My students are finishing up Julius Caesar and preparing for their speech recitations on Monday. That’s right – they have to memorize a speech from the play and deliver it to the class. The minimum requirement (for a C grade on that particular section of the rubric) is 10 lines. But a few of them are tackling Mark Antony’s entire speech, or Brutus’, or Cassius’ manipulative tirade back in Act 1.
Here’s one of the best speeches ever, performed by one of the best actors ever – Marlon Brando as Mark Antony in Act 3, Scene 2:
Here’s another version we looked at in class that shows a much more emotional Mark Antony. This Mark Antony seems genuinely upset that Caesar has been murdered. He is a lot more sympathetic and seems a lot less sneaky than Marlon Brando’s version:
So when I first showed the second video by the Royal Shakespeare Company (above) to my classes, my 6th hour class started whispering and laughing.
It didn’t take more than 2 seconds to figure out what was amusing them so much.
I rolled my eyes and said to them – “Okay, the cast is black. Get over it, people.”
“Ms. Shea, are you showing us this version because we’re your ‘black’ class?” one of my black students asked. Everyone laughed, including me.
“No, I’ve been showing this version to all my classes today.”
It’s strange to me. The school I teach at now is very diverse, and so race is an issue that people laugh about more than anything else. I had to correct a student a few weeks ago for pretending to be a slave and bowing before her white master (she was black, her friend was white). But the issue seems so distant to many of my students here. They don’t know why I take it so seriously. “Come on, Ms. Shea. We’re just kidding.”
It’s like they think racism doesn’t exist anymore.
In Louisiana, my students were not laughing when we were discussing racism in Huckleberry Finn, and whether or not they thought it was okay for Mark Twain to repeatedly employ the “N” word. They were very divided about the issue. And some of them got angry. And it was uncomfortable because it’s something that continually brims beneath the surface but no one ever wants to talk about.
Back in liberal, middle class Boston I was taught that race doesn’t–or shouldn’t–matter.
But then I became a teacher and have realized that it does matter, whether we like it or not.
This may be controversial of me to say, but I’m going to say it anyway:
In my experience I have found that students who don’t know how to “speak white” and “talk white” are at a huge disadvantage. English is, like it or not, a white man’s language. It has evolved and changed over time, certainly, and will continue to do so. But as of right now, my Mexican students, black students, foreign students from Korea and Poland and Argentina and various other parts of the world will always struggle in school if they do not learn how to “speak white” and “talk white.” As an English teacher, it’s not just my job to teach all my students correct grammar and good writing habits. I also have to teach them the rules of the game, whether or not we really like the rules.
Some of my non-white students (both here and in Louisiana) know how to negotiate these boundaries and play the game from both sides. But the ones that don’t know how, or refuse to accommodate, tend to really struggle in school. They don’t speak “white English” at home or with their friends, and therefore they have difficulty using it at school.
I mean, I guess I do believe there is such a thing as “proper English,” but I am well-aware it is far more fluid and arbitrary than a lot of people think it is.
Awesome video on English and it’s development:
A really fascinating talk by Pope Francis on authentic prayer: “Real prayer is courageous, frank dialogue with God” via Catholic News Agency.
The Pope went on to express how when Moses prayed, he did so freely, courageously and with insistence, stating that prayer ought to be a “negotiation with God” to which we bring our “arguments.”
Drawing attention to how the scripture passaged describes Moses as speaking to God “face to face, like a friend,” the pontiff observed “This is how prayer should be: free, insistent, with debate, and should also scold “the Lord a little: ‘But, you promised me this, and you haven’t done it…’”
“Open the heart to this prayer,” he implored of those in attendance, stating that after his encounter with God “Moses came down from the mountain invigorated: ‘I have known the Lord more.’” (Catholic News Agency)
Wow. Some theologians and experts on spirituality might be rather uncomfortable with “scolding” the Lord and “arguing” or even “negotiating” with Him.
And yet I think Francis is right. Prayer must be honest. Too often I think we (Catholics in particular) dress up our prayers with pieties that aren’t really true. I would venture to say it is better to pray “Lord, I don’t feel like doing your Will right now. Help me to want to. But I don’t feel like it” than to pray “Lord, thy will be done” inauthentically.
On the other hand, one of the reasons we pray “The Our Father” is so that our desires can be formed and shaped by Jesus’ words. We want to be able to say “Thy will be done” with all of our hearts.
Via Leah Libresco at Unequally Yoked: “every story Jesus tells and enacts is really a story about the Mass:”
The Healing of the Deaf-Mute Man. I love this story, because it summarizes the entire Gospel. Jesus heals us, and says Ephphatha, be open. Be open! Be open to grace. Be open to the Gospel. (By the way, the grace of God opens us, but then it’s up to us to cooperate with that grace. #CatholicPitches) What else happens? Jesus puts his saliva on the man’s lips and tongue. What an incredible gesture! I can’t ever shake that image. Jesus and the deaf-mute man, face to face. Jesus licking his fingers and putting his saliva on him. Imagine Jesus Christ, the Lord, touching your lips so tenderly. It’s a kiss. In some ways, it’s even more intimate than a kiss. He’s the Word of God! He doesn’t need to mess around with saliva to heal a deaf-mute man. But he wants to! It’s communion. Jesus puts His body on the man’s tongue. That’s what opens him. He receives the Body of Christ.
The Emmaus Pilgrims. This is the most striking one. The story of the Emmaus Pilgrims is one of my favorite from the entire Bible. Are we not all the Emmaus Pilgrims, wandering around, totally clueless, with Jesus walking on our side, and us not noticing Him? That’s the superficial (and true) meaning of that story. The other superficial (and true) meaning of that story is that, yes, Jesus of Nazareth really did bodily rise from the dead–people saw it. But what is the story of the Emmaus Pilgrims? What is its structure, its nature? It’s a Mass! It follows the Order of the Mass. First the Pilgrims hear Scripture, and expository preaching on Scripture. Then they come to a table, for what? The Eucharist! Jesus blesses the bread and the wine, and that’s when their eyes are opened. What just happened? Christ the High Priest performed the sacrament of the Eucharist! You just got ephphatha’d, bro. (“Everything in the Gospels is About the Mass”)
Also via Leah Libresco, but I really couldn’t resist posting this one:
I’ve always dreaded being asked for my “teaching philosophy.”
For years, I gave nonsense or scattershot answers. “Logic and critical thinking are paramount.” “I care more about conceptual understanding than computational skill.” “A balanced, student-centered approach is always best.” “We buzzword to buzzword, not for the buzzword, but for the buzzword.” At best, each of my disjointed half-theories captured only a piece of the puzzle.
Worse still, none of my replies explained why I devote so much class time to plain old practice. If I was such an enlightened liberal educator, why did I assign repetitive computations for homework? On the other hand, if I was a traditionalist at heart, why did I fall head-over-heels for high-minded progressive rhetoric? Was I an old-school wolf, a new-school lamb, or some strange chimera? (Math With Bad Drawings)
I wonder what I would say my “teaching philosophy” is…