Australia’s ‘cultural melting pot’ significantly influences teachers and students by creating a need to respond to various cultures in a set learning environment (Wadham, Pudsey & Boyd, 2007, p. 232). Cultural diversity is defined by the Oxford Dictionary as ‘the existence of a variety of cultural or ethnic groups within a society’ (2016). Cultural diversity and ethics in education have led to an increasing awareness of the need for empathy when teaching a variety of cultures. McCarty defines empathy as ‘imagining what it is like to be someone other than yourself’ (2012, p. 60). Moral judgement relies on both empathy and ethics, and is influenced by an individual’s position in Kohlberg’s Stages of Moral Development. The recognition of cultural diversity enables educators to address individual needs and demonstrate awareness of differences without discrimination. The transference of empathetic thinking from teachers to students leads to greater understanding of the ethics surrounding cultural understanding, in order to create a more positive and inclusive learning experience.
The connection between empathy and ethics, including moral judgement, results in an environment where students can consider moral dilemmas in an informed manner. Lawrence Kohlberg’s Stages of Moral Development can be utilised by educators in order to focus on learning needs and behaviour of students of various ages (Crain, 1985). Kohlberg’s theory suggests there are four levels and six stages of moral development. Level I, ‘Preconventional Morality’, applies to young children and includes Stage 1, ‘obedience and punishment’, and Stage 2, ‘individualism and exchange’ (Crain, 1985, p. 120). Level II is ‘Conventional Morality’, which arises as teenagers form attitudes aligned with the greater community (Crain, 1985, p. 121). Stage 3 involves ‘good interpersonal relationships’, and Stage 4 endeavours to maintain social order and accomplish society’s needs (Crain, 1985, p. 122). Level III, ‘Postconventional Morality’, involves Stage 5 regarding ‘social contract and individual rights’, while Stage 6, ‘universal principles’, regards the rights of an individual in a democracy, in order to achieve a “good” society (Crain, 1985, p. 123). Awareness of these stages of moral development when educating students is important when evaluating their viewpoints critically, and tailoring curriculum to match the levels or stages in which they lie. Kohlberg’s aim is for children to reach the highest level of moral development (Crain, 1985). Issues which impact students create opportunities for ‘critical thinking and moral competence’ (McCarty, 2012, p. 61). McCarty also argues that emotion has a significant influence on moral judgement (2012). Damasio suggests that although imagining is not the same as first-hand experience, it involves the same mental and physiological processes when decision making (McCarty, 2012). Damasio proposes that the body acts as an ensemble, and its parts cannot be separated from each other, therefore, moral judgement cannot be separated from thoughts and feelings associated with a situation (2005). Empathetic thinking in learning may facilitate greater knowledge and increased perspective of experiences. Drama and role playing are known to increase levels of empathy by mimicking real life experiences (McCarty, 2012). Thus, incorporating dramatic experiences into classroom learning would be beneficial in evoking compassion for those with different life experiences. The combination of empathy and moral judgement leads to ethical decision making and action. Jewell defines ethics as ‘the study of how people should treat each other’ (2011). Empathy is integral to ethics as it can distinguish ethical behaviour from non-ethical behaviour by imagining others’ viewpoints (Jewell, 2011). Jewell believes ethics should be taught in order to achieve a cohesive society (2011). Establishing ethical principles and behaviour in school creates a foundation of ethical principles to apply to future situations (Jewell, 2011). Jewell suggests consideration of principles, consequences, agreements, and virtues is an effective way to teach ethical decision making (2011). The incorporation of empathy into a child’s learning may create a well rounded citizen equipped to make ethical decisions when faced with moral dilemmas.
