BACK TO MY HOME PAGE

Welcome students and colleagues, friends and family, if you have made it this far, I encourage you to stay a bit longer and read about some of my work. The writings reflect many of the thoughts that I carry with me throughout the course of a day, evening, and often times, the dreams that take hold of me while I sleep. The verses represent the inner voice in me that speaks of the past, the present, and the future. Writing is my ultimate form of expression that allows me to reflect, inspire, get well, and grow. The energy that feeds my work, I pull from themes that correspond to Mesoamerica, my ancestral place of birth, and the area I study. References to symbols of the past, deities, and natural phenomenon, dominate certain pieces, and blend with current verses of life, love, and death. I have never taken a writing class... the only "style" that exhibits my work is the one that I create from my imagination, heart, and dreams.

I’m an avid builder and horticulturalist, and so I spend a lot of my time building things and growing different types of herbs and plant food. I do not identify as an artist nor do I make art for aesthetic purposes; my work solely materializes a ritual-ceremonial or utilitarian function. The craft of working with wood I learned from my father, by watching him design and build homes throughout much of my adolescent youth. I also learned how to work with stone by watching my uncles construct brick and rock landscapes, in the wealthy neighborhoods were they labored during much of the 1980s, when construction was booming. My paternal grandpa Juan was also a craftsman, hence why all his sons became builders of some sort, and so building has always been an integral part of my family’s trade history. I learned about plant cultivation from my abuelita Mercedes on my paternal side and my abuelito Severo on my maternal side. Much of the landscaping strategies that I learned from my grandparents came with them from Mexico when they migrated to Alta California, in the early 1960s, along with my parents. A lot of the building and planting strategies that my family has implored have been in use for over 3,000 years. It is my purpose to revitalize and sustain these ancestral practices through ceremony, household building, and plant cultivation.

My fascination with building and growing food is not only familial, but also physical-skeletal (see my Physical Anthropology 101 blog), and because so, I have an admiration for the morphology of the human hand. The hand is unlike any part of the body, and because we use our hands every day, we literally take them for granted, sometimes failing to notice their full potential use. Our hands are our first weapons of choice in an attack, yet they are the first part of the body that we extend when helping or consoling someone. With our hands, we build shelter, writer letters, prepare food, and unknowingly, make love. Our hand-digit coordination is unique because it is precise, well adapted for creating, and for using and making tools. Hand-digit use coordination has been a part of our human evolutionary past since we inhabited arboreal environments, way before we developed bipedalism. When combined with tool use, the creative use of the hands has the capability of decolonizing our minds and bodies.

My inquiry into the relationship between hand-bone morphology usage and social behavior remains in the early stages. Nonetheless, some preliminary findings I modeled in a recent paper where I discuss the role of the hands, and early human tool making, in the creation of spatial wellness. The paper is published in Vol. 3 No. 4 of the International Journal of Development and Sustainability.


Showing posts with label Decolonization. Show all posts
Showing posts with label Decolonization. Show all posts

Getting rolled-up


Paulo Freire

A CALL TO FACULTY CHASING TENURE IN LIGHT OF ETHNIC STUDIES BATTLE

One-year ago today I published on my website a document titled Five Principles of Community in Diverse Learning Spaces in Light of Cultural Transformations. The document began, as a revised version of my Teaching Philosophy that I felt needed updating after two years. As I updated the text, I began to reflect on my mundane years as a faculty member. I had spent a major part of my campus hours advising and mentoring students outside of classroom hours. We talked about everything from college majors to health, sexuality, gang violence, aggression, identity, and spatial wellness. A focus of all conversations was the attainment of success, but only after addressing the struggle and failure that brought students to me in the first place. I was not surprised. As an adjunct faculty of color, fresh from graduate school, the challenges sounded all too familiar. All of them!
As I proceeded with the document, I felt a deep urge to integrate not only my teaching approach but also the call for support that was resonating through students’ voices the times we’d meet. As new faculty seeking employment, we are accustomed to submitting a cover letter, and if the position requires, a teaching philosophy, and that is it! Oh and the CV. I thought to myself wouldn’t it be more transformative to submit the sense of urgency that was being felt by our students, and the connection that we as faculty recognize, and ultimately aspire to cultivate. Wouldn’t it be better if my potential employer knew that I was sincere about the health and wellbeing of my students, outside of my scholarly merit?
Around the same time the text was being drafted I was in dialogue with colleagues who were playing the tenure game. The point was made that the principles paper could harm my chances of gaining employment. In similar fashion, one near and dear colleague was advised by a member of her PhD dissertation committee to takedown a YouTube video where she reflected on the current state of our society, and education at large. As the Ethnic Studies battle rages at Cal State L.A., I am again reminded of the fragileness of rookie faculty. The link between Paulo Freire’s critical consciousness and job security is very much a reality for many instructors with scary consequences. Vocal faculty get rolled-up by department heads for rattling cages all the time, I’ve seen this happen, as a student and faculty.
I too am chasing tenure having recently submitted four applications for a shot at full-time pay and benefits; one is the Ethnic Studies position at Fullerton College. Than I think about the students that I serve and my teaching approach. How in my classroom learning is a two way street. How I myself remain a student and have aspirations of one day completing a doctoral degree. How if it were not for the past civil disobediences that voiced their hearts and minds (with some fear I imagine), I would not be in the classroom that I am in today. Ethnic studies remains about community struggle and overcoming (transformation) not institutional policy and adherence (OPPRESSION).
So how can I possibly be silenced about my concerns, let alone concerns of the student population I serve, when I apply to a teaching institution? Not the case. To remedy the situation I felt that a stern principle’s of community would need to compliment my novice teaching philosophy. It is a WARNING to potential employers that calls for support made by students OF ANY COLOR would not go un-answered, regardless of how threatening these appear to be.

