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Guiding Principles |
Guiding Principles for High Educational Content Standards
The draft guiding principles for the proposed new
Act, which would be included in its opening section, are unsatisfactory, because they do not specify demanding standards in
educational content.
For example, they call for "high-quality education" but they give no indication of what this means
or how it would be assessed.
This oversight gives rise to the possibility of very 'wishy washy',
insubstantial education.
This risk is serious because the draft Guiding Principles appear to be framed
in a similar way to the (so called) Adelaide Declaration of 1999 in which a
ministerial council defined the national framework for Australia's education
for the following decade on an apparently most inadequate basis.
In a November 2004 Commentary on the
Adelaide Declaration the present author suggested that there were many
weaknesses in the
Declaration including:
- the Declaration is built on a foundation of overly-simplistic
'post-modern' assumptions that knowledge is more a product of the assumptions
of particular social groups rather than having objective / empirical reality
independent of those assumptions. This is reflected in:
- the emphasis in the Declaration on learning how to learn rather
than on acquiring basic knowledge as well as the ability to learn;
- the emphasis on developing student's sense of self worth through a
nurturing environment, rather than by making solid 'intellectual,
physical, social, moral, spiritual and aesthetic' progress and a nurturing
environment;
- defining schools as learning communities, rather than as knowledgeable
and learning communities;
- failure to include making solid 'intellectual, physical, social
..' progress as an item in developing the talents and capacities of
students.
- post-modern assumptions are an over-reaction to defects in
traditional epistemologies which has had serious and now demonstrable
adverse practical consequences when they have affected real-world situations;
- post-modern assumptions are also reflected in the Declaration's
approach to cultural issues where the practical consequences of differences
in cultural assumptions are ignored. In particular:
- the Declaration endorses making students 'informed citizens with an
understanding and appreciation of Australia system of government and civic
life' - but does not mention their need to understand the cultural foundations on which the
effectiveness of that system of government depends;
- in endorsing social justice, the Declaration focuses on ensuring that
outcomes are not adversely affected by discrimination or by socio-economic
/ regional disadvantage - but entirely ignores the disadvantages which
many suffer because of particular cultural assumptions.
- the Declaration stresses the importance of curriculum development
but needs to very clearly define how this is to be achieved - as the effect
of post-modern assumptions seems to have undermined course quality in some
cases.
Moreover it has been suggested that under Queensland's
Study of Society and the Environment, program students are told knowledge
is tentative and shifting [1].
Similarly it is suggested that post-modern assumptions that all texts reflect
political biases, rather than attempts at timeless truth, dominate in
Queensland's English syllabus [1].
These views, though they correctly reflect some subtle limitations in traditional
epistemologies, are hair-raisingly dangerous as a basic proposition about knowledge
(see
Eroding the West's Foundations which amongst other points notes that
this claim about knowledge would discredit the notion of public 'truth' (ie
that statements can have widely accepted meanings) and thus discredit debate
about alternative policies which is an essential foundation of democratic
government). It has been suggested that introducing such complexities at school
level is simply irresponsible, and educationally counterproductive [1]
Others have suggested that the 'whole-language' approach to learning reading
and writing reflects similar problems - and leads to substandard functional
illiteracy in a large number of students [1].
All of the points mentioned above about the need to revise the Adelaide Declaration
must to be reflected in the Guiding Principles for the proposed new Queensland
Act.
In particular, the Act's Principles need to:
- refer to acquiring basic knowledge, as well as the ability to learn;
- highlight the role of schools as repositories of knowledge;
- ensure that students understand the cultural foundations of
Australia's system of government;
- recognize that some groups may suffer disadvantages on account of
their cultural assumptions;
- clearly specify a process for solid curriculum development.
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Compatibility |
Spiritual and Philosophical Programs must be Compatible with Australia's
Institutions
The broad intent of the proposed changes with respect to
religious education are that (to conform with changes within the community) there should be provision
for qualified organizations to present spiritual or philosophical programs in state
schools in response to parental demand in parallel with traditional religious
education.
At the same time the draft Guiding Principles state that education must
"provide for a democratic society".
However there are many religious, spiritual and philosophical traditions that
are opposed to democracy to a greater or lesser extent. For example, Islamism (one example
of a modern ideology that opposes democracy [1]
and has been seen to demand its own style of power structures [1]) is being spread in SE Asia through
funding for religious education (eg see
1,
2,
3). And
there are others that are opposed to democracy in less extremist ways (see
examples in Competing Civilizations). Moreover:
- societies in East Asia tend to accept epistemologies which do not give
much weight to abstract concepts. In the absence of 'public truth' there is
little solid basis for public policy debate to to challenge the opinions of
the powerful, and societies tend to be autocratic. For a similar reason they
also tend to involve social hierarchies - because these can be vital to
ensure unity in the absence of agreement on 'public truths' (see
comments in Competing Civilizations);
- as noted
above there seem to be elements in Queensland's Study
of Society and Environment and English syllabus which undermine the foundations of democratic
government.
