I believe fully in not only the education system, but the world and the internet limiting our knowledge. Yes, people know a lot of information on all sorts of topics. However, we only know what the media and internet want to tell us. Do we know if it’s the truth? Do we know if it is skewed point of view, that the media want us to know? Is it biased on their own views? Just like the media, the education system has the option to decide what to allow their students to learn. I believe that this is not only blocking us from knowing more than we do, but also limiting us from the people we can potentially become. The articles that I am writing this blog on relate to these issues that we continue to have, in each society and community. I am not saying that the opinions are any less worthy than our own, but that does not allow for biased views and lies on the world that surrounds us.

In the article written by Binkley and Smith, they explain the problems and limitations associated with rhetorical composition. These problems stem from the “birth” place of rhetoric composition, which is Athens, Greece. “In George Kennedy’s and Kathleen Welch’s views the problem is not with the tradition itself, but
with the way it has been received and interpreted” ( Binkley & Smith, 3). This makes me wonder, are English and composition instructors telling their students the “wrong” information about rhetoric composition? Are we using it in the wrong context? The authors also compare rhetoric composition and geographical standpoints. “While the scholarly community is well aware that the Greeks did not suddenly create a high culture, but that they were influenced by early Near Eastern civilizations in a myriad of ways, the work in rhetorical historiography appears to be little informed by this realization” (Binkley & Smith, 2). Does this allow historians and educators to still teach that Greece was still the “birthplace” of rhetoric composition? I disagree. I believe that with the influence of surrounding cultures and societies, the Greeks were able to “invent” composition, not just solely on their own.

In the article written by Bailin and Battersby, they explain the different opinions of the surrounding socieities and communities of people. Every person is entitled to their own opinion on nature, origin, and the limitations of knowledge. “We are arguing, rather, that if we view different cultures’ beliefs and practices as alternative responses to understanding the world and alternative solutions to human problems, then this provides a reason for taking them into consideration as possible sources of knowledge” (Bailin & Battersby, 3). We do not need to make each opinion equal, and this does not mean that each opinion is morally correct. but it allows different societies to take other opinions into consideration, and to think about what other people believe to be “true.”

Lastly, in the article written by Sharma, the professor explains his visit to the Chinese Consulate to apply for a visa, in New York City. He explains that with the boundary of language, culture, etc., are some limitations behind getting work done, and being able to successfully help all of the people visiting the consulate. The professor explains his conversation with a person at the consulate as well. The person explains how the people that work at the consulate are always rude and impatient. However, there are many language barriers in place, questions, and confusion amongst the people that desire a visa.”Expecting the same treatment in all places and times is rather childish. Unless an imperialist world order of a homogeneous communicative culture is imposed on every society and culture, we will be narrow-minded unhappy citizens of the world” (Sharma, 3). We must not all be the same person, because, otherwise, we would all be boring and avoid using the tools we have surrounding us. Instead, we need a heterogeneous society, and to be able to effectively communicate globally, in order to become better citizens and be productive.

I believe that every person is entitled to their own opinions on each topic in society. This allows for more viewpoints to be accessed, and more people are able to hear the viewpoints of others, and choose to agree, or disagree. If we do not have this option, are we truly our own person with our own free speech?

Bibliography:

1. Binkley, Roberta, and Marissa Smith. “Re-Composing Space: Composition’s Rhetorical Geography.” Google Drive, Google, 2006, https://drive.google.com/file/d/1UpMNQeceiCO7BDxHP7U0BqUosbGJ_-a6/view.
2. Bailin, Sharon, and Mark Battersby. “Beyond The Boundaries_ The Epistemological Significance of Differing Cultural Perspectives.” Google Drive, Google, https://drive.google.com/file/d/12ZQ6lwqUftHS1MYD81yqxO9737cAHnZn/view.
3. Sharma, Shyam. “Context as Lens.” Google Drive, Google, 4 May 2016, https://drive.google.com/file/d/1DLCF9rnNe1GjJGBMB0C1kU9MYZfF-RLJ/view.

This blog post focuses on three articles that motivated a constant debate: the corruption of the education system. The three articles are called: “An Introduction to the Study of Non-Western and Indigenous Educational Traditions: A Philosophical Starting Point,” “Toward a Postcolonial Comparative and International Education,”  and “Reconstructing Local Knowledge.” These three articles had a same subject focus. This focus was education around the world. It also explains how knowledge is considered “irrelevant” in the eyes of the education system. The issue focuses on using methods, to decolonize the education system and the way that we think. However, each author was trying to fight for different purposes.

