Lets+talk+about+the+'Birds+and+the+Bees'

Name: Dwayne Garcia Student number: n8098697 Tutor: Abbey-Rose Hamilton Topic: "T he importance of a culturally diverse approach to the delivery of sex education"

** Cultural Artefact **

This cartoon depicts an example of how ambiguous sex education can be interpreted to youth. The author of the picture illustrates a boy who humorously questions his father after a sex education conversation. The father has obviously told his son a fictional story of how babies are made with the “stork story”. This demonstrates how parents are needed to support the education of sex because much of the information can be ambiguous and affect the health of youth. This artefact demonstrates a father who is hesitant to inform his son of sex and reproduction. But the father does not realise the knowledge his son already has about sex and reproduction, which can be seen by his statement about the way cats and dogs reproduce. Because of this father’s presumptions that his son should not know about the topic, he has put himself in a situation that requires more explanation.

** Public Health Issue **

Sex education is a key strategy implemented to reduce risk of poor sexual health. According to the Australian Bureau Statistics, sexual transmitted infections are a common communicable disease since 2008 (ABS, 2010). Because of this reason, there is a need for the integration of sexual health programs in the education system. If there is heavy involvement in providing sexual health education to the youth, there are a number of factors that should be considered and also respected. A diversity of people will have a particular view or belief on sexual health and how it should be approached, practised and taught. Many people can speak overtly about it, and for some people it is inappropriate and conflicts with their own beliefs and morals. It is for this reason that careful thought and consideration should be taken into account when providing sexual health education to students in schools. It is vital to acknowledge and understand the students’ backgrounds and cater to their religions, beliefs and cultural traditions or lifestyles. It is important that all students are provided with quality sexual health education in order to develop the awareness of students and allow for a safe environment.

** Literature Review **

In Australia, a formal policy was established in New South Wales, 1967 where schools implemented sex education programs. This was due to the increased number of sexual transmitted infections and the onset of large encounters of sexual permissiveness (Weaver, Smith & Kippax, 2005). Within the decade of 1960’s-1970’s all states began introducing the same policy of incorporating sex education into the school curriculum (Weaver, Smith & Kippax, 2005). These programs entailed education of social, emotional and sexual development while keeping focus of ‘family life’ (Weaver, Smith & Kippax, 2005). Since then, changes have been made to the program to ensure the safety and health of youth by including education on puberty, menstruation, reproduction, sexual identity and sexually transmitted infections (Milton, 2003). While it is impossible to stop youth from early premarital sex, sex education plays a part in ensuring safe sex behaviour.

Weaver, Smith and Kippax (2005), have illustrated the differences of sex education program policies in different countries. They produced an international study interested in the relationship between policies regarding school-based sexual education and the sexual health of youth within Netherlands, France, Australia and United States of America. Each of these countries have put sex education into place that emphasises educating children on pregnancy, biological reproduction, sexual health, sexual orientation and HIV and STDs prevention, however the program structure differs from each other. Each country implemented sex education programs in schools around the same time and were most formalised after the HIV epidemic. The sexual health statistics of each country were put into comparison and included the variables of pregnancy, birth, abortion, age of first sexual intercourse, contraceptive and presence of STIs and HIV. Pregnancy, number of births and abortion was more prevalent in Unites States of America followed by Netherlands, and France then Australia. While contraceptives were high in each country, it was more prevalent in the Netherlands and Australia followed by France and United States. Also the age for first time of sexual intercourse in each country were commonly seen during 15-19 years of age. The prevalence of STIs such as Chlamydia and gonorrhoea are high in the United States and Australia having a higher rate in syphilis. In all countries, the rate of HIV is very low. It is evident that throughout the four countries investigated, each country has a similar school-based program. As for the statistics of sexual health, United States of America has been ranked low compared to the other countries because of their high rates of STIs, pregnancy and births.

While sex education programs in schools are effective for the future protection of primary and secondary students, there are other perceptions up-held by minority groups (Milton, 2003). In this case certain cultures and religions strongly believe the content and methods of teaching sex education and the beliefs offend the principles of this group (Halstead, 1997). Halstead (1997) examines the relationship of Muslims and the objections they have on sex education programs in Britain. Muslims hold many beliefs and principles, such as decency and modesty, which are taught to live by, and are incorporated through clothing, behaviour and relationships within a man and woman. Sexual behaviours are only accepted within a relationship between a man and woman who are married, while pre-marital, extra-marital and same sex relationships are forbidden and seen as a sin. Parents of Muslim children are encouraged to teach the way of Islam in which they should behave and live by. In terms of sex education and Muslim beliefs, Halstead indentified three major components that contravene with Islamic principles from sex education. Firstly, the content that is exposed to children does not present any decency or modesty. Second, the presence of contemporary sex education allows society to believe some behaviour that is considered a sin in Muslim beliefs to be normal. Lastly, sex education lacks the concept of family life, which Islamic people highly praise. However, interestingly he did state that “ Teaching about sex does not in itself offend against modesty, nor does the use of diagrams as appropriate” (Halstead, 1997).

