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Discuss whether education is enjoyed equally by all in Ireland

In my opinion education is not enjoyed equally by all in Ireland. We have only recently abolished the baptism barrier, and even then, only at the recommendation of the EU have we begun to separate education from religion. Having been in the Irish education system for 14 years I have noticed many inequalities within it.

Kathleen Lynch, a theorist on our course, focuses heavily on inequality in Ireland, especially in education. Her four areas of inequality, Power, Culture, Economic, an Affective, can be seen throughout the education system.

Economic inequalities are rife in the schooling system. Ireland has free education but school is not free. I am fortunate enough to come from a family that can afford to pay for school trips, books, a uniform, grinds, music lessons, and transport to school. But many families cannot. In a country where divides between economic classes are only growing wider, inequalities of this naturein education are going to be seen more and more often.

Culture and Status also have a big impact on the enjoyment of education. Those who are not Irish are at a severe disadvantage when it comes to exams. Sitting the Leaving Certificate in Irish gives you extra points, which cannot be availed of by foreign students. The English course also shows a lack of representation for foreign students. Nearly all of the poetry studied, texts learnt, and comparative texts are from Irish, British, or American authors. There is a huge lack of representation of works from other countries.

Another cultural inequality seen in Irish education is the Traveller community’s lack of third level education. Only 1% of all Travellers make it to university, a shocking contrast to the 90% of total Irish kids that go on the third level.

Paulo Freire would say that the only way to realize these inequalities exist is through conscious thought and discussion. He criticises the traditional pedagogy of rote learning, which is used most predominantly in Ireland.

Personally I am a huge admirer of the German school system. They seem to have recognised that there is more than one way of learning. At the age of twelve or thirteen, German children have the choice of entering one of three school types. Real-Schule, which places an emphasis on trades and practical learning. Halb-Schule which teaches both practical and academic subjects. And Gymnasium, whose teaching is entirely academic.

I feel Ireland should move more towards a system like this. It gives students the opportunity to play to their strengths. Right now in Ireland there is only one option, be good at regurgitating information. Most subjects require essays, so you have to be good at English. Higher maths gives extra points so you have to be good at maths. The only thing taken into consideration for college applications is points. One number represents everything you are. And its based on two weeks of your life.

No wonder Lynch is critical of the Irish education system. It is inherently unfair.

 H1 Standard: 92%

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Development in harmony with nature requires a move away from big industries and urbanization and towards small scale, self-reliant communities using renewable resources.

I agree with the above statement, development in harmony with nature should be strived for in every community if we are to live in a healthy, happy world. There are many examples of big industries that have not developed in Harmony with nature, and the communities around them have suffered the consequences. Namely the Fashion and Agricultural industries. However, there is some hope. People Tree, a clothing company, and the small town of Kinsale have proved that with a move towards small-scale, ethical, self-reliant communities, sustainability can be achieved

Our key thinker Vandana Shiva is very outspoken about India’s Industrial Farming problems. India, a once biodiverse country with hundreds of species of crop, is now almost completely reliant on Monsanto. A company that sells GMO seeds that promise to increase yield and be resistant to pests. In the short term this sounds like a good idea to try and help fix India’s hunger problems. However India’s farmers are now dependent on only a few types of seeds and the growing demand for maximum yield means they cannot rotate their crops. This dependence on very little variety of crops is a recipe for disaster, as seen by the Irish Potato Famine of the 1800’s.

Shiva argues that this ‘Green Revolution’ in India is actually worsening the countries hunger problems. She also criticises the industries development against nature, and cites this as the root of many of India’s problems.

The Fashion Industry is also guilty of not developing in harmony with nature. The modern idea of ‘fast fashion’ requires fast, cheap production. For a T-shirt to cost €5, the manufacturing must cost €, and the materials must only cost €3. Because of this, most fashion companies rely on industrially produced, low-grade cotton, as well as the exploitation of garment workers. These massive farms, as well as the amount of clothes being worn once and thrown out, has had a profoundly negative effect on the environment.

Nozick would argue that this does not matter, these industries are completely legitimate, and it is not up to them to worry about the environment.

Not all examples of fashion companies are negative though. People Tree, a clothing company owned by Safia Minney, is a completely ethical, sustainable company. Sold in 500 stores worldwide, they are one of the first companies to receive the WTO Textile Standard. Their cotton supply chain is completely organic, and they only work with manufacturers who treat their employees fairly. A significant achievement in todays world.

