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Multicultural Approach |
A Marianist Multicultural Approach to
Education in America Today
An Unpublished Manuscript
Bro. James Wisecaver, SM, EdD
West Hills Marianist Community
23241 Cohasset Street
West Hills, California 91304
E-mail: wisecaver@aol.com
Introduction
We Marianists need to know well the culture of our times and to develop the skills to be a positive force within it, so that our charism can be most effectively and realistically shared." This is a statement from a report to the membership of the Four Uniting Provinces of the Society of Mary (TCC, 2001). Our most recent American census gives a new different view of the United States of America. We are becoming a nation of immigrants. If we Marianists are to have influence in this emerging new nation we have to look at who we are and whom we are attempting to influence. More than ever before, the hallmark of American Catholicism is diversity—in ethnic heritage, social class, family structure, educational level, spiritual formation and theological orientation. In examining the present Catholic community, affluence, achievement, and personal autonomy color the perceptions and religious attitudes of the largest group of American Catholics united by a common language (English), race (Caucasian) and ancestry (European). White middle- and upper-middle class Catholics currently make up the majority of American Catholics (Appleby, 2000). This is who we are, but who are we to be working for/ and with in the Twenty-first Century?
Today California is the most populous state of all the United States and the seventh largest economic power in the world. According to Kevin Starr, California’s State Librarian, California is "a prism through which the United States is glimpsing its future (California Department of Education (CDE), 2000)." California's pioneers were of Native American, Spanish, Mexican, Asian, African, and European background and many continue to venture here with a persistent hope that life can be better for ordinary people. California's students come from diverse cultural and linguistic backgrounds. Hispanic students comprise 39.7 percent of the school population. White students are 39.5 percent, Asian and Pacific Islander 11.2, and African American 8.7. So, how California responds to its current ethnic diversity in its schools will be watched by the other states and by the rest of the world.
In today’s schools, African-American male students seemingly are only accepted as athletes. Taylor (1999) states that all too often, African-American students get this message from the media and society that they should succeed in sports, not in the classroom. Students believe something is important if teachers speak favorably about it. Teachers should understand how students develop a positive concept of themselves and need to make sure that all students experience the value of academic success.
A Mexican-American growing up in the Southwest felt the lack of respect afforded her and her family and this affected her life negatively. She, now a successful educator, believes that teachers must respect their students, their students’ families, and their students’ cultural backgrounds (Midobuche, 1999).
Higuchi (1993) indicates multicultural education is a means of enabling students to feel comfortable in America. She grew up as a Japanese-American raised here in America. Steeped in Japanese tradition, her direct contact with American society was at school. She now uses her classroom to educate all students of all different ethnicities to value their own customs and those of others.
Some teachers who teach in predominantly white schools often state that they do not have a need for multicultural education because they have few African Americans, Hispanic, or Asian American students (Banks, 1999). These teachers are not likely to have felt themselves changing in a changing society. As a result, many of them still view cultural pluralism solely as a recognition of minorities, not as a different way of perceiving society as a whole. In the 1950s and 60s, in general, there were few courses that dealt explicitly with cultural pluralism and teacher education programs did not require multicultural education. College educators of today are developing the teachers of tomorrow. Educators must first confront their own, often unconscious, racism, and move toward interventions that will lead to abatement, healing, and prevention. Marianists, be they religious or lay, are English speaking, white middle to upper-middle class Catholics having a European ancestry. Parks (1999) confirmed that to solve the problems of quality programs, educators must face racism, which is the root cause of many programs and practices that result in educational inequity. I suggest that Marianists may want to first look at who we are and then look at those with whom we are working in our ministries.
The reason for writing this essay is to share my experiences, thoughts, and impressions with those who are concerned with involving themselves with the emerging multicultural faces of America. I describe the cultural characteristics inherent in the behavior of Anglo-Americans and several immigrant peoples. I am writing to give some background for those working in ministry in the United States, especially fellow Marianists (lay and religious) in order to give them background to better minister to the emerging America with which we find ourselves. A working knowledge of the traits of different ethnic backgrounds enables Marianist teachers to assist in working with all cultures to develop a wholesome American Catholic Church. The information contained in this essay is based on my own personal experiences with Anglo-Americans, African-Americans, Asian Americans, Hawaiian Americans, Mexican-Americans and Pacific Islanders. I have emphasized customs, values, and the culture of each different grouping. Additionally, these resources were used: 1) books written by anthropologists, social scientists, and people writing on topics that stress customs, values, and culture; 2) interviews with different members of ethnic groupings for the purpose of obtaining information on multicultural complexities in their own environment.
