Monday, October 29, 2007
Bugger
I posted my blog (essay) last night but just remembered now to actually submit it via the submission form, so dumb.
Sunday, October 28, 2007
A little bit more...
Culture Jammer's Manifesto
We will take on the archetypal mind polluters and beat them at their own game.
We will un-cool their billion-dollar brands with un-commercials on TV, subvertisements in magazines and anti-ads right next to theirs in the urban landscape.
We will seize control of the roles and functions that corporations play in our lives and set new agendas in their industries.
We will jam the pop-culture marketeers* and bring their image factory to a sudden, shuddering halt.
On the rubble of the old culture, we will build a new one with a non-commercial heart and soul.
From Kalle Lasn, Culture Jam: How to Reverse America's Suicidal Consumer Binge -- and Why We Must (New York: Harper Collins Inc., 1999). p. 128.
CULTURE BYTES
It Doesn't Just Soften Your Mind
* Number of TV commercials viewed by American children a year: 20,000
* Age by which brand loyalty can be established: 2
* Number of ads aired for "junk-food" during four hours of Saturday morning cartoons: 202
* Percentage of young people who report having had no recent physical activity: 14.
Source: [less than]www.tvturnoff.org/Factsand/figPage.htm[greater than]
Source Citation:BAINES, PAUL. "A PIE IN THE FACE." Alternatives Journal 27.2 (Spring 2001): 14. Academic OneFile. Gale. University of Canberra. 11 Oct. 2007
We will take on the archetypal mind polluters and beat them at their own game.
We will un-cool their billion-dollar brands with un-commercials on TV, subvertisements in magazines and anti-ads right next to theirs in the urban landscape.
We will seize control of the roles and functions that corporations play in our lives and set new agendas in their industries.
We will jam the pop-culture marketeers* and bring their image factory to a sudden, shuddering halt.
On the rubble of the old culture, we will build a new one with a non-commercial heart and soul.
From Kalle Lasn, Culture Jam: How to Reverse America's Suicidal Consumer Binge -- and Why We Must (New York: Harper Collins Inc., 1999). p. 128.
CULTURE BYTES
It Doesn't Just Soften Your Mind
* Number of TV commercials viewed by American children a year: 20,000
* Age by which brand loyalty can be established: 2
* Number of ads aired for "junk-food" during four hours of Saturday morning cartoons: 202
* Percentage of young people who report having had no recent physical activity: 14.
Source: [less than]www.tvturnoff.org/Factsand/figPage.htm[greater than]
Source Citation:BAINES, PAUL. "A PIE IN THE FACE." Alternatives Journal 27.2 (Spring 2001): 14. Academic OneFile. Gale. University of Canberra. 11 Oct. 2007
Blog 2- Culture Jamming Essay
What is identity? How is it constructed? What is “culture jamming”? How is this idea of culture jamming used in society, and does it achieve the purposes for which it is used? To deconstruct these questions it first needs to be examined how big corporations create image and identity through brands and the “take over” of environments. This will be attempted by considering the movies “The Truman Show” directed by Peter Weir (1998), and “Fight Club” directed by David Fincher (1999). “Jammer’s” advocate for recognition of socially just issues by persuading individuals through the manipulation of advertisements to think beyond self-image and social acceptance, and to embrace attitudes and behaviours that reject the influence of big corporations in society. This discussion will also consider the future direction of this politically motivated practice.
In image creation and sustainment of the feeling the image produces in the consumer, a corporation has been successful in branding. “Branding is a name and/or symbol that signals the source of a product and differentiates it from its competitors” (Nome, http://www.anthrobase.com/txt/N/Nome_D_01.htm, accessed 11/9/07) These brands are then linked to emotion to capture the consumer and therefore help to form an identity, whatever it may be. The brands we consume tell others about who we are, thus influencing our identities (Nome, http://www.anthrobase.com/txt/N/Nome_D_01.htm, accessed 11/9/07). When critiquing the movie “The Truman Show” directed by Peter Weir (1998) it is seen that Truman Burbank’s (Jim Carrey) whole life is a “brand opera” from birth, where throughout the movie there is an absurd amount of ridiculously placed product placement. Aside from other issues presented in the movie, the audience is forced to consider the statement: “If we’re blissfully ignorant of the manipulations of big corporations, and of our involvement in spreading their branded messages, then we retain a degree of innocence” (David, 2005). By remaining ignorant, individuals help to promote the brand through society, and ultimately producing more revenue for the corporation that is being endorsed. This is at the heart of what cultural jammer’s are advocating against, to make individuals aware of the breaches of social justice issues these large multinational companies are engaging in to have their product manufactured, and revenues made.
While “The Truman Show” was one of realisation of the impact of consumerism on life, the movie “Fight Club” directed by David Fincher (1999), depicts the “complete rejection of artificiality” (David, 2005). Jack (played by Edward Norton) returns to his apartment home after it had been blown up. The character declares; ‘I loved every stick of furniture in that place. That was not just a bunch of stuff that got destroyed, it was me (David, 2005)!” In an earlier scene, the camera pans across the apartment showing the characters “full range of Ikea furniture and accessories.” This man is a product of brands; his statement about his home “it was me” shows this link in how corporations develop relationships between products and an image or identity through branding. Therefore to maintain that image, individuals continue to support the brand and consequently the corporation that produces the product and brand. “The Truman Show” is a story showing the fear individuals have about losing personal authenticity or identity because of the exploitations of others and to lose this, individuals lose their freedom to choose. While the Peter Weir’s movie brings attention to the influence conglomerates have on society, the movie “Fight Club” allows the spectator to realise that western society lives in a time where many of the meanings that are used to assemble lives been constructed by others- the people behind corporation logos and brands (David, 2005).
So how do individuals who engage in cultural jamming attempt to claim back the human process of decision-making and self- identity? Klein (2000) describes culture jamming as the practice of parodying ads and hijacking billboards to drastically alter their messages. While Tietchen (2001) provides for cultural jamming in the meaning of detournement: the act of taking pre-existing textual frameworks and modifying them so that they convey a meaning quite different than their originally intended one; transforming “the message” into its own “anti-message.” Finally the Centre for Communication and Civic Engagement at the University of Washington (http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, accessed 11/9/07) offers this: Culture jamming presents a variety of interesting communication strategies that play with the branded images and icons of consumer culture to make consumers aware of surrounding problems and diverse cultural experiences that warrant their attention. Basically, jammers take an advertisement and subvert the intended meaning that the brand and corporation is trying to convey. By doing this, jammers hope to reveal information that the corporation do not want the consuming public to know, usually information related to social justice issues.
