AUSTRALIAN
COUNCIL
FOR THE DEFENCE OF GOVERNMENT
SCHOOLS - D.O.G.S.
PRESS RELEASE 272#.
11 NOVEMBER
2008
EDUCATION INTERNATIONAL
DEFINITION OF PUBLIC EDUCATION:
WRONG
DOGS have dealt with the Education
International Definition of Public Education in Press Release
255 (
www.adogs.info/pr255.htm)and Press Release 264 (
www.adogs.info/pr264.htm ) and considered demonstrable
commitment to public education at Press Release 259 (
www.adogs.info/pr259.htm ) and Press Release 260 (
www.adogs.info/pr260.htm ). Further discussion on the
definition of public education can also be found at
www.adogs.info/definition.htm
Education International Definition of
Public Education:
The following is the totally inadequate
definition of public education adopted by resolution at the E.I.
(Education International ) World Congress at Porto Alegre,
Brazil, in 2004. This definition was contained in a resolution
adopted on Education: Public Service or Commodity:
Public education is a system open
to all without discrimination on the basis of gender, religion,
culture or social class, free of charge, publicly funded, and
managed and evaluated in accordance with the objectives and
principles established democratically by public authorities.
Why is the EI Definition of Public
Education Incomplete and Stupid?
On the basis of their Australian experience,
DOGS indicated in their earlier Release No. 255 (
www.adogs.info/pr255.htm) that the EI definition of Public
Education was incomplete, misleading, and unwise. At Press
Release 264 (
www.adogs.info/pr264.htm) we indicated the stupidity of
leaving the definition of public education to so-called public
authorities. What strong public education group would leave
vital indicia of public education to any other group or
government ?
The Purpose of this News Release:
The purpose of this Press Release is to
consider the failure of the EI definition to take into account
and include within their definition the two most fundamental
elements of a public education system. These elements are:
-
public in purpose
-
public in outcome.
Public In Purpose Left out of E.I.
Definition:
DOGS definition of public education contains
eight indicia. Seven of these indicia derive from the first,
namely, the fact that a public education system must be public
in purpose.
The concept of 'public in purpose" arises out
of the logic and history of New World English speaking countries like the USA,
Australia, New Zealand and certain parts of Canada.
Unfortunately for New Zealand, the 'public in purpose' aspect was
destroyed by the enemies of public education and their fellow
travellers as early as the 1970s.
The Australian Founding Fathers realised the
central role played by a public education system which is public
in purpose as a foundation to a secular, liberal, heterogeneous
and harmonious democratic State. They realised that public
education was and is the most important business in a civil
society.
The free, secular, universal and accessible
public education is fundamental to success in this endeavour.
Our Founding Fathers realised that it was necessary to establish
the public (government) school and public (government) education
systems when they established a modern secular liberal State
with a modern political philosophy that aimed to achieve liberal
values of liberty, justice, fraternity, popular consent, and the
obligation to the public good.
Central to these aims was the secularity of
public education and the principle of separation of religion and
the State.
Public (Government) School education stands
for and assists in achieving a viable and just community. Public
(government) school education is required for the continuation
of this viable, democratic, heterogeneous community. Let no one
doubt that if there is to be a twilight of the 'liberal' Public
(Government) school and Public education systems, that twilight
would also be the twilight of the modern 'liberal' democratic
State whose values are freedom; equality; justice;
fraternity; the working of popular consent; the personal
obligation for the public good and the voluntary contribution to
religion together with the separation of church and state.
It should be noted that voluntary
contribution to religion and the ideal of religious liberty also
go hand in hand. Forced contributions to religion and religious
schooling is a denial of basic religious liberty. When this
basic liberty is infringed through State Aid to religious
schools, all of the other basic values of the liberal democratic
state are also undermined. The Australian experience of Federal State
Aid to religious schools since 1964 is evidence of this.
The Public (Government) School and Public
Education system were and are established to serve a public
purpose rather than a private one. They are not maintained for
the personal advantage or private gain of the teacher, the
proprietor, or the Board of Managers; nor does it exist simply
for the enjoyment, happiness or advancement of the individual
students or their parents. The Public (Government) School or
system was and is established for the whole society through the
provision of schools for all children throughout the community;
for the communication of knowledge and understanding
necessary for exercising of responsibilities of citizenship.
Moreover, the Public system is public in purpose in that it
attempts to bring all the public together in an exercise of
community with members of the public learning to work together
for their children and with those children learning to work,
live and play together.
Dangers of the State Within the
State
One of the purposes of Public Education for
the Australian Founding Fathers was the importance of not having
a State within a State. Andrew Inglis Clark ( 1885) and Edmund
Barton ( 1879) used this concept when talking about State Aid to
church schools and the crucial role played by public education
for the public good.
