SIE Chapter 7 Summary
SIE Chapter 7 Summary
SIE Chapter 7 Summary
CHAPTER 7
Learners in other Marginalized Groups
MARGINALIZATION IN EDUCATION
The theory of marginalization can trace its roots to the theory of marginal man
Person is situated in a marginal position among two social environments that are not completely matched.
Analysis of the marginal man focuses on an individual who is born and raised in one culture and is immersed in a different prevailing culture.
This transition situates the individual in an enduring interaction and connection with a different culture, religion, language, race, and political belief brought about by schooling,
inter-cultural marriage, emigration, or other reasons.
Person who becomes a cultural hybrid living and sharing intimately in the life of two distinct peoples unwilling to break with his past and not accepted by the outside world.
A crisis experience becomes a personal concern when the individual is rejected.
Marginalization naturally starts even before children get into school and persists until they become adults.
Marginalization basically arises from culturally deeply-embedded values, beliefs, standards, norms, and other factors which determine acceptability within a certain social
frame.
Marginalization is the state of being considered unimportant, undesirable, unworthy, insignificant, and different, resulting in inequity, unfairness, deprivation, and enforced lack
of access to mainstream power.
Education plays a vital and decisive role in neutralizing the inequality and persisting illiteracy that encompass generations. However, education can also support prejudice and
continue marginalization.
Marginalization in education originates from culturally intense beliefs, values, and typical norms that regulate recognition or acknowledgment of other people within a specific
social standard.
It is a form of acute and persistent disadvantage rooted in underlying social inequalities. Its existence is a result of policies and processes that sustain this prejudice to a group
or to some individuals.
The report also states that those who are marginalized usually exhibit lower levels of educational attainment.
The highest form of marginalization, therefore, is an insufficiency in the availability of education.
The issue about labeling, wherein a learner is categorized as belonging to a certain group depending on the learner's needs or challenges .
This refers to learners with special needs. He emphasized, however, that is not identical to marginalization.
In some countries, labelling meant supplemental resources especially in education – certain teaching-learning strategies, techniques, physical and emotional requirements,
and services are provided for the learner.
In other countries, labelling would only have detrimental effects to learners being shamed and ridiculed.
From a different perspective, learners not having a label or not belonging to a group is also counterproductive because they will not be given attention or importance.
Marginalization, therefore, has distinct interpretations to people in divergent situations. It is better thought of as a progressive concept that changes between situations and times.
In earlier research, Messiou explored how marginalization is experienced by primary school students and proposed that marginalization can be conceptualized in four general
ways:
The child experiences some kind of marginalization that is recognized by almost everybody, including himself/herself
The child feels that he/she is experiencing marginalization whereas most of the others do not recognize this
When a child is found in what appears to be marginalized situations but does not feel it, or does not view it as marginalization
When a child is experiencing marginalization but does not admit it
Messiou suggests that these perspectives of the students can provide a way of examining processes, systems, and occurrences in schools and may assist in the awareness of and
response to marginalization. It is important for adults in education to be conscious of this issue and put a stop to it.
Indigenous People
There is no commonly acknowledged meaning of the term indigenous people . Jose R. Martinez Coho's Study on the Problem of Discrimination against Indigenous
Populations presented a "working definition of indigenous communities, peoples, and nations" (as cited in State of the World's Indigenous People 2010):
Indigenous communities, peoples, and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories,
consider themselves distinct from other sectors of the societies now prevailing on those territories, or parts of them.
They form at present non-dominant sectors of society and are determined to preserve, develop, and transmit to future generations their ancestral territories and their ethnic
identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal system.
This historical continuity may consist of the continuation, for an extended period reaching into the present of one or more of the following factors:
Occupation of ancestral lands, or at least of part of them;
Common ancestry with the original occupants of these lands;
Culture in general, or in specific manifestations (such as religion, living under a tribal system, membership of an indigenous community, dress, means of livelihood,
etc.);
Language (whether used as the only language, as mother-tongue, as the habitual means of communication at home or in the family, or as the main, preferred,
habitual, general or normal language.
Residence in certain parts of the country, or in certain regions of the world: and other relevant factors.
On an individual basis, an indigenous person is one who belongs to these indigenous populations through self-identification as indigenous (group consciousness) and is
recognized and accepted by these populations as one of its members (acceptance by the group). This preserves for these communities the sovereign right and power to
decide who belongs to them, without external interference.
