The Aims of Expressive Pedagogy in a Heightened Political Climate

The critiques of expressive pedagogy have been far too concerned over what expressive pedagogy has been rather than what it can become. The heightened political climate we are living in today demands a pedagogy that will create a safe space for listening and learning. Expressivism is able to serve as a social tool to express the experiences and emotions of minority groups to teach others to listen and learn. What will empower some will create critical empathy from others.

Within the confines of the current political climate, there are far too many assumptions about various groups of people. Expressive pedagogy is able to amplify the voices of people from oppressed groups by infusing their writing with their own voices and experiences. By listening and learning from other’s sentiments, everyone’s knowledge will be expanded. Expressive pedagogy will in no way fix all of society; what it can do is allow for diverse conversations, empathy, and education about deferring groups from one’s own. Expressive pedagogy amplifies the voices of the oppressed allowing for critical empathy.

The influence of social theorists and scholars such as David Bartholomae and Patricia Bizzel have played an undeniable role in critiquing expressive pedagogy as “too individualist, too lacking in a political analysis of the composing situation in schools” (Goldblatt 440). Bartholomae and Bizzle are unable to see expressive pedagogy as a social tool. Bartholomae has even gone as far as to say “[teaching] writing as an expression of individual thought feelings is to make students ‘suckers’ and ‘powerless’” (Fishman and McCarthy 648). I argue the complete opposite; I see expressive pedagogy as an opportunity to empower and embrace one’s differences. To say a writing technique makes the writer “powerless” is contradictory in its nature. Any form of writing — especially expressive writing — is a direct form of empowerment.

Expressive pedagogy should be used as a social tool of expression in and out of the realm of academia. This directly conflicts with Bizzle’s critique of expressivism as she is concerned with the production of academic language. Bizzle believes that expressivism harms “students in two ways. One, encouraging students to write in everyday language puts them at a disadvantage when they must write within the academic disciplines. Two, since mastering academic discourse, for Bizzell, is also learning new ways of thinking, expressivist limits students’ chances to develop academically valued ways of thinking” (Fishman and McCarthy 648). No one should be looked down upon or judged by how they express themselves both on and off the paper. The idea of having someone write in a certain style and following strict rules of the language is rooted in white supremacy (Derilus). Language is in the eye of the beholder. Under my definition of expressive pedagogy, the writer uses whatever tools necessary to share their thoughts, ideas, and experiences. Language should not inhibit expressivism, rather it should promote and encourage it.

Despite the falling out of popularity in the 1990s, expressive pedagogy is highly valuable in a modern context. By recognizing the assets of expressive pedagogy, we are able to see its techniques in countless forms of writing and pedagogies. If composition pedagogy was able to redirect expressive pedagogy to other avenues, it should be able to be redefined thus allowing expressive pedagogy to stand on its own.

Due to the critiques of expressive pedagogy, its techniques have been reabsorbed and implemented into other avenues of writing composition. So many pedagogies rely on expressive pedagogy without even knowing it. We see expressivism everywhere but it is simply called by a different name. Dr. Eli Goldblatt of Temple University distinctly put it as “[we] may no longer see expressivism as a distinct faction within the field, but the insights from this movement are integrated into our research and teaching” (Goldblatt 460). Since expressive pedagogy has been divided amongst other pedagogies, it is clear that its practices serve the greater good. Expressive pedagogy is unknowingly valued by composition studies which further solidifies the effectiveness of expressivism. It is long overdue that expressive pedagogy expresses itself.

The key techniques of expressive pedagogy are freewriting, journaling, and reflective writing (Burnham and Powell 113). Allowing folks to write on their experiences and connect to others through their writing are the “two impulses that compel writers” (Goldblatt 442). What critics fail to realize is the possibility of freewriting and journaling transforming into critical pieces of writing. A piece such as Amy Tan’s “Mother Tongue” is a prime example of elevated expressive pedagogy. Tan uses her experiences of weaving in and out of the English her mother would use and Standard English used outside of her home. Countless immigrants and children of immigrants can relate to Tan’s childhood experiences. When reading her article, it feels as if Tan is having a conversation with the reader. Making writing personable and expressive allows for educational opportunities that are difficult to experience in any other context. Expressive pedagogy plays host to a plethora of writing styles and forms. It can be as casual as a three-minute freewriting session to as formal as an academic essay. Expressivism is in the eyes of the beholder. How a writer wishes to express themselves is purely up to them. It is then up to the audience to use their writing as an educational opportunity.

