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The space of school is a space of work, nurture and education which
influence both students and teachers. It sanctions social (material and
nonmaterial) distances; it can favour close interactions, creation of bonds,
hinder them or prevent them altogether, disturb or destroy them. It can
encourage one to be active or discourage from undertaking action. Remaining
in a foreign school environment which the student is not completely familiar
with (in the case of foreign students) can become a series of interesting
and constructive or burdensome and hardly tolerated responsibilities and
experiences. Intercultural communication in this environment takes place in
an individual and group perspective, in interpersonal communication, through
a clash of certain reasons, where „we decide upon and compare the sense of
symbols which we use, searching for common designations, characteristic for
a particular interpersonal situation” (Misiejuk 2001, p. 162).
The space of school also designates a new quality of educational and
identity processes, of social bonds – created and defined with divisions as well
as access to space and (lack of) access to places (for a number of reasons) as
well as to social capital. The space of school and the place which the school
is as a category reflects the processes of rooting and adaptation of culturally
different students as well as the formation of identity of individuals in
relation to a place, an ecosystem or an environment. The places (a classroom,
a playground, a school corridor, a school day room, a teacher’s room, the
principal’s office and the secretary’s office) which fill the school space reflect
the complexity and multidimensional character of interactions between the
participants of school life: teachers and students, of communication processes
and the processes of adaptation to the conditions and requirements of the
school. This multidimensional character of the school environment – the
place which, on the one hand, educates, nurtures, integrates, on the other
hand, is a system which presents foreign children and their legal guardians
with challenges, becomes a space of positive and negative relations, a space
of multicultural communication in the line: teacher–student, student–student,
parent–teacher. This environment is not always understandable and clearly
interpreted by foreign children and parents. What can pose problems with
acclimatization and everyday functioning is the visual distinctness of foreign
students, their modest number, manner of communication, rules and principles
of functioning in the Polish school.
The teachers noticed in the interviews that „it is very difficult to
recognize the true needs of a culturally different child. Particularly when it is
240
„Culturally different” children...
distrustful and reserved and finds it difficult to trust a new, strange person”.
Some children do not have any school experience as due to the problematic
situation in the country of origin (war, armed conflicts) they did not have
an opportunity to attend one. According to our respondents, some foreign
students feel comfortable at school regardless of the level of knowledge of
the Polish language or Polish culture. In the case of others the contrary is
true. Some students will identify with Polish schoolmates, both with regard
to behaviour, style and clothing. Others will stand out due to their originality,
still others – as a result of a traditional attitude to their culture.
The number of foreign children in polish schools – statistical data
It is estimated that in the academic year 2013/2014 the number of
foreign students attending Polish public and non-public preschools, primary
and secondary schools was over 8 thousand (Fihel 2014, p. 8). These are both
refugee children, children of individuals awaiting a refugee status as well as
individuals who were granted permanent residence permit in the republic of
Poland, supplementary protection, tolerated residence permit, residence permit
for humanitarian reasons and temporary residence permit. Moreover, school
provides education for children of seasonal employees, employees migrating
from EU countries, national minorities (mainly Romani people), repatriates
and children from mixed marriages (Bernacka-Langier 2010, pp. 8–9; www.
kuratorium.waw.pl – access date: 26 February 2015). The number of foreign
children in Polish schools constitutes approximately 0.06% in relation to the
total school population, which, compared to Western European countries, is
a marginal number8.
As certain data show approximately a thousand foreign students learn
in Warsaw in public and private schools9. Valentina Todorovska-Sokolovska
reports that in the school year 2006/2007 there were 1506 foreign children
learning at schools in the Mazovian Voivodeship (Todorovska-Sokolovska
2010, p. 3). In June 2008 in Warsaw schools there were 753 children, 702
of whom were children from the third countries (Chrzanowska 2009, p. 2).
8
Data from the school year 2006/2007.
9
The website of the Ministry of National education and the websites of departments of
education of particular voivodeships do not provide official data/statistics concerning the number
and countries of origin of foreign children. We drew our research on reports which appeared
within various research projects and projects realized by non-government organizations. Thus,
the data from various sources can differ.
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Urszula Markowska-Manista, Edyta Januszewska
Research conducted by the Main In-service Teacher Training Centre within
the project „Education in the face of migration challenges”, under the
substantive supervision of prof. Krystyna M. Błeszyńska10, showed that in the
school year 2009/2010, 234 foreign children attended Warsaw primary and
secondary schools (including 109 girls and 125 boys). Approximately 90% of
them were single students (up to five pupils of particular nationality). They
represented 54 countries11 and three republics of the Russian Federation12.
