Happy Latinx History Month: 3 Latinx Artists Students Should Know

It’s Latinx Heritage Month and (some) schools are honoring the contributions that Latinx people have had on our country and beyond. As one of my school’s administrators, I expect all teachers to expose our students to the histories of communities of color throughout the year. In addition, we celebrate the various heritage months, such as Latinx Heritage Month. This year, every class is spending the heritage months honoring the contributions of artists of color.**

Below, I have included three Latinx artists that I recommend teachers to expose their students to. I have not included Frida Kahlo or Diego Rivera, because if I were teaching, my students would already know who these iconic figures are by this time of the year. In addition, it’s important to expand students’ database of famous people of color so that they understand that there are more than 1,2, or 3 famous people of color who have had remarkable accomplishments. The list I have included is simply the beginning…

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Autorretrato, 1952
  1. Rosa Rolanda. Rosa Rolanda was a Mexican-American artist who was born in Azusa, CA. A contemporary of Frida Kahlo, her paintings often feature children, images from folktales, and herself. Rosa was also a subject of many stunning photographs. One of the most recognizable photos, is by Edward Weston. The photograph was featured on an edition of the book Caramelo by Mexican-American writer, Sandra Cisneros.

 

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Rosa Rolanda, on the cover of Sandra Cisnero’s Caramelo.

 

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2.Jean Michel Basquiat.  Jean Michel Basquiat was half Puerto Rican and half Haitian and grew up in New York. His art- abstract, sometimes aggressive, and controversial-is attractive to children. The attraction, however, is not necessarily because they think it’s pretty. His art- some featuring dinosaurs, others featuring kings- is familiar to them. When I show his art to elementary children, it often brings up interesting questions around what constitutes art and what doesn’t. What makes art “pretty,” and what is art?

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I asked a second grader what was happening in this photo, and his response was: “Two Kings Fighting.”

 

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Favianna Rodriguez in front of one of her iconic Migrant Butterflies.

3. Favianna Rodriguez. Born, raised and currently living in Oakland, CA, Favianna Rodriguez is not only a local treasure, but she has made a name for herself as an art/activist. Favianna uses her skills to speak against and for the social issues she believes in. Favianna identifies  as an Afro-Peruvian and often uses the features of indigenous and African people in her art. Her work addresses racial justice, sex positivity, and immigration rights. Her Migration Butterflies have become iconic throughout the country and in Mexico, reminding people that migrating from place to place, country to country, is not only natural, but beautiful. Go to her tumblr page to view her art and learn about the work that she does for communities of color: http://favianna.tumblr.com/.

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One of my favorite posters that I have hanging in my office.

 

**We have a theme for each Heritage Month to avoid students only being exposed to the same “key players.” (As a fourth grade teacher, I noticed that the only leaders of color my students knew were Harriet Tubman, Rosa Parks, Martin Luther King Jr. and Cesar Chavez). By having a theme for each Heritage month, we’re ensuring that students are learning about different people and a different aspect of each marginalized group  every year, while bringing cohesiveness to all of the classes. Having the same theme for each heritage  also shows the connections that marginalized communities have with each other. 

Watching Strange Fruit: An American Tradition

When Billie Holiday performed  “Strange Fruit” in the 1930s she’d only sing it to a completely quiet audience. Drinks weren’t allowed to be served, people weren’t allowed to speak. The audience- which was oftentimes predominately white- was made to respect Billie Holiday, as well as the Black struggle, when Billie Holiday was on stage. This was significant for multiple reasons. First, for a Black woman to demand anything was (is) an act of protest against the expectation that we are to accept the status quo. Second, calling out the atrocities of white violence and demanding white folks to listen quietly was not only bold, but it was a shift to some of the traditional responses to lynching. The hanging of Black bodies was sport for some white Americans. White folks would announce the lynching of Black people as an event. When the killing took place, people would gather with their picnics and watch as Black bodies swung from trees. Photos of these human killing events were captured and even turned into postcards for people to collect and send to loved ones. Watching Black bodies die is an American tradition that has only advanced in how it’s shared.

We fast forward to our present, and death by rope has been replaced with the bullet from a police gun. With the most recent deaths of Alton Sterling and Philando Castile, people across the globe have been encouraged to practice in this American tradition of watching Black people die. Traditions once thought of as reserved for the backwoods of the South can now be seen on television screens, laptops, and phones with frightening ease.

