I don’t think I ever told you
how much your support and kindness
meant to me during my graduate studies
You taught me so much more than research
with your kindness and artful diplomacy
You showed me how to teach
and stayed the course as my advisor
through so many changing research topics
The one thing I regret is that
someone other than you
is handing me a symbolic diploma
in the photo of my final graduation ceremony
I would guess that your humility keeps you from knowing
that I only attended the ceremony to honor you
on behalf of all of the Native American students
you mentored who were not as fortunate as I
to survive the grueling process you mastered
walking between two different worlds
with a kind heart and joyful spirit intact
All I can say is chi miigwetch, dear friend
I will do my best to honor your gifts
by sharing what I learned from you
with others I encounter on this journey
and that of light-affirming others around the world
garnering strength to heal for the sake of all life
across uncountable generations to come
I do worry about the challenges that those who are awakening to the wonder of the world will face in the future. I wrote and titled this poem before reading an article by Tess Owen in Vice News. Owen describes a different kind of awakening among white nationalists from around the world who gathered in Finland this past weekend. They referred to their celebration as “Awakening II.” I sincerely hope they will awaken to wonder, too.
Reflecting about some of the places I have been where people were harmed reminded me of another one of my first posts. It seems fitting to share it again when I feel the need to remember how important it is for us all to listen to the voices of sentinels among us.
Throughout my career in academia, I was unable to move from the space between cultures. Like some of my students, I, too, carried the burden of the sentinels. Most of my fellow faculty defined their role as that of gatekeepers for the profession of social work. Many faculty felt the purpose of education was to inculcate and enforce student compliance with professional competencies and standards.
Of course, few questioned the origins of these standards and who really benefited from the resulting assimilation. Fewer still contemplated what was lost through the process of homogenization. In my work, I tried to create a space for students to find their own voice and develop the skills to overcome or buffer the forces of conformity. Yet I sometimes had to witness the painful and tragic costs of my colleagues’ oppressive approach to education. Sometimes, all I could do was write about my observations and insights, as in the following essay drawn from those years.
It is tragic and deeply troubling that three students have committed suicide in the past two years. The faculty who worked with the students were grieving and confused. In an effort to heal, the head of student counseling services came to discuss suicide during the faculty meeting yesterday. I did not know the students who died, so as a person on the margins, my reaction to the discussion was very different than that of my colleagues. In fact, the discussion left me deeply troubled. The focus was on a new university policy. In order to reduce liability for the university, faculty would be required to force suffering students to meet with the dean for possible expulsion. The head of counseling services explained that suicide was a form of violence perpetrated by imbalanced individuals on those around them. They needed to be stopped.
When the discussion of suicide ended, no one asked what we might do differently in the future. When we seamlessly moved on to mundane issues, I was angry and distressed. I have seen the way our actions as faculty create problems for the most gifted and sensitive of our students. So I asked what we might do differently. There was no response. The conversation shifted to how to use the corporate credit cards. My response was to get up and leave the meeting at that point, slamming the door as I exited the room.
I know my colleagues interpreted my behavior as strange and annoying rather than as the only way I could express the depth of my distress. So be it. This reflection is my attempt to make sense of the strength of my reactions. And typically, my reflections are based on stories and metaphors that may seem unrelated.
A while ago, my partner at the time shared a story he heard on public radio about the experiences of researchers who were conducting a study of a community of chimpanzees (Thom Hartmann, November 22, 2006, Transcript: Drugs, Depression & Chimpanzees). Early in the study, the researchers noted that about 5 percent of the community appeared to exhibit all of the characteristics of depression. They stayed on the periphery of the community, they rarely engaged in social activities, and they appeared lethargic. With the best of intentions, the researchers decided to treat this isolated group for depression, so they removed the “depressed” chimpanzees from the community and worked with them. The treatment seemed to work. But each time the researchers returned to the troop, they noted that new chimps had taken up posts on the periphery, and they too were removed. At the end of the year, when the researchers returned to the troop’s home again to reintroduce the “healthy” chimps, they discovered that the rest of the troop had perished from an undetermined cause.
