To What Extent is Multicultural Education Relevant to Curriculum Policy and Practice in the Caribbean?

To What Extent is Multicultural Education Relevant to Curriculum Policy and Practice in the Caribbean?

By: Sasekea Harris

Introduction
The relevance of multicultural education to the curriculum is amongst the most contested polemics of twenty first century western society. Arguably, its degree of relevance is value laden as it seems largely dependent on the campaigner’s values as to the objectives of education, the role of the school in society, the function of the curriculum as well as what constitutes multicultural education. Accordingly, this paper will place the discourse of the extent of relevance of multicultural education within a critical examination of these frames.

Additionally, to determine the extent of the relevance of multicultural education to curriculum policy and practice in the Caribbean, the context of the Caribbean will be examined as it relates to history and demographics, language, transnationalism, globalization, and the political and economic milieu. Wedded with this, a theory of the psychology of learning will also be critically explored to determine the extent of relevance of multicultural education to curriculum policy and practice within the Caribbean.

Accordingly, this paper argues multicultural education is to a large extent relevant in the Caribbean because of the role of education, the school and the curriculum; the nature of Caribbean society and the psychology of learning. Given the significant impressions made on all arenas of Caribbean life – social, economic, and political; multicultural education is indeed to a large extent relevant to curriculum policy and practice in the Caribbean.

It is important to policy, as policy creates a sense of legitimacy, formality, organization and structure for practice. Debatably, it gives practice officialdom and therefore makes the process more meaningful and purposive, because it is formalized. Also, it is relevant to marry policy with practice, which this paper will do, as policy does not automatically mean practice. Importantly, multicultural education is very relevant to all subject areas of the curriculum and to the curriculum plan for all the levels of education: elementary, primary, secondary and tertiary. It is also very relevant to each of the Caribbean islands. However, Jamaica, Trinidad and Tobago and Guyana will be specifically mentioned.

My interest stands in this topic for the mere fact, which this paper will reveal, that the Caribbean is a multicultural society. This diversity is not a novel or estranged phenomenon. In fact, Jamaica “centre of the Caribbean” has taken recognition for this in developing her motto “Out of Many One People”. Therefore, given a plural Caribbean society at the core of a globalised / plural world, education in the Caribbean should mirror this pluralism, especially given the responsibility of education / curriculum – to prepare the individual for participation in society. This will be argued as the paper develops.
Additionally, enveloping the capacities of teacher and student has provided me with the unhappy experience that the education system loyally graduates a significant number of students who are handicapped in a multicultural Caribbean / global world. It can be argued that if curriculum policy had formalized a multicultural curriculum practice in lieu of a monocultural (Eurocentric) curriculum policy and practice, their marketability and flexibility would have greater realization. This paper will provide support to this belief.

Additionally, I am interested in this topic because of my values concerning the role of teachers. Informed by a theory of the psychology of learning, which will be explored later, teachers should have a diverse knowledge to facilitate classroom reach. The classroom is a microcosm of a plural Caribbean. For example, the University of the West Indies. Therefore, Caribbean teachers should not be ignorant of the experiences and multi-cultures of the taught. In fact, Golnick and Chin (1990) support this claim as they postulate it is important for all students to develop a multicultural perspective in order to enhance a good self-concept and self-understanding. To a large extent this is true.

Multicultural education is an invaluable topic for discourse and has captured my interest for the reasons outlined above. My only disconcertion is that the debate should have been heated long ago and formally and fully injected into curriculum policy and practice because the Caribbean has always been an epitome of Jamaica’s motto - “Out of Many One People”. The question of the degree of relevance of multicultural education should have been murdered long ago!

The Caribbean: History and Demographics

The Caribbean region, located in the tropics, extends in a broad arc of over 4000 km from the Bahamas in the north to Guyana and Suriname in the south. The region also includes, based on historical factors, Belize which is in Central America bordering Mexico and Guatemala. The countries are widely different in physical and population size as well as landforms and geology (Montrose Travel 2006, p.1). According to Beckford (2001, cited in Barrow and Reddock 2001, p.139) labour was imported to carry out production tasks on a scale that irreversibly changed the demographic picture.