Much research is performed in regards to the views Islamic people have on sexuality and sex education. A study by Bartz (2007), researched the Norwegian sex education programs and the tension with the views of Muslim beliefs. Norway has an extensive school-based sexual health education program that aims to reduce sexual health related problems, unwanted pregnancies, sexual transmitted infections and AIDS. The program is mandatory for all students and begins at primary education through to high school that covers family, social norms, gender roles and puberty and later discusses reproduction, AIDS, STDs, sexual identity, masturbation and abortion. Like many programs, these concepts are incorporated in studied subjects for example biology and religion. Students are also taken to sexual health clinics where more education and hands on activities are performed. While it is mandatory students who hold values that oppose of this are to comply, children are not forced to do something they do not wish to. In the process of interviews it was discovered that multicultural groups, women in particular found it hard to incorporate two diverse cultures. According too Bartz (2007), social workers in sexual health clinics recognized there are Muslim adolescents who participated in pre-marital sex, which is forbidden in Islam. Some Muslims strongly believed that the program offends their principles and argued that the programs were Christian bias. To ensure equality, clinics in Norway provide pamphlets to students and translated information is available for others, accommodating those such as Muslims.

Other countries have illustrated similar results, where a study performed in Canada also investigated perceptions Muslim adolescents have on sex education from schools, parents and Islamic centres. While sex education programs in Canada provide safer education on behaviours and attitudes and prevention of health issues, Zain Al-Diem identified the sex education programs have been perceived to be insensitive to other minority cultures and religions and providing adolescents with an opening to participate in sexual activity. Among the Muslim adolescents, parents were the predominant educator in terms of sexuality, and appeared to be avoided (Zain Al-Diem, 2010).

Sexuality is considered a sensitive area for Muslims and there are certain perceptions that they hold. Smerecnik, Schaalma, Gerjo, Meijer & Poelman (2010), investigated the views on sexuality from Muslim adolescents. With a sample of 77 participants, 44 of which are Muslim and 33 non-Muslim. Those who were Muslim agreed the variables homosexuality, masturbation, adultery, sex outside marriage and abortion are frowned upon and are considered haram (Islamic sin). However, this is not prevalent in all Muslim adolescents and there is existence of Muslim males not conforming and having sex outside marriage. Interestingly enough, an inter-religious relationship must have the blessing by Muslim parents before marriage. Regardless of their ethnic background, Muslim parents generally accept a relationship if both people are of Islamic faith. Through the analysis of results, it was brought up in discussion to include an Imam (Islamic leader) in sex education programs as a strategy to ensure equality.

** Social & Cultural Analysis **

Within Australia’s population, a low rate of HIV infections has been identified. In 2007 there were 1046 HIV infections, and since then there has been a decrease in 2008 down to 995 (Australian Bureau of Statistics, 2010). It is also recognised that homosexual HIV infections are still the most predominant compared to heterosexual contact. Sexual transmitted infections were noted significantly high counting at 43% of communicable diseases (Australian Bureau of Statistics, 2010). For indigenous people, syphilis was an occurring STI and was predicted that the lack of engagement to healthcare systems was the cause of the increase of sexual transmitted infections (Edwards, 2009). The cause of infections is difficult to acquire, with the lack of sources to provide support. Although it can be questioned that the increase of STIs can be the cause of misinterpretation of safe attitudes and behaviours of sexual activity acquired from sex education programs.

The services provided for HIV treatment in Australia includes care from physician and general practitioners (Edwards, 2009). With the development of a formalised network, general practitioners are able to register as a classified s100 prescriber, enabling them to provide antiretroviral treatments for HIV clients (Edwards, 2009).