DOGS describe the phenomenon of the ''State
within the State' as a Cancer in the Body Politic'.
Central to the prevention of a State within
the State, namely the influence of the church within the State,
was the withdrawal of State Aid to religious schools in the late
nineteenth century.
Unfortunately, with the return and massive
expansion of State Aid to religious schools, the State within
the State, the Cancer within our Body Politic is alive, well ,
and eroding the basic freedoms of our secular, liberal
democracy.
The American Supreme Court described the
contamination of religion and the state as follows:
Its ( establishment clause) first
and most immediate purpose rested on the belief that a union of
government and religion tends to destroy government and to
degrade religion. ( from the opinion of the unanimous
decisions of the United States Supreme Court in Engel v Vitale
and Abington v Schempp)
'Public in Outcome' Absent from the
E.I. Definition:
One of the major reasons a private church
school cannot be considered within the concept of public
education is the essentially private outcome which results from
the private purpose. Only a public school produces a public
outcome as a result of a public purpose. Consider the following:
Unlike the private religious sector, Public
(Government) school education is in the best interest of the
public good because
-
It produces a cohesive society with
peaceful pluralism not a tribal society based on creed,
class, culture, and colour.
-
It is the most powerful agency for
fraternity, promoting cohesion among a heterogeneous
democratic people whereas the private religious system has
separated citizens into sectarian groups with tribal
affiliations.
-
It provides open access to all children
irrespective of creed, class, culture and colour whereas the
private religious system separates on these criteria.
-
It elevate cohesion and unity above the
particularist goals of special and self serving interests of
the private religious sector.
-
It represents the most pervasive means
for promoting out common destiny. Public schools are the
training ground for the habits of community rather than the
habits of individual and tribal benefits.
If the percentage of children in our public
(government) schools falls away, so, in due course will cohesion
in our society decline.
The increase of State Aid to religious
schools in Australia has enabled the promoters of the private as
opposed to the public interest, to divide the Australian public
along the lines of Divisions in Europe, the Middle East and
Asia: divisions based upon creed, class and ethnicity.
Lessening the Chance of Corrosion on
the Body Politic
A strong public education system can lessen
the impact of the private sector which corrodes and distorts the
precarious democratic processes and priorities of popular
consent.
Public schools engender a community outlook,
an interest in the public good over the interest of any
sectional good. The majority of religious schools on the other
hand tend to engender a loyalty and dedication unique to
religious activities. For example, one of the basic aims of the
Church School system which caters for eighty percent of
enrolments in the private church system is the production of a
'Catholic' citizen.
The particular loyalty to a particular
interest is absorbed and brought by many of the products of a
church school education into all aspects of their life. Their
loyalty sometimes surfaces in overt or covert acts at any
particular time depending on the person and situation.
The greatest lesson that Australians can
provide for the Western democracies is to inform them that in
the democratic process, religious, church schools have
proved themselves to be á 'cancer in the body politic'.
Example of Corrosion of the Judicial
Arm of Government
In Australia, the effect of the religious
school interest on the judicial arm of government reveals their anti-public effect on our democratic
processes. This is another reason why they can never qualify as
public in nature.
DOGS illustrate the corrosion of the church
school faction on the judicial processes in their own Australian High Court
case. The battle spanning 25 years to have the constitutionality
of federal State Aid decided, was adversely affected by the
deliberate attempts of the pro-State Aid faction to avoid a High
Court decision in various ways. Readers can find the story of
this case at
www.adogs.info /dogs_high_court_case1.htm . We suggest they note
at least the
following:
-
The activities of Senator Neil
O'Sullivan who was an active pro-State Aider
in his own right. He was also the father of a son who later
became head of the Jesuit Order in Australia.
-
The prevention of citizens in various
States from obtaining Attorney's General fiat to appear in
the High Court in the years 1957, 1964-65, and 1972-73.
-
The pressure by the Roman Catholic Church on the Victorian Government
to withdraw the Attorney-General's fiat to go to the
High Court in the period 1973 to 1980. Yet, when the church
schools were
successful, the Roman Catholic Church announced to the world at large that they
believed in the right of people to test the
constitutionality of State Aid in the High Court. Perhaps
at a future date DOGS will put them to the test.
-
Intimidation of some of the High
Court plaintiffs ( e.g. William Hartley) alongside
unprecedented delays, and attempts to deliberately increase
the legal costs of the plaintiffs.
-
On the ideological front, the religious
men spent 26 days attempting to prove that religious schools
were no more 'religious' than public schools. This was not
reported in the mainstream media.
The major reasons why DOGS believe that in a
democracy one cannot deal with private religious groups in the
public arena was their blatant contradiction of their ideals
before the High Court.
The major lesson to be drawn from this legal
fiasco was that the High Court permitted the private religious
sector to get away with the erosion of the judicial process.