Based on several sources including the work of the Working Group on Indigenous Populations, the provisions of convention No. 169 of the ILO, and the contents of the United
Nations Declaration on the Rights of Indigenous Peoples, indigenous peoples possess one or all of the following characteristics:
they are descendants of the peoples who inhabited the land or territory prior to colonization or the establishment of state borders;
they possess distinct social, economic, and political systems, languages, cultures, and beliefs, and are determined to maintain and develop this distinct identity;
they exhibit strong attachment to their ancestral lands and the natural resources contained therein; and/or
they belong to the non-dominant groups of a society and identify themselves as indigenous peoples (Minority Rights: International Standards and Guidance for
Implementation, UN and Geneva 2010), United Nations Declaration on the Rights of Indigenous Peoples (2007).
Indigenous people are acknowledged to have suffered from historic justices as a result of their colonization and dispossession of their lands, territories, and resources, thus
preventing them from exercising, in particular, their right to development in accordance with their own needs and interests.
The very first State of the World's Indigenous Peoples (SOWIP) (2010) prepared by the United Nations Department of Economic and Social Affairs (DESA) highlighted very
disturbing statistics on indigenous people's sufferings both in developing and developed countries:
human rights abuses committed against them,
marginalization,
excessive poverty,
absence or lack of quality education, poor health,
unsanitary and poor living conditions,
malnutrition,
unemployment and unequal opportunities for employment,
and expulsion from their lands.
Mr. Sha Zukang, the Under–Secretary–General for Economic and Social Affairs, in his foreword for the SOWIP (2010) said that even their languages, their value systems,
culture, traditions, and their way of life is being continuously vulnerable to threats of destruction.
Focusing on education, indigenous people generally lack access to education because they usually stay in places that are quite far from schools and also because of their
marginalized status in the community.
The curriculum of the schools they get into, if there is a school available for 'their children to go to, is not adapted to their culture and language.
They are not included or even consulted in decision-making processes that identify the kind of education they need, the curriculum that will be implemented, and the
teachers who will teach them.
Teachers are not trained to teach indigenous people – they do not speak their language and, more often than not, are unable to provide materials and activities that are
relevant to the uniqueness of their culture.
Even the materials that they use are problematic because these feature stereotypical and inaccurate views on indigenous people.
A consequence of all these is an "education gap"- in the same countries, there are less indigenous students who enroll, more indigenous students who dropout, and lower
achievement outcomes than non-indigenous people:
Another consequence is the destruction of their culture and the loss of their identity. This is brought about by an educational system that is foreign and that did not consider
their culture in the first place.
It is also good to note that a number of indigenous people who have gone through formal schooling have become progressive and helpful in uplifting the plight of their
indigenous community.
The status of indigenous women who have gone to formal schooling has also empowered them (SOWIP 2010).
Education is a right and a means for self-improvement.
Its terminal goal is a better life for the individual and his/her family. Quality education will eventually equate to better lives for indigenous people.
The Declaration of Rights of Indigenous People (2007) notes that quality education is significant for indigenous people.
It declares that indigenous people have the right to build and manage their own system of education using their language, considering their very own cultural diversity.
It declares that indigenous people have the right to use, pass on, and invigorate their languages, traditions, beliefs, value systems, literature, culture, ceremonies,
practices and way of writing to the next generations of children through education. UNESCO has international frameworks, guides, guidelines, tools, and tool kits for
ensuring inclusion and equity for indigenous people in education.
For inclusion to take root in education, awareness, respect, and tolerance for cultural diversity are significant components.
DIFFERENT LEARNERS IN MARGINALIZED GROUPS
Abused Children
The World Health Organization (WHO) defines child maltreatment as "the abuse and neglect that occurs to children under 18 years of age.
It includes all types of physical and/or emotional ill-treatment, sexual abuse, neglect, negligence, and commercial or other exploitation, which results in actual or potential
harm to the child's health, survival, development, or dignity in the context of a relationship of responsibility, trust, or power.
Exposure to intimate partner violence is also sometimes included as a form of child maltreatment." (WHO 2016)
Child maltreatment is identified globally as a valid "social, public health, and human rights issue.
Child maltreatment or child abuse is a serious matter that has direct, extensive, and life-time effects on children.
It may lead to physical harm or impairments, negatively affect cognitive functioning and socio-emotional adjustment, weaken the nervous and immune systems, and lead to
death.
A global systematic review and meta-analysis of the relationships between violence in childhood and educational outcomes (Fry et al. 2018), showed that all kinds of abuse
and cruelty in childhood have an effect on 'educational outcomes' which included "school dropout/graduation, school absence, academic achievement, and other educational
outcomes such as grade retention, learning outcomes, and remedial classes."