Learning to be

AC/02/OS/174-500
UNESCO Asia and Pacific Regional Bureau for Education.
Learning to be: A holistic and integrated approach to values education for
human development: Core values and the valuing process for developing
innovative practices for values education toward international understanding
and a culture of peace. Bangkok: UNESCO Asia and Pacific Regional
Bureau for Education, 2002.
183 p. (UNESCO-APNIEVE Sourcebook, No. 2).
1. VALUES EDUCATION. 2. HUMAN DEVELOPMENT.
3. CULTURE OF PEACE. 4. INTERNATIONAL UNDERSTANDING.
I. Title.
370.114
© UNESCO 2002
Published by the
UNESCO Asia and Pacific Regional Bureau for Education
P.O. Box 967, Prakanong Post Office
Bangkok 10110. Thailand
Printed in Thailand
The designations employed and the presentation of material throughout the publication
do not imply the expression of any opinion whatsoever on the part of UNESCO
concerning the legal status of any country, territory, city or area or of its authorities, or
concerning its frontiers or boundaries.

“The true development of human beings
involves much more than mere economic
growth. At its heart there must be a
sense of empowerment and inner
fulfilment. This alone will ensure that
human and cultural values remain
paramount in a world where political
leadership is often synonymous with
tyranny and the rule of a narrow elite.
People’s participation in social transform-
ation is the central issue of our time.
This can only be achieved through the
establishment of societies, which place
human worth above power, and liberation
above control. In this paradigm, develop-
ment requires democracy, the genuine
empowerment of the people”.
Aung San Suu Kyi
November 1994

Contents
Foreward i
Introduction 1
Chapter One: APNIEVE Background and Philosophy 5
Chapter Two: The Asia-Pacific Region in the Context of Globilization 9
Chapter Three: The Valuing Process as a Holistic and Integrated
Approach to Values Education: Model, Challenges and Implications 12
Chapter Four: Learning To Be 23
Chapter Five: Learning Modules on the Core and Related Values 27
List of Core and related Values Anchored on Human Dignity 28
Health and Harmony with Nature 39
Truth and Wisdom 50
Love and Compassion 63
Creativity and Appreciation of Beauty 76
Peace and Justice 93
Sustainable Human Development 109
National Unity and Global Solidarity 124
Global Spirituality 144
The Value/Attitudinal Dimension in Quality Education by Lourdes R.
Quisumbing
152
Developing Values as a Whole School Community: Insight Gained at
Clapham Primary School 158
Pathways to the Building of a Culture of Peace by Toh Swee-Hin 165

Foreward
In a troubled world experiencing conflict, violence, and risks of dehumanization, there are
those who work tirelessly to build peace and promote human development against all
odds. I am honoured and fortunate to be associated with APNIEVE (Asia-Pacific Network
for International Education and Values Education), among UNESCO’s many partners,
who are dedicated to the promotion of universally shared human values and international
understanding for peace and development.
Following its well-received Sourcebook on Learning to Live Together in Peace and
Harmony, APNIEVE has developed a Sourcebook on Learning To Be: A Holistic and
Integrated Approach to Values Education for Human Development. I congratulate
APNIEVE and its President Dr. Lourdes Quisumbing for this important and timely
accomplishment, which is one of the most dedicated endeavours of UNESCO Member
States in following up the recommendations by the Jacques Delors-chaired International
Commission on Education for the Twenty-first Century in its report Learning: The
Treasure Within (UNESCO, 1996).
The Delors Commission proposed four pillars of learning (i.e. learning to know, learning
to do, learning to live together and learning to be) as ‘foundations of education’ and
‘fundamental types of learning in the reorganization of education in twenty-first century’.
These pillars are coherent, interrelated and encompassing, and ‘all form a whole because
there are many points of contacts, interaction and exchange among them’, and they
relate inclusively to phases and areas of education that complement and interpenetrate
each other’. However, in the current circumstances of education, the pillar of ‘learning to
be’ occupies a fundamental focus in education. It is like the central pillar of a canopy. Its
attainment, needs a new force with special inputs.
‘Learning to be’ emerges as ‘a timeless priority’ (R. Carneiro). The concept was first
proposed by the International Commission of Education chaired by the then Minister of
Education, France, Edgar Faure, in its Report, Learning to Be: The World of Education
Today and Tomorrow (UNESCO, 1972).
The Edgar Faure Report indicated a fear of the risk of personality-alienation and the
dehumanization of the world as a result of technical change. Accordingly the Report set
out a principle that ‘the aim of development is the complete fulfilment of man, in all the
richness of his personality, the complexity of his forms of expression and his various
commitments – as individual, member of a family and a community, a citizen and
producer, inventor of techniques and creative dreamer’.
The Delors Report fully endorsed this principle of ‘learning to be’ but goes beyond the
concept and stressed a further imperative: ‘none of the talents which are hidden like
buried treasure in every person must be left untapped’ (p.23); it proposed a broad,
encompassing view of learning that aims to enable each individual to discover, unearth
and enrich his or her creative potential, to reveal the treasure within each of us. This
means going beyond an instrumental view of education, as a process one submits to in
order to achieve specific aims (in terms of skills, capacities or economic potential), to one
that emphasizes the development of the complete person, in short, learning to be (p. 86).

ii ! Learning To Be
The pillar ‘learning to be’ implies a new vision of education that goes beyond an
instrumental view of education. The challenge of pursuing this new vision lies in
changing the aims of education and confronting the tendency of distortions in education.
The essence of ‘learning to be’ demands that we should emphasize the full development
of all the potentialities such as memory, reasoning, aesthetics, imagination, and
communication skills as well as physical capacities.
A fundamental challenge to education in this century, which calls for concerted actions, is
to teach human values and social skills most necessary for learners to be a ‘complete
person’. Thoughtful educationists have observed that ‘the failure of education in the
(twentieth) century is not the failure to teach humankind science, language or
mathematics, but the failure to teach humankind to live together in peace and to harness
the potentials in individuals and societies for full and equitable development’ (V. Ordonez,
1998). Committed and persistent efforts are urgently needed to cultivate the positive
values and social skills and the ethical foundations upon which such skills and knowledge
must be based.
It is in this context that this APNIEVE Sourcebook on Learning to Be, along with its
previous Sourcebook on Learning to Live Together in Peace and Harmony, helps fill a
gap in responding to the challenge through most needed values education, and makes a
timely contribution to the values dimension of human personality development.
In this connection, the Sourcebook signifies a major accomplishment by UNESCO and its
Member States in following up the Kuala Lumpur Declaration adopted at the Sixth
Regional Conference of Ministers of Education and Those Responsible for Economic
Planning (MINEDAP VI, 1993, Kuala Lumpur, Malaysia), which expressed the profound
conviction that ‘the only path to the restoration of a balance in its value system in a world
increasingly shaped by materialism was to assign a significant place for the teaching of
ethics, values and culture in the school curriculum’. The Declaration called upon the
countries of the region, upon UNESCO and upon the international community to
‘formulate appropriate values education within the curriculum at all levels of the education
system’ and ‘promote the use of effective pedagogical strategies and curriculum to
inculcate ethical, cultural, and moral values’ (p.31).
Teachers will be most instrumental to inculcate human values and improve values
education. While learners should be at the centre of educational processes, teachers
play critical roles as guides or learning facilitators. At a time when the world is under
risks of violence and terrorism, teachers can no longer afford to claim education to be
‘value-free’; educators should no longer shun the moral responsibility for teaching
universally shared human values conducive to a culture of peace as well as an all-round
human development. The challenge is to design diversified educational materials and
approaches suitable to the varied needs of children and adolescents in respect of their
physical and psychological development characteristics.
Improving the competence in teaching values for ‘learning to be’ will demand that
teachers prepare themselves in an entirely different fashion and emphasis. Teachers will
have to look at education from very broad, flexible, and interdisciplinary perspectives.
Teacher training will have to undergo major changes in both in contents and methods.
The Sourcebook has followed a holistic approach to values education, dealing with
individuals as whole persons as viewed by the pillar on ‘Learning To Be’. Apart from
identifying fundamental values, the Sourcebook deals with the ‘Process of Valuing’, with
practical examples and sample teaching modules that can be used by teachers. It also
provides practical recommendations on how to train educational functionaries and

Learning To Be ! iii
teachers for school/classroom settings. Using this Sourcebook, teachers will be able to
create a supporting environment within schools and a healthy partnership with the
community for enriching the quality of education.
Moreover, the Sourcebook invites educators to embark on a lifelong journey of
continually becoming better and more complete human beings. This will then enable
them to nurture in their students the qualities and values needed for learning to be fully
human and for living peacefully in a challenging world.
The Sourcebook can therefore serve as a good companion and a valuable resource for
teachers in values education.
Meanwhile readers will find that writers of this Sourcebook did not attempt to cover all
dimensions of the encompassing concept of ‘learning to be’, but has a deliberate focus
on the value dimension of human development and on the valuing process to be
facilitated in teaching and learning. Neither did they attempt to reflect values nor value
education practices of all the sub-regions of this culturally diversified Asia-Pacific region.
Rather, they meant to develop a prototype teaching-learning material which could
stimulate further reflection and programme action for experimentation and innovation in
order to better facilitate learning to be.
In fulfilling its central mission of ‘contributing to peace and human development in an era
of globalization’, UNESCO has placed great emphasis on the acquisition of human and
civic values that encourage citizenship and the ability to live together in increasingly
multi-cultural pluralistic societies. UNESCO strategy stresses that quality education must
be geared to enhancing each individual’s potential and the full development of the
learner’s personality. This will require educational provision that is strongly imbued with
values that form the basis of social cohesion and respect for human dignity. The
APNIEVE Sourcebook on Learning To Be will well serve this purpose as a reference,
useful to reflection and pivotal to action in achieving UNESCO goals.
I commend this Sourcebook for use by teachers or students, and for sharing with peers,
colleagues and community members. I hope the APNIEVE Sourcebook on Learning to
Be will useful in planting the seeds of common human values in the young for the full
flowering of their human potential, which is indispensable to the construction of the
‘defense of peace in the minds of human beings.’
Zhou Nan-zhao, Ph.D.
Former Member
International Commission on Education for the Twenty-first Century
Coordinator, APEID
UNESCO Asia and Pacific Regional Bureau for Education

Introduction
This is the second in a series of sourcebooks for teachers, students and tertiary level
instructors, inspired by the “four pillars of education,” -- learning to know, learning to do,
learning to live together, and learning to be, described in Learning: The Treasure Within,
Report to UNESCO of the International Commission on Education for the Twenty-first
Century. Learning to Be has been produced by UNESCO-APNIEVE (Asia Pacific
Network for International Education and Values Education) in partnership with UNESCO-
APEID (Asia Pacific Centre of Educational Innovation for Development).
The first volume in the UNESCO-APNIEVE Sourcebook series, Learning to Live Together
in Peace and Harmony, was published in 1998 and is based on the experiences and
reflections of experts from UNESCO Member States in the Asia Pacific region. It
identifies and defines the values required to live together in peace and harmony in the
region, through education for peace, human rights, democracy and sustainable
environment.
While defining these shared core values, the first sourcebook acknowledges the great
diversity among individuals and groups (racial, ethnic, social, cultural, religious, national
and regional) in the most populous region in the world. It respects and promotes not only
acceptance and tolerance of that rich diversity, but also the strengthening of local culture
and traditional knowledge in the face of advancing globalization.
The first sourcebook states that, "learning to live together in peace and harmony is a
dynamic, holistic and lifelong process through which (the shared values) are
internalized and practiced…. The process begins with the development of inner peace
in the minds and hearts of individuals engaged in the search for truth, knowledge and
understanding…" (APNIEVE, 1998, p. 4).
This second sourcebook, Learning to Be, which identifies the core and related values
required to become fully human, builds upon the first sourcebook, in the following ways:
1. It describes and presents an innovative model for a holistic and integrated approach
to quality education and lifelong learning generally by developing innovative practices
for values education toward international understanding and a culture of peace. It
includes the valuing process, with practical examples and modules for use by
teachers and instructors, to be found in Chapter Five of the Sourcebook.
At the fifth session of the UNESCO Advisory Committee on Education for Peace, Human
Rights, Democracy, International Understanding and Tolerance, held in Paris in March
2000, the Director-General of UNESCO, Mr. Koichiro Matsuura, emphasized the need for
innovative approaches to an integrated concept of education, which would enable
UNESCO to revitalize its educational mission and constitutional mandate, so as to
respond more effectively to the demands of the twenty first century.
The Committee therefore resolved that what was needed for a culture of peace was an
"integrated, comprehensive education covering human rights, democracy, international
understanding, tolerance, non-violence, multiculturalism, and all other values conveyed
through the school curriculum… communicating such values as equality, harmony,
solidarity …at every level in the education system, in which values connected to the
culture of peace are to be found."

2 ! Learning To Be
This sourcebook offers a practical, innovative model and approach for achieving this.
2. This Sourcebook recognizes the multiple, interlinked and overlapping dimensions of
human beings, in all their richness and complexity, both as individuals and as
members of society, and defines the core and related values for the development of
the whole person, enabling one to become fully human.
The Learning to Be pillar, first used as the title of the 1972 Report to UNESCO of the
International Commission on the Development of Education, chaired by Edgar Faure,
refers to the role of education in developing all the dimensions of the complete person:
"The physical, intellectual, emotional and ethical integration of the individual into a
complete man, is a broad definition of the fundamental aim of education" (Delors, 1996,
p. 156).
The International Commission on Education for the 21st Century picks up on this theme
and clearly sets as a fundamental principle that "education" must contribute to the all-
round development of each individual - mind and body, intelligence, sensitivity, aesthetic
sense, personal responsibility and spiritual values". It describes Learning to Be as, "the
complete fulfilment of man, in all the richness of his personality, the complexity of his
forms of expression and his various commitments - as individual, member of a family and
of a community, citizen and producer, inventor of techniques and creative dreamer"
(Delors, 1996, p. 95).
This sourcebook offers an integrated framework of core values as guides for reaching our
full potential as complete human beings in all our dimensions, thereby enabling us to
develop the courage, wisdom and leadership qualities required, to contribute
constructively towards building a culture of peace in every context in which we find
ourselves.
3. Finally, in addition to describing these core and related values, the Sourcebook
emphasizes the process by which these values are internalized; a process which
may lead to inner peace in the heart and mind and also peace within the family,
community, nation, region and ultimately globally. This process is integrated within
the teaching and learning context and embedded in the practical modules in Chapter
Five of the Sourcebook.
It acknowledges that, in order to build international understanding and a Culture of Peace
with others and globally, one must first find peace within oneself; one must become fully
human, with the wisdom, compassion and understanding required for all the roles one
fulfils, in order to meet the local and global challenges of the 21st
century.
The Delors Commission further defines Learning to Be as "a dialectical process, which
starts with knowing oneself and then opens out to relationships with others. In that sense,
education is above-all an inner journey whose stages correspond to those of the
continuous maturing personality…it is thus a very individualized process and at the same
time a process of constructing social interaction"(Delors, 1996, p. 95).
Again, the Advisory Committee on Education for Peace, Human Rights, Democracy,
International Understanding and Tolerance (March 2000) stated that, in addition to the
principles of human rights, “ethical values are at the very core of any strategy for a
culture of peace. It is (however) not enough merely to list or learn them (i.e. values): it is
everyday, practical application that makes those values a reality, soundly anchored in
society”. Furthermore, the Committee stated that education should be “a participatory
and interactive process of instruction and learning, comprising the total sum of values
and knowledge transmitted”.
The valuing process outlined in the Sourcebook offers a way for the practical application
of values in the learning and educational context to become a living reality, through the

Introduction ! 3
active participation of learners in the formation, identification and internalization of values.
The valuing process is thus an integral part of the holistic and integrated approach to
teaching and learning.
In Chapter Five of the Sourcebook, there are practical teaching and learning modules
and lesson plans for teachers, students and instructors to use, in relation to each of the
core and related values for Learning To Be in its fullest sense of becoming a complete
person. The learning activities described in the modules incorporate the valuing process
within the integrated approach to education, are adaptable to the different learning styles
of the students and provide learning experiences that will help them internalize the core
values.
It is hoped that teachers, students and instructors will find the second sourcebook to be
as valuable as the first one has been, in providing useful guidelines, lesson plans and
modules for values education activities, which may be integrated within existing curricula.
While each sourcebook may stand on its own as a resource, they are interlinked and may
be used together in a complementary way.
It may be stated again that the Advisory Committee on Education for Peace, Human
Rights, Democracy, International Understanding and Tolerance (2000) acknowledged
that it is essential to teach children values for a culture of peace in the school and for
these to be incorporated in teaching materials. For this, the Advisory Committee
recommended that more importance be given to activities for the training of teachers and
instructors.
APNIEVE aspires to complete the series of four sourcebooks on the four pillars of
education in the coming years, to fulfil the Advisory Committee's recommendations and to
ensure that teacher training modules and resource materials are provided for teachers,
students and instructors, incorporated within an integrated and holistic framework for
quality education which includes values education utilizing a more holistic valuing
process.
APNIEVE wishes to acknowledge the valuable support and partnership of UNESCO-
ACEID in the development of this Sourcebook. The vision of each of the partners is
highly complementary, thereby enhancing the creative synergy and effectiveness of their
mission and efforts.
UNESCO-APNIEVE has as its principal objectives, the promotion and development of
international education and values education for peace, human rights, democracy and
sustainable development, through inter-country co-operation among individuals and
institutions working in these fields.
UNESCO-ACEID aims to contribute to educational innovation for sustainable human
development, through the design and implementation of education programmes and
projects, underpinned by tolerance, human rights and a culture of peace.

4 ! Learning To Be
We would like to thank all the members of the APNIEVE Steering Committee: Dr.
Lourdes R. Quisumbing, President; Dr. Zhou Nanzhao, Vice President for Networking;
Ms. Joy de Leo, Vice President for Programs; Mr. Lee Seunghwan, Vice President for
Finance; Dr. Minami Tetsuhito, Secretary; Prof. Dr. Mohammad Fakry Ghaffar and Prof.
Dr. Nik Azis Nik Pa; Advisers Dr. Cha-In-Suk, Prof. Dr. Akihiro Chiba, Dr. Valai na
Pombejr and Dr. W. P. Napitupulu for their vision, collaboration and support.
Special acknowledgments are due to the educators and experts for their valuable
contributions to the production of the Sourcebook: Dr. Zhou Nanzhao, Chief, UNESCO
APEID, Bangkok; Ms. Joy de Leo, Ms. Lina Scalfino, Ms. Julia Fox, Ms. Gillian Kent, Ms.
Jacqueline Stratfold, Mr. Orest Tarnawsky, and Ms. Erica Womersley (Australia); Prof.
Dr. Mohammad Fakry Ghaffar (Indonesia); Dr. Swadesh Mohan and Dr. Sushma Gulati
(India); Prof. Dr. Akihiro Chiba (Japan); Dr. Chung Doo Yong Dr. Lee Hyang-Kue and Dr.
Lee Seung Mi (Korea); Dr. Loreta N. Castro, Dr. Angelina P. Galang, Dr. Lourdes R.
Quisumbing, Dr. Twila G. Punsalan, Ms. Wilma Reyes, Prof. Rene Romero, and Mr.
Earnest L. Tan (Philippines); and Dr. Valai na Pombejr (Thailand).
We are indebted to the guest writers for their scholarly papers: Dr. Toh Swee-Hin, Dr.
Lourdes R. Quisumbing, and Ms. Lina Scalfino.
We are likewise grateful to the editorial team who exerted all efforts to unify the
contributions of the different countries into a harmonious and integrated whole: Dr.
Lourdes R. Quisumbing, Ms. Joy de Leo, Mr. Earnest L. Tan, Dr. Loreta N. Castro and
Dr. Maria Lourdes Q. Baybay.
We hope that this Sourcebook will enable young people in the Asia-Pacific Region, to
fully realize their creative potential and capacities, so they may assume a leadership role
in contributing to a genuine and lasting culture of peace in their country, in the Region
and in the world community.

APNIEVE Background and Philosophy ! 5
Chapter One
APNIEVE Background and Philosophy
APNIEVE is an acronym for the Asia Pacific Network for International Education and
Values Education. It draws its basic philosophy from the original mandate of UNESCO,
expressed in the Constitution, to develop peace founded upon the intellectual and moral
solidarity of humanity.
The APNIEVE Network has as its principal objectives, the promotion and development of
international education and values education for peace, human rights, and democracy, in
the context of a holistic, human and sustainable development, through co-operation
among individuals and institutions working in these fields in UNESCO Member States of
the Asia-Pacific Region.
APNIEVE's mission is further reinforced by universal declarations, global and regional
pronouncements and commitments, and other documents, which share a common belief
in the importance of values in a holistic and integrated education towards a Culture of
Peace, among them:
! The Universal Declaration of Human Rights, Article 26 (2): "Education shall be
directed to the full development of the human personality and to the strengthening of
respect for human rights and fundamental freedoms. It shall promote understanding,
tolerance and friendship among all nations, racial or religious groups, and shall
further the activities of the United Nations for the maintenance of peace".
! The UN Declaration on a Culture of Peace, which states that "progress in the
development of a culture of peace comes through values, attitudes, modes of
behaviour and ways of life conducive to the promotion of peace among individuals,
groups and nations". The Declaration also recommends that a culture of peace be
fostered through education by "ensuring that children benefit from education on the
values, attitudes, modes of behaviour and ways of life enabling them to resolve
disputes peacefully.... instilling in them the values and goals of a culture of peace”.
! The 1993 Kuala Lumpur Declaration of the Ministers of Education of the Asia-Pacific
Region (MINEDAP V1), which stated that their overarching concern was the
importance of values, ethics and culture in education.
! The UNESCO 21st Century Talks, in which the role of values and ethics for ensuring
a peaceful and sustainable future are frequently emphasized. Universal values and
ethics are here described as "the companion of knowledge and wisdom….a concept
which is both multidimensional and multidisciplinary…. and of vital importance to the
world."