The plantation brought White Europeans at first, then brought Black people from Africa as slaves, then brought the East Indian people as indentured laborers. Today, White, African people and East Indians make up the populations in the Caribbean. “The different races bring with them different cultures; and cultural plurality is the result” ((Beckford 2001, cited in Barrow and Reddock 2001, p.140-142). Additionally, the Wikipedia (2006) cites 13 ethnic groups in the Caribbean: Afro-Latin American, Arawak, Carib, Caribbean British, Ciboney, Garifuna, Indo Caribbean, Lucayan, Neo-Taino, Neo Taino nations, Puerto Rican people, Redlegs and Taino. These highlight the plurality of the Caribbean.

This suggests that a curriculum is needed to fit this plural make up. A monocultural / Eurocentric curriculum would seem inappropriate for such a complex composition that is more Afrocentric than Eurocentric. A curriculum with a multicultural education base would seem more apt to effectively cater to the multi layered nature of the group. Given this rich tapestry of Caribbean life, characterized by plurality, a multicultural education would seem very relevant to the curriculum policy as well as practice of such a society.

Some of the needs then of a plural Caribbean society would be the need for social cohesion, the need for peace and the need for respect and tolerance. Gates (1992, p. xv) correctly and logically argues “Tolerance cannot come without respect, and respect cannot come without knowledge of others and their point of view. Multiculturalism begins by recognizing…and asks that the school curriculum explore that diversity”. Debatably, this highlights the relevance of a multicultural curriculum given the context of the Caribbean society to bring satisfaction to these important needs.

Towards a Definition and Purpose of Multicultural Education
The connotative implications of multi are - many, plurality, variety and diversity. In a similar vein, the concept of culture as highlighted by Kentry JnPierre (2006) at the EdD Study School in July 2006, is seen as “all embracing… the entire network of values, experiences and creations that are born out of a man’s constant dialogue with his physical, social and spiritual environment. In that sense culture is not static but dynamic, and man is creator, but also creature and carrier of his culture”.

Inherent in this definition are the concepts “constant”, “static” and “dynamic”. These in themselves suggest that if culture is to be transmitted it cannot envelop a mono typology but a multi typology because the actions are constant and the concept itself is not static but dynamic. Additionally, the term “network” speaks to multiplicity. Therefore, singularity would be invalid. Education and the curriculum should be valid and relevant. Hence, if culture is to be transmitted as a major objective of education and as an orientation to curricula, it is only appropriate that it envelops plurality.

There are competing approaches as to what constitutes multicultural education and as to what is the purpose of multicultural education, which determine its degree of relevance to curriculum policy and practice in the Caribbean.

Famularo (1996) contends “the multiculturalism movement, rather than representing diversity, is centered on the themes of race and gender and the debunking of Western culture”. Therefore, he argues that multicultural education should not permeate the curriculum. Ironically, one can argue that Famularo’s postulation is, too, centered on the themes of race and gender. Tacit in his contention is the belief that Western culture is supreme. Moreover, this is a one-sided view of multicultural education used to place multiculturalism on the lower end of the scale of relevance to the curriculum.

In a similar vein, Bernstein (1994 in James 2006, p.120) in writing on multiculturalism expresses fear that there is a pulling away from certain cultural norms, adherence to which has traditionally enabled Americans “to board the great engine of upward social mobility”. This is clearly placing multicultural education on the lower end of the degree of relevance to the curriculum, as there is the implied notion that multicultural education cannot foster upward social mobility.

However, one could argue that multicultural education could be seen as an expanded avenue for development / upward social mobility in a non traditional sense – a multicultural / plural sense, enabling flexibility and adaptability in the global marketplace. Therefore, one could argue regardless of this attempt to undermine the relevance of multicultural education, it can still be seen as very relevant to curriculum in the Caribbean as it fosters the development of the individual in a non traditional sense. This is not necessarily a negative, given the context of plurality and diversity not just in America, but the Caribbean, and by extension the world.

On the contrary, Hillard III (1994 cited in James 2006, p.120) is supportive of a multicultural curriculum. She contends “the traditional Eurocentric curriculum is warped and restrictive; that the goal of multiculturalism is to present truthful and meaningful rendition of the whole of human experience” (Hillard III 1994, cited in James 2006, p.120).

