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Creating a culture of respect: A state secondary school's journey

Carol White and Susan Gray
Abstract: 

An examination of a multi-cultural school's community and how it operates, with suggestions for other schools seeking to build a culture of respect as well as promote academic success for all students.

Journal issue: 

CREATING A CULTURE OF RESPECT:

A STATE SECONDARY SCHOOL’S JOURNEY

CAROL WHITE • SELWYN COLLEGE, AUCKLAND Image SUSAN GRAY • AUCKLAND COLLEGE OF EDUCATION

Selwyn College, a state secondary school, is situated in Kohimarama, an eastern suburb of Auckland, Aotearoa/New Zealand. It is one of Auckland’s (and New Zealand’s) most multi-cultural secondary schools.

This study focuses on Selwyn College’s experience, especially over the last decade, as it has taken up two tasks: on the one hand the school has promoted and implemented a long-established philosophy championing individual rights coupled with social responsibilities while maintaining high academic standards. On the other, it has tried to open itself to a point of view and subsequent practice determined by an increasingly global awareness. This has been brought to its classrooms largely by students and staff from outside New Zealand, but also, we think, by the professionalism and thoughtfulness of the staff in general. Many overseas schools have been wrestling successfully with these tasks for a long time.1 The differences are New Zealand’s bicultural situation and the smaller scale of migration.

RESEARCH QUESTIONS

Our research was guided by two key questions. Firstly, given that the promotion of a culture of respect is part of the philosophy of the school, do students and staff acknowledge that aspects of this culture are evident? By respect we mean more than a bland tolerance—rather a dynamic interest in a range of viewpoints and value systems embracing those different from one’s own. We were particularly interested in the answers to this question from different age levels within the school. We believed that other factors (such as gender and language backgrounds) would influence students’ responses.

Secondly, we wanted to know whether teaching and learning remained of central importance in a school promoting a culture of respect.

We hoped the data collected would provide the impetus for an examination of how Selwyn College could capitalise more on the linguistic and cultural diversity of staff and students as a resource for learning. We also wanted to keep in mind the exigencies of the teaching situation where, for example, about half the class members were born in countries other than New Zealand and were experiencing some difficulties with English, the medium of instruction.2 Through this example we also hoped to encourage other schools to set up their own processes to examine linguistic and cultural diversity as a resource for all learners.

BACKGROUND

CHANGE IN THE SCHOOL POPULATION

Until 1989, the college had served a largely mono-cultural, mono-lingual student population. The students who enrolled new to English were able to be given small-group language tuition and almost individual pastoral care, and generally were quickly assimilated into the dominant European nature of the school.

In 1989, 81 percent of the student body were European. There were 11 percent New Zealand Maori, 3 percent Pacific Islanders, 5 percent Asians, and few other ethnic groups. By 1992, the number of Europeans had dropped to 60 percent, there were 13 percent New Zealand Maori, 10 percent Pacific Islanders, 17 percent Asians, and still comparatively few other ethnic groups. The signs of ongoing and increasing ethnic diversification were evident. By 1998 the ethnic groups represented at Selwyn College had become even more diverse. Europeans, including those born outside of New Zealand, made up 44 percent of the student population. A number of students in this group now come from Eastern European countries, including Bosnia, Croatia, Serbia, Montenegro, Macedonia, and Russia. The percentage of New Zealand Maori had fallen to 11 percent, the number of Pacific Island students had climbed slightly to 13 percent, Asian students made up 30 percent of the total roll and there was 2 percent of other ethnicities. At the last count, Selwyn College had students from 57 different ethnic groups.

A characteristic of the Selwyn College roll is its mobility. Of the current 1040 students, 570 enrolled in 1997 and between March 1 and July 1, 1997, 91 students left and 75 students enrolled. Considering this student mobility the maintenance of the school’s distinctive philosophy is all the more remarkable.

The 1990s have been a time of radical change—both nationally and locally. Across the nation, schools have been required to become much more autonomous. The appointment of co-principals, a man and a woman leading the school, at the end of 1991 made educational history in New Zealand.3 The commitment of John Kenny and Carol White to a management structure promoting the devolution of power has continued to win the school high praise from educational experts, such as the Educational Review Office (in two audits and an effectiveness review), the media, and a number of researchers. The school has a history of harmonious industrial relations. Yet many of the local community send their children to schools other than Selwyn College—schools which are more overtly in the “grammar” tradition, uniformed, and perceptively mono-cultural in their approach.

