989) stated "one is not born, but rather becomes, a woman" (p. 267). Essentially, De Beauvoir tells us that the society in which a girl is reared is responsible for ultimately shaping and developing a woman's femininity. Wohlwend's study certainly exemplifies this as we see young girls act and reenact Disney princess play. Although, boys and girls use their bodies in childhood as instruments or texts to understand the world, it is what they learn from the world that established the notion of what De Beauvoir identifies as the OTHER. "The passivity that is the essential characteristic of the "feminine" woman is a trait that develops in her from the earliest years... it is in fact a destiny imposed upon her by her teachers and by society" (De Beauvoir, 1989, p. 280). If we are to understand the struggle a young girl would face to rewrite a familiar text that is ingrained in her mind because of being socialized and exposed to popular culture then we need to understand De Beauvoir's (1989) message as she noted that "games and daydreams orient [a] little girl toward passivity" (p. 293). If young girls strive to emulate the princess text modeled by Disney then they stifle their voices and conform to the position of OTHER. Strength is not typically associated with the Disney feminine, passivity is; this is the difficulty young girls face as they negotiate boundaries of femininity. "To be feminine is to appear weak, futile, docile... any self-assertion will diminish her femininity and her attractiveness" ( de Beauvoir, 1989, p. 336). The text of OTHER is familiar to both young girls and boys.
"Woman is the Sleeping Beauty, Cinderella, Snow White, she who receives and submits.
In song and story the young man is seen departing adventurously in search of woman; he
slays the dragon, he battles giants; she is locked in a tower, a palace, a garden, a cave, she is chained to a rock, a captive, sound asleep: she waits"(De Beauvoir, 1989, p. 291). What makes Wohlwend's work both fascinating and worth exploring is that her subject broke free of the familiar story line and oppressive identity and found a voice that allowed the text to be rewritten and as De Beauvoir argued for feminism to progress as a movement, the male as superior ideal must be set aside.

Books that have made a difference to me...

The Art of Critical Pedagogy... My Questions

Do I challenge the banking model?

Am I aware of the challenges of false generosity?

Am I reflective so as to avoid becoming a sub-opressor?

Do I challenge the "zero paradigm"?

Am I a living example of my politics?

Do I use my social mobility to uplift?

The Art of Critical Pedagogy... Develop

The Art of Critical Pedagogy... Challenges

Society perpetuates the belief that someone has to fail academically. We buy into the “largely unchallenged pedagogical system of grading and testing that by its very design guarantees failure for some” (Andrade & Morrell, 2008, p. 2). Academic failure and success hinge on culture and as Andrade and Morrell (2008) noted, schools are where the socio-economic sorting begins because of deemed economic failure. “To a large degree, the public discourse recognizes but leaves unchallenged the fact that wealthier communities have better educational opportunities… The few exceptional students who… succeed play an important role in this myth making.. publicizing rags-to-riches stories” (Andrade & Morrell, 2008, p. 3). If these stories exist, than opportunity exists, and the lie of equal opportunity can continue. Schools are systems of “inequality by design” (Andrade and Morrell, 2008), “academic apartheid” (Akom, 2003), and a “crisis of civil rights” (Harvard Civil Rights Project, 2005). Essentially, our school systems perpetuate the false narrative of opportunity for all.




References:

Andrade, D. A., and Morrell, E. (2008) The Art of Critical Pedagogy: Possibilities for Moving from Theory to Practice in Urban Schools. New York, N.Y.: Peter Lang Publishers.

Critical Pedagogy

Freire's critical pedagogy is cyclical and asks that first that the problem be identified then analyzed. A plan of action has to be created to address the problem and of course the plan must then be implemented. Finally, the action must be analyzed and evaluated before the cycle is repeated again.

Engaging Sexual-Minority... Cultural Literacy Matters!

Cultural literacy is crucial if we are to engage all our students in the classroom. It heteronormativity is culturally engrained what are we prepared to do for our students to both support and enlighten them about the world around them?









Quotes of importance to me:

“Youth who grow into sustainable resilience value self-knowledge and have self-understanding that enables them to be reflexive as they make casual connections between their experiences and their resulting emotional impact” (Grace, 2009, p. 4).

“A transformation of heterosexualizing schools that have traditionally maintained the heteronormative status quo is necessary if there is to be systemic change to make learning and life better for sexual minorities” (Grace, 2009, p. 5).

“With school culture and the larger Canadian culture lagging behind legislation and the law in this inclusive approach, it is no wonder that more and more students feel the need to realize these legal and legislative protections in their everyday schooling and lives through their own efforts to fight heterosexism and homophobia in classrooms, corridors, and communities” (Grace & Wells, 2009, p. 28).

“Schooling has historically been about preserving the status quo and tradition, which, in regard to sex, sexuality, and gender, means assuming the exclusive morality of heterosexuality and the limited ontology of two biological sexes as cultural imperatives” (Grace & Wells, 2009 p. 29).

“Coming out is a lifelong process that involves consideration of individual comfort, safety, vulnerability, and perceived levels of support and acceptance” (Grace & Wells, 2009, p. 33).

"In reality, changes in law and legislation accepting and accommodating sexual minorities have been slow to permeate Canada’s dominant culture and society. In general, sexual orientations and gender identities that lie outside the confines of heteronormativity remain problematic and often unacceptable, especially to social conservatives” (Grace & Wells, 2007, p. 102).

References:

Grace, A. P. (2006). Writing the queer self: Using autobiography to mediate inclusive teacher education in Canada. Teaching and Teacher Education, 22, 826-834.

Grace, A. p. (2009, June 23-26). Resilient sexual minority youth as fugitive lifelong learners: Engaging is a strategic, asset-creating, community-based learning process to counter exclusion and trauma in formal schooling. Proceedings of the 2009 International Lifelong Learning Conference of the Scottish Centre for Research in Lifelong Learning Stirling, UK: CRLL, University of Stirling.

Grace, A.P. & Wells, K. (2009). Gay and bisexual male youth as educator activists and cultural workers: The queer critical praxis of three Canadian high-school students. International Journal of Inclusive Education, 13:1, 23-44.

Grace, A. P. & Wells, K. (2007a). Using Freirean pedagogy of just ire to inform critical social learning in arts-informed community education for sexual minorities. Adult Education Quarterly, 57:2, 95-114.