To a large extent one can lend support to this idea and argue multiculturalism is to a great extent relevant as it seeks to provide balance to the learners’ experiences, which is important, as it encourages the teaching and learning of many cultures. For example, the Jamaican religious education curriculum looks at Christianity as well as other religions. Education / the curriculum should not be a lie nor should it be biased. It should indeed provide a balance experience to enable flexible, meaningful and wholesome participation in society. As to “truth” this is questionable. As this raises the issue of - whose truth? Is this truth, even if multicultural, is this really truth?

Additionally, this raises an issue that was discussed at the July Study School - How do we reconcile tradition and modernization as it relates to culture? Since society is not homogenous, reconciliation may to an extent be dependent on context. In this instance the context is diverse. Therefore, this may warrant a facilitation of various cultures to multi-exist in a way that fits the type and level of the learners, the available resources, the teacher, the subject, the curriculum orientation and the goal.

Like Hillard III (1994), Stone-Hanley (2005) states multicultural education is often given narrow parameters. Many think of it as education only for students of color. To a large extent this bears veracity as is evident in the arguments forwarded by Famularo and Bernstein.

She further notes: “there is a substantial need for the education of ethnic minorities…created an educational system which continues to ignore the culture of students of color…and tracks…them into continued subordinate positions”. Arguably, drawing on classroom experiences as well as the curriculum within the Caribbean, namely: Reform of Secondary Education (ROSE) curriculum - for grades 7-9; Caribbean Secondary Education Council (CSEC) curriculum - for grades 10-11, and the (Caribbean Advance Proficiency Examination (CAPE) curriculum – for grades 11-12; one can maintain that the same is true of the Caribbean. The use of Caribbean texts and examples are limited.

This suggests that “A restructuring of schools to meet their needs is essential. However, children of color do not live in a vacuum. In a democratic, multicultural society all children must be educated about the multiple strands of the past that have created the webs of the present” (Stone Hanley 2005). To a large extent, this postulation bears credence as education should be a means of liberation and development for all. In fact, one of the orientations of curriculum in the Caribbean speaks to this – curriculum as self-actualization. According to Hyman-Anglin (1992, p.4) “This orientation to curriculum…education is seen as an enabling process that provides the means to personal liberation and development”.

These sturdy arguments then, put forward by Stone-Hanley (2005) suggest that multicultural education is therefore relevant to a large extent to the curriculum of the American society, and by extension the Caribbean society (as both societies are multicultural) because of the benefits inherent in its inclusion and its strength in aiding the realization of the purposes of education and the curriculum.
Sleeter (1996) asserts multicultural education approach promotes the transformation of the educational process to reflect the ideals of democracy in a pluralistic society. Students are taught content using instructional methods that value cultural knowledge and differences. Arguably, this is a fair approach to multicultural education though somewhat general and silent re the place of the common culture.

Similarly, Gay (1977) argues that multicultural education should facilitate the development of attitudes and values conducive to the preservation and promotion of ethnic and cultural diversity as a positive quality of society. He maintains that it will enhance students' self-concepts as they develop pride in their own and other cultural heritages. He further argues this information should be included as part of the curriculum in every subject area, regardless of how culturally diverse the community is.

To a large extent this is true and suggests that multicultural education is very relevant to the curriculum of the Caribbean. However, it makes no explicit mention of holistic development, the common culture and participation in society. It merely speaks to development as it relates to culture and self concept. Whatever the approach adapted / adopted, or the definition given to multicultural education, some major changes in the educational program will be needed. Educators will need to ensure that cultural diversity is reflected in the curriculum.

Given the multiplicity of the definitions, my values and beliefs re schooling, society, the teacher, the curriculum, married with a critical analysis of the definitions in terms of their strengths and weaknesses. Moreover, observations from the literature reveal that one’s definition of the concept directly affects the degree of relevance of the concept to the curriculum. Therefore, it becomes important for me to also share my values and beliefs re the concept.

For me, multicultural education defines the set of formal, plural, diverse learning activities and experiences that are sensitive to and inclusive of the common and various cultures and perspectives of the world. This is used to prepare the individual for transformation, holistic development and for the active, flexible, mobile, successful and purposive participation in and contribution to a plural society, on the social, economic, political and psychological spheres.