The abolition of zoning led to a marked change in the composition of the junior school. A significant number of students from the Pacific who were living in one of the city’s depressed socio-economic areas bypassed their neighbourhood and came “up the hill” to Selwyn College. A school which had been predominantly white and middle class suddenly found itself challenged to modify or change year 9 and 10 teaching techniques.4

CULTURAL DIVERSITY

The school has put strong emphasis on the recognition of the Treaty of Waitangi and biculturalism. The first Treaty of Waitangi hui [conference] where staff and community experts worked together to provide (for senior students) information on legislative violations and current steps towards realising the intentions of the Treaty was held in 1990. Since then, the hui has become an annual event.

Selwyn College resolved to use Maori protocol on all ceremonial occasions, established a bilingual unit for Maori students and worked towards effective bi-lingual renaming of all college areas by discussing with Maori elders the significance for Maori of these different places or facilities.

While the school was making every effort to create a harmonious school climate, in March of 1994 an occurrence at Selwyn College made national and even international headlines. A fight in the school’s car park between a handful of male students became a centre for media attention. Here was the anti-Asian story the media had been waiting for. The school was besieged by news reporters after it called in the Race Relations Office to advise on strategies to cool a situation which was, in some senses, only minimally racist in origin.

The Race Relations advisers encouraged the school to use its own carefully developed mediation/conflict resolution techniques. One of the consequences of this event was the way it catalysed in the student leaders a determination to defend their school which they felt had been badly maligned by the news media.

After this media storm, the school seemed to recognise itself more fully as a viable, indeed a very positive, culturally diverse campus. It was a time when, as Kalantzis and Cope maintain, there was a recognition “that different life worlds can flourish, and spaces (for) local and specific meanings can be made”.5

It was ironical in a way, but also highly significant, that at the time of the car park “stoush” Dorothy Brown, a language expert from the University of Auckland, was in the school speaking to staff. The school’s commitment to empowering students through de-mystifying language had made it extraordinarily open to recognising the value of bi-lingualism and to suggestions for teaching those students for whom English is not a first language.

Selwyn College was also one of a number of schools chosen for research purposes in Me Mahi Tahi Tatou which explored ways of promoting positive race relations in New Zealand schools.6 Ruth Schick spent several days on the Selwyn College campus in 1995 talking to students and staff. She commented on the extraordinary congruence with regard to perceptions of the philosophy of the school by the management, staff, and students.

THE RESEARCH

Our research began with a series of initial interviews with staff and students during June and July, 1997.

We asked a group of staff what they saw as the distinctive features of Selwyn College’s philosophy. They mentioned a welcoming of differences, a respecting of different points of view, a positive interpretation of diversity, an emphasis on non-violence, a determination to match theory and practice, a commitment to treating students with respect, and a belief in the value of co-operative learning.

In the words of one staff member: “Part of our task is exploration. Of course we have a political and social agenda. We show things in classroom and discuss issues that would not be shown or discussed at some other schools.” When asked how they put principles into practice they said, “We are determined to be practical and rational whenever possible. We explain the reasons behind the rules. We are careful to cause the least inconvenience.” They all felt that there was a sustained interest in cultural traditions and customs shown by staff. “Teachers are open minded and learn too” they said. “Learning at Selwyn College is a shared pleasure.” Teachers saw Selwyn College as a school in which “there is no clear cultural majority”. This was beneficial in that no single group dominated unquestioningly.

Within the curriculum there are a number of measures in place which are designed to promote a culture of respect as well as academic excellence. Vertical form groups provide for continuity and pastoral care. Multi-levelling allows students to work at levels appropriate to their ability and maturity levels rather than their chronological age. English language support classes and a peer reading support system utilising over 60 adult community volunteers nurture language and literacy development. Waiora, a holistic health and social education programme run for year 9 and year 10 classes, directly addresses issues relating to linguistic and cultural diversity.

Outside the classroom staff and students work together in a variety of ways to support and sustain the cultural harmony of the school. The anti-harassment team which enables students to sort out their differences with each other was begun in 1992 by the school counsellors.7 In 1996, the school formed an anti-racism committee and a cultural planning committee. Both of these committees involve adults and students working together. In 1994 the college appointed a sports co-ordinator and the last three-and-a-half years have been marked by a substantial rise in the number of students participating in sport. The school pioneered a senior basketball academy in 1996 and a junior one in 1997.

The students interviewed were undeniably those who are leaders in the school community. One group was part of the anti-racism committee and they represented the senior end of the school. They were all relatively recent migrants to New Zealand. The other group were drawn from the anti-harassment team and by chance were predominantly Pakeha.

