Purpose

The purpose of this paper is to share my personal memories and emotions of my experience as an African American, a Woman of Color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze. I concur with previous researchers on this topic, but from a fresh perspective that traditional educational spaces support racial-socio and linguistic hierarchies by avoiding authentic racial, social and cultural ways of knowing, thus allowing reproduction and perpetuating academic and social inequities targeted toward multilingual learners. Furthermore, I suggest that teachers must acquaint themselves with communities of color to become affective and effective to specifically facilitate multilingual classrooms.

Design/methodology/approach

This is an autoethnographic inquiry. It examines instances of culturally inexperienced white teachers teaching African American literature to middle school and high school multilingual learners. In adjacent, I share my personal memories and emotions of my experience as an African American, a woman of color, teacher-peer, teacher-researcher, student and a colonized standard American English speaker, situated in English classrooms as white teachers teach African American literature from a white gaze.

Findings

Undoubtedly, the white gaze influences marginalized persons. It does not merely attack who we be. It counter forms (e.g. influences) the views and ideas of the world around us. Gonzales (2015), shares in her autoethnography how educational practices are unjustly resistant to diversity. The racial-socio hierarchy uses every means necessary to deprive ethnicity (language, practices and beliefs). I did not verbally resist discrimination. Subsequently, some people of color may be guilty of having a slave gaze. I am very cautious and reluctant to use the term slave gaze. Nevertheless, I describe this as the opposite of having a white gaze. Slave gaze is someone who is colonized, dominated, submissive and feels unequal to whites and describes persons of color who have been conditioned to believe that whites are privileged and there is not much that we can do about it. I think this one way that Gonzales’ (2015); definition of double colonization can be extended, the racial-socio hierarchy in education forces marginalized persons to “redefine their identities within the dictates of yet another racial ideology” (p. 50). Undoubtedly, in re-identifying self-inflicts a counter-response to developing a substandard identity. Yet, I am certainly not the only person of color that is wary of challenging whiteness. Dismantling the master’s house will take more time. As white supremacist’s perceptions are embedded deep in the heart of education. Banishing false linguistic, cultural and racial ideologies equate to a mere few bricks of the master’s house. However, with non-traditional methods (e.g. getting to know the community in which the students live), renewed hearts and minds educators (together as a human race) can deconstruct and rebuild an education system fit for all learners.

Originality/value

This piece is an autoethnography of my experiences as a teacher teaching in multilingual classrooms. These are my original experiences and opinions.

中文翻译：

---

文字，白色谎言和录像带：白人老师在教非裔美国人文学

目的

本文的目的是分享我作为非裔美国人，有色人种的女人，同伴，老师研究者，学生和定居的美国标准英语母语者（作为白人教师而坐在英语教室里）的经历的个人记忆和情感从凝视着非洲黑人文学。我同意以前的研究者对此话题的看法，但是从一个新的角度来看，传统的教育空间通过避免真正的种族，社会和文化认识方式来支持种族，社会和语言层次结构，从而允许针对多语言学习者的复制和永久性的学术和社会不平等现象。 。此外，我建议教师必须熟悉色彩社区，以使其变得富有情感和效力，以专门为多语言教室提供便利。

设计/方法/方法

这是一项民族志查询。它研究了缺乏文化背景的白人老师向中学和高中多语种学习者教授非裔美国人文学的实例。在旁边，我分享了自己作为非裔美国人，有色女人，同龄人，老师研究者，学生和一位定居的美国英语母语者（在白人教室里教非洲裔美国人时在英语教室里）时的个人记忆和情感。文学从凝视。

发现

毫无疑问，白色的凝视影响着边缘化的人。它不仅攻击我们是谁。它与周围世界的观点和思想形成（例如影响）。冈萨雷斯（2015）在她的民族志中分享了教育实践如何不公正地抵抗多样性。种族-社会等级制度使用一切必要的手段来剥夺种族（语言，习俗和信仰）。我没有在口头上抗拒歧视。随后，一些有色人种可能犯有奴隶的目光。我非常谨慎，不愿使用“奴隶注视”一词。尽管如此，我将其描述为与凝视白眼相反。奴隶注视是被殖民，统治，顺从，感觉与白人不平等，并描述了有条件的人，他们有条件地相信白人是有特权的，我们对此无能为力。我认为冈萨雷斯（2015）可以扩展双重殖民地的定义，教育中的种族-社会等级制度迫使处于边缘地位的人“在另一种种族意识形态的要求内重新定义自己的身份”（第50页）。无疑，在重新识别自我的过程中，对发展不合标准的身份产生了反作用。但是，我当然不是唯一一个对白色挑战性​​存有戒心的人。拆除主人的房子将花费更多的时间。白人至上主义者的观念深深植根于教育的核心。消除虚假的语言，文化和种族意识形态仅相当于主人家的几块砖。但是，通过非传统方法（例如了解学生所在的社区），更新的心灵教育者（一起作为人类）可以解构并重建适合所有学习者的教育体系。

创意/价值

这是我作为多语种教室的老师的经历的自传。这些是我的原始经验和看法。