A key part of expressive pedagogy is the concept of alternative textbooks for teachers, also known as anti-textbooks. Such expressivist anti-textbooks have the aim to “attend to invention, the discovery of ideas, and [encouraging] students and teachers to keep personal journals as a reflective exercise for documenting individual experience and personal development” (Burnham and Powell 114). The practices anti-textbooks preach can easily be used for the advocation of oppressed groups and people. With so many assumptions about those who differ from oneself, it is next to impossible to understand the experiences of other people today. The practices of expressive pedagogy as stated in anti-textbooks can help bridge the ever widening divide of today’s heightened political climate. Through the practice of personal reflection, people may be able to see the outdated views or opinions they continue to perpetuate. Only through education and personal reflection can these views be updated for the better.

Expressive pedagogy is built upon the notion of metacognition and reflection. Looking inwards to evaluate one’s feelings, thoughts, or opinions is the goal of expressive pedagogy. Critics of expressive pedagogy don’t necessarily see the impact metacognition has on the various avenues of writing composition. Creative writing professors fear expressivism as it may become indicative of “therapy sessions or avenues for personal revelation” (Goldblatt 447). With the constant critiques of expressivism, expressive pedagogy must be reevaluated in a modern context to better suit the needs of modern issues.

The social divide of today is intensely polarizing. People are no longer taking the time to learn about others. Expressive pedagogy can make room for people to share their personal mementos in order to spark a conversation and speak to listening ears.

Expressive pedagogy will create a space where folks are able to share their experiences to teach others. By situating expressive pedagogy in a communal context, better opportunities for understanding and education of social issues will be created. Dr. Goldblatt emphasizes the expressivist technique of “writing out the individual as well as the collective voices” (Goldblatt 453). Expressivism emphasizes the importance of intersectionality. The avenues of our identities all overlay in one fashion or another. By dissecting each of those intersections, we will be able to see the differences between each other, but most importantly we will see the similarities of one another. With the separation of today’s political climate, we must come together to listen and respect the experiences we do not share with others.

In the wake of George Floyd’s, Breonna Taylor’s, and Ahmaud Arbery’s murders Black Lives Matter protests took over the world. Millions of people were protesting and using their voices to advocate for the unjust treatment of Black people. During my time at one of the many protests in Portland, Oregon, the crowd gathered at Pioneer Place to listen to the words of a few speakers. Each speaker utilized expressivism as they spoke of the racism they have faced throughout their lives as Black folks. The crowd was silent and respectful. If someone was being rowdy or disrespectful, they were kindly asked to be quiet and listen. Person after person, the crowd sat respectfully and listened. I learned so much that day, and I still carry what I learned with me. I have always known America as a country built on racism and that racism is, unfortunately, alive today. However, after that protest, my worldview was forever changed thanks to the personal sentiments I heard. In expressing their individual experiences, I was able to see the bigger picture. By using expressivism as a tool of social change, the speakers that day sparked critical empathy throughout the crowd.

Critical empathy in the sense of expressive pedagogy is the ability to see one’s own perspective and someone else’s simultaneously. Dr. Eric Leake of Texas State University describes empathy as “a central position in how we imagine and come to understand ourselves and others, and both self and other-oriented perspective-taking rely upon some degree of personal knowledge” (Leake 154). In my opinion, there is no such thing as an “empath.” Empathy is an innate part of the human experience. Those who are self-proclaimed “empaths” most likely struggle with empathy and therefore have to overcompensate — but I digress. Critical empathy is deeper than feeling someone else’s feelings, it’s understanding the societal forces that have given them a predisposition in life. By applying critical empathy, people will be better suited to create change in their actions or views to better society.