A Marianist Multicultural Approach to Education
Characteristics of Marianist Education show what we have to offer education in the twenty-first century, but I believe that they need to be looked at within the framework of multicultural classroom. Janzen (1994) says there are two ways of defining multicultural education: one emphasizing assimilation of multiple cultures into a common American curriculum (the melting pot), the other emphasizing pluralism, or what some call a cultural mosaic. Cultural pluralist educational experiences promote the value of retaining cultures, not simply tolerating them or melting them down (Pizzillo 1983, Banks 1988).
A concern of Bigelow (1999) is the drive for standards in American education. He sees this drive to threaten the core values of multicultural education. In the quest to prepare for standards-based tests, students are losing out on learning about the cultural complexities that define our society. Drawing from the Oregon State social studies standards and assessments, Bigelow discusses how efforts to create fixed standards violate the essence of multiculturalism, a search to discover perspectives that have been silenced in traditional scholastic narratives.
We Marianists have the responsibility to educate our students, using the characteristics of Marianist Education and also be aware of standards both presented by the state and our nation. We also have the additional responsibility of knowing our students and the ethnic backgrounds we bring, but also the background and rich heritage that our students bring.
Anglo-American Cultural Patterns
In Anglo-American society, fulfillment of the individual, isolated in a world of technology, is attained in achievement, the motivation that propels them and gives the culture its quality of being driven. Individual achievement is frequently valued above family relationships. Competition is the primary technique or practice for motivating members of a group and some have seen it as a basic emphasis in Anglo-American culture. The typical school culture is highly competitive, and students of color may experience failure if they do not figure out the implicit rules of the school culture (Banks, 1999). For Anglo-Americans, this individual achievement is usually valued above family relationships. This differs from most immigrant cultures. In the Anglo-American family, the children are taught to be independent, to make up their own mind, and the children will "be on their own" when they finish school. The immigrant family is very strong on family ties; the extended family has a bond with each member. These differences of approach to family living does influence how the children act in school.
Stewart (1972) stated Anglo-Americans resist describing or judging something in terms of itself or in its own contexts. Instead, they insist on a comparison. They evaluate themselves against others like themselves; they judge a movie against other movies that they have seen; they judge children against other children their age; and then, most naturally, they judge other people against Anglo-Americans. Whenever Anglo-Americans see graft, unusual sexual behavior, etc., reflected in a different culture, they tend to make comparisons based on their conception of Anglo-American behavior in a similar context. They subsequently judge the action as good or bad. The Chinese would look at the same situation and conclude, "that is American" rather than "that is bad." Completely oriented to the situation, the Chinese might judge the context to be inappropriate but would avoid labeling it bad. The usual Chinese description of things American is that they are different; but the usual Anglo-American view of the Chinese is that they do everything in the wrong way. Quite often, this tendency of making a judgment or justifying an action with little reference to an external relationship is dependent solely on the Anglo-American’s personal preference. This differentiation reflects the tendency of English-speaking peoples to make twofold judgments; this is particularly applicable to Anglo-Americans. They, by their mere presence, suggest implicitly that they are superior to other people. When they evaluate and justify through a comparison with their Anglo-American norms, it is implicit that these standards are better.
The image of doing is the dominant activity for Anglo-Americans. The two assumptions of "doing" and the value of "being active" are dominant patterns. The concepts of work and action are attached to an orientation toward the future for Anglo-Americans.
Many personal relationships among Anglo-Americans are marked by friendliness and informality. The flowery language, complex methods of address, and ritualistic manner that are found in other cultures reflect the social structure of the people. Whereas the average Anglo-American considers formality, style, and protocol as pompous or arrogant, these provide dependable expectations in other cultures of behavior of other persons in social situations.
For Anglo-Americans, people are ascribed an irreducible value because of their humanness, but the reality is that the cultural value of equality is restricted in application. It has not extended to some racial and ethnic groups, particularly the African-American. The acceptance of inequality of potentialities is tempered by the typical Anglo-American belief that in any groups there are people of ability and leadership potential.
