Teaching Students With Disabilities Quotes

It seems to me that people who don’t learn as easily as others suffer from a kind of learning disability—there is something different about the way they comprehend unfamiliar material—but I fail to see how this disability is improved by psychiatric consultation. What seems to be lacking is a technical ability that those of us called ‘good students’ are born with. Someone should concretely study these skills and teach them. What does a shrink have to do with the process?

teaching the students I did before the accident helped me understand that a disability isn't necessarily a bad thing. It can be handled

The American writer and teacher Helen Keller was born in 1921. She represents an extraordinary achievement in educational history for teaching students with disabilities, despite her advanced education. She inspires me as an activist; she has achieved her goals throughout her career and refused to back down; this woman has influenced my life; simply being yourself can be empowering.

WHO IS YOUR TEACHER? Everyone you come across is your Teacher, ..Family members, as they teach you sacrifice and unconditional love; ...Friends, as they teach you how to share joy and sorrow; ...Young kids, as they teach you patience, and “to live for the day”; ...Beggars, as they teach you generosity and compassion; ... L-learner drivers, as they teach you patience; ....Pick-pockets, as they teach you to manage emotions, letting go, forgive and forget; and .... Those who are with disability and those with dementia; as they teach you empathy and (lots of) patience. So you see, there is no lack of good Teachers, it’s just that we are bad Students, We learn but we never practise.

Teaching the students I did before the accident helped me understand that a disability isn't necessarily a bad thing. I can be handled." PG> 14

There is no one disabled future. But in mine, there is guaranteed income, housing, access, food, water, and education for all—or money has been abolished. I get paid to write from my bed. The births of disabled, Autistic, Mad, Neurodivergent, Deaf, and sick kids are celebrated, and there are memorials and healing and reparation sites on every psych ward, institution, nursing home, youth lockup, and “autistic treatment center” where our people have been locked up and abused. Anyone who needs care gets it, with respect and autonomy, not abuse. Caregivers are paid well for the work we do and are often disabled ourselves. Disabled folks are the ones teaching medical school students about our bodies. Schools have been taken apart and remade so that there’s not one idea of “smart” and “stupid,” but many ways of learning. There is a disability justice section in every bookstore and a million examples of sick and disabled and Deaf and autistic and Mad folks thriving. I have a really sick lipstick-red spiral ramp curving around my house. Because it’s beautiful. Because I want it. Because I get to live free. -LEAH

The Course teaches that there are only two experiences of consciousness, Love and fear. Love reflects God and is an experience of abundance, wholeness, happiness, peace, and security. In the Course this is called Christ or Holy Spirit. Any other experience is fear, or ego, and is false because it seems to set you apart from God. For the purposes of this book, I use ego-consciousness to refer to the state of fear and ego for its manifestation in an individual mind. I use the term Spirit-consciousness for the state that occurs when ego no longer blocks one’s awareness that God is their Source and Spirit (Christ) is their Identity. Because ego is defined in different ways in different disciplines, I clarify here how I use the term as I understand it from the Course. As part of the material world, a body and personality—person in this book, but just body in the Course—are neutral expressions of consciousness, like a flower or a table or a cat; whether beautiful or ugly, strong or weak, healthy or disabled or disordered. While a person is your undeniable experience of consciousness, it is not your true identity. That is Christ (Spirit). When you identify with a person, it seems to set you apart from God, and you identify with fear (lack, limitation) and that is ego. In ego, you constantly define and defend your person to set yourself apart to make yourself special, which you think will make you feel whole—or at least lack less. You attack others for not appreciating your specialness or for demanding that you appreciate theirs over your own. And you project onto others the guilt you feel for seeming to make yourself not as God created you.

Our civil rights laws also require educators to protect public school students from harassment based on race, color, national origin, sex, religion, or disability; a school has a responsibility to maintain a safe and nondiscriminatory learning environment for all students. When hostile environments impede student learning, educators must take action to end the harassment, eliminate any hostile environment and its effects, and prevent the harassment from recurring.