Both groups of students gave similar answers to the question “What do you think Selwyn College’s general philosophy is?” Equity, holistic development of students, the development of self-esteem and respect for others were emphasised by both groups. A member of the anti-racism committee said, “I see it (Selwyn College) as a multi-cultural school which taught me to respect myself and my fellow students and teachers. At first I didn’t want anything to do with my culture but as time went on I learnt about it.”

Some saw the school’s main philosophic stance as one promoting understanding and respect for other people and different cultures. Almost all would have agreed with the statement by one (senior) student that the school is:

strongly multi-cultural [seen as a positive], tries to create a space where cultures can be together, tries to look after relationships, and implements a non-violence policy. Teachers have a relationship with students rather than just being teachers and place a value on friendship.

One of the anti-harassment team said “Disrespect is looked down on—not encouraged in the classroom. No, it’s not cool. As people get older it isn’t cool.”

There was no doubt that all the students saw teachers as key agents in promoting good race relationships and in utilising the many viewpoints and positive differences inherent in the multi-cultural school.

We asked “So if the teacher doesn’t do it, it doesn’t happen?” There was general agreement.

A successful teaching technique mentioned independently by both groups was the use of universal themes. One of the older students talked about her response to Albert Wendt’s Sons for the Return Home which was studied at sixth form (year 12) level (in a class which comprised 16 different ethnic groups):

I think what happened was that it raised a lot of issues and it got the class interested…. The racism, forbidden love, the issues that span all cultures…we came up with the same arguments when we we’re studying Romeo and Juliet because it has those [same] universal issues within it.

The second group said:

some issues for discussion involve everyone. Our science teacher used the rule against wearing army pants [a camouflage fabric fashion item]. It’s a broad issue. Everyone shares the background knowledge.

When asked whether there were advantages in attending a multi-cultural school, students ranged in their opinions from “It is a huge advantage” to “I don’t feel strongly either way” but the overwhelming majority said a strong “Yes”. One said “Yes— especially when you come from a private school which is mono-cultural.”

From these discussions, students identified 12 aspects of school life which they believed were examples of ways in which the culture of respect was implemented at Selwyn

College and these suggestions formed the basis of the list used in the first pilot study.

One hundred and forty students (6 classes randomly chosen from years 9 to 13) were asked to rank the four strategies they found to be most important. Students also completed the open-ended question asking them how attending a multi-cultural school affected their learning. Responses from both the ranking exercise and the open-ended question were analysed and major revisions of the questionnaire made.

In the second stage not only were more items added to the questionnaire, but also the format of the questionnaire was changed. Using the modified Likert five-point scale— (1) extremely important, (2) very important, (3) fairly important, (4) not very important, and (5) not important at all—we found that it was easier for students to indicate the importance of each item. The revised questionnaire of 30 items was trialled with 60 students to check for readability and the ease with which the scales could be completed.

The questionnaire was administered to 20 classes, four classes chosen at random from each level, years 9 to 13. The students, 377 of the 1040 students currently attending Selwyn College, ranged in age from 13 to 19 years and represented 31 cultural groups. All levels of scholastic achievement were represented.

RESULTS AND DISCUSSION

An analysis of the student questionnaire showed that the items could be clustered around three main themes: valuing cultural diversity (13 items), valuing the quality of teaching and learning (eight items), and valuing extra-curricular activities (five items). Mean scores on the three scales (valuing cultural diversity, valuing the quality of teaching and learning, and valuing extracurricular activities) were calculated for gender and languages spoken across the five year levels. A series of analyses of variance was run to identify significant trends. For the purpose of discussing the questions raised in this article, we summarise the key results.8

It was clear from the responses of both students and staff, there is a positive correlation between the promotion of a culture of respect in the school’s philosophy and the acknowledgment of evidence of this. This evidence was acknowledged too in an earlier stage of the research in the process of devising the questionnaire where staff and students were able to cite explicit examples of this culture of respect. Many of these items became the basis for the valuing of cultural diversity strand of the questionnaire.

All students at Selwyn College rated the 13 items related to the valuing of cultural diversity at least as fairly important. However girls, girls and boys speaking more than one language, and girls and boys in their first year of secondary school rated such culturally inclusive instruction most highly. These groups seemed to value cultural and linguistic diversity of the class as a dynamic resource for learning. The New London Group argue that such a pedagogical orientation benefits all students—linguistically and cognitively, as well as providing preparation for citizenship in a shrinking world.9 The group who did not value cultural diversity as highly as the other groups were boys who spoke only one language.

It is encouraging that the year 9 entrants wanted to learn not only about themselves and their own world, but also gain access to other worlds. The problem for the school is how to capitalise on this commitment because our analysis indicates that this openness wanes over time particularly for boys who speak only one language. Our students reported in the initial interview that it was the teacher who was the key to the implementation of an approach which capitalised on the linguistic and cultural diversity of a class. It is the teacher’s commitment to bring all students’ life experiences into the classroom which provides the model of respect so necessary to create a climate of respect within the class.

