ࡱ> 9 bjbj)Slppppppp8t(RR(zzzzzzH$($) ,4(pzzzzz4(ppzz(zzpzpzzppzF `P.q(0(,",ppppAndrs Hegedqs T. professor, head of department, Budapest University of Economics, Department of Pedagogy About the Tasks of Gypsy Children's Socialisation at Schools The aim of my lecture is to show from one aspect what we can expect from the school, from the pedagogue to co-ordinate with the gypsy pupils and their parents; that is the picture of an inter-cultural school has to be drawn; it has to be in conformity with the multi-cultural aspect of the societies within the European Union. I would also like to tell how the connection between the primary education and the gypsies can be helped, how little the pedagogues taking part in higher education or postgraduate courses know about the gypsies if they know anything at all. I am convinced that the followings should be involved in teachers' training, retraining. About the European and Hungarian gypsies The following foils illustrate the number, the proportion, the identity, the self-denomination, the language, the history and the aims of the European gypsies. The situation in Hungary is a bit less complicated since the half a million extremely heterogeneous population has got an acknowledged language, they are not evenly spread and the undertaking of their own identity is also different. Unfortunately their disadvantageous situation at the labour market, in the educational system, in health care, etc. is the same except for a few cases. The situation is relatively disadvantageous, since any Hungarian gypsy family would happily change with a disadvantageous Dutch or Swedish gypsy. Gypsies looking for work continuously immigrate from the neighbouring countries legally and illegally which shows that the disadvantageous situation refers only in comparison with the majority of the Hungarian society. The number of the Hungarian gypsy population is about 500 thousand that is about 5% of the population of the country. The mother tongue for three quarter of them is Hungarian (romungro), for one fifth it is romani, some per cent speaks beas (archaic roman dialect). Independent of the mother tongue each group has both rich and poor sub-groups but most of them are under the poverty level of the Hungarian society. They all settled during 1950-ies the latest and have got permanent living places. They got employed in industry and agriculture. From 1960-ies the gypsy children generally went to school. This process was stopped by the political and economic changes of the regime in 90-ies. Today more than half of the gypsy children live in families where there is no employed adult, since more than two third of the adults became unemployed (Somlai, 1998). The gypsy children are in disadvantageous situation concerning almost everything, from living conditions to eating. Their bad results at school are widely known (Kemny, 1996). 4-6% of the 14 year olds did not finish their primary school studies, most of them are gypsies. About 3,5% of them enters secondary school while the country average is 58% of those between 14-18. The school subjects and the educational methods do not fit the values and attitude of the gypsy families (Forray, 1997). The families often expect less from the school than usual: they expect teaching, according to their standards it is the family that is responsible for educating. The gypsy children of even the well-to-do families do not prepare their homework for the following day. They are not given help in their studies at home, they have no separate room, or table to work, shelf to keep their school equipment. They go to school without breakfast, elevenses, they often suffer from hunger. They are often late, they often miss classes, since they have to take care of their smaller brothers and sisters. The school is unable to solve all the problems of the gypsies. The pedagogues cannot help a lot either. The primary schools often use the various forms of segregation in the 90-ies as well. Sometimes the gypsy pupils are separated from the others because of public hygiene reasons (report of the minority ombudsman, 1998). The most typical way of segregation that the gypsy children are directed to the so called special classes for slightly mentally handicapped children. It means that the children of the most disadvantageous situation are separated from their age-group, are taken out of the average system of public education. The program of "closing up" can turn to the contrary among these circumstances. The relationship of the gypsies and the schools in Hungary Most of our schools have got everyday experience about the problems of the gypsies. The directorate of the school has got a great influence on the atmosphere to emphasise co-operation. First it has to be understood that in spite of their internal heterogeneity the gypsies have got traditional cultural values. The directorate of the school has to work out methods based not only on school performance but also on understanding the cultural "difference". During the past few decades there have been significant steps made in the schooling of the gypsy children. That is why today the central question is not how illiteracy can be defeated (however the problem still exists) but the faster increase of the level of their schooling, the support of school success for children and teenagers and the stoppage of the trend of our decade. The development is