Within this article, I attend to the slippages among sound, silence, noise, voice and ir/rationality to map out the ways white supremacist forces subtly moved with/in a primary classroom (NYC) through a host of bodies and sounds to reinforce processes of affective assimilation – or demands for first graders to ‘feel white’. Specifically, I explore how particular sounds as well as the insistence on silence – that is, sound directed in a certain way – circulated within Readers Workshop to discipline students into ‘white’ affective rhythms. In effect, students – mainly boys of colour – who did not consume/produce the sounds of whiteness were initially labelled as ‘struggling readers’. I then show how students resisted the norm through their affective attachments to the book character Messy Bessey and my name/physical body. Ultimately, the students’ love for Bessey/me enabled new affective entanglements between humans and nonhumans that ran ‘pedagogical interference’ into the school’s mandated literacy curriculum and racialized identity scripts, thereby opening up opportunities for ‘struggling readers’ to become ‘successful’. I conclude by inviting literacy educators to consider what it might mean to say no to those space-times that make social and cultural discriminations possible and, in turn, say yes to other ‘fleshy’ worlds where more response-able ways of listening, sounding, knowing, being and doing exist.

中文翻译：

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调整到“肉体”频率：在小学教室中/在小学教室中对情感、声音和去/殖民化文学的后人类映射

在这篇文章中，我关注声音、沉默、噪音、声音和非/理性之间的滑动，以描绘白人至上主义势力通过一系列身体和声音在小学教室 (NYC) 中巧妙移动的方式，以加强过程情感同化——或要求一年级学生“感觉自己是白人”。具体来说，我探索了特定的声音以及对沉默的坚持——即以某种方式引导的声音——如何在读者工作室中传播，以训练学生进入“白人”的情感节奏。实际上，没有消费/产生白人声音的学生——主要是有色人种男孩——最初被标记为“挣扎的读者”。然后我展示了学生如何通过他们对书中人物 Messy Bessey 和我的名字/身体的情感依恋来抵制规范。最终，学生们对 Bessey/me 的热爱促成了人类与非人类之间新的情感纠葛，这种纠缠将“教学干预”纳入了学校规定的扫盲课程和种族化的身份脚本，从而为“挣扎的读者”提供了成为“成功者”的机会。最后，我邀请扫盲教育者考虑对那些使社会和文化歧视成为可能的时空说不意味着什么，反过来，对其他“肉体”世界说“是”，那里有更多的倾听和发声方式，知道，存在和做存在。从而为“苦苦挣扎的读者”提供“成功”的机会。最后，我邀请扫盲教育者考虑对那些使社会和文化歧视成为可能的时空说不意味着什么，反过来，对其他“肉体”世界说“是”，那里有更多的倾听和发声方式，知道，存在和做存在。从而为“苦苦挣扎的读者”提供“成功”的机会。最后，我邀请扫盲教育者考虑对那些使社会和文化歧视成为可能的时空说不意味着什么，反过来，对其他“肉体”世界说“是”，那里有更多的倾听和发声方式，知道，存在和做存在。