Notes on : Francis, B. &
Archer, L. (2005) British – Chinese pupils' and
parents' constructions of the value of
education. British Educational Research
Journal 31 (1): 89 – 108.
Dave Harris
British Chinese pupils are prominent high
achievers within the British education system, but
their perceptions and experiences of education
have not been so well explored. There is a need to
see how they construct education as valuable and
how this leads to pupil achievement.
They outperformed children from other ethnic
groups in compulsory education [citing the DFEE
study of 2001]. 90% of them continue into
post-compulsory education and they are more likely
than any other ethnic group to enter HE, which is
a recent change from the 1980s. Boys' achievement
matches the educational performance of female
counterparts
[one reference here is GILLBORN, D. &
GIPPS, C. (1996) Recent Research on the
Achievement of Ethnic Minority Pupils (London,
HMSO)]
There have often been stereotyped
conceptualisations, including being hailed as an
economic success story which omits difficulties
and inequalities. Research shows that they face
both discrimination and problems accessing public
and social services, and their success is 'based
on broader ill-conceived stereotypes of the
Chinese as collectivist, conformist,
entrepreneurial, deferent and conforming to
Confucian values' rather than British Chinese. One
study did not observe pupils in the classroom,
omitting the possibility that they constructed
themselves 'differently in their questionnaire
responses' (3). This has been amplified by the
dominant compensatory notion where ethnic groups
are seen in deficit terms.
Different ethnic groups place different degrees of
emphasis on educational success and teachers and
scholars have 'traditionally been highly respected
in the Chinese community' (3). Parental emphasis
on educational success is seen in the stress
placed on it in personal testimonies, even if
parents were often not formally educated
themselves, and even if the Chinese do not just
reproduce levels of education through generations.
The data is drawn from an ESRC funded study
looking at British Chinese constructions of
'gender, education and achievement' (4). It faced
the usual problems of essentialism when working
with terms like ethnicity. Respondents themselves
identified as Chinese and or British Chinese,
although some were half Vietnamese and others
ethnic Chinese who had lived in Vietnam. The
research was carried out in London which has
almost half the total Chinese population in
Britain. They did semistructured individual
interviews with pupils, parents, and teachers.
There were 80 British Chinese pupils, 48 girls 32
boys, 14 to 16-year-olds, and they were compared
with the authors' previous investigations of the
constructions of gender. For convenience, schools
containing more than 5% of British Chinese
students were approached, mainly state schools,
but also some independent schools. Social class
membership was 'highly diverse', judged by
parental occupation of both parents. [Table not
included but one third of the parents worked in
catering, 25 owned or managed the restaurant,
although pupil answers were vague. 31 mothers were
at home. This and the relatively high number of
other professionals 'suggests a significant
proportion of middle-class families', although
their educational trajectories are not orthodox
middle-class, and indeed 'defy' the usual
definitions (4).]
Most of the pupils were second generation Chinese,
with parents from Hong Kong. Some were third
generation whose parents had been born in Britain.
Others were from mainland China or Chinese
communities in other countries. They were
questioned about their perception of gender, their
educational preferences and experiences, attitudes
to learning, and educational and occupational
aspirations.
Parents were also interviewed about their views of
education and their expectations. Most were
Cantonese speakers and first generation ones spoke
little English so they used a British born
interviewer fluent in Cantonese and Hakka. All
originated from Hong Kong, all came for a better
life. They are diverse in terms of social class
and education. Nearly all had worked in catering
although many mothers were not working. Over half
had come from families in catering businesses.
Some spoke English fluently and had been educated
in Britain, but many were raised in Hong Kong
having little education. Most have no
post-compulsory education except for two men.
There may be a '"standpoint perspective"' at work
here affecting the responses given by ethnic
minority respondents to white interviewers as
compared to those given to interviewers of the
same ethnicity, but they do not see the need for a
complete match — it is impossible to match all
factors of identity, and it does not by itself
eradicate power relations. There is a risk that
researchers may 'conflate experiences or distort
responses' and interactions between gender and
race are 'not experienced in unitary or
predictable ways' (5). It is enough to recognise
power relations and potential effects or to be
sensitive to them and they consulted with three
British Chinese advisers throughout. They used
Nvivo. They used social constructionist
perspectives and some quantification especially of
proportions giving particular responses.
They asked is education important and all 80 pupil
said that it is, although there were
qualifications, for example over some subjects and
how useful they were. Three quarters of them saw
'education in terms of credentials for employment'
(6), and references to the future became a motif —
it may be a 'particularly British Chinese
expression or preoccupation'. It seems to be
associated with hard work as a particular
characteristic. It is associated with a
willingness to defer pleasure in the present,
which made the authors think of the academic
earoles in Willis and the possibility of a shared
ethos.
