Keeping Migrant Workers in the Classroom

Before deciding to enter into education I worked in the human services with Medicaid and Medicare and health outreach programs. My first job out of college was with a community health center in Willimantic, Connecticut. Willimantic has large population of migrant workers, mostly from Latin America, due to nearby greenhouses and a mushroom farm. My primary role was working with pregnant women and families to help the uninsured apply for Medicaid. Secondary I did outreach for health services within the community, including outreach for a Migrant Worker Program. The community health center had monies to help migrant workers with medical expenses and helped to get them services with their own dental van or the University of Connecticut’s mobile clinic for migrant workers.

Based on the stories I have heard, people I met, and things I have seen I can say that migrant farm workers have a tough life. Often times they are trying to make money to support themselves and money to support their family members still living at home. They are subject to injury, illness, and general poor health due to their poverty level and working conditions. Sadly, as I have seen in person and in the video clip from “Stolen Childhoods” on the In Our Backyards Website farmer workers need to work even if they are sick or injured. They struggle enough to pay for food, rent, and other needed living expenses there is not any money left for healthcare. Furthermore, if they missed a day of work it could mean not being able to feed their families or trouble from slumlords for not paying their rent.

While I did not see migrant workers as young as twelve through my outreach efforts, it is not a surprise to me that there are so many young people working in the fields. I did see teenagers working along side elders and people claiming to be a certain age, but appearing much younger working. It is heartbreaking that these young people are missing school, often without much choice, to work hard and dangerous labor that pays so little. I strongly believe that poverty is a cyclical pattern; I have witnessed it first hand. Migrant workers and their children are caught in the cycle. When the parents are stuck in an undesirable low-paying job younger members of the family need to contribute so the family can survive. Their only option is to go to work with the parents. In turn they miss school, fall behind, and eventually dropout. Hansen (2007) says, “For some … earning a paycheck is something real that can make a difference; attending school teaches no trade and promises benefits that are uncertain and many years away (p. 2-3).”

As I have mentioned before I am not yet in the classroom, but soon hope to be. I know that I will have a diverse set of students from various ethnic and cultural backgrounds, religious beliefs, and family settings. At the elementary level I would hope that I would not see children who need to work along side their parents in such rough conditions, but it is a possibility. I lived in Connecticut my whole life and did not know there were so many migrant workers in the area until I began health outreach. It is out there, even if it remains out of the public eye. Groups like Telamon Corporation, which provides services to migrant workers and their families in Tennessee, East Tennessee State University’s Migrant Education program give me hope that I will have resources relatively nearby.

Telamon Corporation has five centers across Tennessee where families receive education, nutrition, health, and social services. They also have several programs for young people including: Head Start for migrant and seasonal workers, Reading is Fundamental book give-away, and a program with 4-H for school aged children. In addition they have several events that celebrate and honor Latino culture. By taking creating initiatives that show respect for a culture while promoting education groups like Telemon are making differences in the lives of migrant children. They are receiving and seeing the importance and fun of education early on. Support and educational services may help to keep children of migrant workers in school longer, out of the fields, and on their way to another way of life.

References:

Hansen, P. (2007). Is there a problem? Farmworker Justice. Retrieved from http://208.106.244.178/pdfs/Part%201C_altview-Is%20There%20a%20Problem.pdf

Mural by Migrant Education Students on Display at Northeast State. (2010, March 11). TriCities. Retrieved from http://www2.tricities.com/tri/entertainment/theatre_arts/article/mural_by_migrant_education_students_on_display_at_northeast_state/42835/

Telemon Corporation. Retrieved from http://www.telamon.org/showstate.aspx?contentid=112&folderid=78

Uconn Makes Health Care Accessible to Migrant Farm Workers (2009, September 8). Health Center Today. University of Connecticut Health Center. Retrieved from http://today.uchc.edu/headlines/2009/sep09/farmworkers.html

Multculturalism in Education

Multiculturalism can mean different things to different people. Is one interpretation “more correct” than another? Hirsch (1992) claims there is one correct conception of multiculturalism from an ethical and political point of view. He claims cosmopolitanism, “being a citizen of the world,” with a centrist core curriculum is the correct and most beneficial way to provide multiculturalism in education. I find the cosmopolitanism perspective to hold some compelling points. It calls for a more universalistic approach and claims a person is not defined by their ethnicity, but rather a person is defined by other influences. Within the realm of education the centrist core curriculum calls for a common curriculum across the board. We should not look at things from an individual perspective, town, culture, race, but instead everyone should be provided with the same information. Hirsch claims by educating students of the same information we are providing a fair playing ground and are demonstrating respect for all groups.

