2016

Graduate Diploma Programimda yazdigim bir makale.

Statistics show that in Australia there are almost 300 different languages spoken, including 50 Indigenous languages (as cited in Burridge, 2009). According to the 2011 Census data, with 40.8% of the metropolitan population born outside Australia, Perth is considered more multicultural than Melbourne and Sydney (Maginn, 2012). However, talking about multiculturalism in Australia is like opening a can of worms. On the surface, we are all proud of being part of this beautiful and diverse mosaic. We seem to celebrate our colourful and cohesive society and consider it a strength to have so many cultural, religious and linguistic backgrounds. On the other hand, research shows that Australians have only practical tolerance toward the value of multiculturalism. It is also a long-standing dilemma for educators to immerse a young child into Australian culture while encouraging them to keep their cultural and linguistic background (as cited in Buchori & Dobinson, 2015).

Let’s look at the key issues faced by students from diverse cultures. One of the most important challenges for a migrant family is financial. Schoorman shares a real-life example of a teacher–student interaction (2011). A 3-year-old child from a Guatemalan Maya immigrant family refused to take her doll to the doctor in pretend play because they did not have Medicaid. This made the teacher look at the situation from a different perspective, and later they agreed to prepare a home remedy for the doll. Educators need to be sensitive to the financial challenges a family may be experiencing and must seek ways to make students feel comfortable with what they have compared to what the majority of students have.

Another cultural difference teachers need to be aware of relates to ways of living. An American study of minorities showed that Latino students have close ties among themselves and are more collectivist and group-oriented. This reflects in the classroom in many ways. For example, these children might prefer to work as a group rather than individually. Similarly, praising one individual student’s work might make him feel uncomfortable, as modesty is an important value in collectivist cultures. They might want to share their pencils, books, hats or even food (Franklin, 2001). When we look at Australian communities, we see similar tendencies. For example, traditional Chinese society also has a collectivist orientation. Hence, assertiveness, independence and individualism taught at school may not be compatible with teachings at home, such as conformity, humility and obedience (Australia. Australian Institute of Family Studies, 1995). What a teacher can do at this point is adopt an open and respectful mindset in order to interpret certain behaviour patterns of children from different backgrounds.

Aboriginal and Torres Strait Islander (ATSI) students also face many problems in their education due to a lack of proper understanding of their cultural values. For example, if a teacher does not know how to interpret the cultural behaviours of ATSI children, she might demand eye contact even though it is considered rude in Aboriginal culture. Similarly, their way of learning has traditionally been through observation and experience. Therefore, it is important to know that they are less likely to put their hands up in a question-and-answer session. Real-life questions for an Aboriginal child are “Who am I?” and “Where do I fit in?” rather than “What do I want to be?” (Korff, 2016). Relatedly, the focus for young children is learning about their country, the land to which they belong. Their relationship with their land—how to nurture it, seek sustenance from it and interpret it—constitutes the most important part of their early education (Australia. Australian Institute of Family Studies, 1995). When we try to squeeze all this under a standard “All About Me!” unit, we clearly ignore the wisdom and richness of this culture and deceive ourselves.

Korff states that successful programs relate content to real life and work around Aboriginal parents’ limitations (2016). He suggests simple but effective methods to close the cultural gap and increase the effectiveness of education. Some of these are: teaching not strictly by the book, setting high expectations, being aware of a greater sense of autonomy, including community spirit, remembering that English is not their native language, considering broken homes, offering homework classes, and reassuring hesitant parents that your approach is not solely based on Western culture but that you aim to prepare students for walking in two worlds.

Focus Areas 1.4 and 2.4 of the Australian Professional Standards for Teachers specify what teachers should know and be able to do in order to teach Aboriginal and Torres Strait Islander students, and to teach all students about Aboriginal and Torres Strait Islander languages, history and culture. There are many resources available on the AITSL website (Australia. Australian Institute for Teaching and School Leadership, 2016). The 8 Ways Framework, which is a NSW Department of Education initiative, offers educators a pedagogical model that allows the inclusion of Aboriginal perspectives using Aboriginal learning techniques. The framework warns teachers about the destructive effects of a “tourist approach” that teaches Aboriginal content in a tokenistic way. Instead, it encourages the use of Aboriginal processes and protocols (Australia. NSW Education Dept, 2012).

Let’s look at these 8 ways to develop Indigenous Cultural Competence. Storytelling is a main tradition in Aboriginal culture, so educators must approach learning through narrative (this reminds me of the Great Stories of Montessori Education). Use of learning maps allows students to navigate visually through the process of becoming self-directed learners. When instruction is not given verbally but through self-reflection and hands-on methods, learning is enhanced. This also resonates with the Montessori Method’s brief lesson presentations and didactic materials. Symbols, images and metaphors must be used abundantly, as Aboriginal culture has a long history rooted in these. Teaching must be linked with the land and local environment and be place-responsive, as Aboriginals have profound ancestral and personal connections to place. Teachers must use indirect, innovative and interdisciplinary approaches. They must guide students on complementary ways of learning. Another method is deconstruct/reconstruct, which is similar to Montessori’s cosmic education and moving from wholes to parts—watching and then doing. Finally, it is important to connect learning to local values, needs and knowledge. Community links ensure learning is applied for community benefit. This final aspect also exists in Montessori education through erd-kinder roles. When we look at this framework, we can see that Montessori education shares many values, so it should not be difficult for a Montessori teacher to address the diverse needs of ATSI students.

