Old and new policies in dialogue: Greek–Cypriot teachers' interpretations of a peace‐related initiative through existing policy discourses

Abstract

This paper looks at teachers' interpretations of a recent and controversial Greek–Cypriot policy initiative, which aimed to promote ‘peaceful coexistence’ between the two rival communities in conflict‐ridden Cyprus. Specifically, it focuses on the ways in which Greek–Cypriot teachers constructed the relation between the new policy for peaceful coexistence between Greek‐Cypriots and Turkish‐Cypriots with the long established but rather conflicting policy of ‘I don't forget and I struggle’. The study analyses a set of 40 interviews conducted a few months after the first introduction of the new policy and maps teachers’ interpretations using the analytical concept of interpretative repertoires. Despite the poor implementation of the new initiative in practice, the study argues that the introduction of the new policy has brought about discernible discursive shifts in some teachers’ perceptions of the older policy of ‘I don't forget’.

Non “Religious” Knowing in Pilgrimages to Sacred Sites

“…6. On the policy see for example, Charalambous et al (2014), Zembylas et al (2016), Roudometof and Christou (2011). For an ethnographic study of how the phrase is interpreted by students and teachers see Christou (2006).…”

Balancing Cultural Diversity and Social Cohesion in Education: The Potential of Shared Education in Divided Contexts

“…Both forged a strongly nationalistic character, characterised by the celebration of their community's culture and heritage, the commemoration of the actions of their 'side' in the conflict, and the denigration of the other in textbooks and the curriculum (Papadakis, 2008;Zembylas et al, 2011a). Although elements of nationalism and ethnocentrism continue in education today, the opening of checkpoints, the election of pro-solution parties on both sides, and, in the Republic of Cyprus, the requirements of EU accession precipitated the development of more inclusive curricula and resources (Charalambous et al, 2014;Hajisoteriou et al, 2012;Papadakis, 2008;Philippou, 2007). Despite these developments, there remain few opportunities for young people in Cyprus to be educated together.…”

“…Pragmatically, a lack of alignment between the two curricula means that, even for those teaching pupils of the same age, the curriculum requirements and targets are likely to differ. Moreover, despite significant reform over the past decade, ethnocentric and nationalistic elements persist within the curriculum and textbooks in each case, particularly in subjects like history and citizenship (Charalambous, Charalambous and Zembylas, 2014;Hajisoteriou and Angelides, 2013;Papadakis, 2008;Vural and Ozuyank, 2008), complicating sharing in these areas.…”

Human rights and the ethno—nationalist problematic through the eyes of Greek-Cypriot teachers

“…After 1974, the education systems on both sides sought to cultivate ethnic selfcontainment and to ensure the collective remembering of the conflict for the younger generations. In the Greek-Cypriot community, the war of 1974 and the territorial losses were taught and 'remembered' through the policy framework known as 'I don't forget and I struggle' 5 (Δεν ξεχνώ και αγωνίζομαι, thereafter 'I don't forget') (Charalambous et al, 2014). The policy was first introduced in the early 1980s with the aim of preserving-and later constructing anew-memories of the occupied north for the younger generations (Christou, 2007), but also encouraging a militant spirit for reclaiming these territories.…”

“…The policy was first introduced in the early 1980s with the aim of preserving-and later constructing anew-memories of the occupied north for the younger generations (Christou, 2007), but also encouraging a militant spirit for reclaiming these territories. Importantly, the policy of 'I don't forget' did not include references to Turkish-Cypriots and pro-rapprochement perspectives but generally adopted a Hellenocypriocentric perspective, which emphasized the cultural Greekness of the occupied territories and the sufferings induced to the Greek-Cypriot community by Turkey (Charalambous et al, 2014).…”