Assignment 1 Essay Part B.

Critically discuss the statement that to better match beliefs about diversity with
practice, we must examine how our own intercultural sensitivities about difference and
diversity might impact upon students learning.

This essay will focus on the Australian educational context and how it may marginalise
Indigenous Australians and migrants. Given the broad nature of social justice issues this essay
will narrow its discussion towards race and ethnicity. In this essay Critical Race Theory (CRT)
will be defined and utilised as a means to analyse this issue. Working with this theory Freires
pedagogy will be applied to substantiate relevance and applicability for diverse classrooms.
These theoretical frameworks will validate and explain the issue that are seen to be
problemitising school settings and attempt to discuss disadvantage and marginalisation that
arise for this group through examples and reflections. In conclusion the essay will attempt to
outline the relevance to teacher education and education broadly through implying that a
teacher, an educator, is a transformative individual. It is through an implementation of critical
pedagogy whereby politicised issues and perhaps the dominant discourse can be neutralised
within a microcosm of the classroom and equipping students for active participation in the
macrocosm of the global community.
Critical race theory (CRT) has its beginnings attached to civil rights movements of
1970s (Delgado & Stefancic, 2012). This cleared the path to a realisation that marginalised
groups had little recourse through legal institutions due to existing laws inability to render
them free from subordination (Donner, 2005, Harris, 2002). Further, Lopez (2003) centres
race as a political struggle (p. 13) thereby asserting a continuance of existing hegemony. CRT
expands upon race, racism and power through broadening its links with not only social,

economic and political understandings but the individual as well. Further, when coupled with
education, CRT endeavours to bring an understanding of a step beyond simple recognition
(Delgado & Stefancic, 2012). It is this step towards action and change which will allow
educators to better grasp the theory behind practical approaches to transformative learning.
CRT acknowledges the social construction basis of race and racism, where race is a perceived
biological marker of differentiation. Whereas, ethnicity is coupled to a geographic and cultural
attribute yet still a social construction. CRT also acknowledges the dominant discourse trends
in upholding these views throughout history. CRT therefore promotes a critical inspection of
educational institutions including but not limited to curriculum, teachers and community.
Australias history is testament to racial discrimination (Gross and Rutland, 2014).
Only with the abolition White Australia Policy and the introduction of Multiculturalism in
the 1970s did Australia come into the fold of accepting migrants with global trends, (Gross
and Rutland, 2014). It is this realisation which places education in Australia at odds with polity
today. Portrayal of educating Australians as a challenge due to its multicultural society should
be corrected to reflect the rash policy implementations and more broadly cultural insensitivity.
There is particular emphasis on the teachers attitudes and practices. In todays multicultural
western Sydney setting they will need to interact with diverse cultural classroom. If prior
understandings of race are not reconciled and if they have not tackled the need to embrace the
debate headlong it will form the basis for the continual of deficit in intercultural understanding.
It is CRT which promotes the active participation of both student and educator to challenge
stereotypical views on race, ethnicity and culture. As with CRT, Freire pedagogy is
instrumental in understanding marginalised groups need to equip for better outcomes through
education.
Paolo Freire (Freire and Ramos, 1972) proposed a theory for an educator that is
distinctively different to existing form of teaching. According to Freire the existing form

consisted of training a student to existing social norms whereby they remained in the same
social structure of society. In contrast he proposed a means to empower and transform (Freire
and Ramos, 1972, p. 31) the student through their proactive participation in learning. Rather
than one way communication between an educator and student it would now entail a response,
hence a reaction. Therefore, this active process allows for opportunities for both student and
educator to challenge stereotypes on matters of culture and social order and make changes
where necessary. It ultimately liberates both students and educators through examining and
questioning as co-learners (Reed, Saunders & Pfadenhauer-Simonds, 2015, p. 56). This
method is therefore seen as going hand in hand with CRT in establishing a just society by
proactively understanding and questioning to bring forth change on issues such as racism.
Freire proposed through reflection for transformation, (Freire and Ramos, 1972). Hence, the
need to practice and reflect is vital in transforming own current understanding of intercultural
sensitivities. For educators this relates to their understanding the effect of text and social
behaviour in constructing and maintaining identity and relations. Further, through critical
pedagogy, educators are to disband the myths and facilitate how diverse culture situates itself
in current social and political views (Ritzer and Smart, 2003). It follows, mere acceptance will
not justify so therefore conversation perhaps through debate should be afforded to bring clarity.
However, it is also incumbent on educators to realise the dynamics of power and politics upon
education.
Understanding power in our society enables one to see how policy and positions
intersect. It further reveals how outcomes tend to be predetermined due to political and social
relationships entangled within powerful elite. According to Marshal (1997) power is vested in
middle-class, White men. Lopez (2003) further acknowledges those marginalised tend not to
partake in political movements, perhaps leading to further alienation. Likewise, policy is
largely driven by those very White middle-class men in suits in parliament. It was Prime