Reagan was advocating for change within the education system. However, his article provided a broader introduction on how including non-Western practices and education could be beneficial and necessary. Takayama et. al. focused on a similar issue with the education and practices of non-Western through the field of Comparative and International Education (CIE) and colonial entanglements of the production of knowledge and thought. Lastly, Canagarajah focused on the local knowledge of people within their own communities.

Reagan was advocating for change in the education system, by allowing knowledge to be incorporated. However, with the Western knowledge production, it considers knowledge to be meaningless, or irrelevant to the education system. The education system desires all its students to be the “same.” Basically, to not have a deviating opinion, and to just know that the education system is the hierarchy and is always considered an “expert.” However, the education system is brainwashing us to all be one in the same. We must challenge the education system to hear our opinions, to know what the future can hold, and to be regular people, besides just working to death (sorry I know that is kind of dark).

Takayama et. al. were advocating for the learning of colonial entanglements, which are not really spoken about. These authors are advocating for the readers to focus on the comparative and international education (CIE). This article was easier to read and grasp at a quicker pace, because of the handy highlighted notes. I believe that the education system became entangled within colonialism. However, it is not simple to decolonialize knowledge. During the Cold War, education systems were modernized and manipulated. However, it needs to be modernized again. It is as if the education system is still close-minded. The main thing that educational systems want out of their students is to be good workers. The education system does not teach us how to be homeowners, pay taxes, etc. The following quote hit me the hardest: “Within the US Cold War geopolitical strategy, comparative educationists were regarded as experts who could be sent out to reform education systems in developing countries” (Takayama et. al., S12). I believe that a country’s own people know what is best for their own. People who are deemed to be “experts” in the educational systems of foreign countries should not be. It is unjust for these “experts” to judge and manipulate other educational systems that are not their own.

The last article, written by Canagarajah described the knowledge of the people within their own communities. This author focuses on the distinct sectors of how local knowledge is broken down, by category. The types of local knowledge were described in was the anthropological sense, the social sense, the academic sense, and in the professional sense. This article is the most different than the other two. This is because it encourages for the people of its own communities to establish the way they want to run its own society. This society is known to not be approved by the “experts.” It is formed into their own society and way of life. From this own developed knowledge, the people can communicate with communities close by, and obtain knowledge from them, and give them knowledge as well.

I do believe that the education system is corrupt. I think this because it does not consider that some children learn at a slower pace or have disabilities. The education system seems to look down upon these students, as if they are not “good enough” as the other students. When I was a child, I had an issue with reading comprehension. This issue continued and lingered until I was 11 years old. I remember only being looked down upon when I got my scores back from the ELA exams and feeling like I was not enough. I also have a fond memory that I was going to be held back a grade when I was in elementary school. This was due to the constant issue I had with reading comprehension. I remember being able to pronounce words correctly at such a young age, but I did not understand what I was reading, and I did not remember what I read.

I remember being doubted by my teachers as a child. Looking back and being a year away from obtaining a master’s degree in Chemistry, I cannot be more thankful for my journey. Although my journey was difficult, I was able to prove to all the teachers that doubted me in the past, that I became successful in my life. I believe that education systems should decrease their rude opinions of their own students and allow the students to be their own people. It is unjust to crush a student’s dreams at any age, due to a set-back or a disability. Those set-backs and disabilities do not define who a child is and has the potential to become. Instead, it pushes us to do better and be the best people we can be, for our own satisfaction and closure.

These three articles relate to my midterm paper because it talks about how the education system is corrupt, by forcing us all to be closed-minded students that work for the rest of their lives, for wages that are not even enough to afford living here. It is up to us, the people, to manipulate our education system, for our benefit, and not for the benefit of the hierarchy.

Bibliography:

Reagan, Timothy. “An Introduction to the Study of Non-Western and Indigenous Educational Traditions: A Philosophical Starting Point.” Non-Western Educational Traditions, 2004, pp. 17–44., https://doi.org/10.4324/9781410611437-5.

Takayama, Keita, et al. “Toward a Postcolonial Comparative and International Education.” Comparative Education Review, vol. 61, no. S1, May 2017, pp. S1–S24., https://doi.org/10.1086/690455.

Canagarajah, Suresh. “Reconstructing Local Knowledge.” Journal of Language, Identity & Education, vol. 1, no. 4, 2002, pp. 243–259., https://doi.org/10.1207/s15327701jlie0104_1.

