Animate Literacies

Attuning toIn‐the‐Red Frequencieswith/in Readers Workshop

“…While these rich moments tend to go unnoticed, unheard, and/or overlooked by those who read/see/feel/hear the world through ‘whiteness,’ they invite educators to pivot away from the heteropatriarchal logic of western humanism and towards more critical, creative, emergent, and ‘fugitive modes’ (Snaza, 2019) of knowing/being/doing literacies (Dernikos, 2020a, 2020b; Thiel and Dernikos, 2020). Moments like these—while seemingly ordinary—are vital to consider, for within mainstream educational spaces, it is often children of colour (like Al who identifies as Black) who are disciplined for not consuming/producing white affective rhythms and, as a result, are disproportionately labelled in myriad ways—as too noisy, too disruptive, too animated (Dernikos, 2020a, 2020b).…”

Affektiv literacy og digitale teknologier

“…I stedet bruger jeg det som et åbent og bøjeligt begreb, velegnet til at beskrive og diskutere de mange måder, skrift og nye teknologier er både sammenvaevede med hinanden og viklet ind i komplekse netvaerk af materielle, sociale, kommercielle og politiske kraefter. Skrift er i sig selv en magt-og kraftfuld teknologi som middel til at udøve kontrol, indflydelse og eksklusion såvel som frigørelse, glaede og berigelse (Snaza, 2019). Som følge af den stigende digitalisering er literacy blevet mere komplekst, udvidet og diversificeret.…”

Theorizing Literacies as Affective Flows: Attuning to the Otherwise Possibilities of Hip-Hop's “In-the-Red Frequencies”

“…James (2020) adds that because Black theories of mobility do not necessarily center Man or whiteness-that is, by situating themselves as a new theory that overcomes the representational logic of Western humanism-they are often discounted, which we contend erases Afrodiasporic understandings of movement and sound as vibrational forms of affect. In this way, new materialist theories-and literacy research shaped by such theories-can, contrary to their aim, serve to reinforce Western humanism, which continues to remain resilient, in part, because it aligns with a market-centered, neoliberal model of education that discounts past inequities and privileges newness/ progress (Snaza, 2019).…”

“…We do so to privilege Afrodiasporic approaches to mobility and sounding. These approaches pivot us away from humanist ways of knowing/ being/doing/researching literacy and toward more creative, emergent, and fugitive modes (Snaza, 2019) that honor philosophical practices emerging from Black people's lived experiences-practices that, historically, have been coded out of legibility by white supremacist institutions (Crawley, 2016;James, 2020;Rose, 1994). Ultimately, we argue that theorizing affective literacies via the hip-hop principles of flow↔rupture↔layering↔sampling enables ethical teaching, learning, and research practices that respect multiple perspectives, histories, and truths; account for affect, power, privilege, positioning, and complicity; and highlight otherwise social worlds (Crawley, 2016) not predicated on hegemonic whiteness, anti-Blackness, and sociopolitical violence.…”