Without warning, we can go from looking at a picture of a puppy on Instagram to watching the death of someone’s son, someone’s daddy, someone’s partner. I’ve tried to avoid watching any of the deaths that have been caught on tape. Knowing that another Black person has been killed by police is pain that I greatly internalize. I, personally, don’t need to watch it happen to comprehend its tragedy. Trying to avoid these killings has been difficult and has taken much strategic work on my part. This is both concerning and violating.

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Last week, this image, was posted and reposted on social image, reminding us that American traditions don’t dissolve with time.

Don’t misunderstand my concern. Our ability to record police in action is pivotal. It’s our weapon in battle, and we’re still hoping it will bring us justice. When I see police interacting with people of color, I know it’s my obligation to watch what happens, with my phone at my fingertips, just in case. The camera on our phones have granted us the gift of proving our injustice. All these years of others accusing us of storytelling and exaggerating our experiences of police violence is now captured on film.

Yet, still, we have yet to find justice for our murdered brothers and sisters.

There are still people who don’t recognize our deaths as tragic, and there are people who watch these killings over and over and over, trying to figure out some sick way to justify the murders. Even some well-intentioned people have watched the killings, and without realizing it, are becoming numb to seeing a Black person take their last breath.

Meanwhile, children who are savvier with technology than many of the adults in their homes, are learning to watch the murder of people who look  like them and their family members. They are having to make sense of what that means for them and their personhood. I have to lead these children and figure out how to support them when summer ends. How does one explain America’s tradition of watching Black murders to an elementary child?

Ted Talk: The Consciousness Gap In Education

Yesterday, I wrote about my current experience addressing race and equity with teachers. Today, after watching this Ted Talk, I was reminded why I do this important work.

When you do work that is resisted by others, it’s easy to wonder what’s the point. I’m always grateful for those who have done this work longer than me, and who are around the corner affirming those of us following their trail.

“The Consciousness Gap in Education – An Equity Imperative: Dorinda Carter Andrews at TEDxLansingED”

On Going THERE with Teachers: Discussing Race & Equity in the Classroom

It’s been six months since transitioning from the classroom to administration, and its been a welcomed challenge. One of my responsibilities as the Director of School Culture is providing training for teachers on culturally relevant pedagogy. As a nation, we lack the ability to address race responsibly, and this is also terribly true in the field of education.

Brown and Black students make up 50% of students enrolled in public schools, while more than 80% of teachers are white (National Study for Education Statistics). The culture gap is intense, and while some people try to act like it doesn’t matter (kids are kids, right?), some folks are trying to respond to the varying cultures that coexist within the classroom, and the disconnections that take place because the cultural differences aren’t usually addressed. I’m one of the educators trying to address the culture gap, and I’m currently doing so with the teachers I work with. While I love this work, am dedicated to this work, and predict it will be a part of my work for a long time, it’s also difficult, and, takes a lot of work. Discussing race is provocative enough to elicit interest, but can also cause a lot of discomfort for people who aren’t willing to go THERE.

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As a teacher, when I’d describe someone as white or Black for the first time, my students would perk up, and without a doubt, someone would say “oooooh that’s raaaacciiiiist.” Of course, I’d unpack that statement, and by the end of the year, we had a shared lexicon when addressing race, but I was always surprised that my nine and ten year olds had already learned to be uncomfortable when simply describing someone’s race.

I experience similar reactions when discussing race with adults. I think this is because of two reasons:

1. Most of us haven’t been supported with how to discuss race responsibly and        authentically (political correctness has altered our authentic voice).

2. Because of America’s history, discussing race requires that we go THERE, and going THERE is not always a welcomed destination.

Where is THERE, you ask? You know, THERE—that frightening place where we must confront, own, and shift our own biases. Whether you have a nuanced perspective on the politics of race, or have never thought about race, going THERE with a mixed group of people with different perspectives on and experiences with race is tough. Going THERE may result in people feeling uncomfortable at best, but defensive and angry at worst. I say uncomfortable at best, because even if discomfort isn’t an easy feeling to sit in, it is a learning feeling. When we’re most uncomfortable, we’re experiencing the potential to learn, and, hopefully, shift our practice.