6 ! Learning To Be
APNIEVE was established in March 1995 in Seoul, Republic of Korea, during the
Organizational Meeting to Form the Network of Regional Experts in Education for Peace,
Human Rights and Democracy. Its founding officers of its Steering Committee were:
President, Dr. Lourdes R. Quisumbing (Philippines); Vice President for Programs, Dr.
Akihiro Chiba (Japan); Vice President for Promotions, Datuk Matnor Daim (Malaysia);
Vice President for Finance, Dr. Chung Doo Yong (Korea); Secretary, Dr. Valai na
Pombejr (Thailand); and Auditor, Dr. W. P. Napitupulu (Indonesia). APNIEVE is the
culmination of a series of meetings, consultations and workshops dating back to 1992, in
which recommendations were consistently made, for the formation of a network of
individuals, educators, institutions and interest groups, committed to international
education and values education for peace, human rights, democracy and sustainable
development.
Since that time, APNIEVE has been active in developing the network, publishing the first
two sourcebooks in its series, and conducting regular meetings and workshops to
advance its goals. APNIEVE also offers technical advice and support to UNESCO-ACEID
in the implementation of activities in the field of international education and values
education. UNESCO in turn provides support to APNIEVE, by means of a Secretariat
based in the Principal Regional Office in Bangkok, which is responsible for promoting the
activities of APNIEVE as one of the APEID networks.
The APNIEVE Sourcebooks are unique in that they bring together the experiences and
reflections of experts from the UNESCO Member States of the Asia-Pacific Region who
believe that, while the region is one of the most diverse and populous in the world, it is
rich in shared cultural and human values, which can serve as a vehicle for peace,
tolerance and understanding.
The APNIEVE shared vision for the future of the region encompasses:
! the elimination of all forms of discrimination;
! the protection of human rights and democracy;
! equitable, balanced, human and sustainable development;
! protection of the environment, and
! the integration of contemporary and traditional humanistic values, morals and ethical
principles.
APNIEVE's vision for the future is inspired by the report of the International Commission
on Education for the 21st Century, chaired by Jacques Delors, which emphasizes the
process of lifelong learning and the need for each person to learn how to learn. This is
particularly so, given the tension between the extraordinary expansion of knowledge and
information and the rapid rate of change on the one hand, and the human capacity to
assimilate these on the other. The Commission also emphasizes the need for education
to foster self-awareness and understanding of self, others and the world around us, to
enable harmony and peaceful interchange, firstly through Learning to Know and to
Understand, to Be, and to Do, leading to Learning to Live and Work Together.
The Delors Commission also identified seven major tensions to be overcome in the 21st
century, of which the following have particular relevance to this Sourcebook; namely, the
tension between the local and the global, the individual and the universal, between

APNIEVE Background and Philosophy ! 7
tradition and modernity and the spiritual and the material. APNIEVE believes that the
sharing of universal values for regional and global peace, is an effective way of
counteracting the more negative effects of globalization, modernity and materialism,
without detracting from the unique individual, local and traditional values in the region,
which should at the same time, be strengthened and maintained. The core values for
Learning to Be are considered timeless and spiritual in nature, applying as they do to all
human beings, thereby transcending individual, social, cultural or other differences.
Thus, awareness, knowledge and understanding of oneself through Learning to Be,
enables an appreciation, acceptance and tolerance of the diverse cultural traditions,
beliefs and practices of others, while at the same time contributing to the development of
shared universal values for mutual respect and understanding, leading to a genuine and
lasting culture of peace.
APNIEVE's strategies are guided by the 1995 Geneva Declaration and Integrated
Framework of Action on Education for Peace, Human Rights and Democracy, approved
by the UNESCO General Conference at its 28th session (see Appendix 1), and also by
the recommendations of the UNESCO Advisory Committee on Education for Peace,
Human Rights, Democracy, International Understanding and Tolerance.
At its last meeting in March 2000, the Advisory Committee resolved that a holistic
concept of education for a culture of peace could be epitomized by considering its six
main facets, which together would form the basis for a culture of peace, within
UNESCO's education programme as follows:
! an integrated comprehensive education covering human rights, democracy,
international understanding, tolerance, non-violence, multiculturalism, and all other
values conveyed through the school curriculum;
! education should be regarded as a social phenomenon communicating such values
as equality, harmony, solidarity, etc.;
! education (i.e. the content of all curricula) at every level in the education system, in
which values connected to the culture of peace are to be found;
! the all-round education of each individual;
! education for specific target groups for promoting equal opportunity;
! the educational context, both formal and informal; and,
! education as a participatory and interactive process of instruction and learning,
comprising the total sum of values and knowledge transmitted.
Among the priorities identified in its last report, the Advisory Committee stated that, "more
importance should be granted to activities for the training of teachers and instructors….
and that reform of education systems give prominence to education for international
understanding and the wealth of distinctive cultural and linguistic characteristics, in
response to the current challenges of globalization".
The activities of APNIEVE, and in particular the development of the Sourcebooks, seek to
fulfil the Advisory Committee's recommendations.
Given the challenges faced by the Asia Pacific Region in the new millennium, at its
General Meeting in May 2000, APNIEVE resolved that the expansion of values education

8 ! Learning To Be
for peace and international understanding is now more important than ever before and
that it needed to undertake the following activities to maximize its effectiveness in
promoting values education in the immediate short term.
Among these were:
! strengthening and expanding vital linkages between APNIEVE and the UNESCO
Associated Schools Project and with schools offering the International Baccalaureate,
as well as with other groups and teacher training institutions with similar purposes
and shared goals;
! expanding the APNIEVE network as a facilitator of innovative practices in schools
and teacher training institutions;
! the renewal and expansion of APNIEVE membership, through the development of
country chapters, by encouraging student membership by reduced fees, and by
developing and distributing an APNIEVE poster, brochure, newsletter and having a
web site;
! distributing Sourcebooks more widely and by conducting training workshops for
teachers and instructors in their use.

The Asia-Pacific Region 9
Chapter Two
The Asia-Pacific Region in the Context of Globalization
The Asia Pacific Region is the most culturally, and racially diverse region in the world,
containing a rich tapestry of languages, religions, ethnicities and heritage. It is also the
most populous and fastest-growing region of UNESCO. It contains 65 per cent of the
world population, over 30 per cent of the earth's land area, and it represents over 30 per
cent of the world economy. There are about 48 nations that are Member States of
UNESCO in the Asia Pacific region, and this number is growing with the entry of more
Pacific island states to UNESCO almost each year. The Asia Pacific membership
therefore comprises over 25 per cent of the total membership of UNESCO.
The Asia-Pacific region, and indeed the world generally, is undergoing unprecedented
change, to a greater or lesser degree, in every dimension of human activity and
interaction, at a time that is both full of new opportunities and challenges and yet
burdened with both persistent and emerging problems. Poverty, illiteracy, hunger,
disease, over population, inequality and exclusion, to name but a few, have not been
alleviated by recent advances in science and technology, nor by economic and financial
globalization and modernization. In fact, relevant data shows that the old problems are
rapidly worsening and are indeed aggravated by the effects of globalization and modern
technology.
Added to these are new dangers, relating to population growth, massive demographic
shifts, and urbanization, such as severe environmental degradation, climate change and
loss of biodiversity, which affect large portions of the region.
Then there are complexities arising from the dramatic growth of multimedia, information
and communication technologies and rapid advances in science, bio-genetics and
technology, which have the potential to bring progress, social and economic well-being,
but in practice give rise to new inequalities, a growing digital divide, ethical dilemmas,
threats to governance at all levels and further cultural standardization.
Then there is a rise in new forms of organized crime and violence, global terrorism,
increasing intra-State and inter-religious conflicts, involving threats to peace and security
and to human rights.
Many lay the blame for this litany of intractable problems, squarely at the feet of
globalization, which itself holds both prospects and pitfalls, especially for the less
developed societies.
Globalization has been with us for a long time but its new form is different due to the
contraction of time and space and the phenomenal growth in activity interaction, made
possible by instant forms of communication. The new globalization is driving a revolution
in the production and trade of goods and services, knowledge and innovation, in work
and education and in relations among nations and local cultures. "It is changing the very
fundamentals of human relations and social life." (UNESCO IIEP: Globalization and
Educational Reform, p. 14). From this, we may clearly see that we are left with the

10 Learning To Be
legacies of a past era of globalization, as we now face a newer version of globalization,
which superimposes a fresh layer of new problems upon the old unresolved ones.
However, one may also identify the potential benefits of globalization, such as increased
understanding through closer links and communication between peoples and cultures,
forging greater levels of interdependence, harmony and international cooperation; the
potential sharing of scientific breakthroughs and innovations, which may enhance human
health and well being; the empowerment of NGOs and local communities through the
development of communication networks, to name but a few of the potential benefits of
globalization.
We can reasonably assume then, that the all-pervasive spread of globalization is here to
stay and that no community is immune from its effects. However, globalization does not
develop at the same rate and in comparable ways throughout the world, meaning that the
impacts are not uniform. The statistics reveal that it mainly benefits the few and
impoverishes the many, thereby perpetuating and even aggravating existing development
imbalances.
Since we cannot halt or reverse its progress, the best we can do is "to encourage the
emergence of a globalization process that is truly adapted to the needs and aspirations of
the peoples of the world and whose pace is in harmony with the traditions, ways of life
and choices of everyone concerned. We must, in a word, humanize globalization".
(UNESCO in a Globalizing World - April 2000).
The challenge is to ensure a balanced and equitable sharing of the benefits, together with
a minimization of the negative impacts of globalization. For this, a new partnership is
needed, and new forms of local and global governance, involving collaboration between
government, business and the community at all levels, based on a shared set of universal
values, principles and ethics; an agreement for living together and for sharing the world's
resources equitably. This should include powerful political and ethical controls over the
excesses of globalization, which would require legal enforcement through international
instruments that are binding for all nations.
However, political and legal enforcement of ethical practices is not enough to bring about
real and lasting change. Such change depends upon an education system for all, which
has as its foundation, a set of universal values, which enables us to humanize the global
economy by becoming fully human ourselves, in every facet of our lives. It is said that, to
bring about real change we must first change ourselves at the very core of our being.
This is particularly true when faced with challenges that are so all embracing and over
whelming; challenges which have in the past been unresolved by the usual orthodox
means.
While this sourcebook is directed at teachers and teacher educators, teachers are also
parents, members of the local community and learners themselves. Their students are
also future parents and community members, involved lifelong learning and the building
of civil society and learning communities, based on shared and common values for the
well being of the whole community.
The implications of globalization for education in the Asia Pacific region are manifold, in
particular for the equitable provision of quality education for all throughout life, paving the
way for a learning society. Education should enable full participation in the rapidly
changing knowledge and information society of the 21st
century where applicable. In
economies that have a different emphasis, education should be tailored to the local
context.

The Asia-Pacific Region 11
However, no matter what type of economy one lives in, values education for intercultural
understanding through learning to be is of vital importance, since globalization creates a
rapid increase in intercultural exchanges. Unfortunately, these have led to a rise in racial,
social and religious discrimination and intolerance, threatening human rights and security.
"As nations and cultures become ever more entwined, education systems must give
priority to:
developing intercultural education as an understanding of other people and an
appreciation of interdependence, in a spirit of respect for values of pluralism, mutual
understanding and peace;
promoting social cohesion through education, through the development of citizenship
education programmes emphasizing core values (e.g. pluralism, human rights,
tolerance, participatory democracy, equality of opportunity, justice)" (UNESCO in a
Globalizing World, April 2000, p. 4).
This sourcebook demonstrates that in order to learn to live together in peace, we must
first find peace within ourselves, hence the title: Learning To Be through an education
that aims at the overall development of the individual into a complete person.
At the May 2000 General Meeting of UNESCO-APNIEVE, Dr. Zhou Nanzhao, Chief of
UNESCO-APEID and then Director, a.i. UNESCO Asia Pacific Regional Bureau for
Education, outlined a practical vision for planning future APNIEVE programmes,
emphasizing its important role in the region in contributing to the development of a culture
of peace.
Dr. Zhou stated in his address, that a higher priority must be given to values education in
the region and that education systems must play a vigorous role in reinforcing
humanistic, ethical and cultural values, while helping society to adapt to the rapid
advances of technology.
He called for a common endeavour in making our region a world leader in this still
uncharted sphere of values education for a culture of peace and international
understanding. He mentioned three among many of the factors, which account for this
very necessary role of values education:
The accelerated process of globalization
The new economic, political and social changes in large parts of the region
The profound impacts of rapidly advancing information-communication technologies.
Dr. Zhou sees APNIEVE as a core actor on UNESCO’s side in its role of promoting the
values, which underpin a culture of peace, through the development of pedagogical
strategies, curricula, textbooks and other learning materials, as well as professional
development programmes for teachers and joint action-oriented research initiatives. He
sees values education not as a separate subject but as cutting across all curricular areas
and at all education levels, so that the work of APNIEVE should be closely linked to
UNESCO strategies and programme activities in all areas of education, both formal and
non formal.
This sourcebook represents part of that strategy, to address the challenges presented by
globalization, to highlight the human dimension in quality education and to initiate a
human-cantered development paradigm, beginning with each one of us.

12 ! Learning To Be
Chapter Three
The Valuing Process as a Holistic and Integrated Approach to
Values Education:Model, Challenges and Implications
The APNIEVE Sourcebook, Learning To Be, envisions an educative process that is both
holistic and integrative in approach. The underlying belief is that, only in this very context
will the learner truly experience the art of being fully human, instead of learning it merely
as an idea and/or ideal. This poses, however, a great challenge to the educator. How
the educator will successfully guide and facilitate the learner’s ability to actualize the very
core values that lead to this experience would require great sensitivity (sense-ability) and
responsibility (response-ability). Firstly, one needs to reconsider the kind of learning
approaches and atmosphere appropriate to the learner. Secondly, one needs to possess
an understanding and mastery of the dynamics involved in the process of values
development.
The traditional model of values education has placed greater emphasis on the content of
values instead of on the valuer, the one choosing and acting on the values. The
approach is more teacher-centred, where the educator is seen as both the possessor of
knowledge (an expert) and the model of values (an idol). The responsibility therefore,
largely rests on the educator. The learner simply adopts a more passive role, merely
absorbing the material being handed down.
In the humanistic model however, there is a shift. The stress is from content- to process-
based, values- to valuer-focused and teacher- to student-centred orientation. The
greater part of the learning this time will involve the valuing process where a dynamic
interaction within the individual learner (and educator) and between each other occurs.
Figure 1 is one model that illustrates the valuing process. Here, the educator awakens
the consciousness of the learners in terms of their responsibility as the valuer, the ones
who determine their own value system. This is achieved by inviting the learners to look
inward to their inner self and to examine how the various systems of which they are a
part, have had an influence on their development of values. These systems include the
family unit, the school, the Church, the workplace, the community, the nation, the world
and even cosmic realities, i.e. the experience of a higher power.

The Valuing Process ! 13
Figure 1
This implies that the educators must themselves be attuned to and updated with the
different systems, including the intra-personal system, and their potential effects on the
learner. Hopefully, this kind of examination will increase the learners’ consciousness, not
only with their outer realities, but also with their inner realities.
In the process, the learners eventually realize their ability to work towards personal
integration, wholeness and a sense of harmony within. This means that the values they
profess in the cognitive level will be filtered down to the affective as well as the
behavioural, thereby making them authentic persons who are true to themselves and
becoming fully human. This also involves an effort at finding some form of consistency
between what one personally upholds as values with the values that one’s external
realities promote, i.e. cultural norms, society’s expectations, roles undertaken, and
others.
The whole learning experience involved in the valuing process will inevitably heighten the
learner’s self-awareness, which eventually also leads to an increase in self-identity and
self-direction. Consequently, one becomes more fully empowered to take on the role and
responsibility of influencing the immediate community around and the promotion of
human dignity in all aspects of life.

14 ! Learning To Be
The valuing process therefore, necessitates experiential learning. The educator simply
provides the learning opportunity and atmosphere from which genuine exploration,
expression and discovery may freely occur. In the end, learners act on the values that
they consciously choose and own. The educator, together with other possible resources
in the community, serves both as an enrichment and a guide to the learner’s own
discernment experience.
Actualizing the valuing process entails several challenges and involves certain
implications. The following are some areas for the educator to reflect upon seriously.
The first challenge: reaching the valuing level
The first challenge for the educator is to examine the level of teaching that is engaging
the learner. There are basically three levels of teaching:
! fact
! concept
! valuing, before what is learned is translated into behaviour.
The fact level simply involves the transfer of data and information, while the concept level
dwells on the understanding and analysis of this data and information as ideas. The
valuing level touches on whether the data and ideas learned in the two previous levels
would have personal meaning to the learner. Learning therefore, necessitates all three
levels as one builds upon the other. The crucial question however, is whether an
educator stops short at facts and concepts. This is a most common pitfall in the
traditional approach. Dr. Lourdes R. Quisumbing, President of UNESCO-APNIEVE and
former Secretary of Education, states: “For a concept to be turned into action, it must first
find its way into our value system.”
The premise is that understanding a value concept, no matter how beautiful and wise the
concept may be, and does not guarantee its integration and internalization in the learner.
Oftentimes, it is when the learners have experiences, whether personally or vicariously,
that such a value becomes meaningful to them. Only then does this value become
actualized as one’s own. For instance, many people know in their head that smoking is
bad for their health. Yet, despite this knowledge, many people still continue to smoke. It
is only when they are diagnosed to be suffering from an ailment that is directly caused by
smoking that they choose to stop. The value of health is given utmost importance only
when one experiences directly the threat of losing it.
However, values can be learned vicariously. The sudden death of a respected and great
person who is admired by many can lead people to arrive at the awareness of the value
of life. "We are truly not in control of our lives. Life is too short. We must learn to make
the best of it.” Without the benefit of such an event and the corresponding awareness,
most people would just take their lives for granted.
Educators must not underestimate the importance of the affective dimension in the
process of valuing. “It is not what we know that we do. It is what we want that we do.”
(Quisumbing) This prompts Dr. Antonio V. Ulgado (cited in Tan, Earnest, The
Clarification and Integration of Values, 1989) to also define values as “ideas that are
emotionally fired.” Seldom, however, do educators ask the learners what they want.
Often, the questions are limited to what they should know. Today, the valuing process
discovers its ally in the area of Emotional Intelligence. While education of the mind is
essential, this should be coupled with the education of the heart. Again, Quisumbing
writes, “The heart of education is the education of the heart.” How a learner reacts
affectively to experiences is an essential dimension to examine and from which to learn.

Oftentimes, the affective part becomes the block from which the actualization of a value
that is deemed essential in the head will be lived out in action. One can easily claim that
service vocation, as a value is important, but not act upon it due to one’s fear of rejection.
Values education is often equated to either values transmission or moral education.
While they are valid areas to cover in the learning process, they are not sufficient in
leading the learner towards personal integration. While this is the educator’s orientation,
the valuing process ensures that the learning of social or moral values will not stop on the
cognitive level. Rather, these must be subjected to a process by which the integration
and internalization of values is checked and attained. In a structured learning game such
as the Broken Square for example, learners are challenged to form a square puzzle with
the individual pieces provided them in the fastest time possible. This can be an
enjoyable and enriching strategy to engage learners to realize the value of cooperation.
However, knowing that cooperation is an important value, is just an initial step in a long
process of ensuring that cooperation will be one’s internal disposition in the face of
interpersonal conflicts and intolerance.
The second challenge: structuring clarifying processes
Another challenge for the educator who seeks an integrative and holistic approach to
education is one’s ability to structure processes in the learning environment where the
learner’s personal values are examined and clarified by Louis Raths, (Raths, Louis,
Harmin, Merrill, and Simon, Sidney. Values and Teaching, 1966), has formulated a
functional definition by which values could be studied. According to Raths, valuing is
composed of seven sub-processes:
Prizing one’s beliefs and behaviours
1. Prizing and cherishing
2. Publicly affirming, when appropriate
Choosing one’s beliefs and behaviours
3. Choosing from alternatives
4. Choosing after consideration of consequences
5. Choosing freely
Acting on one’s beliefs
6. Acting
7. Acting with a pattern, consistency and repetition
These suggested steps invite the learner in carefully examining three important
dimensions:
First, it leads the learners to look into their Cognitive Structure, which is more popularly
referred to today as mindsets or level of consciousness. The valuing process invites the
learners to examine their thinking process. The meaning/s that each individual person
places on reality form the basis of one’s value judgment. How learners consider what is
right or wrong, what the meaning is of their existence, what to them is considered
essential to life and living, would be the context from which their decisions are made.
Some may possess wide and encompassing ways of looking at things, while others may
be narrow and limited. The roles of the educator here are manifold: (1) to facilitate the
learner’s awareness of their cognitive basis for value decisions, (2) to examine and
question this cognitive base and corresponding choices, (3) to dialogue with the learner
on certain value issues, and (4) to expand the learner’s and also the educator’s way of
looking at things in order to arrive at more informed choices.