Important in my definition forwarded are several concepts. Firstly - common culture. This is no doubt a moot for debate as this raises the questions – Is there a common culture? What is the common culture? Is the so called common culture really the common culture? Is the common culture important? In response to this, I believe that the common culture, whatever it is, is important as it serves a unifying / binding force which is needed within a diverse society.

Moreover, taking a functionalist theoretical perspective, “society can survive only if there exists among its members a sufficient degree of homogeneity; education perpetuates and reinforces this homogeneity by fixing in the child from the beginning the essential similarities which collective life demands” (Durkheim 1961, p.87-88).

It therefore becomes important for Caribbean society to define and be pioneers in writing their common culture, given her context. Arguably, there is a common culture that binds all Caribbean people because of their shared history. Additionally, although we are individuals we do have shared practices, customs and values- which constitute culture.

Additionally:

Although schools should expose children to the common culture, they need not pretend to a cultural homogeneity or deny individual students’ ethnic experiences. Schools are obligated to represent the range of cultural voices…but these voices must be trained not for solo performances but to be part of a chorus.(Nelson and Palonsky 2004, p.288)

Given this role of school, multicultural education seems very relevant to the curriculum of the Caribbean when such a definition is adopted. It also highlights the need for careful planning (policy) and implementation (practice).

Additionally, this reveals my rejection of the claim that “teaching a common culture is a disservice to ethnic and racial minorities” (Ravitch 1990, p.346). What I believe, as projected in my definition put forward is that teaching “only” a common culture is a disservice to ethnic and racial minorities. Therefore, the need for the inclusion of various cultures. As such, multicultural education is to a large extent relevant to curriculum policy and practice in the Caribbean.

Arguably, “various cultures” compliment the so called common culture, (which is needed, based on the reasons outlined above) thereby purging the “monoculturally diseased curriculum” (Asante 1991, p.175), which alienates students from other cultures. Given this definition then, multicultural education is to a large extent relevant to curriculum policy and practice in the Caribbean as it seeks to promote equality and plurality in the learning activities of a plural classroom, which is the satisfaction of an objective of education.

“The cultural focus of the curriculum is a serious matter, and although petty and irrational arguments exist on all sides, the real issue is the role schools play in transmitting the common cultural heritage” (Nelson & Palonsky (2004, p.289). Indeed, what constitutes the present common culture is questionably. It does not take into full consideration the common culture of other racial groups. It assumes that the present so called common culture is the common culture for all. This screams for action to be taken on the matter.

The curriculum needs to include the present so called common culture as well as the common culture of the other ethnic and racial minorities, thereby producing a multicultural curriculum. Multicultural education is therefore to a large extent relevant to curriculum policy and practice “in the name of academic fairness and historical accuracy” (Nelson and Palonsky 2004, p.284). Especially given the expectation that education should be valid and fair. Multicultural education therefore becomes very relevant.

Curriculum, School and Education: Definition and Objectives / Role

There are contested definitions of curriculum. The curriculum is defined as:
A course of learning activities set out for the learner to perform…includes subjects and activities over which the school has responsibility….has the purpose of changing a learner’s behavior, acquiring or reinforcing certain skills and preparing him to fit properly in his society…the broad general framework of the educational programmes instituted by a school or an educational institution. Robinson (1983)

Clark and Starr (1981, p.11) consider the curriculum of a school to be “the totality of the experiences that a school plans for its pupils”. Unlike Robinson (1983) they argue “the curriculum does not include everything the pupils learn”. Taylor (1973, in Hyman-Anglin 1992, p.2) in another vein sees curriculum as “a subject or group of subjects treated in such a way as to promote learning in students”.

Regardless of the multiplicity in definitions, one thing it can be argued is certain: the formal curriculum is deliberately planned to reflect the knowledge, skills and values that society deems important for the child to obtain. In the Caribbean, the society is multicultural, the skills and knowledge now expected given globalization calls for a multicultural one. Therefore, one can argue that for the Caribbean curriculum to be valid, it should be multicultural. Multicultural education is therefore to a large extent very relevant to the curriculum policy and practice of the Caribbean.

