UMD Theses and Dissertations
Permanent URI for this collectionhttp://hdl.handle.net/1903/3
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Item A NECESSARY INTERVENTION: CONCEPTUALIZING AND EMPLOYING CRITICAL RACIAL ETHNIC STUDIES(2024) Charity, Crystal; Brown, Tara; Education Policy, and Leadership; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Over the last decade, secondary schools around the United States have rapidly adopted ethnic studies courses. For instance, California’s governor mandated ethnic studies as a high school graduation requirement in 2021 (Magcalas, 2023). According to scholars, ethnic studies courses offer educational experiences that disrupt the erasure and oppression of Black, Indigenous, and other people of color through Eurocentrism in schools (Hu-Dehart, 1993; Lowy, 1995). However, there is currently no universally accepted understanding of ethnic studies curricula, and ethnic studies programs vary widely. As K-12 ethnic studies programs expand around the country, educators need a unifying framework that retains ethnic studies’ critical integrity. This three-paper dissertation proposes critical racial ethnic studies (CRES), a curricular and pedagogical framework grounded in critical race theory and critical pedagogies, as a tool for organizing ethnic studies curricula. Collectively, this dissertation offers practical tools for educators to cultivate critical consciousness and racial literacies among youth and for teacher educators to do the same among teachers and teacher candidates. In study 1, “Conceptualizing critical racial ethnic studies: A critical analysis of the literature,” I use the CRES framework to analyze the research on secondary-level ethnic studies curricula and pedagogy, its limitations as a means of achieving racial justice, and possible future directions for the field. Drawing from this literature, I develop a definition of CRES and establish the historical context out of which CRES emerged, thereby demonstrating an alignment between the original goals of ethnic studies and the CRES framework. I also identify several patterns in the literature: (1) the variation in critical pedagogies employed by ethnic studies educators, (2) how youth experience CRES, (3) the CRES tenets most frequently highlighted by researchers, and (4) the differences between out-of-school and in-school CRES curricula. In study 2, “Building new worlds through an ethnic studies community education program,” I employ the CRES framework to analyze the development and implementation of an out-of-school CRES program. Through individual and focus group interviews, observations, and participant reflections, this qualitative study examines the decision-making processes of three Asian American undergraduate students working collaboratively to create an Asian American Studies curriculum for local youth of color. This study reveals that educators’ desire and ability to enact a CRES curriculum is largely dependent upon their backgrounds, experiences, and resources. For instance, the participants relied on their peers to help with curriculum development. This study reveals that access to university-level ethnic studies courses and a robust network of critically conscious peers can support facilitators' racial literacies and critical consciousness and, thus, their commitment to critical interpretations of ethnic studies. In study 3, “‘I wish I had this program in high school’: What motivates and sustains ethnic studies community educators,” I build upon the previous study by examining what motivated the three students to create the CRES program and how they persevered despite myriad barriers that can lead to burn out. Through individual and focus group interviews and participant reflections, this qualitative study interrogates how participants describe their pathways to becoming and remaining CRES educators. The findings reveal CRES educators may be inspired to pursue teaching because of their lived experiences during childhood and adolescence, particularly in schools and their families, and their subsequent involvement in ethnic studies courses and politically engaged student groups in college. The study highlights how important community networks and resources are in the development of educators’ critical consciousness and racial literacies, two key factors in employing CRES curricula. Thus, the findings provide insight into how to effectively recruit, train, support, and learn from CRES educators.Item The Ghost as Ghost: Compulsory Rationalism and Asian American Literature, Post-1965(2014) Davis, Lawrence-Minh Bui; Ray, Sangeeta; English Language and Literature; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Since the early 1980s, scholarship across disciplines has employed the "ghostly" as critical lens for understanding the upheavals of modernity. The ghost stands metaphorically for the lasting trace of what has been erased, whether bodies or histories. The ghost always stands for something, rather than the ghost simply is--a conception in keeping with dominant Western rationalism. But such a reading practice threatens the very sort of violent erasure it means to redress, uncovering lost histories at the expense of non-Western and "minority" ways of knowing. What about the ghost as ghost? What about the array of non-rational knowledges out of which the ghostly frequently emerges? This project seeks to transform the application of the ghostly as scholarly lens, bringing to bear Foucault's notion of "popular" knowledges and drawing from Asian American studies and critical mixed race studies frameworks. Its timeline begins with the 1965 Immigration Act and traces across the 1970s to 1990s rise of multiculturalism and the 1980s to 2000s rise of the Multiracial Movement. For field of analysis, the project turns to Asian American literature and its rich evocations of the ghostly and compulsory rationalism, in particular Maxine Hong Kingston's The Woman Warrior and China Men, Amy Tan's The Hundred Secret Senses, Nora Okja Keller's Comfort Woman, Lan Cao's Monkey Bridge, Heinz Insu Fenkl's Memories of My Ghost Brother, Shawna Yang Ryan's Water Ghosts, and Ruth Ozeki's A Tale for the Time Being. It outlines a new reading strategy, a new means of conceiving of both Asian American literature and existing "spectral" scholarship as cultural productions. It also addresses a dimension of American history and lived reality that scholarship to date has not only ignored but actively suppressed. And insofar as the reach of "spectral" scholarship extends well beyond Asian American communities and Asian American studies--across an interdisciplinary net of subjects, a cross-cultural set of histories--this project is a necessary corrective with a wide scope of consequence for scholarly practice more generally. What it offers is an alternative approach, an alternative vision, reaching for a progressive politics of the ghostly.