Minister John Howard who claimed "We will decide who comes to this country and the
circumstances in which they come," (Swan, 2013) on the issue of refugees arriving by boat in
2001. It is therefore the political elite who set and end the debate. Those provocative words
have implications to understanding of racism, power and policy and therefore shed an
understanding on the prevalent dominant discourse. There remains to be seen if the state will
bring forth a vision through policy that identifies issues discussed in the above social justice
needs for it is the lack of this which contributes towards cultural insensitivity.
An educational policy of Labor party in 2008 introduced the National assessment
program literacy and numeracy (NAPLAN). This policy was further narrowed to target
Indigenous Australians through Closing the Gap: Education Strategy by Queensland
Government (Vass, 2015). Though it was to address the Indigenous disadvantage it was later
found to focus on global perception of Australia through numbers manipulation (Vass, 2014).
Globally our educational ranking was deteriorating whilst our politicians wished to portray
Australia as a destination for international educational market. Through creating a separate
group for Indigenous Australians the policy simply broke down the numbers through this social
responsibility initiative. If according to Kringas and Stewart (1992) schools are mirrors of other
social institutions like parliament and courts then they persist with hegemonic ideals. In terms
of policy implementation of NAPLAN then schools furthered that cause. The policy focused
on gaps in attendance, literacy and numeracy outcomes and retention (Vass, 2015). In no
clear terms did the policy address race as an issue or causal factor towards the low Indigenous
educational outcomes, (Vass, 2015). Therefore, this example further strengthens the argument
that Australian dominant discourse has prevailed and continues to persist in contemporary
times. CRT framework underpins this logic suggesting power, politics, policy and social
underpinnings play a crucial role in maintaining inequality, power imbalance and
marginalisation. This hegemonic process of policy implementation through the microcosm

setting of a classroom advance the dominant discourse. However, The Board of Studies NSW
has clear mandated policies to promote and maintain Inclusivity and Equity and Justice for all
students (Board of Studies NSW, 2016). State Government of Queensland followed the Federal
Governments initiative, whilst state schools had little choice but to implement the policy. The
criteria that held this link was of course funding. Who receives what is clearly demonstrated
through this policy implementation. The underlying need to address the systematic low
outcomes by Indigenous Australians through better cultural understanding remains. Therefore
standardised testing (as promoted through NAPLAN) falls short of providing a level testing
mechanism for all students. However it does further stereotyping and promote racial
subordination.
According to Lopez (2013) educators must shoulder the responsibility of
understanding, acknowledging and raising the debate about race and racism in our
communities. Alternatively, preparing educators to understand the nuances of race and
ethnicity is an exercise to understand how theory frameworks can be utilised to intersect
institutional organisation, the microcosm of the class and the community to challenge
subordination of those who represent a different culture. To work with those that are different
to us means we must first understand what these differences are, why these differences exist
and how this impacts us as educators. Through a process of understanding oneself can lead to
furthering a students grasp of learning. The self-reflection process allows one to critically
evaluate ones own ethical, personal and social capabilities and intercultural understandings.
This understanding opens the path to deconstruct socially embedded findings. However,
without these skills many teachers, if offered the opportunity, would leave stressed
communities for better schools elsewhere. This would leave teachers that are less qualified and
perhaps with ineffective abilities to deal appropriately with issue of race.
Personal reflection:

