Culturally Sensitive Education as Change

Culturally Sensitive Education

Education as Change Agent for Cultural Awareness and Collective Need

Any review of literature regarding change affect and culturally sensitive education would be remiss if it did not begin with a discussion of the work of Pablo Freire, as to some degree he is the first scholar and thinker that observed the validity of education as a change agent, and specifically as an agent to restore cultural points-of-view that had been lost in oppression. In an overall sense Freire stressed that the culture of the oppressed must not be overshadowed by that of the oppressor in education and that this applies to majority minority status in any culturally diverse population. Though Freire stresses a pedagogy of post-colonialism including a great many of its dogmatic terms and meanings he also stresses that educators and students through developed mutual love will together be a change agent.

As individuals or as peoples, by fighting for the restoration of our humanity we will be attempting the restoration of true generosity. And this fight, because of the purpose given it, will actually constitute an act of love. (Freire, 2000, p. 45)

The concept of "educating for social reconstruction" speaks to the humanitarian side of the teaching profession. We live in a world engulfed in wars, AIDS, hunger, unemployment, substance abuse, homelessness and global warming, to name a few of the problems that afflict people around the world. According to a new trend in the global world, the solutions to many of these problems, including the adaptation of a previously subjugated population to democracy will be gained through "global education." Which in other words can be described as culturally sensitive education, that to some degree responds to a universality of humanity, making clear to the educated that we as people are all members of the same family and are all deserving and responsible for recognizing and enforcing the humanity in all. The global education movement has a significant following and is based upon the premise that educating the masses will give them greater opportunity in an increasingly global economy. (Henderson, 2005, p. 306) There are concerns that any kind of global education will once again create a system that does not effectively impart issues of culture and individuality, but simply whitewash or create political correctness that does not impart culture the cultures in which it is adopted, leaving the world full of people who have no sense of history or culture, and an educated desire to serve a larger community that might not be relevant to their lives. (Henderson, 2005, p. 306) the argument in favor of global education for change contends that this is not the case and that the framework of any global education movement should and will answer to the fact that culture is an essential element of humanity and must be illuminated in both majority and minority without the traditional, winner writing the history books scenario which as occurred all over the post-colonial worlds. (Giroux, 1981, p.39) Freire's work itself warned of the need to develop universal education but also stressed the importance of making sure that the intentions of educators to improve culture did not repeat the mistakes of the past, including but not limited to teaching a curriculum that stressed the victor's point-of-view and created a world full of individuals who did not know their own cultural/linguistic identity. (Freire 2000, p.125). (Giroux & Simon, 1989, p. 8)

Global education is defined as an education system that teaches modern ideals that will assist the growing global economy by creating a world community view, "...national governments are proclaiming education as the key to success in the global economy. " (Spring, 1998, p. 5) the idea is based on the concept that the U.S. And other nations need to address issues of global concern in a manner that effectively imparts social and civic responsibility as well as cultural history. The adoption of a global pedagogy in the U.S. is a highly contested issue, as many believe that the need for addressing global issues is devoid of cultural identity and will replace curricula that is important to individualism and American social identity. In a more modern sense, global education is a term that denotes the need to teach all international citizens the skills they will need to accomplish success in a global economy. Multicultural education, on the other hand is an attempt to ingrate more than one cultural expression into curriculum, an example would be a stress to include varied cultural curriculum including linguistics from other locals and history and culture of other nations or peoples.

Characteristics of Culturally Sensitive Curriculum

As educational theories go, multicultural education and individual education have more of a following among educators while "global education" has more of a following among economists and philosophers. The reality is that educators by their nature attempt to navigate the needs of the individual and doing so necessitate making sure they are acknowledged as individuals through cultural and social representation, not so they will simply be capable of making good money in the future. As a symptom of being members of the dominant culture, the U.S. would probably do well to adopt some of the standards and practices of global education curriculum to improve awareness of global social and economic issues, teaching a sense of social and civic responsibility in a global market would likely improve the individual member of the dominant culture. It must also be said that adopting a culturally sensitive education policy within the global environment must take special care not to over emphasize the culture and linguistics of the dominant western tradition. "Dialogue requires an intense faith in [others], faith in their power to make and remake, to create and re-create, faith in [their] vocation to be more fully human (which is not the privilege of an elite but the birthright of all)" (Freire, 2000, p.79). Freire warns that the emphasis on dominant cultural teaching must be careful not to view the individual as a pathological aspect of culture.

