MicroAggressions In the Classroom Training

Hey guys here are the links to both the youtube video and online brochure that I analysed on the topic of microaggressions in the classroom. They are both super informative and definitely worth checking out if you have the time 🙂



Sexual Assault on College Campuses

Are 1 in 5 Women Raped in College

What No One Tells You About Being Assaulted

Here are two links to the videos I discussed in class. The first one is the more conservative video from PragerU, and the second is more of a testimonial video in the form of poetry from Buzzfeed.

Overall, I think a combination of the two types of videos would result in a highly effective production in terms of getting the message across and influencing the viewer. I think performed poetry is best when seen live versus on video/in a scripted context, but normal testimonials prove to be influential the majority of the time.

Confronting Racial Terror


This is the site I presented in class.  I just went over the GIS function of the website but there are so many other links, videos, and resources.  If you do not want to look at the website but you are interested in the Equal Justice Initiative, check out their homepage.



GIS Media Example: Opportunity mapping





My examples focus on the approach of “opportunity mapping,” which uses geographical data about public housing and indicators of opportunity and how its capability to identify location-based inequity can lead to the creation of policies or legislation to fix those inequities.

The inspiration I will take away from learning about these examples of GIS to use to influence our own project is a combination of how the Kirwan Institute chose an initiative that absolutely necessitated the use of a map, how the data focuses on a specific social issue (for example, housing discrimination) and a specific community experiencing discrimination, and how the map data can also be used to solve the problem.

From Week 6: Social Change Media Analysis Presentations

the proletariat film industry

In Fernando Solanas And Octavio Getino’s work, Moving Towards a Third Cinema, they talk about film used as a method to enact political change. I was drawn to the implementation section of their writing, they open by saying, “Guerrilla filmmaking proletarianizes the film worker and breaks down intellectual aristocracy that the bourgeois grants to its followers.”  Essentially, making the filming process more accessible to everyone breaks down the barriers that bourgeois intellectuals use to isolate themselves.  Film is accessible to the viewer and it can relay messages clearly and effectively to an illiterate class of people, a group of people who are left out of the intellectual class.  I think the most interesting part about la Guerrilla filmmaking process is learning are the perspectives that are caught on film and how they are expressed.  I can’t help but think how this has been implemented (with or without realizing it) today.  With video streaming websites like youtube, Vimeo, facebook and so much more, everyone has an opportunity to broadcast their world.  

Imposter Syndrome and the “Claremont Mold”

“Talking Race and Racism” is, unquestionably topical in our current times. bell hooks makes many arguments that cannot be ignored and are relevant in all aspects of our daily life, especially concerning to me is the fact that I know, as a white person, I am perpetuating the system of oppression and racism that is currently in place. I believe I am a participant in the “censoring silence” (hooks 28) of the oppressed and people of color as I continually attempt to turn a blind eye or ignore situations and inequities that are grossly unacceptable because I choose 1. that I cannot/need not handle the emotional burden accompanying that problem and 2. I decide that maybe it is not an existing inequity after all and it is just a freak occurrence. In doing this I silence the small voice that people have concerning their experiences with race and racism.

What I found especially interesting and relatable to the 5Cs is the claim by bell hooks, that “people of color knowingly and unknowingly internalize white-supremacist thinking” (hooks 30). In psychology I saw this during an experiment in which young children were given a white doll and a black doll and asked to say which they thought was prettier. When both the white children and the children of color chose the white, blond haired, blue eyed doll it is apparent just how early on this internalization begins (link: https://www.youtube.com/watch?v=tkpUyB2xgTM ). However, this internalization is also apparent in the imposter syndrome that is so prevalent in the Claremont colleges. This syndrome refers to the belief of a person that they are not good enough/do not deserve to go to these colleges. They believe that their acceptance was a fluke or a comment on their race/ethnicity/or some other aspect of their person that makes them unique for any reason other than their own accomplishments and intelligence. I have always looked at the imposter syndrome as having to do with only one’s intelligence and accomplishments, but that is because, though I often struggle with it, race does not play a part in my thinking because I am white. I know that white people are welcomed here and have seen many a white person come before me and excel. My whiteness is an invisible aspect to myself but that is my privilege of being white. I do not have to think that my race is the reason I am here or, the opposite, that because of my race I do not fit in what the ideal mold of the Claremont Colleges is and I do not deserve to be here. The internalization of white supremacy is spitting these false lies that only white people are deserved of great things and any achievement by a person of color is a special occurrence only deserved of the most white seeming people of color.

I believe, especially given the occurrence two years ago of the email about the “CMC Mold” that we should make sure to address the relationship between internalized racism/white supremacy and the ever-present issue of the imposter syndrome on our campuses.

The Hour of the Furnaces: Blood Money

The Hour of the Furnaces is a film that critiques the wealthy elites of Argentina in an attempt to rally the poor/lower class into a revolution. This film stood out to me due to it’s use of juxtaposition to draw attention and incite emotion from the audience. One particular scene that I found exemplifies this juxtaposition was when shots and images of glamorous lifestyles where interspersed among video clips from a slaughterhouse.