In response to our second question, our data showed that teaching and learning remained of central importance to the students. All students, regardless of gender, year level of schooling, or language background, rated as more than “very important” provisions for teaching and learning.

At this stage of our research we must acknowledge a number of constraints in the study. First the 30 items about aspects of school life in the questionnaire were positive and may have inadvertently biased student responses; perhaps half of these statements could have been rewritten in the negative to test consistency. While some findings of the research are statistically significant these results still need to be interpreted cautiously as there may be other factors to be taken into consideration. The difference between the boys’ responses throughout may have been a language factor, although that in itself is another interesting area for exploration.

RECOMMENDATIONS

In light of our results it is possible to draw up recommendations for other teachers and schools seeking to build a culture of respect as well as to promote academic success for all students. The following initiatives are underpinned by a devolved management system and power sharing.

STAFF DEVELOPMENT

First, as teachers we need to extend both our understanding and our repertoire of techniques so that excellence and equity are achieved by all students. Selwyn College continues to train all teachers in learning through language techniques.10 It is important to find ways to intertwine individual academic success with cultural competency.11

THE VALUE OF LANGUAGES

At a time when foreign languages are fighting for their survival in secondary schools, our findings would recommend that a rich languages programme is essential for developing a culture of respect within a school. Our results indicate that learning a second or third language has a positive effect on attitudes related to the valuing of cultural diversity. This positive effect was particularly marked for boys whose tolerance seemed to increase according to the number of languages spoken.

SUCCESSES OF FORMER STUDENTS

Another way to promote cultural diversity and academic possibilities for students is to publicise the success of former students, many of whom achieve well in tertiary institutions and other fields, including that of performing arts. The first New Zealand-born student from the Pacific to hold a Rhodes Scholarship is Damon Salesa, an ex-Selwyn College student. His thesis explores the experience of young people with dual Samoan/European ancestry.12

FEELING PART OF THE WHOLE SCHOOL

Developing a sense of synergy amongst students so that they feel part of the whole school, and then in some sense the whole world, is another key to building a culture of respect which can enhance teaching and learning. When the teacher can bring out that diversity of life experience within the classroom, a sense of this greater society is reinforced. Learning can be seen to be more relevant by students as a preparation for life out of school. The diversity of cultures within the school creates, as one interviewee said “something which is more like the real world”.

EXTRA-CURRICULAR SUCCESSES

Sporting and cultural pursuits such as the membership of the basketball academy, or the anti-harassment team, or the winning rock band, or a starring role in a drama production can all be used to highlight successes. These opportunities encourage students to want to belong to wider the school community. Recognition and respect can be achieved in a variety of ways outside the curriculum at Selwyn College. A rich diversity of extracurricular activities creates an opportunity for teachers to work with students outside the classroom. These activities can also provide the basis for inviting a diverse range of experts from the community representing many of the different language groups in a school onto the campus.

LINKS WITH LOCAL MEDIA

Schools also need to foster positive links with the local media. As we worked on the research for this paper, it occurred to us that the media is a dynamic partner in creating the image of a successful multi-cultural school. Despite the unhelpful promotion of the racial tension story in March, 1994, we acknowledge the importance of the positive stories which have also been published and televised.

The local paper continues to publish a lot of news emanating from the school. All newspaper and magazine articles about the school are displayed around the school along with photographs of the students in national costumes. It seems to us that the presentation of these positive images to the students and staff is of equal importance to the cultivation of approval from the wider community.

POWER SHARING AND DEVOLVED MANAGEMENT

Finally, it would seem to us that to build a culture of respect which encourages teaching and learning of the highest calibre, power sharing and devolved management are most important. Since 1992, Selwyn College has been characterised by a devolved management system. Both the principals believe that “when hierarchical power structures are devolved and those in positions of leadership work together with members of staff, students and parents, the culture of a school changes”.

In research conducted in 1994 staff identified the major features of the management system as follows:

Image&&a flattened hierarchy,

Image&&transparent and accessible systems that encourage participation,

Image&&an emphasis on consultation,

Image&&structures that encourage teamwork and model shared decision making.

The students too identified accessibility and teamwork. They also commented on the notions of equity and representation as being important in the culture of the school.