The researchers hypothesized that the sentinel chimps played a crucial role on the boundaries, scanning the environment and warning the troop of danger. Without sentinels, the troop fell prey to external predators. This raises questions about the importance of the “boundary spanners,” those who remain on the periphery to scan for external threats while still relating to the community, albeit in a distant manner. I have pondered this story’s links with my own observations of the burdens carried by people who are on the margins of society because of their difference.
It has been said that those Native people who are the most sensitive and gifted are the ones who do not survive. It is only those who are the strongest physically and psychologically who survive. For me, it is no wonder that Native people who carry the gifts of vision appear most susceptible to addiction. They are the boundary spanners who can see what can be, perhaps what should be, and how far we have strayed from that possibility. To be surrounded by a global society that is focused on exploitation of resources rather than preservation for future generations, on gratifying the self-interested pleasures of the moment rather than the preservation of meaningful relationships, why would not the burden sometimes be too great to bear?
To listen to a discussion of suicide, then, to hear it described as a form of violence perpetrated by deficient individuals on others, is profoundly disturbing. Is it sane or reasonable for sensitive boundary spanners to settle for the insanity of war, the destructive exploitation of nature, the disparities that mean some individuals can buy gold-laced shower curtains while many people throughout the world die of starvation? Where does the violence originate that leads to despair for those who are most sensitive? Does it help give heart to boundary spanners when we label them as deviant? When we medicate them to see the world through a drug-induced haze of mediocrity? When we fail to understand the profound suffering of those on the boundaries who try to warn those in the center about the dangers that surround the community?
When people choose to end their suffering, is it their violence or ours as a society that is the cause? To take one’s own life is the most profound sacrifice. It may be the only way left to alert others of the dangers we face because we have created a world where the brightest and most sensitive among us find no hope, no comfort, no sense of a deeper meaning in life. And when they die, who will be left as sentinels to alert us to the dangers that surround us? Who will protect us from our self-destructive consumerism and exploitation of the environment and others’ labor? Who will alert us to the slow death this imbalance promises for those generations to follow?
The well-meaning among us who would remove the sentinels for their own good may only be hastening the death of that which makes us most human. We can try to convince those who see what we cannot that their visions are hallucinations. We can anaesthetize them and preserve them in a state of half-life because it makes us feel “moral” and it makes our life more comfortable. Yet, by doing so, we do not even serve our own self-interests. The lesson of the chimpanzees is that we need to understand what the sentinels are telling us.
We need to create a space to truly listen to what they are trying to tell us about a world that has become toxic to the most sensitive among us. It may be the world of our classrooms. It may be the world outside. How can we, as social work faculty, learn from the sentinels about our own practice as teachers and advisors? Are there things we need to change about how and what we teach to create a place where sentinels can preserve a sense of hope and possibility? I do not have the answers to these questions. I grieve the deaths of these students even though I did not know them as individuals. And I grieve the lost opportunity to explore this issue in a thoughtful way with my colleagues.
By sharing this essay penned years ago, it is my intention to honor the sentinels who remind us what it means to be truly human. It is my hope that we can learn to value them while they live so they no longer feel the need to sacrifice themselves.
The long-awaited spring is finally here
Kneeling on earth, hands in the dirt
tending resting gardens with love
not knowing what has survived winter
or what will grow once planted
Blissfully unaware in the north wind
that disaster struck just across the river
I’ve grown accustomed to dark smokestack clouds
billowing toxic fumes from factories to the east
I’ve learned not to breathe deeply
when the wind blows from the east
Those to the south were not so lucky yesterday
Black toxic towers rose and blew south
when the oil refinery exploded and caught fire
Though the disaster was just a few miles away
no warning sirens sounded in my neighborhood
I guess the city saves those for periodic tests
People on this side of the river went on with their lives
not knowing the city of Superior shut down schools
or that a “shelter in place” order for my neighborhood
was issued for this morning when the wind
was due to shift and blow from the east
I think of people in Syria, Palestine, and Puerto Rico,
Houston, Florida, and San Bernadino
Lives lost and homes destroyed with little warning
yet we live unaware of disasters waiting to happen
hoping that we won’t be downwind when they do
Addressing the threat is not a simple undertaking
Assigning blame and expecting others to fix this
are not constructive responses to complex predicaments
Perhaps this is a topic for students and all of us to explore
How can we bring communities together to dialogue?
