Éthique et culture religieuse: contre tous les dogmatismes | Le Devoir

2017/01/17 Leave a comment

Good defence of the Quebec ethics and religious culture course by Christine Cossette who teaches it:

Je dis aussi à mes élèves que le doute fait partie de la foi et la rend plus intelligente en l’éloignant des dogmatismes. La foi n’est pas une évidence ; elle doit se soumettre constamment à l’esprit critique. Je la présente donc non pas comme une instance qui dit quoi penser, mais plutôt comme celle qui donne des outils pour mieux penser sa vie. C’est alors que la religion est au service de l’homme et non le contraire.

Ce que le volet Culture religieuse m’autorise à faire, c’est de mettre en lumière le nécessaire travail d’exégèse sur les textes sacrés. En étudiant par exemple la question de l’origine de la vie, je vois le darwinisme et j’analyse le contexte d’écriture des récits de la Genèse qui peuvent, s’ils sont lus mot à mot, mener à de l’obscurantisme. Mes élèves comprennent donc que, dans ces textes, scientifiques et bibliques, deux discours se côtoient mais ne s’opposent pas et qu’un scientifique peut donc être croyant ou non.

Le cours d’ECR m’offre aussi l’occasion de parler de la spiritualité qui est la commune condition humaine (qu’on soit religieux ou pas). En effet, l’être humain n’a pas nécessairement besoin de se lier à une quelconque divinité pour vivre de valeurs qui le grandissent. La spiritualité appartient à l’homme dans son humanité la plus profonde, précisément parce qu’il porte en lui un mystère qui le dépasse. L’occasion est belle ici de parler de ceux qui ont ouvert d’incroyables chemins d’humanité grâce à leur foi, à leur générosité ou à leur réflexion philosophique.

La mondialisation, avec ses limites et ses grandeurs, nous oblige à réfléchir sur l’avenir de l’humanité : comment en arriver à sauver un espace de dialogue entre chacun de nous ? Le combat n’est plus à faire entre les athées et les croyants, mais bien entre les esprits ouverts et les esprits dogmatiques qui, eux, prétendent connaître la Vérité. Or, on sait que le dogmatisme se cache autant dans le monde religieux que dans l’univers anti-religieux. « Pour mener ce combat pour la liberté et pour la tolérance, dit Comte-Sponville, nous avons besoin de faire la paix entre croyants et incroyants, de nous allier contre notre ennemi commun, qui n’est pas la religion, qui n’est pas l’athéisme, mais qui est le dogmatisme. »

Le cours d’ECR me permet de proposer cet espace de réflexion pour une humanité plus respectueuse des uns et des autres. Il me donne cette possibilité aussi de présenter ce que l’orthodoxe Olivier Clément appelle le « noyau de feu » de chacune des grandes religions en mettant en lumière ce qui les unit. Après tout, n’est-il pas honnête de dire que d’autres avant nous ont laissé des trésors pour vivre en humanité ?

J’aime donner ce cours. J’estime qu’il contribue à former des citoyens justes, courtois et à l’esprit critique. Mais je suis fatiguée de lire toutes les inepties qu’on peut en dire. Je rêve du jour où, enfin, ses détracteurs se donneront la peine de lire, non pas les cahiers d’exercices, mais bien le programme tel qu’il a été pensé, tout en précisant qu’il devrait être un peu plus balisé pour obliger ses professeurs à toujours plus de rigueur à travers l’apprentissage de fondements philosophiques, historiques et théologiques.

Filed under Multiculturalism, Religion Tagged with , ,

Study Shows The U.S. Attracts An Elite Muslim And Hindu Population : NPR

2016/12/15 Leave a comment

One area where US immigration policy works well:

Hindus and Muslims who have migrated to the United States in recent years are especially well-educated, according to a new survey from the Pew Research Center. On average, Hindus in the U.S. have nearly 16 years of schooling, significantly more than Jews, the next most highly-educated U.S. religious group. Muslim Americans have nearly 14 years of schooling, which is well above the U.S. average.

The high education levels of U.S. Hindus and Muslims are in stark contrast to the schooling levels of those populations worldwide, where they are the two least educated of all religious groups, with just 5.6 years of schooling on average. The Pew data underscore how U.S. policies and world migration patterns have produced a highly selective representation of the two immigrant groups.