not questioned by the painful fact that the underfulfilment of the gypsy generations is relatively increasing compared to the majority. The number and proportion of gypsy children at school is fewer and fewer in each class and it is especially true for the upper classes and the secondary schools while the non-gypsy pupils finish primary school almost without exception and study on in secondary schools. It is an important task of our school to help the progress of the gypsy pupils. To achieve this there is a great need for knowledge, skills, that help to increase school results and to achieve a peaceful coexistence of the ethnic groups. The question is especially actual now that the families can choose the school they want and it can result schools having almost exclusively gypsy children. The school director has got an important role in forming the co-operation between the given school and the local gypsies (Hegedqs, 1993a.). Just like Liegeois-Gheorghe (1998) emphasises, the gypsy families learn the importance and the rules of school education. The attitude and behaviour of "accepting" at the school as well as the surrounding are needed for the formation of real and existing co-ordination instead of the frequent dependence relations. The background of failures at school Most of the gypsy pupils suffer from such a failure at the very beginning of their school studies that they drop out. The failures are expressed in their deficiency in studies but the sensitivity, the lack of ability to tolerate failures are also important in case of the gypsy children. There are two factors that increase each other and form the background of failure in studies. (Forray - Hegedqs, 1998). * The failure is a consequence of the lack of skills and knowledge that were not realised during the previous studies. The knowledge, or rather the lack of knowledge can be very different, from history to mathematics, from chemistry to spelling. The failures can be realised and corrected by intensive training of coaching character. The formation of habits how to learn is a more difficult task, it is essential to increase the motivation because of the difficulties in the learning process. From this point of view the gypsy children are similar to other disadvantageous children: they should be taught how to learn. * The other group of background factors is psychological, social-psychological. The secondary schooling seems to be rare among the gypsies today (except for a few elite groups of professionals). The secondary school student gets far from the community not only in the geographical sense but also socially. No wonder the gypsy communities try to protect their members and keep them within the community sometimes because they do not want to lose their most talented members. The young one choosing to study in secondary school has to face the question (sometimes consciously, sometimes unconsciously): one might lose one's community if one accepts the danger of assimilation. * The connection between the two groups of factors is that the need for assimilation (or its danger) often decrease the motivation of the children for studying, they have to face the question whether it is worth studying and pay a high price for it by losing the family or the ethnic community perhaps. Within the ethnic group there is little chance for choice, for integration. They also have to consider what happens if they fail in assimilating and become losers in every respect. In other words it means that many gypsy communities do not appreciate knowledge (studying) and they do not feel it useful in the society. (Hegedqs, 1993b). The hidden or open anti-gypsy mentality of some schools increase the feeling of danger, the seclusion and it causes a vicious cycle. The frustration increases and the personality is damaged in a multiple way. The background of gypsy children's failure at school the lack of the necessary knowledge the skills for learning are not formed fear of losing the ethnic group fear of lack of success in assimilation they consider school knowledge not important and useless the atmosphere at school and at the living place is anti-gypsy Consequence: low level of motivation for studies Two-way support is needed! Any attempt that wants to protect the studies of gypsy children by supplementing the knowledge, the skills obtained at school, is unsuccessful. It is also not enough to take part in trainings, camps where they are helped by informing them about their original culture and help them understand it. It has only got an indirect effect on their performance at school. The effective support of studies can only be arranged by the support of school studies and the recognition of their ethnic culture at the same time. The importance of the teacher's views and behaviour "The gypsy culture should be introduced to public, its values should be made public. The non-gypsy mates as well as the society could accept them easier. It should be stressed where the common points of the two cultures are." "The gypsies have no traditions that we should appreciate. They should accommodate themselves and change." Both opinions are existing ones, the two extremes of the scale. The teachers can hardly separate the gypsy child from the gypsy ethnic group. The teachers' ideas are more important than those of other professionals. The pedagogue - especially in the village - is considered an expert, an