16 ! Learning To Be
Second, the process also invites the learners to study their Affective Life. How the
individual learner reacts on the affective level to different realities varies in ways and
intensities with those of others. To examine these reactions will bring about insights into
the learner’s unique emotional history and personal dynamics. Here, the educator
checks the affective dimension that may either hinder or facilitate the living out of certain
values.
Third, the educator facilitates the learners’ consideration of their Behavioural Patterns. It
is very easy to say that one gives value to this or that, but behaviours ultimately reveal
what is important. The educator, therefore, invites learners to also look into their actual
behaviour. This guards learners from being inconsistent, divided or incomplete. What
one says and feels must ultimately be consistent with one’s actions. This leads to a state
of congruence.
The following strategies (Simon, Howe, Kirschenbaum. Values Clarification, 1972) are
examples that illustrate how the valuing process could be facilitated. They should not
therefore be considered as the only methodologies.
a) Values Voting. This strategy is a rapid method to check the learner’s stand in various
issues and to affirm it to others. For example “How many of you would be willing to
stand up for what you believe in, even if you are with the minority? Raise your hand.”
b) Values Ranking. This strategy challenges the learner to thoughtfully consider
decisions among alternatives and clarify priorities. For example “Which of these
would you prefer more for classroom learning: … lecture? …reading? …discussion?”
c) Forced Choices. This strategy is a variation of values ranking, but compels the
learner to make decisions between two competing alternatives. For example “Which
are you more of: a feeler or a thinker?”
d) Values Continuum. This strategy provides the learner with a greater range of choices
on certain issues that are not purely black or white, but with shades of gray. For
example “How do you deal with life in general?
As Spectator : : : : : : : : : : As Participant
e) Strongly Agree/Strongly Disagree. This strategy helps the learner examine the
strength of their feelings about a given value or issue. For example Circle the
response that indicates how you feel about this statement:
“Man is basically good.”
SA = Strongly Agree
AS = Agree Somewhat
DS = Disagree Somewhat
SD = Strongly Disagree
f) Value Whips. This strategy poses questions and issues for the learner to consider.
The questions are normally items that the learner takes for granted. For example
“What is something you would be willing to die for?”

g) Unfinished Sentences. This strategy surfaces some indicators of the learner’s value
as manifested in their attitudes, interests, convictions, likes, dislikes, goals, etc. For
example “If I were able to completely rid myself of fears, I would…. “
h) Autobiographical Questionnaires. This strategy facilitates the awareness of the
learner’s life patterns. For example “Recall the various significant events that have
shaped the person that you are today.”
i) Pictures Without Caption/Freedom Board. This strategy allows the learners freedom
of expression and at the same time explores their current thinking and feeling
processes. For example “On this manila paper is the cover of a magazine that was
featured recently, write your reactions about it in the space provided.” Or “Feel free
to write on this board anything you wish to express. There shall be no reprisals for
whatever you have written!”
j) Coded Papers. This strategy teaches the learners to become critical in their reading.
For example “This is an article featured in the newspaper editorial yesterday, read
through it and indicate a (+) sign to signify ideas that you favour and a (-) sign to
signify ideas that you do not favour. Then, we will discuss this afterward.”
It is important for the educator to remember that these strategies are merely tools to
achieve the purpose of helping the learners clarify their values. The unique feature of
these strategies is that they lead the learner into the valuing process and are not limited
to facts and concept learning. The goals of this kind of learning process bring us to the
next challenge.
The third challenge: arriving at personal integration as a goal
The educator is also challenged to ensure that the following goals are achieved in the
conduct of the valuing process.
One, the learners are able to get in touch with their personal values and to discern these
values vis-à-vis the values of the system or systems to which they belong. Clarifying
personal values, therefore, is not the end in itself. The learners must be guided to arrive
at some degree of congruence between their values and those of the systems to which
they belong. In addition, the learners must seek consistency within their internal system,
i.e. moral and spiritual consciousness, ideals and aspirations, etc. The task, therefore, is
being able to bridge gaps that may exist in the process of discovery. As the learner
identifies “who am I as I really am?” and “who am I as I should be or am expected to be?”
there may be many areas of integration to work towards: ideal self vs. actual self; role self
vs. true self; and social self vs. real self.
Thus, the valuing process does not merely bring about awareness; it also invites personal
efforts at resolving one’s “civil wars within.” A learner, for instance, may arrive at the
identification of physical pleasure as a value. The learner, however, may need to be
challenged to relegate this value to a moral consciousness where one’s society and
culture dictate that this value be only acted upon in the context of marriage. In the
process, the ideal and actual can be bridged if the learner is also taught skills in
managing sexual energies. In this manner, the internal conflict may be dealt with, if not
fully resolved.
Two, the learner is also challenged to determine priority values. After all, life is not about
attaining all values, but rather about making the choice of the values that will define the
life to which one aspires. As Sue Bender (Plain and Simple, 1996) states: “There is a
big difference between having many choices and making a choice. Making a choice –

18 ! Learning To Be
declaring what is essential to you – creates a framework for a life that eliminates many
choices but gives meaning to what remains.”
What matters most in this process is the learner’s confidence and ability now to define his
or her own life. Ultimately, “power is always about who does the defining and who
accepts the definitions” (Dorothy Rowe cited in Davies, Philippa, Personal Power, 1996).
Thus, the educator gives the learner personal power. Learners now feel empowered to
make a difference in both their own lives and that of others.
The fourth challenge: providing democratic space in the learning
environment
Educators in this process must guarantee a democratic space in the learning
environment. By doing so, the atmosphere for psychological honesty and truthfulness is
established. Many educators when asking questions are simply waiting for the learners
to articulate the expected responses. Therefore, learners tend to say things, which they
think their teachers would like to hear. They do not genuinely report what they think and
feel. Without this honesty though, any sincere effort at valuing will be in vain.
The educator is challenged to be open, sincere, genuine, non-judgmental and non-
threatening so that the learners find the freedom to be themselves. This does not mean
that the educator cannot disagree with a learner’s professed value. In fact, real dialogue
about issues can be achieved as a result of this atmosphere of openness and honesty.
Values are therefore shared, not imposed, in the context of meaningful interactions
between the educator and learner.
Finally, the educator still becomes a model for the learner. However, the modelling is not
one of perfection but of striving to be integrated and whole. This way, the learner is
inspired to work towards ideals without denying one’s existing limitations and
weaknesses. The learning environment becomes a human and humane place. This, of
course, will require educators to be willing to invest themselves in the learning process.
As the learner is being enriched, the educator learns from the learner as well, making the
learning a dialogical process.
A model of the valuing process in the context of the teaching and learning
cycle
Since our emphasis of Values Education is one of a holistic and integrated approach, all
human faculties of the learners must be tapped and developed. In this light, the
Teaching and Learning Cycle as proposed by Quisumbing is most appropriate as both a
reference and a model.
Quisumbing proposes a four-step process, which includes (Figure 2):
Step One: Conceptual Level – Knowing. Valuing does not exist in a vacuum. It has to
have a knowledge base from which values will be explored and discerned. This level
basically introduces specific values that are to be the subject area to look into and
examine. How these values affect the self and others, our behaviours, culture, history,
country is suggested for the learners to consider. Knowing, however, is within the
parameters of facts and concepts. This level should therefore move into a second step.
Step Two: Conceptual Level – Understanding. In the proposed cycle, distinction is made
between knowledge and wisdom. This is why the conceptual level is divided as two
separate steps. Knowledge could be easily explained by the educator and in turn quickly
memorized by the learners. For the learners however to understand and thereby gain

insight requires wisdom. Brian Hall (Value Development, 1982) refers to wisdom as
“intimate knowledge of objective and subjective realities, which converge into the
capacity to clearly comprehend persons and systems and their inter-relationships.”
Concepts that are made concrete for the learners could be grasped more fully and easily
by them.
Step Three: Affective Level – Valuing. As discussed in previous sections, knowing and
understanding are not guarantees that values would be internalized and integrated. The
third step, therefore, ensures that the value concepts are filtered through one’s
experiences and reflections and are eventually affirmed in the affective dimension. In
short, these concepts will flow through the three processes: chosen, prized and acted
upon. Since teaching and learning is conducted on a group level, the additional benefit of
this step is the appreciation, acceptance and respect of both one’s own value system and
those of others.
Step Four: Active Level – Acting. The value concepts that are valued ultimately lead to
action. Whether the action is expressed in improved communication skills, better
decision-making, non-violent conflict resolution, etc., the value concepts find their way
into our behaviours. The learners are thereby challenged to see through the
spontaneous flow of the concept and affective dimension into behavioural manifestations.
Sometimes, this is automatic. Other times, it involves further skills enhancement in the
particular area.
Although the steps presented follow a logical sequence, they are by no means
sequential. This means, creativity could allow the interface or reordering of such
processes. Our example below will illustrate this.
Conceptual Level
KNOWING
about oneself and others;
their behavior, culture,
history, country, etc.
Active Level ACTING UNDERSTANDING
decision-making, oneself and others,
communication skills, concepts, key issues, and
non-violent conflict-resolution, etc. processes
VALUING
experience-reflection
accepting, respecting,
appreciating oneself and others
Affective Level
L.R. Quisumbing, “A Framework for Teacher Education Programmes Towards
International Understanding and a Culture of Peace,” Kyongju, Korea September, 1999.
Figure 2. The Teaching and Learning Cycle

20 ! Learning To Be
The following is a sample model on how the Valuing Process could be conducted in the
context of this Teaching and Learning Cycle. The core values involved are peace and
justice, while its related values are non-violence, cooperation, collaboration, and respect
for human rights. These values will be presented in the light of how people respond to
conflict and why a collaborative problem-solving approach is suggested.
Valuing The educator begins by introducing an Unfinished Sentence strategy.
Learners are instructed to complete the following statement: “When I get
into conflict, I usually….”
Their responses are then placed in meta cards and posted on the board.
Knowing The educator summarizes the various responses which surfaced and
goes into the different approaches toward conflict. These are avoidance,
aggressive confrontation and collaborative problem solving approach.
UnderstandingThe educator then prepares the learners for a role-playing game. A
conflict situation will be provided them in which the different conflict
resolution strategies are employed. (refer to said activity for detailed
steps).
The game is discussed afterwards and the corresponding input on why
the approach of collaborative problem solving is preferred in the light of
peace and justice is explained.
Valuing After knowing and understanding the importance of collaborative
problem-solving approach as a more peaceful and just means to conflict,
the educator invites the participants to refer back to their previous
responses in the meta cards.
Then, the following questions are posed for reflection:
1. What do you observe are your general response and attitude
towards conflict? Do these jibe with our discussion for the preferred
approach of collaborative problem solving?
2. What could account for your response and attitude?
3. Having gone through the activity, how strongly do you feel now
towards collaborative problem-solving as an approach to conflict
resolution? Given a scale of (1) (referring to ‘completely disapprove’)
to (10) (referring to ‘completely approve’), where would you place
yourself. What could be your reasons for your rating?
4. What factors could help or hinder you from adopting this approach to
conflicts in your life?
Acting The educator could end the learning experience with two proposals:
1. Ask the learners to respond to this new unfinished sentence: “When
confronted by conflicts in the future,I will….”
2. Identify the factors, which hinder the learners from adopting a more
collaborative problem solving approach to conflict resolution and
explore ways by which they could overcome them.

Take note that in this model, the valuing process is divided into two parts. The first part,
which comprises the Unfinished Sentence strategy, is utilized both as a motivation and as
valuing. The second part, which includes reflection questions, probes deeper into the
learners’ behavioural and attitudinal patterns vis-à-vis the approaches being discussed.
In this manner, the non-congruence between the ideal approach and that of the learners’
actual disposition is brought into consciousness. This poses greater challenge to the
learners when it comes to the Active Level.
Also, look into the differences between the questions used for discussion in the
Conceptual Level (Understanding) and those use for reflection in the Affective Level
(Valuing). There is indeed a vast distinction between discussion of simulated ideas and
reflection of actual experiences and personal values.
Implications of the valuing process
The following are some implications for the educator engaged in the valuing process:
1. Ultimately, the ownership and decision of a value lies with the learner. Values cannot
be forced, even if conveyed with good intentions. No real integration or
internalization of a value can be achieved unless the learner desires or agrees with
the said value. Educators may impose their values and may succeed in making the
learners articulate them, but this does not stop the learners from living out their own
values when they are out of the learning environment. Thus, to engage in valuing
requires the educator to learn to respect others, in the same manner that one expects
to be respected in return. As this climate of respect exists, the learners also begin to
adopt a disposition of tolerance towards each other. Values may be shared and
argued, but not imposed. The individual holds the right to his or her own choices in
life.
2. The lesson in a valuing process context is about life itself. What is being discussed is
not a mere subject area. It is about issues that concern the learner and the educator.
Thus, the experience becomes both practical and relevant. Educators however, must
not be afraid to admit that there are many questions about life that do not have
answers. Together, the educator and learner must work towards searching for
answers.
3. Above all, the learner exposed to the valuing process begins to master the art of
discernment. This means that the learner will be more able to live consciously and
responsibly. The learners in this approach have reportedly become more critical and
independent-minded, more attuned with their inner selves and empowered to do
something about their conditions, rather than blame outside forces.
4. Valuing is definitely a complex process. It involves both advocacy and pedagogy.
The educator is attuned to the process of learning, at the same time sensitive to
opportunities for teaching which result from the meaningful interaction between the
educator and the learner and also between the learners themselves. Although the
popular notion now is that values are better caught than taught, the truth is they are
both caught and taught. This time however, the learning does not solely come from
the educator. This role is shared with other learners. In this light, the educator is
more of a guide and a facilitator, but in essence is also a true partner in learning.

22 ! Learning To Be
5. The essence of valuing lies in helping the learner ask the “why?” and “what for?” in
life. In one institution which promotes more value-based education, aside from
science and technology focused, any new advancement, which emerges, is always
subjected to these two questions. They are not blindly adopted. For instance, with
the overwhelming scientific advancement, such as the ability to clone animals, the
institution engages in a dialogue on: Why do we have to clone animals? What is this
for? Valuing, therefore, guarantees a humanism that otherwise may sadly be lost in
the excitement of new scientific discoveries and technological advancement.
In summary, the valuing process in the context of learning to be fully human challenges
the individual not to lose his or her self (soul); a self that is discerning and empowered to
define and not be defined. For what good will a new order serve if this would be
inhabited by a people who have lost all sense of civility and human-ness. This effort to
be fully human is rarely actualized through the traditional approach to education. In the
words of Andrew Greeley (Virgin and Martyr, 1985): “Values are developed not by
forcing (young) people to memorize words which they do not understand and are not
interested in; rather by letting them talk, ventilate their issues, search for their own
values, and eventually articulate their God within.”

Learning To Be ! 23
Chapter Four
Learning To Be
APNIEVE’s definition of learning to be is founded on a humanistic philosophy of
education which aims at the overall development of the human person as an individual
and as a member of society. It takes account of all the powers, faculties and innate
potentials within the human person, respecting the dignity and worth of each individual. It
underscores the humanistic dimensions in quality education, highlighting the role of
values and attitudes towards a holistic and integrated approach to education.
Furthermore, it draws insights from other philosophies, cultures and traditions of the Asia-
Pacific region and of the world at large. It underscores the major findings, insights and
recommendations of two UNESCO International Commissions on Education, i.e. Edgar
Faure’s Learning To Be: The World of Education Today and Tomorrow (1972) and
Jacques Delors’ Learning: The Treasure Within (1996).
Faure’s Report refers to the individual as “unfinished,” “divided,” and “incomplete.”
Education therefore must be directed towards the development of the “complete man.”
“The physical, intellectual, emotional and ethical integration of the individual into a
complete man is a broad definition of the fundamental aim of education.”
This concept echoes the philosophy of Paulo Freire, an outstanding Brazilian educator,
recipient of the UNESCO International Award on Education, the Comenius Medal, that
“humanization is man’s ultimate vocation and destiny,” and that this can be accomplished
through conscientization, the process of becoming aware of the contradictions existing
within oneself and in society and of gradually being able to bring about personal and
social transformation. This begins when the individual becomes fully conscious of his
own creative potential and aims at becoming fully human.
The Faure Report, Learning to Be, Chapter 6 summarizes the universal aims of
education as follows:
1. Towards a scientific humanism, based on scientific and technological training.
Command of scientific thought and language has become indispensable in today’s
world. Objective knowledge, however, must be directed towards action and primarily
in the service of humankind.
Here one can speak of science with a conscience, and science at the service of
development. Citizens of the new millennium must learn to be scientific humanists.
2. Creativity means preserving each individual’s originality and creative ingenuity,
along with realism; transmitting culture without stifling the individual; encouraging the
use of one’s gifts, aptitudes and personal forms of expression without cultivating
egoism; and paying attention to the individual’s specific traits without overlooking
collective activity and welfare.

24 ! Learning To Be
This can be done when there is respect for the creativity of others and other cultures.
Perez de Cuellar refers to our “creative diversity” in his report of the World
Commission on Culture to UNESCO, 1995.
3. Towards social commitment consists of preparing the individual for life in society,
moving him/her into a coherent moral, intellectual and affective universe composed of
sets of values, interpretations of the past and conceptions of the future; a
fundamental store of ideas and information, a common inheritance. An individual
comes into a full realization of his/her own social dimension through active
participation in the functioning of social structures and a personal commitment to
reform them, when necessary. This, in essence, is the practice of democracy.
4. Towards the complete man respects the many-sidedness of personality as
essential in education if the individual is to develop for himself/herself as well as for
others. This calls for a search for balance among the various intellectual, ethical,
emotional, physical and spiritual components of personality.
This philosophy is the guiding principle of learning to be fully human, a complete human
person.
Jacques Delors in the UNESCO Report 1996, Learning: The Treasure Within, refers to
education as the “necessary utopia,” stating that it is an indispensable asset in
confronting the many challenges of the future and in attaining the ideals of peace,
freedom and social justice. He goes further to say that to overcome the main tensions of
the future: between the global and the local, the universal and the individual, tradition and
modernity, the spiritual and the material, among others, lifelong learning, learning how to
learn based on the four pillars of education: learning to know, learning to do, learning to
live together, and learning to be, has become a necessity. “The fundamental principle is
that education must contribute to the over-all development of each individual, mind and
body, intelligence, sensitivity, aesthetic sense, personal responsibility and spiritual
values.”
Inspired by these educational principles, APNIEVE Sourcebook No. 2 is entitled,
Learning To Be. It believes in a holistic and integrated approach to educating the human
person, as an individual and as a member of society and focuses on the full development
of the dimensions and capacities of the human person: physical, intellectual, aesthetic,
ethical, economic, socio-cultural, political, and spiritual as he/she relates with others in
the family, community, nation, region, and the world (Figure 3).
APNIEVE believes that the human person’s individual and social development is
anchored on eight core values: Health and Harmony with Nature, Truth and Wisdom,
Love and Compassion, Creativity and Appreciation for Beauty, Peace and Justice,
Sustainable Human Development, National Unity and Global Solidarity, and Global
Spirituality, and related values (Figure 4). All these values converge around the central
value of respect for Human Dignity.
Thus, APNIEVE Sourcebook Learning To Be, operates on the fundamental principle that
education must contribute to the total development of the whole person—body and soul,
mind and spirit, intelligence and emotion, creativity and sensitivity, personal autonomy
and responsibility, social conscience and commitment, human, ethical, cultural and
spiritual values.
A definition and explanation of these fundamental and dominant values serve as basic
guidelines for a holistic approach to learning, utilizing a valuing process, which takes into
consideration the cognitive, affective and behavioural powers of the learner.

Learning To Be ! 25
Figure 3. Dimensions of the Human Person
as Individual/as Member of Society

26 ! Learning To Be
Figure 4. The Core Values, Learning To Be Fully Human
The teaching-learning cycle of the valuing process starts with knowing and understanding
oneself and others, leading to the formation of a wholesome self-concept, a sense of
identity, self-esteem, self-worth and self-confidence, as well as a genuine respect for
others. It proceeds to valuing, reflecting, choosing, accepting, appreciating, and
acquiring needed skills, such as communication, decision-making, and finally results into
action. It seeks an integration of the learner’s knowledge, values and attitudes, abilities
and skills to bring about his/her full development.
In sum, APNIEVE shares the conviction expressed in Learning: The Treasure Within that
“the aim of development is the complete fulfilment of the individual in all the richness of
the human personality, the complexity of the human powers of expression and
commitments, --as individual member of a family, community, as citizen, producer,
inventor of techniques and creative dreamer.”
This would require a values shift away from the old mechanical and hierarchical order to
one that demands increased freedom and human dignity (Hall, 1996). The challenge is
to move away from the traditional cognitive compartmentalization of reality into subject
matter content and rigid teacher-centred methods in time-bound school subjects, towards
a holistic and integrated approach to learning that looks at reality in its wholeness and
interdependence and into the process of learning how to learn through dialogue and
interaction between teacher and student in the context of a learning society (Quisumbing,
2000).

Learning Modules on the Core and Related Values 27
Chapter Five
Learning Modules on the Core and Related Values
This chapter starts with a list of the eight core values and those related values needed for
the full development of the human person revolving around the central value of Human
Dignity. A detailed description of each value is presented to facilitate the understanding
of each value and to enable the teacher and the learner to appreciate them. This is
followed by a statement of the over-all goal and objectives of each of the eight core
values.
Prototype lessons for each core value with specific value focus are designed to help the
teacher gain competence and confidence in facilitating the valuing process. Each lesson
includes lesson objectives, content, the values in focus, learning activities/procedures,
application, evaluation and suggested readings for the teacher and the students. The
procedures apply the valuing process as a learning strategy and are guided by the
learning cycle described in the previous chapters.
These learning modules are intended as guides and should be adapted to local needs
and specific conditions. The teacher should feel free to introduce modifications or
variations such as indigenous content and learning modes, as s/he deems fit for the
learners.
The lessons may be used in Values Education classes or in non-formal education
settings. They may also be integrated into the teaching of existing subjects of the
curriculum where they best fit in, such as Physical Education and Sports, Philosophy and
Ethics, Social Studies, Social and Political Sciences, Science and Environment,
Economics, Religion, Literature, Global Education, Education for Citizenship, Peace
Education, Human Rights Education, and Education for International Understanding.
Teacher training workshops on each of the eight core values can provide a holistic and
integrated approach towards the full development of the teacher as a human person and
as a professional.