“Hindus and Muslims in the United States are a pretty elite segment of the global Hindu and Muslim population,” says Conrad Hackett, a Pew demographic researcher.

In both cases, they are generally newcomers. Nearly nine out of ten Hindus in the United States and two out of every three Muslims were born outside the country, according to Hackett.

With their relatively high levels of education, they qualify for higher paying positions. As immigrants, their experiences challenge the stereotype of foreign-born workers competing with native-born workers for low-skill, low-wage jobs.

“A lot of people, when they look at Asian Americans and their relative success, say there’s something about Asian culture,” notes Karthick Ramakrishnan, a political scientist and immigration expert at the University of California, Riverside. “[But] if you look at culture in Asia, it doesn’t predict the same level of success. So we have to look for answers elsewhere.”

The answers largely lie in the unique U.S. immigration experience of Muslims and Hindus, almost all of whom have come from distant countries in the Middle East and South Asia.

“They’ve had to travel to the United States, perhaps at considerable cost,” notes Hackett, meaning they are likely to be among the most privileged part of the population in their native countries. In this regard, their situation is different from that facing immigrants from Mexico or Central America, who can move to the United States more easily, with or without immigration papers.

Without the option of being able to come illegally across the southern U.S. border, Hackett notes, Muslim and Hindu immigrants “have to deal with U.S. migration policies, which in many cases favor people who have skills that they have acquired through considerable education.”

The Muslim and Hindu immigrants to the United States leave behind the more poorly educated segment of their religious groups, who can’t afford to immigrate or don’t qualify for immigrant visas.

The Hindu and Muslim stories contrast with that of Jews, who according to the Pew survey are well-educated wherever they are found. Worldwide, Jews have an average of 13.4 years of schooling, compared with 14.7 years for U.S. Jews. (Christians worldwide have 9.3 years of schooling on average, while U.S. Christians have 12.7 years.)

The disparity in schooling levels between Hindus and Muslims worldwide and those in the United States may be diminishing, however. The Pew study found education for Hindus and Muslims is improving around the world, with especially notable gains for Hindu and Muslim women.

Source: Study Shows The U.S. Attracts An Elite Muslim And Hindu Population : The Two-Way : NPR

Filed under Immigration Tagged with , , ,

Where immigrants go to school is more important than where they came from | The Economist

2016/12/12 Leave a comment

More on the OECD PISA results focussing on immigrant children:

IF YOU think starting a new school is scary stuff—try doing it in a new country. Migrants can face a twin disadvantage. They are often concentrated in struggling schools. And, at least at first, they may suffer from having to toggle between languages at home and in class. Two-thirds of pupils born outside their host country use another tongue at home. Nearly one in two second-generation immigrants does so.

It is little wonder that many migrants struggle on the latest Programme for International Student Assessment (PISA) tests. The children of foreign-born parents are on average about a year behind their peers, even after accounting for parental income.

This finding hides a lot of variation (see chart). In Australia and Canada pupils whose parents were born abroad do better on science tests than similar teenagers with native-born parents.

Meanwhile immigrants in European countries are often far behind. In Germany first-generation and second-generation migrants are respectively about 2.5 and 1.5 years behind teenagers with German-born parents, even after accounting for their different economic backgrounds. There are similar results in Finland, a country often lauded for its record of equality in education.

For sure, migrants’ origins matter a lot. Second-generation East Asian pupils in Australia are roughly 2.5 years ahead of those with native-born parents. They do even better than pupils in Singapore, the highest-performing country in PISA, even as results in Australia as a whole have fallen.

Yet the country in which the immigrant attends school is more important than the one he comes from, says the OECD’s Andreas Schleicher. Turkish-born pupils in Germany are nearly two years behind in science tests compared with those in the Netherlands, after adjusting for different economic backgrounds.

Policy makes a difference. Attending nursery or extra language tuition helps migrants catch up. Limiting selection by academic ability gives them more time to make up ground. Not making them repeat a year has the same effect.

Admissions policies matter, too. Avoiding high concentrations of migrants in particular schools would help their academic achievement. It would probably also help poorer native children.

The task of educating migrants better is urgent, especially in Europe. The share of children of foreign-born parents in the OECD that took PISA increased from 9.4% in 2006 to 12.5% in 2015. It could rise further in light of the numbers of migrants settling in Europe in 2015 and 2016.