One famous example included subverting Nike brand advertisements to allow individuals to decide to buy products, brands and therefore an identity from a corporation that produces its products in ‘sweatshops’ from third world countries, where working and pay conditions are extremely poor. By jamming Nike advertisements, individuals can consider these social justice issues, and can decide to boycott the company and the identity it attempts to create. Klein (2000) suggests that through jamming, individuals are rejecting the notion that marketing and advertising has to be passively accepted as objects of communication that only provide one-way information flow. Therefore good examples of jammed advertisements provide an “x-ray of the subconscious of a campaign, uncovering not an opposite meaning but a deeper truth hiding beneath the layers of advertising euphemisms (Klein, 2000).” By jamming adverts, it allows the public to refocus their thoughts related to an advertised product and to decide whether to engage in supporting the corporation in engaging in socially unjust practices or to reject the product, the corporation and what it stands for.
So does jamming achieve its purpose? And does it have a place in the future? Kingsnorth (2000) in his review of Lasn’s publication on culture jamming as a political movement suggests that culture jamming does not have a clearly defined philosophy and or agenda for change, and that culture jamming can do no more than make people think. Hopefully this is enough however to start a revolution (Niman, 2003) against multinational corporations, having people engage in thought about what practices these businesses carry out, leading to a boycott against these big businesses and their products and ultimately the identities and images they hope to influence. The issues that jammers hope to bring to the surface include questions about corporate responsibility, environmental and human costs of consumption and the ‘private’ corporate uses of the “public” airwaves (Centre for Communication and Civic Engagement, http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, accessed 11/9/07). So for the practice of culture jamming to be successful in its aims it needs to provoke thought and enough emotion associated with these opinions to advocate change in consumer patterns. The future of culture jamming relies heavily on many factors. One problem that jammers face is the “lack of well developed public media rights”, and this is because most television and radio broadcasters “reject the ads (of jammers) on grounds that they might contaminate the purity of media environments designed exclusively for communicating commercial messages” (Centre for Communication and Civic Engagement, http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, accessed 11/9/07). Baines (2001) supports this limitation: “ jamming can be stifled when mainstream media refuse(s) to be a carrier of the jamming virus.” An example provided is where Adbusters (a Canadian-based group of jammers) came up against resistance to their “uncooling” and criticising of cars, fashion and cigarettes (Baines, 2001).
As jammed advertisements are anti-commercial, this leads to problems having these adverts broadcasted. Wright (2001) in her review of the role of propaganda, believes that the activist and artistic strategies of culture jamming is ineffective in achieving its aims because of “the fact that real control of the media depends on serious access to money and power,” of which corporations have and small bands of people from different cultures do not have at their disposal. Furthermore to the downfall of this movement, Nome suggests (http://www.anthrobase.com/txt/N/Nome_D_01.htm, accessed 11/9/07) that consumers may resent someone who tells them that they were “stupid in allowing themselves to be so easily seduced into buying these products”, that it may actually alienate the consumer than enlist their help in boycotting the big corporations, therefore inhibiting the growth of the movement. Even within the culture jamming movement, there are factions that could lead to its unravelling related to different opinions about strategy and what the ultimate gaol of jamming is (Baines, 2001). These concerns all impact on the future of the culture jamming movement, but somehow one thinks that despite these issues surrounding the practice, it will continue in any form that allows the artist to portray their message.
Identity is formed many ways but to consider the role of consumerism in identity formation is a very relevant argument as portrayed through the analysis of the movies “The Truman Show” directed by Peter Weir, and “Fight Club” directed by David Fincher, 1999. Corporations are taking over identity and image formation of individuals and the formation of societies’ cultures. To stop this process, so to maintain individualism of people and distinct cultures throughout the world, people engage in jamming of advertisements by corporations that attempt to “sell” an image through their product. By doing this they attempt to reclaim the human conscience, but many factors impact on how widely these “jammed” images are distributed and how many individuals are affected by the messages they try to convey. However the movement will never become extinct as long as there are individuals who can think more broadly than the immediate and consider the social injustices that are occurring throughout the world.
Bibliography:
Baines, P. (2001). A Pie in the Face. Alternatives Journal 27.2 Academic OneFile. Gale. University of Canberra 11 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Centre for Communication and Civic Engagement. (n.d) Culture Jamming. The Centre for Communication and Civic Engagement in the Department of Communication at the University of Washington. USA.
http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, Accessed 11/9/07.
David, S. (2005). Brand realignment. Australian Screen Education 38: 42 (5) Academic OneFile. Gale. University of Canberra 10 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Kingsnorth, P. (2000). Culture Jam: The Uncolling of [America.sup.TM]. The Ecologist 30.3: 54. Academic OneFile. Gale. University of Canberra. 25 Oct. 2007 http://find.galegroup.com.ezproxy1.canberra.edu.au/itx/start.do?prodid=AONE
Klein, N. (2000) No Logo: Taking aim at the Brand Bullies. (Exerpts) From Culture jamming: Ads Under Attack. Brandweek, 41: 28 (7). http://ezproxy.canberra.edu.au/login?url=http://search.ebscohost.com/login.aspx?direct=true&db&AN=3347527&site=ehost-live (persistent link) Accessed 23/10/07.
Lamla, J. (2005). Political Virtue and Shopping: Individuals, Consumerism, and Collective Action. Journal of Consumer Policy 28.4: 645 (6) Academic OneFile. Gale. University of Canberra 10 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Niman, M. I. (2003) The uncooling of America: a new global boycott targets corporate chic. The Humanist 63.5: 30 (2) Academic OneFile. Gale. University of Canberra 11 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Nome, D (n.d) Culture Jamming: Promotional Culture-Seminar in Intercultural Management. Copenhagen Business School. http://www.anthrobase.com/txt/N/Nome_D_01.htm, Accessed 11/9/07.
