In the broadest sense, a Global Studies department seeks to study cultural, political, economic and social relationships in the world with special attention to cultural and political processes, the impacts of globalization and the nature of development. According to their web site, the Global Studies department at Wilfred Laurier University seeks to discuss the responsibilities privileged society has in a world stricken by war and poverty. It seeks to answer how; if possible, it is to ‘think globally’ and ‘act locally’ (Donais, n.d.). In my research I delve into the truth of these statements by exploring the question; how does the Global Studies curriculum at Wilfrid Laurier University reproduce colonial discourses?
This subject is important to investigate as our own socio-economic and academic backgrounds may influence how one teaches a Global Studies course and inadvertently reproduce colonial attitudes on knowledge. To properly understand and study the world and its relationships we must be aware of how colonial discourses are reproduced in education. I will use the post-colonial concept of ‘the other’ presented by Edmund Said and post structuralist investigations of power relations discussed by Francois Foucault in my research.
My first goal is to assess the prevalence of white privilege in the literature and theory taught within the Global Studies department. I will seek to deconstruct the cultural legacies within the curriculum and investigate the different ways the subject matter is being viewed through a cultural perspective. Secondly I wish to explore the narrative of interculturality within the curriculum. I will focus on how the ethnic other and ethnic self are created within the materials and its potential impacts on...
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...refor the colonial narrative. As the Global Studies department in their mandate seeks to discuss cultural relations, rather than differences, interculturality should be a key feature of the curriculum.
Most of the research done on post colonialism in education has been case studies of individual institutions and usually from former colonial subjects. However, few have studied either the post-secondary level or from the within privileged western society as a former colonizer. By taking the Global Studies department at Wilfrid Laurier University as a case study we can investigate the perpetuation of colonial discourses from the from within a former colonial power. Looking at different aspect of post-colonialism and post structuralism in this context, I hope to add to the existing knowledge and dialog around education involving the reproduction of colonial discourses.
“White privilege is like an invisible weightless knapsack of special provisions, maps, passports, codebooks, visas, clothes, tools and blank checks” (McIntosh, 172). White privilege is all around us, but society has been carefully taught
In A Woman Who Went to Alaska, students were introduced to the local culture that can be found in Alaska, particularly during the Gold Rush. In “Ruby Bridges: A Girl of Courage,” students were able to understand what it was like growing up as an African American in the Southern United States, particularly during the Civil Rights Era. While they don’t promote international cultural diversity per se, these two readings can still expose students to cultures (or rather, past mindsets) that they are not necessarily aware
This power keeps the behavior of the oppressed well within the set guidelines of the oppressor (Freire, 2000, pg. 47). Critical Race Theory outlines this system of oppression as it relates to white and non-white races. By using the critical race theory coupled with the system of oppression described by Freire (2000), I propose that within the system of oppression, the oppressor must keep its own members in line with the prescribed guidelines by reinforcing the social norms from birth. Freire (2000) suggest that the interest of the oppressors lie in “changing the consciousness of the oppressed not the system” (pg.34). Identifying as white, therefore, starts at birth when members of the white class work to reinforce social norms that began with our founding fathers at Plymouth Rock. This long history of white privilege was taught to me and I continue to teach it to my children. As an educator of white affluent high school students, I believe we provide college and career counseling based on this white privilege system of oppression as well. Here, I journey even closer to unraveling the myth of white privilege as I encounter the intersection of an affluent white student choosing a career after high
McIntosh, P. (1988). White Privilege and Male Privilege. Wellesley College Center for Research on Women: Working Paper No. 189, 1-20.
One’s cultural identity consists of their race, gender, socioeconomic status, age, religion, and so on. Being aware of your own cultural identity is just as important as being aware of other’s. People’s cultural identity defines who they are, the privilege (or lack of privilege) they receive, and how society views them. It is important to understand that White individuals have more privileges than individuals of color. White individuals do not experience detriment and difficulties due specifically to their skin color and instead receive advantages. White privilege is defined as benefits that white individuals have that people of color do not (Kendall, 2012). The following walks through my personal cultural background, how it was shaped, defined, and developed, and limitations to my personal competencies.