Although the development of these programs are to hinder unwanted infections and improve sexual health overall, there is tension that exists within minority groups of conflicting cultures or religions. Majority of research indicated Muslim people had different perceptions of sex education. Muslim parents raised the concern that the method, attitudes and materials in sex education offend their principles (Halstead, 1997). It was also perceived that the program enabled children to believe certain behaviours as normal that are considered a sin in Islam (Halstead, 1997). It is perceived that contemporary sex education sends a message that pre-marital sex is normal or accepted, as long the behaviour is safe (Halstead, 1997). It was also identified that some programs are bias when the content is perceived as Christian based (Bartz, 2007).

The results from the analysis are important for Australia and must be considered for establishing culturally safer programs targeted for everyone. According to the Australian Bureau of Statistics, there are approximately 1.5% of Muslims living in Australia in 2001, with 62% of these people born overseas (Australian Bureau of Statistics, 2006). Accommodating each minority can ensure less sexual health risks for youth. Research conducted by Smerecnik et al (2010) developed cultural safe strategies such as including an Islamic leader to sex education to ensure equality and sensitivity of topics. Other studies ensured information can be given to all by supplying translated pamphlets (Bartz, 2007). Cultural sensitivity must be taken into consideration, especially with a topic that is very sensitive.

** Reflection and Analysis **

This picture depicts the comedy of youth’s lack of knowledge when it comes to sex education. The little boy in the picture quotes “Your stork story got my thinking, dad – Wouldn’t it be a lot simpler if people just did it like dogs and cats do?” This comical quote demonstrates why sex education should be necessary for everyone and includes other cultures and religions. Studies identified that some concerned Muslim parents had withdrawn their children from sex education programs, thus hindering children from being educated (Halstead, 1997). Doing so lacks their knowledge of right and wrong, effecting their safety and protection. While parents are key models for providing support and truthful information, the artefact demonstrates a poor attempt of sex education by parents.

By researching this topic, I have been able to be develop answers to my questions I previously had. I have identified now that different cultures or religions have different perceptions of sex education. Although strategies are developed for good intentions and better outcomes, methods of strategies must take in consideration of the morals and beliefs of other minority groups. Because of this, I became more open to other groups and how they may be affected. Since this assessment, it has enabled me to become more culturally aware and sensitive to other minorities.


 * References **

Australian Bureau of Statistics. (2010). Communicable Diseases. Retrieved from []

Australian Bureau of Statistics. (2006). Religious Affiliation. Retrieved from []

Bartz, T. (2007). Sex education in multicultural Norway. //Sex Education, 7//(1), 17-33. doi: 10.1080/14681810601134702

Cats dogs sex birds bees. (2010). Retrieved from http://www.toonpool.com/cartoons/cats%20dogs%20sex%20birds%20bees_101874#

Edwards, S. (2009). HIV in Australia. //HIV Nursing, 9//(3), 12-14. Retrieved from [|http://find.galegroup.com.ezp01.library.qut.edu.au/gtx/infomark.do?sPage=12&searchType=AdvancedSearchForm&type=search&prodId=HRCA&queryId=Locale%28en%2CUS%2C%29%3AFQE%3D%28vo%2C1%299%3AAnd%3AFQE%3D%28sp%2C2%2912%3AAnd%3AFQE%3D%28da%2C4%292009%3AAnd%3AFQE%3D%28iu%2C1%293%3AAnd%3AFQE%3D%28pu%2C11%29HIV+Nursing%24&version=1.0&userGroupName=qut&source=null]

Halstead, J. (1997). Muslims and Sex Education. //Journal of Moral Education, 26//(3), 317-330. doi: 10.1080/0305724970260306

Milton, J. (2003). Primary School Sex Education Programs: Views and experiences of teachers in four p rimary schools in Sydney, Australia. //Sex Education, 3//(3), 241-256. doi: 10.1080/1468181032000119122

Smerecnik, C., Schaalma, H., Gerjo, K., Meijer, S. & Poelman, J. (2010). An exploratory study of Muslim adolescents’ views on sexuality: Implications for sex education and prevention. //BMC Public Health, 10//(1), 533-543. doi: 10.1186/1471-2458-10-533

Weaver, H., Smith, G. & Kippax, S. (2005). Schoolbased sex education policies and indicators of sexual health among young people: a comparison of the Netherlands, France, Australia and the United States. //Sex Education, 5//(2), 171-188. doi: 10.1080/14681810500038889

Zain Al-Dien, M. (2010). Perceptions of Sex Education among Muslim Adolescents in Canada. //Journal of Muslim Minority Affairs, 30//(3), 391-407. doi: 10.1080/13602004.2010.515823