Month: July 2025

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Written in 2025

It’s been a while since I’ve done a free write.

So, here I am. Just sitting with my thoughts. Feeling okay. Not great, not awful. Just okay.

Lately, I’ve found myself ruminating. About everything and nothing at the same time. The paradox of politics has been especially loud in my head. We live in a moment where standing for something should matter more than ever, and yet we’re watching people fall for anything.

The divide between left and right feels enormous, but maybe we’re looking in the wrong direction. Perhaps it’s not about the dichotomy between what’s left or right. There has to be something else.

I look over at the book I’ve been reading, Pedagogy of the Oppressed by Paulo Freire. Suddenly, the thought bubble is taken over by the little speck of light you see when you’re floating to the bottom of the sea. Small, but bright.

Maybe we should be looking up and down.

Because let’s be honest: we’re not on the up and up.

The Weight We Carry

Photo by Ahsanjaya on Pexels.com

Many millennials—often burdened by debt, high rent, and economic instability—are living in multigenerational households. As of 2021, approximately 18% of millennials (ages 27–42) were living with their parents or other older relatives (Pew Research Center).

Millennials have lived through wars, pandemics, and now the normalization of fascist rhetoric in American public life. From 9/11 to Iraq and Afghanistan, to COVID-19, to the destabilizing effects of misinformation and mass surveillance, we’ve been through it. And now Gen Z is dealing with it too. And so will Gen Alpha, which is a shame.

Photo by Anna Shvets on Pexels.com

Coming together still feels like a dream. But dreams don’t happen unless we make moves. And the community needs to hit the ground running. We’re all going to have to pick up the slack.

Time does not stop for anyone.

Idiocracy, In Real Time

Photo Courtesy of The Guardian

I finally watched Idiocracy the other day. It’s satire. But barely. It’s a little scary how books and movies help us make sense of our present day.

In the U.S., most adults read at a 7th to 8th-grade level, according to the National Center for Education Statistics (NCES). Post-pandemic studies have shown a decline in literacy, particularly among young people.

This is why my son has a “banned books” shelf, for all stages of his life. I am afraid that this type of information might slip through his tiny hands if I don’t provide it. So I will. I will teach him. The most radical thing I can do, as a parent, is teach my son what the schools will not.

Knowledge is the last vestige of reality. We’re watching it slip through our phone screens. Anti-intellectualism, algorithm-driven thinking, and an overreliance on AI-generated content have reshaped how we think, what we value, and how we interact. Like Baudrillard predicted, we’ve become a nation of simulations.

We’re watching the downfall of the United States in real time.

And it’s not some abstract future. It’s now.

This is literally something that no amount of therapy, medication, or Love Island could fix, due to economic instability like this. Our stock market is inflated, and the tariffs we will and already are paying will not help.

And then there’s still half of America that doesn’t realize that. Still.

What We Need: Community, Care, and Clarity

However, there is hope.

Creator: Jae Hong | Credit: AP

Copyright: Copyright 2025 The Associated Press. All rights reserved

In California, we’ve seen mutual aid in action—from organizing during ICE operations to recovering from catastrophic wildfires. In July 2024, reports of targeted ICE activity in Los Angeles renewed the urgency around community defense, and the response was swift: neighbors supported one another. Legal aid groups mobilized. Volunteers stepped in.

We’re more than just voters. We’re protectors of the community. There may be a drastic digital divide that the wealthy abhorrently take advantage of — and people are starting to see it.

This isn’t just about left or right.

It’s about transcending fascism. About resisting late-stage capitalism. About caring for one another in a system that’s tried everything to convince us that care is a weakness. It’s about a community of care.

It’s about grassroots organizing, building community resilience, and mitigating misinformation. It’s about refusing to back down even when things feel impossible.

The population is waking up and putting their foot down. Enough is enough.

There’s still time to enact a call to action.

There’s still time to make a change.

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Written in 2024 and expanded in 2025

The rise of compulsory coding in education is more than a tech trend; it’s a philosophical shift. Rooted in yes-case/no-case theory, this evolving mandate reveals deeper questions about who decides what knowledge matters, and how that knowledge shapes society.

At the heart of this analysis are two key theorists: Jean Baudrillard and Michel Foucault, whose frameworks challenge how we define “truth” in a hyper-digital age. The “yes case” reflects State-sanctioned knowledge: structured, standardized, and enforced through educational policy. The “no case,” by contrast, represents self-selected, personally valued knowledge: the kind that escapes mainstream narratives.

This study asks a fundamental question: Are we becoming more like machines, or are machines becoming more like us?

Coding as a Philosophical Shift

Kissinger (2018) explored how the rise of artificial intelligence and compulsory coding in schools introduced new “habits of mind” into public discourse. This isn’t just about tech skills, it’s about technology taking on a dominant cultural role, shaping how we think, communicate, and learn.

Baudrillard and Foucault wrote their theories long before the full impact of digital competency and AI became visible. Yet, their work, particularly Baudrillard’s ideas on digital abstraction and hyperreality, helps explain what’s happening now.

Coding for all is framed not only as a digital literacy movement but as a “transfer effect” from the digital abstractions Baudrillard warned about back in 1993 and 1995. Computational thinking, ethical dilemmas, and unintended social consequences all converge to shape a world where technology isn’t just a tool; it becomes a worldview.

Digital Shadows and Hyperreality

One striking comparison from the study is Baudrillard’s “digital Plato’s Cave.” In this metaphor, reality is no longer perceived directly, but through Digital Shadows. He asks, “Why speak, when we can communicate?” A line that underscores how interfaces and platforms mediate our human experience.

The study also connects to David Harvey’s ideas on postmodernity, pointing to a major shift in culture, politics, and economics since the 1970s. As Harvey explains, communication has become more fragmented and complex, shaped by meta-languages, meta-theories, and shifting narratives. These trends are especially visible in how different industries, including education and media, engage with coding, AI, and tech policy.

A Personal Connection

My dissertation research focuses on technology access at Hispanic-Serving Institutions, particularly for students from marginalized communities. It’s a topic informed not just by theory but by lived experience, including my time as a journalist and opinion writer.

Today, the media landscape is saturated with content; a lot of it AI-generated, rarely reviewed by humans. This shift changes not only how we communicate, but what we communicate. Trust in sources has eroded. The American perspective on global issues is often misaligned with how the rest of the world sees us. And in many cases, digital “truths” have replaced real-world understanding.

Final Thoughts

As Elon Musk warned in his own discussions about AI, digital trickery is no longer science fiction. It’s already here. I know, me quoting Elon Musk is out there, but the quote fits. Musk’s concerns mirror Baudrillard’s fears that media and machines increasingly mediate reality until the real and the artificial are indistinguishable.

As schools incorporate coding into their curricula and AI continues to evolve, we must ask: Are we equipping students with tools for empowerment, or are we embedding them even deeper into a system of abstraction?

It’s a deeply philosophical issue. It gets bigger the more the digital divide grows.

References Cited

Baudrillard, J. (1995). Simulacra and simulation. In Body, in theory: Histories of cultural materialism. University of Michigan Press.

Foucault, M. (1972). The archaeology of knowledge and the discourse on language. Translated by Alan Sheridan Smith. New York: Pantheon Books.

Foucault, M. (1981). The order of discourse. In R. Young (Ed.), Untying the text: A post-structuralist reader (pp. 48–78). Boston: Routledge & Kegan Paul.

Harvey, D. (2008). The Condition of Postmodernity. In S. Sideman & J. Alexander, The New Social Theory Reader (pp. 235–242). New York: Routledge.

Keenihan, S. (2017). Revealed today, Elon Musk’s new space vision took us from Earth to Mars, and back home again. In the conversation, Retrieved from: http://theconversation.com/revealed-today-elon-musks-new-space-vision-took-us-from-earth-to-mars-and-back-home-again-84837.

Kissinger, H. (2018). How the Enlightenment ends. Retrieved from: https://www.theatlantic.com/magazine/archive/2018/06/henry-kissinger-ai-could-mean-the-end-of-human-history/559124/

Matousek, M. (2018). Elon Musk is launching his Tesla Roadster into space to prove a point — But it’s also a brilliant marketing move. Retrieved from: https://sports.yahoo.com/elon-musk-launching-tesla-roadster-172511191.html

Schroeder, J. (2018). Toward a discursive marketplace of ideas: Reimaging the marketplace metaphor in the era of social media, fake news, and artificial intelligence. First Amendment Studies, 51(1–2), 38–60.

