Different but the Same – A personal Reflection on Education, Tolerance and Ironic Distance.

When considering the potential for a personal reflection of my experiences through high school many ideas come to mind of ways culture and identity play a highly influential role through the discovery of whom one is going to become and where your life could potentially take you. Dramatic sounding, I’m sure, but when reading Sociology on Culture by Hall, J.R., Neitz, M.J. & Battani, M. (2003. It became apparent to me that curriculum and teachers have a highly influential role in the formation of norms and truths that represent what I would consider the wider community. Yet, peers have a highly influential role (possibly most significant role) in harbouring those ideas presented to them by teachers and creating cast views on normality and acceptance.

                Primary school was a multicultural experience, within a mixing pot of cultures and belief systems. There was a high level of encouragement to tolerate and support others with different customs and norms to your own. In Reid & Sriprakash (2012) paper tolerance is somewhat defined as the not complete agreement with another’s views or beliefs, yet a level of acceptance which in turn does not inhibit the others existence.  Multiculturalist acceptance is a significant part of schooling life and in turn helps to shape generations of tolerate people. Yet, this tolerance is not extended to students with intellectual or physical disabilities. When my brother entered mainstream school, the Autism Association encouraged the education of students in his class and others in his grade of his spectrum disorder. This was a means to gain tolerance and support for fellow peers within his grade. The response was the opposite, word spread throughout the school resulting in the bulling of my brother and myself. Until my brother was defined as abnormal/different the students were fairly tolerant. Once it was alerted to them by people of authority, it became factual and strange. Therefore from this experience, education of what is called abnormal is not adequate to enable people whom are different to function within this institution.

                When entering high school, my parents moved me (and my brother) to a private school (K-12). This time choosing not to educate the students of my brother’s disability, due to the unhelpful effects of the last experience. They educated the teachers whom had to keep the information confidential. This type of approach of under educating the general population should in theory cause there to be intolerant behaviour, due to a lack of understanding (Reid & Sriprakash, 2012).  Yes, bullying occurred due to him not fitting the standardised norms of most individuals in the grade, yet there was greater tolerance.

                From this experience, my reflection is that the mere education of individuals within society of different norms is not enough for there to be tolerance and acceptance. There needs to be introduction of separation of stereotypes and the introduction of finding commonalties. Like in Reid & Sriprakash (2012), my brother and I experienced ironic difference through being in a place in which we belonged, the education system, yet isolated by the stereotypes that surround my brother and his disability.

References:

Hall, J.R., Neitz, M.J. & Battani, M. (2003). Sociology on culture. London: Routledge. Chapter 2: Culture, self and society.

Reid, C. and Sriprakash, A. (2012). The Asia Pacific Journal of Teacher Education. London: Routledge. The possibility of cosmopolitan learning: reflecting on future directions for diversity of teacher educations in Australia.

Lets Talk About Sex

                Sex, an adult topic placed in a primary school arena. The introduction of lower ages for the beginning of sexual education classes in Australian classrooms has increased controversy recently. What is it in our culture that we decide that it is inappropriate to teach primary age students about health and puberty? It needs to be considered if we naively believe that 10 year olds don’t know about sex? Or is the introduction of such classes going to increase the culture of early participants in sexual activities. 

                According to Australian Law, the age of consent is 16 years of age (Two years younger than a legal adult). Yet sexual education classes begin in the first year of high school and now are proposed to begin in late primary school. Previously sexual education classes in primary school consist of health classes in preparation of puberty. The introduction of the curriculum entails students learning about sexual safety and personal health. This was ruled as a prevention measure, enabling students to employ safe practices from the beginning of such (Ross, A. 2012). It needs to be considered what this implies about our culture, either there are high amounts of young individuals whom need an understanding or there are adults that think that using this method will in turn form a prevention measure.

                Culture and Identity will be reflected through the curriculum in what the students are taught are appropriate and inappropriate ways to interact with other sexually. Who determines the appropriate culture( Wadham, B. Pudsey, J. & Boyd, R. (2007))? With this, will religious views of chastity and single partners be taught?  Will there be full acceptance of different sexuality preferences, not just heterosexuality; but homosexuality and bisexuality? (Feeney,K., 2012)

                As the age of education decreases, will the age of consent? Such a move will have detrimental effects on culture and the way people view love, commitment and sex.  Younger participants in sexual activity could potentially increase the amount of sexually transmitted diseases, unwanted/unplanned pregnancies and relationship breakdowns (Feeney,K., 2012). Will sex become part of someone’s identity before they are able to emotionally deal with the consequences?

