Teaching/Cementing Difference

With stories and through the humanities, we can bring distant cultures into our classrooms. These may be cultures that our pupils associate with through family ties, or they may not be. The stories we do and do not tell shape the way our pupils come to see the world.
But how nuanced is the view that we give? How much simplification is acceptable before we begin obfuscating the reality?

There is a growing chasm between the way we present the world to our pupils, and the realities of these places. In many cases, we contribute towards Othering the people there.

Othering. n. The process of perceiving or portraying someone or something as fundamentally different or alien.

In order to reduce issues to paragraph length and to make the intangibles of culture appear more knowable, we can promote generalisations and simplifications that children grip onto but, simply, are neither true nor anything as interesting as the jumbled reality.

When I was studying Social Anthropology, I learned about far flung places, rituals and social systems. I learned about the meaning of the way a Mongolian Yurt is organised. I learned about exchange networks of jewellery as a means to maintain community between different islands. I learned about cows as currency and the Balinese cockfight as a dance of masculinity. 

Each of these examples illustrates a social phenomena that is interesting precisely because of its inconsistencies and nuance. 

I am writing this from Indonesia.

If my pupils were to know anything about it, they are most inclined to know the capital city, its large population and its status as the nation with the greatest Muslim population. Just today, I have seen the remarkable nuance.

Java, the most populous island, on which Jakarta (world’s second most populated city) is located, has a predominantly Muslim population but at Borobudur, a Buddhist temple dating back over a millennium, a statue of the Buddha is adorned with the swastika of good fortune found in Buddhism, Hinduism and Jainism. 

This morning at 8am, the Islamic call to prayer projected by the muezzin rang out over the statue of Ganesh within the site of the world’s largest Buddhist temple, in the world’s most populated Muslim country. 

Factoids cannot capture this.

When we present a place as one of tuktuks, slums and urban sprawl, as often we do when building contrast with Western locations, we hint at binary oppositions – educated/uneducated, rich/poor, dependent/independent etc. 

When we include certain countries in our discourse solely as examples of victim nations, such as when Bangladesh is discussed solely as a place that will be flooded through rising sea levels, we do an enormous disservice both to pupils (especially the Bangladeshi ones) and to the subject we are teaching.

Children, by the inescapable fact of them not having lived very long (for which we can hardly blame them), haven’t the life experience or worldly knowledge to second-guess what they are told about places they haven’t visited. Instead, they are so often allowed to entrench their own false and negative presuppositions, and our curricula often support this. Perhaps we ourselves do this, thinkingly or unthinkingly.
In this way, children come to see Africa as a byword only for poverty, and African as a byword for poor. Except Egypt, which they perceive to be a space that is not ‘really’ Africa, and no longer properly exists after Cleopatra. India, where it is found in a primary Geography curriculum at all, tends towards a focus on indigenous Adivasi people; whilst this in itself is no bad thing, such as in the QCDA Chembakoli units, in isolation from the bigger picture it leaves pupils with a deeply misguided and ethnocentric perspective on India, as a titan nation at once more developed and less developed than our own.

Perhaps there is scope for social anthropological approaches to develop new routes into a world curriculum that more accurately captures the hazy and sharp edged character of culture?

How can a curriculum bring pupils to reflect on cultural difference in order to think critically about their own culture(s), without straying into generalisation and stereotype?


4 thoughts on “Teaching/Cementing Difference

  1. Really interesting questions, Jonny. Especially the final one about children looking back through the ‘other end of the telescope’. You know those books ‘about’ India or Egypt etc, with chapters on transport, religion etc. It would be fascinating to do this for the UK, to see what children (of different communities) in London were interested in and write about, if they were to write about their own country in that same way. An interesting spillover into so-called British values too. Or any other way of getting children to see their own country as others see it, especially in classes with children of diverse communities.

    1. That is a fantastic idea, Andy and it would be a very interesting project. With a previous class, in response to hearing the children using ‘English’ to describe a white character we spoke about the extent to which we felt our own families were or were not English. I then got all the children to draw an English family and then, after five minutes, without having looked at or made reference to whatever they had done thus far, I ‘reminded’ them that I wanted to see ‘really British’ families. Most children in an exclusively S Asian class, with only one exception of an Eastern European boy, had already started with a white Family but the ones who began with a family like their own scrapped it on my instruction and began drawing white nuclear families, with Victorias and Williams and Johns and Harrys. It led to an interesting discussion on belonging. I am v keen to get my class to produce this Guide to Britain and will let you know about it.

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