Multicultural and antiracist education is a practice that addresses the history and experiences of people who have been left out or manipulated by curriculums and administration. Its purpose is to help society equitably deal with cultural and racial differences and explain the root causes of power relationships. Unfortunately, few teachers engage in critical and antiracist practices, primarily based on developmental and political concerns. Engaging in critical, antiracist pedagogy by developing and implementing progressive actions results in emergent benefits toward multicultural understanding and acceptance.
Providing and issuing students, teachers, and guardians with the tools needed to combat ethnic discrimination requires a breakdown of those involved with decision-making and a clear understanding that taking a neutral stance on this persistent issue is another way of claiming racism. Society must ingrain race-language-power relationship ideals at a developmental age to perform and execute these progressive intentions. Proposing such ideas to students will allow them to enter a "real-world" environment with background knowledge and extensive comprehension of sociolinguistics, language ideologies, and antiracist concepts.
As a result, courses are not taught with marginalized students in mind because of word choice and the structure of syllabi that enforce racist ideologies and can be harmful. Those in power are often the ones who dictate what is being taught in schools.
First, the study of language ideologies has become a key theme in sociolinguistics over the past decade. People have widely discussed ideologies' development, implementation, and controversy. It considers how the media helps spread preferred use of and ideas about language in an era of communication technologies. The relationship between representations of language and broader economic, moral, and political concerns takes priority when understanding the role of media discourse.
The methods and techniques to analyze the relationship between language ideologies and discourse emphasize particular texts incorporating and expanding upon sociocognitive insights. Through such spoken discourse, knowledge can be spread most effectively through academic course expectations, whether constricting or positive.
Educational institutions teach students about the sociolinguistic order of things without challenging that order. People use language to maintain, reinforce, and perpetuate existing power relations and, conversely, resist, redefine, and possibly reverse these relations. The process of becoming aware of one's influence in the world and what to do with that is only the start.
Second, it is crucial to discuss bilingualism. Historically, people view bilingualism from a monoglossic perspective. It ignores the bilingual speakers' stand, resulting in an unproductive approach by studying bilingualism from a speaker-centered perspective.
Language practices do not correspond to official national borders and do not respond to a single center of power or express a unitary identity. In other words, languages are national, political, educational, and ideologically based constructions. In the past, the language diversity of Spain, Latin America, and the United States could be hidden from public view as discourse about language was controlled by a single national power with a monoglossic ideology that kept watch over diverse and heterogeneous practices.
Spanish is a language developed in a multilingual social context by multilingual speakers. The spread and expansion create the urgent need to establish a theoretically coherent understanding of Hispanic bilingualism. It is non-profitable to view Spanish as a discrete language system that exists as a separately compartmentalized grammar, mentally represented as distinct and apart from other languages of the Hispanic bilingual. Translanguaging must be accepted and normalized as the ability of bilinguals to use their entire linguistic repertoire to make meaning.
Defining the use of one language as superior is a stigmatized concept that people must reject to dismantle the superiority complex. Bilingual speaking has always been common in both Spain and Latin America. Still, like other popular varieties, the language of Latinos in the United States is a variety of Spanish. People often mark bilingual speaking by local lexical items that are usually of non-Hispanic origin and whose meanings are often little known outside the local area. The intent of reversing the word "Spanglish" to refer only to the way of speaking rather than to a language fails, as the word Spanglish, by its very nature, suggests that a new language is being referenced.
In a social, psychological, political, and economic implication, students face the repercussions of being monopolized by ideologies that control their varieties of Spanish and what they believe to be proper—concepts in a syllabus break down the essence of linguistics. Students may lose hope and knowledge in their diverse identities because of the idea that an academic standard is a precedent to the particular way a native speaker must present themselves and, ultimately, their culture. Students can feel silenced, underrepresented, and powerless because of underlying hints in a curriculum. The background from which they come is considered improper or not standard. In actuality, the capitalistic way of the education system reproduces constant ideas of what the quality of presenting oneself and mannerisms must look like.
This harmful way of thinking can follow students throughout their lives and careers, as businesses have created a standard for how they expect their employees to present themselves. While, in reality, it is beneficial to be skilled in bilingualism and communicate with people from different cultural backgrounds.
The fundamental way institutions and people are controlled dominates cultural life, including day-to-day practices like schools and teaching curriculums. Through economic and symbolic property, there is an understanding of how a school system can create and maintain social control. For instance, educational curriculums can easily harm marginalized groups because teachers inherently preach a moral code in the way of "telling." The idea that students need only to acquire core knowledge needs to be revised. Therefore, there is rejection of learning past core ideas presented by a White faculty reading from a set list of books.
Counter-narratives must become prioritized in both lessons and assignments to give the students and teacher a chance to understand the perspective of a marginalized group or individuals and redefine history as they know it. A discussion-based classroom has the highest probability of being feasibly implemented, offering progression toward the conversation of racism and opening up possible confining discussions to encourage questioning and speculation.
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