Despite a large number of foreign students included in the study, the greatest
percentage of children – refugees learning in Warsaw public schools are of
Chechen origin. Among the remaining refugees the majority students are from
Georgia and single students from Iraq, Sri Lanka, Congo, Nigeria, Somalia
and Sudan (Błeszyńska 2010, pp. 23–24). Anna Bernacka-Langier reports that
in the school year 2009/2010, 134 refugee children attended Warsaw schools
(in four primary schools and two lower secondary schools), the largest group
were Chechen students. The number of schools appears to be understated
due to a large number of children13. Among immigrants (mainly economic
immigrants) Vietnamese (341) and Ukrainian (263) students belonged to the
majority. There were also 330 children of migrant workers in Warsaw schools
– mainly non-public ones (Bernacka-Langier 2010, pp. 9–10).
Foreign children (including those awaiting a refugee status or recognized
refugees) have the right to education in Polish schools, which is regulated
in Education Act of 7 September 1991 (Law Journal of 2004, No. 256, pos.
2572 with later amendments) as well as the order of the Minister of National
Education of 2 January 2015 on the conditions and procedures of accepting
10
The research continued between September and November 2009 and its aim was
to diagnose the school situation of these children in the perception of educational centres
employees. The report does not provide a detailed list of the schools in which the study was
realized.
11
Western Europe (Belgium, Denmark, France, Spain, Germany, Portugal, Sweden, Great
britain and Italy); Southern Europe (Albania, Bulgaria, Bosnia and Herzegovina, Greece,
Moldavia, Romania and); Central and Eastern Europe (Belarus, Czech Republic, Latvia,
Lithuania, Russia and Ukraine); South Caucasus (Armenia, Azerbaijan, Georgia); Asia Minor
and Middle East (Iraq, Iran, Yemen, Lebanon, Syria, Turkey, United Arab Emirates); Central
Asia (Kazakhstan, Kyrgyzstan, Mongolia); East and South Asia (China, India, Japan, Korea,
Pakistan, Singapore, Sri Lanka, Thailand, Vietnam); Africa (Angola, Ghana, Congo, Libya,
Madagascar, Nigeria, Somalia and Sudan); North America (USA, Mexico), Błeszyńska 2010,
p. 23.
12
Chechnya, Ingushetia and Dagestan.
13
This means that 22 foreign students would have to study in each school, which is not
very likely.
242
„Culturally different” children...
to Polish schools non-citizens and Polish citizens who attended schools
functioning in schooling systems of other countries, as well as the organization
of additional Polish language lessons, additional compensatory education and
lessons of the language and culture of the country of origin (Law Journal of
2015, pos. 31). Article 94a 1 and 1a of the Act states that „Individuals who are
not Polish citizens benefit from education and care in public preschools, and
those who are included in the compulsory schooling system enjoy education
and care in primary and lower secondary schools, art schools and centres,
on the conditions applying to Polish citizens under the age of 18 or until
graduation from upper secondary school”. Article 94a 4a. states that children
who are not Polish citizens have the right to: „Aid from a person speaking
the language of the child’s country of origin, employed as a teacher’s assistant
by the school principal. Such aid is provided for a period not longer than 12
months”. Paragraph 16.1 of the order of the Minister of National Education
states that: „Individuals who are not Polish citizens as well as Polish citizens
who are subject to compulsory schooling or learning system, who do not
know Polish language or know it at a level which is not sufficient to benefit
from education, are provided with additional, free Polish language education
in the form of additional Polish language lessons organized by the organ which
runs the school in which the student realizes education in accordance with the
core curriculum of general education”, while paragraph 19.1.: „For non-Polish
citizens subject to compulsory schooling system a diplomatic or consular
institution of the country of their origin functioning in Poland or a cultural-
educational association of a particular nationality can organize education of
the language and culture of the country of origin if at least 7 people register
for this education”. The total number of learning hours of the language and
culture of the country of origin cannot exceed 5 lesson hours a week. Foreign
children can also take part in additional compensatory classes in a given
subject for the period of 12 months. The total number of additional Polish
language classes and compensatory classes cannot exceed 5 hours a week.
As data indicate in the year 2013/2014 approximately 18% of children (i.e. about
1400 students) participated in Polish language classes, while compensatory
classes in other subjects were attended by less than 7% (i.e. 489 students),
which is a marginal number compared to the number of foreign children
attending public schools (Fihel 2014, p. 8).