Discomfort, however, must be followed with reflection. Otherwise we fall into simply feeling uncomfortable and defensive, and those feelings don’t shift perspectives. When I’m most uncomfortable, I try to question my discomfort and dig deeper- why am I feeling uncomfortable? Do I feel uneasy because I need to confront and/or change something within myself? Am I uncomfortable due to my own ignorance on something? It takes work to go THERE with yourself, but if we don’t, we rob ourselves from the potential to grow.

So…. I’ve been going THERE with teachers, and it has been a challenge that I’m trying to welcome with open arms. I was first met with eagerness. Immediately, teachers acknowledged the existing culture gap, and agreed that it needed to be discussed and dealt with. But, during our last meeting, things got real, which means things got uncomfortable. I think some people were frustrated, definitely defensive, and I felt bad. The training was planned in a way that caused deep self-reflection, and it didn’t feel great for some people. I felt uncomfortable for putting teachers in that position, but, in reflection, I know it needed to happen. I’ve been a part of this work before, I’ve led this work before, and it’s never been neat. It’s messy, emotional, and intense. But these are the necessary emotions that come with the work of going THERE.

Happy Birthday Cesar Chavez!

On my Instagram page, I’m counting down to Sunday’s premiere of Mad Men by posting images reflecting 1969 (the first part of the series finale ended in the summer of ’69). What an appropriate treat it was to discover that Cesar Chavez graced the cover of Time Magazine that same year! Happy Birthday Cesar Chavez!

Langston Hughes’ Teachings: A Fifth Grader Breaks It Down

 

I wrote this a few months ago, but never posted it. Since it’s Langston Hughes’ birthday, as well as the first day of Black History Month, I thought it would be fitting to post it today. As always, when referencing students, names have been changed to protect their identities. For this narrative, I decided to use the names of Kendrick Lamar and Lupe Fiasco to replace the names of my students, because at one time, they were boys too–maybe collecting their thoughts is similar ways as my scholars.

In the beginning of the year, my scholars and I read a biography about Langston Hughes. We were reading about Hughes’ early life—how he almost grew up in Mexico City, but his mother moved back to the States. How he and his mother struggled to find stable jobs, despite having college educations. And of course, we learned about Hughes’ skill for writing poems in the voices of Black people he knew from the streets of St. Louis and Harlem.

Langston Hughes: American Poet by Alice Walker is a biography that I read to my scholars every year. It’s a great book that not only explores Hughes’ life, but it also captures the complicated relationships that exist within the Black community.

When we got to the point of the story where Hughes can’t find a job outside of being a busboy or bellhop, I paused and asked my students what was the problem, or conflict, of the story.

“There is no problem,” said Kendrick Lamar, who is one of my strongest students.

“Really? You don’t think there’s a problem?”

In addition to gathering information for their upcoming essay on Hughes, we were also working on how to write a succinct summary, by focusing on conflicts within a story. A common conflict we’ve read about is how racism has interfered with the work of leaders such as Cesar Chavez, Richard Wright, and Sonia Sotomayor. I was surprised that racism wasn’t an obvious problem to locate for Kendrick.

Using our class signal for disagreeing, other students, however, showed they had located a conflict in the story.

“Lupe Fiasco, why do you disagree?” I asked.

“There is a problem in the story. I think the problem is that Langston Hughes can’t find a job, because the white people won’t hire him for the good jobs, because he’s Black.”

Most scholars communicated they agreed with Lupe’s noticing.

“That’s not a problem,” Kendrick, who’s not really into the whole raising your hand system, shouted.

That.

Sounds to me.

Like a prawww—lum.

“A prawww-lum?” I said. “There’s a difference? Tell me more.”

I knew what he was about to break down for us. I, like Langston Hughes, know that my people have a beautiful gift of playing with language, creating new words, as well as new ways for using words that transcend what’s been deemed “appropriate” for school. Kendrick broke down his wordplay like very simply. He said:

A problem is something simple that can be solved. But not being able to get a job, because you’re Black? Well, that’s a Prawww. Lum.

At this point, Kendrick could have dropped the MIC and spent the rest of the day enjoying recess, as far as I was concerned. Not only did he demonstrate one of Langston Hughes’ life-long projects—to honor the beauty and skill of Black people seducing the English language as we see fit—but he also summarized one of the biggest praww-lums that continues to plague communities of color.

