Justin Chadwick’s The First Grader as an Example of Critical Theory
Introduction
The 2010 film The First Grader directed by Justin Chadwick depicts the experience of Maruge, an 84 year old farmer, returning to school after government reforms which allow free education to all students. Through flashbacks viewers learn that Maruge was a participant in the Mau Mau Rebellion against British occupational forces from 1952–1960. During the Mau Mau Rebellion, the British occupational forces tortured and brutalized the local tribes. As a result of the rebellion, Maruge was placed in a variety internment camps and witnessed his family killed by the British. Despite the barriers placed by the Kenyan Ministry of Education, local superintendent and community, Maruge enrolls and finds success as a primary school student. Maruge represents a unique and non Western perspective on adult education. This essay will present why critical theory is an appropriate framework to analyze the adult learning experience for Maruge. Secondly this essay will address how an appropriate learning experience would be created for Maruge to address the power relationships present in the film. This essay will conclude by reviewing an additional idea developed as a result of the course.
An Application of Critical Theory in The First Grader
Maruge’s adult learning experience can be contextualized by applying critical theory. Merriam and Beierema (2014) note that critical theory calls for an analyst to examine power imbalances by critically evaluating thinking which includes addressing assumptions and bias that exist. Maruge faced a number of different power imbalances throughout the film. He was an individual that took an oath to defend the Mau Mau against colonial oppression and was incarcerated in a prison camp. Later in life when he returns to obtain an education, the power imbalance surfaces again as the Kenyan Education Ministry has a bias against him returning to school. Maruge is accurately portrayed as a downtrodden and uneducated old man throughout the film. An individual with a Western perspective on Maruge’s adult education experience may not realize the power imbalance or issues of bias that he faced. The First Grader provides a good example of how critical theory is best applied to understand Maruge’s struggle to overcome bias and power imbalances he had to deal with into his mid eighties.
Kilgore (2001) describes hegemony as a reinforcing logic where the dominant class present their reality in such a way that it becomes accepted, even if it only exists to serve the dominant class. Director Justin Chadwick also challenges hegemonic assumptions in The First Grader when depicting Maruge’s brief experience in the Kenyan adult education program. The adult education program was chaotic and the students were not interested in learning. Applying the concept of hegemony, it becomes clear that the traditional Kenyan adult education program existed as a device created by the dominant class to keep these adult education students occupied and off the streets so as not to cause problems. Using critical theory again to place Maruge’s adult education experience in context makes sense with this example. One could assume that because he was an adult, the best place for Maruge to learn is in the traditional adult school as did the traditional power structure at the Kenyan Education Ministry. However, using a critical approach, one can see that Maruge again falls victim to being sorted based on existing power structures and biases into a traditional setting which does not meet his needs. Although he was 84 years old, given his background and the trauma that he experienced during the Mau Mau Rebellion, a warm and inviting primary school classroom would best suit his emotional and developmental needs, not a traditional adult education setting.
A Learning Experience for “The Administrators”
Drennon (2013) disagrees with the assumption that classrooms are neutral spaces where students and teachers are alike and equal. Drennon continues by noting that individuals are allocated or denied privileges based on where they fall in the social hierarchy. Throughout his life, Maruge has been placed at the bottom of the social hierarchy. This denial of privilege started early in his life with the death of his family and ten years of torture and imprisonment. Teacher Jane understands that Maruge has been placed on the bottom of the societal hierarchy based on his past experiences. After some initial hesitation, Jane welcomes Maruge into her classroom where he is not marginalized, but treated the same as the other students. The ability of Jane to integrate a man of 84 years into a class of first graders successfully as a student and mentor would provide a good learning experience for what can be collectively called “the Administration”. The administration is represented in the film by Jane’s superintendent who occasionally visits the school with instructions to remove Maruge from school. The administration is also the collective group of individuals portrayed in the film as the Kenyan Ministry of Education. These administrators represent the social and societal hierarchy that has repressed Maruge and other tribes for years.
The learning experience that can be designed for the administrators would involve them observing Jane and Maruge collaboratively teaching a lesson on the culture and indigenous people of Kenya. In reviewing the role that African indigenous education plays in the context of adult education, Merriam, Caffarella and Baumgartner (2007) discuss that cultural values have been marginalized in education because of colonialism and materialism. Imagine a lesson where Jane and Maruge collaborate to teach the first graders traditional songs or about the indigenous tribes of the past? The British colonial occupation of Kenya has certainly brought an Anglicized perspective to the curriculum taught in the free primary schools. In viewing the film, one also observes the traditional Western method of teaching reading. One can assume that the Anglican and Western influences are very strong in the free primary schools in Kenya. An observation of Jane and Maruge collaboratively teaching a historical or cultural lesson would provide an opportunity for the administrators to see that a traditional curriculum with heavy Anglican and Western influences can also be paired with valuable historical tribal traditions. In addition to blending this curriculum, the administrators may also be influenced by the learning that takes place, when the power structure in the classroom is adjusted to allow for the disenfranchised (Maruge) to actively participate in the learning process.
Further Ideas for Adult Learning
This course has changed my framework regarding the adult education process. I was puzzled at the beginning of the course when we were asked to list personal characteristics such as gender identity, nationality, religion and other items in the introductory post. As I reach the conclusion of the course, listing those identifiers makes so much sense to me now because all of my experiences (until this course) had a strong Angelo Western perspective as an adult student. The first three modules provided a strong background for adult education and the fourth module truly unified the learning process from a global perspective. After taking this course, one item that could merit further exploration is the relationship between distance or virtual learning and adults, particularly in non Western developing areas. Maruge was an elderly uneducated man who missed out on formal education because of his imprisonment due to a revolution. I wonder how many other individuals there are in various developing parts of the world who have not had an education due to social, political or other stratification issues? Or, how many individuals began farming because there was a need for labor in their area and never had an opportunity for a formal education? Now years later, those individuals could benefit from an adult learning opportunity. Perhaps this adult learning opportunity could be customized for these students and be deployed virtually? Yes, there are questions of hardware, software and internet access which would need to be addressed. However, imagine a group of elderly adult learners who are learning how to read and write through a virtual learning network with a curriculum especially developed for their unique needs, it could be powerful!
Conclusion
This essay presented an argument that Critical Theory was an appropriate vehicle to analyze the adult learning process depicted in The First Grader. The application of critical theory allows the viewer to understand power imbalances which exist and examine Maruge’s journey through a non Western perspective. The value that an individual such as Maruge brings to an educational environment was also discussed as an example for a group in the film I have collectively titled “the administrators.” Finally, an area of further learning is presented by examining Maruge’s demographic of elderly individuals who lack a formal schooling and how technology may be able to assist them in obtaining a basic education. (1,493 words)
References
Drennon, C. (2003). Naming the power dynamics in staff development. Focus on Basics, 6B, 20–23.
Chadwick, J. (Director). (2010). The first grader [Motion picture]. United Kingdom: BBC Films.
Kilgore, D. W. (2001). Critical and postmodern perspectives on adult learning. New Directions for Adult and Continuing Education, 89, 53–61.
Merriam, S. B. & Bierema, L.L. (2014). Adult learning: Linking theory and practice. San Francisco: Jossey-Bass.
Merriam, S. B., Caffarella, R. S., & Baumgartner, L. (2007). Learning in adulthood: A comprehensive guide (3rd ed.). San Francisco: Jossey-Bass.
The Mau Mau Rebellion. Boston University Pardee School of Global Studies-African Studies Center. (2014, January 8). Retrieved from: https://www.bu.edu/africa/outreach/teachingresources/specific-african-countries/the-mau-mau-rebellion/