Fr. Sean McDonagh would commend this, as he is just as against development against nature as Vandana Shiva. However, he would believe it is only a step in the right direction, rather than the final destination, as it is our consumption patterns that need to change.

The small, seaside town of Kinsale, Ireland, is an example of how small, self-reliant communities can develop in harmony with nature, rather than in conflict with it. Their efforts to develop sustainably began in earnest in 2005. They have implemented school garden schemes, solar powered lamp posts, and source all of their food locally, as well as many other things in an effort to live sustainably.

After doing research into the topic, I both agree and disagree with the opening statement. Certainly Industry needs to change hugely if it is to be a viable option. But I don’t think we need to abandon it completely. People Tree is proof that even the most evil of industries can change for the better, and Kinsale shows that a community can be sustainable with a little hard work and sacrifice. I am inclined to agree more with McDonagh than Shiva, as McDonagh’s views leave room for a little hope.  

H1 Standard: 100%

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Underdevelopment is caused by unfair terms of trade imposed by the west in collaboration with local leaders in developing countries

I agree with this statement. The western developed countries of the world impose rules on developing countries that almost always benefit themselves. The idea of ‘Free Trade’ is ethical only when all countries stand on equal ground. Otherwise, as is the case today, those with more take advantage of those with less. The winners keep winning and the losers keep losing. There are far too many examples of communities that have become so dependent on foreign industry that they have to bend and adapt to the will of the companies or risk losing them altogether, e.g San Filipe and Bangladesh.

One Industry guilty of this is the fashion industry. The modern idea of ‘fast fashion’ requires new styles and collections being released constantly. The sheer amount of clothing being made ensures the employment of huge numbers of garment workers. For this to be profitable companies must use cheap labour and cheap materials, which come from the exploitation of third world garment workers. Huge competition within the industry calls for constantly lowering prices, until workers are paid next to nothing and companies are forced to cut corners. Work environment and safety deteriorates but is ignored by local authorities, because these companies are supplying jobs. Unfortunately this often leads to accidents in factories where safety standards are not being met.

On April 24 2013 an eight story garment factory named Rana Plaza collapsed. The search for the dead ended on May 13 with a death toll of 1134. Approximately 2500 injured were rescued. The building contained clothing factories, shops, apartments, and a bank. After cracks in the building were discovered the shops and bank were closed, but the buildings owner ignored warnings to avoid using the building for fear of losing business. Garment workers were ordered to return to work the following day, and the building collapsed during morning rush hour.

Despite this and many other tragedies, the World Trade Organisation notes that ‘developing countries insist that any attempt to include working conditions in trade agreements is meant to end their cost advantage in the world market’. While this argument for free trade persists, workers globally pay the price. Leaders Globally fail to see that these industries are not helping the development of poorer countries, they are hindering it, and that free trade comes with a price.

This fits almost perfectly into Andre Gunder-Frank’s dependency theory. In this example the west is the metropolis, thriving off of the cheap goods and keeping developing countries as satellite in a state of dependency and underdevelopment. Frank criticizes this and states that a capitalist system is a cause of underdevelopment, not a solution. On the other hand, the theorist Robert Nozick has opposite views. He would be strongly against the idea of ‘Fair Trade’ as he believes that as long as a transaction is legitimate, state interference should be limited. Certainly the fashion industry operates legitimately, after all, the workers choose to work at the factories.

Another example of a company having a bad effect on development is Coca Cola’s bottling plant in San Felipe. The plant provides jobs to help develop the area, but the urban growth has gradually eaten-up the agricultural land. Plots of land passed down for centuries are now being bought for urban sprawl. San Felipe is one of thousands of towns across Mexico where corporate water consumption has taken precedence over local need. Advocates are scrambling to reign in a range of public health consequences that have arisen from a lack of water. In 2016 the bottling plant in San Felipe used over 1 million litres of water a day, and Coca Cola was cheaper to buy than bottled water. As a result of this residents were forced to walk miles to get water from wells or drink the unsafe tap water in the area.

However, Coca Cola is making efforts to reimburse communities affected. They reached their goal of balancing inflow and outflow five years ahead of schedule by returning 191.9 billion litres of water to the communities in which its bottling plants are located. Nozick would say that Coca Cola should not have to reimburse communities as they agreed to work at the plant and let their water be used by the company. It is a perfectly legitimate transaction, but not an ethical one.

