Racism persists in former Model C schools

I am writing this in an attempt to begin a meaningful, informed and well-thought-out debate regarding the institutional racism in former Model C schools, and what can be done to reverse this situation. 

I identify with a specific cultural group and, as such, I am writing this from the perspective of a non-white person.

As principal, I am acutely aware of the distinction made by corporate business between schools when it comes to the willingness to grant donations or sponsorships. 

We find that businesses are more likely to sponsor former Model C schools when it comes to functions or sporting events and in the majority of cases always have an excuse or make small, inferior contributions to schools in the townships. 

This type of institutional racism is deeply rooted in the business sector, so much so that many schools in the townships no longer bother contacting them for support. 

I accepted an invitation for breakfast from one of the former Model C high schools in our town. It was obvious that there was 95% representation of previously “white primary schools” and only 5% representation of “brown” primary schools, although “brown” schools make up the largest percentage of primary schools in our town . There was no representation of “black” schools. 

The impression that this creates is that the school’s marketing strategy is selective, and that they would only want to enrol white learners if it depended on them. Furthermore, the perception, right or wrong, is that the invitation of non-white principals was only done to create a misconception of inclusivity. This, to me, is a typical example of institutional racism. 

Institutional racism has historically been embedded in the structures and overall working methods of some of these schools. This tendency is so deeply rooted that it seems those who are guilty of it do not even realise that what they are doing is racist or wrong. 

It is part of their culture that has been established over decades. Their ability and willingness to make a concerted effort to build an inclusive school community is just as great as their historic privilege, protected and promoted by apartheid laws.

Here are a few examples of institutional racism at former Model C schools:

• There are rumours of the separation of learners in a school because of their race, as well as allegations against white educators that they academically promote white learners although they failed, but refuse to do the same for non-white learners;

• There were and still are schools that predominantly reject black learners for enrolment, with the reason that the school is full, but then only make room in the “full school” the next day for a white learner who applies for a place in the school;

• Predominantly, non-white parents applying for admission for their children in these schools are expected to show up for an interview before such an application is considered, while white learners are automatically accepted;

• Non-white learners are reprimanded about the way they speak (banal use of language) and then “helped” to speak “correctly”;

• Black learners are prohibited from speaking to each other in their home language;

• Non-white learners are expected to think, look, speak and dress like their white counterparts so that they do not “stand out”;

• Extra pressure is put on non-white children to work extra hard to get recognition or to be included in sports teams even if they deserve it on merit;

• There is an attitude and culture of white learners and educators of: “This is our school, our culture, our traditions and our language. If you want to be here, you have to accept it and adapt to it.”

• Educators responsible for career guidance discourage non-white learners from studying in certain professions and then advise white learners to study in such fields;

• There is a misconception that the work ethic of white educators is at a higher standard than that of their non-white colleagues; and

• The religious beliefs of learners who do not belong to the Christian faith are sometimes ignored.

At all former Model C schools, great attention is paid to their rich history, their traditions, culture and ethos. Unfortunately, most of this is from a traditional white perspective. 

The question is: whose history, traditions and ethos are celebrated at these schools? Little, and in some cases nothing, is done to establish new traditions, a new history and a new ethos at the schools, in which the diversity of the school can be celebrated and reflected. 

Non-white learners who perform well at some of these schools are excessively congratulated and celebrated. This practice is annoying because it creates a feeling of: “Look here, we have also made him/her human. Look what we managed to do with him/her.” 

Principals also tend to talk about their white, brown and black learners, instead of talking about their learners. This situation creates a feeling of racial segregation between the learners. A white school principal once boasted: “My coloured learners are some of the most disciplined children in school.” 

When I asked him if he did not only have learners at the school, and why he now highlights a specific racial group of learners, he could not come up with an answer. I further made the situation even warmer for him when I asked him: “Was there perhaps a perception in you or in your school that all of them [your coloured learners] should actually be ill-disciplined?”

The recruitment of staff at former Model C schools is an issue that needs urgent attention because, in my opinion, it is in many cases based on racial prejudice and preference. The racial composition of staff members and governing bodies at these schools don’t reflect the demographics of the learners. The vast majority — in some cases all — of the members of governing bodies or recruitment committees of these schools are white people. Reasons given for the non-nomination for the appointment of non-white educators include:

• They did not meet the criteria laid down;

• Their CVs are incomplete; and

• They did not fully answer the interview questions.

Non-white educators are kept out of the schools through a subtle, preconceived and elaborate strategy.

There is a feeling among many non-white principals and educators that the education authorities are also pouring oil on the fire of racial segregation by unfairly distinguishing between traditional white and non-white schools. Sometimes there is a feeling that there are three separate education departments, especially in the Western Cape, namely a white, a brown and a black department, because policies and rules are sometimes not applied consistently. 

The perception is sometimes created that former Model C schools are highly functional and effectively managed and governed, which in turn gives rise to a further feeling that the opposite is true at traditionally brown and black schools. It has been mentioned on occasion by one of the former heads of education of the Western Cape education department that officials should focus their attention on township schools and not have to visit former Model C schools. 

There is, unfortunately, a tendency to link a monetary value and a skin colour to quality education, and that good quality education can only take place at previously privileged schools.

Ruben Rhodes Titus is the principal of Victoria Park Primary in Worcester, Western Cape