A those who deviate from the general configuration of a "good organized and just society." The oppressed are regarded as the pathology of the healthy society, which must therefore adjust these "incompetent and lazy" folk to its own patterns by changing mentality. These marginals need to be "integrated," "incorporated" into the healthy society that they have "forsaken" (Freire,2000, pp. 60-61).

The key to development of a true culturally sensitive education system must stress an emphasis on cultural identity and independence, as well as reestablishing the importance of linguistic and historical expression. (Giroux, 1981, p.39)

The oppressed suffer from the duality which has established itself in their innermost being. They discover that without freedom they cannot exist authentically.... They are at one and the same time themselves and the oppressor whose consciousness they have internalized. The conflict lies in the choice between being wholly themselves or being divided; between ejecting the oppressor within or not ejecting him; between human solidarity or alienation; between following prescriptions or having choices...between speaking out or being silent, castrated in their power to create and re-create, in their power to transform the world (Freire, 2000, pp.32-33).

Freire stresses the importance of an education system that acknowledges individuality and freedom of expression with regard to the context of the individual being educated. While the intentions of "global" education may be good ones they also stress the importance of universalizing culture, such as stressing the importance of English as a universal language of global business. "As a result of British and U.S. expansionism, commerce, motion pictures, broadcasting, and popular music, English is the primary language of the global economy." (Spring, 1998, p. 27) This emphasis on English as a universal language may be a logical one but must seriously be questioned in any given context, as English in a culturally sensitive education curriculum must not be the "only" language taught but must be either primary or secondary to other language depending on the composition of the classroom. (Stritikus, 2002)

The need for educators to make sense out of the needs of the broader community and the needs of the individual can be seen as an impasse, but it is one that is dire need of bridging. (Giroux, 1997, p. 71) According to Freire and others responding to the need for cultural sensitive curriculum and teachers there is a clear sense that the teacher can be a change agent through curriculum if such curriculum is responsive to cultural diversity and identity, linguistically and otherwise.

Freire recognized that the struggle of teachers to exercise our political will and capacity to decide within schools could be severely curtailed by the tendency to become "hardened" by the dominant bureaucracy's dehumanizing posture toward teachers who seek school change. Yet he recognized that there are legitimate reasons why this phenomenon is so prevalent among teachers. More often than not, teachers who are committed to such restoration of humanity within schools and communities are perceived as subversive, (1970, 46). (Darder, 2002, p. 55)

Creating a sense of importance with regard to civic social responsibility and aspects of dire universal human need is essential to a new and improved education system, especially in dominant economic regions. This emphasis will build culturally sensitive curriculum. (Oakes, Quartz, Ryan & Lipton, 2000, p. 77) Though the importance of cultural identity, and even the dreaded sources of nationalism, such as independent cultural identity and linguistic heritage must not be ignored in an attempt to universalize education. With some of the world's most influential organizations in a serious bid to establish universal education the goals of the economists may be essentially answered, but educators must take care to make sure that universalization does not include an element of whitewashing that reduces the importance of individual cultural/linguistic heritage.

A directly related to the world's economic needs. Education and the global economy are envisioned as having an interdependent relationship. Competition in the global economy is dependent on the quality of education, whereas the goals of education are dependent on the economy. Under these circumstances, education changes as the requirements of the economy change. As a result, human capital theory now dominates discussions of education for the global economy. Under human capital theory, education is a social investment that, in the most efficient manner, prepares human resources (students) to contribute to economic growth. (Spring, 1998, p. 6)

The World Bank acknowledges the need to emphasize the importance of "global education" as the first step in the developmental goals of many nations seeking and resisting global economic improvement.

Education is central to development and a key to attaining the Millennium Development Goals. It is one of the most powerful instruments for reducing poverty and inequality and lays a foundation for sustained economic growth. (World Bank Education website at (http://web.worldbank.org/WBSITE/EXTERNAL/TOPICS/EXTEDUCATION/0,menuPK:282391~pagePK:149018~piPK:149093~theSitePK:282386,00.html)

Though there are many who agree with the overall need of nations to adopt global education policy the emphasis must not overshadow the strengths of the individual nations involved. All individuals must seek to explore education in an environment that teaches them what they need to know without killing their own culture by default.