28 Learning To Be
List of Core and related Values
Anchored on Human Dignity
Health and harmony with nature
Holistic Health Respect for Life
Physical Fitness Environmental Care
Truth and wisdom
Critical Thinking/Wholistic Thinking
Enlightenment/Insight
Futures Orientation
Scientific Humanism
Love and compassion
Self-worth/Self-confidence/Self-actualization
Honesty/Integrity
Self-Discipline
Empathy/Caring and Sharing
Creativity and appreciation of beauty
Imagination Intuitive Sense
Artistic Expression Sensitivity
Peace and justice
Respect for Human Rights Social Responsibility
Tolerance Equality
Co-operation Active Non-violence
Sustainable human development
Economic Justice and Equity Productivity/Efficiency
Stewardship of resources Work Ethic/Industry
Simplicity
National unity and global solidarity
Love of Country Interdependence
Democracy International Understanding
Active & Responsible Citizenship Global Peace
Unity in diversity
Global spirituality
Faith in the Sacred Source Religious Tolerance
Inner Peace Unity and Interconnectedness

Health and Harmony with Nature
For the physical development of the human person, the core values are Health and
Harmony with Nature.
Health used to mean the absence of disease but today it has taken on a more
comprehensive meaning because the interrelationships between physical health and the
other dimensions of a person are being considered. Hence, one now speaks of holistic
health, a state of physical, mental, social and spiritual well-being. A person must learn
how to show concern and to care for the general well being of oneself and others.
Enhancing the general well being of a person can be done through strategies for self-
integration. One basic element contributing to a person’s general health is physical
fitness, which consists of a positive attitude and desirable habits toward keeping oneself
physically and mentally fit. Every person must implement a continuing program for
physical fitness appropriate to his/her interest, time and bodily needs. Moreover,
desirable health habits must be observed by every individual not only at home but also in
school and in the community.
Respect for life is a fundamental value related to health and harmony with nature.
People must take care of their bodies and guard against the destruction of human life.
Likewise, people should protect other forms of life on earth as stewards of all creation.
There is a symbiotic relationship between humans and the natural environment.
Whatever happens to the environment definitely affects human life. Environmental
concern calls for a sense of caring and responsibility for the natural environment. Every
human being should understand the general environmental principles and practice ways
that contribute to making the earth a healthful place to live in. People’s concern for
environmental quality safeguards the interests of the future generations. Every human
being must commit himself/herself to integrate environmental concern into the practice of
one’s chosen lifework and contribute actively towards sustainable development.
Over-all goal
This section aims to provide activities that will enable students to promote and practice
the values of Health and Harmony with Nature. It also provides the students basic
understanding on how to improve the quality of human life, founded on the
interconnectedness of all life. It aims to make the person realize that s/he has the
responsibility of being the steward of all creation, concerned with her/his own holistic
health and that of the natural environment.
Objectives
To enable teachers/learners to:
demonstrate a positive attitude and desirable habits toward keeping oneself
physically and mentally fit;
enhance one’s physical and spiritual well-being through strategies for self-integration;
implement a continuing program for physical fitness appropriate to one’s interest,
time and bodily needs;
commit to the promotion and practice of respect for life and other forms of life in the
environment;

30 Learning To Be
commit to integrating environmental concern into the practice of one’s chosen
lifework and to contributing actively towards sustainable development; and
practice centre that prevents environmental degradation to safeguard the rights of the
future generations.
Truth and Wisdom
Truth and Wisdom are the ultimate goals of intellectual development.
Love of truth implies the tireless and enthusiastic search for knowledge in all its forms.
The search for truth is essentially and resolutely directed towards the full development of
the human person. Getting at the truth is not easy. It results from a battle against routine
and complacency, against stagnant ideas and inappropriate categories, against
confusion and obscurity, against sensationalized half-truths and popular yet doubtful
practices, all destructive of the human person. Wisdom is the required personal quality to
understand what is true, right and lasting. It involves sound judgment on what is good
and evil and is characterized by balance, sobriety and moderation. It is the ability to apply
acquired knowledge justly to the conduct of affairs and to act according to one’s
convictions.
Knowledge is the starting point of a new search. To discover new knowledge, critical
thinking must be applied to ensure that the information is accurate and free of bias.
Objectivity is important. This involves weighing reality and facts and bringing about the
integration of reason with the handling of emotions. Knowledge prospers through inquiry.
A critical mind is an inquiring mind. It seeks new knowledge by asking questions,
recognizing issues and discovering their answers at appropriate times and through
ethical ways.
Understanding a piece of information whether it contributes to the goals of truth must be
done in consideration of the complexity of all other related information. Through holistic
thinking, a piece of information is not taken out of its whole context but is seen as a part
of a relevant larger information and therefore makes its meaning more useful in
approaching truth. A fragmented view, in contrast to a holistic view of the truth, almost
always leads to unjust or unfounded decisions and actions.
A futures orientation challenges people to plan for their preferred future and to think
logically of actions that would bring them toward preferred situations. People have the
capacity to imagine, assess and choose from a variety of alternative courses of action.
They have the capacity to explore and initiate action toward the realization of a preferred
future. Imaging and creating the future is not one of squeezing history into a
predetermined mold, but rather one of building upon basic trends and developments of
our times (Mische, 1977).
People are capable of perceiving and understanding the content and changes of their
universe through scientific humanism. Scientific humanism depends on objective
knowledge and rejects any preconceived, subjective or abstract idea of the human
person and the universe. According to scientific humanism, a person is a concrete being,
set in a historical context, in a set period. Relativity and interdependence of the various
moments of existence are essential components of scientific humanism. Relativity and
dialectical thought provide a fertile ground for the seeds of tolerance, accepting
differences among people. Accordingly, human persons who possess the values of
scientific humanism avoid systematically setting up their beliefs and convictions, their

ideologies and vision of the world, their centre and customs as models or rules valid for
all time, all civilizations and all ways of life (Faure, 1972).
Over-all goal
This section aims to empower the students with concepts, values and skills in upholding
truth and wisdom through higher order thinking skills such as critical thinking and holistic
thinking. In the search for truth about the present conditions and in actualizing an
envisioned future, students are guided by the principles of scientific humanism, i.e.,
objectivity, relativity and interdependence.
Objectives
demonstrate love of truth through intellectual inquiry and respect for evidence in
decision making;
exercise wisdom in applying acquired knowledge into everyday actions;
demonstrate critical thinking and holistic thinking in solving problems met daily;
practice discernment and deep understanding about the true nature of situations at
hand;
envision a preferred future utilizing systematic methods in holistic planning and
managing that future; and,
perceive/understand developments and changes as uniquely interacting with a
particular time and culture.
Love and Compassion
The core values of Love and Compassion are the basic foundations of ethics and
morality.
Love is a human energy that emanates from within, nurturing one’s human dignity and
extending to nurture that of others. Love is committed to the good of the whole human
person. It includes love for one’s self as well as for others. It is enhancing the good of
others for their own sake without expecting anything in return. Love for a person must be
affirmed because of the particular dignity s/he possesses and not for any other motive.
There must be purity of intentions to love other persons without taking away their dignity,
without taking away their own self.
Love is closely identified with compassion, that pure selflessness flowing from the depth
of being directed toward uplifting the condition of the other person or persons.
Compassion is being actively aware and sensitive to the adverse conditions affecting
others. It deeply empathizes with people’s sufferings and indignities. A natural energy
that moves from within, it seeks out to show pity, mercy and kindness to people who are
the last, the least, and the lost.
Love and compassion begin with the appreciation of one’s self-worth and self-confidence.
Recognizing one’s uniqueness and self-identity is important in appreciating one’s worth
as a person. Each one has his/her strengths as well as weaknesses different from those
of others. Celebrating one’s strengths, accepting one’s limitations and facing the truth
that one cannot have everything in life, and doing better to improve oneself are basic

32 Learning To Be
skills that bring about an appreciation of one’s self-worth. Trust in one’s talents, in one’s
achievements no matter how small, in one’s potentials or in what one can offer, in what
one can do better for him/herself, and even in one’s dreams, is a strong foundation for
self-confidence. Getting strength from these abilities is having self-confidence and
making good use of them is affirming one’s self-worth.
In the process of nurturing oneself, it is important to direct efforts to building one’s own
power of self-actualization. This is a strong sense of transcending oneself and becoming
unselfishly a person for others, for humanity. The self stays enhancing his/her love and
compassion for others regardless of rejection, pain, aggression, and sorrow. Its domain is
non-physical, almost spiritual.
Honesty is one of the prime determinants of enriching loving relationships. Dishonesty
on the other hand has caused couples to separate, best of friends to physically harm one
another or even kill each other, business to be dissolved, governments to crumble, and
nations to fight their bloodiest wars. Honesty with oneself, facing truth about something,
taking courage to speak the truth can bring us the necessary trust needed for a stable
and long lasting relationship. Closely identified with honesty is integrity. This refers to
the goodness or probity of the person. It is the strict adherence to a code of centre, to
uprightness. Therefore, integrity and honesty are exacted from the person who is the
giver of love and compassion. A loving and compassionate person does not deceive
other people by being pretentiously generous or merciful. He does not show acts of
mercy for publicity or self-glorification but for genuine concern for people.
In our quest for personal improvement, self-discipline or training and control of one’s
conduct are important. The self has many needs and demands and therefore it is
necessary to subject oneself to reasonable control. There are good decisions one might
make that should be translated into actions. It takes determination and strong resolve to
act upon such decisions. Self-discipline requires toughness, ability to say no many times
during the day when it is tempting to give in. It is deciding firmly according to the norms
of reason and acting according to one’s moral resolve.
Love and compassion are also manifested through empathy, caring and sharing.
Empathy is defined as having the capacity to participate in the ideas and feelings of
another. It is not only being able to comprehend but also being able to put oneself in the
self of the other. It is a human quality that enables one to step outside of him/herself in
order to feel the feelings from within the other person. Empathy facilitates caring and
sharing. Caring is shown by one’s deep concern for others. It involves sensitivity to their
needs, what one can do in order to make the other persons’ life more pleasant or better.
It is doing something for the comfort and well-being of others, ranging from a simple
gesture of offering a chair to a tired elderly to a missionary work of teaching in a remote
village to help alleviate poverty and ignorance among the people. It is also sharing one’s
self, talents, time and effort without counting the cost. It is a manifestation of love and
compassion that finds no boundaries for expressing itself across colour, gender,
appearance, intelligence, culture or history.
Over-all goal
This section aims to provide learning activities for the students to build value concepts,
attitudes and skills necessary for the manifestation of love and compassion. It also
provides to the students opportunities to express their appreciation of and their personal
resolutions for the enhancement of their self-worth, self-confidence, sense of self-
actualization, honesty/integrity, self-discipline, empathy, caring and sharing.

Objectives
enhance love for oneself and self-confidence through an appreciation of one’s self-
worth;
express compassion for the less fortunate others and commit oneself to doing
something to help uplift their condition;
construct realistic personal development plans for leading an upright, honest life and
resolve to implement these seriously;
allow oneself to be influenced by great self-actualized people who led virtuous lives;
share personal experiences that stimulate the values of empathy, caring and sharing
in them; and
suggest ways of exercising self-discipline in school, home and in the community.
Creativity and Appreciation of Beauty
The core values of Creativity and Appreciation of Beauty develop the aesthetic powers of
the human person.
The human person fulfills himself /herself in and through creation. His/her creative
faculties are those, which are most susceptible to culture, the most capable of flourishing
and transcending their achievements and also the most vulnerable to repression and
frustration (Faure, 1972).
Creativity means the ability to see things in new and unusual ways, and therefore it
enables people to generate more knowledge and innovations. Creativity results into
novel ideas that can lead to new inventions, discoveries, initiatives and products.
Imagination is the ability to form images that are not currently present in reality. It is an
ability that stimulates a person’s creativity.
Creativity also enables people to create varied forms of cultural and artistic expression.
Artistic expression allows people to interpret the beauty and interrelationships of all
creation through forms of art.
Having an intuitive sense is a form of creativity. It implies having the ability to generate a
quick insight without an extended rational thought or process.
Appreciation of beauty consists of valuing the beauty and harmony of all creation and
being grateful to the Creator. It also involves human sensitivity to the inherent beauty
and meaning of the various forms of artistic expression that have come from the different
historical eras and different cultural groups.
Over-all goal
This section aims to provide learning activities to enable the students to cultivate their
creativity in solving life and societal problems. It also provides learning opportunities so
that the students can reveal and express their talents and human potentials through
some artistic forms. It also aims to encourage their appreciation of other peoples’ cultures
and creativity.
Objectives

34 Learning To Be
demonstrate visioning/imaging skills in planning and in arriving at solutions to
problems;
demonstrate creativity and originality in undertaking activities;
possess a positive attitude in sharing one’s self in undertaking creative projects for
the enhancement of a peaceful and harmonious community life;
appreciate the beauty and interrelationships of all creation through forms of art;
manifest appreciation for the beauty and harmony of creation and gratitude to the
Creator; and,
show appreciation for the varied forms of artistic and human expression of different
cultural groups.
Peace and Justice
The core values of peace and justice are fundamental to the development of the
individual and society.
Peace is not only the absence of war but also the presence of positive life-affirming
values and structures. It implies far more than the mere absence of physical or direct
violence. It encompasses other values such as respect for human rights, tolerance,
active non-violence, cooperation and social responsibility. Justice is also very much
related to Peace. It is, in fact, a cornerstone of Peace. Without just relationships and
social structures, oppression and discrimination will prosper, and, in turn, these
conditions will breed anger and hostility. Hence, the fundamental equality of all is a major
concern.
Respect for human rights is very important in achieving a just and peaceful society. An
integral understanding of human rights includes not only fundamental freedoms and the
fundamental equality of all regardless of gender, race, beliefs and social status but also
the fulfilment of basic needs of food, clothing, shelter, work, health care and education.
Tolerance is essential to the realization of human rights because it accords to others the
right to have their persons and identities respected. It recognizes the reality of pluralism
and respects the rich diversity of cultures and forms of human expression. It calls for the
eradication of prejudices and insensitivity.
Active non-violence is a value that recognizes the dignity of the human person and the
value of life. It is not passive resignation but the active engagement of positive
techniques and non-violent processes to resolve conflicts. It upholds the superior power
of love, appeal to conscience and spiritual force over physical force.
Co-operation and Social Responsibility are also crucial peace values. Co-operation
enables us to live and work together toward the pursuit of the common good while social
responsibility is a value that encourages people to take action and to contribute to the
shaping of a better society, mindful of their responsibility toward both present and future
generations.
Over-all goal
The over-all goal is to increase the understanding of the prospective teachers about
peace and justice concerns as well as to encourage them to further integrate these
values into their lives and into their future work.

Objectives
appreciate the building of a peaceful and just society as an ethical and practical
alternative;
demonstrate increased understanding of the values that support peace and justice,
i.e., respect for human rights, equality, tolerance, active non-violence, cooperation
and social responsibility; and
practice the skills and centre that promote peace and justice, including skills of
conflict resolution and centre characterized by cooperation and respect for others,
etc.
Sustainable Human Development
The core value of sustainable human development is the foundation of economic growth.
Human well being cannot be equated with economic growth alone. The fruits of
economic growth need to be distributed equitably to the people, thus assuring economic
justice or equity. Indeed the equitable distribution of a country’s wealth and resources is
in conformity with the concept of human development. It is because economic equity
empowers the people to obtain adequate education, health care and other basic human
needs. The satisfaction of these basic human needs is the basic indicator of human
development.
In addition to having an equitable and people-centred development, development must
also be sustainable. This means that meeting our human needs today must not occur at
the expense of the natural resource base upon which future generations depend. This
means that people should have lifestyles that are characterized by stewardship of
resources and simplicity. Stewardship and a simple lifestyle imply caring for the earth
and protection of the earth’s finite resources. People must take from the earth only what
they need.
To be able to meet the needs of a growing population, productivity and efficiency are
called for in our economic activities. However, the productivity should not compromise or
undercut the requirement of sustainability.
A positive work ethic and industry must be encouraged in order to unleash people’s
potentials and to make proper use of human capital to produce needed goods and
services.
Over-all goal
The over-all goal is to increase the student’s understanding of the meaning of sustainable
human development and to encourage them to actualize this understanding in their own
lives and through the causes they advocate.

36 Learning To Be
Objectives
appreciate the concept of sustainable human development as an economic value that
merges the concern for human well-being and the concern for ecological well-being;
demonstrate increased understanding of the importance of values that are related to
sustainable human development; and
practice the centre that promote sustainable human development such as having a
simple lifestyle, acting as a steward of resources, being productive, having a positive
work ethic.
National Unity and Global Solidarity
The core values of National Unity and Global Solidarity are fundamental to the
development of nations and of the global community.
Love of country is an important foundation value toward national unity. It implies a deep
concern over the present and future of the country and its people. Love of country
inspires people to work together to ensure the nation’s over-all development.
Democracy upholds the principle that political power essentially rests on the people. It
also recognizes people’s freedom of thought and expression and enhances the provision
of equal access to opportunities. However, a democracy also needs an active and
responsible citizenship. Citizens must actively participate in the social, economic and
political life of the nation as well as perform responsibilities that go with the freedoms and
rights that are provided by democracy.
Interdependence is a characteristic of local, national and global systems.
Interdependence involves understanding the web of relationships in the system and
realizing that the changes in any one part of the system will have effects on the other
parts. For example, nations and their peoples depend on one another in the economic
sense and in the way the political or environmental centre of one nation affects other
nations. Indeed, the world is an interdependent human/global community.
The concept of unity in diversity is central to both the values of national unity and global
solidarity. Unity in diversity means that despite differences in language, religion, political
beliefs and other cultural expressions, there is an essential unity that exists among
human beings. This essential unity begins with a person’s sense of oneness with the
human family, followed by her/his acceptance of the interconnectedness of the nations of
the earth, which is our common and only home.
Certainly, the sense of unity must go beyond the boundaries of the nation. There is a
need to recognize the many commonalities that bind together divergent national groups.
All humans have common basic needs and aspirations despite their differences. This
fact should spur people’s commitment to international understanding. In turn, true
international understanding, characterized by trust and openness, will enable nations to
reject hostile action toward each other.

Finally, global peace is, ultimately, desired. It refers to the transformation of the culture of
war and violence to a culture of peace and the ability and willingness to resolve conflicts
in non-violent ways. Among the desired global alternatives are demilitarization and
disarmament. Global peace also refers to the presence of co-operation and just
relationships in the economic, political and social spheres, between and among nations.
Over-all goal
The over-all goal is to enhance the students’ understanding of the important values that
should characterize and guide the national and global political systems as well as to
encourage the students to play their proper roles in those systems.
Objectives
demonstrate increased understanding of the values of love of country, democracy,
responsibility, unity, interdependence, international understanding and global peace;
and
practice the centre/roles that should be undertaken to promote national unity and
global solidarity.
Global Spirituality
Global spirituality is an important force in human spirituality and the full development of
the complete human person.
A spiritual vision and a sense of the divine in all life are an important force that can
inspire us to be fully human. Global spirituality gives us that vision and sense. It is
because this kind of spirituality enables us to see the wholeness of life and all
relationships and encourages us to reflect on the past, present and future. Hence, the
term global is used.
Global Spirituality refers to a spiritual journey that has three directions: the inward,
outward and forward. These are not opposing directions but parts of a flow, as in a
spiral. The inward journey enables us to develop our inner relationship with the Sacred
Source of all life (Faith in the Sacred Source). The outward journey allows us to grow in
our relationships with the human community and the whole earth community, making us
more aware of the deep unity among all humans as well as between humans and all of
Nature. This deep unity comes from our discovery that we are all bound together in one
life force. The forward journey challenges us to consider our relationships with future
generations and to seek a better future for all humans and the earth. Hence, it is a
spirituality that stresses the unity and interconnectedness of all life.
From the foregoing, it can be gleaned that a global spirituality increases our
understanding that our personal, social and global harmonies are all intertwined.
Personal or inner peace implies having the inner resources of love, courage and hope
instead of hate, fear and despair. In turn, this inner peace becomes the wellspring of
peace in the social and global levels.

38 Learning To Be
Religious tolerance is a value that also springs from global spirituality. A global
spirituality encourages us to respect all humans because the Sacred Source is at the
centre of every being. This respect for humans includes the recognition of a fundamental
human right: the freedom of conscience and religion.
Over-all goal
The over-all goal is to enhance the prospective teachers’ understanding of a spirituality
that can inspire them to be fully human. The modules also seek to encourage them to
actualize this understanding in their relationships with others and with the natural
environment.
Objectives
appreciate global spirituality as the kind of spirituality that inspires people to be fully
human;
demonstrate increased understanding of our spiritual relationship with the Sacred
Source of all life, the human community, the whole earth community and future
generations;
recognize the unity and interconnectedness of all life; and
understand that values such as inner peace and religious tolerance are wellsprings of
peace in the social and global levels.

Learning Modules on the Core and Related Values ! 39
Core Values I
Related Values
Holistic Health/Physical Fitness/Respect for Life Environmental Concern
Module on
Persons as Caregivers
Objectives
! To understand the interconnectedness of human life and the natural environment
! To practice and promote holistic health
! To show environmental concern by adopting a sense of stewardship of natural
resources
Content
! Holistic Health
! Ways to Protect the Natural Environment
Procedure/learning activities
Experience-reflection
1. Facilitator (F) introduces an activity called “Concept Webbing.” F asks ten (10)
participants (Ps) to assume different roles, i.e. woman, man, tree, air, bird, fish,
water, soil, sun and moon. Other life forms can be added depending on the size of
the group. The rest of the members of the class will serve as observers of the
process.
2. Each P will be provided a nametag where his or her roles are indicated. Then, the Ps
are instructed to internalize these roles. A question will be posed to them: “What
does he/she/it need in order to survive and become healthy?” The needs should be
in reference to the other members of the ecosystem. For example, “As a man, I
would need the woman because…” “I also need air because…”
3. A string would be required for this next procedure. After a need is stated, the string
will be given to the addressee where a connection is made. All the roles repeat the
process until everyone have spoken their need and the string has formed a spider
web.
4. F tests the relationships among various roles by loosening the string or pulling one
member out of the system and see what happens.
5. F invites the Ps to reflect on their experience by sharing their reactions in terms of
feelings and thoughts about the activity. F asks the observers about their insights.

40 ! Learning To Be
Conceptual level: knowing and understanding
6. F explains the following basic concepts:
a) The interconnectedness of all life forms.
b) Meaning of Ecosystem: “An interdependent set-up of biotic, i.e. living elements
such as plants and animals, and of abiotic, i.e. non-living elements such as
sunlight, gases, minerals that sustain life.”
c) Ecology: “Science that studies the interrelationships of organisms to each other
and the ecosystems in which they live.”
d) Environment: “All the ecosystems and their interrelationships to one another.
Environment has extended its meaning to include not only the ecosystems but
the political, cultural, social and other external influences that affect it.”
e) Stewardship: “Our accountability for the use of what we have, hopefully for the
good of others (McGinnis, Parenting for Peace and Justice).”
f) Needs: “What scientists agree a person requires to sustain life and to foster
growth of desirable human potentialities (Sidney Jourard, Healthy Personality); a
state of physical, mental and social well-being (Philippine Department of
Education, Culture and Sports Values Education Framework).”
7. F invites the Ps to reflect on the extent to which they could serve as stewards of the
natural environment. F gives them some environmental facts to show the
connections of the human person and other life forms.
Fact Sheet:
⊄ Environmental problems concerning the oceans include, in particular, over-fishing and marine
pollution.
⊄ Sources of marine pollution include municipal sewage, industrial and agricultural run off, oil
spills and the dumping of toxic and other hazardous wastes.
⊄ The increasing amount of space “junk” is a pollution problem that has been largely
overlooked.
⊄ Environmental degradation caused by such factors as overexploitation of the land, drought
and global climactic changes leads to deepening poverty and famine.
⊄ The threat of nuclear war presents us with the possibility of unprecedented global ecosystem
destruction.
⊄ Normally, carbon dioxide, which is absorbed by plants, is only 3 per cent of the atmosphere
but in the last century, it has increased by about 25 per cent.
⊄ The earliest census for fish catch was conducted in 1903, which revealed an estimated 4.2
tons per fisherman per year. This estimate decreased to 1.8 tons in 1980.
⊄ Only 3 per cent of the world’s water is fresh i.e. not salty seawater. Two-thirds of the
f h t i i th f f f i i A t ti Th t i f h t b di

Ecological principles
! “Everything is connected to everything else”.
! “Everything must go somewhere.”
! “Someone must pay the cost of negligence.”
Stewardship of natural environment
! Campaign against wrong health and environmental practices.
! Suggest the use of organic substances instead of synthetic ones.
! Adjust your lifestyle at home by making it healthier and environment–friendly.
! Change our wrong habits when disposing of wastes, using energy.
! Take into account the social and environmental impact of our unhealthy centre.
! Seek out and link with organizations that promote healthy lifestyle and environment-
friendly lifestyles.
Affective level: valuing
8. F provides each P with a matrix. In the first column of this matrix, F asks the Ps to
brainstorm about some of their health practices and how they relate with the natural
environment. F motivates them by showing his/her own list as a starter.
Column A Column B Column C
Health Effects on Possible
Practices Environment Solutions
9. Then, in the middle column, F instructs them to analyze what effects these practices
will have on the environment.
10. For the last column, F invites them to reflect on possible solutions for practices that
are unhealthy and have a negative effect on environment.
11. F guides the Ps to reflect on the following:
a) What do your responses in Column A reveal in terms of your personal lifestyle?
b) How do you feel about your responses and the corresponding lifestyle it reveals?
c) What could motivate you to change your lifestyle?
Active level: acting
12. F challenges the Ps to reconsider their negative health practices, especially the ones
which have a great impact in the degradation of the natural environment. F
encourages them to consider the possible solutions they have identified. F invites
them to become stewards of the environment and its natural resources.