A survey last year by the OECD found that about 80% of second-generation immigrants feel at home at school. But outliers should cause concern. In France, for example, just 40% of second-generation immigrants say they feel as if they belong in school. That is a figure to make everyone in the country sit up straight.

Source: Where immigrants go to school is more important than where they came from | The Economist

Filed under Multiculturalism Tagged with , ,

Despite uproar over Trinity Western, many B.C. Christian school policies bar LGBTQ teachers | National Post

2016/12/07 Leave a comment

Open question whether this form of discrimination in religious schools is compatible with continuing to receive public funding:

While the debate over Trinity Western University’s community covenant rages on through the courts and the media, many Christian elementary and high schools that receive B.C. government funding are quietly operating with similar policies that essentially bar gay and lesbian teachers from employment.

The independent schools all belong to the Society of Christian Schools in B.C. (SCSBC), which requires each of its 31 member schools to draft “community standards policies” for employees to follow. The suggested language includes refraining from all sexual activity outside of heterosexual marriage.

Several members of the society have posted policies that include these restrictions online, including schools in Abbotsford, Surrey, Langley, Nanaimo, and Houston. These policies also tend to include prohibitions on things like public drunkenness and watching porn.

“What a terrible message,” said former Vancouver school trustee Patti Bacchus. “Something like that, it just goes backwards. It’s flat-out discrimination and a violation of someone’s human rights.”

Ed Noot, the executive director of the SCSBC, is overseas and declined to answer questions by email.

Canadian legal precedent largely falls on the side of protecting the rights of religious schools to set their own policies, as long as they’re made in good faith and based on honestly-held religious beliefs. The defining Supreme Court of Canada case dates back to 1984, when the justices ruled in favour of a Vancouver Catholic school that fired a teacher after she married a divorced man.

The B.C. Court of Appeal followed that line of thinking when its panel of five judges ruled in favour of TWU establishing a law school, calling the B.C. Law Society’s attempt to deny the school accreditation on the basis of its discriminatory covenant a well-intentioned act carried out in an “intolerant and illiberal” manner.

That case will likely end up in the country’s highest court, and there are those who say it’s time for a change in direction.

Vancouver lawyer and queer activist Barbara Findlay believes that freedom of religion and freedom from discrimination are both essential rights, but she has strong feelings about how these rights should be balanced.

“I say that your right to freedom of religion ends where you want me to do something. My right to be free from discrimination can only exist if your right to freedom of religion is not allowed to trump it,” findlay said.

“I’m hoping that this question will be definitively settled in the Trinity Western case when it heads to the Supreme Court.”

This fall, Education Minister Mike Bernier announced that all public and private schools in B.C. would have to include protections for LGBTQ students in their anti-bullying policies, and choked up as he remembered the difficulties his lesbian daughter faced in school. Meanwhile, the province’s new curriculum asks teachers to ensure their lessons support inclusion and diversity, including “diversity in family compositions and gender orientation.”

In an emailed statement, the education ministry stressed that “We believe in safe, respecting and inclusive schools.” But the statement also pointed out that Canada’s Human Rights Act allows certain schools to discriminate if their primary purpose is promoting the interest of a religious group. Most independent school authorities in B.C. meet the requirements for that, according to the ministry.

Source: Despite uproar over Trinity Western, many B.C. Christian school policies bar LGBTQ teachers | National Post

Filed under Multiculturalism, Religion Tagged with , , ,

6 Potential Brain Benefits Of Bilingual Education : NPR

2016/11/30 1 Comment

What the latest science and studies show:

So what does recent research say about the potential benefits of bilingual education? NPR Ed called up seven researchers in three countries — Sorace, Bialystok, Luk, Kroll, Jennifer Steele, and the team of Wayne Thomas and Virginia Collier — to find out.

Attention

It turns out that, in many ways, the real trick to speaking two languages consists in managing not to speak one of those languages at a given moment — which is fundamentally a feat of paying attention.

Saying “Goodbye” to mom and then “Guten tag” to your teacher, or managing to ask for a crayola roja instead of a red crayon, requires skills called “inhibition” and “task switching.” These skills are subsets of an ability called executive function.

People who speak two languages often outperform monolinguals on general measures of executive function. “[Bilinguals] can pay focused attention without being distracted and also improve in the ability to switch from one task to another,” says Sorace.

