{"id":5812,"date":"2021-03-24T13:06:18","date_gmt":"2021-03-24T17:06:18","guid":{"rendered":"http:\/\/web.colby.edu\/global-elites\/?p=5812"},"modified":"2021-03-24T13:24:18","modified_gmt":"2021-03-24T17:24:18","slug":"a-word-on-global-citizen","status":"publish","type":"post","link":"https:\/\/web.colby.edu\/global-elites\/2021\/03\/24\/a-word-on-global-citizen\/","title":{"rendered":"A Word on “Global Citizen”"},"content":{"rendered":"\n
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Following the analysis of the elite school arena and furthering the research for this project, I recognized that I was continuing to question a staple factor seen within elite schooling systems (especially within international\/foreign elite schools) which is Global Citizen Education or curriculums alike which allow students to become a\u00a0 \u201cGlobal Citizen\u201d or gain their \u201cGlobal Citizenship\u201d status through education and application of a seemingly well-rounded world knowledge (i.e. global culture studies, social service organizations, global perspectives, etc).<\/span><\/p>\n

During some discussions in class, we have dug deeper into what exactly it means to be \u201celite\u201d or rather, the very conditions of the elite\/eliteness- in special regard to schooling and the respective education systems. I aim to pull the focus toward the links between eliteness with becoming a \u201cglobal citizen\u201d and how\/why this endeavor is associated with neoliberal ideology, the overall perpetuation of class stratification, and elite saviorism.\u00a0<\/span><\/p>\n

What exactly determines or creates a Global Citizen? What does it mean to be one, to become one? What exactly is this claim?\u00a0<\/span><\/i><\/p>\n

When starting my research for this post, I had one primary initiative: defining\/exploring the notion of a \u201cglobal citizen\u201d. While the definitions of this term range in phrasing and buzz words, the definitions are all relatively similar. \u201c<\/span>A <\/span>global citizen<\/b> is someone who is aware of and understands the wider world (humanity)\u2013 and their place in it. They take an active role in their community and work with others to make our planet more peaceful, sustainable, and fairer\u201d<\/span> (<\/span>oxfam.org<\/span><\/a>). <\/span>Global citizens often have ethical principles and responsibilities that guide them in this pursuit. This framework appears in elite schooling systems in the form of school pillars, through their motto or a message from a school leader. Oftentimes, via the school website or an advertisement, the fact that their curriculum focuses on the global scale and that their students will become globally aware serves as a selling\/recruiting point.\u00a0<\/span><\/p>\n

Why is this such a marketable goal and what actionable steps are elite schools participating in to ensure that their students are \u201c\u2018good\u2019 global citizens\u201d?<\/span><\/i><\/p>\n

\u00a0<\/p>\n

At the Croft School, an elite school in Chile (a democratic nation), students feel expressly proud about their global citizen status and their knowledge of global affairs. Despite this citizenship, when asked about their own awareness of their social class in relation to others, or when asked about how the Croft School has shown skills to best interact with those who differ from them (culturally, socially, politically, and economically) the answers seemed limited and\/or unfocused. One student could only recall interacting hands-on with an individual who was of lower social class during a facilitated volunteer session. Another spoke about how the Croft School works to keep students in Chile, instead of studying or traveling abroad due to attempts at becoming even more elite within the nation by having their students stay local to become the highest performing on the PSU exam.\u00a0<\/span><\/p>\n

The PSU exam is the <\/span>Prueba de Seleccion Universitaria<\/span><\/i> which is a standardized test Chilean students take to gain access to university studies (both in Chile and internationally). This act deters students from traveling across borders to other global spaces and delineates the ideology of becoming cognizant\/capable of participating in cultures that diverge from their own culture, intersectional identities, biases, and normalcies. A student called Cristobal stated their curriculum in practice looks like documentary-watching, reading\/reviewing essays, and listening to news stories on Global issues. After these activities, a discussion follows where normally folx feel pretty comfortable when speaking. When asked about the skills acquired from these practices, the main take-away was to inform and educate yourself of different cultures before getting into them or analyzing them.\u00a0<\/span><\/p>\n