So far, I’ve shown the Anglo-American culture, now a description of some of the immigrant cultures is warranted.
African-Americans tend to prefer occupations that are "people-oriented." An important cultural heritage of the African-American family has been its customary de-emphasis on rigid, sex-linked roles. Many men agree that a wife should work according to her own needs and desires. The discussion of family matters with outsiders is considered to be a violation of family ethics; what goes on in the family is to stay within the family.
Traditionally, religion constitutes a very large part of African-American family life. Christianity is post-emancipation in African-American development. Church is very important to African-American families whose values are directly or indirectly derived from some religious doctrine. In the Baptist church, an African-American family finds a complete support system. African American Catholic culture was born when African traditional worldviews and values met those of Catholic Christianity in the New World. The African roots of African-American culture lie, therefore, in a variety of cultural dynamic principles that the first Black Creole population blended and reshaped into the cultural principles and precepts of their American environment. The cultural values of ethnicity of the family mediate its interaction with the external world. Kirk (1975) has stated there are five stages of African-American development: 1) self hate, 2) self-pity, 3) self-examination, 4) self-knowledge and 5) self-esteem. This particular system threatens people and reinforces problematic responses in communities, families, and individuals. This victim system also inhibits people (Pinderhughes, 1982). It is believed that God will eventually punish Anglo-American people for their misdeeds to African-Americans.
It has become increasingly clear that the crises observed between African-Americans and Anglo-Americans and between haves and the have-nots in the broad American society are re-enacted daily. The forces that have historically estranged African-Americans and Anglo-Americans that is, the lack of trust, the prejudices surrounding cultural differences, the subtle and the not-so-subtle forms of racial discrimination have infiltrated all areas of the American scene. In America, prejudice runs deep and dies hard. It is nurtured by generations of "hand-me-down" hatreds. Much of this prejudice is based on ignorance. If Marianist educators can remove this ignorance in the classroom and assist in all students individually and collectively, the United States of America can really reflect a nation of people who are created equal.
Perry (1999) points out the most poignant part of the African American odyssey was the ability of Africans to survive under the difficult circumstances of slavery and to manifest a lot of internal strength, and a lot of resolve. Though not unscarred, they walked away able to begin the process of making freedom work. That ability is probably the greatest root of African-American culture.
Bailey (1994) states although ancestral pride is an important underpinning of a child's self-concept, it is difficult for African-American children to grow up with a sense of their African identity; knowledge of their ancestry is filtered almost exclusively through the Western media. Her "Building Bridges Project" of writing letters to African students was an effort at awakening self-determination, a vehicle for African-American children to learn the wonders of their heritage. Today the Building Bridges Project continues helping new groups of students grow in their understanding of Africa.
Asian-American, Hawaiian-American, and Pacific Islander Cultural Patterns
Among the many determinants of Asian-American identity, Hawaiian-American, and Pacific Islanders’ cultural influences (values, norms, attitudes, and traditions) are of considerable importance. Cultural impact is clearly demonstrated in looking at Chinese- and Japanese-Americans, where remnants of Asian cultural values collide with Anglo-American values. The roles of family members are highly interdependent and family structure is arranged so conflicts are to be minimized; each member has a particular role to play that does not interfere with that of another. Values, attitudes, and ideals acquired through learning and interaction within the family and household are reinforced, enriched, and further stabilized by kinsmen other than the immediate family members (Sue, 1983 and Mendez, 1984)). In the community, it is the family that shares the honor or bears the shame for an individual’s actions. The behavior of the individual members is expected to reflect credit on the whole family. Highly developed feelings of obligation govern much of the traditional life of people from Asian cultures. Parents emphasize their children’s obligation to family. Asian-Americans exhibit Asian cultural values that are in sharp contrast to the Anglo-American’s emphasis on spontaneity, assertiveness, and informality.
Hawaiian-Americans are culturally similar to Asians. Hawaiians live communally; all are ‘ohana (family) and are taught to respect the land and the people. The indigenous Hawaiian people are an oral people retaining volumes of information in their minds.
Many Pacific Islanders also follow their Asian ancestry in that the culture is based on family relations and family-owned lands. They live communally; all are family and are taught to respect the land and the people.