As I prepare lessons to tackle fifth grade standards—the skills that I’m supposed to have taught my scholars by the end of the year—I wonder….

When will the beautiful ways that my students manipulate and engage with language be honored and showcased in a respectful way? When will my scholars’ sophisticated observations about the world be valued, and be a part of the ways they are formally assessed and evaluated? When will unemployment for Black men no longer be a praww-lum?

Kids of Color & Intellectual Intuition: Brought to You by Art

There are many stereotypes projected onto children of color. Black boys, in particular, have been statistically struggling academically at a nationwide level. There are some questioning why Black boys, and kids of color, aren’t performing well on standardized tests, while many have wrapped all kids of color into  boxes labeled “Deficit.”

Since I started teaching, I’ve been trying to uncover what’s getting in the way academically for all my students– particularly my Black boys. One, is performing at grade level; the others are not. This isn’t a new trend, yet, all have always been so brilliant– each holding unique skills that haven’t been uncovered.

My students been revealing their intellectual selves to me more each day. Or maybe they’ve always been revealing these characteristics, and I’m simply making a more concerted effort to uncover them. Whatever the case may be, I know that during today’s field trip to the Oakland Museum of California, I was mostly in awe and wonder of my students ability to interact with art in ways that I don’t think was expected of them.

Docents smiled at me approvingly as my students got excited when they saw Frida Kahlo’s, “Frieda and Diego Rivera.”

“Ms Peters! It’s Frida!!! We have this photo in our class!”

Then, they proceeded to look at other work and note artists’ varying styles, question some of the artists’ choices, and infer the different mediums that were used to create the art. But, really, I had little to do with their enthusiasm and their ability to interact with the varying pieces of art. Yes, I introduced them to Frida Kahlo, but I, unfortunately, have spent little time  teaching my students how to interact and talk about art. This sophisticated skill was intuitive.

Do others know that kids of color have intellectual intuition? Is this considered when discussions are had about how Black and Latino boys are underperforming compared to other groups of students?

By the look of surprise from some of the docents, I would assume no. Many times, even I underestimate what comes naturally to my students. But, as I eavesdropped on the two boys below observing and discussing art with each other, I realized that instead of focusing on teaching my students new things, I need to focus on bringing out their intellectual intuition.

Some might say  this is an obvious teacher move, but if it were so obvious, would kids of color still be underperforming at the level they are now?

Reading Race: Favorite Passages from My Favorite Books of 2013

This year has been a year for invigorating reading. Books, ranging from topics like  Black men and the prison industrial complex, women and writing, Roaring 20s fiction, contemporary fiction, Toni Morrison (she deserves her own category), and meditations written by my favorite author, made their way to bedtime and me-time rituals. When deciding my favorite books of the year, I selected ones that I’ve thought about the most since reading their offerings. The books whose passages make their way into conversations with friends and students, whose teachings inspire me to be more thoughtful, radical, or more brave. The books that have grounded me, and reminded me why I am who I am, why I am doing what I am doing, or need to change how I am doing things. While I read some books that didn’t directly address race, I find it to be of no surprise that this year’s favorite books all incorporate dialogue around race.

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3. CAN WE TALK ABOUT RACE? by Beverly Daniel Tatum, Ph.D

Can We Talk About Race: And Other Conversations in an Era of School Resegregation  by Dr. Beverly Daniel Tatum shifted my thinking around my role in education. The fact the she simply wrote the book reminds us the necessity  to write and talk about race as educators, as well as the importance to talk about race with our students. I think all educators—regardless of the demographics of your students—should read this book, along with other works engaging in conversations around race and education.

   The most important idea from this book is Tatum’s ABC’s for creating inclusive learning environments: “environments that acknowledge the continuing significance of race and racial identity in ways that can empower and motivate students to transcend the legacy of racism in our society even when the composition of our classrooms continues to reflect it. What do I mean by the ABC’s? I mean, A, affirming identity; B, building community; and C, cultivating leadership.” Read the quick, but important 130 page book to read her explanation of the ABC’s.