'Educational instrumentalism is directly espoused
and perpetuated by government policy'. Interest in
credentials is also 'not so very different from
other ethnic groups'especially among working class
respondents. The British Chinese pupils were more
consistent, however and this affected subject
choice. Of the alternative goals, the most
frequently was wanting a good job. Some mentioned
things about increasing their knowledge, making
yourself clever and avoiding being stupid.
Qualifications were seen as 'unproblematically
ensuring passage to a good job via a discourse of
meritocracy' (7).
There was 'little articulated recognition of the
impact of issues such as racism and cultural
constructions' intervening with ideas of
meritocracy, although that did occasionally arise
when discussing the impact of being Chinese. In
general, good education meant a good job,
credentialsm, 'applied with somewhat naïve
simplicity', and unawareness of structural
discrimination and exclusion which does affect the
Chinese in Britain (citing research by Cheng and
Heath).
Few pupils argued that education is beneficial for
intrinsic reasons. References to lots of money or
a nice house were more common. This might reflect
'an immigrant perspective expressed by their
parents' (8) and this is sometimes combined with a
view of Chinese parents as disciplinarian, to mean
that Chinese pupils hold the same values as their
parents — four girls did reply that they valued
education 'because their parents say they should'
and others acknowledged parental views and
directions as important, although complaining of
pressures.
Parental explanations about education were
actually 'quite different to those of their
offspring'. They all said education is important,
and some were surprised that the question was even
asked. One saw education as 'absolutely essential
to humanity'. His own lack of education seems to
have 'heightened his value of it' (9) — he
was glad of the opportunities.
Some parents talked of economic constraints
limiting their education, and one referred to
gender having a personal impact because her
parents did not see the education of girls as
important. Nowadays the family do encourage
females including persuading them to do their
homework. She revealed that some gender
differences still persist in her family, but not
so much.
'This constructed value of education for children,
set against their own context of being deprived of
education… Featured strongly in many of the parent
interviews'. They talked a lot of loss and
hardship, the difficulties of surviving without a
good education, having no choice in the bad old
days, the pressures that force them to seek better
lives and to endure struggle to survive.
Aspirations for children's education were
juxtaposed and led to a 'determination for their
children to be educated'. This is different from
Bourdieu where levels of educational participation
were often just reproduced and social class
boundaries perpetuated — 'the Chinese parents were
passionately committed to providing children with
what they had lacked' (10), a combination of a
general valuing of education 'as well as of a
migrant outlook'.
Some parents wanted to protect their child from
the lifestyle they had had to endure in catering
work, for example. The stereotyped view says that
there is an aspiration only for professional jobs,
and that this is only about status. Of course,
there is a desire for establish professions to
overcome precariously, and the professions are
preferred to the sort of work that parents have
had to take. This may lie behind the interest in
social mobility, and is shown in a rate of social
mobility higher for those who have had to work in
family catering.
Parents also see a dilemma in encouragement
without applying too much pressure. Some sent
their children to Chinese school at the weekend,
and some had attended themselves. Some regretted
that their offspring no longer attended. Extra
learning which seems important, in this case
rather than credentialism. A number were paying
for extra tuition as well, including some of the
working class parents [related to the conventional
school curriculum?].
However parents had more diverse views of the
importance of education than pupils did — only
half gave getting a good job as the most important
explanation, for example, with over 1/3 stressing
the value of education for its own sake,
children's development, morals and helping to fit
into society. This indicates 'subtle generational
differences' (11).
Both pupils and parents value education 'extremely
highly' and this is helped by the importance of
the family. This may be 'a particularly Chinese
preoccupation', but this might be a part of 'the
construction of ethnic boundaries on the part of
the white majority and by the minority ethnic
groups themselves'. Some suggest that Chinese
children are not more deferent to their parents
than are others, that this is an 'Orientalist
attitude', Attitudes might be emergent from both
British and Chinese values. This data does suggest
that the majority consider family to be 'extremely
important', and this was supported by the children
often referring to their parents during the
interview.
There is a racist stereotype that Chinese children
are oppressed by their parental culture,
especially middle-class families. The same
argument is sometimes made about white
middle-class families who have high expectations,
although this is less often pathologised. Many of
the children in their sample did 'discuss high
levels of "pressure" from parents. Some of these
portrayed it as positive and others complained
bitterly about it' (12). The researchers still
suspect that these accounts 'to some extent
represent a reproduction of Eurocentric discourse'
[why — they've gone native].