important interpreter of the local public opinion. The prejudicial views and behaviour of the pedagogue is not private business since the pedagogue is a public figure: the interpreter of school and local social climate. That is why it is dangerous for the society if the pedagogues are considered contra-selected and an untrained group since the decreased self-esteem undermines the personal moral behaviour and the acceptance of responsibility. Teachers' opinion on the gypsies * Many teachers see differences within the gypsy population only in the way of life, work morale and the financial level which is closely connected to the previous ones. If it were true and work morale and financial level had almost an exclusive role among the qualities of a human being, the gypsy population could be divided into two groups: one of the groups would contain the "orderly" ones (who are "almost not gypsies") and the others who would be responsible for "their misery". This view cannot be accepted. * According to many teachers the gypsies are homogeneous. This attitude shows indifference, rejection. There are also teachers who know and acknowledge the many-sided culture that exists within the gypsy population and consider right to care of the local culture of the regions. * No gypsy language teaching or the teaching of gypsy culture can happen at school without the teachers' consent. Many of the teachers think that the introduction of new measures would not be impossible. On the other hand there are also others who reject these ideas. * Some teachers consider that the idea of an exclusively "gypsy class" would not work since the teachers would not be able to tolerate teaching only gypsy children; others think the political leaders of the gypsies would not allow it even if it were a good idea. Those who support the separation often argue that there would be a possibility for closing up and for a more intensive education of the children. Unfortunately the educational policy concerning the nationalities - minorities often include the danger of establishing segregated gypsy classes since it has not been forbidden to establish German, Slovakian, Romanian classes either. In case of the gypsy children - opposite other Hungarian minorities - there is also a need for closing up programs and they should also aim at the social integration, it is not only discriminative but professionally it is unacceptable to separate them from their age groups. * The teaching of the minority language at school is a point of great nicety: the representatives of the majority society often feel that the Hungarians would deprive themselves from something by offering such an extra service for the gypsies. The rational cause of rejecting the teaching of the gypsy language is that the mother tongue of the gypsies living in their surrounding is different, they would have to learn it as a foreign language. Some think, the gypsy language is not necessary (as a whole). Others think the gypsies would protest against it since they would consider such a measure to be discriminative. Their argument is similar to those gypsy families who do not want to make their family language public. The difference is only in the condition of power since the minority isolation causes the same result as the majority exclusion. The majority exclusion is more dangerous since it is connected to the position of power. One has to protest against the following view: "They have got their own clubs, they should take care of their culture there if they want to do so. If they want to learn the gypsy language, they should speak it at home and they should teach their children. They live in Hungary, they should learn Hungarian." The many-sided character of view can be accepted but the simplification, the exclusion cannot. Gypsy pupils in schools A successful teacher characterised the following behaviour: "They should never be hurt in their personality, one should never deal with them officially. I always turn to them in a positive way. Friendly, convincing voice, sincerity - these are the ways to success towards them." The teachers of this attitude got to this conclusion by experience suggested by educational psychology in building up the teacher-pupil relationship. The gypsy pupil who is more defenceless than the average, especially need the above described attitude. There is also a need for a better knowledge of their culture and a sincere interest for the efficient training of the gypsy pupils. "We do not know the gypsies well enough. The pedagogues are afraid of having many gypsy pupils because they do not know them. The gypsies are also afraid, they are distrustful, they fear of everything. It is not so difficult with them. Their call, their kindness must not be rejected." In some schools it is a problem that in the groups of gypsies that are more bound to traditions the family means the large family and this large family reacts the real and alleged grievances of the majority society with unusual sensitivity. If they experience any grievances they join forces and want the situation to be corrected. The gypsies' right to determine the role of the family and that of the child in the family must not be doubted. The school on the other hand has to form the locally valid forms of contact that results an optimal relationship; it has to be formed together with them. In the interest of new projects the following