An understanding of multiculturalism is critical to current students who will become the future decision makers in society addressing issues of cultural inclusion. Politics and Government influence the Australian public, and opinions belonging to older generations may stereotype ethnic groups, and inevitably affect children’s beliefs and actions (Wadham, Pudsey & Boyd, 2007). Social events such as riots or protests can impact cultural perspectives, and there is potential for the media to manipulate perspectives of cultures in order to elicit emotional responses (Wadham, Pudsey & Boyd, 2007). Racism is ever-present in a multicultural society, affecting the way cultural or ethnic groups are viewed through stereotyping (Wadham, Pudsey & Boyd, 2007). ‘New racism’ focusses on the similarities between cultures, in contrast to ‘old racism’ which identified differences (Wadham, Pudsey & Boyd, 2007, p. 199). Additionally, racialisation is defined by Wadham, Pudsey & Boyd as the ‘process by which we came to understand each other as raced individuals or groups’ (2007, p. 171). While racialisation can be positive in acknowledging various cultures within Australian society, the inherent racism when distinguishing these cultures is difficult to separate. The beliefs established by external sources including Government, media, and parents are potential influences on students’ perceptions of cultural groups. Cultural norms in a child’s upbringing and family education prior to schooling also affect the way children interact with people from other cultures and react to cultural practices (Thomson, 2002). This includes the recognition of Australia’s cultural history in the school curriculum. The national curriculum’s incorporation of Aboriginal and Torres Strait Islander history is a positive step towards cultural education and inclusion (“Cross-curriculum priorities | ACARA", 2016). However, the implementation of a National curriculum has enhanced the presence of nationalism in schools. Fostering national pride through celebration of national holidays, or performance of the national anthem is beneficial as it reinforces a group dynamic, but may exclude those who are ‘new Australians’ not ‘white Australians’ (Wadham, Pudsey & Boyd, 2007, p. 172). National holidays such as Australia Day may be identified by Indigenous Australians as ‘Invasion Day’ due to historical facts (Wadham, Pudsey & Boyd, 2007, p. 178). Cultural conflicts at school can lead to further prejudice if not handled ethically by an educator (Wadham, Pudsey & Boyd, 2007). Cultural differences can form a ground for exclusion in schools (Taylor & Richardson, 2005). Socio-economic backgrounds as a result of culture can disadvantage students (Thomson, 2002). Taylor and Richardson propose that ‘whiteness signifies power and privilege’ (2005, p. 96). Students with Indigenous backgrounds are often disadvantaged by their socio-economic background (Wadham, Pudsey & Boyd, 2007). An awareness of these economic issues, particularly in areas with low socio-economic status is key to understanding student motivation and behaviour. Educators aim to develop culturally aware students who act sensitively and empathetically by teaching ‘culturally responsively’ (Gay, 2013, p. 49).
Ethics surrounding cultural awareness and the role of empathy in cultural understanding is integral in educational contexts. Empathy allows students to make informed behaviour choices after experiencing the viewpoint of a member of another culture. Kohlberg’s Stages of Moral Development regarding the capacity of a child to make moral judgements and empathise can influence their interaction with other cultures. Educating students about other cultures including traditions and religions allows greater insight and breaks down cultural barriers which could prevent inclusion (Wadham, Pudsey & Boyd, 2007). Educators who show empathy and endeavour to cater for different learning styles matched to cultural needs are likely to be good role models for students to emulate (Forrest, Lean & Dunn, 2016). Acceptance of culture is dependent on empathy which includes ethical speech and action. It is necessary that educators consider the impact of teaching styles and school culture on students from a range of ethnic backgrounds. Contentious topics such as the asylum seeker debate may be culturally sensitive for students with similar experiences (Hattam & Every, 2010). The ethics of being culturally aware without acting racist can be difficult to negotiate, and requires empathetic thinking by teachers and students. Culture, ethics, and empathy are inextricably interwoven.
Educating the whole child to be an effective citizen requires more than teaching subject content. Embedded within all subjects should be positive recognition of individual differences and the catering to meet these is a teacher’s responsibility. Educators must first establish a climate of ethical conduct through role modelling. Opportunities to explore cultural diversity and moral dilemmas, whether real or imagined, need to be provided to foster empathetic thinking. The aim of education is to develop inclusivity whilst valuing individuality. A cohesive multicultural society of unique citizens requires open-mindedness and greater cultural acceptance of differences. The best educational approach is to acknowledge the interconnectedness of culture, ethics, and empathy, and to teach these simultaneously.