Rogers, C. (2018). Falcon Heavy launch leaves inspiration in its wake. Retrieved from: https://medium.com/@rogerstigers/falcon-heavy-launch-leaves-inspiration-in-its-wake-d186a1bdb8e7

Tamatea, L. (2019). Compulsory coding in education: liberal-humanism, Baudrillard and the ‘problem’ of abstraction. Research and Practice in Technology Enhanced Learning, pp. 1–29.

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I admit that it hurts a little—but not entirely—to understand a Spanish meme on Twitter or Instagram. I don’t use a Spanish keyboard on my iPhone. And try talking to other fluent Spanish speakers with Google Translate. I can’t compete.

In short, I probably understand about 30 percent of what’s said to me, and that’s being generous. I religiously use subtitles when watching Narcos: Mexico. To say it’s just embarrassing is an understatement. Finding a solution to my first-world problem ended up with long-term plans for the future.

Straddling Two Worlds with One Language

It’s awkward being multiracial but monolingual. I’m the less than half of US-born Hispanics whose Spanish is forever subpar. I’m also part of the less than half of 1.4 million Filipinos surveyed in 2013 that live in California and do not speak Tagalog, Visayan, or Ilocano.

Pew Research Center data shows that over 60 percent of Hispanic-born citizens in the United States speak Spanish. And U.S. Census Bureau projections found that the share of those who speak only English at home rose from 26 percent in 2013 to 34 percent in 2020.

But 95 percent of all Latino adults see the value in learning how to read and write in Spanish.

So Where Do We Fit In?

So, where does the third of non-Spanish but Hispanic-identifying speakers fit in? There are 10 million Americans that identify as multiracial. What cultures do they identify with best?

My sense of culture is chaotic. Probably not by choice. None of my tattoos match. I feel more like a “Valley Girl” than anything. A language barrier is always an excuse for staying mute on the matter. Growing up in rural Southern California, I never realized just how much I would be missing out by never picking up either of my native languages.

Language Lost, Identity Fractured

I have a handful of Spanish-English dictionaries that we’ve barely touched. At 29, I’m too old to pick up a second language thoroughly. Eighteen is the cut-off for learning a new language well, according to Scientific American. When faced with the debacle of my monolingualism in public, I usually smile and say that I can’t roll my tongue for an “r.”

Therefore, I’m not going to try.

Trust me, learning Spanish in high school pales compared to someone who has spoken Spanglish their entire life. I yearn to code-switch and never will.

I lack an identity except being a third-generation American, which is less than impressive these days.

The Cultural Disconnect Is Real

Being light-skinned yet part of a multitude of beautiful yet underrepresented groups made for an interesting upbringing. It shows a stark difference between first-generation immigrants and the latter.

People who speak Tagalog or Spanish—primarily Spanish—will come up to me to strike up a conversation. In Costco, at the DMV, whatever. The blank stare they get in response that turns into a nervous laugh is always met with an eyeful of disappointment when realizing that I’m entirely white-washed.

“Why didn’t your parents teach you any other languages?” — the general question I feel — masked behind a blank stare with a hint of disdain. The ability to speak the Ilocano dialect was never something my maternal grandmother taught to anyone. My great-grandparents took the language with them when they passed. My mom never knew her father, a Hispanic and native military man who died before birth.

My paternal grandmother and my older family on her side speak Spanish, while the younger generations know very little. I could never understand why until I got older.

A Legacy of Survival

People seemingly tend to look down on others who share their heritage but lack the native language. Statista found that 7.3 million Americans in multiracial relationships identify as Hispanic. But you have to consider the term itself is a colloquial monolith.

I didn’t choose only to speak English. Colonialism did that for me. Not every person gets a chance to hold onto the cultures that represent their identity. All I can continue to do is look on with envy at those that can migrate their entire conversation to a different language like nothing. And I can also advocate for change.

My entire racial identity, my whole family, gentrified themselves over a century to assimilate and survive. The part left the Philippines for Hawaii before World War II. The rest fled Sonora, Mexico, and settled in the most significant Yaqui indigenous settlement in all of Arizona.

With some long-winded, extensive research, I’ve realized that both my mom and dad’s parents felt it was better to keep all aspects of culture at home and exude as much whiteness as possible. I developed a sense of fractured yet eloquent cultures through other avenues: vast amounts of literature, food, music, and art.

Rewriting the Future

I hope to instill those values in my future children—while allowing them to learn more than what English has to offer. While I may never really know where my indigenous roots lie because colonialism took those languages from my generation, I don’t plan on leaving my family to figure out their identities on their own.

Thirty years ago, there wasn’t a push to have bilingual children like there is now. Interracial marriage is still a relatively new concept. It was a survival tactic for survival in a nation ruled by white, wealthy men. When I look into U.S. census records, I don’t see a sole family name there. The fact that immigrants had to swallow their cultures to fit into America’s bubble is egregious.

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Print Capitalism, National Consciousness, and the Problem with Imagined Unity

Benedict Anderson’s Imagined Communities: Reflections on the Origin and Spread of Nationalism explores how nationalism itself is not an organic development, but a socially constructed phenomenon—an “imagined community” built through shared language, culture, and crucially, the rise of print capitalism.

It’s a fascinating idea: that nations are not bound by physical borders but rather by the stories we tell ourselves and each other. Citizens build a sense of belonging through newspapers, novels, and other printed materials, one that gives people the illusion of unity with others they would never meet in person. Anderson argues that this shared sense of identity, while powerful, is imagined. And like many imagined ideas, it can be wielded for both cohesion and control.

From Anderson’s perspective, the press plays a key role in this construction. Journalism becomes not just a source of information, but a vehicle for reinforcing nationalism. At its best, the media is supposed to serve as a societal watchdog. However, under capitalism, and particularly when a handful of billionaires control the press, those ideals are often replaced by narratives that serve power, not the people.

In the same way state-run media has shaped public perception in countries like North Korea, Vietnam, or China (as Anderson notes on pages 282–283), Western media, though less overtly controlled, often operates in similar ways. Ownership, agenda, and ideology filter what gets published, and who gets heard. The result? A narrative that normalizes colonization, glorifies the past, and renders oppression and exploitation invisible to the mainstream.

And even though much of the media we consume today is digital rather than printed, the impact remains. Words are still “printed” on screens, and they still construct a national identity; one that often leans heavily into conservative values, especially in the U.S., where Christianity and nationalism frequently go hand in hand.

Now, to be clear: having pride in your country isn’t inherently problematic. However, when a selective history and curated information shape national pride, things become murky. For example, in certain rural or conservative parts of the U.S., public school curricula are shaped by school boards that may actively omit or distort historical realities, glossing over colonization, slavery, and the actual mechanics of war. Omission doesn’t just limit education; it undermines the national consciousness that Anderson described. Without honest reflection, the “imagined community” becomes more myth than memory.

Capitalism and the Narrative of Truth

Ideologies such as Marxism and socialism were founded on principles of equity and solidarity. However, when capitalism becomes the dominant force behind the circulation of information—especially when profit and power are involved—those ideals can be easily co-opted. Greed alters the public narrative, and we see this play out in real time through today’s media coverage.

A Case Study in Media Framing

Take, for example, the ongoing starvation of Palestinian infants and children. A leaked internal memo from The New York Times in 2024 reportedly instructed journalists not to refer to Palestine as an “occupied territory” or to use terms like “genocide” in their reporting. Regardless of where one stands politically, it’s clear that such editorial decisions shape public perception. When specific terms are off-limits, it becomes harder for readers to access the full scope of the issue, and easier for a particular narrative to dominate the conversation. In this case, media objectivity is compromised in favor of language that supports nationalist or colonialist perspectives.

It’s not just about one conflict and its framing. It’s about how newsrooms, under the pressure of corporate and political interests, contribute to constructing national identity in ways that may exclude or silence others. They become complicit. When journalism becomes selective in its truth-telling, it undermines its purpose and reinforces a worldview that favors power over people.

The Tech-Nationalism Feedback Loop

Nationalism, as Anderson reminds us, is a modern invention. It evolves alongside technology, and as our means of communication become faster and more centralized, so too does the spread of nationalist ideology. We see this not just in the U.S., but in places like China, where digital firewalls and media censorship shape the public’s perception of national identity. There, access to platforms like Facebook or Instagram is restricted not only for security, but also to protect a specific narrative.