Putting all of these factors together; job loss, economic imbalance, deplorable working conditions, and environmental degradation, it’s clear that Free Trade falls on the negative side of any economic equation. It’s bad for job growth, bad for the global economy, bad for equality, and it certainly develops underdevelpoment in satellite communities.  

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Industrialisation in less developed countries has driven women, who were the traditional environmental stewards in societies, into positions of powerlessness and poverty and has damaged the environment

I agree with the above statement. There are many examples of industries that continue to exploit female workers under the guise of providing jobs and boosting economy, such as the fashion industry, the tea industry and the water industry. This is largely overlooked by western first world countries as these industries are providing jobs for these developing communities. Unfortunately these jobs are not the economy boosting saviors they seem to be at first glance. The pay is cruelly meager, female employees are paid less than their male counterparts and the pressure to now work is driving women out of their traditional roles as homemaker and environmental stewards.

In the fashion industry women are employed in huge numbers by garment factories to attempt to sustain the western idea of ‘fast fashion’. In Bangladesh garment workers can be paid less than 5,300 taka (62 euro) per month, which is far from the 8,900 taka (104 euro) that is needed to cover a worker’s basic needs, and even further away from a living wage. Many garment workers are working between 60 and 140 hours of overtime per week and it is common to be cheated of the overtime pay. Workers are denied breaks, health and safety is often neglected, and abuse is common. It is not surprising to see women bringing their children to work, as there is no one at home to take care of them. To keep up in the modern market of fast fashion, western fashion brands are outsourcing their production, and can thus step away from their responsibility for the fair and equal treatment of the female garment workers in their employment. Developing countries are competing to produce for multinational brands by offering the lowest costs, and the fastest and most flexible production. In a labour intensive industry such as garment making, this is mainly achieved by making labour cheaper and less formal, that is, by paying lower salaries, push for longer hours, and reducing work and environmental standards. Unfortunately, women in developing countries are so desperate to work to provide for their families that they gladly take these jobs 

Yet, there are some who argue that this exploitation is the road to female empowerment. Historically, women’s integration into paid work has been one of the important forces in growing gender equality and freedom. Our theorist Robert Nozick would argue that these women have entered into this employment of their own free will and so any payment, or lack thereof, is legitimate and has no reason to be questioned. Liberal writers such as Leslie T. Chang, argue that the globalised garment industry has had an empowering effect as women from poor backgrounds are able to find work and earn a salary. Sylvia Walby on the other hand would say that this unfair treatment of female garment workers is perpetuating patriarchy in these still developing countries.

The tea industry, especially in Assam, India is also guilty of taking advantage of cheap female labour. The UK’s 6 biggest tea brands :PG Tips, Twinings, Tetley, Yorkshire, Typhoo, and Clipper, comprise about 70% of the UK’s tea market with annual sales of around 500 million pounds (581 million euro), and all use tea grown in Assam as part of some of their blends. Maternal mortality in Assam is the worst in India with 300 women dying per 100,000 live births.(The Indian average is 167 and a UK average is 10). Maternal mortality is even worse in tea estate areas reaching 404 deaths per 100,000 live births. This is comparable to levels in Sub-Saharan Africa and is completely unacceptable in the modern world. Wages on tea estates are set on an Assam wide basis through a formal process every three years, which usually includes tea estate management and a nominated trade union. The current cash wage is 137 rupees (1.76 euros) per day and is below the world bank’s global poverty line of 1.90 euros a day. The low level of the cash wage, which is less than half of the  hahah. Indian national minimum wage of 300 rupees (3.86 euro) per day for unskilled agricultural workers, is justified by tea estate owners who point to the ‘in kind’ benefits they are obliged to provide.

   Additional ‘in-kind’ benefits include services such as housing, sanitation, health facilities and primary schools. Subsidised food rations are also provided.However these benefits can hardly be called such. Sanitation is minimal or non-existent with open defecation the norm when working, food rations are barely enough to live on, and housing is often damp and in disrepair. About 20% of maternal deaths globally are partly a consequence of anaemia. In Assam’s tea gardens, where overall malnutrition is rife, it is lethal. Therefore it is quite simple to see the connection between the female workers bad treatment and the enormous rates of maternal death. Treatment is growing worse for the workers is Assam’s 800 odd tea gardens as yield is becoming less and less each year due to climate change.