To listen respectfully to diverse perspectives,
negotiate a shared future vision, and find common ground
that inspires wise collective action?
The research class I teach class meets every other week for 2 hours on Saturdays. During the intervening weeks, students have online activities and assignments to complete. That may sound easy, but it’s actually quite challenging. Establishing and maintaining interpersonal connections, building meaningful online content, and creating and grading strategically-designed sequential assignments, are thought-provoking, time-intensive jobs.
We begin our face to face classes with a check-in. The first question has already become a ritual. “Name one interesting thing that you noticed today.”
Students are now eager to share as soon as the Power Point slide appears. “I knew you were going to ask us that today, so I made it a point to pay attention and notice things this morning!”
Hearing that is music to my heart!
It’s so important to listen to the different perspectives around the room as we reconnect with each other after the weeks we spent living our everyday lives in different places. Building meaningful connections with others and “doing re-search” both require attentive presence. Noticing what’s around us is a necessary first step. Listening intently to other views in order to expand our understanding of the world is the second.
Being witness to these “processes of practicing presence” is a precious gift. I’m so grateful for the students and colleagues who make it possible.
Fall is really here. It was time to take my little “White Pony” in for a check-up and oil-change today. Yes, my 11-year old car has a name thanks to my granddaughter and an Ojibwe friend I haven’t seen in years. Here’s an excerpt from a poem that describes my car’s naming ceremony.
“What can we do that’s fun in the rain?
Do you think we should wash the car?”
“Oh yes, oh yes!,” you said.
So I grabbed a bucket and two new sponges,
yours orange and mine purple.
“Does your car have a name?”
I thought quickly of one of your favorite toys – Pink Pony!
And I remembered an Ojibwe friend from long ago
who teased me about riding my White Pony
when I drove another white car
through the forests, past lakes and farmlands
to tribal communities and the State Capitol
in our work on tribal social justice issues.
So my car was given its predecessor’s name – White Pony.
But this White Pony mostly stays in the driveway now
even though it once climbed mountain passes
as it brought me, in a round-about way, to my new home.
I had time to read as I waited for my car to be serviced. The book, Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants (Kimmerer, 2013), is one of the most beautiful ones I have ever read. Perhaps it’s because Kimmerer blends science, poetry, and spirit from an indigenous perspective.
“A people’s story moves along like a canoe caught in the current, being carried closer and closer to where we had begun. As I grew up, my family found again the tribal connections that had been frayed, but never broken, by history. We found the people who knew our true names.” (Kimmerer, p. 36).
Decades ago, when I first entered college, my major was a blend of chemistry and biology. Nature has always fascinated me. I wanted to learn more. I wanted to be an ecologist, but that was not a subject the college I attended offered or even recognized. Nonetheless, my advisor and botany professor, Sister Lorita, offered me much more even though I didn’t realize it at the time. I described her lesson in a previous post
Through example, she taught me what it means to teach. Students made fun of her because of her weight and because of her enthusiasm for her subject, a subject they found boring. One day when we were meeting, Sister Lorita looked at me and said, “I know students laugh at me, but I don’t care if people make fun of me. It’s worth it to me if they learn to see the wonder of life in a blade of grass.”
It would be many years before I would realize what a precious gift she gave me that day. Instead of becoming an ecologist or botanist who saw the wonder of life in plants, I ended up in social work, focusing on gerontology and organizational theory. I finally earned a Ph.D. in social welfare, although it took me an extra ten years. First, life led me “home” to my roots through a series of divergent events. It’s how my first white car ultimately got its name.