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2. AMERICANAH by Chimamanda Ngozi Adiche

The only fiction book to make it to my top 3, and the only author to make it into a Beyonce song, Americanah is a novel by Chimamanda Ngozi Adiche that speaks to race, love, nationality, and familial relationships. The protagonist, Ifemelu, is a Nigerian woman who goes to America to study. Upon moving to the U.S., she not only finds herself having to adjust to American ways of living, but she also has to figure out how to navigate American race politics. She copes with her new relationship to racial politics on her personal blog. In the backdrop is the story of how she balances her Nigerian identity in America, while still feeling connected to Nigeria, and the peoples she’s left behind.

One of my favorite scenes is when Ifemelu is at a dinner party in Manhattan the day after Barack Obama becomes the Democratic Party Candidate for President. Liberalism is in the air, and there’s talk of living in a post-racist society. A black woman says she dated a white man in California, and race was never an issue. Ifemula, who has had her share of wine and white boyfriends calls nonsense, and says:

“‘The only reason you say that race was not an issue is because you wish it was not. We all wish it was not. But it’s a lie. I came from a country where race was not an issue; I did not think of myself as black and I only became black when I came to America. When you are black in American and you fall in love with a white person, race doesn’t matter when you’re alone together because its just you and your love. But the minute you step outside, race matters. But we don’t talk about it. We don’t even tell our white partners the small things that piss us off and the things we wish they understood better, because we’re worried they’ll say we’re overreacting, or we’re being too sensitive. And we don’t want them to say, Look how far we’ve come, just forty years ago it would have been illegal for us to even be a couple blah blah blah, because you know what we’re thinking when they say that? We’re thinking why the fuck should it ever have been illegal anyway? But we don’t say any of this stuff. We let it pile up inside our heads and when we come to nice liberal dinners like this, we say that race doesn’t matter because that’s what we’re supposed to say, to keep our nice liberal friends comfortable. It’s true. I speak from experience.’

The host, a Frenchwoman, glanced at her American husband, a slyly pleased smile on her face; the most unforgettable dinner parties happen when guests said unexpected, and potentially offensive, things.”

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1. BORDERLANDS/ LA FRONTERA: THE NEW MESTIZA by Gloria Anzaldua

Borderlands by Gloria Anzaldua

I’ve already posted some of favorite quotes from Gloria Anzaldua’s Borderlands in a previous post, and I see no harm in reposting another one from my favorite book of 2013. Reading Borderlands was like coming  home for me. In a book that legitimizes the complexities of being multilingual, multicultural, multispiritual, she writes as a whole person. She refuses to compartmentalize her multilayered self, despite having lived in a society that struggles living outside binary clauses. We are told you’re either this or that, but Gloria says she is all the above, plus more; she is mestiza, and she is whole.

 

“The new mestiza copes by developing a tolerance for contradictions, a tolerance for ambiguity. She learns to be an Indian in Mexican culture, to be Mexican from an Anglo point of view. She learns to juggle cultures. She has a plural personality, she operates in a pluralistic mode—nothing is thrust out, the good, the bad, and the ugly, nothing rejected, nothing abandoned. Not only does she sustain contradictions, she returns the ambivalence into something else.”

I am mestiza. I am Black, Finnish, East Indian, Scottish. I am whole. I am all the above. I am not other. I am mestiza. I am a believer of God, the earth, the womb, the sky, the water, the ancestors and spirits. I am whole. I am all the above. I am not other. I am mestiza. I am daughter, wife, teacher, friend, writer, student, auntie, sister. I am whole. I am all the above. I am mestiza. I am whole. I am not other. I have never been with a woman. I love women. I am in love with a man. I am not straight. I am not gay. I am not bisexual. I am whole. I am all the above. I am not other. I am mestiza.

 

** Choosing only 3 books for 2013 was not easy. Some books that would have made the list, had I done my top 5 or 10, are Dreams of My Father by President Barack Obama, Women and Writing by Virginia Woolf, My Foreign Cities by Elizabeth Scarboro, Sister Citizen: Shame, Stereotypes, and Black Women in America by Melissa Harris Perry, The Cushion in the Road: Meditation and Wandering As the Whole World Awakens to Being in Harm’s Way by Alice Walker.

