{"id":60132,"date":"2021-11-05T10:37:11","date_gmt":"2021-11-05T14:37:11","guid":{"rendered":"https:\/\/world.edu\/?p=60132"},"modified":"2021-11-05T10:55:23","modified_gmt":"2021-11-05T14:55:23","slug":"what-american-schools-can-learn-from-other-countries-about-civic-disagreement","status":"publish","type":"post","link":"https:\/\/world.edu\/what-american-schools-can-learn-from-other-countries-about-civic-disagreement\/","title":{"rendered":"What American schools can learn from other countries about civic disagreement"},"content":{"rendered":"

\"\"
\nFew areas of American life have experienced more conflict of late than public education. The conflict has\u00a0largely revolved<\/a>\u00a0around how public schools should deal with the difficult subjects of\u00a0race and racism<\/a>. The situation has become so inflamed that a national school board group asked the federal government to step in and protect school officials and educators from what they said were a\u00a0growing number of attacks<\/a>\u00a0from angry citizens.<\/p>\n

As a historian who specializes in\u00a0education policy<\/a>, I believe it is worth asking: Is the United States the only place where debates rage about what should and shouldn\u2019t be taught in public schools?<\/p>\n

My experience\u00a0studying school systems throughout the world<\/a>\u00a0tells me that the U.S. can learn a lot from how other countries handle divisive issues.<\/p>\n

Put simply, other countries don\u2019t necessarily view studying different ideas as the same as being forced to believe in them. That is to say, they don\u2019t conflate exposure with indoctrination.<\/p>\n

Exposure vs. indoctrination<\/h2>\n

Indoctrination happens<\/a>\u00a0when one set of claims about the world is presented to the exclusion of others. An example would be presenting the Marxist take on a historical event as if it were the only perspective, without naming it as a Marxist view and providing alternative understandings.<\/p>\n

It is easy for Americans to associate indoctrination with\u00a0religious fundamentalist schools<\/a>\u00a0in the U.S., but indoctrination can also be\u00a0secular and tacit<\/a>. A school that avoids discussing religious beliefs across human history, or engaging with thorny topics of bioethics, for instance, is teaching young people something, too: that such questions are either unimportant or too divisive to discuss.<\/p>\n

Exposure, by contrast, happens when students encounter competing ideas about the world and have a chance to discuss them together. Exposure works against indoctrination, by opening up new concepts and experiences for consideration. It also\u00a0builds students\u2019 civic capacities<\/a>\u00a0and their participation in what University of Virginia education professor E.D. Hirsch calls a democratic \u201cspeech community<\/a>\u201d \u2013 a community in which a common body of knowledge is widely shared.<\/p>\n

Students have to learn to make and respond to reasoned arguments. This ability doesn\u2019t come naturally. Yet the habit of disagreeing with respect\u00a0supports participation in democratic life<\/a>\u00a0in adulthood \u2013 a finding that has\u00a0held steady for 40 years<\/a>.
\n

\"\"

Parents are divided on how schools should teach about dark themes in U.S. history, including slavery and systemic racism. Andrew Caballero-Reynolds\/AFP via Getty Images<\/p><\/div><\/p>\n

How other countries handle divisive issues<\/h2>\n

Some high-performing school systems, such as those in the Netherlands, Singapore and Alberta, Canada, promote exposure through mandatory curricular frameworks. They require a content-rich curriculum that all students must learn, regardless of the type of school they attend. This means that they separate the ethos of the schools \u2013 which vary considerably \u2013 from the curricular framework that all schools must teach.<\/p>\n

For instance,\u00a0England has funded<\/a>\u00a0religious schools since 1834 and secular schools since 1870. But all students in all English schools must learn about diverse religions and philosophies.<\/p>\n

To put it bluntly, an English mother might enroll her child in a secular school, but that child still needs to understand the tenets and practices of Islam and Judaism.<\/p>\n

The\u00a0legal requirements<\/a>\u00a0for \u201creligious education,\u201d as it is known, have not diminished despite the growing secularism of the English population. Learning what people deeply believe, and why, is seen as fundamental to exercising responsible democratic citizenship.<\/p>\n

