TEACHING AND LEARNING SOCIAL STUDIES AND CITIZENSHIP IN TRINIDAD AND TOBAGO HISTORICAL THINKING RESEARCH PROJECT Marissa King-Farrell Annette Chanicka-Beharrylal Avril Look Tow Betty Ann Chandler TITLE Educational Reform in Trinidad and Tobago, (1960-1969) HYPOTHESIS During this past year, there have been numerous occurrences of conflict involving teachers of denominational schools and their respective Boards of Management that have been highlighted in the media. In light of this, we decided to explore the original significance of the Concordat to teachers in Trinidad and Tobago. How did the Concordat change the Education system in Trinidad and Tobago? INTRODUCTION A concordat is an agreement made between the Holy See of the Catholic Church and a sovereign state on religious matters. Legally, they are international treaties that have often included recognition as well as privileges for the Catholic Church in a particular country. Such privileges might include exemptions from certain legal matters and processes or even issues such as taxation, as well as the right of a state/government to influence the selection of bishops within its territory. In this instance, it deals specifically with the control over schools formerly run by religious organizations being transferred to the government of Trinidad and Tobago in an attempt to make education free and otherwise available for the general population. (Source: http://www.wikipedia.com) DISCUSSION OF SOURCES a. PRIMARY The National Archives of Trinidad and Tobago o A copy of the Concordat of 1960 was sourced at the Archives. This document, the original of which was signed by the then Minister of Culture Mr. John S. Donaldson in December 1960, provided information that specified terms of teaching in 1960. Rudranath Capildeo Learning Resource Centre (RCLRC) o Copies of past newspaper articles were made available at the RCLRC which is a resource center for matters relating to teachers. Daily Newspapers of Trinidad and Tobago in the way of editorials, columns and general news via: o Trinidad Daily Express o Trinidad Guardian o Trinidad Newsday o George Alleyne, “Government must rethink the 1960 Concordat”, Newsday, 12 March 2003.http://www.newsday.co.tt/commentary/0,1952.html o o “The Concordat on Education”, Trinidad and Tobago Express, 6 April 2006. Interview o A group member, Annette Chanicka-Beharrylal was interviewed as she was a student that made the transition from paid to free education during the period of this study. b. SECONDARY Carl C. Campbell, Endless education: main currents in the education system of modern Trinidad and Tobago 1939-1986, Press of the University of the West Indies, 1977, p. 102. Google reprint Case, R. & Clark, P. The Anthology of Social Studies: Issues and Strategies for Elementary Teachers. Vol. 1, 2008. o Chapter 27 Using Artifacts to Foster Historical Inquiry by Linda Farr Darling o Chapter 11 Information Gathering and Reporting by Penney Clark Derren Joseph, “Postcolonial Education and Afro-Trinidadian Social Exclusion” in Merete Falck Borch, ed., Bodies and voices : the force-field of representation and discourse in colonial and postcolonial studies, 2008, Google reprint, p. 295 c. IMAGES AND MEDIA Appear throughout the work in accompaniment to the image provided. Old time days-Trinidad. Everything must change, but we love the old time ways http://www.youtube.com/watch?v=BfdyLtjgFL8&feature=related The Last Train to San Fernando 1965 http://www.youtube.com/watch?v=sdkz-rZs3s0&feature=related Dr. Eric Williams: Independence Day Address 8_31_1962.flv Excerpts from Dr. Eric Williams' address to the citizens of Trinidad and Tobago on Independence Day (8/31/1962) http://www.encyclopedia.com/video/uPMTtiZEyTs-dr-eric-williams-independence- day.aspx EVALUATION OF THE CONCORDAT OF 1960 A copy of this Historical Document was made available at the National Archives of Trinidad and Tobago but a copy of the text can also be accessed at: http://www2.nalis.gov.tt/Research/SubjectGuide/Legislation/TheConcordatof1960/tabid/302/Def ault.aspx Signed by Hon. J.S. Donaldson Minister of Education & Culture on behalf of Cabinet on 22 December 1960 Published on 25 December, 1960 Part 1: The first part of the Concordat is set out for the Primary Schools. The Introduction affirmed that the Education Ministry wanted to elucidate some proposals on Education that would impinge on Denominational Bodies and Principals of Assisted Secondary Schools. In the sixties the Ministry of Education as we know it today was identified as the Ministry of Education and Culture.) Article 1 of the Concordat assured Denominational Bodies, that “In relation to property” the denominations have the rights to ownership, direct control and management of their property (schools). Property as we understand it, refers to material goods; taken in this context would mean land and buildings, not teachers or principals. The Denominational Boards do not pay teachers. They recommend individuals for vacant posts yes, but confirmation comes from a government