The effects of Assam’s tea industry on women is very similar to India’s farming industry, into which Vandana Shiva, one of our core theorists, has done much research. It is driving women away from their traditional roles as respected matriarchs and household leaders. She puts forward the idea of ecofeminism, where womens vital role in sustaining the earth and the economy, is recognised, and where people are equally responsible for tending the well being of earth and society. She would abhor the tea industries treatment of women and their seizing of power and freedom from their workers. 

In contrast to the fashion and tea industries, the water industry in developing countries is seeing a huge rise in women in water management. For example in the 1980s, the government of Malawi began providing piped water to low-income households in 50 districts, establishing community-run tap committees to collect bills and manage systems. Men made up 90 percent of committee membership, and problems quickly became apparent. Over the decades, the tap committees failed to collect payments and manage their money. This resulted in members leaving in throes. To salvage the project, the government began recruiting women as water managers in the committees, and trained them. Once women made up the majority of members, they paid water bills more reliably, held regular meetings with high attendance rates, and redesigned communal taps to be more user-friendly. As the water collectors and users of the water for domestic chores such as cleaning, cooking and washing. Women were already the primary water decision-makers at the household level. Many women water users have invaluable insights about the design, operation, and maintenance of water systems and as such, water projects can become more effective when women participate. These water schemes have been a major leap forward in developing countries, they have provided well paying jobs that are valuable to the development of communities.

However women's representation in the overall water, sanitation and hygiene sector (WASH) is dismal, from community water groups like the ones in Malawi to the national policy level. In 2014, women made up less than 17 percent of the WASH labor force in developing countries. They were particularly underrepresented in technical jobs such as engineers, and in leadership roles such as policymakers, regulators and managers. In an increasingly water-stressed world, many countries and regions face the risk of political instability or conflict over water. For this reason, women's lack of involvement in the water sector is troubling not only for gender equity, but for peace and security as well. Fortunately these numbers are on the rise exponentially and one can hope that they will be nearly equal by the time the situation is dire.

The rise in female representation within water schemes is something both Walby and Shiva would recognize as a step in the right direction. It subscribes to Shiva’s ideas on thinking in circles (sustainably) and not taking women out of their traditional roles, as women were already the main water sourcers in families. And it combats patriarchy within industry, one of Walby’s six structures of patriarchy.

Personally I think industrialisation has had a predominantly bad effect on women and the environment. It took some research to find a positive case study, which I think speaks to the sheer volume of negative cases. In most areas of industry women have been exploited and the environment harmed irreparably, but I think there is hope for the future that it can be turned around. Although it may take some time, progress is progress.

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Identify the positive and negative effects of developing a sense of ethnic identity

In my opinion there are many examples of both positive and negative effects of developing a sense of ethnic identity. With a recent rise in both left-wing and right-wing extremism, it is becoming increasingly clear that global politics at the moment is quite culturally charged. Both the Rwandan Genocide and the ongoing Uighir re-education camps of China show the distinct negative effects of developing a strong sense of identity. There are however, examples of identity having a positive effect, such as the Maori community in New Zealand, and the small multi-cultural town of Ballyhaunis, Co. Mayo. Who show Appiah’s theory of cosmopolitanism can work as more than just a theory.

Unfortunately there are many examples of ethnic and cultural identity leading to violence and genocide. One such example is the Rwandan Genocide of 1994. In only 100 days around 800,000 people were killed, and all on cultural grounds. Rwanda, a country once colonised by Belgium, was made up of two clearly divided communities, the Hutus who made up 85% of the country’s population, and the Tutsis who believed they were superior to the Hutus and ruled Rwanda. In 1994 the Tutsi president Juvenal Habyarimana was assassinated. This sparked the beginning of the ‘Ethnic Cleansing’ perpetrated by the Hutus against the Tutsis, otherwise known as the Rwandan Genocide, one of the darkest events in modern human history. It is estimated that up to 500,000 women were raped and 100,000 children were orphaned or abducted, as well as the millions killed both in the genocide and its aftermath.