Secular Allegiance and the Flattening of Identity

Anderson also notes how nationalism can take on secular forms, replacing religious or ethnic affiliations with allegiance to the nation-state. In theory, this could be a unifying force; something that helps people move beyond divisions and find common ground. In practice, though, it often flattens identity, pushing marginalized communities to conform to dominant norms or risk exclusion.

Conclusion: Who Gets Left Out?

This tension between imagined unity and lived reality is perhaps the most pressing issue with nationalism today. When media and technology become tools of influence rather than inquiry, they no longer create bridges between people. They create barriers.

Anderson’s work doesn’t just help explain the origins of nationalism; it offers a lens for questioning the stories we’re told and the systems that tell them. It invites us to ask the following question: Who benefits from these imagined communities? Who gets left out of the story?

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Written in 2017

In 2003, Ian Urbina, a graduate student at the University of Chicago, abandoned his doctoral dissertation after completing a small journalism internship with an investigative reporter, which gave him a taste of reporting.

That taste landed him a job at one of the largest news media outlets in the US, a handful of awards, and a few investigative pieces that were turned into feature films.

That’s where his love of journalism has culminated over the past 14 years. 

A Fulbright scholar who worked and lived in Havana for three years, he was enrolled in a dual degree program with majors in cultural anthropology and history. He received a degree in history from Georgetown University in 1995. 

Urbina wasn’t expecting to find himself with the platform he has as a writer. Things just happened that way. He says his life gets weirder the deeper you go.

“I’m kind of an oddball, and so my day-to-day is pretty different than the norm,” he said.

Urbina’s typical day as an investigative journalist consists of long hours. Currently on book leave, he sDCs his days at home near The New York Times’ Washington, D.C., Bureau. 

He wakes up at the crack of dawn, around 4 in the morning, because that’s when he feels he works better. He has one main editor he works with in DC.

Urbina has his own office conveniently in the backyard. 

“I am a bit distractible, and do much better in kind of a deprivation chamber,” he said.

Urbina credits luck for his position at the Times. Little by little, he worked his way up the totem pole through freelancing. A stint with Think Tank is the moment that changed Urbina’s life, thrusting him into a mainstream career as a journalist. He learned everything there is to know about journalism “on the fly” at the DC Bureau metro desk, because he was clueless.

“I knew how to string together a sentence and make it occasionally somewhat polished, but I didn’t really know newspaper writing and all that entails,” he said.

After a year and a half at the metro desk, Urbina moved on to bureau chief. He managed an area from Kentucky to Ohio, noting that it was a challenging job because it was not a local paper — this was a paper on a national scale.

One day, Urbina asked his editor if he could take a break from the news rat race and spend a year researching documents for an article.

His editor said Go for it.

Urbina’s most recent piece, “Outlaw Ocean,” was not only his longest stint at three years, but it was also a dangerous and stressful assignment. It’s currently being turned into a book and a movie project. 

His editor was not a fan of the series, which also added to the list of obstacles surrounding the completion of his research.

Investigating overseas requires taking several precautions, including ensuring that you have a reliable translator. Without one, a journalist is entirely out of luck. No matter how good a writer you are, without a translator, nothing will be done properly, Urbina says.

Violence was a common occurrence while reporting in other countries.

The things he saw included murder on camera, sex trafficking, slavery, and arms trafficking.

Urbina says that spacing out trips, along with knowing who you hire, helps with the investigative process abroad.

“The difficulty (with reporting overseas) is the reporting itself,” he said.”You’re chasing really bleak stuff.”

His findings on fracking in 2011, in a series called “Drilling Down,” helped show the US how dangerous the government’s want for natural gas really was. Before Democrats were against the practice, fracking was seen as a gold mine, while few questioned whether it was detrimental to the government. Urbina, however, questioned it.

“That series was tough, it was aggressive, and we got really strong pushback from the (oil) industry,” he said.

Urbina felt that the documents surrounding the fracking piece were some of the craziest things he had read as an investigative journalist.

“So like, everyone knew there was radioactivity in the waste coming out of these wells,” he said. “But no one knew how much radioactivity.”

The fracking, which caused drastic leaks that seeped into sewage treatment plants, was utterly unknown to the nation until it was investigated.

 It took hours of poring over documents and piecing together each part of the puzzle little by little, but in the end, it worked out for him. That’s one of the key things to being a journalist–sifting through documents.

“If you can name the monster, you can beat the monster, and that’s true with document hunting,” he said.

Urbina had a team compile an extensive archive of the documents found, still accessible on the Times today. There have been no corrections made to the database, which contains approximately 500 pages of documents.

“Drilling Down” took at least four months to report, Urbina says. As far as requesting documents through the Freedom of Information Act (FOIA), Urbina typically expects a response within at least a year. 

A beat, data, documents, and spreadsheets are the tools for any journalist’s future. It’s also essential to consider distribution afterward. A reporter’s job is to break news, not follow it. 

What is key to investigative reporting is finding a new way to tell old stories, or new stories. 

That’s the space that Urbina lives in.

“You’re not done when you finish the story,” he said. “Don’t just put it in your paper.”

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By Ashlyn N. Ramirez

“Justice is possible without a knowledge of God’s Law.” — Alasdair MacIntyre
“Struggles for recognition occur in a world of exacerbated material inequality.” — Nancy Fraser

We like to think justice is simple. Fair. Earned. But what if the systems we rely on to define justice were never built for everyone in the first place?

In my studies, I found myself pulled between two powerful voices: Alasdair MacIntyre and Nancy Fraser. They don’t write textbooks. They write blueprints for understanding who gets to decide what’s fair—and who’s left out.

MacIntyre speaks in traditions. He says justice is shaped by culture, by religion, by inherited values. Justice, for him, isn’t universal—it’s rooted in communities shaped by Puritanism, Catholicism, and Judaism. If those are the traditions you’re part of, maybe his logic feels familiar. But for others, it can feel exclusive. It left me wondering: if your history isn’t part of those narratives, do you still get to belong?

Fraser, on the other hand, meets us in the present. She writes about what we can see: food insecurity, health gaps, systemic racism, and gender-based violence. Her lens is urgent, intersectional, and sharp. She says it’s not enough to redistribute wealth—you must also recognize identity. You can’t discuss equality without addressing visibility.

When Tradition Doesn’t See You

MacIntyre’s work made me pause. He believes we inherit rationality through community. That truth is shaped by tradition. The liberal media and secular politics have lost sight of deeper values. He’s not entirely wrong.

However, I don’t come from the traditions he centers on. And I don’t believe justice should be reserved only for people who follow a specific moral lineage. Justice, to me, can’t be something you earn through inheritance. It has to be something we build—together.

Irene Chu calls MacIntyre’s logic deeply institutional. He’s focused on structure. On moral blueprints. But I kept asking myself: what about people who are navigating systems that were never made with them in mind?

Seeing Ourselves in the Struggle

Fraser is different. She calls out material inequality—not just in paycheck size, but in access to healthcare, housing, and even clean air. Her work hit home. As someone who has lived through environmental racism and felt the physical cost of inequality, her ideas weren’t just theory. They were familiar.

Fraser argues for two kinds of justice: redistribution (who gets what) and recognition (who gets seen). She says you can’t have one without the other. Pride parades, she notes, aren’t just celebrations—they’re statements. Visibility is political.

She also doesn’t let systems off the hook. Fraser is critical of neoliberalism, identity tokenism, and top-down reform. She’s grounded in feminist theory and understands that structural change requires cultural and symbolic transformation too.

Where They Meet—and Where They Don’t

Both MacIntyre and Fraser believe justice isn’t working. But their solutions come from different places. One looks to the past; the other looks to systems and structures that still dominate the present.

They both criticize liberalism’s failures. Both challenge how Enlightenment ideals left out too many people. But only one of them, in my opinion, shows a path forward that includes all of us.

MacIntyre invites us to consider what we inherit. Fraser challenges us to change what we’ve normalized.

Why It Matters to Me

As a doctoral student researching the digital divide, I witness these frameworks being played out every day. Some students never had access to laptops or high-speed internet. That’s not just a tech issue—it’s a justice issue. Fraser’s lens helps me see that clearly.

But I also understand how culture shapes belief. That’s MacIntyre’s territory. Why some still resist digital learning. Why access isn’t just about money, but mindset.