My mother’s side of the family emigrated from Italy to the United States in the 1960s. My grandparents strived for equality as they changed their whole lives moving to a whole different country. Even though many obstacles got in their way, they were always self-determined to be the best they can be, in a different environment. This environment also required the learning of a different language, culture, reading and writing skills, etc.

I can compare my own morals with those of feminists as mentioned in the article written by Foss and Griffin. Even though I am not a full feminist, I do believe in the same rules as they do. I was raised by old-school Italian-Americans. The morals that my family believe in are to treat people the way you would want to be treated, to respect your elders and people of authority, chase your dreams, and, most importantly, to grow into a person you never thought was possible. “Although definitions of feminism vary, feminists generally are united by a set of basic principles. We have chosen to focus on three of these principles- equality, immanent value, and self-determination- to serve as the starting place for a new rhetoric” (Foss and Griffin 4). I feel as if I personally relate to this article the most out of the 3 because this hit closer to home and allows me to have a personal connection with the reading material.

I could also relate to the article written by Baias. The part that I could relate to is the Zen rhetoric. This rhetoric can be paired again with my example above. The part that affected me the most was how different languages can build different relations. When my grandparents moved to the United States, they did not know a lick of the English language. Their three daughters had to teach them instead. Prior to attending public school, the children only knew how to speak Italian as well. As their kids went to public school, they learned how to speak English. In turn, this allowed for the children to teach their parents the new language. As a child, my grandparents used to take care of me, while my parents were at work. They also used to speak to me primarily in Italian, with a lot of “broken English.” As a result, I was able to quickly pick up the language, and I am also able to speak both languages fluently. I agree to the reading in a way that multicultural communication should not be looked down upon, rather be embraced. The more languages a person can know, the more connections that can be built with people that have different cultures. It is a benefit that my mom, along with her sisters, can speak Italian and English fluently. “Just like Chinese rhetoric practice, the Japanese rhetoric practice or Zen was codified and transmitted rather by creating stories charged with lessons – fables or short stories – compared to the Greek and Roman handbooks (Herrick, 2013: 123)” (Baias 39). This quote relates to my point since the rhetoric can be translated into other languages. This can allow for the increase of communication amongst distinct cultures and communities of people.

Last, but not least, I could also relate to the article written by our wonderful professor, Dr. Sharma. I too agree that schools should be able to teach the minds of new learners that it is okay to be multicultural. People need to stop discriminating against those that are multicultural. Just because one is not born in the United States, does not mean that their lives are any less important than our own. Schools have gotten better with more acceptance with being multicultural, but there is always room for improvement. As years go by, there are an increasing amount of advocates that fight for our people that are multicultural. “Rethinking the history of rhetoric and teaching writing by drawing on different rhetorical traditions can help open up conversations about issues of power and politics, colonization and oppression, inequality and injustice” (Sharma 18). The problem is still rooted in politics and was with colonization. We have the power to make future generations more accepting, and be able to live even better lives in. It is left up to us to make the future better for those who want better lives. Injustice and inequality are still big issues today. Every individual should have the option to better their own lives and the lives of their family members. It is disgusting that we still live in this cruel and unequal world, but with the power of the people, we can change that.

Bibliography:

¹Foss, Sonja K., and Cindy L. Griffin. “Beyond Persuasion: A Proposal for an Invitational Rhetoric.” Communication Monographs, vol. 62, no. 1, 1995, pp. 2–18., https://doi.org/10.1080/03637759509376345. Accessed Feb. 27, 2022.

²BĂIAŞ, Cosmin Constantin. “Non-Argumentative Rhetoric: Aspects of Zen .” Semantic Scholar, 2013, http://cls.upt.ro/files/maria-nagy/SITE/Publicatii/05%20Baias.pdf. Accessed Feb. 27, 2022.

³Sharma, Shyam. “Beyond Colonial Hegemonies: Writing Scholarship and Pedagogy with Nya ̄yasutra.” Googl Drive, pp. 1–21.

Hello there! My name is Alicia Lumia, and I am 22 years old. I am currently in my first year of my graduate studies at Stony Brook University. My major is Chemistry, and I can’t wait to be able to obtain my master’s degree. I have known that I wanted to major in Chemistry since 10th grade in high school.

Fun Facts:

• I am fluent in both English and Italian!
• I love to dance!
• I love every genre of music!

Nice to meet you!

Welcome to your brand new blog at SB You: Web Publishing for You.

To get started, simply log in, edit or delete this post and check out all the other options available to you. Consider joining the Stony Brook SB You user group on Yammer.

For assistance, visit our comprehensive support site.