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The difficulties of „culturally different” children
in a school environment
In the multidimensional environment of the Polish school, perceived
in the categories of a monocultural institution, we can witness a number of
problems referring to, among others, special educational needs, adaptation
problems of culturally different children, differences in the functioning of
Polish and refugee as well as foreign children, cultural differences (among
others, in verbal and non-verbal communication, difficulties with processing
information in a foreign language) and intercultural factors; finally, problems
resulting from the change of educational environment and the experiences of
refugeeism and migration. As Zbigniew Kwieciński indicates, there is no area
of functioning in which problems do not appear (1992).
Despite numerous programs and handbooks for teachers concerning
work in a multicultural classroom there are still many schools which are
not substantively prepared to educational-didactic work with children from
other countries and cultures. There is often a shortage of systemic actions
which support schools with a large number of culturally different students
– mainly refugees. There are numerous problems and difficulties in a school
environment in the relation: teacher – culturally different student. The main
problems include, among others, difficulties in communication and acquisition
of knowledge due to foreign students’ inability to speak the Polish language.
Another problem is the students’ low motivation to learn, which can result,
among others, from the fact that parents do not pay attention to education
gained in Poland due to plans to migrate to another country or to a different
system of values in which education and learning are not of great importance.
Moreover, the problem which can influence educational and didactic work of
teachers as well the functioning of a school community can lie in cultural and
religious diversity: lack of punctuality habit, displays of aggressive behaviour
or lack of respect for women teachers. Yet another problem is isolation of
students with a diverse cultural background by peer groups, lack of contact
between teachers and foreign parents as well as children’s „disappearance”
from school14 when their family move abroad (Dąbrowa, Markowska-Manista
2010; Nowak 2011, pp. 3–5).
14
It must be added that foreign children, like Polish children, miss lessons for various
reasons. Due to cultural beliefs (most frequently: girls), unwillingness to learn, a test,
oversleeping, being unprepared.
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„Culturally different” children...
Chechen children in a local environment
– „reciprocity” in overcoming barriers15
Foreign children often feel inferior and less appreciated at school. The
teacher’s task is to undertake actions which will raise their self-esteem. It is
important to notice the strengths: talents, interests, abilities. One of the positive
actions of pedagogues for children – refugees from Chechnya is the promotion
of dance groups in the local environment. It is a frequent occurrence that
schools which students belonging to such groups attend allow them to use
their premises to practice and „show pride of them” during various school
and outside school events. One of the examples is a Children’s Dance Group
Nochci’o founded by a writer, poet and social activist Marina Hulia and
a Chechen Patimat Debirova. The group has existed for 9 years and gathers
children from the age of 5 to 14 attending Warsaw preschools and schools as
well as three children from a Dance Group Lovzar from Białystok16 who take
part, as guests, in common shows in Warsaw and other places. The students
perform traditional Caucasian dances during various events and in various
centres in Poland and abroad. The group has performed, among others, at
schools, preschools, cultural centres, art centres, environmental community
centres, in the Psychiatric Hospital in Nowowiejska St. in Warsaw, during
academic conferences concerning refugees, in refugee centres, among others,
at the Guarded Centre for Foreigners in Lesznowola (Januszewska draki-z-
paki.pl – access date: 25 November 2013) and in Biała Podlaska, in social
care centres in the Mazovian region, in remand centres and penitentiaries
in Poland, as well as in Antwerp, Belgium, at the invitation of Pax Christi
organization17.
The performances of children’s dance groups are of great importance
to Chechen children themselves as well as the local community. Thanks to
the shows the young refugees can present their national dances, show their
culture and at the same time express their identity. Issa Adger-Adajew writes
that a girl never refuses to dance, while young men must be able to dance:
15
More on Chechen children see (Januszewska 2010).
16
The Lovzar dance group was founded in 2008 and operates in the Youth Cultue Centre
in Białystok; the group is run by Achmed Tashaev. In 2014 the group took part in the program
„Mam Talent” (the Polish version of „Got talent”).
17
Information received from M. Hulia during a phone interview conducted on 15 February
2015 by E. Januszewska.