                In short, will the introduction of sexual education classes at younger ages cause greater safety and prevention OR will it put sex on the forefront of young pre-teens minds?

References:

Feeney,K ( 2012) Time to go to dating school http://www.smh.com.au/lifestyle/life/blogs/citykat/time-to-go-to-dating-school-20120731-23cp3.html

 

Ross, A. (2012) Sex education anyone? http://www.smh.com.au/lifestyle/life/sex-education-anyone-20120921-26alv.html

Wadham, B. Pudsey, J. & Boyd, R. (2007). Culture and education. Sydney: Pearson  Education.

Culture as a means of improving teaching and education within schools

Teaching quality depends on culture development

In the article ‘Teaching quality depends on culture development’, Tony Mackay emphasizes the concept of creating a culture within schools with the main theme of development as it provides teachers the support  needed to advance professionally, further influencing their students for the best. Tony goes on to say that “there is growing evidence that teachers thrive in a culture focused on improving teaching to enhance student outcomes and characterized by frequent feedback, coaching and access to high-quality professional learning.” (Mackay, .T, 2012).

As the aims and purpose of a school is to sharpen and enhance students’ abilities as well as creating an environment in which leadership qualities can be created and encouraged, it is vital to seek the main influences and motivations of both the staff as well as students in order to actively work towards the goal of the school. “Research consistently finds that quality teaching is the leading in-school influence on student outcomes, with quality leadership not far behind”. (Mackay, .T, 2012). Tony further explores the notion of an distinct culture being one of the main motivations for teachers, meaning that students will further be affected as a result of the teachers influence. The article depicts a call for action in which a culture is created in schools supporting teachers in their efforts to educate and teach. “ Simply, change is more likely to occur when teachers and school leaders are operating in a culture where learning is encouraged, nurtured and supported” (Mackay,.T,2012). Ultimately reinforcing the pivotal importance of  the support for teachers in order to effectively create a  culture within schools that actively seeks to motivate children for the better.

“Simply put, culture shapes education and education shapes culture. So it’s absolutely vital to understand what culture is and how it is connected to the education system if we want to understand our students and the world of which they are a part.”(Wadham,. Pudsy,. Boyd, 2007)

 

Further the article by Wadham,Pudsy & Boyd entitled culture and education displays the importance of culture within schools and how it shapes individuals actions and thoughts. Within the first opening paragraph the author explains how he did not understand an individual’s choice of clothing, although upon further examination realized that the pieces the individual was wearing ultimately conveyed his sense of culture, from his big buckle belt to his baggy pants. That in fact through the use of symbols he was able to convey the culture he was a part of. Meaning that in order for individuals to understand the way in which a school operates as well as brainstorming ideas that will ultimately assist the students in school, one must first look at the educators as they are a part of the school and depict the culture of a school. Therefore culture provides the frameworks for learning in schools in terms of teacher’s motivations, as well as a means of encouraging interpersonal interactions and forming identity.

·         Mackay,.T, ‘Teaching quality depends on culture development’, 2012http://www.smh.com.au/national/education/teacher-quality-depends-on-culture-of-development-20120819-24ghr.htm

·         Wadham,. Pudsy,. Boyd, ‘Culture and Education’ (2007).

Education in the Global Community



"it is a responsibility of both the locals and tourists
 to preserve local custom and culture"