I was working as a teaching assistant and official note-taker for a diversity class at the university I attended. As I rushed up the hill to class one day in fall, I was contemplating a successful career in academia. I had just received notice that I was awarded a grant-funded position as a research assistant on a prestigious study. It was a fast track to likely success in the world of academia. Here’s an excerpt from an old post that describes the pivotal event.
As I crested the top of the hill, I neared the site of the last battle of the Black Hawk Wars. Just shy of the plaque commemorating the war, a tribal elder appeared dressed in an unlikely outfit – blue jeans and a plaid flannel shirt. He looked at me with severity and simply said, “You need to remember what is really important.” I didn’t have time to reflect on the message then, but in the decades since it is something I contemplate often, although this isn’t a story I share with others for obvious reasons. The challenge of walking in two worlds, one based on rationality and empirical evidence and the other based on a deeper spiritual awareness are not easily reconciled. It turns out that I didn’t finish my degree based on elder caregiver issues. It would take more than a decade and many experiences later to finally complete a study on Indian child welfare, but that’s another story.
Reading about Kimmerer’s experience with academia connected me with my own. I made a connection that I hadn’t even contemplated before. Perhaps I would have dismissed the elder’s appearance as too bizarre to consider. It would have been easier to simply ignore the message even though it made me feel a tinge of guilt.
In all likelihood, the study I would have been working on wouldn’t really have made a difference for people who were marginalized. It might, at best, have added to scientific knowledge about caregivers of adult children with mental retardation. But I doubt that I would have based a life-changing decision solely on a “vision” I couldn’t scientifically verify as “real.” At least at that point in my life. Fortunately, life had already set in motion a context that would lead me home in my yet-to-be named White Pony, both to seek refuge and to work on issues close to my heart. Tribal social justice issues. Following are excerpts from older posts that describe the context.
When my daughter was a senior in high school, she received a commendation notice from her French teacher. This was not the first or last, but it was the one I noticed on a different level. I remember “seeing red” when I noticed the logo on the top, yet I immediately reflected on the message – my daughter had demonstrated excellent work. So I complemented her. Then, I contacted the Wisconsin Department of Public Instruction (WDPI) to explore what protections they had in place to prevent racial stereotyping of indigenous peoples. The response from WDPI changed my life.
At the time, I was working on a federal grant to address elder abuse in eight pilot counties in Wisconsin. In an effort to promote awareness about the project, I met with a reporter from a local paper. In the process of talking about the project, “Tools of the Trade for Men Who Care,” the reporter and I became friends. We were both outsiders in the largely white, Christian community. She was Jewish, and I was Ojibwe. I mentioned the appalling name and logo used by the local high school, and mentioned that I had been advised by WDPI to wait until my daughter graduated to pursue any action. But, I was told, there was a state statute, the Pupil Nondiscrimination Act that I could use as the basis of a complaint. The WPDI staff added that although the statute had never been tested for its relevance to discriminatory logos and team names, filing a complaint under this statute could set an important precedent. My friend asked me to let her know if I ever decided to pursue the issue.
The months passed and my daughter graduated and went off to a university. I stayed in touch with my friend at the newspaper as the project I was working on gained momentum. Then, I added another job. I was completing my doctorate in social welfare at the time, and began as a teaching assistant in a sociology class on diversity and discrimination. As I faced the 465 students, I realized that ethically I needed to walk the talk and address the discriminatory use of logos by public schools in the state.
My education thus far had taught me two things that appeared relevant to this issue. First, when approaching community change, it is always best to start on the assumption that others may easily agree if approached from a position of collaboration. So I drafted a letter to the superintendent of schools in the district. I asked my diplomatic and thoughtful university advisor to review the letter, and when he commented that it was well-reasoned and balanced, I sent it off. I also sent a copy to my friend at the newspaper.
Second, I expected a thoughtful diplomatic response from the superintendent of schools. If one believes the physics theory that every action results in an equal and opposite reaction, a well-reasoned letter calling attention to unintentional discrimination toward Native Americans should result in the willingness to dialogue, right? That was not the case. The response of the superintendent was to send a copy of my letter to the weekly newspaper in the local community. My friend also broke the story in a larger newspaper on a slow news day. Within a week, I was the topic of hundreds of letters to the editor in local and state newspapers, and featured on the nightly TV news. The community reaction included nasty, degrading personal attacks and threats.”