As a migrant myself and a student in the late 1980s in the Australian Public School
sector I can today reflect upon that period which emphasised multiculturalism. Though it was
a period of acceptance to diversity there remained in the microcosm of our classroom instances
of cultural insensitivity. Once a year the school would organise a Multicultural Day where we
were asked to bring a prepared dish from home and come dressed representing our culture and
ethnicity. On reflection I found this rather peculiar as I had no understanding as to why this
was required for our education further more I found it embarrassing to do. According to Keddie
(2011) in our diverse classrooms there remain practices which further inequity and cultural
insensitivity. I felt I would be teased wearing shalwar kamiz as pyjamas. However, my mum
was more than willing to prepare a dish for us to take no matter what the cost. My father on the
other hand would argue about this as he would work night shifts to make ends meet and found
these activities as trivial and not a part of education at all. Unaware of the significance of this
activity played a role in my fathers and my understanding of multiculturalism, hence the
integration and appreciation that was sought seemed to have failed. Perhaps the expectations
and assumptions of my school also played a role in this misunderstanding. Schools must also
understand and appreciate the social impact on an immigrant family with restrictive incomes
and the implication of a concept that is new. Creating tension within a family is not the intention
of an educational institution, however without considerable thought to cultural diversity it can
be an unintended result.
According to Gross and Rutland (2014) it is also within school playgrounds that antiSemitism stereotypes continue to prevail. The demonstration of race concerns in school
playgrounds should not surprise as it has become better understood as cultural racism through
the new research (Gross and Rutland, 2014). Again, it is incumbent upon teachers to
proactively seek out anti-Semitism and create a safe and positive learning environment through
conversation of symbols and terms and of history. While Ho (2011) predicates the use of

argument as source of better understanding of cultural diversity rather it being hindrance

towards coexistence. In contrast by remaining silent an educator will leave a message of
acceptance and encouragement amongst the student body.
Millar (2011) found language and cultural adjustment were required for successful
integration of foreign student into Australian school. Millar (2011) discussed Korean students
difficulties of adjusting into Australian schools. There must be support in place to
accommodate the cultural diversity. English language impacts a students ability to
communicate effectively whilst social and cultural awareness by teachers affects students
participation directly in class. Garret and Piper (2012) promote and view global citizenship as
advantages for students through critical pedagogy, yet they stress it is only feasible when
educators and institutions actively challenge the dominant beliefs in society. When educators
become aware of Korean cultural attitudes they can better serve these students in adjusting and
therefore participating within class activities. In effect it is to bring down barriers where
possible through self-education for the educator and participation for the learner.
The above examples perhaps maintain a sense of dominant discourse that is White
hegemonic supremacy (Lopez, 2003, p. 13). According to Ladson-Billings (1999) the
intention of CRT is to display the reality of racism through the exposure of dominant discourse.
In doing so it unveils a stark reality of its permanence in power, policy and social fields
(Delgado and Stefancic, 2012). Therefore, inequality, power imbalances and marginalisation
in society as indicated will continue unless educators broaden this knowledge through critical
pedagogy.
In conclusion, there has been an exposure to cultural diversity issue of racism within
the social justice paradigm. Through reading on various racial and ethnic challenges in schools
(anti-Semitism, Indigenous gap elimination, through to authors own reflections on
multiculturalism) and through CRT and Freire pedagogy an awareness of how best to

approach these issues has developed. A process of deconstruction and reconstruction through
application of these theoretical frameworks allows one first to reflect and examine his or her
own perception of race. This has led to a practical understanding of cultural and racial diversity
that is at play from the macrocosm of global community to the microcosm of a classroom. It is
through an understanding of CRT and its intersection with equity, power and marginalisation
which unveils and simultaneously equips an educator. Freires pedagogy is seen to further
develop and equip educators to apply these strategies. Though a grasp of this theoretical
framework is seen to mine out a projection of social and political arrangements, however there
still remains in place and continues to perpetuate subordination of marginalised communities.
However, it is believed that with small steps towards reconciliation, through this research and
its implementation with community, and overcoming own perceptions and stance on race can
one appreciate the significance of real power and equity in our chosen field of education and
see it realised.

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