 This catastrophic conflict was based completely on cultural grounds. It was no war between nations nor a battle for land. It was the direct result of developing a strong sense of identity. To quote one of our key theorists, Samuel Huntington ‘We know who we are only when we know who we are not, and often only when we know whom we are against’. Huntington’s main thesis was that, post-Cold War, wars would be fought not between countries but between cultures, and this is clearly true in this example.

Another good example of identity and culture leading to clash and bloodshed is Xinjiangs ‘re-education’ camps in China, which are easier described as concentration camps. The concentration camps contain Uighurs (Muslims of turkish descent) who have been interned without trial and are subjected to the most terrible abuses imaginable. The UN has been advised that the crimes against the Uighurs that have been ‘proved beyond reasonable doubt’ include being operated upon while still alive, and having their ears, kidneys, livers, lungs, cornea and skin removed to be sold. Comparisons with the Nazi regime are entirely appropriate when it is taken into consideration that many of these organs have been harvested from those who are viewed as enemies of the Chinese state. They include members of the Falun Gong spiritual group, who practice a form of Buddhism. Tibetans and members of some Christian minorities are also suffering the same fate. As China grows increasingly more strict on its policies of religious diversity the camps are being used as an obvious way to preach communist propaganda and stamp out religious beliefs. Survivors of the camps have told the UN that they were made to ‘read and sing for hours on end’ about Xi Jinping’s rule, and were asked ‘Where is your God now?’ during beatings. Yet Beijing insists that ‘They are boarding schools that provide trainees with free job skills training and work experience. This keeps them away from harmful extremist ideas’.  (edit: I know that is a lot on one case study, but i was researching it as i wrote it and got a little carried away)

Despite the Chinese government’s attempts to dissuade the UN, it is very clear that these camps are a direct result of the country trying to force people to conform to their identity. In this case the effects of developing a strong sense of identity are undoubtedly negative. Again Huntington’s theory of war on cultural grounds is particularly appropriate, as this is most definitely a conflict based on cultural differences and a threatened sense of identity. Kwame Appiah also comes to mind as an example of a relevant theorist for this case study. His book ‘Cosmopolitanism’ directly addresses a potential solution for this conflict, respecting the identity of others so that they may live in peace. It does not mean that all of China has to be muslim, or religious in any way, only that they should respect that at least some of their population are.

Not everywhere in the world has suffered these huge identity conflicts, there are many examples of communities whose strong ethnic identity has had profoundly positive effects. One such example is the Maori community in New Zealand. Although they only make up 15% of New Zealand’s population, they have had a huge impact on the country as a whole. Their language and traditional dances and greetings are staples of New Zealand and are known around the world. This is an example of cosmopolitanism at its finest. The western and Maori communities live peacefully alongside one another, each being tolerant and respectful of the others traditions and beliefs. 

It has also been shown that the strong ethnic identity, and sense of family connectedness within the maori people has led to greater psychological and social well-being. A 2014 study conducted by The Victoria University in Wellington, surveyed 431 maori teenagers and found that participation in cultural activities and traditions resulted in wellbeing over long periods, due to a higher sense of ethnic identity. It makes sense, especially for the Maori, whose core values include kindness, inclusion, and responsibility for nature, that taking pride in this identity would have positive effects. 

However there is conflicting research regarding the positive influence of cultural identity on health outcomes for Maori. A thesis by Nicole Coupe found that a secure Maori identity, healthy connections to social groups, and a sense of belonging were protective against suicide. Nonetheless, Colin Tatz’s thesis reported that some Maori youth who were immersed in Māori culture, still died from suicide, and at a much higher rate then their european classmates. In contrast, Dannette Marie found that sole Maori ethnicity was associated with increased exposure to childhood physical abuse and interparental violence. Setting this aside, it is clear from research that a strong sense of identity does improve the wellbeing of maori youth. It shows Said’s idea that ‘survival in fact is about the connectedness between things’ to be true. 

An alternative case study that illustrates the unequivocal positive effect of a secure sense of identity on wellbeing, is the small town of Ballyhaunis Co. Mayo. The Irish Times has called it ‘The most Cosmopolitan town in Ireland. From the 1970’s onwards Pakistani and Syrian refugees arrived seeking asylum, and in more recent years a surge of economic migrants from eastern europe have also taken up residence in the town. Nowadays two thirds of the local national school speak a language other than english, and only 40% of the town as a whole is ‘white irish’. Ballyhaunis is one is the only towns in ireland with a purpose built mosque. 