Most countries in the\u00a0Organization for Economic Cooperation and Development<\/a>\u00a0\u2013 an international association that supports economic growth \u2013 follow suit and have\u00a0increased requirements<\/a>\u00a0around learning about different religions and philosophies in the past two decades.<\/p>\n

Here\u2019s a more pointed example.<\/p>\n

The Netherlands\u2019 ministry of education funds 36 different kinds of schools, including creationist schools. Yet students in creationist schools must still\u00a0demonstrate understanding of evolutionary theory<\/a>\u00a0on national exams. They cannot be forced to believe that evolution is true, of course, but they have to master what evolutionary theory posits about the natural world. Other examples abound.<\/p>\n

Limits to exposure<\/h2>\n

This widely used approach to curriculum and assessments can\u00a0work well for students\u2019 academic and civic success<\/a>. But it raises questions: How much exposure? At what age?<\/p>\n

While the precise limits of exposure will need to rest on national and local contexts, a few broad principles might help clarify the \u201cwhat\u201d and the \u201cwhen.\u201d<\/p>\n

First, there should be limits to exposure according to children\u2019s age and developmental concerns. For instance, very young children\u00a0may not be emotionally prepared<\/a>\u00a0to manage details about the Holocaust or see graphic images of the 14th-century\u00a0Black Death<\/a>\u00a0that wiped out a third of Europe.<\/p>\n

Second, teachers should not entertain debates about what the University of Wisconsin\u2019s Diana Hess calls \u201csettled issues<\/a>.\u201d Whether human enslavement and racial discrimination are ever warranted, whether the Holocaust actually occurred, or\u00a0whether climate change is happening<\/a>\u00a0should not be brought to the classroom table.<\/p>\n

Rather, debate should center on why particular events happened or are happening. For example, what factors contributed to Hitler\u2019s rise to power? What, if anything, should governments do to remedy social and economic inequality? What are the economic trade-offs of different policy responses to climate change?<\/p>\n

Learning to disagree<\/h2>\n

Beyond these guardrails, school and board policies matter a great deal in setting the expectation that students will encounter ideas with which they and their parents disagree \u2013 even profoundly. The\u00a0Miami-Dade school board<\/a>\u00a0puts it this way:<\/p>\n

\u201cStudents are encouraged to participate in discussions, speeches, and other expressions in which many points of view, including those that are controversial, are freely explored. A controversial issue is a topic on which opposing points of view have been promulgated by responsible opinion or likely to arouse both support and opposition in the community.\u201d<\/p>\n

The Miami-Dade policy goes on to specify that the controversial conversations must serve an instructional purpose, and that teachers may not promote personal views in the classroom.<\/p>\n

Another example comes from an independent school in Baltimore, McDonogh School. Its\u00a0Freedom of Expression and Civil Discourse<\/a>\u00a0policy acknowledges a clear democratic rationale for viewpoint diversity, even when it leads to discomfort:<\/p>\n

\u201c[Preparation for democratic participation] \u2026 requires the hard work of analysis, perspective-taking, debate, reflection, and application. Through such methods, we honor the diversity of thought in a pluralist culture as we work towards sound, evidence-based positions and conclusions. Members of our community may find certain ideas that emerge when wrestling with sensitive topics untenable \u2013 even offensive \u2013 from time to time; in such moments of friction, however, we can help our students learn to resolve conflict, to reason well, and to communicate their own positions.\u201d<\/p>\n

Both of these policies ask a lot of teachers, students and parents \u2013 patience, among them. But they simultaneously protect teachers\u2019 efforts to teach young people to reasonably disagree. They also signal to parents that their children will be exposed to many opinions \u2013 and that that\u2019s a good thing for the next generation.<\/p>\n

Author Bio:<\/strong> Ashley Berner is Associate Professor of Education at Johns Hopkins University<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Few areas of American life have experienced more conflict of late than public education. The conflict has\u00a0largely revolved\u00a0around how public schools should deal with the difficult subjects of\u00a0race and racism. 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