Another student from the Croft school stated, \u201c<\/span>My school is kind of a culture itself… it is very different from the rest of Chile<\/span>\u201d. <\/span>This lends itself to the fact that the Croft school already is unique in its eliteness, privilege, and is aware of its isolation\/difference from the rest. However, this nuance is not always accounted for in relation to their social class position, power position, and history of eliteness. Because of this, there becomes a blurred line between learning about global differences.\u00a0 <\/span>Furthermore, the Croft school website lists the Cambridge curriculum which they follow, and within it is a section titled, \u201cGlobal Perspectives and Research\u201d. Per the syllabus plans, students are assured they will develop critical thinking skills and be able to think broadly about global issues, policies, and frameworks. Along with this, the curriculum website has a subheading section right under the \u201cGlobal Perspectives and Research\u201d\u00a0 which is titled, \u201cBenefits for learners and teachers\u201d. Additionally, the Croft website lists, \u201ci<\/span>ncreasingly assumed regional and international leadership roles-\u201d from their students as \u201c-befitting its status as a stable, democratic nation<\/span>\u201d.\u00a0<\/span><\/p>\n

\"\"<\/a><\/p>\n

All of these instances do point out how more practical, focused skills are needed for a realistic and wholly equitable experience on the global stage. However, the actualized practice does not match up to the necessary skillset. The political, economic, and societal standings of Chile reflect the implementation of this curriculum as well as how it is implemented. In\u00a0\u00a0<\/span><\/p>\n

Assert that while participating in critical democracy underscores the vitality of ethical values, social duties, and being an active citizen, the neoliberal discourse prioritizes instead a market-oriented practice that focuses on self-investment and increased profits. (Pais and Costa, 2017).<\/span><\/p>\n

The implementation of GCE and curriculums alike have the goal of moving into a world where we are apart of a separated class of basic \u201chumanity\u201d, the question then becomes how is there accountability for nuance, cultural relativism, and deeply thought-out practical skills for making this a lived and practiced reality for all where things are diverging uniquely all over the globe.\u00a0<\/span><\/p>\n

\u00a0<\/p>\n

How can the need for global awareness be supported by a framework that decenters eliteness? We must visit the root of this uprising issue where business bridges into education, having students act as consumers who portray education as a personal investment, seeking out the highest-earning capacity. (Pais and Costa, 2017) This is common for elite schooling systems and is clearly reflected by the advertisement of the \u201cbenefits\u201d and valuable personal leadership facilities one is contracted to receive from becoming a global citizen via the given curriculum. <\/span>
<\/span>This endeavor could reflect the benevolence and drive to be of help to others despite their geographical separations, yet this has not been and is not always the immediate or practical outcome meaning while the idea of global citizenship reflects one of community, it really only privileges a certain group of people.\u00a0 (Pais and Costa, 2017)\u00a0<\/span><\/p>\n

To reform and answer these difficult questions, I lead you to ponder on <\/span>who <\/span><\/i>is gaining <\/span>what<\/span><\/i> from these installations within elite schooling education. It is all of our responsibility to understand how such powerful elite institutions can hold themselves accountable for faithfully being dedicated to social justice, global support, and equity for the good of humanity rather than for self-profit, performatives, or to perpetuate the saviorism and isolation that often comes with eliteness. <\/span><\/p>\n

\u00a0<\/p>\n

\u00a0<\/p>\n

Sources:<\/p>\n

\u201cCambridge Global Perspectives\u2122.\u201d <\/span>Cambridge Assessment International Education<\/span><\/i>, 2021, <\/span>www.cambridgeinternational.org\/programmes-and-qualifications\/cambridge-global-perspectives\/<\/span><\/a>Chapman, D. D., T. Ruiz-Chapman, and P. Eglin. \u201cGlobal Citizenship As Neoliberal Propaganda: A Political-Economic and Postcolonial Critique\u201d. <\/span>Alternate Routes: A Journal of Critical Social Research<\/span><\/i>, Vol. 29, 1, <\/span>http:\/\/www.alternateroutes.ca\/index.php\/ar\/article\/view\/22450<\/span><\/a>.<\/span><\/p>\n

Pais, Alexandre, and Marta Costa. \u201cAn Ideology Critique of Global Citizenship Education.\u201d <\/span>Critical Studies in Education<\/span><\/i>, vol. 61, no. 1, 2017, pp. 1\u201316., doi:10.1080\/17508487.2017.1318772.\u00a0<\/span><\/p>\n

\u201cUniversity Selection Test-PSU in Chile.\u201d <\/span>www.chileeducation.info<\/span><\/i>, <\/span>www.chileeducation.info\/tests\/entrance-examination-for-higher-education.html<\/span><\/a>.<\/span><\/p>\n