A CALL TO FACULTY CHASING TENURE IN LIGHT OF ETHNIC STUDIES BATTLE

Let us all attach a principles of community, a manifesto, a concerning document (what suites you best) addressing mounting student risks. Moreover, that we represent a generation of applied/transformative/de-colonial teacher-scholars that will not be silenced, nor threatened, by institutions, or their associated chairs and deans when we stand in solidarity with our students.

See my Five Principles of Community

Respectfully,


Santiago Andres Garcia, M.A.

MESONET 2014


DEVELOPING A CRITICAL CONSCIOUSNESS IN THE COLLEGE CLASSROOM, AND BEYOND, THROUGH MESOAMERICA’S FOUR TEZCATLIPOCA’S, AND THE COYOLXAUHQUI

Santiago Andres Garcia, M.A.
Rio Hondo College, Division of Behavioral and Social Sciences, and Cerritos College, Department of Anthropology

ABSTRACT
In this paper, I discuss ongoing efforts to develop a critical consciousness among college students through Tezcatlipoca, Quetzalcoatl, Huitzilopochtli, and Xipe Totec (The Four Tezcatlipoca’s), followed by the Coyolxauhqui. The methodology, minus the Coyolxauhqui, first took form in Tucson Arizona (See Acosta 2007) when used by Curtis Acosta to develop and strengthen the learning capacity of high school students in an English literature classroom. Surveying the material culture of Mesoamerica, and Spanish colonial documents (codices), I discuss the cultural-historical-visual context of the Four Tezcatlipoca’s and their supernatural characteristics. To build on Acosta’s model, I add the Coyolxauhqui, and discuss these five patrons in a sequential and circular order, and how doing such promotes health and wellness by method of self-reflection, ancestral and acquired knowledge, and the will to act (agency), transformation, and sacrifice. The action-oriented model parallels traditions grounded in applied anthropology and ideas of praxis, further linking education, and aims to ignite the agent in all grade learners, to help solve contemporary problems. As risks continue to grow at various levels of society, the visual and material culture of Mesoamerica, can lend itself to aid positive health and wellness, and the building of sustainable living practices, so rests the challenge.


Coco Tonalpoalli 2009


http://whereareyouquetzalcoatl.com/ZaragozaTonalpoalli2009.pdf
Coco Tonalpoalli 2009
(right-click save as to download)
 

Critical Ancestral Computing

PsychNology Journal, 2013

Volume 11, Number 1, 91 – 112


 
Critical Ancestral Computing:
A Culturally Relevant Computer Science Education
DOWNLOAD THIS PAPER NOW in .PDF
 
Cueponcaxochitl Dianna Moreno Sandoval, Ph.D.
 
ABSTRACT
 
At first glance ancestral knowledge and computer science appear incompatible. Critical ancestral computing—socio-cultural and historical ecosystem approaches to solve complex problems—as an epistemological center for computer science education opens a pathway of critical consciousness, academic success and cultural relevance (Ladson-Billings, 2009). Weaving both disciplines to build a tapestry of critical ancestral computing in urban computer science education sets a stage for social transformation of present-day colonialism (Orelus, 2012). Critical ancestral computing feeds 1) a socio-historical learning context, 2) positive cultural academic identity formations, and 3) advocacy approaches that link engagement with society as individual and collective action by interrupting neocolonialism and prioritizing the health of social and environmental well-being.
 
Keywords: critical ancestral computing, indigenous epistemology, critical theory, culturally relevant and responsive pedagogy, computer science education, Mesoamerica, urban education, decolonial scholarship.
 
 
Paper Received 12/11/2012; received in revised form 01/05/2013; accepted 01/05/2013.

 
 

Nickels and Dimes

Las Tres Hermanas (The Three Sisters) 
Pinto Beans
Hopi Blue Corn
Nickels and Dimes

I get emotional when I talk about corn
Especially blue corn… They are like my children
I planted their seeds and nourished their soil
I cultivated them into something beautiful and rewarding
I’m going to give some to my family and friends
I’m going to drop seeds wherever I can, and some ill just
keep in my pocket like nickels and dimes
I’m going to buy your love with everything I grow

Sabila (Aloe Vera)

Salvaged Sabila (Aloe Vera) succulent
Sabila garden
The other day I salvaged a few Sabila (Aloe Vera) succulents from a neighbors yard.  Sabila is often marketed as medicine, yet despite the claim few scientific inquires support its medicinal purpose.  One work however that does support its health use, concludes:  “Existing evidence demonstrates that aloe vera used in a variety of dosage forms might be effective in speeding up the wound healing process and tend to increase the rate of success of healing, and the rate of epithelialization in first and second burns when compared with conventional treatments”.  On the other hand, Sabila is well documented in the early texts of history throughout the world.  The Spanish conquistadores identified the succulent in the Aztec healing kit; King Solomon of Israel was said to have cultivated it, and in the Bible it’s written that Jesus was wrapped in Sabila after his death (John 19:39).  In my home Sabila has recently become an alternative to the common household grass, it’s a drought tolerant plant (like most succulents), and brings a unique sustainable character to the current landscape.  In the past I have used the internal flesh of the Sabila to soothe the skin of my arms after a long day of yard work, and with good results!  It does soothe and the pores of the skin do absorb the gel well.  In the future I hope to explore its medicinal uses in greater dept.

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