245
Urszula Markowska-Manista, Edyta Januszewska
„A girl’s dance expresses dignity, innocence, grace and a sublime beauty
of a swan or a dove; on the other hand, a man’s dance expresses chivalry,
courage, the strength of a falcon” (Adger-Adajew 2005, p. 242). Dance
performances are a reflection of tradition, spirit and temperament of small
Caucasian highlanders. Moreover, thanks to the performances during concerts
and festivals children meet various people and new places, which allows them
to learn the Polish culture, traditions and history. Dance is a source of joy
for them and an opportunity to discharge their energy, to feel important and
appreciated in the new host society. Thus, dance plays a therapeutic function,
is a form of play and relaxation. Performances in a school environment gain
particular importance: children present their abilities to their friends and
evoke admiration. For some, dance is the first attempt to open up to others,
overcome shyness and express themselves, which is particularly important for
those children who do not know or have poor knowledge of Polish (Piegat-
-Kaczmarczyk, Rejmer 2010, p. 146). The performances of Chechen groups aim
at overcoming barriers between the local community and refugees living in,
among others, the refugee centre. They also aim at overcoming the stereotype
of a Chechen terrorist, a refugee – freeloader who lives at the expense of
the state and deprives Poles of jobs. They also bring joy and a getaway from
the everyday reality to the sick, excluded and marginalized remaining in
penitentiaries or hospitals. One of the authors commented on her blog The
School of Tolerance that after the performance of the Lovzar dance group in
„Got talent” the following words appeared for the first time in newspapers
and on Internet pages: „These are our locals from Białystok of Chechen origin
(blogiceo.nq.pl – access date: 27 February 2015). Dance proved to be a link
between the refugees and the local community.
Another dance group Dzieci Wajnachów operates in the lower secondary
school no 75 (in Warsaw) where we conducted our research. One of the
teachers expresses the following opinion about the boys from this group: „They
are always smiling, making jokes. They are eager to dance during breaks, on
their own initiative, without music. They stump the rhythm against the floor,
clap or beat against something, so you know immediately that the Chechens
are dancing. When we have school events, when we can show our pride of
something, they dance. And they are very willing to do it; they put on their
beautiful traditional clothes and perform in them. Recently we have had
a school picnic and all Chechen mums prepared various national dishes, all
of them were signed and the boys were dancing. The group also takes part
in different events and through this promotes our school. We never have any
doubts that when they commit themselves to something they will do it, that
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„Culturally different” children...
they will come on that day. There was a situation that they were to perform
outside but when the time came for their performance they were absent. They
arrived after half an hour. They asked to move their show to the end, but it
was very difficult as there was a prearranged program, schedule of the event.
They have a different sense of time, they believe that they perform when they
arrive. It looks nice when they are present and dance, but the organization
issues are always stressful”.
Conclusions
„On the one hand, education supports the processes of rooting in
a native culture, places in the world of local communities and at the same
time discovers and allows to go beyond direct experiences, notice others with
their history, differences and similarities, make people aware of the peculiarity
of diversity and at the same time of the common heritage of humanity”
(Nikitorowicz 2011, p. 18).
In societies with a high level of cultural diversity in a culturally diverse
school education and integration of the Familiar, the Others and Foreigners
through intercultural contact happens every day. A multicultural school
environment is an answer to the natural interactions present in an outside-
school environment. In the case of Polish school environment in such specific
– often monocultural conditions – the situation is completely different. This is
illustrated with words from an interview conducted with one of the teachers
working with foreign children: „I think that the school is not adequately
prepared to accept a culturally different student. We know the legal acts and
orders. There can appear difficulties with adaptation of the school to the
students’ psychological, religious or cultural specificity. Communication can
prove to be the main challenge. I think that religious symbols can be disturbing
for some students. Others can have a problem with meals served in the school
canteen. We lack experience and preparation in the sphere of intercultural
education”. The school should try to foster an attitude of respect towards
cultural differences and educational needs of its students: both of Polish origin
and culturally diverse students. At the same time, it should establish rational
limits which the students and parents ought to know and understand (Górski,
Kosowicz, Marek 2010, p. 48–50). Each child, also a culturally diverse child
in the environment of a Polish school is different, has diversified educational
needs and its own way of establishing relations and adaptation to a school
classroom as well as the space and place of school. This requires from the
teacher – as the one who holds power – accepting a responsibility for ensuring
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Urszula Markowska-Manista, Edyta Januszewska
a sense of security, the quality of contacts between foreign and Polish students
as well as between students and teachers. Education which Jerzy Nikitorowicz
writes about in above citation, is an education which allows to adapt oneself,
to become familiar and rooted – is an education which enables one to build
reliable knowledge on the subject of cultural diversity, on-going solution of
problems resulting from cultural misunderstandings and differences as well as
builds support for students and teachers in the school environment.
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Akty prawne
Convention on the status of refugees created in Geneva created on 28 July 1951 (Law Journal
1991, no 119, pos. 515 of. 20 December 1991).
Education Act of 7 September 1991 (Law Journal of 2004 No 256, pos. 2572 with later
amendments).