When my partner lost his job as an assistant manager of a lumber retail company, in all likelihood a response to my very public and unpopular advocacy, I was forced to withdraw from the university in the final stages of completing my doctorate in order to get a full-time job. I wanted to escape from the world of Euro-Americans for awhile and accepted a position as the deputy director of health and human services for an inter-tribal agency. I moved to the Ojibwe community where my mother was born and bought an off-the-grid cabin in the woods…
Life circumstances led me to a place where I felt at home. The animals, trees and earth sometimes spoke to me. Although my job was not an easy, I had a clear sense that what I was learning and doing mattered. Perhaps the elder who visited me by Blackhawk’s memorial marker would agree.
“There was a time when I teetered precariously with an awkward foot in each of two worlds – the scientific and the indigenous. But then I learned to fly. Or at least try. It was the bees that showed me how to move between different flowers – to drink nectar and gather pollen from both. It is this dance of cross-pollination that can produce a new species of knowledge, a new way of being in the world. After all, there aren’t two worlds, there is just this one good green earth.” (Kimmerer, 2013, p. 47)
My old White Pony drove so many miles she finally had to be replaced. These days, the White Pony I drive doesn’t travel far. I make sure she’s taken care of because I rely on her to get me to and from the tribal and community college where I teach research and co-teach social work macro practice. I often think of Sister Lorita’s example as I try to weave science and wonder together, encouraging students not only to count and measure, but also to see, feel, hear, and sense the wonder of life all around.
I am grateful to Sister Lorita and thankful for the memories sparked by Kimmerer’s eloquent book today. I appreciate the opportunity to continue learning from yet another generation and the chance to share some of what I have learned in exchange. Ah. But that reminds me of the papers I have to grade today…
Robin Wall Kimmerer (2013). Braiding Sweetgrass: Indigenous Wisdom, Scientific Knowledge, and the Teachings of Plants. Minneapolis, MN: Milkweed Editions.
For the past month, my friend, Cynthia Donner, and I have been working on revising a class focused on social justice. It’s been a daunting process to frame and describe the purpose and create new assignments. And we’re facing our first class in less than a week, so please wish us luck.
We’ve decided to use trees as a metaphor, focusing on the importance of roots, landscapes, branching out, and nurturing supportive inclusive communities. With Cynthia’s permission, the draft purpose we developed is posted below. I’ve included both a text and photo version. Although I like the look of the photo, I’ve learned that it’s difficult to translate words on WordPress photo images into other languages, at least with my level of computer skills. As an educator, I believe innovations, even those in process, should be accessible as a foundation for dialogue.
The health of trees is also dependent on their environment, as is ours. This has changed over time for trees, as it has for people. Environments have become less and less healthy and nurturing in the name of progress. Policies have not always been developed with community well-being in mind, either for trees or people, with increasingly alarming consequences. It’s crucial to understand how things have changed from a broader historical perspective.
Social work has sometimes focused on helping individuals adapt to an unhealthy environment, rather than remembering their mission to serve as effective and visible advocates for equality and social justice. We can fertilize and trim individual trees, but their ultimate strength comes from standing together against the storms, supporting each other in times of drought and scarcity. This is a crucial lesson for social workers of the future.
It should be clear that we can’t expect governments to provide the types of social services that build on people’s strengths and reweave inclusive, supportive communities. The challenge before us now is to think critically about how we can support and help create informal mutual support systems that provide a sense of roots in a healthy landscape.
Our goal in this course is to engage in imagining what the world be like if we learned the lessons of trees, nurturing all, knowing that by standing together, we’ll be better able to weather storms.
Cynthia and I are both excited to see how this will work for students in the real world. But there’s a story about how our friendship and collaborative teaching partnership began. This morning, I revisited one of my earliest blog posts. It describes our first meeting and represents one of our initial collaborative projects.
