An Education Revolution

By Ronald Austin Jr
A REVOLUTION does not occur every time something changes. Further, too often, this word is associated with the idea of some forcible overthrow of a particular system.

This is not the aim or intent of the usage of this concept for this column. When I speak of a revolution in the education system, I seek to converse about radical change of content based on a pedagogical approach that speaks directly to the issues of consciousness, knowledge of self and culturally responsive teaching.

The awakening of consciousness is a much-needed educational model in societies such as Guyana. Some may argue that we no longer live in times of the oppression of the past, therefore, such an approach might be antiquated. Tell that to Paulo Freire, who was the most prominent advocate of critical pedagogy,“One cannot expect positive results from an educational or political action programme which fails to respect the particular view of the world held by the people. Such a programme constitutes cultural invasion, good intentions notwithstanding,” writes Paulo Freire in his magnus opus, ‘Pedagogy of the Oppressed’.

The Freirean approach, simply put, as I understand it, means that the legacy of imperialism and the oppression of a particular ethnic group cannot be ignored when we seek to educate people. He advocates and I readily agree, we must seek to lift the consciousness of individuals then educate. Further, he rightly posits that a Eurocentric education model should not be unfairly employed to enlighten non-Europeans about the world. This speaks to the issue of raising consciousness.

I am not aware of any subject other than Caribbean History that promotes consciousness in education in Guyana’s education system. If there is, I stand corrected in the face of any evidence that may contradict this assertion. Caribbean History, which is introduced in Grade 9 or Third Form and it is not a compulsory subject, it is optional, most students could leave school without learning about the glory of their ancestors.

For example, the indigenous student might pass through the school system in Guyana and never gain knowledge about the glory of the Maya Empire or the great achievements of the Aztec empire. The Afro-Guyanese student could pass through the education system, completely devoid of information on the massive accomplishments of the Ashanti Empire or the rise of Timbuktu. The Indo-Guyanese student could leave the education system without an iota of information on the emergence of India from the Indus Valley.

The central point I wish to verbalise is that on a student’s journey through Guyana’s education system, this information should not be missed; it is inextricably linked to consciousness and could imbue learners with a much-needed sense of confidence. Insofar as this focus is not a priority in the education system, I say, there is a need for an education revolution.

Wait a minute! Let me take a step back. There is a reason why Paulo Freire, son of middle-class parents born in Recife, Brazil, was arrested in July of 1964.His approach was considered to be revolutionary. After all, we cannot ignore the fact that Freire was influenced by Karl Marx, Antonio Gramsci, Ivan Illich and Franz Fanon et al. I will readily admit that if teachers are not skilled enough to handle these issues in a plural society, the effects could be disastrous.

Who will stand in a classroom in modern Guyana and repudiate long-established Euro-centric teachings? Who is so brave as a Caribbean History teacher to tell students that Toussaint L’Ouverture is portrayed as the hero of the Haitian Revolt because he was far more pliant to the French. The triumph of the Haitian people in 1804 was in the end, marshalled by Jean Jacques Dessalines, but yet he is labelled a savage and given little mention in Caribbean History books such as ‘Emancipation to Emigration’.

Who will ensure that teaching materials for the primary schools in Guyana do not use a New Zealand milk maid to illustrate spelling instructions? People are squeamish about this kind of liberation teaching method, it is viewed as rocking the education boat, but it helps when students can see pictorials and examples that speak to their story. It drives consciousness. Nobody wants to depart from established facts and pedagogical norms for fear of being labelled with that dreaded word, ‘Revolutionary’.

Paulo Friere’s methods of teaching the most marginalised and the oppressed once yielded unfathomable results. In 1963, in the city of Angicos, Friere made 300 people literate in 40 hours. How? He divulged information that created a thirst for knowledge by firstly raising consciousness. If there are positive results, why fear an education revolution?

European imperialism and the exploitation of the indigenous peoples, slavery, indentureship were all tumultuous historical developments that bestride the subconscious of most ethnic groups in Guyana, like a Colossus. The legacy of these painful experiences still resides within the spirit of the various ethnic groups in Guyana. The knowledge of these experiences and teachers to guide and put it all into perspective should be a sine qua non to Guyana’s education system. In 1933, Dr. Carter G. Woodson published ‘The Mis-Education of the Negro’ in which he argued the case of blacks in America being culturally indoctrinated, rather than being taught in schools in America.

He challenged them to become autodidacts, he encouraged them to go forth and gain knowledge of self. “Philosophers have long conceded, however, that every man has two educators: that which is given to him, and the other which he gives himself. Of the two kinds the latter is by far the more desirable. Indeed, all that is most worthy in man he must work out and conquer for himself.

It is that which constitutes our real and best nourishment. What we are merely taught seldom nourishes the mind like that which we teach ourselves”, Dr. Carson writes in the ‘Mis-Education of the Negro’. There is a school of thought that may wish to argue that all of these concerns belong to another time in history and might not be relevant in today’s ‘liberated’ world. I would argue that wherever education exists, at any point in history, knowledge of self has its irreplaceable value.

This call for an education revolution is driven by the sentiments expressed by Dr. Carson.
The Greeks, the Romans, the Chinese and many other great civilisations made it their business to ensure that their images and structures reflected their cultures. Why should the average Guyanese student sit in a class and be subjected to images far removed from their cultural reality. Why should primary school students sit in classrooms and receive spelling tips from a New Zealand Milkmaid?

Why can’t we create pictorials of an average Guyanese pastoral Milkmaid? This culturally responsive teaching speaks to the pedagogy that empowers students intellectually, socially, emotionally and politically by using cultural referents (Lanson-Billings:1994). There is undoubtedly a sense of empowerment when you see images that identify with you.

Critics would argue that this could be promoting ethno-centrism in a plural society such as Guyana. I beg to humbly differ and will simultaneously caution that these teaching methods should be executed by skills teachers. The education revolution of which I write and advocate should include pictorials and image referents not only in classrooms, but also in the general ambience of the school setting.

Not every tweak and change is a revolution, an education revolution has to be profound and make an inescapable impact. Further, an education revolution seldom occurs if it is not guided from the highest level of the state.

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