Tietchen, T. (2001). Language of out language: Exacavating the roots of culture jamming and postmodern activism from William S. Burroughs’ nova trilogy. Discourse (Detroit, MI) 23.3:107 (24) Academic OneFile. Gale. University of Canberra. 25 Oct. 2007 http://find.galegroup.com.ezproxy1.canberra.edu.au/itx/start.do?prodid=AONE
Wright, C. (2001). Endless Propaganda: The Advertising of Public Goods (Reviews/Comptes Rendus). Labour/Le Travil: 285 (4). Academic OneFile. Gale. University of Canberra 11 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
In image creation and sustainment of the feeling the image produces in the consumer, a corporation has been successful in branding. “Branding is a name and/or symbol that signals the source of a product and differentiates it from its competitors” (Nome, http://www.anthrobase.com/txt/N/Nome_D_01.htm, accessed 11/9/07) These brands are then linked to emotion to capture the consumer and therefore help to form an identity, whatever it may be. The brands we consume tell others about who we are, thus influencing our identities (Nome, http://www.anthrobase.com/txt/N/Nome_D_01.htm, accessed 11/9/07). When critiquing the movie “The Truman Show” directed by Peter Weir (1998) it is seen that Truman Burbank’s (Jim Carrey) whole life is a “brand opera” from birth, where throughout the movie there is an absurd amount of ridiculously placed product placement. Aside from other issues presented in the movie, the audience is forced to consider the statement: “If we’re blissfully ignorant of the manipulations of big corporations, and of our involvement in spreading their branded messages, then we retain a degree of innocence” (David, 2005). By remaining ignorant, individuals help to promote the brand through society, and ultimately producing more revenue for the corporation that is being endorsed. This is at the heart of what cultural jammer’s are advocating against, to make individuals aware of the breaches of social justice issues these large multinational companies are engaging in to have their product manufactured, and revenues made.
While “The Truman Show” was one of realisation of the impact of consumerism on life, the movie “Fight Club” directed by David Fincher (1999), depicts the “complete rejection of artificiality” (David, 2005). Jack (played by Edward Norton) returns to his apartment home after it had been blown up. The character declares; ‘I loved every stick of furniture in that place. That was not just a bunch of stuff that got destroyed, it was me (David, 2005)!” In an earlier scene, the camera pans across the apartment showing the characters “full range of Ikea furniture and accessories.” This man is a product of brands; his statement about his home “it was me” shows this link in how corporations develop relationships between products and an image or identity through branding. Therefore to maintain that image, individuals continue to support the brand and consequently the corporation that produces the product and brand. “The Truman Show” is a story showing the fear individuals have about losing personal authenticity or identity because of the exploitations of others and to lose this, individuals lose their freedom to choose. While the Peter Weir’s movie brings attention to the influence conglomerates have on society, the movie “Fight Club” allows the spectator to realise that western society lives in a time where many of the meanings that are used to assemble lives been constructed by others- the people behind corporation logos and brands (David, 2005).
So how do individuals who engage in cultural jamming attempt to claim back the human process of decision-making and self- identity? Klein (2000) describes culture jamming as the practice of parodying ads and hijacking billboards to drastically alter their messages. While Tietchen (2001) provides for cultural jamming in the meaning of detournement: the act of taking pre-existing textual frameworks and modifying them so that they convey a meaning quite different than their originally intended one; transforming “the message” into its own “anti-message.” Finally the Centre for Communication and Civic Engagement at the University of Washington (http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, accessed 11/9/07) offers this: Culture jamming presents a variety of interesting communication strategies that play with the branded images and icons of consumer culture to make consumers aware of surrounding problems and diverse cultural experiences that warrant their attention. Basically, jammers take an advertisement and subvert the intended meaning that the brand and corporation is trying to convey. By doing this, jammers hope to reveal information that the corporation do not want the consuming public to know, usually information related to social justice issues.
One famous example included subverting Nike brand advertisements to allow individuals to decide to buy products, brands and therefore an identity from a corporation that produces its products in ‘sweatshops’ from third world countries, where working and pay conditions are extremely poor. By jamming Nike advertisements, individuals can consider these social justice issues, and can decide to boycott the company and the identity it attempts to create. Klein (2000) suggests that through jamming, individuals are rejecting the notion that marketing and advertising has to be passively accepted as objects of communication that only provide one-way information flow. Therefore good examples of jammed advertisements provide an “x-ray of the subconscious of a campaign, uncovering not an opposite meaning but a deeper truth hiding beneath the layers of advertising euphemisms (Klein, 2000).” By jamming adverts, it allows the public to refocus their thoughts related to an advertised product and to decide whether to engage in supporting the corporation in engaging in socially unjust practices or to reject the product, the corporation and what it stands for.
So does jamming achieve its purpose? And does it have a place in the future? Kingsnorth (2000) in his review of Lasn’s publication on culture jamming as a political movement suggests that culture jamming does not have a clearly defined philosophy and or agenda for change, and that culture jamming can do no more than make people think. Hopefully this is enough however to start a revolution (Niman, 2003) against multinational corporations, having people engage in thought about what practices these businesses carry out, leading to a boycott against these big businesses and their products and ultimately the identities and images they hope to influence. The issues that jammers hope to bring to the surface include questions about corporate responsibility, environmental and human costs of consumption and the ‘private’ corporate uses of the “public” airwaves (Centre for Communication and Civic Engagement, http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, accessed 11/9/07). So for the practice of culture jamming to be successful in its aims it needs to provoke thought and enough emotion associated with these opinions to advocate change in consumer patterns. The future of culture jamming relies heavily on many factors. One problem that jammers face is the “lack of well developed public media rights”, and this is because most television and radio broadcasters “reject the ads (of jammers) on grounds that they might contaminate the purity of media environments designed exclusively for communicating commercial messages” (Centre for Communication and Civic Engagement, http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, accessed 11/9/07). Baines (2001) supports this limitation: “ jamming can be stifled when mainstream media refuse(s) to be a carrier of the jamming virus.” An example provided is where Adbusters (a Canadian-based group of jammers) came up against resistance to their “uncooling” and criticising of cars, fashion and cigarettes (Baines, 2001).
As jammed advertisements are anti-commercial, this leads to problems having these adverts broadcasted. Wright (2001) in her review of the role of propaganda, believes that the activist and artistic strategies of culture jamming is ineffective in achieving its aims because of “the fact that real control of the media depends on serious access to money and power,” of which corporations have and small bands of people from different cultures do not have at their disposal. Furthermore to the downfall of this movement, Nome suggests (http://www.anthrobase.com/txt/N/Nome_D_01.htm, accessed 11/9/07) that consumers may resent someone who tells them that they were “stupid in allowing themselves to be so easily seduced into buying these products”, that it may actually alienate the consumer than enlist their help in boycotting the big corporations, therefore inhibiting the growth of the movement. Even within the culture jamming movement, there are factions that could lead to its unravelling related to different opinions about strategy and what the ultimate gaol of jamming is (Baines, 2001). These concerns all impact on the future of the culture jamming movement, but somehow one thinks that despite these issues surrounding the practice, it will continue in any form that allows the artist to portray their message.