standpoints of co-ordination have to be emphasised - openness, sincerity, respect of many children with different attitude - interest and knowledge on the culture of the local gypsies - the teacher has to be initiative - the family often means large family (opposite the Hungarian families) - the gypsy families worry about their children too much that has to be respected - the school and the family (community) have to form the rules of contacts together Sources of conflict We just list a few sources of conflict without completeness. If we can solve them, the relationship between the school and the gypsy pupils will be less problematic, there would be more chances for success. The solution of the conflict means mutual concession. * two-three day absence from school - It can have different reasons like family holidays (wedding, funeral, christening, etc.), the parents travel away, pig killing, harvest, fair, etc. The school has to accept the motivation of the absence depending on the occasion or type. * getting undressed for a PE lesson, at the doctors - In many gypsy communities prudishness is stronger than we are used to, it reminds us of the traditional peasant culture. It is valid not only for girls but also for boys. We have to find the way, the rules that do not hurt sensitivity (e.g. let them take part in the P.E. lesson in track suits). * avoiding out of school activities - One of the reasons can be the solicitude for the child: the family accepts that the children are safe within the walls of the school but is afraid that the teachers cannot take good care of them "outdoors". If we cannot convince the parents the children are safe we would rather give them exemption. * conflicts of ethnic character - It happens especially in the atmosphere of mutual distrust that "average" conflicts between teacher and pupil, pupil and pupil are considered ethnic. These conflicts have their history, their process, they have to be stopped before they become of ethnic character. * report book notes - Try to avoid written messages, unfortunately parents are often illiterate or functionally illiterate. The teachers' handwriting often cannot be read even if it was written with printed capital letters. * praise and result - If there is any possibility, the child's performance, behaviour, appearance, manners have to be praised. It has to be taken into consideration that the family perhaps will not be able to understand the difference between general praise and school marks. It has to be emphasised if the praise is not given for the school result. The too early marriage is a conflict which is not easy to handle. We have to know that the age of getting married increases among the gypsies as well. There is still an opinion among pedagogues that the too early marriage is a consequence of early sexual maturity or of downfall (living together without getting married). They do not know that the reason is that the given community (culture) considers the young ones to be ready to have a family sooner. It is not a biological specification (inherited, "racial") but a characteristic feature of the society. The school cannot do anything against early marriage (founding a family) in the short run. The increase of the evaluation of the school can bring a result on the long run. The treatment of the conflict can be easier if there are employees from the gypsy ethnic group among the teachers, the staff who could mediate between the school and the gypsy community. The age and sexual differences of school behaviour According to many the endeavour for finishing school is motivated by the need for obtaining the certificate; it is necessary for further studies, for learning a trade, but the main attraction is that it is needed for obtaining a licence. It is perhaps an exaggeration but it is worth taking care of this motivation because it can be an important factor especially among teenage boys. The motivation for the girls refers to those trades that are tempting for them because they used to be originally household activities like family care, housework, activities around the house. These are of little value at the labour market though. The family often supports the obtaining of a vocational certificate since there are often duties for the children in the family, to take care of smaller children which is a typical girls' job. It can be experienced that the smaller ones are less frequently absent from school, not more often than their classmates. It is an important result because in many gypsy communities the parents' generation had to be "taken" to school by force, punishment. 