Carol A. Hand & Cynthia Donner
(Originally posted on December 15, 2013)
The following essay is written in the spirit of collaboration and reflects two voices, Carol A. Hand and Cynthia Donner, to describe our efforts to develop social justice curricula for undergraduate social work students.
Recently, I agreed to come out of retirement to teach for a private Catholic College with a satellite program offered on the campus of a tribal and community college. The decision came after a surprising lunch meeting. I reluctantly agreed to meet with Cynthia Donner, the coordinator of the satellite program, in order to explain face-to-face why I no longer wished to teach social work. Perhaps the easiest way to explain my reluctance is a graphic I use in my classes to illustrate the possible purposes of social work interventions and social welfare policy.
As a profession, social work has competing goals. It is rare for textbooks or professors to acknowledge which of the underlying goals influences their practice, research, and teaching. Sadly, the focus has often been on enhancing the status of the profession, and hence, the status of its practitioners as equals to those in the medical and legal realms. Increasingly, the focus of research and education has been on a narrow clinical focus that attempts to help individuals adapt to their circumstances more effectively. Just as family-based physicians have been replaced by a spectrum of medical specialists for every aspect of the human bio, case managers and specialized clinicians have replaced social workers who used to focus on creating change in systems and society.
Although the professional code of ethics espouses the importance of working toward social justice, I would argue that clinical practice is not the way to do this. Clinical work may reduce suffering, but it can better be described an effective means of social control. My critical stance toward contemporary clinical social work practice and education is grounded on my revulsion toward any practices that are reminiscent of the centuries of assimilation forced on Indigenous Peoples in the U.S. and world.
The western medical model is rooted in disease discourse and controlled by two industries of the neoliberal corporate elite, insurance and pharmaceutical. It drives most clinical social work practice today with diagnostic pathological criteria for treating and medicating a plethora of “disorders” and “disease” type conditions. Yet, how much anxiety and depression among people today can be attributed to histories of oppression associated with the colonization of nations, cultures, economies, and minds? Add the current daily struggles experienced by a growing majority associated with discrimination (from verbal attacks to outright violence in our schools, workplaces and communities), and with basic survival (as forces of neoliberal corporate control drive people and whole communities into desolate poverty and widen the gaps between the rich and poor, the politically powerful and powerless). Today more than ever, we need people trained for the goals and strategies that will lead to structural changes our world and humanity are depending on.
When I met with Cynthia, I shared my perspective honestly. I expected the typical response. “Thank you for your interest in our program. Unfortunately, we have chosen someone who is a better fit with our focus at this time.” Much to my surprise, she smiled broadly and animatedly began to share similar perspectives.
I sensed a common orientation as we shared our perspectives on social justice and our approach to education. Like Carol, I ask my students to consider historical truths about U.S. social welfare policy and pose the question, “are you satisfied with helping individual people manage their suffering within the context of oppressive forces, or do you want to work with people to help them find ways to liberate themselves from oppression and the suffering it imposes on their lives individually and collectively?”
Through a dialogue that spanned hours, we discovered that we shared experiences on the margins, Cynthia because of growing up in poverty, and me because of growing up culturally mixed. Rather than accept that we were inferior, both of us sought the education and positions that would allow us work with disadvantaged groups to challenge the structures of oppression. Cynthia, like me, had worked in “macro practice” settings focused on enhancing lives in addition to reducing suffering, confronting the forces causing oppression rather than helping people merely adapt and conform to those forces.
Toward the end of our conversation, I agreed to teach the course on social welfare policy. This was the beginning of a still-evolving experiment to find more effective, experientially-grounded ways to help students think critically about oppression and encourage them to consider careers that focus on policy and community practice. In the process of designing our latest lab focused on social justice, Cynthia discovered an amazing resource that we felt might help our undergraduate students envision how to create a “better” future. For me, it transforms “the change paradigm” by providing a clear goal to work toward rather than a problem to fight. We wrote this brief introduction as a way to share a resource that may be helpful to others. The video that focuses on solutions (posted below), created by author Annie Leonard, presents a feasible alternative to “fighting the system” and left me with a sense of hope that transformation is possible, even during these challenging times (and perhaps, even in social work education).