From 2006-2011 the population soared 38%, nearly all foreign migrants. These asylum seekers and migrants are all encouraged to join or support in the local GAA teams, which play a key role in the towns traditions. Ballyhaunis boasts a culturally diverse GAA team with all kinds of kids taking part. So much so that The Guardian filmed a documentary about it. This documentary also highlights the towns annual ‘integration day’, in which all the flags of the people of Ballyhaunis are taken out and displayed as a celebration of diversity, and a way of welcoming anyone new to the town.

This is a picture perfect example of Appiah’s Cosmopolitanism theory. Ballyhaunis has admirably shown tolerance and acceptance of their newfound neighbours. They not only live peacefully but celebrate and accommodate each others traditions and beliefs.

After researching both the positive and negative effects of identity on a community it has become clear to me that inter-ethnic violence is a serious issue both throughout history and in today’s political climate. It is also clear communities do exist that celebrate identity and are willing to accept others. Unfortunately it is hard to come to a definite conclusion on this particular topic, as so many conflicting examples are ongoing. I most definitely support cosmopolitanism and recognize the importance of tolerance, however I can’t help but think that it will be a long time before Appiah’s ideal world becomes reality. H1 Standard:100%

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Evaluate the role education has played in the shaping of a sense of national identity on the island of Ireland

Schools serve many important functions in society, beyond just providing us with academic skills. One important other function is the transmission of cultural norms and values to each new generation. In Ireland, as elsewhere, the education system has been used by the government to cultivate a sense of national identity. This is done primarily through the history curriculum and the focus on the Irish language, which Patrick Pearse had a huge influence on. National identity can also be encouraged through religion, as is done in the denominational schools of Ireland that are owned by the church. It has a huge influence on the way we perceive national identity, for it’s in school that we learn “what it means to be irish”

Patrick Pearse, a leader of the 1916 rising, has had an enormous effect on the Irish education system. He was highly critical of the English-imposed system of education that existed in Ireland during his time. Reffering to it as ‘the murder machine’, he criticised its promotion of English history and Victorian values at ther expense of Irish history and Gaelic values. He also chastised  the system of rote natural creativity of young students. Pearse developed a progressive educational philosophy, which was shaped by his studies of modern educational theorists such as Maria Montessori and his visits to bilingual schools in Belgium. He called for a complete overhaul of the Irish education system, asking for a child-centered, exploratory approach to replace the indoctrination and rote learning method. He also argued that the Irish education system should foster patriotism and distinct Irish nationalist identity, instead of an anglicised one. He claimed that any teacher ‘who cannot arouse a patriotic spirit in the breasts of irish boys and girls is not worth his salt’.

After the establishment of Pearse’s own school, St Endas, in 1908, education had a massive effect on the national identity of its students. Many former students of St Endas took part in the fighting during the 1916 Rising and the subsequent War of Independence. Not surprising when it’s considered that this sense of patriotism, heroism, and self-sacrifice was fostered through the study of Irish heroic figures, such as Fionn MacCumhaill and Cuchulainn. 

In this case it’s clear that Huntington’s theory of ‘clashes between cultures’ is apparent. Pearse’s hate of the English values inspired the great change in the Irish education system. Paulo Freire is also relevant. His proposal of ‘problem-posing education’ is exactly what Pearse was trying to implement. For Freire education is never neutral. All education either supports the ‘status quo’ or helps to critique and change reality. Here we see an example of education instilling such patriotism that it inspired change in the reality of Ireland at the time.

Another example of education influencing national identity is the church’s hold on Irish schools. Due to historical reasons, almost every Irish primary school is private. It is owned by a patron body, meaning that the state is outsourcing the task of education to private institutions. The largest proportion of ownership, more than 90 percent, lays in the hands of the Catholic Church. While the state decides the basic curriculum, patrons decide the morals and values that are propagated at schools. This setting has strong implications for the ways in which our society works, for the ways in which we define social and anti-social behaviours, and how we envision society as a whole. Consequently, those who are not comfortable with sending their child to a Catholic school are not simply opting out of religion, but in a way, are opting out of community. There is no guarantee that they are learning the same social norms as their catholic peers. The same applies to decisions concerned with resigning from religious education and events such as First Holy Communion. For parents who were brought up as Catholic but who do not identify with this religion, their decision making process is not motivated by religious beliefs, but social consequences: the fear of being left out, the fear of social exclusion, of being the Other. 

