Nelson Flores Quotes

what teachers can do on their day-to-day is really thinking about how they can strategically build on the home language practices of children. And you don’t have to know those languages, in order to be able to do that, right? Um, one thing that is very easy for an elementary school teacher to take a few minutes to do is to acknowledge that there are children in the class who speak languages other than English. And to ask them how to say a few words in that language, right? Um, you don’t have to know the language, but you’re acknowledging that there are children in your class who do know those languages, right?

what Hart and Risley and many people who propose the word gap do is that, they take practices that have typically been associated with middle-class, upper-middle-class affluent white populations, and, surprise, surprise, they decide that those are quality. Um, which, of course, is not an objective statement, um, and, one could argue, is actually a racist statement, to claim that a particular cultural background is higher-quality than the other.

bilingual authors have more tools, perhaps than monolingual authors. Or perhaps not, because monolingual authors maybe have different dialects, right? But, but that we all, as authors should be strategically deploying all of our communicative repertoires, um, in order to create our voice as authors. which is very different than saying, “Make everyone talk like a white person,” right?

I think, empirically, we have the data that shows that all communities have complex, rich language practices that they engage in, but people don’t believe it because they don’t wanna believe it because they have deep investment in these ideas that certain communities have more rich language practices than other communities. At that point, you can’t disprove white supremacy. If people are invested in white supremacy, then they’re gonna be invested in white supremacy.

This whole idea of a bilingual brain is still, from my opinion, coming from a monolingual perspective in the sense that most of the world is bi- or multilingual. Why are we exceptionalizing the, quote, “bilingual” brain instead of the quote, “monolingual” brain to begin with? Why aren’t we saying, “What are the unique cognitive traits of monolingual people who are the minority of the population?” Maybe a bilingual brain is just a brain and it’s the monolingual brain that’s actually this weird thing that we need to study. Of course, I don’t actually believe that, but I feel like some of the discourse exceptionalizing bilingualism, when we reverse it and really think about, well, if we describe monolingualism in that way, that would be really strange. Yet, “bilingual” describes more of the world’s population than “monolingual.” What exactly are we doing there?

I have been accused of being a bully. I think a lot of that stems from precisely my resistance to feel like I need to do the emotional labor of making people feel comfortable about what I’m saying. In particular, as a Latino scholar doing work in bilingual education, I’m particularly resistant to the idea that I need to make white people feel comfortable doing work in bilingual education. I put my work out there. I let it speak for itself. I certainly have never targeted anyone individually and personally insulted them, which is what bullying actually is, right?

anthropology has shown us, for decades, that regardless of how many words people may or may not be hearing, that they’re being socialized into complex practices.

there’s no objective basis for determining that being nondirective is more quality, right? That's not an objective statement. That’s coming from a particular ideological position. So, if you can own that position, if you can say, “Yes, I think that all racialized community should behave just like white people,” I would disagree with you, but at least I would say, “Well, you’re being honest with what your perspective is, and you’re not hiding it behind “this veil of objectivity.”

oftentimes, in our work with teachers, we tend to frame the issue as, “We need to raise the consciousness of teachers,” and we kind of frame it as an individual thing, but the issue that we look at in this article – and I say “we” ’cause two of my doctoral students wrote it with me – are the ways that broader sociopolitical processes impact what is possible in the classroom, and what we, we call what institutional listening subject positions teachers aren’t able to have it. so, the school that we look at is a bilingual school, so we look at the ways that bilingualism is completely normalized in the school. But we think of that not solely as great teachers – and they are great teachers, but because of the history of political struggle that has allowed for these spaces to emerge. And so, it’s a combination of teachers who are onboard, and the possibility of this space emerging, through political struggle.

we need a fundamental transformation of the institutions that children are in, right? and I think that that change isn’t going to happen overnight, and that change happens over generations. And some of that has happened, right? Like, looking, as someone who has studied the history of bilingual education, in, in the United States, um, the fact that there are some children, in Philadelphia and in other cities, who are able to be in classrooms where Spanish is not only acknowledged but used as part of instruction. And that allows new immigrant children to come in and seamlessly become incorporated into the classroom, that was a fundamental transformation of that institution, that happened over generations, right?

I know that the way that standards are implemented are sometimes problematic, but there’s nothing inherently wrong with giving teachers some standards in terms of what students are expected to do at their grade level, right? Like, that’s a good thing to give teachers. but teachers who are instructing in languages other than English, oftentimes, don’t have even that to start with. And so, they’re kind of building things from scratch and constantly reinventing the wheel. and so I think that is something that could happen from a policy perspective.

I’m not suggesting that white middle-class and upper-class people don’t have a rich cultural practices that they engage in. The issue is that all communities have rich cultural and linguistic practices that they engage in, and that’s something that the word gap discourse completely ignores. It completely ignores decades of anthropological research that documents the rich cultural and linguistic practices of all communities, and supposes that the practices of one is somehow objectively more quality than others.

Whenever we talk about social and academic language today, that’s really the legacy that we’ve inherited – a legacy of semilingualism, of suggesting that there’s something illegitimate about the language practices of racialized bilingual students.

All of these structural issues that are much more salient in the lives of these childrens and these, and these family, right? Um, but in education circles, we tend to think that none of that has anything to do with, like, what we should be talking about, right? We should just be talking about fixing the kids. Um, and I think that’s, that, one, it’s misguided, because of all of these other challenges that I, I think are much more salient. But, two, it then socializes teachers to come from the perspective that the kids are broken and need to be fixed, right? And that is not a productive perspective to begin with, especially when we look at the demographics of teachers versus students, when there’s already this divide between them, right, the last thing that we wanna do is increase that by teach, telling teachers that their job is to be like these people in that website that you were talking about these benevolent white people who are trying to fix racialized communities.

language is not just a series of decontextualized vocabulary words. And more isn’t always necessarily better.