Identity is formed many ways but to consider the role of consumerism in identity formation is a very relevant argument as portrayed through the analysis of the movies “The Truman Show” directed by Peter Weir, and “Fight Club” directed by David Fincher, 1999. Corporations are taking over identity and image formation of individuals and the formation of societies’ cultures. To stop this process, so to maintain individualism of people and distinct cultures throughout the world, people engage in jamming of advertisements by corporations that attempt to “sell” an image through their product. By doing this they attempt to reclaim the human conscience, but many factors impact on how widely these “jammed” images are distributed and how many individuals are affected by the messages they try to convey. However the movement will never become extinct as long as there are individuals who can think more broadly than the immediate and consider the social injustices that are occurring throughout the world.
Bibliography:
Baines, P. (2001). A Pie in the Face. Alternatives Journal 27.2 Academic OneFile. Gale. University of Canberra 11 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Centre for Communication and Civic Engagement. (n.d) Culture Jamming. The Centre for Communication and Civic Engagement in the Department of Communication at the University of Washington. USA.
http://depts.washington.edu/ccce/polcommcampaigns/CultureJamming.htm, Accessed 11/9/07.
David, S. (2005). Brand realignment. Australian Screen Education 38: 42 (5) Academic OneFile. Gale. University of Canberra 10 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Kingsnorth, P. (2000). Culture Jam: The Uncolling of [America.sup.TM]. The Ecologist 30.3: 54. Academic OneFile. Gale. University of Canberra. 25 Oct. 2007 http://find.galegroup.com.ezproxy1.canberra.edu.au/itx/start.do?prodid=AONE
Klein, N. (2000) No Logo: Taking aim at the Brand Bullies. (Exerpts) From Culture jamming: Ads Under Attack. Brandweek, 41: 28 (7). http://ezproxy.canberra.edu.au/login?url=http://search.ebscohost.com/login.aspx?direct=true&db&AN=3347527&site=ehost-live (persistent link) Accessed 23/10/07.
Lamla, J. (2005). Political Virtue and Shopping: Individuals, Consumerism, and Collective Action. Journal of Consumer Policy 28.4: 645 (6) Academic OneFile. Gale. University of Canberra 10 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Niman, M. I. (2003) The uncooling of America: a new global boycott targets corporate chic. The Humanist 63.5: 30 (2) Academic OneFile. Gale. University of Canberra 11 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Nome, D (n.d) Culture Jamming: Promotional Culture-Seminar in Intercultural Management. Copenhagen Business School. http://www.anthrobase.com/txt/N/Nome_D_01.htm, Accessed 11/9/07.
Tietchen, T. (2001). Language of out language: Exacavating the roots of culture jamming and postmodern activism from William S. Burroughs’ nova trilogy. Discourse (Detroit, MI) 23.3:107 (24) Academic OneFile. Gale. University of Canberra. 25 Oct. 2007 http://find.galegroup.com.ezproxy1.canberra.edu.au/itx/start.do?prodid=AONE
Wright, C. (2001). Endless Propaganda: The Advertising of Public Goods (Reviews/Comptes Rendus). Labour/Le Travil: 285 (4). Academic OneFile. Gale. University of Canberra 11 Oct. 2007 http://find.galegroup.com/itx/start.do?prodid=AONE
Wednesday, October 17, 2007
The American Mindset
I was stting in my last tutorial for Socio-Cultural Politics of Education last week and we were discussing the implications of multiculturalism on our Australian culture and how for the most part, many different cultures live together in relate harmony and acceptance, and how there needs to be a shift in education to really embrace diversity into the curriculum and how this should happen. As the conservation evolved our tutor told us about an experience that she had. She had recently finished reseraching the relations between Muslims and Christians on a small Indonesian island (I can't remember the name) and had finally had the article published in a popular magazine.
She then explained how she recieved emails from readers expressing thanks and their own opinions. However she recieved an email from an man in the United States. He was in total disbelief that Muslims could actually live in harmony with Christians. On the island they had to, and they did so very harmoniously. Her called her research as politcal correctness and proceeded with this in way that was very confronting and sad. Sad in that he had this stereotype that many people have in regards to Muslims, due to the link between Muslims and terrorism (that has been whipped up by governments to develop fear -politics of fear- and communicated through the media), when it is usually extremists that confirm this. It is sad to think that this man could not move past this stereotype to think that this situation may be possible. I know that many Americans don't hold the same view, but it is usually those with the 'loudest' voices, who get heard and therefore have their stereotypical views heard. It goes the same for the terrorists minority. Terrorist acts are loud and get noticed therefore promote ideals about people when it is not true for the majority.
This guy from American has done the same in that he promoted his stereotypical views in a public forum (just as I have) and has therefore formed a stereotype of American people. But because we know better, we know this is only representative of a mnority of American people. A good example of people being presented with true and acturate information contrary to the belief and still the stereotype holds. What is the term for this I have forgotten and don't have my Social Psych notes close enough to check?
She then explained how she recieved emails from readers expressing thanks and their own opinions. However she recieved an email from an man in the United States. He was in total disbelief that Muslims could actually live in harmony with Christians. On the island they had to, and they did so very harmoniously. Her called her research as politcal correctness and proceeded with this in way that was very confronting and sad. Sad in that he had this stereotype that many people have in regards to Muslims, due to the link between Muslims and terrorism (that has been whipped up by governments to develop fear -politics of fear- and communicated through the media), when it is usually extremists that confirm this. It is sad to think that this man could not move past this stereotype to think that this situation may be possible. I know that many Americans don't hold the same view, but it is usually those with the 'loudest' voices, who get heard and therefore have their stereotypical views heard. It goes the same for the terrorists minority. Terrorist acts are loud and get noticed therefore promote ideals about people when it is not true for the majority.
This guy from American has done the same in that he promoted his stereotypical views in a public forum (just as I have) and has therefore formed a stereotype of American people. But because we know better, we know this is only representative of a mnority of American people. A good example of people being presented with true and acturate information contrary to the belief and still the stereotype holds. What is the term for this I have forgotten and don't have my Social Psych notes close enough to check?
Thursday, October 11, 2007
"Hate"
Hi i have found this during my searching and found it quite intriguing. The web address is below.