Ultimately, both theorists provide tools. Fraser equips me to fight for equity. MacIntyre reminds me that beliefs are inherited—and that means they can be challenged.

Justice Isn’t Neutral. It’s Personal.

I’ve spent years trying to understand why justice seems so distant for some and so readily assumed for others. This journey through MacIntyre and Fraser didn’t provide me with a single perfect answer. But it gave me a better question:

Whose justice? Which rationality?

I think we’re all still trying to figure that out.

Ashlyn N. Ramirez is a doctoral candidate, writer, and researcher who explores media, identity, and access in the digital age.

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Written in 2023

“Go back to where you came from.” That was the top phrase I heard the entire time I’ve been a resident of the California Bible Belt.

There’s nothing original about growing up in the Inland Empire. It’s the suburbs—yet somehow still considered rural in parts. It’s a place where underrepresented populations are growing in number, but so are Trump flags and right-wing extremism.

In 2020, Riverside County—where I reside—declared racism a public health crisis. But racism has always been here. It’s in the air, in the politics, and sometimes literally in the air—I developed severe asthma from poor air quality, a byproduct of environmental racism. I once lived next to a house raided by the FBI for extremist activity. My local representative, Ken Calvert, welcomed Congresswoman Marjorie Taylor Greene to attend a church service in my community—during a tour with indicted rapist Congressman Matt Gaetz.

It’s the kind of place where, in 2014, “patriots” blocked a road with linked arms to stop a bus of Central American immigrants, convinced they were defending land that was never theirs to begin with. This community sits on stolen land—look up the Temecula Indian Massacre.

And I live here.

Assimilation Is Not Safety

Being multigenerational doesn’t shield me from anything. I still live with my parents after my divorce. I still face systemic oppression—in healthcare, in schools, and in the workplace. I’ve spent half my life trying to break into a profession that doesn’t want me there. Not here. Not where my presence is questioned at every turn.

At 28, I took a DNA test and discovered I’m Indigenous. But I don’t know what tribe I came from. That’s erasure. That’s trauma. That’s assimilation. And no amount of “blending in” will save us.

Journalism Was Never Just a Job

I built a journalism career piece by piece. Assistant Opinion Editor at Cal State Fullerton’s Daily Titan. Reporter. Editor. Columnist. I investigated homelessness in Orange County and covered political unrest. In 2017, I helped cover a CSUF lecturer’s altercation with the campus Republican club and the protests that followed. That work resurfaced recently—because the threats haven’t gone away.

I’ve written for luxury magazines, indie rock blogs, and newspapers across Southern California. I helped de-platform a right-wing extremist on The Intercept. My team placed third in the California College Media Awards and was a finalist for the LA Press Club. I was proud. But even with those wins, self-doubt lingered—because race and class constantly press back.

I have two degrees, including a Master of Science in Communications and Journalism Innovation, and I’m earning a doctorate in Education. But even now, I know what it means to be overlooked.

Beyond DEI

Diversity, equity, and inclusion have become marketing buzzwords. DEI can be a trap—another way to tokenize BIPOC voices instead of truly listening.

I used to think my passion was journalism. But what I’ve come to realize is that my real passion is learning. It’s education. It’s digital literacy. It’s helping others navigate a world built to exclude them. I’m currently a full-time doctoral student researching the intersection of media, digital access, and educational equity.

Innovation starts with the words we write—in the classroom, on the internet, and in print. That’s how we build new pathways.

Rewriting My Own History

I write poetry now—mostly dark. It’s how I process. I look at the media landscape and feel haunted. I watch journalism become clickbait. I watch misinformation flood the platforms. I watch the rise of new precedents in media law that mirror the darkest parts of our history.

But I also see possibility.

Without writers, there is no record. Without journalists, there is no truth in print. I lost my culture through assimilation, but I refuse to stay disconnected from my heart.

Through research, education, and writing, I’ve traced pieces of my family tree. I’ve rebuilt what was erased. I’ve claimed space. And I’ve done it all while living with invisible illness, chronic pain, and neurodivergence.

Why I Keep Going

Why do I keep writing? Why am I still fighting for space in rooms that were never designed for me?

Because breaking generational cycles matters. Because education matters. Because there are students—readers—leaders—like me, still searching for a story that feels like home.

I’m not just chasing a degree. I’m chasing the freedom to write the truth, to teach it, and to make sure someone else doesn’t have to grow up wondering where they really come from.

In the end, we all become the exact same specks of atmospheric dust. But while I’m here, I’m going to make it count.

Written by Ashlyn Ramirez – Writer, Researcher, Educator

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Exploring the Impact of Technology Access on the Educational Success of Disabled Latino Students in Community Colleges

May 10, 2024

ABSTRACT

Southern California’s Hispanic and Latino population is among the most highly enrolled in college institutions, partially due to their involvement in Hispanic-serving duties (Tagami & Reagan, 2022). However, graduating, especially when a disability is involved, is not often discussed (Tagami & Reagan, 2022). This conference proposal addresses the exceptional progress in educational disparity experienced by disabled Latino students in community colleges, with a primary focus on the profound impact of digital media. Incorporating theoretical insights from critical scholars such as Jean Baudrillard, Laurence Tamatea, Michel Foucault, Tom Shakespeare, and David Harvey, this research examines the delicate balance of access to technology, disability, ethnicity, and academic outcomes within the framework of community colleges in the contemporary postmodern era. The disabled community benefits from online educational communities through videos, language, and discussion (Narciso Jr., 2023). This study aims to explore how disabled Latino students navigate the digitally mediated educational environment, drawing on Baudrillard’s analysis of hyperreality and Harvey’s examination of globalization. Simulated environments and global reciprocity influence this era, which remains characterized by images. Understanding the benefits of this demographic in utilizing and accessing technology is crucial.

The research question of this study concerns how digital media in the classroom positively impacts the educational success of Latino students with disabilities in community colleges. Some ways include flexible classwork, online educational digital media, and finding community through discussion boards and online classes (Narciso Jr., 2023). This pivotal research question on the ubiquity of digital media seeks to explore the intersectionality of technology access, disability, ethnicity, and higher education outcomes within the context of community colleges. As researchers delve further into artificial intelligence, it is more crucial than ever to investigate the ongoing impact of technology on educational success. The research question aims to explore how access to technology can facilitate remarkable educational success for disabled Latino students, particularly in the postmodern era characterized by hyperreality, simulations, and the proliferation of digital media. By examining the impact of digital media on an online community of education, one can see the benefits for community college students. The frameworks of Jean Baudrillard’s hyperreality and David Harvey’s globalization provide a comprehensive understanding of the implications of these phenomena on the educational experiences of disabled Latino students.

There are strategies and interventions that community colleges can implement to bridge the digital divide and significantly enhance the educational success of Latino students with disabilities within the context of postmodern social, economic, and technological dynamics. If effectively implemented, these strategies can offer a brighter future for these students and improve their educational outcomes. This study will employ a qualitative methodology, focusing on small cluster groups to interview students about how online coursework has changed their perception of schooling since the advent of online education. The study could include an end-of-year survey, in addition to interviews, to understand how the online course benefited the students. Other methods include mixed methods, utilizing an instrument to understand the GPA of students who enroll in online classes, primarily using digital media to teach their students.

The digital divide uniquely manifests among disabled Latino students in community colleges. They harbor specific upsides in accessing and utilizing technology for educational purposes. Jean Baudrillard’s theories of simulacra and simulations apply to the digital experiences of disabled Latino students, influencing their engagement with academic content and digital media. Hyperreality and hyperrealism refer to Baudrillard’s concept of living in a technological simulation, unlike nature (Baudrillard, 1994). With so much hyperreality and hyperrealism existing in our modern world, it is clear that there is a crisis of representation where traditional forms of knowledge, authority, and truth remain in question, and that crisis manifests itself according to Harvey in various domains, such as art, literature, and politics (2008). However, through the crisis, there is a light at the end of the tunnel. An analysis of interviews will reveal the conditions of postmodernity, as described by David Harvey (2008), that influence the educational experiences and opportunities available to disabled Latino students in community colleges, particularly in terms of globalization, consumerism, and cultural fragmentation. Community colleges bypass the problems of postmodernity and utilize them to their advantage, pushing forward certificate completion and two-year degree programs at the student’s pace (Tagami & Reagan, 2022; Narciso Jr., 2023).