Private Religious Schools: Private
Gains : Political Pursuit of Funds and Favours
Until the early 1960s, the corrosive effect
of the religious school faction on Australian political
priorities and processes, was kept in
check by opposing religious groups. These groups counteracted
the effect of the demands on the political process effected by
the major supporter of State Aid to religious enterprises. When
State Aid was granted however, the religious opposition
dissipated.
Most of the religious groups lined up to grab
State Aid for their particular sectarian schools. The church
school faction, with their peculiarly engendered commitment
combined with their narrow sectionalist interests have rolled over
the more diverse public school interest groups.
For example, on 26 May 2008, listeners
were
told by ABC presenter Paul Collins, a former Roman Catholic priest, that there is a 'unique
relationship that Church and State in Australia have forged in
funding education, health care and social services.'
Another Roman Catholic priest, Joe Caddy, the Chairman of
Catholic Social Service Australia, on 17 October 2006, at a
federal parliamentary breakfast revealed ' Catholics are
also over-represented in the public service.' What he did
not reveal was that the Roman Catholic Church is now the
employer of the largest number of people in Australia.
Private Religious Grab for Federal
Money
Further evidence of the private outcome of
private religious education as opposed to the public interest of
the public system has been the grab for Federal Money. The
private religious lobbyists have largely elbowed public school
interest groups out of the way and down in the funding stakes.
Federal funding to primary and secondary
education at the State level started in the financial years
1964-1965 with $7.238million or $3.9 dollars per pupil for
public schools and $2.677 million or $4.6 dollars per pupil to
private religious schools. This appeared to be a small amount
for private schools but Jefferson's warning went unheeded. He
said that it was the precedent of the principle being broken
that counted because the principle becomes entangled in the
precedent and then it become not whether, but how much.
This 'how much' has now become in 2007-2008 $
5.941 billion or $5, 177.2 per pupil for a religious school.
Public schools lag behind with a mere $2.265 billion or $1,168
dollars per pupil. There is no clearer evidence of the self
interest of the churches than this.
In 1964-65 the ratio of private to public
pupil payment was 1.18 times greater. In 2007-2008 the ratio has
risen to 4. 43 .
Lack of Accountability for Federal
State Aid Funding
Another reason why private schools cannot be
included in the public sector is their disgraceful destruction
of the principle of accountability for public funding. This
principle underpins representative government. There should be
no taxation without representation, and no representation
without public accountability for expenditure of that taxation.
The lack of public accountability for State
Aid to religious private schools is a sick national joke.
The set-up established in Canberra is like
Caesar's wife reporting to Caesar. Religious private school
activists within the ranks of the political parties and the
bureaucracies have certainly been at work.
And so we have the State within the State,
enjoying the largesse of the public Treasury.
The Religious private school interest could
not have been so successful in undermining our basic democratic
processes if the religious operatives did not have sympathisers
and fellow travellers and gutless wonders who have straddled the
political and bureaucratic arms of government at the federal and
State level.
Corrosion of Checks and Balances
In addition to the above-mentioned
corrosion of the possible checks and balances within the arms of
government, the private religious school faction has
successfully eroded checks and balances in academia and the
media. Surprisingly for some, the private school networks have
also eroded public school lobby groups, quietening opposition to
moves for privatisation of the public sector.
Outcomes or Benefits of Public
Education are Worth Fighting For
The following outcomes
or benefits of public education mean that private religious
schools can never be part of a public system. If we are to
retain any semblance of a democratic liberal state, they are
worth fighting for :
-
Public schools
offer the possibility of effective education for all
children, not just those whose parents know how to find it
and not just those for whom an institution or particular
school wishes to provide it.
-
The public school system allows the
public to maximise its return from its educational dollar in
both the range and amount of resources applied for each
child.
-
Public school education is in the best
interests of the public good because it allows the public to
maximise the opportunity to achieve equality of educational
opportunity.
-
Public education is about providing
a good education for all children. The preservation of a
viable public school system is at the very heart of an
effort to allow each Australian child to realise their
potential.
-
Only the universal public education
system attempts to give every Australian child the
opportunity to achieve their potential. A single public
education system is the most efficient way of spending the
money put into education.
-
The economies of scale brought about by a
large public system of education enables the community to
get the maximum value for each dollar spent in both the
terms of the amount and range of resources applied to each
child and the amount of resources obtained from each dollar.
-
Public schools are there for the children
that private religious schools reject and pass over: the
children in the small country schools; the under-achievers;
the behaviour problem and the under-privileged.
Private religious schools do not
offer the benefits of public education listed above, and cannot ever be considered
part of public education. The fundamental purpose and outcomes
of private education are private and never public. private
church schools are not contained within the concept of public
education.
LISTEN TO THE DOGS PROGRAM
3CR 855
ON THE AM DIAL
12.noon ON Saturdays.
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