Additionally, it is not surprising that the approaches to curriculum are also contested and plural as each profess to provide the correct approach to curriculum delivery. Two of these will be examined: curriculum as content and education as transmission; and curriculum as process and education as development. Although the orientations of curriculum and education are competing, they each speak volumes on the degree of relevance of multicultural education to the curriculum policy and practice in the Caribbean.

Curriculum as Content and Education as Transmission

This approach regards decisions of content as important. It is “that which derives from the view that the curriculum should be concerned to transmit the culture of the society…their purposes must be seen in terms of socialization… of children into the ways of life of society (Kelly 2004, p. 48).

Given this stated role of schools, multicultural education would seem very relevant to the curriculum policy and practice of the Caribbean. The school should hand on the culture of the society.

It is clear that in a modern advanced industrial society no one pattern of life, and no single body of ‘high culture’, that can be called the culture of that society can be identified. Most modern societies are pluralist in nature; that is, it is possible to discern in them many different, and sometimes incompatible, cultures or subcultures. Kelly (2004, p.49)

The culture of Caribbean society is a plural one. The “ways of life of society” in the Caribbean for which the school must inculcate into the young is plural and diverse. Therefore, the great relevance of a multicultural education. Although this orientation to curriculum and education provides strong support for the relevance of multicultural education in the Caribbean curriculum, one can argue that it is a narrow focus on education and curriculum, as education should do more than season the young into the culture of the society.

Curriculum as Process and Education as Development

In an attempt to search for a more comprehensive curriculum model, given the limitations inherent in other models, curriculum as process and education as development has been explored. Contenders of this approach assert that the curriculum should be presented in a manner that fosters development, autonomy, critical consciousness, invites critical reflection, personal response and rejection, and the capability to look critically at the world (Kelly 2004, p.85).

This role of curriculum / education explicitly suggests the need for a multicultural education - an education that will provide the learner with plurality of experiences / cultures, from which one can make choices, make acceptance and rejection. Arguably, there is little scope for choice, rejection, critical consciousness when Caribbean curriculum is monocultural (only Eurocentric) in ideas in lieu of multicultural. In this regard then, curriculum being viewed as process and education as development implies that multicultural education is to a large extent relevant to curriculum policy and practice in the Caribbean.

Additionally, Kelly (2004, p.86) notes “advocates of this view have constantly stressed the necessity of taking into full account the needs and the interests of individual pupils, of building the educational experience of each child on what that child brings to school with him or her”. Arguably, this implies the need to include in the curriculum the experiences / culture of each student, which in essence is multicultural education. Multicultural education can therefore be seen as relevant to a great extent to the curriculum, taking this view of education. Education as development also speaks to the social dimension of development – democratic development (Kelly 2004, p.88).

Education must make adequate provision for moral development…as an inevitably consequence of the democratic context for which educational planning and provision is being undertaken…curriculum in such a society then, must be planned in such a way as to promote equality of provision and entitlement to all. Kelly (2004, p.89)

Similarly, Durkheim (1961) argues “individuals must learn to cooperate with those who are neither their kin nor their friends. The school provides a context where these skills can be learned. As such it is society in miniature”. Debatably, if the school is “in miniature, a model of the social system”, the school should then promote a multicultural curriculum to mirror a multicultural Caribbean society.

Education, and in particular the teaching of history, provides this link between the individual and society. “If the history of their society is brought alive to children, they will come to see that they are part of something larger than themselves: they will develop a sense of commitment to the social group” (Haralambos and Holborn 2000, p.777). This one can argue is important in a diverse society. Moreover, this highlights the need for a multicultural education in the curriculum, which brings fruition to this function of education – bringing the history of each child / culture alive thereby, enhancing a sense of commitment to the social group.
Essentially, if curriculum in the Caribbean must accomplish the standards and principles of education, the objectives of school, and the aims of the curriculum itself, multicultural education seems quite relevant for the materialization of these.