12-13 year olds go to school irregularly and they are often not interested in the school and it becomes a problem that spoils the school results. For the gypsy children - as well as for other minorities that live among traditional communities, where the European type of schooling does not play an important role - the children become estranged from school at this age. There is a traditional attitude to boys and girls in the family: the girl is educated for the family the boy is educated for the world. The girls are educated to be mothers, they are restricted in their going out, their personality, their abilities remain hidden. The boys are educated free, to be independent quite early, to make money. In the gypsy communities that preserve the traditions the differences in behaviour concerning age and sex are greater. The effect of family education on the behaviour at school In spite of the internal heterogeneity of the gypsies the style of family education and its result is similar: * the small children are kind, jolly, helpful; * there are very similar attitudes to preserve traditions and from early teenage years the child is considered old enough to undertake responsibility in family matters; * the internal and external social attitude of the ethnic group is mutual that is why the growing child is learnt to realise danger, to be ready for protection, and as a consequence it also increases aggressively. According to many people it is mostly the lack of sense of duty which is responsible for the fact that the gypsy pupils are less successful at school than expected. This is supplemented by the factors of living conditions and the traditional determination. The sense of duty can be well developed at this age but it refers to family, to mutual family work, to the upkeep of the family and not to the school. For the ethnic minorities the family is very often the only place that serves the positive self-esteem and its strengthening. In such groups the women's function is to be a mother, a housewife, and her cohesive function has to be emphasised; this attitude is justified by the future threat, assimilation in a paradox way. As a consequence of the conservation of the traditional family conditions the boys soon become "macho" which is described by many teachers as looseness, aggressively, "play the gallant". It is supplemented by the fact that the members of the minority group are under-estimated by the society (e.g. little chance is given for the advance in the society). A very important factor of men's identity became uncertain, namely that they are strong. In many cases men react to this by aggressively against the physically weaker ones. The family atmosphere is very warm in the gypsy families and the children have got a strong feeling of safety. The most important possibility for improving the co-ordination with the gypsy families and children would be to form a warm atmosphere full of feelings at school. There should be more possibilities for establishing the proper atmosphere (more opportunities to meet the family at school). The children have to be accepted as they are, their sensitivity should not be hurt especially in young teenage years when they need more care, more protection and a more expressive expression of liking that have to be guaranteed. The children that are used to the warm family atmosphere want the school to offer them the same. Because of their ethnic sensitivity the teacher is right if he/she accepts and respects their feelings and strive for increasing the feeling of safety in the pupils. Teacher training Neither the National Basic Curriculum, nor the requirements of teacher training, nor the unified training, nor the system of vocational examinations takes the problems of gypsy children into consideration. There is also some contradiction in the law concerning the right for the language, the inherited culture and the necessity of closing up to school requirements. It is an illusion to expect the teacher to behave against stereotypes, prejudices and to act according to the aims of not even declared law or campaign. According to this the teacher training should be modified and just like abroad the exercise of tolerant behaviour and the ability to communicate with other age groups of another culture should be such an important part of the preparation like the preparation for the profession. Each pedagogue should take part in a training on self-recognition that deals with the questions of fear, racism, racial hatred. It is impossible to start a real conversation without this change since it is our aim that racism has to be punished, "shy racism" is unmerited for a civilised man, it should be considered as something to be ashamed of. Several foreign and a few Hungarian examples prove that it is not enough to "enlighten" the pedagogues on the situation, to teach them romanology, their feelings, their anger, their stereotypes, their body-language hardly change. Of course these courses are useful and several foreign examples prove this fact because it can often happen that a member of the course understands how a given thing should be done from the next day on. But it is only an exempt. According to other foreign experiments the prejudices decrease by the increase in the frequency of conflicts but segregation and openly aggressive processes are more likely to happen world-wide (Areson, 1975, Allport 1977). General suggestions We make some general suggestion in the spirit of the above mentioned. (These suggestions are drawn on the basis of the suggestions made by the European Council). These suggestion are not in close connection with the above but it would be possible to fulfil the needs with the help of their realisation. * If there is any parent's need in the given school to teach gypsy language or culture, it has to be used in school education. (It has to get respect as a regional language that is the right of any minority language and culture.) The deficiency of written records and the lack of a trained teacher cannot be an obstacle for teaching the language. * The pedagogues have to be offered the possibility both on university and college level (independent of the