New Immigration Stirs the Melting Pot reports on a type of new civil rights movement for immigration. I think it representative of the battle between multiculturalism in our country. One group, the immigrants and immigrant supporters are fighting for the rights of immigrants to enter the country and be provided with certain privileges. The other group, represented by the House of Representative is fighting against these rights. Of course the debate goes much deeper but it gives the feel that one side is fighting to further diversify our nation, while the other is trying to halt further diversification.

I felt myself identifying most with the Multiculturalism in School Curriculum piece. Waxler states, “All cultures should be taught throughout all units in order to be a truly multicultural education (para. 3).” He further claims by separating cultures into separate months we are further promoting the separation of cultures. I do not think that our country is going to rid of Black History Month nor will school systems will stop celebrating certain cultures at individual times. Until a more comprehensive approach is established I think we need to be happy that schools are acknowledging and teaching about various groups.

Often I feel it is up to the individual teacher to promote the exploration of culturesWhen studying history Waxler has his students study the different groups involved or impacted at the time. I once heard that history is a story about an event. It makes sense, when looking for an accurate account of history to look at the stories of all the players.

I think that my school probably followed a traditional curriculum. However, growing up in a military town in the northeast I think the curriculum and policies were likely more open than in other parts of the country. I do not feel like there was a social control agenda to my K-12 education. Of course there is the type of conformity or social control that is needed in school and through out life, such as rules, policies, and schedules. I feel as a student I was encouraged to think freely, personal expressions were often welcomed, and creativity was encouraged. Sadly there were points as an undergraduate student where I felt the professor was trying to promote a certain side or view.


References:

Hirsch, E.D., Jr. (1992). Toward a centrist curriculum: Two kinds of multiculturalism in elementary school. Core Knowledge Foundation.

Sobe, N. W. (2009). Rethinking ‘Cosmopolitanism’ as an analytic for the comparative study of globalization and education. Current Issues in Comparative Education, 12 (1). Retrieved from http://www.tc.edu/cice/Issues/12.01/12_01_Sobe.html

Waxler, A. (n.d.) Multiculturalism in School Curriculum. ESL Teachers Board.

multiculturalism

Pithissippi Burning: Race, White Nationalism, and American Culture, Why Multiculturalism is Wrong, and The Challenge of ‘Multiculturalism’ In How Americans View the Past and the Future all present extreme views of multiculturalism in a modern society. Why Multiculturalism is Wrong makes an example of the Netherlands’ interpretation of the word and claims multiculturalism justifies inequality of minorities. The Challenge of ‘Multiculturalism’ examines teaching history from a perspective other than the tradition white perspective. Pithissippi Burning sums up the fear and hatred that occurs when individuals refuse to learn about, acknowledge, and respect people who are different from them.

To me multiculturalism is practicing an acceptance of and having respect for cultures and groups of varying beliefs and ethnic origins. It welcomes others’ views, perspectives, and practices. It does not accept stereotypes. It is treating all cultures as equal. I grew up in a very diverse school system in which many ethnic, religious, and even economic groups were represented. I am not sure if it was the way in which the school presented information to us or if was being mixed from early on, but I feel everyone had a mutual respect and understanding for one another. We celebrated our differences by learning about other cultures, but we did not concentrate on the differences. I do have to acknowledge that each person’s experience is different. While I felt that my school welcomed diversity and provided an education where every group was represented, I experienced this as a Caucasian female with a Christian upbringing.

The Challenge of ‘Multiculturalism’ talks about changing social studies curriculum to provide some districts with a more ethno-centered (Afro or Hispanic) curriculum. Do I think that our current social studies lessons primarily depict a white viewpoint? Yes. Do I think some school systems should change curriculum to depict another viewpoint? No. I think social studies lessons should be based on the same information for all students. If a student is black it does not mean they should learn about history only from an Afro-centered perspective. The same is true of white students. More should be done to ensure that all students are learning history with more than one point of view represented. For example, if a school system adopts an Afro-centered textbook then supplemental materials should be used to show this is not the only perspective.

Providing students with more than one view on historical and current events is an important aspect of multicultural learning. Instead of presenting material in a way that is one-sided and promotes a right and a wrong (where applicable of course) we should encourage our students to see things from other viewpoints. This will foster an understanding and respect for people, cultures, and views that are different.