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Order of the Minister of National Education of 2 January 2015 on the conditions and procedures
of accepting to public preschools, schools and institutions persons who are not Polish
citizens and Polish citizens who received education at schools operating in educational
systems of other countries, as well as the organization of additional Polish language
education, additional compensation lessons and lessons of the language and culture of
the country of origin (Law Journal of 2015, pos. 31).
influence both students and teachers. It sanctions social (material and
nonmaterial) distances; it can favour close interactions, creation of bonds,
hinder them or prevent them altogether, disturb or destroy them. It can
encourage one to be active or discourage from undertaking action. Remaining
in a foreign school environment which the student is not completely familiar
with (in the case of foreign students) can become a series of interesting
and constructive or burdensome and hardly tolerated responsibilities and
experiences. Intercultural communication in this environment takes place in
an individual and group perspective, in interpersonal communication, through
a clash of certain reasons, where „we decide upon and compare the sense of
symbols which we use, searching for common designations, characteristic for
a particular interpersonal situation” (Misiejuk 2001, p. 162).
The space of school also designates a new quality of educational and
identity processes, of social bonds – created and defined with divisions as well
as access to space and (lack of) access to places (for a number of reasons) as
well as to social capital. The space of school and the place which the school
is as a category reflects the processes of rooting and adaptation of culturally
different students as well as the formation of identity of individuals in
relation to a place, an ecosystem or an environment. The places (a classroom,
a playground, a school corridor, a school day room, a teacher’s room, the
principal’s office and the secretary’s office) which fill the school space reflect
the complexity and multidimensional character of interactions between the
participants of school life: teachers and students, of communication processes
and the processes of adaptation to the conditions and requirements of the
school. This multidimensional character of the school environment – the
place which, on the one hand, educates, nurtures, integrates, on the other
hand, is a system which presents foreign children and their legal guardians
with challenges, becomes a space of positive and negative relations, a space
of multicultural communication in the line: teacher–student, student–student,
parent–teacher. This environment is not always understandable and clearly
interpreted by foreign children and parents. What can pose problems with
acclimatization and everyday functioning is the visual distinctness of foreign
students, their modest number, manner of communication, rules and principles
of functioning in the Polish school.
The teachers noticed in the interviews that „it is very difficult to
recognize the true needs of a culturally different child. Particularly when it is
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„Culturally different” children...
distrustful and reserved and finds it difficult to trust a new, strange person”.
Some children do not have any school experience as due to the problematic
situation in the country of origin (war, armed conflicts) they did not have
an opportunity to attend one. According to our respondents, some foreign
students feel comfortable at school regardless of the level of knowledge of
the Polish language or Polish culture. In the case of others the contrary is
true. Some students will identify with Polish schoolmates, both with regard
to behaviour, style and clothing. Others will stand out due to their originality,
still others – as a result of a traditional attitude to their culture.
The number of foreign children in polish schools – statistical data
It is estimated that in the academic year 2013/2014 the number of
foreign students attending Polish public and non-public preschools, primary
and secondary schools was over 8 thousand (Fihel 2014, p. 8). These are both
refugee children, children of individuals awaiting a refugee status as well as
individuals who were granted permanent residence permit in the republic of
Poland, supplementary protection, tolerated residence permit, residence permit
for humanitarian reasons and temporary residence permit. Moreover, school
provides education for children of seasonal employees, employees migrating
from EU countries, national minorities (mainly Romani people), repatriates
and children from mixed marriages (Bernacka-Langier 2010, pp. 8–9; www.
kuratorium.waw.pl – access date: 26 February 2015). The number of foreign
children in Polish schools constitutes approximately 0.06% in relation to the
total school population, which, compared to Western European countries, is
a marginal number8.
As certain data show approximately a thousand foreign students learn
in Warsaw in public and private schools9. Valentina Todorovska-Sokolovska
reports that in the school year 2006/2007 there were 1506 foreign children
learning at schools in the Mazovian Voivodeship (Todorovska-Sokolovska
2010, p. 3). In June 2008 in Warsaw schools there were 753 children, 702
of whom were children from the third countries (Chrzanowska 2009, p. 2).
8
Data from the school year 2006/2007.
9
The website of the Ministry of National education and the websites of departments of
education of particular voivodeships do not provide official data/statistics concerning the number
and countries of origin of foreign children. We drew our research on reports which appeared
within various research projects and projects realized by non-government organizations. Thus,
the data from various sources can differ.
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Urszula Markowska-Manista, Edyta Januszewska
Research conducted by the Main In-service Teacher Training Centre within
the project „Education in the face of migration challenges”, under the
substantive supervision of prof. Krystyna M. Błeszyńska10, showed that in the
school year 2009/2010, 234 foreign children attended Warsaw primary and
secondary schools (including 109 girls and 125 boys). Approximately 90% of
them were single students (up to five pupils of particular nationality). They
represented 54 countries11 and three republics of the Russian Federation12.