Do these same advantages accrue to a child who begins learning a second language in kindergarten instead of as a baby? We don’t yet know. Patterns of language learning and language use are complex. But Gigi Luk at Harvard cites at least one brain-imaging study on adolescents that shows similar changes in brain structure when compared with those who are bilingual from birth, even when they didn’t begin practicing a second language in earnest before late childhood.

Empathy

Young children being raised bilingual have to follow social cues to figure out which language to use with which person and in what setting. As a result, says Sorace, bilingual children as young as age 3 have demonstrated a head start on tests of perspective-taking and theory of mind — both of which are fundamental social and emotional skills.

Reading (English)

About 10 percent of students in the Portland, Ore., public schools are assigned by lottery to dual-language classrooms that offer instruction in Spanish, Japanese or Mandarin, alongside English.

Jennifer Steele at American University conducted a four-year, randomized trialand found that these dual-language students outperformed their peers in English-reading skills by a full school year’s worth of learning by the end of middle school.

Such a large effect in a study this size is unusual, and Steele is currently conducting a flurry of follow-up studies to tease out the causality: Is this about a special program that attracted families who were more engaged? Or about the dual-language instruction itself?

“If it’s just about moving the kids around,” Steele says, “that’s not as exciting as if it’s a way of teaching that makes you smarter.”

Steele suspects the latter. Because the effects are found in reading, not in math or science where there were few differences, she suggests that learning two languages makes students more aware of how language works in general, aka “metalinguistic awareness.”

The research of Gigi Luk at Harvard offers a slightly different explanation. She has recently done a small study looking at a group of 100 fourth-graders in Massachusetts who had similar reading scores on a standard test, but very different language experiences.

Some were foreign-language dominant and others were English natives. Here’s what’s interesting. The students who were dominant in a foreign language weren’t yet comfortably bilingual; they were just starting to learn English. Therefore, by definition, they had much weaker English vocabularies than the native speakers.

Yet they were just as good at decoding a text.

“This is very surprising,” Luk says. “You would expect the reading comprehension performance to mirror vocabulary — it’s a cornerstone of comprehension.”

How did the foreign-language dominant speakers manage this feat? Well, Luk found, they also scored higher on tests of executive functioning. So, even though they didn’t have huge mental dictionaries to draw on, they may have been great puzzle-solvers, taking into account higher-level concepts such as whether a single sentence made sense within an overall story line.

They got to the same results as the monolinguals, by a different path.

Source: 6 Potential Brain Benefits Of Bilingual Education : NPR Ed : NPR

Filed under Multiculturalism Tagged with ,

Douglas Todd: Are schools pushing aboriginal, ‘Buddhist’ spirituality? | Vancouver Sun

2016/11/22 Leave a comment

Good analysis, commentary and recommendation, slightly different take to the  column posted earlier (Ashley Csanady: Indigenous prayers in the classroom and all-Muslim suburbs are equally dangerous attacks on our secular society).

That being said, I am a great fan of mindfulness, as have found that useful in both my professional life (being more aware of my internal biases) and during my cancer treatments:

The aboriginal blessings and mindfulness exercises, while fine in themselves, inject a confusing shot of religion into academia, given many scholars would revolt if a university event began with prayer rooted in Christianity, Judaism or Islam.

What’s a way forward?

B.C. Supreme Court Justice Kenneth Mackenzie ruled in 1999 that public education should be “strictly secular,” which he interpreted to mean it should not show favoritism to one religion over another. Beyond that, he said, schools should be ”pluralist,” or ”inclusive in the widest sense.”

Canadian religion professor John Stackhouse believes the B.C. parents objecting to having aboriginal spirituality and mindfulness imposed on their children have a case — and that the public-school system has “crossed a line.”

Just as there is no place for the Christian practice of baptism in public schools, Stackhouse says there is no room for aboriginal smudging or Buddhist-based mindfulness. And rather than creating the awkwardness of students opting in or out, he believes educators should just not invite participation in such practices.

There is a third approach.

Like many, including myself and the B.C. Humanist Association, Stackhouse believes schools should teach far more world-religion courses, so students can learn, in age-appropriate ways, about a variety of spiritual observances and worldviews, from Catholicism to Confucianism.