Even when pupils complained of pressure, they
often acknowledged that it was for their own good
and they could support this approach. They rarely
saw it is simply oppressive, they more often
criticised laissez-faire attitudes of British
parents.
Verbal encouragement or pressure may be the only
option anyway, since long hours in the catering
industry prevent help with homework or activity in
the evening, lacking good English or basic levels
of education also restricts other forms of
intervention in '"hands-on" ways' (14).
However, the high value of education is a feature
of Chinese culture, and this was acknowledged with
pride by some of the parents, and maybe even was
being used 'to construct a diasporic cultural
boundary for the first and second generation
Chinese in Britain'. Some parents realise that
this led to a favourable view from teachers, even
though it is 'a racialised discourse' which is
used to 'position "the Chinese" in a particular
way', which includes and being diligent and
conformist. The Chinese themselves can make
something positive out of this, 'the construction
of attributes in racialised boundaries'.
Race did appear as a motivator as well, including
'the issue of "giving good face"' which is still
important in Chinese interaction, with the success
of the child as a 'key currency'(15), used in
comparisons with other Chinese people. There is a
competitive element which helps in 'aiding
learning for British Chinese pupils' and this is
seen as '"a good thing"' [by one of the pupils].
So, overall the value of education is strongly
apparent in British Chinese pupils and their
parents. There is a discourse about the value of
education and it is used to 'fashion a positive
and proud construction of "Chineseness" in
Britain'. It is a racialised narrative used by the
white population and there is 'a wider pernicious
discourse that positions the Chinese as diligent,
conformists, and self repressed'. Yet the Chinese
use it to create a positive identity. To some
extent it is the result of the diaspora. It is
already strong in Hong Kong and mainland Chinese,
but appears among the Chinese in Britain in
particular ways, for example when they compare
themselves with the others' apparent lack of value
of education in a form of boundary maintenance.
This is a form of 'ethnically particular cultural
capital the progress social class mobility'.
There may be other factors in educational
achievement. Teacher expectations of Chinese
pupils might be helpful. Gillborn says teachers
stereotype them, but as conformist and diligent,
behaviours and achievers. It is coherent with the
parents and pupils own conception that is useful.
Other studies show that gender and social class
have a negative impact on the educational success
of ethnic minority groups, but social class at
least has a different impact, through the value
placed on education. For example Reay has argued
that cultural capital endows middle-class parents
with the ability to ensure educational progression
and success for their children compared to white
working class mothers. Afro-Caribbean working
class mothers, she argued [in 1998] 'still held
the wrong "cultural currency"' (16).
By comparison the Chinese community often had
little education themselves and could not be seen
as middle-class, despite becoming affluent as a
result of entrepreneurship especially in the
catering trade. They have linguistic difficulties.
Long hours meant that they could seldom provide
practical help with schoolwork nor could they
amass resources contributing to cultural capital
including educational materials, trips and
liaisons with school. Yet their children have
succeeded, even in the face of 'continuing racial
discrimination in the education system… And racist
abuse in the classroom and playground'. This is
partly a testament '"to their resolve and
determination"', but other ethnic groups have also
striven without the same results, so there must be
some 'ethnically specific construction of identity
as alternative resource of cultural capital… [An]
ethnically in location-specific construction…
[Which]… Has provided them with the outlook and
approach which enables this generally high
educational performance' (17), the right cultural
currency.
They argue it is not just a matter of the high
value placed on education coupled with respect for
elders, so Reay's Bourdievian analysis may
not be applicable [don't see why]. The Chinese
approach 'does not guarantee access to and
approval by British educators… [And]… Is far from
universally admired by white middle-class teachers
and commentators', who see Chinese kids as under
pressure, over conformist, impeded in their
growth, on a parallel track with parents at open
evenings [unhappy with progressive methods?]. From
Western liberal and 'certainly from a Eurocentric
child development perspective' [aha!] 'The Chinese
practices regarding education are problematic and
even pathological; meaning that their cultural
currency is not valued equally in the West'.
Nevertheless, there is a high valuing of
education, 'a slice of migrant determination' and
'other cultural factors' which may combine to
produce 'a particular Chinese form of cultural
capital' which can confound the usual discursive
positioning as passive. And 'the socio-economic
position is working class'. Educational success
and upward social mobility confounds both.
They are not saying that everyone can succeed with
the right attitude. Chinese constructions are
specific. First generation Chinese have 'endured
incredibly high costs… Hardships, struggles and
psychological wounds'. Pupils pay a high price for
success — hard work and their positioning by other
pupils, pressure, fear if they do not produce
excellence, fear of failure. Nevertheless,
overall, Chinese value for education is positive
for educational performance and for social
mobility.
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