Cultural Competency 101: Honoring My Name, Your Name, and Our Students’ Names

Each year, I’m excited to learn my students’ names. After receiving my class roster, I practice each one over and over again, committing to pronouncing each name the way their families intended for them to be said. When I meet my students, I plead that they correct me if I say their name wrong. At first, my students think I’m being ridiculous– for some, their names have always been mispronounced at school. After a short time, however, they get on board and correct me and each other when a name is mispronounced. My dedication to correctly pronouncing my students’ names is partly due to my experiences with my own name.

My first name is Kirsti, as in Kear-stie. My name has six letters, two syllables, and was easy to learn how to spell (this bothered me as a child; I really wanted a name with at least three syllables). To my surprise, however, my name— with its two syllables, and six letters—was not easy for other people to say.

Kristy

Curstie

Krisky

Kirsten

and so on,

became replacements for the thoughtful choice my mom made when choosing a name for me. While some accidentally mispronounced my name (that’s fair), there were many who simply refused to say it correctly.

“It’s too hard,” was a repeated excuse.

“Your name is actually Kur-stie; why would your mother name you Kirsti,” my British Art History professor told me (I mark his nationality here, because in the UK, Kirsti is a common name, but is often pronounced Kur-stie).

“Can I just call you something else?” a few have had the audacity to suggest.

As a child, people’s difficulty with my name felt like a continuous rejection of a part of my identity, creating the desire to rename myself. To make introductions and role-calls more pleasant, I wanted a name everyone could say, and would say—like Mariah. In elementary school, with the 90s as its backdrop, Mariah seemed like a doable name. With changing my name, I may have lost part of my identity, but at least I was choosing what others would call me. I could have been 3-syllable Ma-ri-ah.

Fortunately, as I got older, I learned to appreciate my name. I appreciated the story that goes with it—my mother looking at our family tree in the hospital (I was supposed to be a Jacob). Me, lying there mysterious, and nameless for a bit. My nana ‘encouraging’ my mom to name me after a Finnish relative. My mother choosing Kirsti, deciding to take the accent mark off of the final ‘i’, because she thought it would be easier for people to say. Kear-stee, rather than Kear-ste.

It’s a nice, cuddly kinda’ story that gets misplaced when people call me Kristy, or Kirsten. It’s a story of my family trying mark my Finnish identity, when many wouldn’t know, by looking at me, that I come from a strong Finnish lineage. But it’s a story that lost its identity when my professor told me I was wrongly named. And my name loses its story each time someone refuses to say my name as it’s intended to be said- Kear-stee.

I keep such personal experiences close to my heart each year, as I learn the names of my scholars.

1. Maria (Muh-dee-a)

2. Ismael (Eas-MY-El)

3. Dei’Ajhanae (Dee-aw-ju-nay)

4. Xochitl (so-chee/l)

5. Angeles (On-hu-les)

6. Damonie (Day-mon-ee)

7. Isileli (Ee-si-le-ly

While learning each student’s name, I try to honor that each students’ name holds a story of why they were gifted this identity-marker. When I don’t know how to say a name, I ask colleagues for support. And on the first day of class, I do what I want my students to always do; I try my best.

While Don Draper reminds us in Mad Men, that people often change their name, and have the right to make such decisions for themselves, we don’t have the right to change someone else’s name. When we take part in the practice of re-naming people, we are partaking in unwarranted power that creates distance between ourselves and the person we’re renaming. If we care about fostering meaningful relationships with each other, and especially with students, then we must not only learn to say names correctly, but we must also honor each story that precedes it.

Some people may say that names are just names- that I shouldn’t make a big deal over them, but I always will. Names are the first gifts we receive from our family—some who are alive, some who have passed away. We’re named after relatives, our family’s heroes, and sometimes, our names are created by our parents. Names begin to tell our stories, our backgrounds, and our identities. They’re afforded to individuals, regardless of economic and racial backgrounds, and we should all be afforded the right to have our names respectfully pronounced with the most possible precision.

For a more comedic approach on how ridiculous it to rename folks, check out this Key and Peele sketch that I first saw on the Deconstructing Myths blog. I recently watched it again, and new I had to share.

Naming ‘White People’: From a 5th Grader’s Perspective

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The hands of my 5th grade class. We were together for 4th grade as well, so we had two years of making sense of math, reading, social studies, and, of course, race.