Life sometimes opens up possibilities we had never envisioned and presents us with interesting choices. I remain truly grateful to Cynthia for inspiring me to take the risk of starting over yet again. Who knows what my retirement years would have been like had I not met her and been greeted by her sparkling eyes and enthusiasm to challenge the status quo. Chi miigwetch, Cynthia, for being an inspiration and supportive friend.
This was originally published on August 25, 2013. I thought of this experience again this morning when I decided to join my class via conference call rather than drive on hazardous snow-covered roads. It reminds me why I decided to return to teaching as an adjunct after my formal retirement in 2011. I love the chance to be a small part of liberatory education.
Years ago, I was a faculty member for a school of social work at a western university. It was not a school that welcomed diversity. Many faculty members used a heavy-handed method for assuring conformity, an approach that was as odds with my beliefs about education as an opportunity to help students learn to unlock their potential. I was astounded when a graduate student related her experiences in a class on human behavior in the social environment. The instructor wanted to teach students to become accomplished public speakers. He noted, “Social workers are so often terrible speakers.” Perhaps, but so are many others from other backgrounds.
The teaching method he used seemed at odds with a program that was purportedly based on promoting a strength-based foundation for working with people. What astounded me in the student’s account was her feeling of humiliation. Public speaking is, after all, the number one phobia of Americans. I still suffer the effects of this phobia. So, I am particularly sensitive to others’ challenges. My colleague’s unique style of teaching this skill quite frankly would make me grow silent.
Rather than focusing on the message, the organization, the audio-visuals, the strengths of voice, facial expression, or a host of other positive attributes, the focus was on a student’s verbal fluency (or lack thereof). That is, the faculty member counted the number of “ums” or “ahs” the student used during his or her presentation. The logic of this approach escapes me. In fact, I found it hard to believe that a faculty member in social work, in a strength-based program, in a program that emphasizes a commitment to social justice, would actually treat students this way. I asked another colleague for confirmation. “Was this practice really happening?” My colleague laughed and said, “Well, yes. But it’s better than it used to be.”
I learned that what used to be was even more troubling, but thankfully students rebelled and the practice was changed. On presentation days, the instructor would arrive with a small instrument, a “clicker.” It was a small twanging instrument with a button that was pressed by the instructor each time a student uttered “um” or “ah” as they presented in front of the class. The audible click each time the button was pressed added to the students’ humiliation. The “clicker” tallied the total number of the deadly space-fillers, and grades were assigned in large measure on the results of the count – the more ums and ahs, the lower the grade.
I listen to public radio regularly and often wonder why there are so many speakers on an auditory medium whose speech is punctuated by hesitations of various sorts, or whose voices are stridently nasal or lackadaisically monotone. Yet I ask the questions, “What is the most important way to judge a message, even on an auditory medium?,” and “What is the purpose of communication?” I have encountered a lot of gifted snake-oil salesmen in my career, and a lot of people with profound messages haltingly delivered. (I would rather listen to meaningful messages delivered inarticulately than the self-promoting drivel of a snake-oil salesman any day.)
As I write this, I shake my head, still in disbelief. What are the real lessons of this exercise? But this story doesn’t end here.
One of the students who had class with “the clicker” internalized the message that she was not good at communication and needed to improve if she was going to graduate. It was not until her second year that she asked me to serve as her advisor. During our first meeting, she told me that she had been told she needed to learn how to communicate. So, I asked her to tell me what she meant by “communicate.” (I knew from reviewing her past classes that she had been studying dance.) Her response was that she needed to learn to speak in front of audiences. My reply was that speaking was one form of communication, yet 85% of what we understand is based on cues other than the words that we hear. How people look, the pitch and volume of their voice, their body posture and facial expressions often tell us far more than their words. I asked her if she thought of dance as a more powerful form of communication than a speech.