Recent studies suggest that embracing knowledge, languages, traditions and practices from students’ homes, communities and heritage makes a significant difference in learning (Long, Volk, Baines & Tisdale, 2013). UNICEF advocates that children should be given opportunities to express their views, thoughts and ideas; to actively participate, associate freely and feel comfortable within themselves (2013). The Early Years Learning Framework for Australia (EYLF) provides a strong foundation for early childhood educators with its five principles. The fourth principle is “Respect for diversity,” and it recommends that educators reflect upon the quantity, quality and genuineness of their interaction with families in order to understand how they can make use of those strengths (DEEWR, 2009). In 2011, the Australian government introduced a new multiculturalism policy “to ensure that government programs and services are responsive to the needs of Australia’s culturally and linguistically diverse communities” (DIAC, 2011, p. 5). Such policies have influenced early childhood education in Australia, but still, respect for diversity remains deeply connected to a teacher’s belief system.

Buchori and Dobinson’s findings from this small ethnographic study shed light on the fact that teachers’ conceptions of cultural diversity vary significantly in depth (2015). Additionally, these perceptions are shaped by family, friends, the media and interaction with people from other cultures. They also noted that perceptions about cultural or ethno-linguistic groups were often generalised. Teachers admitted being unaware of their own prejudices and cultural biases and adopted teaching styles designed to meet the expectations of significant others. Teachers also believed it was their duty to help children develop the skills, values and attitudes necessary for survival in the dominant culture. The teachers in the research group felt that students and families were ignorant of how to integrate into Australian society. I believe this drive for conformity and maintenance of the status quo is the biggest barrier between us and culturally responsive education. For me, the teacher’s main duty is to make students feel comfortable with who they are. Once they feel confident and welcomed, they will be able to reveal their inner strengths and educate themselves to be good citizens for this country while keeping their own colours.

Maybe in Buchori and Dobinson’s description, she would feel her cultural baggage was a safety net preventing her from falling into insecurity rather than a burden (2015). My daughter is now in Year 4, and I am sorry to say that as a parent I have never felt that coming from a different background was seen as a richness or an advantage. Most of the time, there is a gap that we are made aware of and are already doing our best to jump over, but sadly, there is no one reaching out to us.

I might be taking this issue personally, and maybe it is a good idea to look at it from an educator’s perspective in terms of what needs to be done. One of the three components of EYLF is Belonging (Australia. DEEWR, 2009). Teachers should view every student as a new door to a different world and keep in mind their need to be included, loved and respected. For this, accurate knowledge about the diversity of families in our school community is essential. We must connect with and understand individual families, their needs and their expectations. This can be done through a “meet the teacher” session prior to a student’s start. Parents may also be invited to the classroom beforehand to observe a lesson so that they have a general idea of how things work (this is especially important for Montessori classrooms). An introductory booklet or handout can be prepared for new parents with Parent Liaison details, behaviour-support systems, healthy-eating guidelines and school-uniform policies. A student survey, interest inventory or brief questionnaire can also be used to learn about students’ interests, hobbies and strengths. Additionally, a discussion about sleep habits, religious dietary needs, level of independence and how behaviour problems are addressed at home can help in understanding family dynamics. Teachers need good communication skills and must be approachable: communication books, emails and notice boards must be used effectively. Displays and activities (e.g., festivals) must be inclusive and supportive of diverse cultural backgrounds.

Parent engagement is vital for multicultural classrooms. According to Dr. Maria Montessori, the child is not an isolated individual but a member of a family; therefore, education is not only the responsibility of the school or teachers but also the family (2012, p. 145). Parent involvement and participation are different concepts. Parents can participate in various activities throughout the year such as craft, cooking, art sessions or excursions. However, to create true partnership, we must be open to parents’ priorities and requests. Both sides must genuinely value each other’s knowledge of the child. Teachers must be willing to share control and involve parents in the decision-making process regarding the child’s educational experience. Where it is not possible to fulfil a parent’s request, this must be explained respectfully. Therefore, ongoing open and respectful communication and mutual trust are vital for parent–teacher relationships (Stonehouse, 2012).

The Family–School Partnerships Framework, prepared by DEEWR (2005), is an excellent resource for educators. It explains the “whys” and “hows” of working collaboratively with parents. Case studies at the end of the framework exemplify the healing effect of partnership projects. These case studies mostly concern connecting with new migrant parent groups, repairing poor relationships between school and community and empowering parents. For me, what needs to be done is to be proactive in working with families and not wait until a serious communication problem arises. In short, maintaining and sustaining strong relationships with parents must be a priority in order to prevent the snowball effect of weak communication and poor partnership. As Stonehouse stated, “Forming partnerships is not always easy, but always worth the effort” (2012).

In conclusion, views about diversity and partnership with parents are two sensitive issues for educators. We know why they are important but often fail to address them properly in practice. Being open-minded and reflective is key to overcoming this problem. We must be brave enough to challenge our assumptions and let go of our ego. We should embrace the principles of the Montessori Method, where there is love and respect for every living thing, let alone for people from “outside.” We should see the beauty and strength in diversity and collaboration. Just as the Turkish poet Nazım Hikmet wrote:
“To live! Like a tree alone and free.
Like a forest in brotherhood.”
—we should plant trees in our forest.