Banks, J.A. (n.d.) Diversity within unity: Essential principles for teaching and learning in a multicultural society. Retrieved from http://www.newhorizons.org/strategies/multicultural/banks.htm

Religion in Public Schools

The article “Religion in Schools: The Debate Heats Up” summarizes two present day cases of religion in our schools.

1. A federal judge rules the Illinois state law requiring students to begin the school day with a moment of silence is unconstitutional because it violates separation of church and state.
2. A political and religious debate arises over the Texas science curriculum standards for evolution. Some feel the current standards put too much doubt in Darwinism in order to promote creationism. Others feel that there is too much emphasis on Darwinism and other theories need to be introduced.

The Library of Congress Artifact on the Gobitas flag saluting case presents information on the cases and decisions made when Billy Gobitas refused to salute the flag due to his religious beliefs. Eventually it was ruled that not saluting the flag for religious reasons is a freedom of speech, therefore the state could not make students salute the flag in school.

While both stories present information on religion in public education, the way religion is expressed is very different. The article on religion in schools presents cases where the schools/states are allegedly incorporating religion in the school. The Gobitas artifact presents a religious stand that an individual took. There is a different overall feel to the argument when someone or a group is saying I do not want to participate due to my religious views as opposed to the state saying we will or will not enforce this in our schools. A person has right to express their religious views, but the state does not have the right to enforce religious views on an individual.

The Illinois case has similarities to the Gobitas case. In both situations the school is saying we practice this exercise (the pledge, moment of silence). Where they differ is the individuals’ response. Gobitas expressed, due to his religious beliefs, he would not participate. The family involved in the Illinois case is saying nobody should participate. Based upon the information I have read the Illinois law it is not designed to facilitate religion in the classroom. It is in place to give students a moment of reflection. No matter a persons religious or spiritual beliefs a moment of silence for one’s own thoughts, whether it is a prayer or other thoughts, can be a good way to regroup and begin the day. While I think it is fine for the state to say the schools need to allow for a moment of silence, I think they are flawed in their wording. The law is named the Silent Reflection and Student Prayer Act. It is quite clear from the act that it is not encouraging religion, however by simply using the word prayer they opened the door for opposition.

The Associated Press (2009, January 21). Judge voids Illinois Law on Silent Time in
Schools. The New York Times. Retrieved from
http://www.nytimes.com/2009/01/22/education/22illinois.html?_r=2&ref=education

McKinley, J.C., Jr. (2009, January 21). In Texas, a line in the curriculum revives
evolution debate. The New York Times. Retrieved from http://www.nytimes.com/2009/01/22/education/22texas.html?ref=education

Silent Reflection and Student Prayer Act (105Â ILCSÂ 20/). Retrieved from
http://www.ilga.gov/legislation/ilcs/ilcs3.asp?ActID=1008&ChapAct=105%C2%A0ILCS%C2%A020/&ChapterID=17&ChapterName=SCHOOLS&ActName=Silent+Reflection+and+Student+Prayer+Act.

Innovators vs. Makers of Public Education

Upon reviewing the PBS site on Innovators of Public Education and Gatto’s information on the Makers of Public School I have draw some conclusions about what it means to be an innovator and a maker. The innovators of education are the people who once were and continue to be on the front line of education. They are students, teachers, and individual who made it a life goal to improve the educational system for future students. The makers are the financial investors of the educational system. Based upon Gatto’s works their motives for involvement in education appear to have been for the gain of their business ventures.

All of the innovators on the PBS site are important players in creating the educational system we have today. I do not feel one person’s contribution is any more valuable than the next person. With that said I do feel that Horace Mann is the individual who set the ball in motion. Mann’s dedication to education brought several major changes to school system of his time including: a longer school year, teacher training, increased funding for educational needs, a state department of education, and more.

Of the “makers” highlighted on Gatto’s site I find John D. Rockefeller’s to be the most intriguing. His funding allowed schools of the south (still suffering from the destruction of the Civil War) to be revamped. Rockefeller funding also allowed innovator John Dewey to form the Progressive Education Association. As with all makers Rockefeller’s motives do not appear to be for the better education of society (Gatto, n.d.) In the book Weapons of Mass Instruction Gatto generalizes a message set forth by the Rockefeller Education Board. “They didn’t want brains or talent, just obedience (p. 8)” As happens in life, the good deeds of the philanthropists of the early 20th century were motivated by their own business goals.

Gatto, J.T. (n.d.). Daughters of the Barons of Runnemede, The underground history of an American education. Retrieved from http://www.johntaylorgatto.com/chapters/12o.htm

Gatto, J.T. (2009). Weapons of Mass Instruction. Gabriola Island, BC: New Society.