Liberation through Education - Coursework Example

July 12, Liberation through Education and How it Ended through the Discontinuation of Mexican American Studies Program inTucson, Arizona Public education structure and philosophy generally follows what Paulo Freire describes as the “banking concept” where society and teachers see students as “containers” that they must fill, until one ethnic studies program rejected this concept. The Mexican American Studies Program, also called Raza Studies, in Tucson, Arizona was one of the ethnic studies programs in public high schools which aimed to educate students about the “point of view” of ethnic minorities (Palos, Precious Knowledge). Teachers of Raza Studies further see the program as a way of engaging students to think for themselves and their communities, so that they can help resolve social problems in their own schools and communities. The Arizona authorities, however, found the program “racist” and producing students who were “anti-American zealots,” so they stopped it (Palos, Precious Knowledge). The Arizona authorities were not justified in preventing the program from continuing because it meets Freire’s criteria of education that produces liberation; students benefit from the program through social belongingness and improvement of self-esteem; and society benefits because ethnic studies programs improve academic performance, college enrolment rates, and multiculturalism. Raza Studies should be continued because it meets Freire’s criteria of education that liberates students and communities. Raza Studies liberate people because it teaches student to be critical thinkers through making them become conscious of their consciousness. Precious Knowledge, directed by Luis Palos, documents the Raza Studies’ effects on its students and local community and how teachers and students struggle against the Arizona government’s move of abolishing it. One student of the program stresses that the program is about “consciousness” that inspires them to think about what they are learning (Palos, Precious Knowledge). Freire differentiates schools that practice banking philosophy from those that liberate through encouraging students to become aware of “consciousness as consciousness of consciousness.” Students of Raza Studies are becoming more conscious of thinking and of criticizing everything around them because their teachers do not see them as empty containers, but as individuals who are capable of thinking. In addition, students of the program believe in the importance of consciousness to their education. Maria Harvey, a Raza Studies student, says that “consciousness is a big part” of their classes because it is about who they are and what they can do for their community (Palos, Precious Knowledge). She feels liberated that she has the power to control her life and to contribute to her community. These students feel the role of consciousness in their education. Furthermore, Raza Studies is about liberation through combining practice and reflection. Jose Gonzalez, a Raza Studies teacher, underlines the importance of learning through reflection and action. He teaches students the term “tezcaltipoca,” which means “critical reflection” where students are encouraged to be critical-thinking human beings “through reflection and reconciliation,” as well through taking “positive action” (Palos, Precious Knowledge). Gonzalez is an example of a teacher who wants what Freire calls as liberation through “praxis” where: “Liberation is a praxis: the action and reflection of men and women upon their world in order to transform it” (Freire). Indeed, these students are acting on their worlds by becoming, not just aware of racial segregation in their school, but as finding ways to improve racial interaction. Harvey and other students give examples of praxis through their school programs where they share what they have learned through multicultural activities and even pursue their personal interests (i.e. car show) where they can interact with others and give back to their communities. Raza Studies inspire students to think and to act as individuals who are active members of their communities. Moreover, Raza Studies is liberating because of its problem-solving approach. Gonzalez and Acosta ask their students about social constructs and social problems and what students can do to help solve them in their communities. They are teaching liberating education because they develop the ability of students to solve problems. Freire also values teaching problem-solving skills to students. He says: “Students, as they are increasingly posed with problems relating to themselves in the world and with the world, will feel increasingly challenged and obliged to respond to that challenge.” Freire is saying that education that makes students think raise students’ ability to respond to these social challenges. Raza Studies is an important liberating program that turns students into problem solvers. Aside from being a liberating program, Raza Studies should not be discontinued because students benefit through social belongingness and improvement of self-esteem. Social belongingness is important to feeling good as individuals and being united. Teachers like Curtis Acosta and Jose Gonzalez want their students to feel like they are “family” in their class (Palos, Precious Knowledge). “El Plan de Santa Barbara” agrees with the value of social connection for every movement: “…every Chicano student on campus be made to feel that he has a place on the campus and that he/she has a feeling of familia with his/her Chicano brothers, and