Notes 2

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The Amish/ Study Guide Questions/ Section 2 PP.61-120 1-What do Amish schools teach? (p.61) Arithmetic and English 2-What kinds of textbooks do the schools use? (p.64) The school uses "Seeking a better country" and old Order Mennonites as textbooks. 3-Why do most Amish object to their children reading fairy tales? (p.63) Because any story is not true, the majority of Amish parents oppose their kids reading fairy tales. 4-What are the variable roles of different languages in Amish education? (pp.66-67) Speaking German in order to read the German Bible is one of the many functions that various languages play in Amish education. They speak Pennsylvania Dutch and only use English in the classroom. 5-What is the role of vocational training? (pp.67-68) For kids who have finished all eight elementary grades but are under the age of fifteen, vocational training serves a purpose. 6-What problems do the Amish have with the schools? What are the causes of these problems? (pp69-71) The issue that the Amish face with education is that since Amish schools are community schools, the school reflects the disintegration of the community. Teachers get less assistance and support. The parents and the school's quality are the root causes of these issues. 7-What are the socializing roles of the Amish schools and how does such a role complement family socialization practices? (pp.71-72) The Amish educational system transmits the values, beliefs, and customs of the Amish to the following generation. Such a role improves family socialization processes by providing children with a safe environment where they can learn about and practice the Amish way of life. 8-What is the significance of proverbs as socializing texts? Pick some of the proverbs and discuss the moral values they inculcate in Amish children. (pp.73-74) Proverbs are important socialization texts because they are "the living dialogue of the past." For example, the proverb "Worry pulls tomorrow's cloud over today's sunshine" suggests that you should look forward to today rather than worrying about tomorrow. 9-What are the role expectations of the Amish teacher? How are these roles different from your expected role as a teacher? (pp.75-78) Key Amish cultural values and both stated and unstated educational objectives shape the role expectations for Amish teachers. These positions differ from what I would expect of a teacher because they are based more on religion than on education.

10-How is teacher training among the Amish different from your training as a teacher or teacher candidate? (p79-81) The Amish require three years of teaching experience in order to obtain their teacher diploma, which makes their teacher preparation different from mine. Teachers from the same district gather later for a small meeting where they discuss their pedagogical approaches. 11-Review the section under teaching methods (99.82-86) How are these methods different from teaching methods in the preschools that we studied earlier? These approaches differ from the preschool teaching strategies we previously examined in that they serve as guidelines for how to respond when instructing in a classroom. It differs from the previous preschools in that the teacher corrects students when they do something incorrectly and the other preschools are free to select their own activities. 12-How are the methods of discipline similar to or different from the preschools that we have studied? (pp.89-90) These discipline techniques differ from those used in the preschools we studied because one of the rules states that teachers should never be corrected when they are in error. Nonetheless, pupils are free to voice their opinions to the teacher in the preschools that we looked at. Additionally, students are prohibited from speaking in class; however, in the preschools that we looked at, this restriction did not stop the students from speaking. The preschools are just about learning and do not involve religion, but the Amish communities' methods of discipline ensure that children follow their beliefs and religion. This is why it is different. 13-What is the relation of parents to schools? (pp.90-91) How are these roles similar to or different from your community’s? The relationship between parents and schools is that they should get along with the teacher because, in the event that they don't, the kids won't either. The teacher, if single, must stay the night in each student's home and receive gifts from the parents. Teachers have different roles because their lives are not related to the school. Parents should only meet teachers at conferences or open houses. 14-What did the standardized tests reveal about the Amish schools (pp.93-94)? The results of the standardized tests indicate that the Amish schools receive low test scores. 15-How is testing in the Amish school different from that of the main stream society? (p.96) In contrast to testing in mainstream schools, exams in Amish schools are timed, and children are taught to solve difficult problems rather than skip them. 16- To what Hostetler and Huntington attribute homogeneity of personality among the Amish? (pp.97-98) What do these findings reveal about teaching learning preferences

and the Amish values? Based on the Myers-Brigg Type Indicator, which determines a person's fundamental preference pattern in terms of perception and judgment, the Amish have a homogeneous personality. The way that teachers adhere to the rules and uphold Amish values of leaving nothing undone is what these findings about teaching learning preferences reveal. 17-What did the happy time drawings reveal about differences between the two cultures? (p.99) The Amish drew work-related activities, while the non-Amish included drawings of non- work-related activities. This happy drawing highlights the differences between the two cultures. 18-What were the most salient characteristics stressed in the drawings of the Amish children? (p.101) The clothes and the way the Amish children depict their homes are the two most prominent features highlighted in their drawings. 19-What problems have the modern changes brought about in Amish society? The issue that contemporary developments have brought to Amish society is that the culture is influencing Amish youth. Some even finish their high school education. 20-What was the finding of the researchers about the Amish community schooling as compared with regular schooling? (p.109) According to the researchers' findings, students who wish to learn something different should not attend Amish community schools. Calligraphic Ideology Orthography and Calligraphic Ideology in an Iranian-American Heritage School Questions 1) What is khoshnevisi and how is it linked with sociocultural meanings? (225) The Persian term khoshnevisi (‘elegant+writing’) denotes fine writing, it involves more than producing accurate spelling and attractive writing based on the orthographic codes, rooted in and derived from Islamic calligraphy. Khoshnevsi is intrinsically and intimately linked with sociocul-tural meanings: it is both a framework and a medium for socialization to ideologies of language and identities. 2) Describe the importance of handwriting and an “attractive hand” in Iranian culture. (226) Those with an “attractive hand” are admired and those with an “ungainly hand” are admonished and shamed. It is through learn-ing the aesthetic codes of the script that children are socialized to cultural membership; the act of writing is a significant form of cultural participation. 3) Define mashq and detail the significance this practice has in the Iranian-American school. (228)