\u201cWhat Is Global Citizenship.\u201d <\/span>Oxfam GB<\/span><\/i>, <\/span>www.oxfam.org.uk\/education\/who-we-are\/what-is-global-citizenship\/<\/span><\/a>.<\/span><\/p> <\/div>\n<\/div>\n <\/div>\n <\/div>\n \t <\/div>\n\t<\/div>\n\t<\/div>\n","protected":false},"excerpt":{"rendered":"

Following the analysis of the elite school arena and furthering the research for this project, I recognized that I was continuing to question a staple factor seen within elite schooling systems (especially within international\/foreign elite schools) which is Global Citizen Education or curriculums alike which allow students to become a\u00a0 \u201cGlobal Citizen\u201d or gain their […]<\/p>\n","protected":false},"author":10436,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ngg_post_thumbnail":0,"footnotes":""},"categories":[1],"tags":[],"builder_content":"

Following the analysis of the elite school arena and furthering the research for this project, I recognized that I was continuing to question a staple factor seen within elite schooling systems (especially within international\/foreign elite schools) which is Global Citizen Education or curriculums alike which allow students to become a\u00a0 \u201cGlobal Citizen\u201d or gain their \u201cGlobal Citizenship\u201d status through education and application of a seemingly well-rounded world knowledge (i.e. global culture studies, social service organizations, global perspectives, etc).<\/p>

During some discussions in class, we have dug deeper into what exactly it means to be \u201celite\u201d or rather, the very conditions of the elite\/eliteness- in special regard to schooling and the respective education systems. I aim to pull the focus toward the links between eliteness with becoming a \u201cglobal citizen\u201d and how\/why this endeavor is associated with neoliberal ideology, the overall perpetuation of class stratification, and elite saviorism.\u00a0<\/p>

What exactly determines or creates a Global Citizen? What does it mean to be one, to become one? What exactly is this claim?\u00a0<\/i><\/p>

When starting my research for this post, I had one primary initiative: defining\/exploring the notion of a \u201cglobal citizen\u201d. While the definitions of this term range in phrasing and buzz words, the definitions are all relatively similar. \u201cA global citizen<\/b> is someone who is aware of and understands the wider world (humanity)\u2013 and their place in it. They take an active role in their community and work with others to make our planet more peaceful, sustainable, and fairer\u201d (oxfam.org<\/a>). Global citizens often have ethical principles and responsibilities that guide them in this pursuit. This framework appears in elite schooling systems in the form of school pillars, through their motto or a message from a school leader. Oftentimes, via the school website or an advertisement, the fact that their curriculum focuses on the global scale and that their students will become globally aware serves as a selling\/recruiting point.\u00a0<\/p>

Why is this such a marketable goal and what actionable steps are elite schools participating in to ensure that their students are \u201c\u2018good\u2019 global citizens\u201d?<\/i><\/p>

\u00a0<\/p>

At the Croft School, an elite school in Chile (a democratic nation), students feel expressly proud about their global citizen status and their knowledge of global affairs. Despite this citizenship, when asked about their own awareness of their social class in relation to others, or when asked about how the Croft School has shown skills to best interact with those who differ from them (culturally, socially, politically, and economically) the answers seemed limited and\/or unfocused. One student could only recall interacting hands-on with an individual who was of lower social class during a facilitated volunteer session. Another spoke about how the Croft School works to keep students in Chile, instead of studying or traveling abroad due to attempts at becoming even more elite within the nation by having their students stay local to become the highest performing on the PSU exam.\u00a0<\/p>

The PSU exam is the Prueba de Seleccion Universitaria<\/i> which is a standardized test Chilean students take to gain access to university studies (both in Chile and internationally). This act deters students from traveling across borders to other global spaces and delineates the ideology of becoming cognizant\/capable of participating in cultures that diverge from their own culture, intersectional identities, biases, and normalcies. A student called Cristobal stated their curriculum in practice looks like documentary-watching, reading\/reviewing essays, and listening to news stories on Global issues. After these activities, a discussion follows where normally folx feel pretty comfortable when speaking. When asked about the skills acquired from these practices, the main take-away was to inform and educate yourself of different cultures before getting into them or analyzing them.\u00a0<\/p>