There are two theoretical concepts that Baudrillard and Foucault have based on social truths, representing state-sanctioned knowledge and individually, self-selected valued knowledge (Foucault, 1972, 1981; Baudrillard, 1994). Some studies raise one fundamental question, such as Tamatea’s compulsory coding and education (2019). The question to consider in this study is whether we are becoming more like machines or machines are becoming more like humans. With the rise of artificial intelligence and technological advances in education and the media, Baudrillard wrote that the vast influence of digital competency was tangible (1994). However, the study aims to challenge the downsides Baudrillard felt were probable in his analysis of simulacra. Tamatea’s ‘yes theory’ points towards technological success in early schooling through coding, a way of simulation by machine (2019). Community college success remains significant to specific theories that consider this framework. The research question and its subsequent sub-genres aim to make a unique contribution to the broader discourse on educational equity, access to technology, and social justice. By drawing insights from Baudrillard and Harvey, we aim to comprehend the complexities of contemporary digital media proliferation, particularly in the form of online communities, highlighting the urgency of the issue and the necessity for ongoing action. Furthermore, it aims to highlight the strategies and interventions employed by these institutions to continue bridging the digital divide and promoting educational equity.

Introduction

This research paper aims to shed light on the composite directions at play, contributing to the discourse on inclusive education, informing policy and practice to foster digital inclusivity, and gathering data on educational outcomes for disabled Latino students in community colleges. There is an intricate web of individual and environmental factors in the lives of disabled people, along with marginalized groups. When one adds more of a marginalized community to that fact, it becomes so much more of a topic to discuss, and social models for disabilities are often separate (Shakespeare, 2010). Minorities’ issues cannot undergo naivety, however. It creates a slightly different topic because it is a universal experience shared by all humanity. The world as it is currently known is defined by what Jean Baudrillard calls “Simulacra and Simulation.” While Baudrillard considered hyperrealism a detriment to society and globalization, there are strengths in digital educational communities (1994). The way education looks today is shaped by technology, moving beyond technological convergence and addressing the digital divide. Unfortunately, marginalized communities will be the most affected by this digital divide and will likely find the most success in technological use as a result. Simulacra is especially important in combating the digital divide and promoting educational success among community college students. Understanding how the digital community helps students is one of the main questions to ask during a qualitative study.

Literature Review

The proposed qualitative study challenges the concepts of meaning and truth, making it clear that individuals must possess the literacy necessary to see through traditional notions of meaning and truth. In a world dominated by simulacra, meaning becomes arbitrary, and truth becomes relative. However, communities can come together to determine what is accurate, truthful, and not. David Harvey’s “Condition of Postmodernity” focuses on cultural fragmentation and how traditional structures and identities are stabilized (2008). Cultural fragmentation refers to the combination of multiple cultures rather than maintaining many separate versions, which often occurs in digital communities. Various aspects of society are reflected through culture, economics, and politics, indicating instability and fluidity behind identities and their meanings, which is further exacerbated by the proliferation of media, consumer culture, and globalization. Hispanic and Latino students in many counties across California make up most enrolled students completing their academic careers (Tagami & Regan, 2022). However, many do that part-time through a community college (Johnson, 2016). When researchers add the disabled community, it becomes apparent that this is even harder to achieve, especially when disabled people are not a community that defines itself through culture, gender, or race. Theoretically, individuals in college or community college may have a different viewpoint and success rates due to the use of hyperrealism and its impact on the conditions of postmodernity’s cultural fragmentation and globalization. In Baudrillard’s “Simulacra and Simulation,” it is clear that there are four orders of simulation, defined by hyperreality. The death of the real and simulacra serves as a control mechanism, contributing to the critique of postmodern society (1994). 

Theoretical Framework and Methodology

According to Tom Shakespeare, people with disabilities come from an oppressed viewpoint. A social model is proof of that, and it is logically impossible for a qualitative researcher to find disabled people who are not facing oppression, meaning that all marginalized communities have the disabled community within them, meaning that they are within and without accommodations universally because all disabilities are different (Shakespeare, 2010). Therefore, while a college can cater to the Hispanic community, they are not going to necessarily cater to the disabled community, creating a world that has a lack of free space. Only “barrier-free enclaves are possible,” which community college creates through the ease of digital courses. Researchers indicate that most accommodations occur at the community college level (Narciso Jr., 2023). This universal experience of humanity is shaped by the role of globalization in postmodernity. As Harvey argues, capitalism and its endless expansion and accumulation drive spatial and temporal restructuring processes that underpin the postmodern condition (2008). The restructuring process is evident through the expansion of the World Wide Web and the ability to connect with others who are not physically nearby. When one ties this in with Baudrillard’s concepts and framework behind hyperreality, it becomes clear that the significance of urbanization and the built environment helps individuals understand postmodernity and how there are focal points for the concentration of capital, culture, and power (Harvey, 2008; Baudrillard, 1995). How we view those things through digital media is significant for qualitative discussion. Capital culture and power find themselves through the digital connection of others and the sharing of capital experiences.

Conclusion

Therefore, the emergence and development of AI have accelerated the Age of Reason through the digital community. With the rise of online courses, educational digital media, including video content, online meetings, and discussions, are beneficial for student success at the community college level. As the work is decades old, being able to relate simulacra (simulation) to digital abstraction was an unintended beneficial consequence for individuals and society (Baudrillard, 1994). Digitalization’s existential status unknowingly brought educational ubiquity to the table. Ultimately, hyperrealism influences what people see and know, as well as how nature is perceived versus what the media wants us to see. However, it also creates an even digital playing field, where students can be part of a community while living their personal lives outside of school. Students should be able to distinguish between what it means to be digitally literate and what it does not. Baudrillard relates to David Harvey’s study of the “Condition of Postmodernity” because Harvey states there has been a change in cultural and political-economic practices since 1972 (Harvey, 2008; Baudrillard, 1994).

Furthermore, there are differences in communication, as well as the complexity and nuances of the industries of interest and the cultures. Consider a digital Plato‘s Cave, where reality is discernible through a digital shadow; therefore, Baudrillard notes, “Why speak when we can communicate” (1995). Their place in the simulacra brought them in contact with modernist theories and narratives. The success of community college students remains enhanced through communication technology.  

References

Baudrillard, J. (1994). Simulacra and Simulation. Ann Arbor. University of Michigan Press.

Baudrillard, J. (1995). Simulacra and simulation. In Body, in theory: Histories of cultural materialism. University of Michigan Press.

Foucault, M. (1972). The archaeology of knowledge and the discourse on language. Translated by Alan Sheridan Smith. New York: Pantheon Books.

Foucault, M. (1981). The order of discourse. In R. Young (Ed.), Untying the text: A post-structuralist reader (pp. 48–78). Boston: Routledge & Kegan Paul.

Harvey, D. (2008). The Condition of Postmodernity. In S. Sidema, & J. Alexander, The New Social Theory Reader (pp. 235–242). New York: Routledge.

Johnson, J. (2018, February 26). Accessibility and the California Community Colleges Online Education Initiative – Lessons learned. Accessing Higher Ground. https://accessinghigherground.org/accessibility-and-the-california-community-colleges-online-education-initiative-lessons-learned/ 

​​Narciso, F. E. (2023, May). Is online course-taking helping or hindering students with disabilities in U.S. community colleges? https://digitalcommons.pepperdine.edu/cgi/viewcontent.cgi?article=2320&context=etd 

Shakespeare, T. (2010). “The Social Model of Disability.” The Disability Studies Reader. Ed. Lennard J. Davis. New York: Routledge. 266–73. Print. (Pre-print copy.)

Tagami, M., & Reagan, M. (2022, November 17). Are California’s Hispanic-serving institutions living up to their name? CalMatters. https://calmatters.org/education/higher-education/college-beat/2022/11/hispanic-serving-institutions-california/ Tamatea, L. (2019). Compulsory coding in education: liberal-humanism, Baudrillard and the ‘problem’ of abstraction. Research and Practice in Technology Enhanced Learning, pp. 1–29.