Psychological Theory of Learning

According to Nieto (1999) effectively teaching students of all backgrounds means respecting and affirming who they are. Consequently, she opines:

Anybody who has walked into a classroom knows that teaching and learning are above all about relationships, and these relationships can have a profound impact on students’ futures. But significant relationships with students are difficult to develop when teachers have little understanding of the students’ families and communities. The identities of non mainstream students frequently are dismissed by schools and teachers as immaterial to academic achievement.

When this is the case, it is unlikely that students will form positive relationships with their teachers or, as a result, with learning. It is only when educators and schools accept and respect who their students are and what they know that they can begin to build positive connections with them. Nieto (1999)

Furthermore, the hypothesis of cultural compatibility suggests that education is more effective when compatible with culture patterns (Tharp 1989). Based on my experiences as teacher and student, I can fully agree with Nieto’s postulation. In fact, as a student, I have often heard comments such as “Miss gwone like she better dan we”. “Me nah go a miss class, cause miss can’t relate to me; a pure big words she use”. “Miss only cater fi di students with high color and long hair”.

These comments are perhaps a direct result of the teacher’s blindness (real / pretense) to the culture and sub cultures of the students. Debatably, if she had taken into consideration the diversity of language within the Caribbean, she would have at least tried to facilitate the use of Jamaican patois (which is the language of the majority) in the classroom to facilitate learning. This suggests that she did not show cognizance of the plurality of Caribbean society: the plurality of languages and dialect, and by extension, the need to facilitate these multi cultures to optimize learning.

According to Coballes-Vega (1992) some researchers have focused on the miscues which occur between teachers and students based on misinterpretations and generalizations made about cultural background. Student behaviors such as attention-getting strategies, ways of responding to questions, and ways of interacting she notes are examples of actions which are influenced by cultural background. She further affirms “for some students, cooperative grouping instructional activities may be better because they parallel the context for learning found in their cultures. Teachers can consider modifying traditional direct instruction to include other types of instruction from which all students can benefit” (Coballes-Vega 1992).
This implies the need for a multicultural education specifically within the curriculum and practice of teacher education within not just America, but the Caribbean as well. Additionally, Cohen (1986) in response to why is education about ethnic diversity important – reveals that studies have shown “that the more children understand about stereotyping, the less negativism they will have toward other groups”.

This implies by exposing students to knowledge about ethnic diversity and the contributions of various groups to our developing Caribbean civilization, educators in the Caribbean may change negative ethnic group stereotypes, reduce intolerance, and enhance cooperation for the common good. In this sense multicultural education within the curriculum can be seen as very functional, especially in very ethnic diverse Caribbean societies such as Trinidad and Tobago and Guyana, although the benefits are yet to be really proven.

Additionally, it is quite noteworthy to mention that the very topic of this discourse is promotional of the psychology of learning which asserts that the learner learns best when he can relate to the learning activity. Therefore, one could argue that the topic / EdD curriculum planners could be seen as cognizant of the relevance of multicultural education to the curriculum, in that the student is ask to respond based on the Caribbean context in which the learners live.

My own culture as a learner, although seemingly a minority, was factored in this learning activity. The effect of this is that the task became more relevant, less alienating and less difficult to handle, because I could relate to it. Arguably, this highlights the relevance of multicultural education to the Caribbean curriculum as opposed to monocultural education.

Additionally, “few events of significance can be understood considering only one perspective, and viewing any event from diverse, competing viewpoints leads to a fuller more complete representation of truth” (Nelson and Palonsky 2004, p.284). Furthermore “To include women, the poor, and minorities is not to eliminate the lessons of culture or history; it is simply a way to make them richer and more complete” (Nelson and Palonsky 2004, p.284).

Based on my experience in Caribbean history classes, to a large extent this is true. Each book, depending on the author and his experiences would present another side of the story. This for me led to much thinking, evaluation and critical analysis and an escape from ethnic encapsulation. This suggests the need then for a multicultural approach to teaching all subjects, to facilitate the development of critical and analytical thinking in students, which itself are objectives of education in the Caribbean.

Essentially, if learning is to occur in the Caribbean, and the psychology of learning used to optimize this process, then multicultural education becomes very relevant to the policy and practice of the Caribbean curriculum.