"(Found on a bathroom wall somewhere in the U.S.A.)You've taken over my mind. You've raped my thoughts with your image viruses then sold me fake cures for your own disease. Your words and pictures scream orders at me like angry prison wardens. When I cover my ears, your voices echo in my head. I hate you. When I see your billboards, your talk shows, your rock concerts and your factories, when I see the work of your twisted libidos, I want to kill you. I want to set fires, plant bombs, derail trains. I want to smash your buildings and tear at your bodies until the skin of my hands is worn to the bone. I am filled with a rage that burns my eyes. I don't want to feel this way. You have done this to me. These feelings are the fruits of your multi-billion dollar sowing. And I am not alone. There are others like me out here. Every suicide, every madman, every man and woman who gets a gun and just starts shooting -- these are your illegitimate children. They don't all know what they are doing. All they know is hate for the invisible walls which you have raised around them, hate for the narrow path you have tried to make them walk. And the innocent pay in blood for your negligence. Remember this: My mind is big. The more you try to push me down and make me small, the greater the pressure inside me becomes. The greater the pressure, the greater the chance of an explosion. There was once a time when I felt love, but now I feel only hate and anger, and fear at what I might do. And you can tell me to "BE HAPPY," but I know that you really mean "BE QUIET". Believe me, I want to be happy. You stand in my way. "
Here is the websites I found it on: http://www.abrupt.org/CJ/
"(Found on a bathroom wall somewhere in the U.S.A.)You've taken over my mind. You've raped my thoughts with your image viruses then sold me fake cures for your own disease. Your words and pictures scream orders at me like angry prison wardens. When I cover my ears, your voices echo in my head. I hate you. When I see your billboards, your talk shows, your rock concerts and your factories, when I see the work of your twisted libidos, I want to kill you. I want to set fires, plant bombs, derail trains. I want to smash your buildings and tear at your bodies until the skin of my hands is worn to the bone. I am filled with a rage that burns my eyes. I don't want to feel this way. You have done this to me. These feelings are the fruits of your multi-billion dollar sowing. And I am not alone. There are others like me out here. Every suicide, every madman, every man and woman who gets a gun and just starts shooting -- these are your illegitimate children. They don't all know what they are doing. All they know is hate for the invisible walls which you have raised around them, hate for the narrow path you have tried to make them walk. And the innocent pay in blood for your negligence. Remember this: My mind is big. The more you try to push me down and make me small, the greater the pressure inside me becomes. The greater the pressure, the greater the chance of an explosion. There was once a time when I felt love, but now I feel only hate and anger, and fear at what I might do. And you can tell me to "BE HAPPY," but I know that you really mean "BE QUIET". Believe me, I want to be happy. You stand in my way. "
Here is the websites I found it on: http://www.abrupt.org/CJ/
Wednesday, October 3, 2007
The effects of Multiculturalism on the Australian education system
Hi guys,
Just thought I'd post this to get some ideas on what you think. This is an essay that is due for one of my other courses this semester in education- Socio-Cultural Politics of Education. Yes, as the name suggests -YUK! It is due on Friday 5th OCt so if anyone has any comments feel free to let me know.
Education systems around the world have developed school curricula to include all knowledge’s and values that a society deems to be important to know, for the continual progress and advancement of that society. But living in a country that promotes an effective and functioning multicultural society, how are the knowledge’s and values of each group that makeup this multicultural society in Australia promoted through the education? Who decides what knowledge’s and values should be included in the curriculum and which should not? In addressing this issue of multiculturalism in the school curriculum, the Australian Capital Territory’s (ACT) new curriculum document Every Chance to Learn, will be analysed and critiqued on how it provides for different cultural groups within the territory in relation to the subject area of Physical Education and Health. It should be noted the territory has a different approach to curriculum implementation to its neighbour, New South Wales (NSW). While the NSW Board of Studies develops school curriculum, schools and classroom teachers statewide then implement it in the classroom. In opposition The ACT Department of Education and Training has developed a broad document, which encompasses Essential Learning Achievements (ELA’s). These ELA’s embrace knowledge’s and values that should be known by certain levels of schooling, but then leaves the individual school to develop their own curriculum encompassing these ELA’s. The history of multiculturalism in Australia will be considered in this critique of the document as well as current debates over the future of Australian education and curriculum.
Curriculum is a strategic plan for student learning, which defines what students need to know, understand, do and value and includes all learning planned and guided by schools and preschools (ACT Department of Education and Training, 2004, p3). But in a society such as the ACT, that has so many diverse cultures how is it decided on what to include in the Physical Education and Health curriculum? The Australian Capital Territories new curriculum document: Every Chance to Learn proposes four educational purposes that underlie this change in curriculum development. The purpose of this new curriculum is to develop each student attending school in the ACT: as a lifelong learner; as a person who can discover and develop their capabilities and talents; as a community member who participates in the social and economic life of their community; and as a contributor to their local, national and global society (ACT Department of Education and Training, 2006, p6). In an attempt to achieve these four educational purposes, the developers of the new curriculum in consultation with all stakeholders within the education system developed twenty-six Essential Learning Achievement’s, which they believe identifies learning that is essential for students to know, understand, value and be able to do from preschool to the end of compulsory schooling- year 10. To examine all twenty-six Essential Learning Achievements here would not allow sufficient time to appraise and scrutinize, so the ELA’s that are relevant to Physical Education and Health will be examined. The first six ELA’s are considered to be multi-disciplinary. These include the student to: use a range of strategies to think and learn; understands and applies to inquiry process; make considered decisions; acts with integrity and regard for others; contributes to group effectiveness; and uses Information and Communication Technologies effectively (ACT Department of Education and Training, 2006, p15-42). It is expected that all curriculum areas will attempt to address these first six ELA’s in the individual frameworks.
The following ELA’s relate to the area of Physical Education and Health. The student takes action to promote health and well-being by understanding, valuing and practising ways of developing and maintaining all these aspects of a healthy and balanced lifestyle, but this can only be achieved through the development of the skills of decision-making, planning, risk analysis, problem solving and the ability to critically analyse health information and services (ACT Department of Education and Training, 2006, p101). The second ELA exclusive to Physical Education and Health involves the student to be physically skilled and actively acknowledges the important role of physical activity in providing opportunities for the student to grow personally, to enjoy physical activity and to provide the student with many challenges, in maintaining a healthy lifestyle and promotes the understanding that everyone has the right to participate in active lifestyles (ACT Department of Education and Training, 2006, p107). The final ELA to be considered under the Physical Education ‘umbrella’ is, the student manages self and relationships. Through this, the student can understand and value their own personal identity and the need for positive relationships with others, which develops connectedness to their community and therefore be able to cope with changes to relationships and develop resilience when facing many of life’s challenges (ACT Department of Education and Training, 2006, p112). The nature of the ACT education system allows for these ELA’s to be interpreted and implemented according to what the school community believes students need to know, understand, do and value (ACT Department of Education and Training, 2004, p 3). Organisations and people need to be responsive to changes in local, national and global contexts and schools need to be part of this if they are to remain relevant and meet community needs. This is especially important in relation to the changing environment of the nation as we continue to receive migrants from cultures around the world and therefore foster relations between our nation and the cultural ‘homes’ of ‘new’ Australians (ACT Department of Education and Training, 2004, p 5). For this reason, the flexibility enabled by school-based curriculum in the ACT helps schools to respond to the changing demographic within schools and the changing global context that the school operates in (ACT Department of Education and Training, 2004, p 5). But how do schools determine what and whose knowledge’s and values should be included when teaching, according to the new Every Chance to Learn curriculum framework and the ELA’s? To answer this, the history of multiculturalism and its influence on education in Australia from the beginning of immigration until the present day need to be analysed to determine the direction of future curriculum.