That should also fit with the recommendations of the Truth and Reconciliation Commission, which recommended doing more to educate students about aboriginal traditions.

The actual practice of such rituals, however, is probably best reserved to individuals, families and spiritual communities.

Source: Douglas Todd: Are schools pushing aboriginal, ‘Buddhist’ spirituality? | Vancouver Sun

Filed under Multiculturalism, Religion Tagged with ,

Ashley Csanady: Indigenous prayers in the classroom and all-Muslim suburbs are equally dangerous attacks on our secular society

2016/11/19 2 Comments

Good column by Csanady although I do think there is a place, in a secular system, for comparative religion courses to help students understand the diversity of cultures and beliefs (as in Quebec):

Teaching kids about smudging ceremonies, and giving them the chance to participate in one, is a fine idea. As a fence-sitting agnostic, I have and it was great and calming and I really appreciated the openness of the First Nations community that offered it. But I also have friends who grew up in much more dogmatic households than mine, who would have broken into tears at being asked — nay forced — to do something against their religion. I considered the ceremony more spiritual than religious, but not everyone feels this way, and to suggest it’s not religious is actually an insult to its indigenous culture.

 The most infuriating thing about this debate in B.C. isn’t the details of the challenge itself, however, but the maddening knee-jerk left-wing reaction. The argument is less about religious freedom and secularism, but about a mother supposedly trying to “ban indigenous ceremonies in schools,” as a Guardian headline screamed.

Just as kids shouldn’t be required to all sing religious Christmas carols, nor should they be forced to recite another religions prayer or be anointed under its practices.

The mother isn’t trying to ban the ceremonies. Again, the issue is choice. Creating a prayer room for Muslim students, or ensuring Jewish students can miss class on Yom Kippur, or letting Hindu kids bring in treats on Diwali, are reasonable measures. But just as kids shouldn’t be required to sing religious Christmas carols, nor should they be forced to recite another religion’s prayer or be anointed under its practices. A multicultural society means freedom of religion and balancing competing rights.

Which brings us to the other troubling story in the news this week: a proposal to build a Muslim-based community in Quebec.

The organizer, Nabil Warda, has said his intent was to give Muslim families a chance at homeownership without paying interest, something that’s forbidden under certain interpretations of the Quran. And he has admitted maybe he should have called it “humanistic” instead of “Muslim,” to avoid the backlash.

Given there are many Orthodox Jewish communities in the U.S. and other predominantly Muslim suburbs in Ontario and Alberta, this should end the debate. Cultural communities have always taken space for their religion and people. Ethnic, religious and cultural communities that evolve over time are part of a diverse country.

What makes the Muslim community proposal offensive is the strictures that would be in place. As my colleague Graeme Hamilton notes, Warda has been explicit that Muslim cultural norms would be imposed, even in the public spaces in the community: “You don’t drive drunk on the street. If you want to drink alcohol, you drink it in your house,” Warda said.

“Women could choose whether to wear the headscarf but they could not walk around in a halter-top and shorts,” Hamilton reports.

There are already public intoxication and anti-drunk driving laws in Canada. And last time I checked, indecency under the criminal code only requires the teensiest bikini to pass muster. Since when does “humanism” not include women?

Imagine if this were an orthodox Christian community, like the ones in B.C. and Utah where women are forced to cover up and daughters are traded like chattel. For some reason, I think there’d be more outrage from the left. But the second it’s a Muslim community, it’s immune to criticism from the far-left, lest a rational secular argument be deemed Islamophobic.

Women in Canada should be able to wear whatever they want in public. I support a woman wearing a burqa on a public beach just as much as I do a bikini. If a temple or a church requires them to cover up or undress upon entry, that’s their right. But it’s also women’s right not to have religious requirements imposed on them in public spaces — including the municipal roads and sidewalks in a proposed suburb.

So too do children have a right to be free from religion during their public education. A religion is a religion is a religion. It doesn’t matter if it’s indigenous or Abrahamic in origin— it has no place in the public sphere or in the public classroom.

Source: Ashley Csanady: Indigenous prayers in the classroom and all-Muslim suburbs are equally dangerous attacks on our secular society | National Post

Filed under Multiculturalism, Religion Tagged with , ,

Jordan Tones Down Textbooks’ Islamic Content, and Tempers Rise – The New York Times

2016/10/17 Leave a comment

Interesting article on one of the challenges facing Jordan:

When Jordan’s school year began last month, educators began noticing tweaks in the curriculum.