Another student from the Croft school stated, \u201cMy school is kind of a culture itself... it is very different from the rest of Chile\u201d. This lends itself to the fact that the Croft school already is unique in its eliteness, privilege, and is aware of its isolation\/difference from the rest. However, this nuance is not always accounted for in relation to their social class position, power position, and history of eliteness. Because of this, there becomes a blurred line between learning about global differences.\u00a0 Furthermore, the Croft school website lists the Cambridge curriculum which they follow, and within it is a section titled, \u201cGlobal Perspectives and Research\u201d. Per the syllabus plans, students are assured they will develop critical thinking skills and be able to think broadly about global issues, policies, and frameworks. Along with this, the curriculum website has a subheading section right under the \u201cGlobal Perspectives and Research\u201d\u00a0 which is titled, \u201cBenefits for learners and teachers\u201d. Additionally, the Croft website lists, \u201cincreasingly assumed regional and international leadership roles-\u201d from their students as \u201c-befitting its status as a stable, democratic nation\u201d.\u00a0<\/p>

\"\"<\/a><\/p>

All of these instances do point out how more practical, focused skills are needed for a realistic and wholly equitable experience on the global stage. However, the actualized practice does not match up to the necessary skillset. The political, economic, and societal standings of Chile reflect the implementation of this curriculum as well as how it is implemented. In\u00a0\u00a0<\/p>

Assert that while participating in critical democracy underscores the vitality of ethical values, social duties, and being an active citizen, the neoliberal discourse prioritizes instead a market-oriented practice that focuses on self-investment and increased profits. (Pais and Costa, 2017).<\/p>

The implementation of GCE and curriculums alike have the goal of moving into a world where we are apart of a separated class of basic \u201chumanity\u201d, the question then becomes how is there accountability for nuance, cultural relativism, and deeply thought-out practical skills for making this a lived and practiced reality for all where things are diverging uniquely all over the globe.\u00a0<\/p>

\u00a0<\/p>

How can the need for global awareness be supported by a framework that decenters eliteness? We must visit the root of this uprising issue where business bridges into education, having students act as consumers who portray education as a personal investment, seeking out the highest-earning capacity. (Pais and Costa, 2017) This is common for elite schooling systems and is clearly reflected by the advertisement of the \u201cbenefits\u201d and valuable personal leadership facilities one is contracted to receive from becoming a global citizen via the given curriculum.
This endeavor could reflect the benevolence and drive to be of help to others despite their geographical separations, yet this has not been and is not always the immediate or practical outcome meaning while the idea of global citizenship reflects one of community, it really only privileges a certain group of people.\u00a0 (Pais and Costa, 2017)\u00a0<\/p>

To reform and answer these difficult questions, I lead you to ponder on who <\/i>is gaining what<\/i> from these installations within elite schooling education. It is all of our responsibility to understand how such powerful elite institutions can hold themselves accountable for faithfully being dedicated to social justice, global support, and equity for the good of humanity rather than for self-profit, performatives, or to perpetuate the saviorism and isolation that often comes with eliteness. <\/p>

\u00a0<\/p>

\u00a0<\/p>

Sources:<\/p>

\u201cCambridge Global Perspectives\u2122.\u201d Cambridge Assessment International Education<\/i>, 2021, www.cambridgeinternational.org\/programmes-and-qualifications\/cambridge-global-perspectives\/<\/a>Chapman, D. D., T. Ruiz-Chapman, and P. Eglin. \u201cGlobal Citizenship As Neoliberal Propaganda: A Political-Economic and Postcolonial Critique\u201d. Alternate Routes: A Journal of Critical Social Research<\/i>, Vol. 29, 1, http:\/\/www.alternateroutes.ca\/index.php\/ar\/article\/view\/22450<\/a>.<\/p>

Pais, Alexandre, and Marta Costa. \u201cAn Ideology Critique of Global Citizenship Education.\u201d Critical Studies in Education<\/i>, vol. 61, no. 1, 2017, pp. 1\u201316., doi:10.1080\/17508487.2017.1318772.\u00a0<\/p>

\u201cUniversity Selection Test-PSU in Chile.\u201d www.chileeducation.info<\/i>, www.chileeducation.info\/tests\/entrance-examination-for-higher-education.html<\/a>.<\/p>

\u201cWhat Is Global Citizenship.\u201d Oxfam GB<\/i>, www.oxfam.org.uk\/education\/who-we-are\/what-is-global-citizenship\/<\/a>.<\/p>","_links":{"self":[{"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/posts\/5812"}],"collection":[{"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/users\/10436"}],"replies":[{"embeddable":true,"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/comments?post=5812"}],"version-history":[{"count":12,"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/posts\/5812\/revisions"}],"predecessor-version":[{"id":5830,"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/posts\/5812\/revisions\/5830"}],"wp:attachment":[{"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/media?parent=5812"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/categories?post=5812"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/web.colby.edu\/global-elites\/wp-json\/wp\/v2\/tags?post=5812"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}