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mashq is both a culturally specific way of utilizing the written word as a social practice and a recurrent practice of orthographic structuration that has cognitively shaped the cultural perception of alphabetic symbols, the script, and their underlying relations and meanings. Mashq, therefore, both as a literacy practice and literacy event, provides the context for language socialization in which teachers’ talk around texts cultivates cultural dispositions as well as linguistic and ethnic identity 4) Describe the ethnographic study: Who were the participants in the study and where did this study take place? (229) The children I observed were the first generation of Iranian American families to experience literacy classes in a heritage school. The study took place in West Los Angeles. 5) Which activity took up the majority of classroom time? (229) Mashq, or the act of copying, took up the greatest part of classroom activities and served as one of the key factors in the organization of social, cultural, and emotional life in the literacy socialization processes. 6) What are “Calligraphic spaces”, as referred to in the text? What impact are these spaces meant to have on students? (230) The walls of the classrooms and other social spaces in the school were adorned with calligraphic works. These cultural materials served both to (re)create a body of social knowledge on the aesthetic canons of writing and a repertoire of aesthetic standards and styles; they also offered what may be perceived as the outcome of knowledge and the ways in which the practice of writing has come to shape societal taste, attitudes, and collective response as a whole. 7) Describe the relationship between text and the body. How do the instructors use metaphor as socialization agents? (234-236) The history of Persio-Arabic orthography and its physiognomy across time and space is also the history of bodily and textual traces of those whose hands have worked, reworked, reformed, and reshaped alphabetic structures as a distinct script with conventional and aesthetic orthographic codes and variants. These, in turn, embody different stylistic expressions with different sensory gestures and sentiments. The present structure of the orthography shows attributes and traces of preceding and succeeding cultures as it has been molded and remodeled in different cultures and scripts, a historical process in which Iranian innovations have played a significant role both in the development of new scripts for Arabic based writing systems and the revival of the Persian language itself. The body metaphors teachers used were many and varied, reflecting “images ‘as’ and ‘in’ language” (Mitchell 1980). These metaphors, as symbolic and linguistic structures, drew on the relation between physical and conceptual images. However, the role of metaphors in teachers’ classroom discourse in the context of literacy events was not simply to linguistically embellish their speech or to establish semantic or structural parallels, but to reveal the ways in which cultural structures are to be understood, felt, and reproduced in and through the child.

8) How did Mrs. Tamarvand react to Mandana’s dictation? (239-240) The teacher says, “ Dear Mandan, I am shocked!”What is this that you have written?”“It is bigger than a monster’s head.” 9) What is interesting about the grading practices employed by the school? (241) Grading, which was on a scale ranging from the highest 20 to 10 as the lowest, was used mostly when the student’s writing received a good grade. In most cases, a good grade was ensured as the student and the teacher collaboratively rewrote and recopied a text as many times as it took. Grading, however, was not used as a punishment, even at the last resort. Teachers’ incentives for good grades ranged from writing encouraging comments on the quality of the child’s work to treating the children to their favorite meals or snacks. 10) How does Ms. Parvaneh react to Milan’s practice notebook work? Can this reaction be accurately translated to English? (242) Here the teacher rejoices at the sight of Milad’s handwriting. In addition to the non-verbal response the use of the term hæz in line 9 marks the exchange as a cultural attitude. While the term hæz, according to the Dehkhoda encyclopedia, denotes “enjoying, sharing, becoming fortunate . . . , etc”; in actual everyday use, it connotes a wide array of meanings ranging from simple pleasure to sensual enjoyment or even a sense of spiritual bliss or entrancement. The enjoyment that the teacher experiences at the sight of the graceful hand is a cultural feeling and thinking, hence impossible to translate into English. In essence, [hæz] is the feeling of contentment and bliss after one experiences an intense visual delight that one savors and contemplates. It is primarily an expression of embodied aesthetics with physical, psychological, and emotional overtones. This is the kind of feeling (or culturally distinctive reaction) that according to Heath (1977: 9) is a form of cultural enjoyment and identity. This sense of cultural enjoyment is also clearly enacted in the following excerpt 11) How is student handwriting linked with teacher emotions? (246) Teachers often defined their relationship to the children in terms of their handwriting. In this way they made the children responsible for their reactions as teachers. Children thus learned to link their handwriting with the teacher’s feelings. The American Preschool Study Guide Questions 1-What is the setting of the study? (P.126)

Notes 2

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