Along with the images of women wearing head scarves were a few who went without them. Cleanshaven men appeared alongside drawings of devout, bearded ones. And references to Islam, once sprinkled liberally throughout textbooks and other class materials, were scaled back.

The 70 or so tweaks to Jordan’s textbooks for first through 12th grades are small. The books are still laden with Islamic references: The 10th-grade science text, for example, encourages students to marvel over God’s creation as it discusses evolution.

But they are one of the Middle East’s first noticeable efforts to moderate the school curriculum in hopes of preventing youths from drifting to extreme ideologies.

“It could be a test case for the region,” said Musa Shteiwi, a sociologist who sat on an Education Ministry committee for six months last year to change the textbooks. “All of us in the Arab world have the same problems. We are all entering this battle.”

So far, this modest effort has not gone well. Islamists see it as a threat to their traditional domination of the education system. And among Jordan’s mostly conservative Muslim population, many view the changes as a declaration of war on Islamic values.

“Obama and Clinton’s schools are not for us!” shouted Mahmoud Abu Rakhiya, an Islamist in Maan, a desert town in southern Jordan, at a rally on a recent Friday in late September. In the capital, Amman, around the same time, teachers set a pile of textbooks on fire. A woman in a white face veil shouted: “We don’t need these textbooks anyway! We will teach them what we want!”

Even those who support changes to the curriculum say the government bungled the effort. Jumana Ghunaimat, the editor in chief of Al Ghad, a liberal newspaper that campaigned for a new curriculum, said the changes, introduced without public debate, had antagonized conservative Jordanians.

“I fear that this will not bring positive change,” Ms. Ghunaimat said.

She added, “And today we are in a hard place,” referring to growing fears of extremist violence in Jordan.

The curriculum changes are part of the balancing act that Jordan’s monarchy has long attempted to appease its conservative citizens; the United States, a loyal ally that provides crucial aid; its noisy secular elite; and its influential Christian minority. (Even as the government issued the new textbooks, it arrested a Jordanian writer, Nahed Hattar, for sharing a cartoon on Facebook that many saw as mocking God. Mr. Hattar, 56, a prominent writer from a Christian family, was fatally shot when he showed up at a courthouse on Sept. 25 to face criminal charges of insulting Islam.)

The problem with the previous Jordanian curriculum, advocates for change said, was that Islam dominated every subject, without teaching children about the shared humanity of non-Muslims, including other Jordanian citizens. For instance, Jordanians are taught, “You are a Muslim, and therefore you are moral,” said Oraib al-Rantawi, director general of Al Quds Center for Political Studies, which argued for revisions. “So the question is, what of others? Non-Muslims? Are they moral?”

Source: Jordan Tones Down Textbooks’ Islamic Content, and Tempers Rise – The New York Times

Filed under Religion Tagged with ,

Study Finds Students Of All Races Prefer Teachers Of Color

2016/10/11 Leave a comment

Interesting and unexpected:

During the time that Cherng, who is of Chinese descent, taught in an 85 percent African-American middle school in San Francisco, he enjoyed a good rapport with his students, and he wondered what role his own identity played in that.

Now Cherng is a sociologist at New York University and he’s just published a paperwith colleague Peter Halpin that addresses this question. It seems that students of all races — white, black, Latino, and Asian — have more positive perceptions of their black and Latino teachers than they do of their white teachers.

Cherng and Halpin analyzed data from the Measure of Effective Teaching study sponsored by the Bill & Melinda Gates Foundation, which also supports coverage of education at NPR.

They looked at a group of 1,700 sixth- through ninth-grade teachers from more than 300 schools in cities around the country. The students had completed 30-question surveys, asking about a variety of different dimensions of teaching.

For example:

  • How much does this teacher challenge his students?
  • How supportive is she?
  • How well does he manage the classroom?
  • How captivating does she make the subject?

Although NPR Ed has reported before on the pitfalls of student evaluations used in many undergraduate classrooms, this particular student self-report measure may be more valid because of its thoroughness; it’s been independently linked to student learning gains on standardized tests.

Cherng and Halpin found that all the students, including white students, had significantly more favorable perceptions of Latino versus white teachers across the board, and had significantly more favorable perceptions of black versus white teachers on at least two or three of seven categories in the survey.