The clips of the slaughterhouse were brutal and completely uncensored. By having these video clips broken up and juxtaposed with images of lavish wealth and luxury, the director can effectively incite emotion from their audience.What kind of emotion that is will vary from person to person. But the type of emotion is irrelevant due to the fact that you need individuals to be passionate about something in order to foster revolution.  This juxtaposition also works for association between the luxuries of the country with their main export, beef. Thus,  the concept of blood money can be established with the audience; a sense that the wealthy achieved their wealth through the inhumane slaughtering of cows.

Freire and the Zapatista Connection


In “Pedagogy of the Oppressed,” Paulo Freire cites a bottom-up educational model as a driving factor in attaining the future liberation of oppressed people. In this configuration, oppressed community members disregard existing academic canons and design educational systems that reflected their lived experiences, rather than rely on curricula designed according to bourgeois values. To illustrate the efficacy of popularizing this approach, he cites a telling learning experience shared by a number of countryside farm workers. When probed deeply enough about their individual expertise, he explains, workers generally deemed “uneducated” quickly discover that they have profound insight into subjects that bourgeois schooling typically leaves unwritten (63).

In the Chiapas region, a quasi-autonomous state in southern Mexico, an educational model has emerged that closely follows Freire’s philosophy. Characterized by popular assemblies, collective work, and community-designed curriculums, a model designed by followers of the Zapatista movement emerged in the mid-90s as a means of combating the misinformation of state-run textbooks and learning standards. As ROAR magazine reported of the foundation of the schools in early 2014,  “…objectives and contents arise from the experienced problems, and the possible solutions, through reflection and collective participation” (“Educate in Resistance: the Autonomous Zapatista Schools”). In addition to their two-decade fight against the Mexican state and the neoliberal erosion of social services, the Zapatista National Liberation Army share Freire’s understanding of the transformative power of an education grounded in horizontal decision making and the knowledge of the oppressed masses.

Systematic racism and internalization

In her chapter, “Talking Race and Racism,” bell hooks deconstructs a lot of the systematic ways in which racism is embedded into our society.  One of her first points is the role of white people in perpetuating this system, whether consciously or unconsciously.  She observes that groups of majority white folks often argue that we are beyond caring about race, however, she argues that “their censoring silence, is indicative of the loaded meaning race and racism have in our society” (hooks, 28).  To not even acknowledge that race is a prevalent part of our society and culture, is very privileged and also indicates the discomfort most people feel when talking about race.  Additionally, she states that “while it is a positive aspect of our culture that folks want to see racism end; paradoxically it is this heartfelt longing that underlies the persistence of the false assumption that racism has ended, that this is not a white-supremacist nation” (hooks, 29).  I found this to be really interesting especially when put into conversation with the multiple news stations (with majority white newscasters) that declared racism defeated with the election of Obama in 2008.

One of the next aspects of race and racism in America hooks discusses is the phenomenon in which “black people/people of color knowingly and unknowingly internalize white-supremacist thinking” (hooks, 30).  Freire also talks about this internalized racism saying that “self deprecation is another characteristic of the oppressed, which derives from their internalization of the opinion the oppressors hold of them” (Freire, 63).  I find this concept especially relevant in the context of the Claremont Colleges, and among my friend group, with the widespread issue of impostor syndrome.

Academics in the ally industrial complex

In our reading of Toward a Third Cinema, I was appreciative of how it discussed the role of the intellectual, who “must become increasingly radicalized to avoid denial of self and to carry out what is expected of him in our times” and that what counts is “what he does to further the cause of liberation.” It was clear the Getino and Solanas understood that the audience of the article would have mostly been those in academia. In contrast, their film La Hora de los Hornos brought up the issue of how the universities in Argentina contributed to the problem of colonization, but it did not seem that the audience for the film was mostly academics.

Their ideas on the relationships between academia and liberation from colonization was very similar to the ideas I’ve read in an article from Indigenous Action called Accomplices, not Allies: Abolishing the Ally Industrial Complex. The article breaks down how so-called “allies” will often commodify struggle and take the focus away from supporting marginalized communities. One of the problematic types of allies the article mentions is the academic/intellectual, due to the fact that they still maintain institutional power above communities. This sometimes results in intellectuals strategizing for communities instead of with.

[Image description: A face mask with the words “Accomplices not Allies,” “An Indigenous Perspective,” and “Abolishing the Ally Industrial Complex” over it.]

As someone currently in academia, this had led me to reflect on my own relationship with liberation movements. Now, I am aware that I must acknowledge my privilege and do what I can to leverage my access to resources to further causes and be willing to work against my academic institution, since, as La Hora de los Hornos has shown, academic institutions often have a hand in oppressing communities in struggle.

From Week 4: THIRD CINEMA – deconstructing neocolonialism in Latin America