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Jan. 12, 2025

Introduction 

Countless leadership theories are meaningful to society as a whole. Servant leadership, in particular, encompasses leadership’s most logical parts and puts that power into serving the public. Servant leadership is a “holistic approach” in which the leader cares deeply for stakeholders in the company (Shirin, 2015). Utilizing servitude is a transformative approach with no financial gain. All projects and goals are tackled without the means of capitalism, paving the way for optimal leader-follower growth. A servant leader “engages followers in multiple dimensions”; specifically, leaders who are emotionally, relationally, and ethically oriented help followers grow into themselves, bringing out their full potential (Eva et al., 2019). 

Heavily based on morality, servant leaders think about everyone else before thinking about themselves (Canavesi & Minelli, 2021; Demont-Biaggi, 2020). It is not just stakeholders they think about; servant leaders think about everyone around them, especially their followers (Canavesi & Minelli, 202). Servant leadership is not a new practice; it has been studied for many years by practitioners and academics, and it is only now gaining popularity in the past decade (Canavesi & Minelli, 202). This leadership theory is held in high regard because it yields ideal outcomes for both individuals and organizations, such as commitment and employment satisfaction (Canavesi & Minelli, 202). Furthermore, literature research is searching for antecedent identification, the mediating and moderating “mechanisms,” and relationship development scales meant to bring discourse in an inclusive, diverse, and economic context (Canavesi & Minelli, 202).

Transparency is rudimentary. People gravitate towards those types of leaders, but they are few and far between. This approach ostensibly shows the need for factors based on ethos, pathos, and logos. Marginalized communities play a pivotal role; when the requisite skill sets are available, society performs better. Self-efficacy and faculty development are crucial for the quality of leadership skill sets and societal norms. Engagement with leadership qualities fosters professional growth and development for future leaders in all contexts, promoting selflessness. Selflessness is a servant quality, and its absence is conspicuous in leadership that remains transactional. Through cultivating rapport and altruism, leaders establish connections with those around them. Transformational leadership is superior to transactional leadership, which has been practiced for many years. However, the genuine demeanor behind servant leadership roles helps determine outcomes that bear community value and foster the growth of future leaders. 

The Definition of Leadership

Servant leadership is vital for a multitude of reasons, especially when combating pseudo-transformational leaders. It is imperative to reiterate that servant leadership encompasses multiple theories of thought; some of these theories include authentic leadership, enterprise leadership, and leader-member exchange (LMX) theory (Coetzer et al., 2019, p. 1). According to research, servant leadership is inspirational and contains “moral safeguards” (Graham, 1991). This “paradoxical leadership function and servant style” offers vital educational tools for the workplace that safeguard business ethics while upholding performance levels (Saleem et al., 2020). Authentic leadership, a core facet of servant leadership theory, is a multifaceted theory that integrates ethical, relational, and outcome-based aspects of leadership to create high-performing organizations (Canavesi & Minelli, 2021; Saleem et al., 2020). It emphasizes practices such as developing a higher purpose through standardizing and simplifying procedures, empowering others through shared information and power, vision, and strategy, ensuring continuous growth, cultivating a customer-oriented mindset, and building a quality workforce (Coetzer et al., 2019, pp. 3-5). 

In addition to humility, servant leadership means ensuring the development of followers, hearing others, making sound decisions, acting morally, and developing a “sense of community” (Jit et al., 2016). Liden et al. (2008) state that creating community value is a fundamental leadership behavior rooted in ethics, healing, growth, conceptual skills, and empowerment. Both Liden et al. and Jin et al. agree on creating a sense of community through moral and ethical means.

The definition is often assumed but never thoroughly examined. While leadership can still usually be rooted in a patriarchal caste system, its core values extend far beyond today’s standards (Carbajal, 2018). With modernization accelerating civilization, it is time to consider what transparency, another often-forgotten quality, would bring to present and future leaders. A level of change begins with a transformation, where it becomes clear that leadership is not linear in terms of knowledge or experience. It is not a monolith, as stated in my previous work (Ramirez, 2022). It changes with each industry and adapts to an adjusted class of individuals over time (Ramirez, 2022). Three main phases encompass what servant leadership stands for (Canavesi & Minelli, 2021). The first phase is based on conceptual development, while the second phase focuses on testing and investigating fundamental outcomes through cross-sectional research (Canavesi & Minelli, 2021). The final phase is theory-rooted, looking at mediating mechanisms, understanding antecedents, and specific leadership boundaries (Allen et al., 2016; Eva et al., 2019). The model described is based on the most recent research conducted, which has been jump-starting the past two decades with a proliferation of studies (Canavesi & Minelli, 2021).

Theories of Research and Interest

Servant leadership, as noted earlier, is a type of theory that encompasses more than one quality of leadership theories (Greenleaf, 1970; Canavesi & Minelli, 2021; Liden et al., 2015). Those facets form a solid theory of servitude and transparency that has a transformational influence. The desire to serve the general public without expecting anything in return is something unheard of in the digital era (Ramirez, 2022). Therefore, it must be exercised and practiced more amongst empathetic others. Organizational culture exists to establish an expectancy system that sets a standard for authentic employee behavior, which is expected to evolve into leadership behavior (Schein, 1985). A genuine leader shows trust, hope, optimism, and a moral and ethical orientation; that leader exhibits positive emotions and relational transparency (Avolio et al., 2004). According to Liden et al., servant leadership’s seven dimensions ethically prioritize subordinates, allowing for motivation to focus on autonomy and emotional healing (Liden et al., 2015). Some of the first scholars who empirically tested servant leadership used cross-sectional studies to find evidence that servant leadership benefits organizations through a fair workplace (Ehrhart, 2004). Ehrhart’s findings include the differences between servant leadership and LMX and transformational styles, as tested through the “14-item scale for the measurement of servant leadership” (Ehrhart, 2004).

A Deep Dive Into Servant Leadership

The benefits of servant leadership encompass follower-centered, leadership-centered, team-centered, and organization-centered growth (Marampa et al., 2023; Canavesi & Minelli, 2021). Leadership focused on supporting individuals and developing an institution is generally known as servant leadership (Allen et al., 2016). Transformational leadership emphasizes the role of leaders in inspiring followers to work towards a common goal (Allen et al., 2016).

To the researcher’s knowledge, organizational culture is often explored about the concept of servant leadership. Authentic leadership, like servant leadership, stimulates employee performance by fostering honest and transparent relationships with employees (Azanza et al., 2013). Servant and authentic leaders also possess self-focus qualities and the ability to put others’ needs before their own (Duignan, 2014, pp. 3-5). However, servant leaders differ in putting others first, while authentic leaders focus more on genuine leadership. That transparency is how servant leaders operate in a postmodern society built on capitalistic pressures, ethical challenges, and paradoxes (Duignan, 2014, pp. 3-5). There are three organizational outcomes in leadership theories: primary, secondary, and territory (Duignan, 2014, pp. 3-5). The criteria are inclusive and designed to identify relevant outlets and a range of quantitative or qualitative studies. Having critical thought regarding leadership theories is not something that comes naturally to people; critical thought is built on the right leaders guiding their followers towards a measure of success (Duignan, 2014, pp. 3-5). A servant leader does not sugarcoat problems; instead, they solve them with logical thinking, awareness, and openness (Ramirez, 2022). In response, followers react to a physical environment that does not rely on negative tactics to maintain a sense of authority (Ramirez, 2022).

Servant Leadership as a Call To Action

As discussed in my previous work, servant leadership cannot exist without authenticity or a call to action (Ramirez, 2022). A call to action cannot exist without engagement or intricate feedback (Ramirez, 2022). A leader who is authentic and genuine in their style will never be a detriment to the public. Azanza (2013) finds that an organized leadership culture cannot exist without flexibility, as well as authenticity and transparency styles. Flexibility in leadership is crucial because things can change at any time, making it essential to be prepared for any type of scenario where leadership is necessary. Research finds that servant leadership has a “significant utility” in going above and beyond transformational, ethical, and authentic leadership styles, as measured by specific criteria (Hoch et al., 2018).

According to research, a reason for leadership behavior to flourish lies within the specific norms of employees and employers (Schein, 1985). These norms are associated with particular leadership theories, such as servant leadership theory. Furthermore, if stress and low productivity occur in a workplace that cannot achieve a proper work-life balance, turnover is likely to follow (Dutta & Khatri, 2017). In response to adverse outcomes associated with leadership styles that prioritize the leader’s self-interest, moral-based leadership has recently emerged, aiming to promote integrity and prioritize the support and development of followers (Liden et al., 2015). Nevertheless, staying transparent to leader-follower norms helps mitigate those fears.