branch, field, specialisation) to finish a course or a seminar of romology. It is necessary for the European civilisation, for the professional intelligence but this kind of training cannot substitute the participation at trainings on personal development and guided practice. * It is of basic importance that the proper connections between the families and the schools have to be established. The parents' intention to co-ordinate has to be won and they have to be supported in trying to understand and accept the importance and the use of the knowledge obtained at the school. * In schools where there are a lot gypsy children among the pupils there should be adults from the gypsy ethnic group among the teachers or the other members of the staff who could mediate between the school and the families. * At the introduction of vocational training it has to be determined whether the given trade helps them to maintain and extend the sphere of economic activity. * The local gypsies have to be involved in the working out and practical realisation of each new educational program. * Change of experience, organised ways of transferring methods, professional debate of problems, mutual search for the possibilities of solution are needed SUMMARY My lecture is based on research, experiments, personal and group teaching practice of two decades. I have seen several similar and different ideas and theories in several countries. Each of them knew - and one way or other also used - our publications written together with my co-authors. In 1998 we consider these conclusions and suggestions to be the most important standpoints of the near future concerning the introduction of the project. We have experienced in many cases that the project type activities have got their advantages and serious disadvantages as well. Beside starting to work with gypsy children the mutual study trips of the specialists are of the same importance. Both the pedagogues and the pupils of the successful schools that I know have been abroad several times and these trips proved to be useful. The World Bank programs, PHARE programs - I do not refer to higher education now - offer a lot of exploitable experience. Taking every pro and contra into consideration I suggest that at the call for competition or at its continuation it is not only the above mentioned but also the opinion of the local leading specialists and the traditions, experience of the given country have to be considered. Literature Allemann-Ghionda, C. 1995 Managing Cultural and Linguistic Plurality in West-European Education. Obstacles, Patterns and Innovations European Journal of Inter-cultural Studies, 2 Allport, G.W. 1975 Prejudice, Gondolat Publishers, Budapest Areson, E. 1993 The Social Being; KJK Budapest Costarelli, S. 1993 Children of Minorities. Gypsies UNICEF: International Child Katalin Forray R.-Andrs Hegedqs T. 1998 Socialisation of Gypsy Children Aula Publishers, Budapest Katalin Forray R. 1997 The Divergence of School and Gypsy Families Monthly Kritika, 7 Andrs Hegedqs T. 1993a The Relationship of the Gypsies and the School School Management, Raabe, Budapest Andrs Hegedqs T. 1993b Can the Gypsy Children Be Motivated Educatio, 2 Istvn Kemny 1996 The Romany and the School Education, 1 Liegeois, J.P.-Gheorghe, N. The Romany of Europe Phralipe, 1997, 4 Pter Somlai 1998: Children of the Changeover Hungarian Quarterly, Volume 39.150. THE MAIN CONFLICTS BETWEEN THE SCHOOL AND THE FAMILIES the aims and expectations of the school (self-recognition of the school) the interpretation of the gypsies (their notion)1. aims of teaching and educationThe operation of the school is based on social consent concerning aims, values, standards, etc.the operation of the school is based on law (it forces, strains, punishes)at school the children (pupils) are prepared for lifethe "real" preparation for life happens out of schoolthe school offers better chances in life through education and teachingthe school teaches them to write, read and countthe school determines what the necessary knowledge isthe children (the family) has the right to decide what they want to attainthe school qualifies the pupils by marks The school qualifies the pupils by praise and scolding2. school educationduring school time the school has prioritythe family and the community have priority at any timethe family is responsible for sending the child to school preparedthe school is responsible for preparing the child as the school wants itthe school does educating tasks instead of the familyonly the family and the community are responsible for educating children3. "Hungarian" school and gypsy familyin the teacher pupil relation the pupils are always "children"children are children only till pre-puberty agepersonal feelings are not part of school workthe school can only be accepted if the teachers have got a close contact with the children, full of emotionsin the school there are conflicts only between the teacher and the pupil and the pupil and the pupilthe essence of conflicts at school is between gypsy and non-gypsy (black and white)the parents have nothing to do at school during teaching hours the parent (family, community) has to protect the child at school toothe school raises the child out of the familythe natural place of the family and the community  Source: Forray, 1998 PAGE 1 PAGE 15 $:d   CS3C]&>pP v ! 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