42 ! Learning To Be
Evaluation
13. F asks the Ps to write their insights about the lesson and put this in a matrix.
Unhealthy practices Effects to the environment Possible solutions
Suggested readings
UNESCO. Sourcebook in Environmental Education for Secondary School Teachers.
Bangkok, Thailand, 1990.
Clinebell, Howard. Well-Being. USA: Harper Collins Publishers, 1995.
McGinnis. Education for a Holistic, Integrated Sustainable Development. New York:
Orbis Books, 1981.
APNIEVE. Learning to Live Together in Peace and Harmony. A UNESCO-APNIEVE
Sourcebook. UNESCO-PROAP, Bangkok, 1999.
Punsalan. Twila G. et. al. Values Education for Filipinos.
UNESCO National Commission of the Philippines. Revised Version of the Department of
Education, Culture and Sports, Republic of the Philippines Values Education
Programme. 1997.

Core Values I
Related Values
Environmental Concern Holistic Thinking/
Critical Thinking Futures Orientation
Module on
Developing Foresight into Caring for the Environment
Objectives
! To heighten awareness of the interconnectedness between human habitation and the
environmental ecosystem
! To understand the importance of foresight in creating a future that cares for the
planet and environment
! To project possible environmental scenarios in the future
! To identify existing practices and centres that hinder or facilitate one’s preferred
future for the planet and environment
! To commit to aligning one’s practices and centres according to the preferred future
for the planet and environment
Content
! Interconnection between human habitation and the environmental ecosystem Richard
Slaughter’s Meta-Shifts, Foresight Principle, Futures Tool and Techniques.
Procedure/Learning activities
Conceptual level: understanding
1. The facilitator (F) introduces a game where participants (Ps) will become more aware
of the interconnectedness of all parts of the ecosystem within which they live and
work. The Ps will be instructed to stand in a circle. One person is nominated as the
SUN, the primary source of all energy in the whole ecosystem. Starting with the SUN
and using a large ball of wool, Ps will toss the ball to each other as they describe
their connections with other parts of the ecosystem. For example, the SUN may start
by saying, “I give energy to the forest trees.” Then, she tosses the ball to another
person in the circle who then becomes the forest tree. In turn, the forest tree will toss
the ball to someone else saying, “I give energy to the birds that eat my fruit.” This
goes on and Ps must hold on to the wool at the point where the ball is tossed to them
then throw the remaining wool on. This will create a visual web.
2. As there are more parts of the ecosystem identified, Ps may choose to throw the ball
back to a previous part of the ecosystem. For example, the P who plays the stream
may say, “I am the stream that brings moisture to the forest trees.” This game

44 ! Learning To Be
continues until a sense of the bio-diversity and intricate connections that form the
ecosystem is fairly understood.
3. The game may be extended by asking one P who holds a critical part of the
ecosystem to let go of their part of the web. This will lead to the observation of the
dependencies that exist within the ecosystem. For example, asking the person who
holds “the water that flows into the stream, because a dam has been built, which in
turn directs the water away from the forest stream” will show the way so many parts
of the ecosystem depend on each other.
Conceptual level: knowing
4. F engages the Ps in a discussion of the interconnectedness of the ecosystem based
on the previous activity.
5. Then, F introduces the studies of Richard Slaughter that shows the importance of
developing the social capacity of foresight and the corresponding meta-shifts critical
in creating a future that is based on foresight. These shifts involve moving from:
• an exploitative to a restorative position
• a short term to a long term perspective
• being science and technology driven to being values driven
• quantitative to qualitative focus
If one applies these meta-shifts in discussions and decisions about the environment
one begins to develop the social capacity and mindset that brings foresight into the
care of the environment and concern for the planet.
6. F could enhance the concepts by giving illustrations of a specific, local environment
issue that shows exploitation. This might be, for instance, the open spaces being
dominated by marketing and advertising signs or natural resources such as fish
stocks being over-fished. Ps could discuss possible actions that would be restorative
instead of being exploitative. Then, Ps can see the light of these actions with other
positions, i.e. its long-term outcome, its value base and its qualitative effect.
7. F now invites the Ps to imagine the most likely environment scenarios for the globe in
the year 2020. F ensures that the scenarios must include both the positive and the
negative. The scenarios would probably include: overpopulated world, bio-diversity
reduced to genetic engineering and mono-culture species development, settlement of
human life in another planet, global harmony and international cooperation in caring
for global resources, among others.
8. A workshop tool for moving from fears to empowerment (Slaughter, R. Futures Tools
and Strategies, 1988) supports people in broadening the polarised approach to
thinking from just an optimistic or pessimistic approach. “The key to dealing with
issues, concerns and fears about futures lies in the nature of the human response”
(Slaughter, 1988). He identifies this empowerment principle as a critical part of
futures education. The “Fear to Empowerment Matrix” has two main purposes.
Firstly, it places negative scenarios in a wider context and secondly, it focuses
thinking on the quality of responses.

Low-quality Responses High-quality Responses
Acceptance of negative
scenario/image
Rejection of negative
scenario/image
9. F then asks the Ps to brainstorm possible solutions on one of the negative scenarios,
using the following set of four responses mapped onto the above matrix:
a) Accept the possibility that what is feared will come to pass and explore low
quality responses.
b) Accept the possibility that what is feared will come to pass and explore high
quality responses.
c) Reject the possibility that what is feared will come to pass and explore low quality
responses.
d) Reject the possibility that what is feared will come to pass and explore high
quality responses.
The focus for Ps should be in discussing which of the solutions appear to be the best.
Why are these solutions the best? What resources or social change is required to make
this change happen? Ps pair/share to identify the values that underpin the “best
solutions.” The “Fear to Empowerment Matrix” shifts people’s thinking away from having
things done to them, to a position where they can feel part of the solution and see
opportunities for making things happen.
10. F challenges the Ps to reflect on the following guide questions:
a) What existing practices and behaviours do I personally have that could possibly
contribute to this negative scenario/s?
b) What are my reactions and feelings toward these existing practices and
behaviours of mine?
c) What factors could account for these existing practices and behaviours of mine?
d) What may be done to minimize these existing practices and behaviours of mine?
11. F encourages the Ps to group themselves into triads and share on their reflections.
12. F gathers some voluntary responses from the group. Then, F highlights important
values that surfaced in the sharing as essential to creating our preferred future.
13. Reinforcing the empowerment principle suggested by Slaughter – “The key to dealing
with issues, concerns and fears about the futures lies in the nature of the human
response!” – F invites the Ps to identify a local environment that they would like to
contribute positively to.

46 ! Learning To Be
14. F guides Ps to visualize a specific local environment and get in touch with the
following:
• the parts of the local environment that they love the most
• why these parts are important to them
• how long these parts have been part of the local environment
• how they will be in the future
• to whom else are these parts important
• why they are important
• how they can be nurtured
• what is desired for this part of the local environment in the future
15. From the visualization, Ps come up with their individual plan of action, which they
should write or draw for future reference.
16. F engages the Ps to come together in a circle and imagine they are supporting the
world in their hands as one group. Raising their hands, they will go around the circle
to share their plans for the local environment. (This ritual could be videotaped for the
Ps to own and be reminded of their personal commitment.)
Materials needed
! Ball of wool
! Matrix Sheet
References
Richard Slaughter. The Foresight Principle. Admantine Press, London. 1995.
Richard Slaughter. Futures Tools and Techniques. 1988.

Core Value I
Related Values
Wellbeing/Harmony/Longevity/Vigor Self-Preservation
Module on
Active and Well for Life
Objectives
! To be conscious of the value of looking after and caring for one’s body
! To learn the benefits of healthy eating and physical activity for the body
! To identify social, cultural and media influences in one’s dietary and physical habits
! To review one’s dietary and physical habits
! To integrate more healthy practices for the body
Content
! Findings on current dietary practices
! Studies on social, cultural and media influences on dietary and physical habits
! Knowledge of what constitute healthy living
Procedure
1. The facilitator (F) invites participants (Ps) to picture their body in their mind. As they
see themselves in their imagination, they will get in touch with the present state of
their body. Then, they will recall the various positive and negative elements that
have affected it in the past. They will also consider how their body has been coping
with these elements so far.
2. F provides the Ps some time for them to share their reflections from the experience
with a seatmate.
3. F introduces the importance and value of caring for the body in order to be active and
well for life. A resource person could be invited to share his or her own experience
concerning the body. At the same time, some important information about health,
nutrition, lifestyle, etc. could be imparted. Also, emphasis would be stressed as to
how the physical aspects of our being are closely interconnected with the other
dimensions of our life – social, cognitive, emotional and spiritual. What is essential is
that these information do not come across as preachy but rather more instructional in
approach.

48 ! Learning To Be
4. F assigns the Ps into smaller groups and instructs them to brainstorm what in their
opinion would constitute a healthy lifestyle. This should range from dietary practices
to lifestyle.
5. After the small group discussions, each group will present their output.
6. F then engages the Ps to review the outputs and draw some conclusions. At this
point, what constitutes healthy living in order to be active and well could be discussed
and reinforced.
7. F then leads the Ps to reflect on their personal lifestyle. Using the strategy of
Autobiographical Questionnaire, the following guide questions will be provided:
a) What are your eating patterns and dietary practices?
• What do you eat?
• How often do you eat?
• Why do you eat?
• In what context do you eat, i.e. moods, part of socialization, etc…?
• What motivates you to eat?
• What effect does your eating pattern have on your identity? your body?
• How similar or different are your eating patterns with those of your peers? with
those of the same gender? of the opposite gender? with adults or children?
b) What is your lifestyle when it comes to physical activity?
• What physical activity do you engage in?
• How frequent?
• What are the reasons for your decision to get into these physical activities?
• What factors encourage or discourage you from choosing to engage in physical
activities?
• What benefits do you gain from them?
8. After some period of reflection, F encourages Ps to share within a small group.
9. F then gathers some of the Ps’ learnings in terms of the impact of reviewing their
dietary practices and lifestyle. At this point, it is important for F to help Ps check
whether it is a value on their part to be conscious of looking after and caring for their
body.
10. F reinforces the value of maintaining an active and well life through caring for the
body. An emphasis could be given to the idea of caring for one’s body not for self-
serving purposes, but rather for more effective service to others.

11. As a group, F could suggest to Ps to brainstorm how they could promote health to
others. This could include putting up physical activity programmes for the public or
coming up with health information campaigns.
12. As an individual, F could suggest that each P identify what healthy practices they
would still need to integrate in their lifestyle. Then, they will commit to a personal
action plan to consciously practice them.
Materials needed
! Resource Person
! Papers and Pen

50 ! Learning To Be
Core Values II
Truth and Wisdom
Related Values
Critical Thinking/Holistic Thinking
Module on
Search for Truth: Everyone’s Responsibility
Objectives
! To recognize the importance of objective ways of searching for truth
! To conceptualize objective ways of searching for truth
! To apply skills in critical thinking and holistic thinking in resolving a given problem or
issue
! To express own idea, belief and conviction about an issue without undermining those
of others
Content
Skills for Critical and Holistic Thinking
1. The facilitator (F) motivates the participants (Ps) by asking them to comment on the
following statements:
• When there’s smoke, there’s fire
• The majority is the voice of truth
• Truth has many faces
• To see is to believe
• Truth will set you free
2. F takes note of their responses especially focusing on the objectivity of information
they give, i.e. based on actual and/or real experiences and observations.
3. F introduces the value of searching for and love of truth.
Valuing level
4. F leads the Ps to self-introspection by asking them to reflect on: “How have I
personally been treating….”
• News reports?
• Gossips and rumors?
• Friend’s opinions?
• Controversial issues?
• New science discoveries?
• Ideas different from mine?
• People who are blinded to truth?

5. After ten to fifteen minutes of reflection, Ps share their responses within triads.
6. F provides the following guide questions for the Ps to ponder on:
• Based on your responses, how would you rate the value of Truth in your life
using a scale of 1 (low) to 10 (high)?
• How do you feel about your rating?
• What could account for your low, average or high rating?
• What factors could possibly motivate you to change your stand towards the value
for Truth?
7. F introduces a simulated group debate activity from which the students will practice
the skills required in searching for truth. Ps will be grouped into three. Each group is
assigned a fundamental or current issue – political, social or cultural – to be resolved.
A moderator, rapporteur and observer is selected from the group, while the remaining
members are divided into two opposing sides for the debate.
8. The rapporteur will record important points expressed by the opposing members.
The observer takes note of emotions, pitch or tone of voice, gestures, polite or
impolite expressions of the members during the debate. The moderator decides with
the group the rules for the debate. He or she also regulates the argumentation and
manages the interaction by turns.
9. After a 20 minute-debate, the rapporteur and observer will present their reports and
observations. The data presented will be organized following the format below.
Column A Column B Column C Column D
Valid/Invalid Related Moral And Values/
Source of Information Ethical Skills Manifest
Information Base
*opinionated vs. (other information (means and ends (respect for
documented within a larger are directed in other’s ideas,
*subjective vs. context) the service and calmness,
objective development of patience, etc.)
*evidence vs. humanity)
assumption
10. F refers to the chart and leads the Ps to think about the inputs. Some guide
questions are:
a) for Column A:
• Which of the information cited are valid? Invalid?
• What makes a valid information acceptable or accurate?
• What significant information is omitted?
• What reasonable conclusions are possible?

52 ! Learning To Be
• Can a personal opinion become objective? If so, why? If not, why not?
• If you wanted to discover the truth of an issue affecting you, what necessary
steps would you take?
b) for Column B:
• Were information and data given limited to the issue itself? Were there related
issues mentioned?
• How were the other information related to the issue at hand?
• Is it necessary to look at conditions outside the issue?
c) for Column C:
• Why do you want to know the truth?
• How does truth or non-truth affect you as a person?
• What are the value conflicts and assumptions?
• In case of conflicting ideas, how would you be guided to make moral decisions?
On what rule or principle would you base such decisions?
d) for Column D:
• How did you conduct yourself during the debate?
• What values did you manifest?
• What skills – thinking and other group skills – did you observe in yourself and in
others?
11. Based on the previous discussion, a lecturette-synthesis will be provided. Skills
involved in the search for truth, i.e. critical thinking and holistic thinking, will be
stressed.
Truth and Thinking
1. A basic mission of education – in any subject area- is to lead the students in
the search for knowledge and TRUTH. The intellect or thinking is trained to (a)
seek the purpose of existence, (b) to grasp universal truths, (c) to understand
and reason out truths and moral precepts and relate them to life (d) to make
judgments based on an objective standard of morality (e) to analyze the cause
and effect of decisions and behaviour (f) to solve problems rationally (Esteban,
1990).

2. Critical Thinking (CTILAC Faculty, 1999)
Critical thinking recognizes:
• patterns and provides a way to use those patterns to solve a problem or
answer a question
• errors in logic, reasoning, or the thought process
• what is irrelevant or extraneous information
• preconception, bias, values and the way that these affect our thinking.
• that these preconceptions and values mean that any inferences are within a
certain context.
• ambiguity - that there may be more than one solution or more than one way
to solve a problem
Critical thinking implies:
• that there is a reason or purpose to the thinking, some problems to be solved
or questions to be answered.
• analysis, synthesis and evaluation of information
Critical thinkers:
• can approach something new in a logical manner
• look at how others have approached the same question or problem, but
know when they need more information
• use creative and diverse ways to generate a hypothesis, approach a
problem or answer a question
• can use their critical thinking skills and apply them to everyday life
• can clarify assumptions, and recognize that they have causes and
consequences
• support their opinions with evidence, data, logical reasoning, and statistical
measures
• can look at a problem from multiple angles
• can not only fit the problem within a larger context, but decide if and where it
fits in the larger context
• are comfortable with ambiguity

54 ! Learning To Be
3. Holistic Thinking:
• The order and unity of nature serve as underpinnings of holistic thinking.
Nature consists of webs of relationships. Linkages connect the webs. Webs
of relationships and linkages show-up in our world as subtle and discernible
patterns. It follows that thinking should copy nature and emulate its natural
coherency and strength.
• Uncomfortable with confusion and dissonance, our minds strive to put bits of
information into a whole, combine wholes with other wholes, and discover
meaning. In our thinking, we consciously and subconsciously strive to
coalesce fragmented pieces into a whole in a never-ending cycle. Our minds
attempt to make sense out of chaos by searching for patterns and developing
• Understandable combinations through the process of holistic thinking.
• “Man’s general way of thinking of the totality… is crucial for overall orders of
the human mind itself. If he thinks of the totality as constituted of independent
fragment then that is how his mind will tend to operate, but if he can include
everything coherently and harmoniously in an overall whole that is undivided,
unbroken, then his mind will tend to move in a similar way, and from this will
flow an orderly action within the whole” (David Bohm).
12. F challenges the Ps to explore ways by which Truth as a value can be practiced in
their lives with more consistency and frequency. F draws out some suggestions and
motivates them to apply these in the next few weeks. F makes sure that these
suggestions are workable and practical. A brief reporting will be expected from them
in a suggested format as follows in the next page:
How have I been treating … What can I do to promote TRUTH?
• news reports?
• gossips and rumors?
• friend’s opinions
• controversial issues?
• new science discoveries?
• ideas different from mine?
• people who are blind to truth?
•
•
•
•
•
•
•

Evaluation
Ps answer in narrative form the question: “What is your thinking about cloning of human
beings?” (The issue may be substituted with a current fundamental issue.) F invites the
Ps to consider the following elements in their answer:
! The issue of cloning
! Value conflicts and assumptions involved
! Reasoning of opposing ideas
! Moral implications/moral basis of the new discovery
! Relation of the issue to a larger context or purpose
! Own reasonable conclusions
Suggested readings
Faure, Edgar. Learning to Be: The World of Education Today and Tomorrow, UNESCO
Publishing, 1972.
Mische, Gerald and Patricia. Toward a Human World Order. N.Y. Paulist Press. 1977
CTILAC Faculty, 1999. Critical Thinking Definition.
http://ir.bcc.ctc.edu/library/ilac/critdef.htm
Hall, Wayne M., 1994. A Holistic Approach to Thinking and Planning.
http://www.fas.org/irp/doddir/army/usfk_j2/think.htm

56 ! Learning To Be
Core Values II
Truth and Wisdom
Related Values
Honesty/Integrity Critical Thinking/Creativity/
Imagination Knowledge/Insight
Module on
Skilful Questioning as a Tool in the Pursuit of Truth
Objectives
! To realize the importance of skillful questioning in one’s pursuit of the truth
! To be more conscious of various situations where skilful questioning is needed
! To practice the skill of analyzing and asking questions that are facilitative in the
search for the truth
! To see the value of practicing this skill towards the pursuit of truth
Content
! The value of questioning in one’s search for the truth
! Types of questions
! Different strategies in questioning
Concept Level: knowing
1. F begins by giving a pre-activity. Ps will be asked to group themselves into pairs.
Each member of the pair will be instructed to think of two questions to ask their
partners. These questions and the corresponding responses will be recorded on a
piece of paper for later reference.
2. F introduces the importance of pursuing truth and of learning the skill of questioning
as a means to achieve this.
3. F conducts another activity to illustrate this point. A photocopy of a picture will be cut
into three pieces. The first piece will show one detail, the second giving additional
details and the third revealing the whole picture. For example, section one of the
picture may show a forest; section two may illustrate an individual planting trees; and
section three may reveal the picture of a bulldozer. The idea here is to learn that it is
only in seeing the whole picture that one can see the whole story or the true picture.
This picture may be taken from a newspaper, which is often a good source for this
kind of activity.
4. In the first step, F pastes the first section of the picture on the board and asks the Ps
to brainstorm as many questions about it. An approximate five to ten minutes will be
given for this. All the questions will be recorded.

5. Then, F glues the second section of the picture to the first one and instructs Ps to
repeat the same procedure.
6. Finally, F pastes the third section to the other two and completes the whole picture
for the Ps. Again, the Ps will repeat the process of brainstorming and recording the
questions.
7. F invites the Ps to reflect on the following guide questions:
• What do you notice about the three sets of questions? Were they similar or
different? What were their similarities or differences?
• What difference did showing a portion of the picture have with seeing the whole
picture especially in terms of the kind of questions asked?
• What could account for this difference?
• What are some insights and realizations that you have gained from this activity?
8. From the Ps’ reflection and discussion, F will link this to the existence of biases in our
inquiry and interpretation of truths. F illustrates this further by inviting the Ps to
review the two questions, which they have asked their partners earlier. They will
review their manner of collecting information and become more aware as to why they
want that particular information, what they will do with it and how they will use it.
Thus, the very nature of their questions already reveal their own biases, whether it
may be cultural, religious, political, or others.
9. The partners are encouraged to give feedback as to how they interpreted the two
questions asked of them and how they reacted to them. This may be done by
utilizing a Y-chart: The questions:
Sounds Like
Looks Like Feels Like

58 ! Learning To Be
10. Having learned the significance of skilful questioning in arriving at the truth, F now
suggests another activity for practice. F groups Ps into five to eight members. Then,
F instructs the each group to select a topic of interest to them. Within five minutes,
they will write down all the questions they can think of regarding the topic. Each
question should be written in a piece of paper.
11. After they have done this, the group will analyze their questions and place them into
categories of their own creation. For instance, the categories could include: open-
ended versus close-ended questions, leading questions, active or passive questions,
past, present or future questions, etc…
12. Then, they arrive at a consensus as to which questions are more powerful and
empowering and the ones most facilitative to the pursuit of the truth. F could validate
the P’s responses with some input on strategies in questioning.
13. F this time invites the Ps to recall an event in their recent past where skilful
questioning was called for. As they try to relive this event, F provides the following
sentence stems for them to complete. Ps are told to brainstorm as many immediate
and spontaneous responses that come to their minds when they read the sentence
stems:
• I realized I succeeded/failed at that time to apply skilful questioning because….
• I knew it was necessary to apply skilful questioning in that situation because…
• As a habit, it is easy/difficult for me to apply skilful questioning because…
• It dawned on me that the pursuit of the truth and the use of skilful questioning are
something I…
• If I were asked what value I give to the pursuit of truth and the use of skilful
questioning as a means, I would say it is…
• Right now, I am beginning to consider….
14. F gets some Ps to volunteer their responses and asks them what particular learning
they have about themselves, especially concerning the value they presently place on
skilful questioning as part of their search for the truth. Again, F reinforces the
significance of applying this life skill as much as they would give importance to
pursuing the truth in whatever issue or concern.
15. F assigns Ps to consider being more conscious of situations in the coming days
where they are required to search for the truth and where they could practice the skill
of questioning. Upon identifying the situation, they could practice brainstorming
some questions which they believed could bring them accurate information. Then,
just like the procedure they have practiced previously, they will also analyze and
critique their own questions. This will hopefully help them to continue to hone their
ability to discern and discriminate between effective and ineffective questioning.
Some of the Ps could be asked to volunteer sharing the result of this endeavour in
the following session.