Context of the Caribbean

Language

Arguably, there is no universal Caribbean language. Language varieties and dialectal differences characterize the Caribbean. In fact, this is evident in my experiences with people from various Caribbean islands. It took me quite a while to understand the Bejans, the Bahamians, the St. Lucians, and especially the Trinidadians. Although we are all Caribbean, one would expect immediate communicability. But this was not the case. This to me suggests the need for a multi lingual approach to teaching in the Caribbean and or adjusting language and accent on a needs basis to facilitate learning.

Additionally, Caribbean teachers need to realize that English in most parts of the Caribbean, for example, Jamaica is a second language. Therefore, the approach to English language teaching should be as a second language. Accordingly, the various Caribbean dialects of the various cultures should be given a place in the classroom. This undoubtedly, speaks to the need then for a multicultural curriculum. Noteworthy, the BEd language program at the University of the West Indies (Mona) in their training of teachers encourages this. In fact, the teachers in the program must sit and pass the subject – Teaching English as a Second Language.
Additionally:

Every day, more research underscores the positive influence that cultural and linguistic diversity has on student learning. Immigrant students who maintain a positive ethnic identity as they acculturate and who become fluent bilinguals are more likely to have better mental health, do well academically and graduate from high school than those who completely assimilate. Yet we insist on erasing cultural and linguistic differences as if they were a burden rather than an asset.
Nieto (1999)

This reveals that the native language of students continues to play an important role in learning, even in settings where English is the primary language of instruction. Additionally, this suggests then that multicultural education is to a large extent relevant to the curriculum policy and practice of the Caribbean especially in the language curriculum, as a curriculum of this typology is more facilitative of the various languages / dialects existing within the Caribbean than would a monocultural / solely Eurocentric Caribbean curriculum.

Essentially, language is the vehicle for learning. Given the diversity in languages / dialects in the Caribbean, and the need to learn in the Caribbean, a curriculum with a multicultural base facilitative of this becomes important. A multicultural curriculum is facilitative of this. A multicultural curriculum is therefore very relevant to the curriculum policy, and given the reality that policy does not automatically means implementation, it becomes relevant to practice as well.

Transnationalism

According to the Wikipedia (2005, p.1): “the concept of transnationalism is focused on the heightened interconnectivity between people all around the world and the loosening of boundaries between countries”. Arguably, the Caribbean Single Market Economy (CSME) and the Organization for Eastern Caribbean States (OECS) are examples of transnationalism in the Caribbean.

The presence of transnationalism implies the need then for a “transnational literacy” (Dhillon and Halstead 2003, in Blake et al 2003, p.160). By extension, this implies the need for a transnational education that will reflect these transnational issues and concerns and prepare the Caribbean individual for participation in his transnational society. This highlights the great relevance of multicultural education in the Caribbean, as education should enable the individual to participate in a transnational Caribbean society.

Economic Milieu and Globalization

The Caribbean has been affected by globalization. This is evident in the forced economic reconstruction that was undertaken by Jamaica, as a result of the conditionality notion of the World Bank. This process according to Mostert (2005, p.1) has been part of a broader process of economic restructuring that has taken place over the last two decades. This process of economic restructuring is often referred to as globalization.

Additionally, as a result of this, Haralambos and Holborn (2000, p.785) reveal that “national borders no longer define our economic fates. Individuals therefore compete with other individuals throughout the world for the best jobs”. Given this, Rizvi and Lingard (2006, cited in Lauder et al 2006, p.253) note “what is required now are flexible, mobile lifelong learners who have cosmopolitan disposition and are able to deal effectively with cultural diversity”.

Furthermore, the Organization for Eastern Caribbean Development (OECD) affirms:

The changes associated with technological innovation and the globalization of the economy, together with the post-Fordist vision of flatter organizational structures and flexible work, demanded a different set of cognitive and communication skills…and attitudes of teamwork and tolerance towards other cultures.(Rizvi and Lingard 2006, cited in Lauder et al 2006, p.258)

Similarly, Green (2006 as cited in Lauder et al 2006, p. 193)contends “Globalization theory, together with its twin postmodernism, has to date elicited a number of responses…most of them pointing towards a fundamental shift in the very nature of education as a national or state project”.

