Seal of Biliteracy<\/a>, an award given to high school graduates who demonstrate proficiency in multiple languages. <\/p>\n\n\n\n\u201cRace is about giving material advantages to folks,\u201d Ch\u00e1vez-Moreno explained. \u201cSo for example, giving a seal that’s viewed as a legitimate way for people to say you’re bilingual, like in a marketplace that wants bilingual folks in order to either hire them for specific jobs, or give them more money, like a raise \u2026 \u201cIt is something material in students’ lives.\u201d<\/p>\n\n\n\n
Another way teachers implicitly imparted ideas about race was through lessons, though Ch\u00e1vez-Moreno acknowledged these are \u201cpractices that schools engage in all the time\u201d and aren\u2019t exclusive to the bilingual program she studied.\u00a0<\/p>\n\n\n\n
For example, Ms. Schloss, an ethnic studies teacher at Amlie High School who Ch\u00e1vez-Moreno frequently observed, hosted a \u201cLanguage and Identity\u201d panel where various staff members shared their experiences navigating the world. <\/p>\n\n\n\n
\u201cAlthough the questions were about identity, most of the answers turned to racial issues,\u201d Ch\u00e1vez-Moreno wrote. \u201cMembers of the panel shared experiences of being excluded from a group and being stereotyped by others because of physical characteristics.\u201d<\/p>\n\n\n\n
Other lessons about race were done more explicitly, such as through a panel dedicated to addressing anti-blackness, like the one dual-language and social studies teacher Ms. Lucas put together. <\/p>\n\n\n\n
\u201cThrough the panel she organized, she challenged the anti-Black stereotype of a static Black identity that paints people who identify as Black as not being native Spanish speakers,\u201d Ch\u00e1vez-Moreno wrote.<\/p>\n\n\n\n
Meanwhile, one of the ways Latinidad in schools is shaped is through the exclusion of Native American and Latin American indigenous ancestry. <\/p>\n\n\n\n
In the book, Ch\u00e1vez-Moreno recalls Ms. West, a dual language teacher who expressed her desire to broaden her students’ knowledge by teaching them about how Native Americans view fire, but wasn\u2019t able to.<\/p>\n\n\n\n
\u201cMs. West\u2019s regret suggested she was conscious of the curriculum\u2019s explicit exclusion but lacked the structural support\u2014for example, time to find materials and develop activities\u2014to challenge mainstream schooling that implicitly lifts some knowledge over others,\u201d Ch\u00e1vez-Moreno wrote.<\/p>\n\n\n\n
Some of the dual language programs also often framed Latinx people as an immigrant group, thus contributing to the invisibility of Indigenous Latinx students. <\/p>\n\n\n\n
\u201cEven though the program had many immigrant students, it did not help them engage deeply with their own displacement and settlement,\u201d Ch\u00e1vez-Moreno wrote.<\/p>\n\n\n\n
Even when indigenous cultures were studied in class, she found that some students felt the lessons were \u201credundant.\u201d<\/p>\n\n\n\n
\u201cWe\u2019ve been learning about the Aztecs and Incas since sixth grade,\u201d a 10th grader told Ch\u00e1vez-Moreno. \u201cNot that\u2014it doesn\u2019t bore me. It\u2019s just, \u2018Oh, class, we\u2019re going to learn about this.\u201d And it\u2019s again, \u2018Oh. Going through what I already know.\u2019\u201d<\/p>\n\n\n\n
Ch\u00e1vez-Moreno writes that the way schools disconnect people from their Indigeneity and perpetuate ideas about race is part of three projects: colonialism, imperialism, and racism. <\/p>\n\n\n\n
\u201cSimply put, these three projects attempt to break people\u2019s healthy relations with the natural and human world,\u201d Ch\u00e1vez-Moreno wrote. \u201cIn restricting how people relate to the land and to others, they also restrain who people can be and how they can act in a future world.\u201d<\/p>\n\n\n\n
Ch\u00e1vez-Moreno suggests educators must be \u201cambitious teaching about the ambivalence of race,\u201d to combat structural racism.<\/p>\n","protected":false},"excerpt":{"rendered":"
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