Despite a large number of foreign students included in the study, the greatest
percentage of children – refugees learning in Warsaw public schools are of
Chechen origin. Among the remaining refugees the majority students are from
Georgia and single students from Iraq, Sri Lanka, Congo, Nigeria, Somalia
and Sudan (Błeszyńska 2010, pp. 23–24). Anna Bernacka-Langier reports that
in the school year 2009/2010, 134 refugee children attended Warsaw schools
(in four primary schools and two lower secondary schools), the largest group
were Chechen students. The number of schools appears to be understated
due to a large number of children13. Among immigrants (mainly economic
immigrants) Vietnamese (341) and Ukrainian (263) students belonged to the
majority. There were also 330 children of migrant workers in Warsaw schools
– mainly non-public ones (Bernacka-Langier 2010, pp. 9–10).
Foreign children (including those awaiting a refugee status or recognized
refugees) have the right to education in Polish schools, which is regulated
in Education Act of 7 September 1991 (Law Journal of 2004, No. 256, pos.
2572 with later amendments) as well as the order of the Minister of National
Education of 2 January 2015 on the conditions and procedures of accepting
10
The research continued between September and November 2009 and its aim was
to diagnose the school situation of these children in the perception of educational centres
employees. The report does not provide a detailed list of the schools in which the study was
realized.
11
Western Europe (Belgium, Denmark, France, Spain, Germany, Portugal, Sweden, Great
britain and Italy); Southern Europe (Albania, Bulgaria, Bosnia and Herzegovina, Greece,
Moldavia, Romania and); Central and Eastern Europe (Belarus, Czech Republic, Latvia,
Lithuania, Russia and Ukraine); South Caucasus (Armenia, Azerbaijan, Georgia); Asia Minor
and Middle East (Iraq, Iran, Yemen, Lebanon, Syria, Turkey, United Arab Emirates); Central
Asia (Kazakhstan, Kyrgyzstan, Mongolia); East and South Asia (China, India, Japan, Korea,
Pakistan, Singapore, Sri Lanka, Thailand, Vietnam); Africa (Angola, Ghana, Congo, Libya,
Madagascar, Nigeria, Somalia and Sudan); North America (USA, Mexico), Błeszyńska 2010,
p. 23.
12
Chechnya, Ingushetia and Dagestan.
13
This means that 22 foreign students would have to study in each school, which is not
very likely.
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„Culturally different” children...
to Polish schools non-citizens and Polish citizens who attended schools
functioning in schooling systems of other countries, as well as the organization
of additional Polish language lessons, additional compensatory education and
lessons of the language and culture of the country of origin (Law Journal of
2015, pos. 31). Article 94a 1 and 1a of the Act states that „Individuals who are
not Polish citizens benefit from education and care in public preschools, and
those who are included in the compulsory schooling system enjoy education
and care in primary and lower secondary schools, art schools and centres,
on the conditions applying to Polish citizens under the age of 18 or until
graduation from upper secondary school”. Article 94a 4a. states that children
who are not Polish citizens have the right to: „Aid from a person speaking
the language of the child’s country of origin, employed as a teacher’s assistant
by the school principal. Such aid is provided for a period not longer than 12
months”. Paragraph 16.1 of the order of the Minister of National Education
states that: „Individuals who are not Polish citizens as well as Polish citizens
who are subject to compulsory schooling or learning system, who do not
know Polish language or know it at a level which is not sufficient to benefit
from education, are provided with additional, free Polish language education
in the form of additional Polish language lessons organized by the organ which
runs the school in which the student realizes education in accordance with the
core curriculum of general education”, while paragraph 19.1.: „For non-Polish
citizens subject to compulsory schooling system a diplomatic or consular
institution of the country of their origin functioning in Poland or a cultural-
educational association of a particular nationality can organize education of
the language and culture of the country of origin if at least 7 people register
for this education”. The total number of learning hours of the language and
culture of the country of origin cannot exceed 5 lesson hours a week. Foreign
children can also take part in additional compensatory classes in a given
subject for the period of 12 months. The total number of additional Polish
language classes and compensatory classes cannot exceed 5 hours a week.
As data indicate in the year 2013/2014 approximately 18% of children (i.e. about
1400 students) participated in Polish language classes, while compensatory
classes in other subjects were attended by less than 7% (i.e. 489 students),
which is a marginal number compared to the number of foreign children
attending public schools (Fihel 2014, p. 8).