She listened politely, but I could tell (not by her words) that she really wasn’t convinced that anything other than speaking in public was real communication. Over the course of the year, however, she had an opportunity to discover the power of movement as a form of communication. It just so happened that she worked as an intern for an agency that was designed to help teenage girls improve their self-image by becoming involved as leaders in local environmental issues. She became aware of the negative images the girls had of their bodies, and how this prevented them from really expressing themselves as leaders. She worked with the girls to design a presentation that involved movement, not words. When the girls performed their creation at the end of the year, their teachers and parents were profoundly touched by the beauty, strength, and pride expressed through dance.
My advisee did graduate. Yet unique among all of the students, she did not use oral argumentation to support her graduate portfolio. She danced. And amazingly, “the clicker” attended and even participated when the audience was invited to join. Although he was deeply affected by her performance, he later decided that no other student would ever be allowed to defend their work in any way other than spoken argumentation.
Fortunately for all of us in this profession, this student has gone on to use movement and dance as tools in her work with individuals who suffer from mental illness. I am truly grateful that I had a chance to work with someone who was courageous enough to break through the taken-for-granted definition of what it means to communicate. Certainly a method that helps young girls overcome the silencing shame they feel about their body image may offer all of us a way to express ourselves with greater freedom and joy
As human beings, we have a simple choice. We can choose to relate to others in ways that are hurtful and oppressive. Or, we can choose to help others find their strengths and the song in their hearts. But we cannot help others until we find the song in our own hearts first.
Moments connected through time help open up future possibilities
Beginning with vague ideas about a new way to teach a subject
Giving those ideas structures by planning an educational adventure
Developing assignments to actively engage students in liberatory learning
Encouraging critical reflection about existing knowledge and paradigms
Allowing students to work as teams to design their own creations
Building knowledge and skills step by step and strengthening connections
Watching as they move from complacency and self-doubt to self-respect and excitement
Knowing that the joy of discovery can happen anywhere in any time if we focus
on the things that matter most in life
Striving to express all of our gifts despite moments of self-doubt and fear
Working together despite dark times when all we hold dear is threatened
Concentrating on co-creating a future built on cherishing life, peace, compassion, and inclusion
I stand here before you to present hard-won knowledge
to qualify for entry into your elite club in academia
Many may judge me as an Affirmative Action token
who’s not a “real Indian” because I’m light-skinned like you
A “nice Italian lady – well – maybe not so nice”
You may not know that I carry a tribal ID with my enrollment number
certified like a thoroughbred horse by US government policies
You applaud my critical analysis of Native American issues
but recoil when I assess your systems with the same analytical skills
You think I want what you want – comfort, fame, petty power
Diminutive and soft-spoken, I may be seen as vulnerable prey
easily assimilated and controlled by superficial perks or censure and ridicule
It would be nice if you liked me, but that’s not why I’m here
I won’t compromise my integrity to please you
I’ll try diplomacy first, a lesson from my wise gentle Ojibwe mother
I won’t fight to defend myself, but I will stand to protect powerless others
My abusive Anglo father taught me well how to think and wield word weapons
There’s grave danger in doing so – word weapons are only to be used when lives are at risk
for the sword of brutal truths that wounds others cuts my own heart most deeply
Protect your power as you will, fabricate lies about me as you choose
I’ll forgive you and pity you for what you have allowed yourselves to become
oppressors masquerading as experts in social justice who seem to revel in the pain you cause others
Yet many you have tried to destroy, though wounded, survived and are stronger
Lost possibilities of communion may break my heart open but that won’t break my spirit
for you see, I view you as my relations regardless of how you judged or treated me
And in the end, I find that I’m the one who’s really the lucky one – I’m able to be free
Yes, you taught me to put aside the moccasins of my childhood,
too fragile to survive your concrete jungles and marbled mausoleums
But I’ve learned to accept that path with both resignation and gratitude
It’s an honor to walk between worlds with the wisdom of ancestors deep within
With my morning prayer I send you healing thoughts and blessings
May you learn to unlock the gifts you also carry deep within for the sake of all our relations