Thus it is vital that the Education Act ensures that compatibility with democracy,
egalitarianism and so on actually receives
close attention.
This condition can not be met unless the proposed new Act requires that :
- the values that are inherent in democracy and other key values be identified; and
- the values implicit in various religious,
spiritual or philosophical programs be evaluated for their compatibility.
This matter does not seem to have received adequate attention.
For example: Professor Brian Hill (Murdoch University) suggests religion should be part of
state school curriculum to instill values. Young people need to know of moral
principles and values and world-views underpinning them. Schools have been
encouraged to take religion out - leaving values in free-fall - which is
counterproductive to balanced education. Values are needed to give people
reasons to go on living. If a person's framework is damaged, then suicide can be
seen as an option. Professor Hill argues that schools should teach both
religious and non-religious values. PM has accused some state schools of being
values neutral. Professor Hill argues that introducing values education in
vacuum will not solve students search for meaning - as values can not be separated
from wider world views. Educators need to endorse democratic values. As
traditional values have been challenged and the range of possibilities enlarged
by ethnic diversification - value such as democracy can be challenged. Social
researchers and educators (who focus on rights and procedures) can be blind to
actual values inherent in democracy (Symons E.,
'State schools need religion to
instill values', Australian, 25/10/04)
However even more fundamental to Australia's legal and governance systems is
their highly unusual assumption of individual liberty. In a 2001 analysis,
Competing
Civilizations, the present author suggested that:
- this characteristic has arisen mainly under Christ-ian traditions -
apparently because Christ-ian teaching locates the ethical guide to moral
interpersonal relationships in individual consciences. Individual liberty
can not be assumed, and in practice is not assumed, under those religious,
spiritual and philosophical traditions which require that ethical
interpersonal relationships be externally enforced through moral law or
social elites; and
- the assumption of individual liberty has been critical to the
effective use of rationality as a means for effective problem solving - a
technique which has led to significant economic advantages.
Thus perhaps as important as compatibility with democracy is that
the Education Act ensure that the religious, spiritual and philosophical programs taught in state schools provide
the flexible basis for moral interpersonal relationships that is required to
sustain individual liberty. This is considered further in
The
Importance of Values Taught in State Schools.
Thus while parents should be able to choose which program their children
participate in, the Education Act must recognize that:
- religious, spiritual and
philosophical traditions have real-world consequences for social,
political and economic outcomes; and that
- compatibility with the institutional
foundations of Australia's system of government (eg in terms of individual
liberty, democracy) is not automatic.
If schools unknowingly allow ideologies to be promulgated that are not
compatible with advantageous characteristics of Australia's institutions, the
latter could be damaged in the medium to long term.
John Craig
January 2004
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Consultation Extracts |
ATTACHMENT A: EXTRACTS FROM CONSULTATION PAPER FOR REFERENCE
Objects and guiding principles (from p5-6 of
Education Laws for the Future)
Most modern legislation contains an opening section that explains the objects
of the Act. This
objects section usually summarises the broad intent, or essence of the
legislation.
In recent years it has also been the practice for new legislation to contain
guiding principles. These
principles outline the way in which the Act is to be administered and how
decisions are to be made.
The guiding principles aid in the future interpretation of the Act.
The Education (General Provisions) Act 1989 predates these practices, and has
neither objects nor
guiding principles in its opening sections. The inclusion of objects and
guiding principles into the
new legislation creates an opportunity to embody the Government’s strategic
direction for education
generally, and state schooling specifically.
Importantly, the objects and guiding principles show how the new legislation
will be underpinned
by an inclusive approach to education, helping all students to achieve their
full potential. Further
information about the Government’s commitment to inclusive education can be
found at:
www.education.qld.gov.au/curriculum/advocacy/access/equity/students/inclusion/
It is proposed to:
- develop objects and guiding principles that are consistent with the matters
dealt with in the legislation, and its intent. These would include:
Objects
All schools
The main objects of the new Act would:
- state the responsibilities of parents and the Government in relation to the
education of young
Queenslanders
- provide an appropriate program of education for young people between the ages
of five and 17
years, including provision of a full-time, non-compulsory preparatory year of
school
- ensure young people continue to participate in one or more education and
training options for a
further two years up to the age of 17 years, or until they achieve a Senior
Certificate or Certificate
III vocational qualification
- provide for the participation and learning achievements of young people to be
recorded
- empower schools to maintain safe learning environments
- facilitate the exchange of consistent information between schools
- provide for the registration of students participating in home schooling
- enable the payment of allowances and grants to facilitate educational
outcomes for young
people.