sisters.” An example is Harvey and other students who feel accepted in Raza Studies whatever their gender and artistic interests are. Students who feel respected can thrive as individuals. In addition, because Raza Studies is about consciousness, students develop self-esteem when they learn that they are free, strong individuals who have a strong community too. Though the film Precious Knowledge does not show it directly, it suggests that Harvey and students have become more confident because of Raza Studies that help them believe in themselves and in what they can do for their schools and communities. Raza Studies provide positive social and psychological benefits to students too. Apart from these student benefits, the program gives advantages to society through academic performance, college education rates, and multiculturalism improvements. Teachers in Tuczon public high school believe that ethnic studies programs are positive forces in society because they are good for student performance. One teacher of the school said that, because of these programs, fewer children are dropping out, and more students are graduating and going to college. In particular, Tucson’s Raza Studies has 100% high school graduate rate and 85% of its graduates go to college (Palos, Precious Knowledge). These are facts that support that the program inspires students to stay in school and to attend college. In addition, the program is far from being “racist” and being a developer of “anti-Americanism” and violence, as Arizona authorities claimed (Palos, Precious Knowledge). Instead, the program is pro-American in the sense that, in the actual classes of Raza Studies, teachers do not teach hate and racism. In Acosta’s class, they memorize these lines: “If I do harm to you, I do harm to myself. If I love and respect you, I love and respect myself” (Palos, Precious Knowledge). Not one part of this philosophy talks about hate for America or love for one race only. Instead, it is essentially American in how it embraces everyone with love. The program both promotes social unity and diversity that are good for a peaceful and just society. Arizona authorities, argue, however, that the program is harmful to American identity and peace in schools and communities. Tom Horne, Arizona State Superintendent of Public Instruction, believes that ethnic studies divide students according to race and ethnicities. He says in his speech that the program is “dividing student” by “treating [them] separately by ethnicity” (Palos, Precious Knowledge). He adds that people are tribal by nature and ethnic studies feed that tribal division, while he thinks that public education is about making students “transcend” tribal loyalties (Palos, Precious Knowledge). His statement suggests that the Arizona authorities are afraid of Chicano power, as what Chicano! Quest for a Homeland, directed by Hector Galan, showed when Reies Lopez Tijerina fought for the land rights of Mexicans during the 1960s. The authorities are unfairly judging a revolutionary program that is not about violence, but about love and self-acceptance. In addition, these authorities might be focusing too much on documents in Raza Studies, which include “El Plan de Aztlan.” This said plan has an economic program where it aims to “drive the exploiter out of [their] community and a welding together of [their] peoples combined resources to control their own production through cooperative effort.” This could be one of the documents that make them say that the program is anti-American and violent. But these documents are not the core of class teachings in Raza Studies. These documents are meant to help students learn about the past, about what Chicanos suffered from because of social injustice in America, so that they can prevent it from happening in the future. Furthermore, teachers of Raza Studies actually use American culture as part of teaching techniques. Acosta uses humor and entertainment as techniques for helping his students become interested in learning in general and in studying Raza Studies in specific. He raps and relates class material with pop culture, so that students can connect their studies to real life. He does not teach students to hate America, but to love it by loving learning and using their learning to solve personal and social problems. Arizona authorities ended a program that gave numerous benefits for students and the community alike. The discontinuation of Raza Studies is an injustice to students’ right to learn through education that liberates them. It is also an injustice to society that will get better from having socially-engaged students and students who actually want to finish school. Tuczon, Arizona has just lost a gem of student learning and growth. Arizona authorities should continue the program and attend its classes, so that they can find out, for themselves, how beautiful it is to know one’s ethnic culture and history and to be more American because of it. They must be part of these classes too, so that they will know that ethnic studies program such as this is about love and diversity, about reflection and action, and about self-respect and community-building. Works Cited Chicano! Quest for a Homeland. Dir. Hector Galan. NLCC Educational Media, 1996. Film. “El Plan de Aztlan.” no date. Web. 9 July 2014. . “El Plan de Santa Barbara.” no date. Web. 9 July 2014. . Freire, Paulo. “Chapter 2: Pedagogy of the Oppressed.” Pedagogy of the Oppressed. New York: Continuum Books, 1993. Web. 10 July 2014. . Precious Knowledge. Dir. Ari Luis Palos. Dos Vatos Productions, 2011. Film. Read More