“What is, who is, an Australian?” This question about the Australian identity was proposed by Wadham, Pudsey and Boyd (2007, p176) and in an attempt to answer this they turned to the education system as playing a major role in developing this image. The education of citizens about our Australian nation through our history and our observance of many nationalist practices has developed this image of ‘what is an Australian’. But this image of the self has changed significantly from the image portrayed in the 1950’s and 60’s history curriculum, due to the increase in migrants who now call Australia home. Blainey (as cited in Fitzgerald, 2007) acknowledged that the history taught in the Australian education system during the post-World War Two immigration boom, ‘undervalued indigenous history and uncritically promoted Australia’s British Heritage…’ Fitzgerald (2007) supports Blainey: the ‘contributions and sufferings of women, Indigenous Australians and of non-Anglo-Celtic migrant has to often been ignored.’ Through this one-sided presentation of our history Donnelly (as cited in Fitzgerald, 2007), accepts that there is truth to the argument that education can be used …to impose a one-sided view of the world. Hooks, (1994, p37) reminds us that ‘no education is politically neutral’. The curriculum is used as a tool to promote certain ideas and ignore others, which is demonstrated by the omittance of the struggle of minority groups throughout Australia’s history and the promotion of the ‘Australian Self’. This ‘Australian Self’ is the ideal of Australia and Australians, which is advanced through our institutions, politics and the media (Wadham, Pudsey & Boyd, 2007, p171). Through this, it attempts to connect all Australians to a notion of our nation and its people, but what if an individual does not fit this imagined ‘self?’ Schools have always been places where nationalism and patriotism has been encouraged, but they are also places where ethnic conflict can be fuelled and feed and can feed off, broader cultural violence, and we usually come back to the question “What is, who is, an Australian?” as the trigger. The production of a nation is usually based upon the beliefs, values and ideals of some group of people over another. Singh’s (1997, p12) recount of growing up Asian in Australia: ‘Through their silences, through the narratives which remain untold, and through the construction of passive, inferior roles for white women, immigrants and colonised people, these stories of my schooling degraded and defiled my identity,’ supports this notion of production of an ‘ideal self’ based on those standards of a certain few.
It is hard to believe that racism can evolve but according to Wadham, Pudsey and Boyd (2007, p199) the ‘new’ racism is based on cultural difference rather than the ‘old’ racism of earlier times, of race inferiority. It “appeals to sameness as opposed to difference…but has the same effect of determining the other as different or not-the-same” (Wadham, Pudsey and Boyd, 2007, p199). In response to this racism and the emerging multiculturalism in Australia, there were three distinct phases in response to immigrants. There was an expectation that immigrants would eventually ‘fit in’ to the dominant Anglo-Australian culture, which characterised the first phase. There was then a shift to tolerance and a respect for diversity that the migrants brought to the nation, and this still continues today. But the third phase has shifted its focus from the human and cultural assets to the economic assets that have emerged from the multicultural diversity in our country (Hage, 1998, p129). But what can be done in our schools and through the use of the curriculum to increase the value of diversity and mutual understanding in our students? Lets first look at the classroom. Hooks (1994) believes that for the learning experience to be inclusive, the classroom setting needs to change and as teachers, our styles of teaching also have to be flexible to change (p35). By creating a classroom that is democratic, all students feel a responsibility to contribute, and this is a major goal of Hooks’ (1994, p39) transformative pedagogy. Through this democratic setting, a sense of community is fostered where there can be a shared commitment to learning and a ‘common good that binds’ all that are part of the classroom community (Hooks, 1994, p40). This in turn encourages recognition of all voices within the classroom. Hooks (1994) does acknowledge that this inclusive classroom may take a while to progress to this level of understanding of diversity and recognition, mainly because teachers and students alike ‘have to learn to accept different ways of knowing’ (p41), but by changing pedagogy and recognising our multicultural society, we can give our students an education they desire and deserve.
The Australian Ethnic Affairs Council (AEAC) have defined multiculturalism ‘as people’s legitimate right to preserve their ethnic and cultural identity while accepting the responsibilities of common citizenship (Jamrozik, Boland & Urquhart, 1995, p104). Multiculturalism means many things to many people, so to define it is quite hard, but to accept it and incorporate others’ beliefs, values and ideals into our society is achievable. Smolicz (as cited in Jamrozik, Boland & Urquhart, 1995, p111) believes that a multicultural society is realistic and he proposes a means to achieve it. Firstly the various cultures within the Australian society need to be identified and these various core values of each of these cultures are also identified. From these core values from all the different cultures, an umbrella of common core values is proposed. Perhaps this approach could be utilised for the Australian education systems’ various curriculum’s, where schools with high cultural demographic could employ Smolicz’s theory to develop an inclusive and culturally diverse curriculum framework. In regards to the Australian Capital Territory’s new Every Chance to Learn curriculum framework, the broad nature of the Essential Learning Achievement’s and the very nature of school-based curriculum would allow for schools to develop their own way of addressing the ELA’s while making the content delivered through the curriculum relevant to the students changing needs and the changing needs of the global context which the school operates.
History has shaped the ‘Australian Self’, sometimes at the expense of the truth and at the neglect of minority and other cultural groups. Multiculturalism brings diversity and instead of embracing what these cultures had to offer the Australian nation, people in positions of significant power have jostled to exert their opinions on how the ‘Australian image’ should be portrayed. This has usually been through the education system as it has much influence over the promotion of ideals and values. If the education system can embrace the changes that are occurring locally, nationally and globally in relation to the movement of people and goods around the globe through globalisation, and incorporate these changes into the curriculum, the only thing that can come of it is advancement of the Australian nation, not only through tolerance, but understanding and acceptance of our many differences. Only then we can embrace and celebrate the changes in our nation and truly call ourselves a multicultural country.