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Urszula Markowska-Manista, Edyta Januszewska
The difficulties of „culturally different” children
in a school environment
In the multidimensional environment of the Polish school, perceived
in the categories of a monocultural institution, we can witness a number of
problems referring to, among others, special educational needs, adaptation
problems of culturally different children, differences in the functioning of
Polish and refugee as well as foreign children, cultural differences (among
others, in verbal and non-verbal communication, difficulties with processing
information in a foreign language) and intercultural factors; finally, problems
resulting from the change of educational environment and the experiences of
refugeeism and migration. As Zbigniew Kwieciński indicates, there is no area
of functioning in which problems do not appear (1992).
Despite numerous programs and handbooks for teachers concerning
work in a multicultural classroom there are still many schools which are
not substantively prepared to educational-didactic work with children from
other countries and cultures. There is often a shortage of systemic actions
which support schools with a large number of culturally different students
– mainly refugees. There are numerous problems and difficulties in a school
environment in the relation: teacher – culturally different student. The main
problems include, among others, difficulties in communication and acquisition
of knowledge due to foreign students’ inability to speak the Polish language.
Another problem is the students’ low motivation to learn, which can result,
among others, from the fact that parents do not pay attention to education
gained in Poland due to plans to migrate to another country or to a different
system of values in which education and learning are not of great importance.
Moreover, the problem which can influence educational and didactic work of
teachers as well the functioning of a school community can lie in cultural and
religious diversity: lack of punctuality habit, displays of aggressive behaviour
or lack of respect for women teachers. Yet another problem is isolation of
students with a diverse cultural background by peer groups, lack of contact
between teachers and foreign parents as well as children’s „disappearance”
from school14 when their family move abroad (Dąbrowa, Markowska-Manista
2010; Nowak 2011, pp. 3–5).
14
It must be added that foreign children, like Polish children, miss lessons for various
reasons. Due to cultural beliefs (most frequently: girls), unwillingness to learn, a test,
oversleeping, being unprepared.
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„Culturally different” children...
Chechen children in a local environment
– „reciprocity” in overcoming barriers15
Foreign children often feel inferior and less appreciated at school. The
teacher’s task is to undertake actions which will raise their self-esteem. It is
important to notice the strengths: talents, interests, abilities. One of the positive
actions of pedagogues for children – refugees from Chechnya is the promotion
of dance groups in the local environment. It is a frequent occurrence that
schools which students belonging to such groups attend allow them to use
their premises to practice and „show pride of them” during various school
and outside school events. One of the examples is a Children’s Dance Group
Nochci’o founded by a writer, poet and social activist Marina Hulia and
a Chechen Patimat Debirova. The group has existed for 9 years and gathers
children from the age of 5 to 14 attending Warsaw preschools and schools as
well as three children from a Dance Group Lovzar from Białystok16 who take
part, as guests, in common shows in Warsaw and other places. The students
perform traditional Caucasian dances during various events and in various
centres in Poland and abroad. The group has performed, among others, at
schools, preschools, cultural centres, art centres, environmental community
centres, in the Psychiatric Hospital in Nowowiejska St. in Warsaw, during
academic conferences concerning refugees, in refugee centres, among others,
at the Guarded Centre for Foreigners in Lesznowola (Januszewska draki-z-
paki.pl – access date: 25 November 2013) and in Biała Podlaska, in social
care centres in the Mazovian region, in remand centres and penitentiaries
in Poland, as well as in Antwerp, Belgium, at the invitation of Pax Christi
organization17.
The performances of children’s dance groups are of great importance
to Chechen children themselves as well as the local community. Thanks to
the shows the young refugees can present their national dances, show their
culture and at the same time express their identity. Issa Adger-Adajew writes
that a girl never refuses to dance, while young men must be able to dance:
15
More on Chechen children see (Januszewska 2010).
16
The Lovzar dance group was founded in 2008 and operates in the Youth Cultue Centre
in Białystok; the group is run by Achmed Tashaev. In 2014 the group took part in the program
„Mam Talent” (the Polish version of „Got talent”).
17
Information received from M. Hulia during a phone interview conducted on 15 February
2015 by E. Januszewska.