This continues reproducing the link between identity and religion, but it also limits the possibility for change. People are social animals, so when social exclusion is at stake, they will hardly ever voluntarily risk it. That is why so many people, in spite of their lack of sympathy for the Catholic Church, continue sending their children to Catholic schools. In spite of this enormous power of the Catholic Church to influence the shape of Irish society, the discussion about schools and religion seems to be preoccupied with rituals only: baptism barrier, prayers in the classrooms, religious education, First Holy Communion etc. These are important things, but these are not the only elements through which religion manifests and shapes social life. Religion is much more than a ritual: it is a worldview. It promotes certain values and behaviours and impacts every domain of life. 

It’s clear that the Catholic Church’s influence on Irish education has contributed to the creation of what Edward Said calls an ‘Otherness’. The exclusion of non-catholic children from social norms and traditions adheres to Saids thinking that viewing a group of people as ‘other’ can, in their mind, be justification to ‘dominate’ and ‘civilise’ them. These children are being forced, through education’s influence on identity, to grow up with a different national identity as their classmates.

In conclusion, I think that the Irish education system is the biggest factor in shaping national identity. Children spend 14 years in classrooms learning what being Irish means from their subjects and teachers. Social norms and moral views are decided at a young age by the education system, and that has enormous influence on whether these children will grow up to take part in revolutions and create change, or treat anyone different as ‘other’ and go along with what they are told by authority. 

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Shakespeare uses an array of dramatic techniques to convey a world of corruption and deceit in his drama ‘Hamlet’

The metaphoric and symbolic complexity of Shakespeare’s tragedies is perhaps what he is best known for. Outside his great drama and fascinating characterisation, the imagery and dramatic techniques used ensures these masterpieces live on centuries after his death. In studying ‘Hamlet’ I was fascinated by the use of the supernatural as well as theatre, and the imagery of sickness and poison. It is, however, the use of an anti-hero/anti-villain, the depiction of a world of greys instead of black and white morality, that sets Shakespeare’s work aside from the very popular Elizabethan revenge tragedies.

Shakespeare continuously subverts expectation by shirking the idea of any truly good or evil characters existing in the world of Elsinore. Both of the main characters display a depth uncharacteristic of the hero/villain they are meant to be representing. This lack of a ‘good vs evil’ plot that is so central to what audiences have come to expect, paints a picture of a corrupted society with uncomfortably ambiguous morals. 

The audience expects to be hailing Hamlet as the hero of the story, but as the play progresses he provides many examples of villainy and indecisiveness. His treatment of Ophelia for example, in act 3 scene 1 is downright cruel. ‘Wise men know well what monsters you make of them’. He treats his mother with the same cruelty in act 3 scene 4. With his accusations of murder and incest he denounces female frailty and unchastity and makes known his horrified sense of the consequences of marraige. ‘Frailty thy name is woman’. ‘Thou turn’st mine eyes into my very soul, and there I see such black and grained spots’. After Hamlet’s many displays of misogyny and procrastination, the audience cannot be sure if his intentions are heroic or not. He is deceitful and weak-willed, two decidedly villainous traits, and is the epitome of an anti-hero.

Claudius too breaks away from the role of villain at times and cannot be treated as wholly evil. Although he is guilty of murder and does many awful deeds, one has to consider his initial introduction as a brilliant king who is well loved by the people of Elsinore. He balances the grief of a kingdom along with the threat of war with Norway. One of the most impactful scenes with Claudius is act 3 scene 3, the prayer scene. He expresses genuine guilt for his actions ‘Forgive me my foul murder’, and shows that he does have a moral compass. He shows true complexity when he weighs up being forgiven over giving up the fruits of his crimes ‘My crown, mine own ambition and my queen’. And the moment he decides against repenting for his sins is the moment he is truly corrupted. Shakespeare crafts Claudius into the perfect embodiment of an anti-villain whom the audience cannot completely turn against. Afterall one of the biggest tragedies is when someone can be good, but chooses to be bad. This technique of portraying morally grey characters is one of the most influential in conveying the corrupted, deceitful nature of the drama but is not the only one.