Reference List:
ACT Department of Education and Training. (2004) Every Chance to Learn: Curriculum Renewal Discussion Paper. Produced for the ACT Department of Education and Training by Publishing Services.
Fitzgerald, R. (2007, March 17). Dumbing Down. The Australian. Retrieved September 20, 2007, from http://www.theaustralian.news.com.au/
Hage, G. (1998). White multiculturalism: a manual for the proper usage of ethnics (Ch.4). In White nation: Fantasies of white supremacy in a multicultural society, (pp117-140). Annandale, NSW: Pluto Press.
Hooks, B. (1994). Embracing change: teaching in a multicultural world (Ch. 3). In Teaching to transgress: education as the practice of freedom (pp.35-44). New York: Routledge.
Jamrozik, A., Boland, C and Urquhart, R. (1995). The meanings of Multiculturalisms. In Social change and cultural transformation in Australia (pp. 103-116). Cambridge, Melbourne: Cambridge University Press.
Singh, P. (1997). On Speaking as an “Asian” teacher. Education Links, 54, pp. 11-15.
Wadham, B., Pudsey, J. & Boyd, R. (2007) Culture and Nation. (1st ed.) Pearson Education Australia: N.S.W
Just thought I'd post this to get some ideas on what you think. This is an essay that is due for one of my other courses this semester in education- Socio-Cultural Politics of Education. Yes, as the name suggests -YUK! It is due on Friday 5th OCt so if anyone has any comments feel free to let me know.
Education systems around the world have developed school curricula to include all knowledge’s and values that a society deems to be important to know, for the continual progress and advancement of that society. But living in a country that promotes an effective and functioning multicultural society, how are the knowledge’s and values of each group that makeup this multicultural society in Australia promoted through the education? Who decides what knowledge’s and values should be included in the curriculum and which should not? In addressing this issue of multiculturalism in the school curriculum, the Australian Capital Territory’s (ACT) new curriculum document Every Chance to Learn, will be analysed and critiqued on how it provides for different cultural groups within the territory in relation to the subject area of Physical Education and Health. It should be noted the territory has a different approach to curriculum implementation to its neighbour, New South Wales (NSW). While the NSW Board of Studies develops school curriculum, schools and classroom teachers statewide then implement it in the classroom. In opposition The ACT Department of Education and Training has developed a broad document, which encompasses Essential Learning Achievements (ELA’s). These ELA’s embrace knowledge’s and values that should be known by certain levels of schooling, but then leaves the individual school to develop their own curriculum encompassing these ELA’s. The history of multiculturalism in Australia will be considered in this critique of the document as well as current debates over the future of Australian education and curriculum.
Curriculum is a strategic plan for student learning, which defines what students need to know, understand, do and value and includes all learning planned and guided by schools and preschools (ACT Department of Education and Training, 2004, p3). But in a society such as the ACT, that has so many diverse cultures how is it decided on what to include in the Physical Education and Health curriculum? The Australian Capital Territories new curriculum document: Every Chance to Learn proposes four educational purposes that underlie this change in curriculum development. The purpose of this new curriculum is to develop each student attending school in the ACT: as a lifelong learner; as a person who can discover and develop their capabilities and talents; as a community member who participates in the social and economic life of their community; and as a contributor to their local, national and global society (ACT Department of Education and Training, 2006, p6). In an attempt to achieve these four educational purposes, the developers of the new curriculum in consultation with all stakeholders within the education system developed twenty-six Essential Learning Achievement’s, which they believe identifies learning that is essential for students to know, understand, value and be able to do from preschool to the end of compulsory schooling- year 10. To examine all twenty-six Essential Learning Achievements here would not allow sufficient time to appraise and scrutinize, so the ELA’s that are relevant to Physical Education and Health will be examined. The first six ELA’s are considered to be multi-disciplinary. These include the student to: use a range of strategies to think and learn; understands and applies to inquiry process; make considered decisions; acts with integrity and regard for others; contributes to group effectiveness; and uses Information and Communication Technologies effectively (ACT Department of Education and Training, 2006, p15-42). It is expected that all curriculum areas will attempt to address these first six ELA’s in the individual frameworks.
The following ELA’s relate to the area of Physical Education and Health. The student takes action to promote health and well-being by understanding, valuing and practising ways of developing and maintaining all these aspects of a healthy and balanced lifestyle, but this can only be achieved through the development of the skills of decision-making, planning, risk analysis, problem solving and the ability to critically analyse health information and services (ACT Department of Education and Training, 2006, p101). The second ELA exclusive to Physical Education and Health involves the student to be physically skilled and actively acknowledges the important role of physical activity in providing opportunities for the student to grow personally, to enjoy physical activity and to provide the student with many challenges, in maintaining a healthy lifestyle and promotes the understanding that everyone has the right to participate in active lifestyles (ACT Department of Education and Training, 2006, p107). The final ELA to be considered under the Physical Education ‘umbrella’ is, the student manages self and relationships. Through this, the student can understand and value their own personal identity and the need for positive relationships with others, which develops connectedness to their community and therefore be able to cope with changes to relationships and develop resilience when facing many of life’s challenges (ACT Department of Education and Training, 2006, p112). The nature of the ACT education system allows for these ELA’s to be interpreted and implemented according to what the school community believes students need to know, understand, do and value (ACT Department of Education and Training, 2004, p 3). Organisations and people need to be responsive to changes in local, national and global contexts and schools need to be part of this if they are to remain relevant and meet community needs. This is especially important in relation to the changing environment of the nation as we continue to receive migrants from cultures around the world and therefore foster relations between our nation and the cultural ‘homes’ of ‘new’ Australians (ACT Department of Education and Training, 2004, p 5). For this reason, the flexibility enabled by school-based curriculum in the ACT helps schools to respond to the changing demographic within schools and the changing global context that the school operates in (ACT Department of Education and Training, 2004, p 5). But how do schools determine what and whose knowledge’s and values should be included when teaching, according to the new Every Chance to Learn curriculum framework and the ELA’s? To answer this, the history of multiculturalism and its influence on education in Australia from the beginning of immigration until the present day need to be analysed to determine the direction of future curriculum.