Servant Leadership Connection and Analysis

Transformational leadership gained popularity because it aims to empower everyone, not just a select few (Ramirez, 2022). The aspect of healing through these values is essential because servant leaders help conquer problems with care, a quality that makes them hyper-aware of their environment. Other characteristic aspects of servant leadership emerge through a catalyst of transformational leadership and affective trust — a stark difference from cognitive trust (Zhu et al., 2013). Affective trust, established through a mutual back-and-forth of care and concern between the leader and followers, often creates positive outcomes within an organization (Zhu et al., 2013). Furthermore, Chiniara and Bentein state that servant leaders create a psychologically safe and fair climate through dyadic relationships where employees can be themselves (Chiniara & Bentein, 2016). Autonomy is salient, but so is having connections with others in one’s community, leaving oftentimes to an aspect of mutual aid through conscientious and helpful behaviors (Chiniara & Bentein, 2016, p. 136)

Some followers remain accustomed to transactional leadership or are hesitant to follow leaders altogether (Liden et al., 2008). They bracket servant leadership with micromanagement, stating that their leader does not need to help lead them along the way (Liden et al., 2008). Furthermore, empirical studies have found that when leaders practice servant leadership with willing followers, this type of leadership has a significant impact on organizational citizenship behavior and performance (Meuser et al., 2011; Otero-Neira et al., 2016; Ozyilmaz & Cicek, 2015). For some, this type of leadership does not seem practical (Ramirez, 2022). For the latter, there is a broader perspective to consider in terms of public benefit.

Servant Leadership and Social Responsibility

Greenleaf finds that servant leaders have a social responsibility to care about those who are less privileged and often marginalized (Greenleaf, 1970). A good servant leader identifies inequalities or injustices and seeks to eliminate them (Graham, 1991). Once a servant leader is at the forefront, institutional power and control are shifted to followers, giving them the autonomy they need to be their own authority (Canavesi & Minelli, 2021). Community is valued in servant leadership because it provides an opportunity to meet individuals face-to-face and go through the stages of interdependence, trust, respect, and growth together (Greenleaf, 1970; Greenleaf, 1977). 

Leaders constantly help followers overcome their problems, which is a characteristic of servant leaders that enables them to immediately respond to tangible environments (Saleem et al., 2020). Instead of using fear, coercion, and violence to maintain authority, servant leaders become the persistent medication that convinces others to accept change. 

Next is conceptualization, stewardship, and commitment to personal growth—caring deeply about the movement, the well-being of one’s followers, and, ultimately, starting a community (Saleem et al., 2020). When discussing stewardship, servant leaders employ it due to their people-centric nature, which prioritizes service to their followers (Saleem et al., 2020). In an organizational setting, servant leaders treat every employee as they would treat themselves (Saleem et al., 2020).

Building a community of care is especially critical when addressing significant societal challenges that affect individual communities and lack external support (Ramirez, 2022). According to Saleem et al., one must allow followers to identify with a value that is greater than themselves. That kind of autonomy is liberating for everyone. When one desires a community, a safe space, and a place to express individuality, servant leaders are at the beginning of that change (Saleem et al., 2020). Because of this, individuals are inspired to be that change themselves. According to Gia et al., some leaders may “feel a deep desire to serve or are strongly motivated to lead others” (Gia et al., 2008). In short, one might feel that a higher calling is their driving force (Gia et al., 2008).

This highlights the intrinsic motivation behind servant leadership, distinguishing it from other leadership styles that may perpetuate the typical patriarchal power structure of authority (Carbajal, 2018).

Furthermore, empirical studies show the impression of servant leadership on both leaders and followers. There is more than enough evidence to support the strength of servant leadership. An empirical study found that leaders with a high likelihood of agreeableness and low extraversion were more often seen as leaders who truly serve the public (Eva et al., 2019). As a result, humility is a key trait that every servant leader possesses (Canavesi & Minelli, 2021). After reviewing multiple studies, it is evident that this makes a significant difference in the workforce, regardless of hierarchical organization. Those who are exposed to a servant leader are also significantly more likely to enhance their self-determination, thereby becoming a positive influence on those around them (Yang et al., 2019). It is not just about being a leader and having power. It is about serving others and encapsulating the spirit that is charismatic enough to inspire and uplift those around them. A servant leader should have a thorough understanding of the organization’s purposes, complexities, and missions, which is often referred to as conceptualizing (Canavesi & Minelli, 2021). This ability gives servant leaders the critical thinking skills to tackle challenging obstacles, identify when something is wrong, and creatively address issues, all while aligning with the organization’s primary goals.

Conclusion

Servant leadership is a theory gaining popularity rapidly beyond the academic community. Servant leaders prioritize ethical behavior, bringing trust and integrity to the decisions that they make. These types of leaders focus on bonding others together by sharing authority and giving autonomy to everyone involved. Servant leaders continually ensure that their leadership benefits the greater good by placing a strong emphasis on creating community wealth. Servant leaders constantly strive for measurable success that aligns with the organization’s evolving goals. 

According to Liden et al. (2014), servant leadership has an efficacious effect on followers’ in-role performance, bolstering their ability to carry out their assigned tasks with efficiency. The outcome is particularly favorable when academics pair servant-focused leaders with followers receptive to this style of leadership. Under such guidance, followers excelled in completing their job responsibilities and meeting expectations. 

Servant leadership has a significant impact on organizational teams and their functioning. Hu and Liden (2011) state that it enhances group persuasiveness by fostering collective confidence among collaborators in their willingness to strive for improvement. Additionally, their research showed that servant leadership has a beneficial impact on team robustness by improving and clarifying group undertakings (Hu & Liden, 2011). When servant leadership is not available, the team’s potency ultimately declines, even if the goals or mission remain unchanged. While it is straightforward and easy to read objectives out loud, it is another thing to have leadership support that creates a strong team performance (Hu & Liden, 2011). Hu and Liden (2011) also found that servant leadership enhances team effectiveness by increasing members’ shared confidence in their ability to succeed as a workgroup. In Boyatzis et al.’s work (2006), research reveals that leaders have more depth while navigating the ostensibly negative aspects of leaders practicing with the “other impacts of coaching others’ development” (Boyatzis et al., 2006, p. 8). 

Moreover, this might serve as an impetus for ensuring the sustainability of individuals, developing new leaders, and modeling effect-resonant relationships that contribute to the company’s sustainability (Seal et al., 2006). Without servant leadership, followers might become frustrated, ultimately hindering their ability to complete tasks effectively. The focus shifts from the leader’s persona to that of others (Saleem et al., 2020). This led to a concept of leadership where the leader serves others while simultaneously practicing listening, building consensus, and providing foresight (Saleem et al., 2020).

In conclusion, servant leadership is an old yet emerging transformative approach that not only fosters ethical behavior, empowerment, and community values but also promotes individual and team growth within organizations. Its key basis, on shared confidence, clarity, and proactive support, bolsters its ability to enhance team effectiveness and navigate through challenges that are difficult to ascertain in nature. By developing humility, authenticity, and a focus on the greater good through social capital, servant leaders inspire trust and resilience, creating a culture where employees can thrive (Geron-Newton, 2024). Ultimately, servant leadership proves to be a powerful model for harboring meaningful change, driving organizational success, and addressing the evolving needs of today’s diverse workforce.

References

Allen, G. P., Moore, W. M., Moser, L. R., Neill, K. K., Sambamoorthi, U., & Bell, H. S. (2016). The role of servant leadership and transformational leadership in academic pharmacy. American Journal of Pharmaceutical Education, 80(7), 113.

Avolio, B. J., Weichun Zhu, William Koh, & Puja Bhatia. (2004). Transformational Leadership and Organizational Commitment: Mediating Role of Psychological Empowerment and Moderating Role of Structural Distance. Journal of Organizational Behavior, 25(8), 951–968. http://www.jstor.org/stable/4093779

Azanza, G., Moriano, J. A., & Molero, F. (2013). Authentic leadership and organizational culture as drivers of employees’ job satisfaction. Revista De Psicología Del Trabajo y De Las Organizaciones, 29(2), 45–50. https://doi.org/10.5093/tr2013a7

Boyatzis, R. E., Smith, M. L., & Blaize, N. (2006). Developing sustainable leaders through coaching and compassion. Academy of Management Learning & Education, 5(1), 8-24.