 Shakespeare uses the Ghost not only as a plot device but as a symbol of the inherit corrupt nature of Danish society. The Ghost plays a hugely important role in the play as he is the first evidence that ‘something is rotten in the state of Denmark’. He effectively captures the audience from the beginning when he is classed as a ‘dreaded sight’. The Ghost of King Hamlet introduces the theme of corruption and deception. It shows deep disturbances in the kingdom, ‘bodes eruption to our state’, which shows the audience that this is not a regular occurrence in Elsinore. 

Hamlet’s dead father is the catalyst for change, and it is his dramatic revelations that get the play underway.  The revelations about ‘the serpent that did sting thy father’s life’ allow the audience to join the dots and understand that it is indeed Claudius who is the snake in question. Hamlet’s problem with his mother is confirmed when the Ghost speaks of ‘his shameful lust that will of my most seeming virtuous queen’, which gives the audience an opportunity to form an opinion about Gertrude. However, the task of vengeance imposed on his son intensifies his suffering. Shakespeare proves how filial duty is of utmost importance to the young prince. He is fully aware of the corruption that infects the monarchy, he knows being loyal to his father is the only way to stop this vicious circle.

The Ghost also forces the other characters to question Hamlet’s sanity. When he returns to ‘To whet thy blunted purpose’ during the closet scene, Gertrude cannot see the Ghost of her husband past. She can only see her crazy and disturbed son. We are almost unsure what is and isn’t deceptive at this point. This phantom works as a narrative exposition, he sets the theme of deception and corruption from the moment he enters the play and gives Hamlet a sense of purpose.

Another core technique used in the play is Imagery. There is a running motif throughout of sickness and poison. The play begins and ends with poison which lends a cyclical quality to it. Claudius is referred to by the Ghost as a ‘serpent’, an animal not only a fitting symbol of poison but whose biblical connections associate it solely with deceit and corruptness.

 All characters who die in the tragedy die of one fatal flaw. Polonius of interference in the business of others, Hamlet of indecisiveness. That is the nature of poison, it is slow-acting, targets weakness, and ultimately corrupts. 

The consistent view of Denmark throughout is of a society that is infected or dying, ‘Something is rotten in the state of Denmark’. Even the events of the play are diseased, ‘Oh to my sick soul’, ‘Quick of the ulcer’, ‘canker’. This image of sickness combined with the image of poison creates a sense of inevitability, a foreboding atmosphere, if Elsinore is sick then its unavoidable death will soon follow.

A technique that also contributes to this corrupt society is Shakespeare's use of Theatre and Acting. There are no characters, with the exception of Horatio, that are completely honest. In fact, deception plays such a huge role in the drama, that the audience can only be sure a character is giving their true thoughts in asides and soliloquies. Shakespeare uses this technique both in grand, obvious ways, such as the Mousetrap, as well as more subtle ways. It is a constant throughout the play, present in almost every scene. Hamlet’s antic disposition, the most major example of theatre, blurs the line of acting and true madness until the audience is sure of nothing, and can trust no one.

 And just as the audience is getting used to questioning everything, Shakespeare presents a scene, the only scene, that is completely devoid of acting.

The arrival of the actors. Hamlet is shocked into dropping all pretences for a moment around those he believes he can trust. ‘My excellent good friends’. The appearance of Rosencranz and Guildenstern brings out the jovial sociable side of Hamlet. In this scene Shakespeare uses the dramatic technique of theatre as a composer might use silence. When a movie has an amazing, emotional score the whole way through, composers will often have one scene with no music at all. This draws attention to it. In allowing the audience to feel an absence of what we expect, it draws attention to the moment. Shakespeare, using the absence of a major theme in this scene, expertly calls attention to its huge presence in the rest of the play.

The facades and acting of all the characters in Elsinore create an image of a crooked, dishonest kingdom, that relies so heavily on deceit that ‘to be honest is to be one man picked out of a thousand’.

The world of deception and corruption evoked by Shakespeare is effectively brought to life through the use of the moral ambiguity, the supernatural, imagery, and theatre. These techniques bring this world to life for the audience and help them to deeply understand the themes and characters of the play. The play would be much less compelling and would lack depth. I personally think that the masterpiece that is Hamlet is thought provoking because of all of the hidden techniques Shakespeare effectively used to evoke the world of deception and corruption.                H1 Standard: 95%