Subsequent research has only confirmed the perception of equity and representation. The student council executive is multi-cultural and each executive member holds a specific portfolio. The executive is represented on the anti-harassment, anti-racism, and cultural planning committees as well as on the Board of Trustees, the student symposium organising group, and the sports council. The students have proved they are capable of carrying heavy organisational responsibilities, although they are always fully supported by staff and management. The students are impressive in their vision, adult manner, and social skills. These young people can keep cool heads in a crisis and have a high profile in the school community.

There are several areas of further research suggested by our study. While our initial interviews and the questionnaire responses provided an overview, it would also be helpful to have indepth interviews with students, particularly boys who speak one language, to identify some of the factors that shaped their responses. This work would reinforce current research in the area of male achievement and attitudes. Another area for further longitudinal investigation is the effect learning a language has on shaping attitudes. It would also be interesting to compare the patterns of Selwyn College responses with other schools; although using the same questionnaire may not be appropriate because constructing the questionnaire with students was an important part of the process.

We hope this research encourages other schools to set up their own processes to examine linguistic and cultural diversity as a resource for all learners.

NOTES

CAROL WHITE is a co-principal, Selwyn College, Kohimarama, Auckland, New Zealand.

SUSAN GRAY is senior lecturer in TESSOL (teaching English in schools to speakers of other languages), Auckland College of Education, Auckland, New Zealand.

The authors would like to thank the staff and students of Selwyn College for their ready participation in this research, Bryan Tuck, Reader in Education at Auckland College of Education, for his help with the questionnaire design and analysis of results, and the anonymous reviewers who gave helpful comments on earlier drafts of this article.

1. Other examples of how schools have dealt with the issues of individual rights and maintaining high academic standards:

Kalantzis, M., Cope, B., Noble, G., & Poynting, S. (1990). Cultures of schooling: Pedagogies for cultural difference and social access. London: Falmer Press.

2. Issues of linguistic diversity are discussed in:

Cummins, J. (1997). Cultural and linguistic diversity in education: A mainstream issue? Educational Review, 49(2) 105–119.

3. For issues relating to the co-principalship, see:

Glenny, M., Lewis, D., & White, C. (1996). Power sharing at Selwyn College, Auckland, New Zealand: The co-principalship model. Management in Education, 10 (4), 32–33.

Glenny, M., Lewis, D., & White, C. (1997). Two at the top. set: Research Information for Teachers, 1, article 10.

4. Sources for appropriate teaching techniques included:

Delpitt, L. (1988). The silenced dialogue: Power and pedagogy in educating other people’s children. Harvard Educational Review, 58 (3).

Gray, S. (1996). Teaching questioning in a curriculum area: “I never knew you could step up your questions”. TESOLANZ Journal, 4, 21–33.

Wong Fillmore, L. (1990). Diverse society diverse education.set: Research Information for Teachers, 1 (item 5).

Wood, P. (1992). Teaching our students. set: Research Information for Teachers, 2 (item 9).

5. The quote about different worlds flourishing is from:

Kalantzis, M., & Cope, B. (1997). Multiliteracies:

Rethinking what we mean by literacy and what we teach as literacy in the context of global cultural diversity and new communications technologies. Occasional Paper No. 21. Haymarket, NSW: Centre for Workplace Communication and Culture.

6. Strategies for promoting race relations:

Dunn, M., & Schick, R. (1995). Promoting positive race relations in New Zealand schools: Me mahi tahi tatou. Wellington: Ministry of Education.

7. For details of the school’s anti-harassment strategy, see:

Cheshire, A., & Lewis, D. (1996). Taking the hassle out of school. Auckland: Selwyn College.

8. For details of the results of the study, see:

White, C., & Gray, S. (1997, December). Creating a culture of respect: A state secondary school’s journey. Paper presented at the meeting of the New Zealand Association for Research in Education, Auckland.

9. The value of cultural and linguistic diversity is argued by:

New London Group. (1996). A pedagogy of multiliteracies. Harvard Educational Review, 66 (1), 60–92.

10. For training in learning through language techniques, see:

Morris, B., & Stewart-Dore, N. (1984). Learning to learn from text: Effective reading in the content areas. North Ryde, NSW: Addison Wesley.

Penton, R. (1995). Working with secondary teachers to develop skills for working with non English Speaking Background Students. Reading Forum NZ, (3), 16–17.

11. The term “cultural competency” is explained by:

Cope, B., Kalantzis, M., Lo Bianco, J., Lohrey, A., Luke, A., Singh, M., & Solomon, N. (1995). “Cultural Understandings” as the eighth competency. Occasional Paper no 11. Haymarket, NSW: Centre for Workplace Communication and Culture.

12. Study of young people with dual Samoan/European ancestry:

Salesa, D. (1997). Troublesome halfcaste: Tales of Samoan borderland. Unpublished masters thesis, University of Auckland.