The literature on social studies enjoys a wide range of social movement’s definitions (Christiansen 2009). This diversity of such a definition is due to the fact that theorists tend to define the term of a social movement depending on their particular theoretical formulation (Diani 1992). Therefore, this section will first consider definitions proposed by group of scholars that represent four major trends in social movements analysis. These trends are as follow, the ‘Collective Behavior Perspective’ (Turner and Killian), the ‘Resource Mobilization Theory’ (RMT) (ZaId and McCarthy); the ‘Political Process Perspective (Tilly); and the ‘New Social Movements Approach’ (NSMs) (Touraine, Melucci). Then, a definition by Della Porta and Diani is selected as this definition has been centered on the most important characteristics of the social movements and oft-cited by researchers.
School systems have become the domain of learning about our own cultures; it prescribes what we know and how we engage within the global sphere. By students attending School it is a way to intersect knowledge to the new generations to come. We use textbooks in schools to help facilitate the information that has been passed down through the years of progression. In order to understand ones heritage one needs to understand what occurred and how one came to be. Education has become a fundamental process in which all youths must obtain too in order to develop into a valued functioning member of society. Educators strive to educate youth in the history of their culture but the reality of the truth is that history is a false perception derived from years and year of colonization, white hierarchy. “Textbooks are very influential message senders in the formal kindergarten through 12th grade school systems in the United States. The realities of students reading these textbooks are shaped by the information printed, especially of things that are unfamiliar and unavailable to them” (Clark & Moore, 2004). Textbooks have in turn brought upon a false history and claims to what the truth really is, but whose truth is it, whose truth is dominant, colonial truth is dominant and textbooks within the school system provide false truths of history to back up colonial ways. Colonization is a continuing process within the school system by means of history textbooks; it is this book that claims to speak the truth but only one truth.
“The integrative awareness is especially important today as our science-driven, technologically advanced world is breaking down into ever compartments, specializations, and disciplines-even as the interdependence of globalization is creating more links with other cultures through which empathetic understanding is vital” (Ma 258). In this new and changing world cultural links aid in advances that are being taught within schools. That is the very aspect of globalization and empathetic thinking is necessary. However, having classes on topics that require such thinking may steer all students in a direction that isn’t necessarily their own. Therefore, regular core classes should include the benefits of arts and culture by using the diversity of personal experiences that each student has received in the outside world. “The student body could become truly global, in part because Minerva’s policy is to admit students without regard to national origin” (Wood 508). Minerva’s diverse student population allows the students to have access to different personal perspectives that could be used in core curriculum. Instead of teaching what can be absorbed in these experiences, the student should be encourages to get involved as much as they can outside the classroom
McIntosh, Peggy. White Privilege: Unpacking the Invisible Backpack. N.p.: Wellesley College Center for Research for Women, 1989. Print.
Today colonialism is still active, known as Neocolonialism, which has devastating effects on global cultural groups. To begin, the term colonialism is defined in the dictionary as “control by one country over another and its people”. Throughout history colonialism has confounded and damaged numerous cultures and people. Indigenous people have undergone a series of massive modifications to their culture as well as spiritual beliefs and morals and obligations they’ve held since before the first coming of Western cultures. In regards to this, there are many concerns of loss of culture among several different groups.
Imperialism has had a profound effect on the world that cannot be underestimated. While the flags of European powers no longer fly over countries and the sun finally sets on the Union Jack, the scars of colonialism are still present. During the centuries of European globalization many viewed colonialism not only as a necessity for the economic power, but also for the expansion of sciences, and political power. This view was supported by many intellectuals during the height of the British empire including Herbert Spencer who defended it scientifically, philosophically, and politically but also by Rudyard Kipling who defended the cause artistically. Only in recent times has the west been able to truly discover the horrors
McIntosh, P , "White Privilege: Unpacking the Invisible Knapsack . " ,Independent School, p. –
Postcolonialism is the continual shedding of the old skin of Western thought and discourse, and the emergence of new self-awareness, critique, and celebration. With this self-awareness comes self-expression. But how should the inhabitants of a colonial territory, or formerly colonized country or province see themselves, once they have achieved their independence?... ... middle of paper ...
Colonialism as an aspect has defined the foundations of many of the modern nations of our time. The mark of many age old nations reflects on the development of many older tribes and cultures. Most notably, Africa and various coastal South American nations are the most evident definition of colonialism. Starting at around the 16th century, colonialism involves the...
In conducting her research, the author understood that she needed to describe key issues of culturally diverse students, recommend a curriculum approach to address the issues, and discuss the challenges and benefits expected. In reading Cultural and Linguistic Diversity: Issues in Education (2010), s...