the book launch here say and shut up. Language, fairness and power in the Peruvian university
words of the authors: Virginia Zavala and Gavina Cordova
some appreciation and I will review this book I just finished reading it. The first impressions that come to light are the prevailing dilemmas that surround the entire text: Is it better to be silent about the problems of "others"-that concerns us, really-? Is it appropriate to speak, protest, defend autonomy does not own?, In relation to us, why keep quiet and ignore my uniqueness as a human being: my language, my culture, my religion and my gender? But ... and if I speak with "mote" They end up making fun of me Do you become academic the solution is not to marginalize me? (Myth of higher education), questions that ask students themselves parochial.
In an article by Pepi Patrón "The universality of human rights and the particularity of their homework." In a society in which we speak of "respect for others' rights" is a sputtering for any individual, if the rights are not designed for duties that involve "compromise", "action" and "strengthening" the way is sought as an ideal, it will be impossible. I, as Patron, if there is no internalization of this principle, you can not talk about the search of equities social welfare, much less be possible to this ideal state with a "minimal" (passive). So then, let us start from this point.
When I read an article by James Crawford in "The United States bilingual education: policy versus pedagogy," a question arose me about sociolinguistic ideology of bilingual education: perhaps would be inconsistent policies favoring bilingual education instruments of integration of new language patterns, cultural pragmatic and a mother tongue, only to ensure access to a system beneficial sociocultural others? I think it is beneficial, but do not imply the deshapego of the self, language and culture? So I see the book of Zavala and Cordova? Realize this dilemma and suggest practical and other literate contextualized. Here is my review: The aim of
ÑAN HATUN criticize and overcome racism and the inability to recognize ourselves as multilingual and multicultural societies. One way is for students to internalize the "appropriate" for each context. The text presents a case study at the universities of San Cristobal de Huamanga (Ayacucho) and San Antonio de Abad (Cusco), which highlight the cases of Emilia and Felix, two law students and Literature, respectively.
For Emilia, presents a tension between the discourse that she values \u200b\u200band believes the most appropriate way to reach a correct understanding, we find this knowledge in personal and observational experience, and what the academic community believes as correct, namely, the knowledge from a range of voices (authorities) that supports the author's voice. So what makes Emilia to release their repressed emotions and leave alone the "fight" is in your mind, is to produce "self-generated texts"-in an academic journal expressing their voice in opposition to the voices of authority. At this point Zavala narrows as well, the confusion is about how to articulate their voice with the voices of the authorities, not from the lack of familiarity with the academic text for these students if they read and study, but of the lack of clarification provide teachers on the subject.
Then, in the case of Felix shows the same voltage as Emilia, but now with the tension that exists in covering the academic language with a poetic language which, according to Felix, is a nice way to return the academic language, it is so cold and dry "does not feel like it" that also not received adequate responses why the teachers should be written in a scholarly way and not the other way. This emphasizes that the teacher should avoid using "institutional practice of mystery" and to make explicit the objectives that have every legal practice, and not assume that literate practices are "common sense" as the cultural and linguistic context in which they work (University) is diverse. That is, they must teach academic literacy in a more explicit so that they do not acquire a process full of conflicts and tensions within the text.
This is a great contribution this secret crush institutional "showing that identities are seeking to become literate practices to improve the process of socialization. Also, consider that literate practices are "cultural ways" and emphasize "cultural", ie every culture has particular literate practices, and should not be seen as common sense, that is, as one way of approaching the texts. One of the following ideas presented by the authors is culminating to point out what is what you should pay most attention. Quote:
"not enough to have encoding and decoding skills, it is important to learn to use literate practices involved and, especially, make sense, that these acquired in these areas [social] "(Zavala 2010: 134)
Some final thoughts about it is to see that being in college is to interact with diverse perspectives and this is to make a more democratic academic space ("decolonizing the university") and also expand the field of modern Western science to allow the entry of banned domains such as emotion, intimacy, common sense, ancestral knowledge and the body and, therefore, examine what counts as relevant knowledge within and across disciplines to "unlock" the conventions of academic writing new forms of meaning. (Zavala 2010: 151)
Another fear which has the student is on the racism that exists to be in college, when they just enter those thinking about buying a certain social status not to be excluded and that they emotional and linguistic conflict arises. For this reason, the appellant sought-colonialist ideology and still maintains, was to achieve the dream of leveling "which stipulates that the development of the academic evolution occurs only by a road (monolingual political hegemony in some contexts, bilingual assimilationist policy in others). So Hatun Nan program intended as a challenge to be alert to these policies.
Even though I started from the end of this review, it was with the intention to understand something that seemed contradictory when I got to the last pages of this book. Quote:
"So instead of taking a critical perspective to deconstruct the ideologies that positions itself as" inferior "students have internalized the discourse of" appropriate "for context (Fairclough 1995), often does not help to understand the structural causes of the problem of discrimination [...] This discourse of propriety or correct " for each space reduces the possibility of citizenship, to affect the spontaneous activity of the identities and, therefore, compelling personal and collective freedom. " (Zavala 2010: 44)
I think it's bad behavior to adapt the language to the context, but this is a serious suit because of racist inequities. So the authors show how this practice is attributed to a natural phenomenon as the second language learning: the motoseo. So one way to acquire new space for the constitution of Quechua, is determined by how it analyzes the situational spaces in which at least shows discrimination and, from there, working on the establishment of linguistic revaluation practices. I think it is interesting this point, so for example the authors show a series of language games, as the jokes on that show a minimum of racism.
Bibliography
Crawford, James
2005 "Bilingual Education in America: Politics 'versus' pedagogy." multilingual education in Spain and Latin . Madrid: Editorial Dykinson.
pattern, Pepi
2000 "universality and particularity rights duties ", twentieth century philosophy. Balance and perspectives . Lima: Fondo Editorial PUCP.
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