Download PDF by Susan Sánchez-Casal, Amie A. Macdonald (eds.): Identity in Education

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In so doing, each group of students activated their knowledge making from a community of meaning. The communities of meaning that value sexual freedom and affirm gay and lesbian human rights are able to draw upon a diverse array of identity-based knowledges (queer, straight, black, Latin@, white, male, female) to construct coherent arguments about why homohatred is politically pernicious and morally wrong; therefore the students who form these communities stand on firmer epistemic ground, since their ideas are explicitly framed by the moral and political theory that all people have the right to express themselves sexually, and that the struggle for the sexual freedom of people of color should be a significant aspect of social movements for racial democracy.

What is subversive about structuring the classroom according to an awareness of communities of meaning is that this conceptual focus helps students become aware that people who share the same social identity tend to base their beliefs on shared experiences, and situated—not idiosyncratic—accounts of the social world. Here is an example to illustrate our theory. 51 Asian American, black, and Latina women students may also see that in relation to them, the men in their communities receive unearned privileges in the family and in certain racialized social contexts, while their male counterparts tend to see this inequality as either the “natural order of things” or as part of a gender division that “protects” women against racist sexism; some men of color do not see the gap at all.

More specifically, communities of meaning are grounded in the inclusive antiracist proposals of minority scholars and activists such as the Combahee River Collective, Angela 28 SUS A N SÁ NCH E Z-C A S A L & A M I E A . M ACDONA L D Davis, Audre Lorde, Leslie Feinberg Cherríe Moraga, Gloria Anzaldúa, Bernice Johnson Reagon, Chandra Talpade Mohanty, Jacqui Alexander, Melanie Kaye/ Kantrowitz, María Lugones, Michael Hames-García, and others. 52 Because these theorists take seriously the social consequences of the multiplicity of social locations and identities in communities of color—largely because of how their own social identities are multiply subjugated—they urge racially defined communities to be responsive to the multiple oppressions suffered by members of racial groups who occupy more than one subjugated social location, that is, women, gay/lesbian/bisexual/transgendered people, biracial people, and poor people, to name a few.

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