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Urszula Markowska-Manista, Edyta Januszewska
„A girl’s dance expresses dignity, innocence, grace and a sublime beauty
of a swan or a dove; on the other hand, a man’s dance expresses chivalry,
courage, the strength of a falcon” (Adger-Adajew 2005, p. 242). Dance
performances are a reflection of tradition, spirit and temperament of small
Caucasian highlanders. Moreover, thanks to the performances during concerts
and festivals children meet various people and new places, which allows them
to learn the Polish culture, traditions and history. Dance is a source of joy
for them and an opportunity to discharge their energy, to feel important and
appreciated in the new host society. Thus, dance plays a therapeutic function,
is a form of play and relaxation. Performances in a school environment gain
particular importance: children present their abilities to their friends and
evoke admiration. For some, dance is the first attempt to open up to others,
overcome shyness and express themselves, which is particularly important for
those children who do not know or have poor knowledge of Polish (Piegat-
-Kaczmarczyk, Rejmer 2010, p. 146). The performances of Chechen groups aim
at overcoming barriers between the local community and refugees living in,
among others, the refugee centre. They also aim at overcoming the stereotype
of a Chechen terrorist, a refugee – freeloader who lives at the expense of
the state and deprives Poles of jobs. They also bring joy and a getaway from
the everyday reality to the sick, excluded and marginalized remaining in
penitentiaries or hospitals. One of the authors commented on her blog The
School of Tolerance that after the performance of the Lovzar dance group in
„Got talent” the following words appeared for the first time in newspapers
and on Internet pages: „These are our locals from Białystok of Chechen origin
(blogiceo.nq.pl – access date: 27 February 2015). Dance proved to be a link
between the refugees and the local community.
Another dance group Dzieci Wajnachów operates in the lower secondary
school no 75 (in Warsaw) where we conducted our research. One of the
teachers expresses the following opinion about the boys from this group: „They
are always smiling, making jokes. They are eager to dance during breaks, on
their own initiative, without music. They stump the rhythm against the floor,
clap or beat against something, so you know immediately that the Chechens
are dancing. When we have school events, when we can show our pride of
something, they dance. And they are very willing to do it; they put on their
beautiful traditional clothes and perform in them. Recently we have had
a school picnic and all Chechen mums prepared various national dishes, all
of them were signed and the boys were dancing. The group also takes part
in different events and through this promotes our school. We never have any
doubts that when they commit themselves to something they will do it, that
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„Culturally different” children...
they will come on that day. There was a situation that they were to perform
outside but when the time came for their performance they were absent. They
arrived after half an hour. They asked to move their show to the end, but it
was very difficult as there was a prearranged program, schedule of the event.
They have a different sense of time, they believe that they perform when they
arrive. It looks nice when they are present and dance, but the organization
issues are always stressful”.
Conclusions
„On the one hand, education supports the processes of rooting in
a native culture, places in the world of local communities and at the same
time discovers and allows to go beyond direct experiences, notice others with
their history, differences and similarities, make people aware of the peculiarity
of diversity and at the same time of the common heritage of humanity”
(Nikitorowicz 2011, p. 18).
In societies with a high level of cultural diversity in a culturally diverse
school education and integration of the Familiar, the Others and Foreigners
through intercultural contact happens every day. A multicultural school
environment is an answer to the natural interactions present in an outside-
school environment. In the case of Polish school environment in such specific
– often monocultural conditions – the situation is completely different. This is
illustrated with words from an interview conducted with one of the teachers
working with foreign children: „I think that the school is not adequately
prepared to accept a culturally different student. We know the legal acts and
orders. There can appear difficulties with adaptation of the school to the
students’ psychological, religious or cultural specificity. Communication can
prove to be the main challenge. I think that religious symbols can be disturbing
for some students. Others can have a problem with meals served in the school
canteen. We lack experience and preparation in the sphere of intercultural
education”. The school should try to foster an attitude of respect towards
cultural differences and educational needs of its students: both of Polish origin
and culturally diverse students. At the same time, it should establish rational
limits which the students and parents ought to know and understand (Górski,
Kosowicz, Marek 2010, p. 48–50). Each child, also a culturally diverse child
in the environment of a Polish school is different, has diversified educational
needs and its own way of establishing relations and adaptation to a school
classroom as well as the space and place of school. This requires from the
teacher – as the one who holds power – accepting a responsibility for ensuring
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Urszula Markowska-Manista, Edyta Januszewska
a sense of security, the quality of contacts between foreign and Polish students
as well as between students and teachers. Education which Jerzy Nikitorowicz
writes about in above citation, is an education which allows to adapt oneself,
to become familiar and rooted – is an education which enables one to build
reliable knowledge on the subject of cultural diversity, on-going solution of
problems resulting from cultural misunderstandings and differences as well as
builds support for students and teachers in the school environment.
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Akty prawne
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250
„Culturally different” children...
Order of the Minister of National Education of 2 January 2015 on the conditions and procedures
of accepting to public preschools, schools and institutions persons who are not Polish
citizens and Polish citizens who received education at schools operating in educational
systems of other countries, as well as the organization of additional Polish language
education, additional compensation lessons and lessons of the language and culture of
the country of origin (Law Journal of 2015, pos. 31).