16. As a group, F could also challenge Ps to come up with a slogan to signify their
commitment to pursue truth through skilful questioning.
Materials needed
! Photocopy of a picture cut into three pieces
! Pieces of papers
! Pen
References
The following authors have spent considerable time developing strategies to support
questioning within the educational context. Both authors have information available on
the web.
! Jamie Mac Kenzie's work on “Questioning Toolkit,”
! Chuck Wiederhold’s work on “Question Matrix.”

60 ! Learning To Be
Core Values II
Truth and Wisdom
Related Values
Holistic Thinking/Critical Thinking/Creativity
Module on
Multiple Intelligences
Objectives
! To be aware of multiple intelligence in critical thinking
! To identify one’s strengths and weaknesses among the multiple intelligence
! To respect the strengths and weaknesses of the multiple intelligence of others
Content
Howard Gardner’s Multiple Intelligences
Procedure
1. F introduces to Ps the range of thinking styles that individuals may develop. Known
as Multiple Intelligences, F explains the different categories which Gardner in his
book has suggested.
2. F shows pictures of different public figures who showcase a particular kind of
intelligence. Ps are asked to identify which of the multiple intelligence these figures
possess and to explain why they consider it so.

Multiple Intelligences
! Linguistic Intelligence (or Verbal-linguistic) is the ability to use with clarity the
core operations of language. It involves a sensitivity to the different functions of
language—its potential to excite, convince, stimulate or convey information.
! Logical-Mathematical Intelligence is logical and mathematical ability as well as
scientific ability. It involves the ability to do abstraction and complex reasoning.
! Intra-personal Intelligence is the ability to form an accurate model of oneself and
to use that model to operate effectively in life. It is the capacity to become more
involved in or to withdraw from a situation.
! Inter-personal Intelligence is the ability to notice and make distinctions among
other individuals and, in particular, among their moods, temperaments, motivations
and intentions.
! Musical Intelligence (or Musical-rhythmic) is the ability to use the core set of
musical elements—pitch, rhythm and timbre.
! Spatial Intelligence (or Visual-spatial) is the capacity to perceive the world
accurately, and to be able to recreate one’s visual experience. It entails the ability
to conjure up mental imagery and then to transform that imagery.
! Bodily-Kinesthetic Intelligence is the ability to control one’s bodily motions and
the ability to handle objects skilfully.
! Naturalistic Intelligence is the ability to understand, relate to, categorize, classify,
comprehend and explain the things encountered in the world of nature.
3. F lists down the different multiple intelligences on the board and instructs Ps to rank
themselves according to how they assess their own intelligence. A ranking of (1) will
indicate their greatest strength and the ranking of (7) will indicate their greatest
weakness among the various intelligences.
4. F groups the Ps into pairs and this time, before they share their own ranking and
assessment, their partner will first rank them according to how they assess them and
vice versa. After some time, they will compare rankings and see if their personal
assessment is congruent with those of their partner’s assessment of them. Some
discussion and reflection among the partners will be encouraged.
5. F gathers the Ps and draws out their insights and realizations.
6. F reinforces the value of recognizing and respecting individual strengths and
weaknesses when it comes to multiple intelligences.
7. The Ps are divided according to the strengths they show in the multiple intelligence.
Each group is instructed to stand in front of the others where they will be given
affirmations. This could be done by using the following sentence stems as starters:

62 ! Learning To Be
What I most appreciate about you is….
You have always and will always contribute to us in terms of….
After each group receives their affirmation, they will be given affirmative gestures, i.e.
claps, cheers, etc.
Materials needed
! Pictures of public figures with different multiple intelligences
! List of multiple intelligences
Reference
Gardner, Howard. Multiple Intelligences: The Theory in Practice. New York: Basic,
1993.

Core Values III
Love and Compassion
Related Values
Kindness/Sensitivity/Empathy/Caring Spirit/Tolerance
Giving/Sharing/Self-Sacrifice/Integrity
Module on
on Being Compassionate
Objectives
! To heighten the awareness of the value of compassion
! To understand the nature of compassion
! To explore one’s own capacity for compassion
! To identify areas by which one can practice compassion
Content
! Stories of Compassion
! Definitions of compassion
! Taxonomy of compassion
! Compassion as: (1) altruistic behaviour, (2) pro-social behaviour, and (3) pro-
environmental behaviour
! Asian perspectives of compassion
Procedures/learning activities
1. F distributes a handout with various anecdotes on compassion. (Refer to Stories of
Compassion.) F gets some volunteer Ps to read the anecdotes aloud to the group.
2. F elicits the P’s reactions to the anecdotes by asking, “what feelings and thoughts
were evoked in you as you listened to the different anecdotes and stories of
compassion?”
3. F picks up from P’s reactions and leads this to a discussion on compassion – what it
is, its nature and relevance, and the different dimensions of it. (Refer to Education in
Love and Compassion: A Teaching-Learning Approach by Dr. Swadesh Mohan.)
4. F invites Ps to reflect on their capacity for compassion. This will be conducted by
instructing each P to draw a heart on a sheet of paper. The size of the heart will
reflect the P’s personal assessment of one’s own compassion level. The bigger the
size of the heart means a perceived greater capacity for compassion on one’s part;
the smaller the size of the heart means a perceived lesser capacity for compassion.

64 ! Learning To Be
This process would be most effective if the F encourages openness and honesty on
the part of the Ps. F could model this by sharing her or his own realistic assessment.
5. Under the picture of the heart, Ps will also be encouraged to write a statement
indicating their own philosophy of compassion. Examples of this are: “It is in giving
that we receive!” or “The amount of compassion we give must be commensurate to
the degree it will help another grow.”
6. Then, F instructs Ps to divide their heart according to the amount of compassion they
give to self, others and the world. Ps are to specify especially the various categories
of “others” and “the world” and the subsequent ratio of compassion they offer each
category. For example, “others” may mean “family members” or “friends” only for
some Ps and they tend to give more compassion to family members than friends.
While for other Ps, “others” include “the poor and needy” and they offer greater
compassion to them as compared to family and friends. Also, “the world” may refer
to the different aspects of environment or ecosystem, i.e. animals, forests, earth.
Again, F should model her or his own example to indicate that Ps need not come up
with an ideal picture or assessment.
7. F divides the Ps into smaller groups composed of four to five members each. They
are encouraged to share their picture of their heart.
8. After the sharing in small groups, F gathers the Ps for a reflection on the following
guide questions:
a) How do you feel about the existing picture of your heart? How do you feel about
it as compared to those of others?
b) What could account for the existing picture of your (and other’s) heart?
c) What did the picture of your heart reveal about you? What do the picture of
other’s heart reveal about them? What insights about your self and others could
be drawn as a result?
d) Would you want to change the picture of your heart? If so, what changes will you
make? Why?
9. F synthesizes all the P’s reflections.
10. F challenges the Ps to consider how they could expand their compassion level
especially to categories that they did not include or to which they have given less. As
they identify even just one or two categories, Ps are invited to brainstorm specific
ways by which they could begin to practice compassion for said category. It is
important to remind the Ps to be sincere in their action plan and to be realistic in what
they could achieve. This should not just end up as lip service.

Stories of Compassion
1. A young man was serving a sentence in jail when a priest came to visit him. Grieved
to see him among hardcore criminals, the priest put his hand on the young man’s
shoulder and with a loving look asked him, “my friend, how is it that you too are
here?”
The young man was deeply moved and with tears in his eyes replied in a low voice,
“Father, I wouldn’t be here if someone had only put his hand on my shoulder like this
before. No one cared for me. No one loved me.”
2 When Mother Teresa arrived in Calcutta, she saw a sick woman lying on the street.
Her whole body was covered with bites of rats and ants. Mother Teresa brought her
to the hospital and when she sensed its reluctance to take care of the woman, she
announced that she would leave only after the poor woman was given proper
attention.
This was how Mother Teresa spent most of her life as a compassionate companion
to the sick, dying and abandoned. She cared for them tenderly in her Home for the
Destitutes. “They must feel loved,” Mother Teresa said. “They are God’s children,
too.”
3. A young Indian soldier was sent to the front to fight the enemy. A fierce battle was
fought and several of the enemies were taken prisoners. Among them was another
young soldier – a Pakistani – who was fatally wounded and was bleeding profusely.
He caught the eye of the young Indian soldier, a Hindu by religion, who could not
resist reaching out to him. The Indian soldier realized that the equally young Muslim
soldier was dying. He went up to him and whispered words of comfort in his ear.
The Muslim soldier told him of his young wife and son awaiting his return back home.
He pleaded with the Indian soldier to inform them that he had died thinking of them
and in the service of his country. Despite the fact that they belonged to opposing
camps and different faiths, the Indian soldier embraced his dying enemy and assured
him that he would fulfil his dying wish.
4. An army officer goes to a hospital with the intention of visiting a sick friend. Due to
some confusion on the part of a nurse he has met in the corridor, he is taken to an
old dying man who is longing to see his son but is too drowsy to open his eyes. The
nurse announces to the old man, “your son is here.”
The old man reaches out his hand towards the army officer on hearing this and
motions him to sit.
The army officer opted to stay with the old man. Though a stranger to him, the army
officer knew that his need for empathy, compassion and care is greater than the sick
friend who is not in a critical condition.
5. The whole town was celebrating the fiesta, a day when townsfolk don their best
clothes, share their food with guests far and near, and join festivities such as a
procession in honour of the town’s patron saint.
Pedro, a teenage boy from the town was very excited. He had been looking forward
to joining the fluvial procession. As he jointed other people in the main raft that

66 ! Learning To Be
carried the statue of the patron saint, he noticed that there were too many people on
the raft. Then all of a sudden, the raft tilted to one side and sank.
There were cries all over seeking help. Pedro had the choice of swimming to the
riverbank to save himself or of trying to save a few of those crying for help. Being
quite a good swimmer, he chose the latter. He saved one, and then another, and
another. He was getting tired but more people were still crying for help. So he went
back and forth with the river and tried to save as many as he could, until he could no
longer go on, Pedro collapsed and died.
(Three of the stories were taken from Value Education: A Manual for Teachers,
compiled and edited by Elaine Ann Charles.)

Education in Love and Compassion:
A Teaching-Learning Approach
Dr. Swadesh Mohan
What is compassion?
Compassion is a human quality essential for pro-social, altruistic behaviour where one
showing compassion suffers on account of other's suffering. This is different from one's
own suffering. Compassion is the act of opening your heart, lowering your barriers to
emotions and approaching to connect with others. This is the emotional glue that keeps
you rooted in the universality of human experience, as it connects you to your essence
and of those around you (Cherie Carter Scott, Times of India,April,2000).
His Holiness, the Dalai Lama of Tibet affirms Compassion as 'Karuna,” concern, and
connectivity. This human quality is a point of convergence and an undercurrent in various
religious faiths and spiritual orientations. Compassion has been likened to God, God's
Grace. It is close to being a 'messiah' of love as per Indian Saint, Lord Buddha's
preachings. In Christianity, St. Paul is quoted as saying 'Love your neighbour as yourself'
(Gel 5:13,NER), "A person who believes that all are his soulmates and loves them alike,
never feels lonely. The divine qualities of forgiveness, compassion and service will make
him lovable in the eyes of all. He will experience intense joy throughout his life" (Yajur
Veda 406, in Hinduism).
Taxonomy of compassion
The subject matter of compassion has received attention from social scientists, religious
persona, philanthropists, environmentalists, wildlife scientists, and many others.
Naturally, therefore, a variety of connotations have emerged which have been attributed
to this broad concept. Compassion-related manifestations of behaviour including
communal and interpersonal harmony, universal brotherhood, peace, and protection of
environment etc. have been amply stressed.
Psychologically speaking, compassion is a combination of emotional and vocational
elements that are referred to by such works as 'love and care', 'sympathy', 'empathy',
'kindness', 'pro-social' behaviour, 'altruistic' behaviour and the like. Compassion refers not
only to the emotional ability to enter into another's feelings, troubles and sorrows, but also
to an active will to alleviate and/or share the other's plight. Compassion is a state of
mind in which benevolence reigns supreme and graciousness is shown towards others.
All thoughts, moods, insights and actions that serve the interest of oneself and others are
regarded as compassionate.
Broadly speaking, compassion has been stated to be manifested as altruistic behaviour,
pro-social behaviour, and pro-environmental behaviour.
Compassion as altruistic behaviour
'Altruism' is generally defined as self-less behaviour and is an antithesis of hedonistic and
egoistic behaviour. This social behaviour is characterized by reciprocity and sympathy,
and is necessary for social survival. In its broadest sense, it encompasses a great
variety of behaviours which range from doing small favours to saving lives in danger,
from 'doing good' to inordinate 'selflessness'. Any behaviour which benefits another in

68 ! Learning To Be
need, regardless of the helper's motives, is altruistic. Altruism in its highest form refers to
truly selfless acts that can include heroism and may involve risk for the helper.
According to social psychologists, such self-sacrificial and sometimes self-destructive
dispositions in men are products of social learning. It appears then, that such penchant
for compassionate acts is largely the result of exposure to situations, both educational
and spontaneous, where learning is possible.
According to some learning psychologists behaviour occurs because it is rewarded or
because it is instrumental in avoiding pain. Altruistic behaviour, however, is carried out
by persons to benefit others without anticipation of reward. One often comes across acts
of helping, self sacrifice, charity, bravery which are engaged in spontaneously. Such acts
of altruistic behaviour are determined by psychological dynamics of intense
compassionate feelings for another person or for humanity at large. 'Sympathy' and
'empathy' are frequently considered to be the basis of such acts. The role of cognitive
factors like ways of thinking is, nevertheless, significant as per the developmental
psychologists. Concepts like altruism, they say, are a product and a tool of reasoning.
Altruism is related to concept of self, human nature, moral obligation, etc. Some of the
models of moral reasoning like those of Piaget (1926) and Kohlberg (1964) may be used
to advantage in this cognitive developmental approach.
Compassion as pro-social behaviour
Pro-social behaviour broadly encompasses meaningful and mutual orientation of persons
involved in interactions. Virtually, all human interactions and their outcomes are 'social'.
The term 'social' connotes gregariousness, neighbourliness, friendliness accompanied by
similar affable behaviours such as concern for welfare of others. There is a two-way
relationship. These qualities facilitate association, or they may result from association.
For example, a group of freshmen in a college comes together in a social situation
consisting of classroom, residential dormitory, playground, etc. and the individual
students develop affinity towards others in the process of being together. On the other
hand, some students who may be lacking on basic dispositions of friendliness and
sociability may exist in isolation even in the midst of others. Pro-social behaviour is also
characterized by motivated social interdependence with regard to attainment of common
social goals and reduction of goal-related tension (Wispe,1978). Wispe talks of
'promotive' social relationship which involves 'promotive' social interdependence and
interpersonal attraction due to opinion similarity and social class membership.
Psychologically speaking promotive tension' may arise from empathically recognizing
another's needs to attain some goals as if they were one's own. However, there may still
be social situations where one may be apathetic rather than empathic towards unfulfilled
needs and goals of others.
The specific feelings and traits of personality associated with pro-social behaviour are
feelings of companionship in suffering and misfortune, fellow suffering, compassion,
caring and sharing, sympathy, helpfulness. Pro-social behaviour is thus a kind of
altruistic, socially acceptable, normative behaviour which is synonymous to acts of
helping. There is also no obvious benefit to the helper involved. Operationally speaking,
in pro-social behaviour the helper notices the situation requiring help, makes a series of
decisions and ends with the decision to help. The process may be cut short in an
emergency situation requiring immediate action and the act of helping may be readily
forthcoming from a person given to fellow feelings and fellow suffering.
Latane and Darley (1970) conceptualized pro-social behaviours in response to a series of
five questions:

! Does the person notice that something is happening?
! Is the situation interpreted correctly?
! Does the person assume responsibility?
! Does the person decide what to do?
! Does the person engage in required behaviour?
The positive responses to these questions culminate in giving of help. Violation of one or
more of these decisions results in help not given. Such helping behaviour is referred to
as acts of goodness involved in compassion for example, towards parents and the
dependent persons in feeding the hungry, clothing the naked and tending the sick. In
short, helping behaviour involves a caring spirit and other pro-social attitudes of sharing
in attending to and providing for some human needs and environmental needs.
Compassion as pro-environmental behaviour
There has been an intimate relationship between humans and nature- one without the
other is incomplete. Humans are dependent on nature for fulfilment of his basic needs as
well as higher level needs of solitude, peace, beauty. Cosmic elements like sunshine,
rain, purity of rivers, good harvest are necessary for sustenance of mankind. They have
always loved the Mother Earth out of reverence and emotional bondage. They have
equally been in contact with the animal world from the beginning of the existence of
earth. Animals are an integral part of man's surroundings. Primitive people even shared
living habits of wild animals. The modern person is dependent on animals for fulfilment of
many of his dietary needs even though he now has a settled existence. He/she is now in
a position to control his/her environment to take care of animals, to fight cruelty to
animals, against destruction of wildlife.
The vegetation, greenery, and fresh air and clean water are essential for human and
animal life free of starvation and disease. Violation of natural laws, lack of conservation
and preservation of environment----all amount to acts of cruelty which are derogatory to
protection of human rights, towards a healthy and friendly eco-balance. Some of the
pollutants are causing Ozone Effect and other industrial chemicals, pesticides nylons etc.
are bio-degradable man-made products which are harmful to life. Generating pro-
environmental attitudes is necessary to guard against excessive misuse and destruction
of eco-balance required for normal and healthy life of living creatures and plantations.
Compassion-related values
The tripartite classification of compassion into pro-social, altruistic, and pro-environmental
behaviour discussed above has been found to be associated with a whole range of
human attributes, values, attitudes .The external influences such as social expectations
and norms and the internal attributes and factors which make a good human being of a
person have been identified. Two major kinds of orientations complete the profile of a
compassionate person:
1. Observance of mandatory, ethical, social codes of behaviour such as human rights
concerns and values of global peace and harmony, brotherhood and sisterhood.
2. Human dispositions arising from within a person and constituting the core of his/her
personality as cognitions, values, virtues, attitudes, and behaviours. Among these
the significant ones are:

70 ! Learning To Be
Humaneness/Kindliness, Virtuosity, Spirituality, Self-righteousness,
Love/Affection/Warmth, Forgiveness, Sympathy/Empathy, Non-Violence, Spirit of
Caring/Sharing, Benevolence/
Charity, Concern for Others, Neighbourliness, Equanimity,
Cooperativeness/Helpfulness, and Self-sacrifice/Selflessness.
Asian perspective on compassion
The Asian perspective of love, compassion and care is a global perspective capitalizing
on the principles of 'Righteous Conduct' and emotions of love, care, forgiveness, etc.
These thoughts and emotions are profusely propagated by the faiths, beliefs, and
practices comprising the major religions of Asian continent. These widespread religious
influences comprise Hinduism, Buddhism, Sikhism, Islam, Christianity, Jainism, and
Confucianism.
Indian perspective has the largest component of the Hindu faith. The Holy Scriptures like
the Vedas and the Upanishads, the Dharma Sutras and the Epics like the Ramayana and
the Mahabharata have provided the guiding principles of righteousness and virtuousity to
be observed and practiced by all. Compassion has been commanded as a cardinal
virtue to be cherished. Compassion has been described in these Scriptures as fellow-
feeling, forgiveness, charity, and non-violence. It is placed on top of the eight qualities of
the soul. Sacrifice has a special place in the Dharma (Righteousness) as the art and
science of living advocated by the Bhagavadgita, the great text. The idea, that all lives
should be a sacrifice, an offering, a Yajna,runs through the various phases of the
Hinduism. Pain and privation towards performing selfless duty is the ruling principle. The
major cardinal virtues like truthfulness, non-injury, charity, compassion, etc. have been
depicted beautifully in Hindu epics.
A large contingent of Asian population in countries like India, Japan, China, Thailand,
Tibet, Sri Lanka, is governed by the religion and life style propagated by Lord Buddha
who was of Indian origin. Buddhism is by itself a complete civilization of man. The
ultimate and the supreme goal of Buddhism is enlightenment and compassion (Karuna)
which comes through transformation of human instinct into altruistic, spiritual, and moral
virtues. There is emphasis on regeneration of humanity through the propagation of
principle of tolerance, ethics of love and purity, and gospel of peace and spirituality.
Further, compassion is the key word underlying the values of peaceful co-existence,
equality of living creatures and other areas of social welfare. The Buddha commanded
his disciples in the following words: "Walk, monks on your tour for the blessing of the
many, for the happiness of the many, out of compassion for the world, for the welfare, the
blessing, the happiness of gods and man".
The concerns of compassion, non-violence, and loving kindness are the corner-stone and
symbolic expression of Buddhism. The Buddhist teacher Aryadeva summarises the
doctrine of Lord Buddha only in one word i.e. "non-violence".
According to Buddhism a sound political order is found in a sovereign state guided by the
'Dharma’(Righteousness). It connotes justice, good deeds, virtues etc. The idea of
universal order or state with internal unity of its constituent parts based on compassion
and non-violence is the best way of human life. World peace is contingent upon these
principles. These three fraternal attitudes are:
! Tender care is the condition of protecting another.
! Sympathy is the state of having tender mind.
! Both are the same as simple compassion.