Halford (1999) interviewed Ronald Takaki, an educator and historian. The discussion centered on the power of a curriculum that mirrors many ethnic perspectives. The intellectual purpose of multiculturalism, Takaki asserts, is a more accurate understanding of us Americans in terms of race, ethnicity, and gender. The historian and scholar also discussed classroom approaches that effectively address standards, core knowledge, bilingual education, and his stance on affirmative action. This conversation is a healthy next step after educators know their own culture. The immigrant cultures of their students they, and assist them in developing a healthy feeling of who they are, what they have to offer to the "new" American culture, and a feeling of contributing to this America that we are becoming. An example of how this knowledge of a particular ethnicity can assist in teaching is using cooperative learning techniques when teaching Asian students. This can be an expression of the extended family and brings in talents of different members of the class.
Mexican-American Cultural Patterns
Spanish conquistadors, all men, intermarried with the indigenous people of Mexico. This mixed heritage of the Spanish, Mexicans, and indigenous natives remains predominant among today’s Mexican-Americans.
The term "Hispanic" is only used in the United States, representing all Spanish-speaking peoples. Kinship within the family is very important. Becerra (1988) states that there are three main characteristics of the family. These are 1) male dominance (machismo), 2) rigid sex and age gradation so an older person orders the younger and men dominate women and 3) strong familial orientation. In the Mexican-American community, social living is based on the family, not on the individual. It is the family that shares the honor or bears the shame for an individual’s actions. Catholicism plays a very important part in the lives of the Hispanic Americans. The main source of religious enrichment and continuity has been the religion centered at the home altar, which creates a sacred space in every home. Hispanic Americans have an appreciation for the presence of God in daily life and a deep awareness of how the sacred penetrates every dimension of life. They celebrate great fiestas gathering family and friends building community and family life. They are very devotional; popular devotions are novenas, votive candles, holy cards, the rosary and other devotions to Jesus and Mary (Elizondo, 2000).
Today’s Mexican-American family is a unique culture in that it is fully characterized by neither the Mexican culture nor the American culture -- it maintains elements of both.
An animosity is found between some Anglo-Americans and Mexican Americans. Many Anglo-Americans resent that Mexican-Americans do not speak English. Although many Anglo-Americans usually only speak English, even though the United States is becoming a nation where there is no major nationality. One language is needed in order to communicate to all of the different ethnicities found in the United States, but instead of resenting our Hispanic-Americans of their bilingual abilities, maybe the Anglo-Americans could learn another language, too. This could be brought out in a class discussion in a Marianist school.
Knowing that Mexican-Americans are family oriented, Marianists, using collaborative learning techniques, will give some students a chance to excel and model this form of learning to their Anglo-American classmates. Frequently, competition is used as motivation within the classroom and this may not be accepted well by either Mexican-Americans or Asian-Americans. Competition is very well accepted and encouraged in the Anglo-American culture.
Conclusion
It is my contention that Marianist educators need to be aware of their ethnic backgrounds and the backgrounds of those with whom they work. This knowledge will assist in their working with persons who come from other cultures. Knowledge of some of these other cultures will favorably influence how Marianists will assist all peoples in their development as wholesome Americans regardless of their ethnicity. Using a broad variety of role models, samples of different literatures, and examples from many different cultures will give all a knowledge from where all Americans have come and that all have something to contribute to the class, the school, and the nation. A broader understanding of multicultural education may be developing and its direction is given to conjecture. The need to address all the students who are in the classes of the Marianist schools is becoming greater as the nation moves to greater diversity.
Perhaps by the simple, rudimentary letters in the Building Bridges Project, the young people, writing to students in Africa, are becoming the blueprints of the bridges that will connect the world. Perhaps these students are the architects whose bridges will transcend ignorance and bind the world's people into brotherhood, sisterhood, and an abiding peace. This progression may be extended to other peoples, countries and cultures. Acknowledging different cultures as gifts to all and all of us have gifts and they can be shared. As stated in St. Paul’s epistle to the Romans 12: 4-8, just as each of us has one body with many members, and not all the members have the same function, so too we, though many, are one body in Christ individually members one of another. We have gifts that differ according to the favor bestowed on each of us.
Literature Cited
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Bailey, W., 1994. "Bridges to Africa" Educational Leadership, February 1994. Vol. 51, No. 5.
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Mendez, P., Jocano, F., Rolda, R., Matela, S., 1984. The Filipino Family in Transition. Mendiola: Centro Escolar University.
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