These highlight the need for a multicultural education which could expose learners to the various cultures and experiences of the world, thereby preparing them for jobs not just within their culture but the cultures of others, thereby enhancing marketability and flexibility. Also, these imply a shift towards education as an international or universal state project; the need for a globalized literacy in a globalized economy, which is achievable through a globalized education / a multicultural curriculum. These also highlight the new role of education - Education as serving the needs of a transnational Caribbean, which forms part of a globalized economy. Essentially, to make this ideal of education a reality, these suggest the need for and great relevance of multicultural education to curriculum policy and practice in the Caribbean.

Additionally, Since the 1990s, the OECD has changed the balance of focus within its educational policies. Increasingly, “education has come to be seen as central to human capital formation for the health of national economies in the face of international competition and global pressures” (Lauder et al 2006, p.252). To a large extent one can argue that this is prudent.

Moreover, the other rationale for cross-border education highlighted by the OECD relates to skilled migration. Over the past decade, the OECD has paid a great deal of attention to the issues of skilled migrants needed within its member countries to remain competitiveness within the global economy (Lauder et al 2006, p.258). Given this renewed ideal of education, it follows a revamping of the system of education and the curriculum - education as now serving the needs of a global knowledge economy. The scope of this as outlined, suggests the great need / relevance of a multicultural type of education to permeate the curriculum of Caribbean states if this ideal of education in the Caribbean is to be realized.

Essentially, within the OECD a global / multicultural education is central to economic prosperity in a global / multicultural world. It follows then that the Caribbean greatly needs to adopt a multicultural type of education within its curriculum policy and practice to enable economic prosperity.

Political Milieu

In deeply diverse Caribbean societies, namely, Trinidad and Tobago and Guyana, the principle of “winner takes all” with alternating or circulating majorities or pluralities, even if reformed, is not an acceptable or equitable way of governing since the system often means that some groups are systematically kept out of the power loop for extended periods. “Their argument is that all hands must be on the tiller” (Ryan 2000, in Ryan 2000, p.52). To a large extent, this one can argue, given the situation is quite fair.

Moreover, “because every national group would like to see that people of their flesh and blood are in government…The ordinary man…must look at our structures and see that as a colored man, “I am represented.”…, and an Indian must also be able to say, ‘I am represented.’ And the whites must say…, “I have got representation”” (Ryan 2000, p. 52).

Arguable, this consociational type of government advocated for Trinidad and Tobago and Guyana, although with limitations too, nevertheless seems to meet the test of inclusivity, which is a concept facilitated by multicultural education. Furthermore, this system must be sustained by an educational culture that teaches consensus, tolerance and respect for all.

Moreover, the principle of education for life in a pluralist society is based on the belief that all children, irrespective of their own cultural background, share the same need to develop tolerance, respect, and cross-cultural understanding if they are to live together harmoniously as adult citizens (Dhillon and Halstead 2006, in Lauder et al 2006, p.151).

Moreover, education is expected to prepare the individual to participate in Caribbean society. Part of this society is its political life. Therefore, education should prepare the individuals to participate in this political life. Consequently, multicultural education becomes relevant, as it provides the environment for social cohesion and tolerance to develop.

Conclusion
An examination of what education is for, the objectives of curriculum, the context of the Caribbean (social, economic and political) and the psychology of learning reveals a great need for and relevance of multicultural education in the curriculum policy and practice of the Caribbean, as it seems quite facilitative of these ideals.
This however, suggests a revamping of teacher training programs. Teachers may need to take courses in or attend several seminars on multicultural education. Also, this will require teachers who can train teachers in multicultural competence across professions. This raises questions though on the extent to which teachers are prepared and willing to facilitate this process of change.

Additionally, this suggests that Caribbean schools and educators must begin to develop curriculum that integrate awareness, knowledge, and skills of the various cultures within educational materials. A total curriculum transformation needs to take place where the critical issues of diversity and multiculturalism are integrated into all aspects of students' lives. This raises questions on the extent to which the Caribbean government and its various education ministries are capable, human and physical capital wise, to effect this change.

Finally, the extent and level of multicultural education within the curriculum will need decision. Nevertheless, multicultural education remains very relevant to curriculum policy and practice in the Caribbean.











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