When I use this example with my students, sometimes a student will say that the mother is just teaching her child to be polite. In other words, naming this man’s race would be impolite. But why? What is shameful about being black—so shameful that we should pretend that we don’t notice?31 The mother’s reaction would probably be the same if the man had a visible disability of some kind or was obese. But if the child had seen a white person and shouted out, “Mommy, that man’s skin is white!” it is unlikely that the mother would feel the same anxiety, tension, and embarrassment that would have accompanied the first statement. Now imagine that the child had shouted out how handsome the man was, or how strong. These statements would probably be met with chuckles and smiles. The child would not likely be shushed, because we consider these statements compliments. The example of a child publicly calling out a black man’s race and embarrassing the mother illustrates several aspects of white children’s racial socialization. First, children learn that it is taboo to openly talk about race. Second, they learn that people should pretend not to notice undesirable aspects that define some people as less valuable than others (a large birthmark on someone’s face, a person using a wheelchair). These lessons manifest themselves later in life, when white adults drop their voices before naming the race of someone who isn’t white (and especially so if the race being named is black), as if blackness were shameful or the word itself were impolite. If we add all the comments we make about people of color privately, when we are less careful, we may begin to recognize how white children are taught to navigate race.

We believe that we must first have a clear set of instructional goals before considering which technologies might support students in achieving those goals.

To illustrate an early lesson in white racial framing, imagine that a white mother and her white child are in the grocery store. The child sees a black man and shouts out, “Mommy, that man’s skin is black!” Several people, including the black man, turn to look. How do you imagine the mother would respond? Most people would immediately put their finger to their mouth and say, “Shush!” When white people are asked what the mother might be feeling, most agree that she is likely to feel anxiety, tension, and embarrassment. Indeed, many of us have had similar experiences wherein the message was clear: we should not talk openly about race. When I use this example with my students, sometimes a student will say that the mother is just teaching her child to be polite. In other words, naming this man’s race would be impolite. But why? What is shameful about being black—so shameful that we should pretend that we don’t notice?31 The mother’s reaction would probably be the same if the man had a visible disability of some kind or was obese. But if the child had seen a white person and shouted out, “Mommy, that man’s skin is white!” it is unlikely that the mother would feel the same anxiety, tension, and embarrassment that would have accompanied the first statement. Now imagine that the child had shouted out how handsome the man was, or how strong. These statements would probably be met with chuckles and smiles. The child would not likely be shushed, because we consider these statements compliments.

When white people are asked what the mother might be feeling, most agree that she is likely to feel anxiety, tension, and embarrassment. Indeed, many of us have had similar experiences wherein the message was clear: we should not talk openly about race. When I use this example with my students, sometimes a student will say that the mother is just teaching her child to be polite. In other words, naming this man’s race would be impolite. But why? What is shameful about being black—so shameful that we should pretend that we don’t notice?31 The mother’s reaction would probably be the same if the man had a visible disability of some kind or was obese. But if the child had seen a white person and shouted out, “Mommy, that man’s skin is white!” it is unlikely that the mother would feel the same anxiety, tension, and embarrassment that would have accompanied the first statement. Now

In short, you can teach form but ideas are priceless.

The corporate reform movement has co-opted progressive themes and language in the service of radical purposes. Advocating the privatization of public education is deeply reactionary. Disabling or eliminating teachers’ unions removes the strongest voice in each state to advocate for public education and to fight crippling budget cuts. In every state, classroom teachers are experts in education; they know what their students need, and their collective voice should be part of any public decision about school improvement. Stripping teachers of their job protections limits academic freedom. Evaluating teachers by the test scores of their students undermines professionalism and encourages teaching to the test. Claiming to be in the forefront of a civil rights movement while ignoring poverty and segregation is reactionary and duplicitous.