“What is, who is, an Australian?” This question about the Australian identity was proposed by Wadham, Pudsey and Boyd (2007, p176) and in an attempt to answer this they turned to the education system as playing a major role in developing this image. The education of citizens about our Australian nation through our history and our observance of many nationalist practices has developed this image of ‘what is an Australian’. But this image of the self has changed significantly from the image portrayed in the 1950’s and 60’s history curriculum, due to the increase in migrants who now call Australia home. Blainey (as cited in Fitzgerald, 2007) acknowledged that the history taught in the Australian education system during the post-World War Two immigration boom, ‘undervalued indigenous history and uncritically promoted Australia’s British Heritage…’ Fitzgerald (2007) supports Blainey: the ‘contributions and sufferings of women, Indigenous Australians and of non-Anglo-Celtic migrant has to often been ignored.’ Through this one-sided presentation of our history Donnelly (as cited in Fitzgerald, 2007), accepts that there is truth to the argument that education can be used …to impose a one-sided view of the world. Hooks, (1994, p37) reminds us that ‘no education is politically neutral’. The curriculum is used as a tool to promote certain ideas and ignore others, which is demonstrated by the omittance of the struggle of minority groups throughout Australia’s history and the promotion of the ‘Australian Self’. This ‘Australian Self’ is the ideal of Australia and Australians, which is advanced through our institutions, politics and the media (Wadham, Pudsey & Boyd, 2007, p171). Through this, it attempts to connect all Australians to a notion of our nation and its people, but what if an individual does not fit this imagined ‘self?’ Schools have always been places where nationalism and patriotism has been encouraged, but they are also places where ethnic conflict can be fuelled and feed and can feed off, broader cultural violence, and we usually come back to the question “What is, who is, an Australian?” as the trigger. The production of a nation is usually based upon the beliefs, values and ideals of some group of people over another. Singh’s (1997, p12) recount of growing up Asian in Australia: ‘Through their silences, through the narratives which remain untold, and through the construction of passive, inferior roles for white women, immigrants and colonised people, these stories of my schooling degraded and defiled my identity,’ supports this notion of production of an ‘ideal self’ based on those standards of a certain few.
It is hard to believe that racism can evolve but according to Wadham, Pudsey and Boyd (2007, p199) the ‘new’ racism is based on cultural difference rather than the ‘old’ racism of earlier times, of race inferiority. It “appeals to sameness as opposed to difference…but has the same effect of determining the other as different or not-the-same” (Wadham, Pudsey and Boyd, 2007, p199). In response to this racism and the emerging multiculturalism in Australia, there were three distinct phases in response to immigrants. There was an expectation that immigrants would eventually ‘fit in’ to the dominant Anglo-Australian culture, which characterised the first phase. There was then a shift to tolerance and a respect for diversity that the migrants brought to the nation, and this still continues today. But the third phase has shifted its focus from the human and cultural assets to the economic assets that have emerged from the multicultural diversity in our country (Hage, 1998, p129). But what can be done in our schools and through the use of the curriculum to increase the value of diversity and mutual understanding in our students? Lets first look at the classroom. Hooks (1994) believes that for the learning experience to be inclusive, the classroom setting needs to change and as teachers, our styles of teaching also have to be flexible to change (p35). By creating a classroom that is democratic, all students feel a responsibility to contribute, and this is a major goal of Hooks’ (1994, p39) transformative pedagogy. Through this democratic setting, a sense of community is fostered where there can be a shared commitment to learning and a ‘common good that binds’ all that are part of the classroom community (Hooks, 1994, p40). This in turn encourages recognition of all voices within the classroom. Hooks (1994) does acknowledge that this inclusive classroom may take a while to progress to this level of understanding of diversity and recognition, mainly because teachers and students alike ‘have to learn to accept different ways of knowing’ (p41), but by changing pedagogy and recognising our multicultural society, we can give our students an education they desire and deserve.
The Australian Ethnic Affairs Council (AEAC) have defined multiculturalism ‘as people’s legitimate right to preserve their ethnic and cultural identity while accepting the responsibilities of common citizenship (Jamrozik, Boland & Urquhart, 1995, p104). Multiculturalism means many things to many people, so to define it is quite hard, but to accept it and incorporate others’ beliefs, values and ideals into our society is achievable. Smolicz (as cited in Jamrozik, Boland & Urquhart, 1995, p111) believes that a multicultural society is realistic and he proposes a means to achieve it. Firstly the various cultures within the Australian society need to be identified and these various core values of each of these cultures are also identified. From these core values from all the different cultures, an umbrella of common core values is proposed. Perhaps this approach could be utilised for the Australian education systems’ various curriculum’s, where schools with high cultural demographic could employ Smolicz’s theory to develop an inclusive and culturally diverse curriculum framework. In regards to the Australian Capital Territory’s new Every Chance to Learn curriculum framework, the broad nature of the Essential Learning Achievement’s and the very nature of school-based curriculum would allow for schools to develop their own way of addressing the ELA’s while making the content delivered through the curriculum relevant to the students changing needs and the changing needs of the global context which the school operates.
History has shaped the ‘Australian Self’, sometimes at the expense of the truth and at the neglect of minority and other cultural groups. Multiculturalism brings diversity and instead of embracing what these cultures had to offer the Australian nation, people in positions of significant power have jostled to exert their opinions on how the ‘Australian image’ should be portrayed. This has usually been through the education system as it has much influence over the promotion of ideals and values. If the education system can embrace the changes that are occurring locally, nationally and globally in relation to the movement of people and goods around the globe through globalisation, and incorporate these changes into the curriculum, the only thing that can come of it is advancement of the Australian nation, not only through tolerance, but understanding and acceptance of our many differences. Only then we can embrace and celebrate the changes in our nation and truly call ourselves a multicultural country.
Reference List:
ACT Department of Education and Training. (2004) Every Chance to Learn: Curriculum Renewal Discussion Paper. Produced for the ACT Department of Education and Training by Publishing Services.
Fitzgerald, R. (2007, March 17). Dumbing Down. The Australian. Retrieved September 20, 2007, from http://www.theaustralian.news.com.au/
Hage, G. (1998). White multiculturalism: a manual for the proper usage of ethnics (Ch.4). In White nation: Fantasies of white supremacy in a multicultural society, (pp117-140). Annandale, NSW: Pluto Press.
Hooks, B. (1994). Embracing change: teaching in a multicultural world (Ch. 3). In Teaching to transgress: education as the practice of freedom (pp.35-44). New York: Routledge.
Jamrozik, A., Boland, C and Urquhart, R. (1995). The meanings of Multiculturalisms. In Social change and cultural transformation in Australia (pp. 103-116). Cambridge, Melbourne: Cambridge University Press.
Singh, P. (1997). On Speaking as an “Asian” teacher. Education Links, 54, pp. 11-15.
Wadham, B., Pudsey, J. & Boyd, R. (2007) Culture and Nation. (1st ed.) Pearson Education Australia: N.S.W
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