Who is in control of culture? Or more importantly who is in control of the education which develops culture? These to me are the question that I’ve had to ask myself from reading the Comaroff and Comaroff article, ‘Ethnicity Inc’. Despite the article referring a lot to the tourism industry of various places some of the points do hold significant weight in education; particularly the when the authors ask ‘who controls the conditions under which culture is represented and alienated.’ (Comaroff and Comaroff, 24) In my previous blog I spoke about the history curriculum in Australia and how it promotes a culture where Australian’s are asked to feel guilty about past wrongs. The state controls this representation. Interesting in an article by Setiono Sugiharto in the Jakarta Post there is a discussion of educational systems controlling what culture is explored and what is repressed. Sugiharto comments that recently there has been a ‘fetish of the Education and Culture Ministry for Western-oriented education.’ Perhaps this fetish sings to the ‘outside entrepreneurs [who] exploit marginal people’ (Comaroff and Comaroff, 24) because having locals who have a strong grasp on English and Western customs can only be beneficial to those who wish operate in the tourism or business industries. With non Western countries such as Indonesia having an educational system which, as Sugiharto suggests, ‘favours internationalisation through the promotion of English’ are these nations allowing their citizens to become ‘the native other’ who are there to ‘serve as a fetish’ for tourists and their dollars (Comaroff and Comaroff, 25) Along with this point is another comment from Comaroff and Comaroff when they suggest that ‘the culture transacted in those markets (foreign cultural markets such as Indonesia) signified... the contrast between the enlightened and the primative’ (Comaroff and Comaroff, 29). This point made by the two authors is significant because it shows how foreigners use this cultural tourism as a means to feel superior yet there isn’t much thought on what it actually does to the countries us as Westerners visit. Sugiharto makes mention that ‘local language education has the power to shape children’s attitudes’ as well as preventing ‘stigmatization of local traditions and languages from inimical constructs generated by global, powerful discourses.’ The Indonesian authorities have the ability to promote local language education which according to Sugiharto ‘is the best medium for teaching on the grounds... [it] is more meaningful and comprehensible when conducted in the child’s mother tongue.’ The message I’m trying to get out of both Comaroff and Comaroff and Sugiharto’s articles is the importance of control of culture. Earlier in this blog I asked who controls culture. Perhaps in Australia and in Indonesia it is controlled at an administrative level by the authorities but really it is controlled by us, the global community. Using Indonesia as an example, it is a responsibility of both the locals and tourists to preserve local custom and culture and not degenerate it to a tourism enterprise.

 

http://www.thejakartapost.com/news/2012/10/06/a-fetish-local-tradition-indonesian-education.html (6th October 2012)

Comaroff, J.L & Comaroff, J. (2009). Ethnicity, Inc. Chicago: The University of Chicago Press. Chapter 3: Questions of Theory.

Multiculturalism; Whats the Best Method in Education?

Reading Christina Ho’s article about multiculturalism has given me plenty of food for thought. Ho discusses in her reading the power of the ‘everyday multiculturalism’ and the ‘mircopublic’ (Ho, 605) which can be seen through ‘neighbours exchang[ing] home-grown vegetables and recipes across their fences’ (Ho, 604). This is significant because it shows the capability of different cultures interacting at a very basic yet intimate level. Ho comments that ‘cultural difference is accepted as normal and unremarkable’ (Ho, 604). For an educational perspective this idea is pretty important because it promotes acceptance and equality in values. Ho makes mention of this idea in Australian education systems by commenting that ‘officially, nurturing respect for cultural diversity is a key goal of the Australian education system.’ (Ho, 605)  Yet how does the education system do this exactly? Education Victoria comment that multicultural education is a commitment ‘where all students are empowered to take advantage of... economic, social and individual opportunity’ In her article, Ho makes mention of the importance of public schooling; commenting that ‘two-thirds of children [in Australia] attend public schools’ which ‘are required to admit any student residing with their enrolment zones’ and therefore provides a sample of the mircopublic in the community (Ho, 606). In theory this idea is excellent, a vast mix of cultures and personalities within the community all around each other, feeding off each other’s ideas and values and perhaps promoting tolerance. However as Ho points out diversity in schools doesn’t appear to reflect the community as much as perhaps policy would like. This made clear by Ho suggesting ‘some of Sydney’s wealthiest and high performing elite schools are also the least culturally diverse’ (Ho, 607). Perhaps I’m being rash in saying that this means in other words, those who can afford it are making sure their children aren’t required to mix with races they may deem unsatisfactory and rejecting the notion of empowerment for all. Therefore is there another policy that can promote multiculturalism in schools, even to those who don’t wish to take part. Frank Lowy seems to this so. In a speech made to the Australian Multicultural Council, Lowy commented that ‘there should be a stronger focus on civics education to ensure that all Australians appreciate the country’. A lot of Lowy’s comments were also based on current multicultural tensions for example ‘[migrants] they should know there is a place for peaceful and lawful protest’ and ‘their children should receive... [a] balanced education untainted by the ideology of hate’ yet his comments on civic education is worth discussing. Is civics taught enough in schools? Or more importantly does our education system make us proud to feel Australian? I always had a feeling that the education system never truly promoted Australian successes and always focussed largely on the terrible events of the past. Needless to say these events should be known but is there a balance in place to promote any form of patriotism or should that be left out of the education system?

http://www.education.vic.gov.au/studentlearning/programs/multicultural/about.htm

http://www.abc.net.au/news/2012-09-19/frank-lowy-multicultural-address/4270830 (4th September 2012)

Ho, C. (2011). Respecting the Presence of Others: School Micropublics and Everyday Multiculturalism. Journal of Intercultural Studies, 32(6), 603-619

white school

In my last blog I finished by addressing the issue of whiteness as different to being born Anglo. I continued Fozdar’s argument, that whiteness had assumed rights to power, dominance, and privilege.[1] I will explore this concept of whiteness, and the scale of whiteness, in the Sydney education system, looking at school’s with a reputation for being ‘white’, and why they are perceived that way.