body called the “Teaching Service Commission”. We make this point because as we see it, they are not the employers, and some Denominational Boards here in Trinidad and Tobago are over powering themselves when in truth and in fact the clause we refer to clearly states “so far as property is concerned”. And we plead this case because it is affecting and has affected too many of us and this is the plight that bases our research. Take the Catholic Board for example, board members “call the shots”; they judge individuals unfairly only when they apply for promotion. The Second Article clearly, this has to do with religion and not the curriculum. It gives the assurance that, no introduction or imposition of new ‘books or apparatus’ adverse to the religious beliefs and teachings of these religious bodies will be used in the schools. And that is exactly what is done. In the Roman Catholic Primary Schools for example the religious texts used in all the classes have to be purchased within the school, and of course at the end of the term a representative from the Board visits and reports on each class to ensure that the religious texts were used . The Third Article confirmed that respective religions will be taught exclusively by teachers professing to belong to the faith of the denominational body and that in Government Schools; all accepted religions are to be taught by their accredited representatives. Pupils who are of a different faith will not be obligated to do religious lessons. For example a Muslim or Hindu child attending an Anglican school cannot be compelled to take part in a religious exercise Yet, we have parents of other faiths who “beg” for their children to be enrolled or transferred into a denominational school, only to be faced later with indiscipline and total disrespect for the prayers. The parent begins to interject and oppose the child’s participation in the school prayers. Children are not compelled to say school prayers, but they ought to show respect when prayers are said. Some parents deliberately “drop off’ their child or children to school late every day. The child become a habitual late comer and learns nothing of punctuality. One recalled; when a persistent late comer was questioned, the child replied: “Miss my mother brought me late because she doesn’t want me to take part in the prayers.” Children of other faiths are not compelled to say the school’s prayers, but they must respect each other’s religious beliefs. We live in a multicultural, multiethnic society here. As we examined the use of the phrase, “teachers professing to belong to” we immediately recalled the many teachers who had converted to another faith and were still teaching under the guise of the faith of the school. A group member’s sister who was a Roman Catholic became a follower of the ‘Spoken Word’ faith. She then approached the Catholic Board of Management and asked to be released so that she could enter a Government run school where there are no restrictions on a person’s religious persuasion. This was granted and she acknowledged a transfer to a Government School. There are also instances where Hindus and Muslims have left behind their forefathers traditional beliefs and have turned to Jesus. In other instances, there are those who are not active or practicing church members. Never the less, all continue with be employed as teachers in Denominational Schools. A couple years ago, one “Board” said that it was not going to release any teacher because they are losing their good teachers. Good teachers yes but when it comes to promotion they are suddenly unsuitable. The Fourth Article pertaining to Primary Schools is the cause of the existing controversy. It affirmed: “The right of appointment, retention, promotion, transfer and dismissal of teachers in Primary Schools will rest with the Public Service Commission. A teacher shall not be appointed to a school if the denominational board objects to such an appointment on moral or religious grounds. Similarly, if a teacher be found unsatisfactory on these very grounds, moral or religious, the denominational authority shall have the right to request his removal to another school after due investigation. For these reasons it is proposed (provided the legal and constitutional arrangements allow) "that vacancies as they occur in all schools should be advertised and applications submitted in the first instance to the respective Board of management which will examine them and forward them all, with their recommendations, to the Public Service Commission for final action." The first sentence of this clause unmistakably states that the right of appointment rests with the Public Service Commission, which is the governing body for appointments, retention, promotion, transfer and dismissal of teachers. Yet it goes on to say that when vacancies are advertised, applications must be submitted to the respective Boards of management for approval and recommendations, who then forward its commendation to the Teaching Service Commission for ‘final action’.