Another leading faith governing the life style of a significant section of Indians was
propagated by Lord Mahavira the saint who gave Jainism. The doctrine of Jainism lies in
practicing 'Dharma' which consists of non-harming, and non-killing of any living beings
including vegetation. The Jaina scriptures also propagate equanimity towards all beings
whether friends or foes. Basically,all souls are equal. In this are included all living
creatures and plant life.
Confucius, a great transmitter of the wisdom of the ancient China focused his attention on
the human aspects of the potential and the endowments to become ‘perfect.’ His central
doctrine concerns the virtue Jen, translated variously as goodness, benevolence, human-
heartedness. Originally, Jen denoted a particular virtue, the kindness that distinguished
the gentleman in his behaviour toward his inferiors. Confucius transformed it into a
universal virtue, that which makes the perfect human being, the sage. He defined it as
loving others, as personal integrity, and as altruism.
Among leading Indian faiths is Sikhism propagated by Guru Nanak with as much
emphasis on Dharma (Righteousness) as other major Indian religions. Dharma is,
according to this faith, the way of life which raises one above creeds, sects, and ritual
practices. It is centred in humanity, compassion, goodwill, and love for God. Guru
Nanak advocated compassion as it increases our embracing quality of humankind. In
bringing about unity among Hindus and Muslims, he called upon the two communities to
adopt this ethical code and practice their faith to make it the way of true service to others.
He called upon all to show compassion, commitment, purity, and continence.
Love and compassion have a great place in Christianity which is a major influence on the
Asian continent. Both the Old Testament and the New Testament which are the Holy
Scriptures of Christianity are based on the principles of Faith, Hope and Love.
Christianity equates compassion with God's love. When God's love is poured into
believer's hearts by the Holy Spirit (Rom 5:1-5), the fruit of the spirit is produced in their
lives: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-
control (Gal 5:16-26). They are thus being changed into the likeness of the Lord Jesus (2
Cor 3:18, cf Col 3:10).
Islam is another pervasive influence in some subcontinents of Asia. Divine Benevolence
(Rational) is the essence of Islam defined in the Holy Scripture of the 'Quran'. The term
Rational in Arabic is used to denote the type of tenderness which stimulates in one the
urge to show kindness to others. Its connotation is wide enough to cover the qualities of
love, compassion, benevolence, and generosity. The scope of divine forgiveness as
depicted by the Quran is vast and limitless. However serious the sin committed,
whatever the nature of one's wickedness and whatever the period in which one has lived
in sin, the moment one sincerely knocks at the door of mercy, the response is nothing but
'forgiveness'. The Qu'ran points out that the love of God is to be expressed through
one's love of God's creatures. He who desires to love God has necessarily to learn to
love his creatures.

72 ! Learning To Be
Core Value III
Love and Compassion
Related Values
Understanding/Forgiveness/Reconciliation
Respect/Tolerance
Module on
Learning The Art of Empathy
Objectives
! To realize the importance of learning the art of empathy
! To practice the art of empathy
! To apply the art of empathy to a current conflict situation
! To reflect on the blocks to the application of the art of empathy
! To commit to the effort to apply the art of empathy in daily life
Content
! Definition of empathy
! Distinction between empathy, sympathy and apathy
! Three components of empathy
1. F begins by inviting the Ps to play a game. F instructs everyone in the room to take
off their shoes or sandals and throw them in the middle of the room. At the count of
three, each one will grab two foot wear not belonging to him/her. Then, F asks Ps to
wear this foot wear and get in touch with what they feel as they wear them. F elicits
some responses.
2. F then connects this to the importance of learning the art of empathy. The game
illustrates how difficult it is to be literally in another person’s shoes. But unless one is
able to do so, this will cause misunderstandings, conflicts and even wars. The key to
preventing prejudice, intolerance and anger lies in the ability to empathize with
another. F explains what empathy is, its distinction from sympathy and apathy and
the components involved.
a) Empathy is defined as the ability to “feel with” another person, to walk with
another person and see things from their world in a non-judgmental and non-
prejudicial way, while maintaining some separateness (Bolton, People Skills.
1979).
b) Sympathy on the other hand is the disposition of “feeling for” another person,
where an over-involvement in the emotions of another person is present. In a
helping situation, sympathy may undermine the strength and separateness of the

helper to a level of ineffectiveness. Sympathy could communicate a
condescending message, “oh-you-poor-thing!”
Since sympathy requires some level of empathy, the experience of sympathizing
may also be constructive.
c) Apathy in contrast is the other end of the continuum where there is a lack of
feeling, concern and interest for another. It sends the following messages -- “I
don’t care!” and “That’s your problem!” Though seemingly an uninvolved stance,
some degree of selective apathy is required for psychic survival. Otherwise, we
can exhaust our energy in interpersonal relationships. But apathy, on the other
hand, as a lifestyle communicates indifference and aloofness.
In order for one to have empathy, the following three components are necessary:
a) The person who has empathy must have a sensitive and accurate understanding
of the other person’s feelings, while maintaining certain separateness from the
person.
b) The person who has empathy must understand the situation that contributed to
or “triggered” those feelings.
c) The person who has empathy must be able to communicate with the other in
such a way that the other feels accepted and understood.
3. F then invites the Ps to practice the art of empathy. This may be conducted through
any of the two alternatives:
a) Alternative One. A resource person from another culture, religion or linguistic
group will be invited to share his or her experience. Then, after approximately
twenty minutes, Ps will be encouraged to ask questions in order to get to know
the resource person better.
b) Alternative Two. F divides the Ps into dyads, where they will be assigned as A
and B. In the first round, A will share his or her experience while B listens. Then,
after ten minutes, B will share her or his experience while A listens. The topic of
sharing may be their differences, whether it be in terms of roles, such as between
single and married, parent and child, administrator and teacher, or in terms of
ethnic, religious or linguistic groups, such as between Asian and Westerner,
Muslim and Christian, minority and majority groups, etc.
4. After having heard the resource person or their partners, the Ps will be encouraged to
arrive at a picture of the other using the following schema:
Having heard you speak, it is clearer to me now that you would have…
these values….
these attitudes and positions…
these feelings….
these behaviours…
It seems to me that it would stem from…
your background experiences of…

74 ! Learning To Be
your beliefs that…
your orientation of…
your practices of…
The output from this schema could be shared to the person concerned for validation.
Incorrect responses could lead to further clarification and elaboration from the person
concerned.
5. F then discusses with the Ps their reaction to the process. Some helps and
difficulties to the learning of the art of empathy could be surfaced and discussed.
6. F now leads the Ps to a personal reflection of how the art of empathy is present or
absent in their daily lives. Ps will be instructed to identify an event in the recent past
where they realize empathy is required in order to arrive at understanding and
reconciliation.
7. As a specific event is recalled, F invites the Ps to check whether they were able to
practice empathy and resolve the differences as a result. If they were unable to, F
asks the Ps to identify the hindrances or blocks which made the practice of empathy
either difficult or impossible. On the other hand, if they were able to, F asks Ps to
identify the helps or facilitative factors that made the practice of empathy either easy
or possible.
8. Having done this, F encourages Ps to share their reflections within a small group of
four.
9. After the small group sharing, F encourages some Ps to share their experience,
using the following guide questions:
a) What did you observe as common difficulties and blocks and common helps and
facilitative factors in the effort to practice empathy?
b) What were your own difficulties and helps?
c) What could account for these?
d) What insights and realizations have you gained from this reflection?
e) What could you personally consider in order to overcome the difficulties and
blocks to the practice of empathy?
10. F summarizes the responses of the Ps and encourages them to seriously consider
how they could deal with the difficulties and blocks to the practice of empathy. Some
concrete tips at this point could also be offered or brainstormed.
11. F encourages Ps to consider practicing the art of empathy with persons whom they
would still have a difficult time accepting, forgiving or reconciling. This could be done
using the following steps:
a) Work on the schema suggested in procedure no. 4.

b) When they are ready, approach the person concerned and attempt to
communicate to him or her how you understood why he or she acted or reacted
in such a manner during the conflict.
c) Listen to the other person’s reaction to your efforts at empathic understanding. If
the person need to ventilate ill feelings further, allow him or her to do so. Also,
give the person the chance to correct, elaborate and validate your understanding.
d) Only when they perceive that the person concerned is satisfied and non-
emotional, then Ps may now also share the reasons why they reacted the way
they did.
e) Together, agree to let go of the differences but embrace the lessons that could
be learned from the experience. Some concrete resolutions may be made as a
result of this exchange.
12. F closes the invitation with a quote: “Forgiveness is unlocking the door to set
someone free and realizing that you too were a prisoner all along.” F reiterates the
value of learning the art of empathy as the key to achieving forgiveness and
reconciliation. F challenges Ps to be spread love and compassion through their
empathic understanding of others.
Materials needed
! Practice Sheet: Schema for Empathic Understanding
! Papers and pens
References
Bolton, Robert. People Skills: How To Assert Yourself, Listen To Others, And Resolve
Conflicts. New Jersey: Prentice-Hall, Inc., 1979.

76 ! Learning To Be
Core Values IV
Related Values
Sensitivity/Imagination/Flexibility/Intuition/Curiosity Wonder/
Playfulness/Originality/Independence
Risk Taking/Freedom/Expression Tolerance for Ambiguity
Module on
Nurturing Creativity
Objectives
! To develop one’s creative abilities and potentials
! To appreciate the value of creativity
! To understand the concept of creativity
! To identify the factors that hinder or facilitate creativity
! To consciously practice one’s creative abilities and potentials
Content
! Concept of creativity: definition and dimensions
! Cultural perspectives of creativity – product-oriented and process creativity
! Abilities and attitudes related to creativity
! Factors that hinder or facilitate creativity
Procedure/Learning activities
1. F presents twelve (12) creative projects in the handout and encourages the Ps to
consider trying out one of these. This could be either a project that the group
unanimously agrees to work on together or a project each individual P prefers. F then
gives them ample time for this endeavour.
2. After the Ps have sufficiently explored the project, F calls their attention to the
experience they underwent. F asks Ps to reflect on:
• Was the creative experience easy or difficult?
• What made it easy or difficult?
3. F explains the value of creativity – its definition, its different dimensions, its cultural
perspectives, the abilities and attitudes related to it and the factors that hinder or
facilitate it (refer to paper, “Concept of Creativity”).
4. F invites the Ps to review once again their creative experience earlier and this time
instructs them to rank order the factors that hindered them from being fully creative.
The factors are listed in the Common Blocks to Creativity Activity Sheet. Rank “1”

will be attributed to the factor that “blocked them the most” while Rank “10” will be
attributed to the factor that “blocked them the least.”
5. Ps are grouped into triads and asked to share their rankings.
6. F encourages some of the Ps to share their insights and realizations. Some guide
questions are as follows:
• What do you observe from your ranking? What does your ranking seem to
indicate about you?
• What seems to surface as the most common block to creativity among you?
What seems to be the least? What could account for this?
• What could facilitate the removal of these blocks to creativity? What could be
done to counteract these blocks?
7. F synthesizes the P’s insights and realizations.
8. F challenges the Ps to brainstorm specific ways by which the common block/s to their
creativity could be minimized. True to the nature of creativity, Ps are encouraged to
play with various ideas until the group identifies and agrees on two workable
strategies to adopt. Ps come up with a contract to consciously apply these accepted
strategies in their life.

78 ! Learning To Be
Common Blocks to Creativity
Activity Sheet
_______ The one right answer
_______ That’s not logical
_______ Follow the rules strictly
_______ Be practical
_______ Avoid ambiguity
_______ To err is wrong
_______ Play is frivolous
_______ That’s not my area
_______ Don’t be foolish
_______ I am not creative

Creative Projects
1. Heighten the awareness of your five senses – sight, sound, smell, taste and touch –
as you take a nature walk. Then express your experience into words by writing a
poem.
2. Observe and record as much findings as you can about clouds. Then, wonder about
the different ways by which clouds affect people and their activities. Write a story
about clouds based on your exploration and imagination.
3. Think of all the different ways in order to find out how people of other lands live.
Explore how these ideas could be utilized in order to gather more accurate
information about their cultures.
4. Brainstorm ways by which you could improve on old, familiar objects that are just
lying around, i.e. chair, pen, duster. Think of how you could make them better,
different and/or more useful.
5. Consider all the relevant ideas related to the qualities, characteristics and activities of
rivers in general. Then, come up with as many new and novel similes that could be
used for a river, i.e. like a winding ribbon, a bubbling teapot, etc.
6. Select a book. While reading it, collect a number of interesting facts about it. Then,
try to promote or sell the book to another person.
7. Imagine what it would be like if everything in the world is yellow. Write a story about
this yellow-coloured world.
8. Examine pictures of rivers in varying stages and kinds. Then, play detective by
attempting to solve the mystery of the rivers. Looking at the pieces of evidence,
guess what happened to make the rivers that way. Unearth as many explanations.
9. Design a house which you think could possibly exist a hundred years from now.
Make the dream house of your future as original as it can be.
10. Let someone read you a story. Close your eyes as you listen to the story being
narrated. Try to visualize all the scenes in the story. Then, on the basis of the
images that came into your mind, draw them. Enjoy your creation afterwards.
11. Come up with unusual imaginative meanings in response to certain words that has a
musical quality. These refer to words that easily produce auditory-visual stimuli, i.e.
crunch, tingle, etc. Listen to these words and picture in your mind what no one else
would have thought of. For example, the word “blast” often evokes pictures of some
kind of explosion, a jet plane taking off or a volcanic eruption. See if you can think of
a new picture to imagine this word with.
12. Practice writing down words which will appear like what they mean. In other words,
present the meaning of the word visually. For instance, the word “tall” could be
written in thin, high letters. Or “sun” could be written in circular form and with yellow
rays emanating from it. “Yellow” could be written with a yellow crayon. Create your
favourite word pictures in original ways. Come up with your own word picture
dictionary.

80 ! Learning To Be
Concept of Creativity
Creativity is a highly valued intrinsic human quality, an innate urge to innovate and seek
new forms. It is a pervasive feature of all amazing breakthroughs leading to progress in
different areas of human endeavour. The myriad of manifestations of creativity range
from the bullock cart to the jet plane, from the primitive axe to the atom-bomb, from folk
tales to the mathematical and philosophical analysis, from successful adaptation to world
change to fulfilling social and moral responsibilities for the survival and welfare of
humankind.
With the emergence of new responsibilities and conflicts, new social and cultural
necessities world over, “creativity stands out as a value to be studied, cherished and
cultivated. There are rivers to be washed, mouths to be fed, air to be cleaned, diseases
to be conquered, justice to be ensured for all, new opportunities to be created,
communication and empathy to be increased, secrets of the cosmos and the mind to be
understood,-------- for all that creativity is to be put to work” (Frank Barron). In view of the
unprecedented changes and crises caused by the erosion of old values and new
demands of cultural life, creativity will eventually serve as a focal point for all disciplines
concerned with the improvement of health, happiness and social situations.
Conceptions of creativity in different cultures
Creativity is a value of global and central concern in both the Occident and Orient.
However, some important differences have been noticed in underlying goals due to
cultural differences which may arise due to pervasive philosophies of life in different
cultures at different periods. Different cultures view creativity along different dimensions
and at different planes. In some cultures (Occident), product-oriented creativity is
considered to be more valued than the process creativity. The process-centred creativity
in which the ultimate aim is personal fulfilment is thought to be more valued in the Orient.
The Eastern views tend to be more intuitive and subjective whereas Western approaches
are more logical and objective.
Conceptualization of creativity can be derived from the philosophical and cultural
traditions and creation myths of different cultures. The Indian philosophers over the
centuries have devoted themselves to the theoretical and philosophical aspects of
creativity. They advocate the spiritual basis that gives access to the ancient Indian
system of achieving concentration and relaxation that in turn may bring a flash of insight,
a system discovered by the West only in recent years. This view emphasises the
inwardness and the spirit within a of human being which is responsible for all
humankind’s achievement.
Hinduism in India views creative process “as a means of recreating a vision of divine truth
and arts as a means of experiencing a state of bliss akin to Anand or Jivanmukti” (release
in life). The image of dancing Shiva (God) represents the synthesis of all aspects of
creative activity. The creative process is also described as continuity of Brahma, Vishnu
and Maheswara (gods) working in tandem creating, maintaining and destroying to re-
create.
From the Indian perspective, Vak—that has multiple meanings indicating ‘activity’,
knowledge and power of speech itself—forms the essence of creative energy. These are
some examples of Indian views on Creativity but these are not the only ones current in

the society. Even in cultures like India which are traditional and multi-cultural, vast
differences can exist in the ways creativity is manifested and understood.
Taoistic creativity has made use of the original verses from one of the Chinese treatise.
Lao Tzu’s Taoism is mainly related to artistic creativity. It has been regarded as having
influence on mental health and scientific creativity also. Zen Buddhism which is a branch
of Buddhism was most influential in Japan and it inspired a unique style of creativity in
art, poetry, garden design, drama, calligraphy and other arts. It was also practiced in
China. Sensitivity to nature, awareness of beauty and the attention to the aesthetic
details in life inherent in Japanese culture are a direct legacy of Zen Creativity.
Buddha stated that all humans are inherently enlightened. However there is a need to
practice it in order to remove the obstacles to experiencing – satori, which is similar to an
“Aha” moment in creativity. It requires a great deal of training to calm what is called in
India the “monkey mind.” Zazen is a form of meditation for concentration on breathing
and calming the mind allowing intuition rather than intellect to control the process.
An infinite variety of philosophical concepts leading to host of views on creativity are
valuable but provide limited explanation in the educational contexts.
The framework for understanding creativity in education
The importance of developing creativity has long been embedded in the age old cultural
traditions of human civilization. The tradition emphasizes that all children should be
given opportunity to develop their potential to the fullest and that education should help
prepare young people for the most productive life possible. Encouraging creativity in the
classroom helps the full flowering of human potential and the development of the multiple
dimensions of human personality. It is part of holistic and humanistic approach to
education. Before discussing the value of providing education for creativity, it is
important to understand how creativity has been conceptualized in the educational
context.
Changing understanding of creativity
Looking at the stages in the history of the concept of creativity, one can discern that in
the earliest times, creativity was generally considered to be a mysterious supernatural
process – a gift from the God. Allied to this perspective was the view that creativity is a
matter of genetic inheritance confined to a selected few and some form of divine
madness was needed for creativity to become manifest. Such views however were not
supported by the evidence from research.
In the wake of humanism, faith in the ability of humans to solve problems through their
own mental efforts grew rapidly. In recent decades, there has been growing acceptance
of ‘bio-psycho-social’ theory that upholds that creativity is the result of complex
interaction of biological, psychological and social forces. This view presents creativity as
a combination of psychological characteristics, abilities, attitudes, qualities and skills and
is supported by educational researchers and theorists. According to this, everyone has
the potential for creativity which can be promoted. The expression of creativity may differ
but general abilities, skills and attitudes that underlie creativity are universal and that
these can be enhanced through educational interventions. This kind of approach is
central to the goals of education where the emphasis is that all children should be given
opportunities to express and develop their creative potential.

82 ! Learning To Be
In recent years, a wider concept of creativity has emerged which is no longer restricted to
the concept of artistic or scientific creativity but extends to all spheres of thought and
practice where ingenuity in relation to problem-solving are involved. Many people may
be doing a great many innovative things, both original and meaningful, like a sympathetic
co-worker saving her friend using her ingenuity, a mother developing a cottage industry
at home, school teacher using new ways to teach a particular concept. This type of
creativity can occur in virtually any area at work or leisure – solving a personal or
organizational problem, cooking, designing clothes, organizing charitable and community
activities.
In educational settings, this type of creativity is seen as a special approach to learning
which involves creative teaching and creative learning strategies. This concept of
Everyday creativity as proposed by Richards is close to Maslow’s self-actualizing
creativity as distinguished from the special talent creativity.
Everyday creativity takes a creative approach to most aspects of life. It is a way of living,
growing, perceiving one’s world as well as a way of thinking and problem solving.
Everyday creativity has to do with how a task is done than what it is. It is characterized
by originality and meaningfulness to others rather than being random and idiosyncratic.
Researchers have long seen creativity of this type as ‘allowing human beings to adapt to
changing environments and a humanistic force in on-going growth, personal development
and even transcendence.
Creativity thus has been described as an understandable and achievable human
phenomenon. Different approaches have been put forward to explain the term. In
general, four conceptual approaches to understanding creativity from the perspectives of
person, process, product and press or the environment have been used in the
psychological study of creativity. These are called four Ps, i.e., the Product of creative
thinking, the Process involved in creativity, the Person who is creative and Press or
environment in which creation comes about. Some place more emphasis on the qualities
of the person who creates, others stress on how creative ideas and solutions are arrived
at, still others highlight the qualities of the product to be judged as creative. Some argue
that one’s environment provides the ability to be creative.
Despite the differences in emphasis, the one common element among all is the
development of something new and unique. That something new or unique is usually a
product resulting from a process initiated by a person. There is no hard and fast line
dividing product from process and person.
What creativity involves and how it works
The starting point in a creative process is a felt need to create new ideas which initiates
the efforts. Not everyone experiences the need or the urge to create. One can just be
happy and contented in carrying out the routine. Sensing gaps sets into motion the
process of creativity, where in the individual strives to fill the gap and supplies the
missing elements. Ability to notice and sensitivity to anomalies and deficiencies is
important for creative production. Once the person initiates a new movement or activity,
tries to understand the different aspects of the problem or situation, he becomes curious
of the hidden aspects and opens it up. The process involves excitement and tension that
comes with identifying a problem or mystery or wanting to know more. The person tries to
look at it from different angles and viewpoints, comes out with alternative views, solutions
or explanations. Looking for alternative requires some efforts. Flexibility in thinking,
interest in novelty and exploration aid such an effort.