Three schools I will be contrasting are Dapto High School, Wenona School, and Meriden School. I will observe the percentage of students from English speaking backgrounds, the socio-economic status of the school, and its reputation in the community for being a ‘white’ school. While the first two areas are grounded in research, the last category relies on hearsay and rumor.

Sport, music, hats. The 'white' experience.

Dapto High School is an Anglo school, it has a language background other than English (LBOTE) score of 8%, however, I do not believe it embodies ‘whiteness’ as observed by Fozdar and Proctor. While Fozdar writes that whiteness is found in having privilege not disadvantage, however, white students at Dapto High School do not embody these traits. As a school it sits below the state average in the Index of Community Socio-Educational Advantage (ICSEA), and academically achieves at average or below average, so it can hardly be said to 'dominant', or privileged. While the school may be 92% Anglo, it does not embody 'whiteness' as a form of privilege and power.

Tennis is white.

Meriden School embodies privilege, wealth, and power. According to the Meriden website Meriden is a school that excels at both music and tennis,2 both traits of privilege and 'whiteness'. While embodying white traits, the student population is 59% LBOTE, non-Anglo students are embodying whiteness, in a way that Anglo students from Dapto are not.

Wenona School is a synonym for whiteness. Its student population is less than 5% LBOTE, it is one of the most wealthy schools in Sydney, with 85% of its student body residing in the top socio-economic quarter in Sydney. They play hockey, their parents are lawyers. Wenona is both white in colour and attitude.

Whiteness holds these two themes together, colour and attitude. While Dapto may be more white in colour than Meriden, it does not embody whiteness to the same extent, and while Meriden is white in attitude, Wenona trumps both as a truly white institution. What makes a school white? I argue that the attitudes of a school and its students, rather than their colour, lead to the label of 'whiteness'.

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All Statistics are taken from the myschool website.
[1] Fozdar 184
2 Meriden website

How white is white enough?

Lindeback – an Anglicised form of the Swedish Lindebäck.

Linde, meaning tree. Back, meaning creek.

Fozdar writes that “officials were given strict instructions not to allow any non-whites to enter the country. However, it was clear that they were uncertain about just how to identify who was and who was not white, meaning that they were required to apply their own discretion on a daily basis in deciding who could and could not enter Australia.”[1] The film ‘Admission Impossible’ documents how these standards changed over time, and how as the need for immigration arose, the need to reinvent what it means to be white also grew.

'White' - But different. 

As Australia continues to redefine its national identity, so to, does it redefine what it means to be white. While my granddad (half Swedish, half Polish) was bullied in school for being a halfie, I am often called white, with my Swedish heritage not being seen as ‘different’, but contributing to my whiteness. I will explore two reasons that I believe to behind the change in perceptions of my families whiteness, firstly, that white ‘standards’ drop due to multiculturalism, and secondly, that the families changing standards of power, privilege, and wealth affect our perception of being ‘white’.

Admission Impossible spoke of how Nordic people were allowed into Australia under the White Australia Policy when more immigrants were needed. However, even then, they were classified as not-quite white, and only allowed to work in menial jobs. Something has changed in the classification of Nordic people, as they now encapture ‘whiteness’, I suggest that this is due to non-white immigration. When my mum was talking about which shade of white to paint the lounge room, I said that both whites looked the same – they did, when compared to black. However, when placed next to each other, the white’s seemed very different. The palate of Australian racial diversity has changed, and as a result of the new contrasts, our perceptions over what is white have changed.

If you play golf during school lunch then you are white.

Fozdar argues that whiteness is always associated with power, privilege and wealth.[2] My family enjoys a level of wealth now, that my grandfather did not have when he was growing up. While his family was working in menial labour, if they had a job at all, my father’s stable job has affected the perception of us as a ‘white’ family. I would argue then, that the concept of ‘whiteness’, is inherently different to the concept of ‘bogan’, and that while ‘white trash’ has the word white in the name, it is an entirely different concept. A white person, as anglo as they may be, who does not embody the wealth, family connections, and privilege expected of a white male, does not embody ‘whiteness’.

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[1] Fozdar, 183

[2] Fozdar 184