During a lesson for my 5th graders, I referred to ‘white people’. The lesson itself was not political or historical. We were not talking about present-day racism, or colonization, which is the context my students, who are all students of color, were used to hearing about ‘white people.’ I just casually referred to ‘white people,’ or maybe I called a person ‘white.’ Either way, this provoked a student to raise his hand and say, “Ms. Peters I don’t think we should say ‘white people.’”

I asked him why, hushing those who were quick to contradict him in their allegiance to their teacher’s choice of race-naming.

“Because it may sound racist.” I imagined what it would look like if adults were equally thoughtful when talking about other ethnic groups.

I told him to explain his thinking.

As he thought of his explanation, I admired his ability to name something he considered insensitive. Adults don’t do this enough. I was also proud of his concern for respectfully describing a group’s race, when many people look at him, not knowing how to place him on the race-o-meter.

This particular student was born in Hawaii, and is of Tongan descent. If he wants people to honor his ethnicity, he is guaranteed a future of explaining that he is not Samoan, not Filipino, not mixed with Black. He’ll have to educate others (including a tour guide on one of our field trips) that Tonga is a country. It is a collection of Polynesian islands off the Pacific Ocean, that resisted European colonization. I wondered if his future self will tire of others’ ignorance, while he, at 10-years-old, concerns himself with being respectful to the naming of ‘white people.’

“Well, if we had a student in our community who wasn’t a person of color,” he began. “And he or she was the only one… saying ‘white people’ might hurt their feelings.”

I then asked the class what they thought.

Some  agreed, while others said it wasn’t racist to say ‘white people.’

“Well, saying ‘white people’ is weird,” another student offered. “There is no place called ‘White.’”  Other students said saying ‘white’ wasn’t ‘right.’

I reminded them there was not a place called ‘Black,’ or ‘Brown,’ but there is political significance to this type of naming. We’d discussed this while learning about the Black Panther Party. There were times when I assumed such ideas went over their young minds. But then I’d hear students proudly marking themselves as ‘Black’ or ‘Brown’ with such conviction, their tone gave way to their understanding of the politics of renaming.

This particular student, however– the only Tongan student from Hawaii in my class–was able to decipher that the American naming for ‘white people’ didn’t have the same political context as ‘Black’ or ‘Brown.’

I asked the class what we should call ‘white people.’ I have my ideas; my own binary philosophy of the differences between ‘white people’ and people like my mom. But, I wanted to see where their thinking took them.

We discussed where white people originated.

“America,” someone said.

This was immediately followed with, “Nuh-uh!!! The Native Americans were here first!”

“Yeah!” many echoed, while showing our class hand-gesture for agreement– a waving of the wrist with the three middle fingers folded, while the pinky and thumb stand up. The same sign for “I love you.”

I asked them where ‘white people,’ came from before coming to, what we now call, the United States.

“England,” one student shouted.

“Spain,” another said.

“Europe,” stated a girl who had a knack for generalizing when appropriate. “Why don’t we refer to ‘white people,’ as European-American?!!”

I asked the class if they felt this was a respectful and responsible way to refer to ‘white people.’

“Yes, because when we say African-American, we’re talking about people whose ancestors were from Africa, but have lived in America for a long time, and that’s also what we mean when we say Asian-American and Mexican-American,” a student explained.

They all agreed. And while I feel it’s more complicated than this, I also agree. European-American provides identity markers that don’t come with the labeling of ‘white.’ As one of my students said, “white don’t sound right.” Why? Because it brings up memories of racism.” White Only” vs. “Negros Only.” The naming of Black people has shifted, but the naming of white folks remains the same. This isn’t coincidence, but metaphorical.

But, I digress.

When my students decided to rename ‘white people,’ I followed suit. It was European-American only when discussing ‘white people’ from the United States. If someone, myself included, said ‘white people,’ you’d hear a trail of voices say, “EUROpean-Americaaaan,” with a tone recognizable as a frustrated, “duuuuh!!”

This moment was an important moment in their own race-consciousness. It was a moment when they named their own consciousness. I imagine/ hope there is a class of Eruopean-American students considering how to responsibly name my students– Latino, Mexican-American, Salvadorian-American, Black, African-American, Tongan, Cambodian, Asian-American, Pacific Islander, Filipino, Biracial/Mixed-Race…

Because students of color mustn’t be the only ones talking about race.