The strongest positive relationship was the flipside of what Cherng experienced in his own classroom: Asian-American students had very rosy views of their black teachers.

The relationship persisted after controlling for students’ age, gender, their free and reduced-price lunch status and their academic performance. The researchers also controlled for other factors like the teacher’s level of experience and education, their gender, and even outside expert ratings of the teachers’ effectiveness, based on classroom observations.

No matter what, students had warmer perceptions of their teachers of color.

Cherng calls the findings “surprising.”

“I thought student awareness of the racial hierarchy would influence the results,” in favor of whites, he says.

Other studies have found evidence for “race matching,” or the idea that students and teachers of the same race or ethnicity perceive each other more favorably. And NPR Ed recently covered research on “implicit bias,” the idea that teachers of all races look less favorably on students of color.

“We’re not done,” investigating this finding, Cherng says.

His working theory is that teachers of color score more highly because of their ability to draw on their own experiences to address issues of race and gender, which, he says, can be highly germane even to teaching subjects like math, especially in America’s majority-minority public schools. He’s currently working on a series of studies that look at preservice teachers and teacher training, to provide more evidence about the relationship between teachers’ multicultural beliefs and awareness and their effectiveness in the classroom.

As a math teacher, and now a sociology professor, Cherng was never prepared to really understand or address race or gender dynamics in the classroom. But, he says, there may be good evidence that these are essential tools to being a good teacher, period.

Source: Study Finds Students Of All Races Prefer Teachers Of Color

Filed under Multiculturalism Tagged with , ,

When public prejudice can serve the greater good: Saunders

2016/09/12 Leave a comment

Usual interesting and sensible commentary by Doug Saunders on how the request from an exemption from music classes led to a good result and defence of a neutral and inclusive space where all can live together:

Many religious concessions are uncontroversial. Few Canadians object to cafeterias offering non-pork options for observant Jews and Muslims. After a period of debate, most people have come to accept public officials wearing Christian crosses, Jewish yarmulkes, Islamic head coverings or Sikh turbans while on duty. These things may offend logic and aesthetics, but they do no harm and don’t interfere with anyone else’s life.

But some concessions to the religious aren’t benign or harmless. When spirituality infringes on the working of the legal, educational or medical systems, we have a problem – even if we don’t notice at first.

Most shockingly, Canadian provinces allow religious exemptions to the requirement that children be vaccinated in order to attend school.

These exemptions, generally granted to people who claim to be members of ascetic Christian or Jewish denominations, are far, far more dangerous than a pass from music class.

Mr. Dasu is harming only the minds of his children (and mortifying most Canadians of Muslim faith). But if even 10 per cent of a community’s children escape vaccination, they endanger the lives of every child in their city, including those who are vaccinated. This is not a reasonable accommodation.

Groups of Christians and Muslims in Ontario have spent the past year trying to withdraw or exempt their kids from public schools because they’ve come to believe that the province’s rather anodyne reproductive-health curriculum is contradictory to their faith. As harmful as this is to their kids, the province can do little to complain because in the 1980s it granted Canada’s most extensive religious concession by allowing Roman Catholics to withdraw their children from public school entirely and self-segregate with a fully taxpayer-funded religious school system.

It’s unfortunate that people only began to notice these incursions when Salafi Muslims began requesting them. But it’s one instance where public prejudice can serve the greater good.

We saw a great example of this in Ontario’s 2005 decision on quasi-judicial tribunals. These tribunals, known as “faith-based arbitration,” had been created in the early 1990s to reduce the cost and workload of courts by letting churches and synagogues rule on family-law and property disputes. Their rulings, and rules, were often contradictory to Canadian values and laws. But people only began to notice in 2003, when mosques wanted in on the action: Suddenly, those tribunals, applying nearly identical religious laws became known as “sharia courts.”

Ontario responded wisely, by stripping all faith-based tribunals of legal authority. It was a rare moment when the ugly voices of Islamophobia helped secure a neutral, secular public sphere in which people of all faiths and backgrounds can live together. If we’re lucky, Mr. Dasu’s musical tastes will give us another.

Source: When public prejudice can serve the greater good – The Globe and Mail

Filed under Multiculturalism Tagged with , , ,

← Older posts

Newer posts →