State schools
In addition to these main objects, the Act would:
- provide for the establishment and management of state education institutions
- provide that education in state schools is free, that schools may seek
voluntary contributions and
that the state may charge for the provision of specialised programs and
additional services in
certain limited and specified situations
- provide for the establishment and operation of parent organisations for state
education
institutions
- enable state education facilities and property to be used for purposes other
than state education
in certain limited situations.
Proposed guiding principles
The overarching guiding principle is that high-quality education in all
Queensland schools should
provide for a democratic society. This is achieved by:
- ensuring that all children have access to a high-quality education that
develops every young
person’s potential and maximises educational achievement
- promoting the enthusiasm of young people for lifelong learning
- providing education programs to suit the learning needs of individual
students, including those
who may be educationally disadvantaged on the basis of culture, linguistic
background, gender,
disability, location or socioeconomic status
- facilitating improved social, educational and employment outcomes for young
people including,
in particular, those who are at risk of disengaging from education and training
- recognising the social, religious, spiritual, physical, intellectual and
emotional needs of all
students
- promoting respect for, and tolerance of, others
- encouraging parents to take part in the education of their children, and recognising their right to
choose a suitable educational environment
- treating parents with openness and fairness, and having regard to the
principles of natural
justice in managing relationships with students and their parents
- supporting quality improvement and providing regular and clear information to
parents and
students on individual progress and regular school performance information to
the community
- promoting inclusive practices and preparing children and young people to be
active and
reflective Australian citizens in order to build civic and social cohesion
- offering educational opportunities that ensure students with disabilities
have access to,
participate in, and gain positive educational outcomes from schooling
- providing learning environments that are culturally appropriate to reflect
the diversity of
contemporary Australian society and the cultural diversity of Aboriginal and
Torres Strait Islander
peoples in Queensland
- encouraging innovation, diversity and opportunity within and among schools
- fostering community commitment to young people by involving members of the
community and
community organisations in education programs
- providing opportunities for Queensland schools to engage with international
education systems,
educators, students and partnerships.
Religious education (from p25-26 of
Education Laws for the Future)
State schools provide secular education but recognise that for many families
religious education is
important in helping students to develop their own beliefs, values and
attitudes and ultimately reach
their full potential. The Government recognises that families hold these
beliefs and allows religious
education to be conducted at state schools. Queensland students in Years 1 to
12 at state primary,
secondary and special schools have long had access to religious education at
the request of parents.
The legislation also allows for a program of selected bible lessons to be
offered by primary and
special schools.
Currently the Act limits the instruction to only that which is identified as
‘religious’. However, in
today’s society there is an increase in spiritual and philosophical beliefs
that do not meet this
definition and therefore cannot be provided in schools. Extending the nature
of the groups that
can provide programs at state schools will refl ect the true nature and makeup
of our diverse school
communities, and will not discriminate against individual parents’ choices for
their children.
Chaplaincy services can also be offered to students who wish to gain access to
other forms of
support in relation to spiritual, ethical and religious matters. These services
must be developed
through a principal-approved, local chaplaincy committee in consultation with
school administrators,
teachers, parents and local religious groups.
Religious education at state schools is not compulsory and principals allocate
students to religious
programs provided at the school according to parents’ wishes. Parents may
withdraw their child
from all religious instruction by writing to the principal and the principal
then makes suitable
arrangements for students who are withdrawn from religious education.
It is proposed to:
- continue with state schools facilitating religious education during school
hours, for up to 40
hours per school year
- allow state schools to expand the program provided to include spiritual and
philosophical
programs if there is demand from parents
- require the approval of the Director-General of organisations offering
religious education,
chaplaincy services, spiritual and philosophical programs, during school hours.
The
organisations would need to demonstrate they:
- are incorporated
- are able to provide a quality program
- have procedures in place to monitor staff and any programs provided, and
protect student
welfare – for example, blue card
- have public liability insurance (at least $10 million)
- would not pose a threat to the good order and management of the school
- provide that chaplaincy student records remain the property of the
department, and ensure
protection for the chaplain where there is need to disclose confidential
student information to
protect a student
- enable the reading of religious or spiritual texts to be undertaken as part
of the religious
education, spiritual or philosophical program. The legislation would not
prevent these texts
being studied as part of a subject in the school’s curriculum – for example,
history or study of
religion subjects
- provide an alternative education program for students not participating in
religious education,
spiritual or philosophical programs. This would be organised by the principal
of the school in
partnership with parents.
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