Many who emerge with a Bachelor of Arts degree rightly earn and confirm the poor reputation that degree now confers. They come out knowing nothing, and many plunge black into the schools, this time as teachers, to pass on nothing. It is a depressing sort of carousel.
The History Curriculum has attracted a great deal of controversy since its inception in 2013. Former Prime Minister John Howard addressed his concerns with the scope of the curriculum in Quadrant. Kevin Donnelly and Mervyn Bendle have done the same. Nonetheless, the Australian Curriculum, Assessment and Reporting Authority (ACARA) has trundled along, barely missing a step, despite an inquiry launched by the Abbott government, forging a national curriculum largely informed by the Melbourne Declaration of 2008.
This paper will deal solely with History, and how ACARA’s curriculum has contributed to what is, in my view, a corruption of the discipline in schools. Many of the problems in the History Curriculum are to be found elsewhere; the interested reader will find plentiful examples in the English Curriculum, for instance.
I will look at two things. Largely, I will look at how we teach history at present. What we teach has been covered extensively elsewhere, so I will spend only a little time on it.
How we teach history
“We are not concerned about the narrative of events, or the retelling of history,” I have heard so many times I have lost count, “we are interested in skills.”
Thus, history teaching is not about content—a dirty word among the ACARA curriculum gurus—but is instead about skills. What good is knowledge to students? Who cares if they can recount the events of 1066, or the fall of the Roman Republic, or the Pacific Campaign? What relevance will it have to their daily lives, to their future role in the workforce? But skills: now, there’s a word we can get behind. Everybody likes skills. What could be of better utility?
We have become, even among our educated classes, a post-learning society. Ostensibly, the internet has been the vehicle of this shift in consciousness; with information on anything easily obtained, we have no need to carry it about in our own skulls any longer. Of course, information is not the same as knowledge, and without knowledge, wisdom is difficult to obtain. Sending unformed young minds to the internet for knowledge is like sending them to a sewer for fresh water. I am no longer startled by the abject lack of general knowledge among everybody under the age of fifty. Once, we might have said they knew a lot about a little, or a little about a lot; now it seems they know very little about very little. ACARA’s unwieldly response to this shift is to turn learning history into the learning of abstract skills, transferable everywhere—the best response to the interconnected world. It is, in essence, to swallow more of the same poison. The antidote is rigour, but rigour won’t be found in the utilitarian and progressive model of teaching.