Canavesi, A., & Minelli, E. (2022). Servant Leadership: A Systematic Literature Review and Network Analysis. Employee Responsibilities and Rights Journal, 34(3), 267–289. https://doi.org/10.1007/s10672-021-09381-3

Canavesi, A., & Minelli, E. (2022). Servant Leadership and Employee Engagement: A Qualitative Study. Employee Responsibilities and Rights Journal, 34(4), 413–435. https://doi.org/10.1007/s10672-021-09389-9

Carbajal, Jose (2018). Patriarchal Culture’s Influence on Women’s Leadership Ascendancy. The Journal of Faith, Education, and Community, 2(1), Article 1. Available at: https://scholarworks.sfasu.edu/jfec/vol2/iss1/1

Duignan, P. A. (2014). Authenticity in educational leadership: history, ideal, reality. Journal of Educational Administration, 52(2), 152-172. doi:10.1108/JEA-01-2014-0012

Demont-Biaggi, F. (2020). The Relationship Between Moral Leadership and Authenticity Leadership, Education, Personality: An Interdisciplinary Journal, 1-14.

Dutta, S., & Khatri, P. (2017). Servant leadership and positive organizational behavior: The road ahead to reduce employees’ turnover intentions. On the Horizon, 25(1), 60–82. https://doi.org/10.1108/OTH-06-2016-0029

Eva, N., Robin, M., Sendjaya, S., Van Dierendonck, D., & Liden, R. C. (2019). Servant leadership: A systematic review and call for future research. The Leadership Quarterly, 30(1), 111-132.

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December 8, 2024

Introduction

Mixed methods analysis combines a range of qualitative and quantitative methodologies to produce results that facilitate interpretation (Johnson et al., 2007). It is becoming increasingly well-known for its ability to tackle research inquiries that remain challenging to understand. According to John Creswell, the researcher first draws “inferences from qualitative and quantitative data and then advances meta-inferences by integrating the two databases in a mixed methods study” (Creswell, 2022, p. 87). However, incorporating those studies can create ethical issues to address from the viewpoints of participants, researchers, and institutional review boards (IRBs). This proposal outlines these ethical concerns while highlighting the importance of the participant’s safety, the researcher’s neutrality, and regulatory compliance in practice. 

Additionally, the researcher will address any potential bias that may arise during the study and outline strategies to mitigate it. “All investigators involved in the conduct of research involving human subjects need to have an adequate understanding of the ethical principles of research and compliance requirements” (Fetters, 2020, p. 159). Aside from that, the proposal shows the processes for gaining site authorization, maintaining confidentiality, and creating data triangulation. Lastly, the researcher will include a diagram of the mixed-methods data collection and analysis process, as well as a discussion of the approach’s advantages and limitations. 

Participant Perspective Ethics

One must think about the participant’s point of view from different angles without bias. Those perspectives are characterized by a keen eye for protection, respect, and transparency; ethical considerations are the number one priority to consider. Making participants understand the study’s purpose, methods, and their rights to withdraw at any time is a need. Consent forms must clearly state potential risks and benefits in language that is accessible. Protecting participants’ personal information through anonymization, secure data storage, and limited access, ensuring confidentiality, is necessary. For qualitative strands, pseudonyms and general descriptions are used to identify participant perspectives without hindering the aspect of anonymity. Voluntary participation is necessary to avoid coercion or pressure in historically underrepresented communities. It is salient to think about those who are disabled or with limited resources or assistance availability as well.

Moreover, cultural sensitivity is needed to adapt to research methods that align with participants’ cultural norms. In retrospect, cultural sensitivity is invaluable, especially when working with historically excluded groups, such as Hispanic/Latinx community college students (Doran, 2023; Tagami & Reagan, 2022). Next to consider is the researcher’s perspective and the ethics that must be followed when conducting a scientific study.

Researcher Perspective Ethics

Researchers must balance methodological inclemency with moral answerability. Although the researcher hails from a marginalized community in the study, they did not attend a two-year institution. It is possible to eliminate bias from the survey by upholding journalistic integrity. Specific concerns include researchers’ previous roles or relationships with participants, as these can introduce or perpetuate bias. Reflexivity, or self-awareness of these catalysts, is requisite to maintain objectivity. Researchers must ensure neutrality in data interpretation. For example, triangulation—collecting data from multiple sources—minimizes the influence of personal biases. Participant engagement is essential. Creating a trusting researcher-participant relationship requires transparency and cultural acceptance, particularly in qualitative studies where further interaction occurs. It is significant to mitigate emotional or psychological distress, particularly during interviews on sensitive topics. To help participants navigate any anticipated discomfort, it is essential to provide resources or a wave of support in the form of assistance.

Institutional Review Board (IRB) Perspective

The IRB is necessary to maintain ethical research practices by reviewing study protocols. Ethical concerns from the IRB’s point of view encompass ensuring that the potential benefits of the research outweigh any risks to those participating. Adhering to federal guidelines, such as the Common Rule, and maintaining detailed documentation of all procedures is essential. Monitoring involves establishing mechanisms for ongoing oversight to address any problems that may arise during the study. Once the researcher establishes monitoring, it is possible to confirm that permissions are obtainable from the organizations or institutions where the research is to take place.

Qualitative Strand Procedures

Qualitative strand procedures start with access and authorization. Site access is available through formal agreements with institutional administrators that detail study objectives and participant requirements. The researcher-participant relationship must prioritize participant protection; otherwise, it will fail to function correctly. Key measures to remember include obtaining informed consent, implementing privacy safeguards, and adhering to secure data handling protocols. Trust-building strategies encompass active listening and cultural awareness across the board for researchers. Methods such as pre-interviews or informal conversations facilitate the building of a relationship between the researcher and the participant. Integrating data from interviews, focus groups, and observational notes strengthens validity.

Role of the Researcher

Researchers act as facilitators of information exchange. However, their past or present roles, such as being a faculty member or colleague, must be disclosed to participants. Awareness of how these relationships might influence data collection is crucial. Transparent communication helps mitigate potential conflicts of interest.

Mixed Methods Design: Procedures and Diagram

In this ongoing study, the researcher will conduct qualitative interviews before collecting quantitative data to identify patterns. The study follows an explanatory sequential design. The diagram below outlines the process.

Advantages and Limitations of Mixed Methods

One of the most significant advantages of a mixed-methods study is that it analyzes numerical data in conjunction with an explanatory context; the context provides an in-depth and comprehensive overview. Then, the researcher will use triangulation to strengthen validity by confirming the findings, which will naturally be extensive due to the multiple methods used in the study. Another advantage of using mixed methods for this study is the flexibility. One can adapt to research questions that might be challenging or thought-provoking, creating space for an in-depth conversation. Some limitations to consider include potential project obstacles, the time and effort required for the study, and the possibility of misinterpreted data. Because it requires careful planning, time, and resources to integrate diverse data types effectively, contradictory findings between strands can further complicate interpretation.

Conclusion

Ethical considerations are rudimentary in planning and conducting mixed-methods research. By addressing these issues from the perspectives of the participant, researcher, and IRB, researchers can ensure their study conduct is accountable and inherently effective. Combining each process part to create a catalyst of intricate procedures for the protection of the participant, site authorization, and triangulation further bolsters the research’s credibility (Fetters, 2020, p. 100; Creswell, 2014). Mixed-methods research showcases distinctive advantages despite its complexities, making it an ideal tool for addressing multifaceted research questions.

References

Creswell, J. W. (2022). A concise introduction to mixed methods research (2nd ed.). SAGE Publications.

Creswell, J. W. (2014). Research design: Qualitative, quantitative, and mixed methods approaches. Thousand Oaks, CA: Sage.

Doran, E. (2023). Applying the Servingness Framework to Hispanic-Serving Community Colleges: An Environmental Scan. Journal of Applied Research in the Community College, 30(2), 85–100.

Fetters, M. D. (2020). The mixed methods research workbook: Activities for designing, implementing, and publishing projects. SAGE Publications.

Johnson, R. Burke, Anthony J. Onwuegbuzie, & Lisa A. Turner. (2007). Toward a definition of mixed methods research. Journal of Mixed Methods Research 1:112–133.Tagami, M., & Reagan, M. (2022, November 17). Are California’s Hispanic serving institutions living up to their name? CalMatters. https://calmatters.org/education/higher-education/college-beat/2022/11/hispanic-serving-institutions-california/