Low- and middle-income countries agree that they cannot succeed unless they strengthen their education systems to tackle simultaneously the twin challenges of poverty reduction and the creation of modern, dynamic, and cohesive economies and societies. (World Bank Education Website at (http://web.worldbank.org/WBSITE/EXTERNAL/TOPICS/EXTEDUCATION/0,contentMDK:20275629~menuPK:2644043~pagePK:64020865~piPK:51164185~theSitePK:282386,00.html)

International interests must make strategic choices that do not create a system that is a watered down or whitewashed cultural expression of education, as a process of "temporary" necessity. The manner in which this is possible will likely be the process of allowing the voices of educators previously considered subversive to dominate discussions about the inclusion of culturally important information as well as economically important information.

Characteristics of Culturally Sensitive Teachers

The foundations of parenting run very deep, as they are the core of an individuals' being in the case of being parents and being parented by them. Culture is one of the most significant aspects of this dynamic. The difficulties that arise when an individual or family has a culture that is different than the dominant culture can be significant for parents to navigate through. The debates about multiculturalism, in education create a sounding board that facilitates communication about cultural issues that might otherwise not be voiced. Therefore regardless of opinion, either in favor of multicultural classrooms or against multicultural classrooms the debates create an opening for discussion that can facilitate a better relationship with parents of diverse children. Those teachers who have their pulse on cultural sensitivity are also aware that the parent's of diverse individuals within the classroom are a consummate link to cultural sensitively. (Smith, 2006, p. 58)

One of the most important issues with regard to parent relationships as they affect the classroom is that it is crucial to remember that the parent is a teacher and in many cases the first teacher. It is for this reason that developing a strong relationship between teacher, community, school, classroom and parents is essential and even more so if diversity is a part of the equation. Teachers seeking this strong relationship and achieving it are remarkably more prepared than others to respond to cultural sensitivity in curriculum and activity. (Smith, 2006, p. 58) Educators and administrators must be aware of this potential disconnect and foster relationships between the school community, teachers and parents of diverse students as they may be one of the greatest resources for true understanding of diversity on a core level, rather than on a superficial level often employed by schools and educators. (Meyer & Rhodes, 2006)

In a work describing the importance of parent involvement in schools, one group developed a set of learning modules that stresses the need for culturally diverse adults to make every effort to develop open communication and be involved in the schooling of their children. The work demonstrates a significant missing link in the situation, as immigrant parents often feel intimidated by the culture of schools and some must have guidance to help lead them toward inclusion in their children's learning. One module in the work specifically stresses the importance of the immigrant parent realizing their role as their children's first teacher and helping guide them through activities that foster this relationship. (Peacoraro & Magnuson 2001, pp.34-52)

The work also stresses that the social and cultural stresses of immigration and the feeling of being an outsider often drive the diverse parent away from school interactions and teaching, as they feel that the school in this new foreign culture has more to teach their children than they themselves do. The work, developed by the Minnesota Department of Children, Families & Learning, stresses that diverse parents must be reminded that their cultural origin is equally important as new learning to their children as is being a part of the child's development of self-esteem, and English proficiency is irrelevant to such learning. (Peacoraro & Magnuson 2001, p.38) Creating bridge between the parent and the culture and community of schools through a stress on a mutual learning exchange can be an exemplary opportunity, and can also help newcomers feel more welcome in their new home. Debates regarding multicultural education, and the feelings, of immigrants about such debates could potentially be an opening to help educators reach out to diverse communites and develop bonds of communication that foster the development of children and the system, even in cases where the multicultural classroom and/or curriculum are rejected.

In fact it has been argued that these important core principles, self-esteem, cultural pride and self-awareness can sometimes not be learned at school, in a setting where diversity is not recognized as valuable and students, especially the very young, tend to seek sameness, even though their diversity is apparent. Though debates of multiculturalism often discourage inclusion of cultural subject matter into classrooms, for various reasons the need to express culture at home is still crucial, teachers who acknowledge and support this are responding to cultural sensitivity, especially when they are flexible enough to let it creep into the classroom, even when it is barred. In one work an experimental multi-cultural curriculum was tried, in a LA suburban kindergarten class. The authors stress that the program helped students learn to be open in communications about fear of prejudice. The program was said to have helped children to have; "gained power to choose how they think and feel about each other. They learned to no longer base their friendships, let alone their perceptions, on who most looks like them." (Anicich & Kirk, 1999, p.2) Through such experimentation, the debate can be answered effectively, as classroom communities become more diverse cultural expression must not be stifled but in fact made a part of the foundation of curriculum, so as to allow open communication about fears and concerns and allow students to recognize internal value, rather than basing perceptions on outward appearance, perceived educational difficulties, and/or perceived cultural differences.