By using critical empathy, expressive pedagogy will serve as a tool of empowerment for oppressed groups. People only truly understand how it feels to live their own lives. I understand the experiences as a white lesbian but I won’t truly understand the experiences of a Black lesbian for example. Despite intersectionality showing our similarities, it is the combination of identities that creates a unique perspective and overall life experience for each individual. By having a communal space to share one’s experiences, we will be able to better understand others. Understanding is bred through critical empathy.

Emphasizing the voice of the individual remains on the cornerstone of expressivism. With that power, expressive pedagogy can be thought of as political action and a social tool (Burnham and Powell 114 & 115). Chris Burnham reflects on the idea inspired by Thomas Merton that “‘the purpose of education is to show students how to define themselves” (Burnham and Powell 112). Learning to define oneself can be done through self-reflection. This is then refined by emphasizing the importance of voice in one’s writing. Education, writing, and individuality have a dependent relationship; this relationship can be defined as expressive pedagogy. By writing about one’s individual experiences, the writer will inform and educate others.

Only through education — both in and out of the classroom — can we move forward as a society. In order to pursue that vision, expressive pedagogy is absolutely vital. Now more than ever, the voices of the oppressed must be amplified and uplifted. We must come together as a society in order to listen and respect the experiences we do not necessarily share with others. Expressive pedagogy is one of the ways to achieve such a goal. The critiques of expressive pedagogy fail to apply the possibilities expressivism has to offer to oppressed groups. Expressivism as a social tool is powerful and effective. It’s long overdue that expressive pedagogy stands on its own.

What will empower some will create critical empathy from others. Critical empathy will require attentiveness from majority groups which in turn will create avenues for a better understanding of oppression in a heightened political climate. No one should speak on issues they have not experienced; therefore, the minority should teach the majority in order to educate and encourage attentive learning from groups who require a well-balanced view of the world.

Resources

Bartholomae, David. “Writing with Teachers: A Conversation with Peter Elbow.” College Composition and Communication, vol. 46, no. 1, 1995, pp. 62–71. JSTOR, www.jstor.org/stable/358870.

Burnham, Christopher, and Rebecca Powell. “Expressivism: Practice/Theory, Theory/Practice.” A Guide to Composition Pedagogies, 2e. Eds. Brooke Hessler, Amy Rupiper-Taggart, and Kurt Schick. Oxford University Press, projected publication 2013.

Derilus, Jackson Johnathan. “Insisting That Being a ‘Good Writer’ Means Using ‘Proper English’ Has Roots in White Supremacy.” AFROPUNK, 31 Jan. 2018, afropunk.com/2018/01/insisting-good-writer-means-using-proper-english-roots-white-supremacy/.

Fishman, Stephen M., and Lucille Parkinson McCarthy. “Is Expressivism Dead? Reconsidering Its Romantic Roots and Its Relation to Social Constructionism.” College English, vol. 54, no. 6, 1992, pp. 647–661. JSTOR, www.jstor.org/stable/377772.

Goldblatt, Eli. “Don’t Call It Expressivism: Legacies of a ‘Tacit Tradition.’” College Composition and Communication, vol. 68, no. 3, 2017, pp. 438–465. JSTOR, www.jstor.org/stable/44783576.

Jones, Donald C. “John Dewey and Peter Elbow: A Pragmatist Revision of Social Theory and Practice.” Rhetoric Review, vol. 21, no. 3, 2002, pp. 264–281. JSTOR, www.jstor.org/stable/3093011.

Leake, Eric. “The (Un)knowable Self and Others: Critical Empathy and Expressivism.” Critical Expressivism: Theory and Practice in the Composition Classroom (2015): 149–60. https://wac.colostate.edu/docs/books/expressivism/leake.pdf.

Orange, Tom. “Performing Authority: Gysin, Bergvall, and the Critique of Expressivist Pedagogy.” English Studies in Canada, vol. 33, no. 4, 2007, pp. 115–126.

Tan, Amy. “Mother Tongue.” The Threepenny Review, no. 43, 1990, pp. 7–8. JSTOR, www.jstor.org/stable/4383908.

Williams, Amy D. “‘I Can’t Do Cartwheels, So I Write’: Students’ Writing Affect.” Composition Studies, vol. 47, no. 2, 2019, pp. 68–86.