Abilities/qualities/skills/attitudes related to creativity
! Generating many ideas, responses, solutions, questions or suggestions (Fluency or
flow of ideas).
! Producing a variety of ideas, questions, causes, solutions, possibilities,
interpretations, by shifting perspectives, methods, designs, approaches in the
direction of thinking and valuing multiple viewpoints and possibilities (Flexibility).
! Thinking of unusual, uncommon, novel and off the beaten track ideas, questions,
suggestions or solutions, ways of doing things as a result of seeing new relationships
among ideas, combining remote ideas, improving things on new lines etc.
(Originality).
! Sensing problems, gaps anomalies, issues, feelings, shapes, sounds, relationships in
situations in which these are not too obvious (Sensitivity).
! Seeking, reorganizing and appreciating the beauty and significance of different forms
whether the beauty or novelty of the sentence or a piece of art, crafts; enjoying things
of artistic value (Aesthetic sensitivity).
! Developing the basic idea, figure, object, insight, into details looking into the
implications of ideas (Elaboration)
! Inquiring, observing, wondering, exploring, asking questions, toying with ideas,
pondering over the mystery of things and objects around, following a particular hunch
and then seeing what will happen (Curiosity).
! Playing with ideas, visualizing and building lively, vivid, rich and appealing images,
wondering and predicting about things that have never happened. Guessing and
hypothesizing the causes and consequences of the situations despite limited
information, synthesizing old and new in meaningful ways (Imagination and
Visualization).
! Thinking or doing things on one’s own, making judgements, planning, making
decisions independently, figuring out things without help (Independence in thinking
and action).
! Approaching complex situations as challenges, tolerating and enjoying open-ended
and ambiguous situations, accepting unfamiliar and diverse ideas/approaches
(Tolerance for ambiguity and complexity).
! Knowing and feeling about things without being too much analytical, applying
hunches (Intuition).
! Receptivity to new ideas, need for variety, resistance to pre-mature conclusion,
deferring judgement and evaluation of a situation/person/idea free from pre-
conceived ideas (Openness).
! Challenging the old, not always accepting things as they are, (Skepticism).
! Having the courage to make guesses, not afraid of failures or in trying new and
difficult tasks, preferring to take a chance (Risk taking).
! Creating resources without many resources or facilities (Improvisation).
! Persisting in performing a task, belief or conviction in meeting with success, (Task-
persistence).
Suggested readings

84 ! Learning To Be
Ambile, T.M. (1989). Growing Up Creative-Nurturing A Life Time Of Creativity. New
York: C.E.F. Press.
Davis, G.A. (1983). Creativity is Forever. Lowa: Hunt Publishing Comp.
Delors, J. (1996). Learning: The Treasure Within. France: UNESCO.
Gupta, S. (1999). Art, Beauty and Creativity – Indian and Western Aesthetics. New
Delhi: D.K. Printworld (P) Ltd.
Gulati, S. (1995). Education for Creativity: A Resource Book for Teacher Educators.
New Delhi :NCERT
Gulati, S. (1995). Instructional Materials To Promote Children’s Creativity in Classroom:
Studying The Effectiveness of Materials Fostering Creativity. Indian Educational
Review, 30, (2), 59-72.
Gulati, S. (1999). Education For Creativity: Instructional Media for Teachers and Teacher
Educators. New Delhi: NCERT. (mimeographed)
Khandwalla, P.N. (1984). Fourth Eye: Excellence through Creativity. Allahabad: A.H.
Wheeler & Co. Pvt. Ltd.
Pritzker, S.R., & Runco, M.A. (1999). Encyclopedia of Creativity Vols.I & II. U.S.A:
Academic Press.
Raina, M. (1979). “Creativity, Teaching Style and Pupil Control.” The Gifted Child
Quarterly, 23, 807-811.
Raina, M. (1977). “Creative Orientation of American and Indian College Students.”
Perceptual and Motor Skills, 44.
Raina, M.K. (1988). “Research In Creative Functioning: A Trend Report.” In M.B. Buch
(Ed.), Fourth Survey of Research in Education. New Delhi: NCERT
Raina, M. (1989). Social change and changes in creative functioning. New Delhi:
NCERT.
Raina, M. (1980a). “Creativity Research in India.” In M. Raina (Ed.), Creativity
Research: International Perspective. New Delhi: NCERT.
Raina, M. (1991 a). Talent in Perspective. New Delhi: NCERT.
Torrance, E.P., & Safter, H.T. (1990). The Incubation Model Of Teaching – Getting
Beyond the Aha! New York: Bearly Limited.
Torrance, E.P. (1979). The Search for Satori and Creativity. New York: The Creative
Education Foundation.
Williams F.E. (1972). A Total Creativity Programme for Individualizing and Humanizing
the Learning Process. Englewood Cliffe, NT; Educational Technology Publication.

Core Value IV
Related Values
Imagination/Artistic Expression
Creative Dreaming/Creative Will/Creative Diversity
Module on
The Creativity in Me
Objectives
! To recognize the value of creativity especially in the face of world crisis
! To demonstrate visioning and imaging skills in arriving at solutions to the problems of
world crisis
Content
! Ways of Being Creative in the Face of World Crisis
Conceptual level: knowing/understanding
1. F begins with a simple creative exercise. Each P will be given a paper clip. Then,
they are instructed to brainstorm on the many ways they can use the paper clip other
than its original function.
2. After ten minutes, a brief discussion is made capping with: one, the definition of
creativity: “The capacity for original thought and expression that brings new ideas
and images into a practical and concrete reality in ways that did not previously exist.”
(Hall, Kalven, Rose, Taylor. Developing Human Values); two, the different
dimensions of creativity – flexibility, fluency, originality, elaboration and synthesis;
three, helps and hindrances to the practice of creativity.
3. F invites the Ps to assess themselves in terms of creativity, using the Creativity
Checklist sheet.

86 ! Learning To Be
Creativity Checklist
How would you assess yourself in terms of creativity, using the following scale:
0 = No skill in this area
1 = Minimum skill in this area
2 = Average skill in this area
3 = Maximum skill in this area
1. Creativity as a whole. 0 1 2 3
Dimensions of creativity
2. Flexibility: the ability to see with a fresh pair of eyes, 0 1 2 3
to shift from one perspective to another and literally,
to move to a different standpoint.
3. Fluency: the ability to call out an abundant flow 0 1 2 3
of words, images and ideas.
4. Originality: the capacity to produce fresh responses, 0 1 2 3
arising out of each person’s unique perspective, personal
history, and reactions.
5. Elaboration: the ability to develop an idea or image, to 0 1 2 3
make connections, and fill in details.
6. Synthesis: the ability to transform existing ideas or images 0 1 2 3
into a new and integrated form or pattern.
Factors that facilitate creativity
7. Trust in one’s own capacity. 0 1 2 3
8. Appreciating one’s own and other’s uniqueness. 0 1 2 3
9. Courage to experiment. 0 1 2 3
10. The ability to play and be spontaneous. 0 1 2 3
11. The ability to make independent judgments. 0 1 2 3
12. Patience and perseverance. 0 1 2 3
13. Ps share and compare their personal assessments.
14. F draws out some reflections using the following guide questions:
a) What do your scores in the checklist indicate?
b) How much importance do you give to the value of creativity in your life?
c) How can this value be further enhanced?
15. F introduces the importance of creativity in the face of current world crisis.

16. F provide the Ps with news clippings and statistical data of economic, political, social
and environmental issues and ask them to analyze the present conditions of the
society and the world. F divides them into smaller groups and instructs them to paint
a picture of present society/world using their artistic expression. Any art materials
may be used according to their preference.
17. P exhibit their works and give testimonies as to the impact of the crisis to their
personal lives.
18. F invites the Ps to imagine themselves as inventors. F asks them to consider: “Given
the present situation of our society and the world, as an inventor, what would you
invent to help solve the crisis? How would this invention be incorporated with your
preferred life and vision for the future?”
19. The groups go back to their grouping and brainstorm further on their ideas.
Encourage the students to identify and plan some concrete ways by which their
preferred vision for the future may be actualized.
Application/evaluation
20. F asks the Ps to list down possible and concrete ways on how they can enhance or
develop their creativity.
21. Ps present activities in class where they can enhance their creativity.
Suggested readings
Asian Institute of Journalism and Communication. MEGATRENDS: The Future of Filipino
Children. Manila. Katha Publishing Co. Inc., 1998.
Campbell, David. Take the Road to Creativity and Get Off Your Dead End. Texas: Argus
Communications, 1977.
Paul, Richard and Linda Elder. Helping Students Assess Their Thinking. Truthnet
website.
Torrance, E. Paul. Torrance Tests of Creative Thinking. Princeton: Personal Press, Inc.
1966.
UNESCO-APNIEVE. Learning to Live Together in Peace and Harmony. A UNESCO-
APNIEVE Sourcebook. 1998.

88 ! Learning To Be
Core Values IV
Creativity and the Appreciation of Beauty
Related Values
Sensitivity/Imagination/Intuition/Wonder
Artistic Expression
Module on
Appreciation of Beauty
Objectives
! To heighten awareness of the beauty that surrounds them, whether natural or man-
made
! To recognize the value of natural and man-made beauty in their lives
! To understand how beauty has been appreciated through the ages
! To commit to caring for and respecting both natural and man-made beauty
Content
! Appreciation of the Arts and natural beauty as a medium for inspiration and for
discovery of inner qualities and deeply-held values
! Artists through the ages and their appreciation of beauty through their creations
! Framework for understanding and appreciating artistic expression.
Affective Level: valuing
1. F begins by inviting Ps to recall images of beauty, whether natural or man-made, that
have appealed to them through the years. This may be conducted with the aid of
music and through creative visualization.
2. F then guides them to reflect on the questions below and then to write, draw their
experience or express it through another creative medium (e.g. poetry):
• What were the different images that surfaced?
• What draws and attracts you to these images?
• What emotions are evoked in you as you recall these images?
• What significance do these images have in your life?
3. F invites them to share their experience with each other.
4. F encourages some volunteers to share their responses with the bigger group.
5. F gathers some insights and realizations that surfaced as a result of this activity.
6. F links their experience in the activity with the concept of beauty and its role and
value in life. An approach would be to look at how artists through the years, whether

musicians, poets, painters, architects, etc, have contributed to the appreciation of
beauty through expressing beauty in their works. By listening to beautiful music or
appreciating a work of art or a natural scene may evoke feelings of hope, inspiration,
possibility, freedom and awe, transporting us to higher levels of conscious awareness
and drawing forth our highest qualities and values which we may then seek to
express through creative activity.
The person responsible for the creative or appreciative act, in so doing, is in touch
with beauty. In other words, involvement equates with beauty. The creator or
appreciator merges with the creation and thus beauty is absorbed. The person,
creator and quality of beauty become one. The Framework for Artistic Expression
provides terms of reference to define or expand the artistic expression and
appreciation. However, beauty, though touched by this process, is still a mystery.
There is an elusive quality, which is intrinsic to visual and tactile perception. This
aspect is not conceptually perceptible. The terms used in the framework provide a
reference that may assist in placing students into a creative situation. They will also
assist as a reference when formulating a written or thought-out (conceptual)
appreciation.
Framework
Creating or Expressing Appreciation
A reciprocity or inter-connectedness exists between these key features which, when
developed, enrich the human. Culture is linked to cultivate; thus practice is
necessary. Within this framework the twelve elements may become themes and then
be experienced in relation to the other features. Before outlining the framework,
emphasis is placed on the term, observation, as an inter-active response between the
developing art work and the sensing student. This observation is also utilised when
interacting with nature.

90 ! Learning To Be
Key Framework For Artistic Expression
Medium
materials
techniques
Elements
Principles or
organizational structure
Aesthetic
function
purpose
Content/
format
Drawing Point Composition Communicatio
n
Symbol/Motif
Painting Line Proportion Statement Image
Design Tone Pattern/Rhythm Revelation Ideas/
Concepts
Ceramics Texture Illusion/Effect/Happening Expression Feelings/
Emotions
Photography Shape
Form
Movement (eye)
Direction
Focal Point
Balance, Unity, Harmony
Response Themes
Printing
Methods
Exploration Semsations
Sculpture Colour Contrast Imitation Collaboration
Mass Representatio
n
Space Idealization
Volume Abstraction
Surface Release
Solidity Research
The formal principles or organisational structure in the Key Framework are described
more fully below:
a) Composition:
Composition is the arrangement of all the formal elements. (i.e. Point, Line, Tone,
Texture, Shape, Form, and Colour). Generally the placement of Shape and Form is
more significant. Composition is discussed by making reference to a diagram or
illustration.
b) Proportion. How one part or aspect relates to another. This may relate to scale. Is
there distortion, exaggeration, or is one part dominant or subdued.

c) Pattern/rhythm
• Pattern is the repetition of a motif or a design.
• Rhythm involves pattern and thus repetition but there is an implied flow or
suggested movement.
• Matisse utilises pattern in many of his paintings.
d) Illusion/effect happening
A painting is on a 2 dimensional surface (i.e. A flat surface) bound by a format/shape.
The illusion of space or depth is created by:
• Tonality implying form
• Perspective methods (vanishing points)
• Ground or horizon lines
• Overlapping and scale changes
Colour also has a placement value or quality. Blue tends to recede, red tends to
advance.
e) Movement/direction/focal point
An artist controls eye movement around a format by using directional lines. A small
red circle may become a focal point or a face. A diagram can quickly show
directional clues and the dominant and subdominant focal points. These are centres
of interest.
f) Balance/unity/harmony
The same painting style or technique may create unity. Dissonance may be the result
of colour clashes or various styles or techniques being poorly integrated. A work may
appear unfinished and incomplete, thus lack unity. Balance may be subtle or bi-
symmetrical.
g) Contrast. A comparison between two aspects.
• E.g. Tone: Light vs. Dark
• Scale: Small vs. Large
• Shape: Geometric vs. Organic
This may create a dramatic effect.
7. F could conduct a tour for Ps to visit natural sites or man-made works. If this is not
possible, then F could display a gallery of photo, videos, paintings, etc. for Ps to view.
Alternatively, a class study could be made of natural heritage sites, famous
composers, architects and artists, also comparing perceptions and expressions of
beauty across cultures.
Ps could study how places of beauty have inspired artistic expression through music,
writing and painting.
Ps could also explore how works of art demonstrate or reflect aspects of the Key
Framework for Artistic Expression.

92 ! Learning To Be
8. F then encourages Ps to move around and interview people, outsiders for the Ps in
the tour and among themselves for those in the gallery, regarding the impact of these
beautiful natural or man-made creations to their psyche.
9. From this activity, Ps could draw out the value/s of beauty in the lives of people of all
ages and from diverse cultures.
10. F invites P to explore ways of making time to appreciate beauty through art, music or
nature and to express the experience through their own writing, painting, drawing or
other forms of expression.
11. F challenges the Ps to consider personal resolutions that would protect nature and
man-made works that are threatened to be destroyed. This could include for
example mountains destroyed by quarrying or a heritage site being torn down in the
name of progress. The Ps could write down their resolve as a formal commitment in
this endeavour whether it makes a difference at the local, national or global level.
Materials needed
! Photos, videos, paintings
! Art galleries, heritage sites, scenic locations
! Music for background meditation

Core Values V
Peace and Justice
Related Values
Non-Violence/Cooperation and Collaboration Respect for Human Rights
Module on
What is Peace? towards a Comprehensive
and Holistic Concept of Peace
Objectives
! To arrive at a more comprehensive and holistic concept of peace
! To gain a better understanding and deeper appreciation of peace
! To come up with a group symbol which may be adopted as a peace logo
1. Facilitator (F) gives a brief introduction on the importance of understanding the
meaning of peace.
2. F introduces the session by asking the participants (Ps) to reflect on the question:
What is Peace?
3. F invites answers from the Ps through the unfinished sentence technique providing a
stem: Peace is . . . .
4. F acknowledges answers and writes them on the board. F summarizes answers,
recognizing the pattern that emerges.
5. F presents a transparency of a diagram showing a definition of peace, negative and
positive, and compares Ps’ answers to it.
6. F motivates the Ps to arrive at their own definition at the end of the session.
7. Imaging and symbolizing peace
• F asks the question, “What is the colour of peace?”
• F invites answers from the Ps and writes them on the board.
8. Reflecting on choices and expressing them
• F asks, “Why did you choose this colour?”
• F invites Ps to share their answers with one another in dyads. F then invites Ps
to share their answers with the big group.

94 ! Learning To Be
9. Encouraging personal creativity in symbolizing
• F asks the Ps, “If peace were a plant/flower or bird/animal, what would it be?
Why?”
• F asks Ps to draw their individual answers on sheets of paper, using their chosen
colours. F tells them to share their drawings in dyads.
• F invites some Ps to share their drawings with the big group.
10. Building teamwork
• F divides the Ps into small groups and asks them to come up with a single group
symbol of peace, to be drawn on a sheet of chart paper.
• After 15-20 minutes, F invites each group to post their work on the board and to
explain their group symbol. The groups may adopt the symbol as a peace logo.
Active level: Arriving at a group definition and a peace logo
11. Clarifying and affirming their choice
• F invites Ps to come up with their own definition of peace.
• F presents again the diagram on the definition of peace and compares this with
the group definitions.
• F and Ps together arrive at a new definition, leading to a fuller understanding of
the meaning of and a deeper appreciation of the value of peace in their lives
Materials needed
! Sheets of paper
! Crayons
! Pencils
! Chart paper
! Diagram on the definition of peace

Core Values V
Peace and Justice
Related Values
Module on
Where Is Peace? The Levels of Peace
Objectives
! To have a better understanding of the levels of peace.
! To express one’s personal goals/commitments vis-à-vis one or more of the various
levels of peace.
1. F introduces the session by briefly referring to the previous one which deals with a
comprehensive and holistic meaning of peace. S/he adds: “In this session, we will try
to extend further our comprehensive understanding of peace by looking at the
various settings where peace can reside.”
2. F invites the Ps to reflect on the question, “Where is peace? In what various settings
can we find peace? Please note that the settings we refer to are not limited to places.
They can also refer to relationships and situations.”
3. F asks the Ps to draw their responses on meta cards. (The Ps can fill out more than
one card, if they wish.)
4. Afterwards, F asks the Ps to explain what they drew on their meta cards and to post
their cards on the appropriate column on a prepared sheet of chart paper posted on
the blackboard. The chart paper contains headings, as follows:
Levels of Peace
Inner/ Interpersonal Intergroup/ Global Between Humans
Personal National and the Earth and Beyond
5. F summarizes the inputs of the Ps as indicated by the metacards on the chart and
provides additional inputs using the attached diagram entitled “Levels of Peace.”
6. F invites Ps to assess their feelings vis-à-vis the various levels of peace as they
relate their own life, using the Levels of Peace Checklist.

96 ! Learning To Be
Levels of Peace Checklist
How would you assess your feelings vis-à-vis the various levels of peace as they relate to
your own life? Use the following scale:
1 – Highly dissatisfied
2 – Dissatisfied
3 – Undecided
4 – Satisfied
5 – Highly satisfied
Please encircle
a) My state of inner/personal peace 1 2 3 4 5
b) My interpersonal relationships 1 2 3 4 5
c) Intergroup/social peace in our country 1 2 3 4 5
d) Over-all relationships between and among nations 1 2 3 4 5
e) Humanity’s impact on the environment 1 2 3 4 5
7. F asks Ps to form dyads to briefly explain their ratings to each other, including the
factor/reasons that account for said ratings.
Active level: Acting
8. F asks 2 dyads to get together to form quads. F then asks each quad to do the
following:
• Brainstorm on concrete and doable ways by which you can contribute to
advancing peace in one of the levels. (F assigns one level to each quad);
• Focus on the pre-school classroom where you are the teacher. Consider the
basic ideas and messages that you can feel can be introduced appropriately to
pre-school children that would reflect the various levels of peace.
9. F invites the representative of each quad to present the outputs of their group.
Materials needed
! Chart paper with the headings (see item 4)
! Chart paper and pens
! Tape

Levels of Peace
Our understanding of peace should also include the various levels of relationships,
beginning with personal peace and expanding to wider circles.

98 ! Learning To Be
Core Values V
Peace and Justice
Related Values
Module on
Responding to Conflict: Toward Collaborative Problem-Solving
Objectives
! To have an understanding and appreciation of collaborative problem solving as a
conflict resolution strategy
! To review and rethink personal responses to conflict
! To be able to express specific actions to undertake when confronted with conflicts in
the future
Content
! Collaborative problem-solving as a key conflict resolution strategy
Experience/Reflection
1. F invites the Ps to complete the following unfinished sentence: “When I get into
conflict, I usually….”
2. F instructs them to place their responses in meta cards which are in turn posted on
the board.
3. F reviews the various responses and summarizes what surfaced as common or
unique to the group.
4. F introduces the different approaches by which people deal with conflict – avoidance,
aggressive confrontation and collaborative problem-solving.
Conceptual level: Uunderstanding
5. F prepares the Ps for a role-playing game. A conflict situation will be provided from
which the different conflict resolution strategies will be employed by the Ps. (Refer to
handout for conflict situation)
The game will be conducted as follows:
a) Divide the Ps into groups of four.
b) Each group will decide what roles to play:

• Government official
• Investor
• Indigenous person
• Environmentalist
Suggest that they play the roles they would rather not be.
c) Those taking the role of Government Official and Investor will plan their strategy
as a group, while the Indigenous Person and Environmentalist will do the same.
Fifteen (15) minutes will be given for this strategy meeting. The objective of the
game is to gather ideas as to how to win the group’s case.
d) The meeting follows. There will be two parts.
Part 1. For the first 10 minutes, the Ps are expected to pursue an aggressive
and
competitive strategy, i.e. to win at all cost.
Part 2. For the next 10 minutes, the Ps are expected to collaborate, i.e. to solve
the
problem with a solution that is acceptable to all parties involved.
e) After the role playing, the following questions will be used for discussion:
• What were the opposing positions of the two groups? (A position is a
statement of what a party demands or wants.)
• What were their underlying needs and interests? (An interest is an important
need or concern underlying a position, it is the “why” behind a position.)
• How did you feel while role-playing Parts 1 and 2?
• What did you find helpful or not helpful in resolving conflicts with each Part?
6. F gives inputs on the Collaborative Problem-solving approach. (Refer to handout,
“Steps in the Collaborative Problem-Solving Approach).
7. After the discussion, Ps are asked to refer back to their meta cards posted on the
board. The following guide questions are posed to them for reflection:
a) What do you observe are your general response and attitude towards conflict?
Do these jibe with our discussion for the preferred approach of collaborative
problem-solving?
b) What could account for your response and attitude?
c) Having gone through the activity, how strongly do you feel now towards
collaborative problem-solving as an approach to conflict-resolution? Given a
scale of 1 (referring to “completely disapprove”) to 10 (referring to “completely
approve”), where would you place yourself? What could be your reasons for
your rating?
d) What factors could help or hinder you from adopting this approach to conflict in
your life?
8. A synthesis of their reflections will be provided afterwards.

100 ! Learning To Be
9. Two proposals are suggested for the Ps to consider:
a) Complete this new unfinished sentence: “When confronted by conflicts in the
future, I will….”
b) Identify the factors which hinder them from adopting a more collaborative
problem-solving approach to conflict resolution and explore ways by which they
could overcome them.
10. F asks the students to recall the second meeting that they had in the role-playing
activity. Then F asks: What would you have done better in that activity? In what
concrete ways can you apply your learnings in your daily life?
Suggested readings
Raider, Ellen, et.al. “Teaching Conflict Resolution Skill in a Workshop.”The Handbook of
Conflict Resolution. San Francisco: Jossey Bass Publishers, 2000.
Participants’ Hand-Out
Conflict situation
Natura is a country in the Asia-Pacific region. It is a country whose economy is based
mainly on tourism and agriculture. Its newly elected government has decided to invite
foreign investors to develop Natura’s mineral resources.
The foreign investors have found out that Buhai Mountain in Natura has an abundance of
gold and that mining it is feasible. However, Buhai Mountain is currently inhabited by
more than one hundred families of an indigenous tribe. The tribe considers it
unimaginable to live anywhere but in Buhai Mountain. Their ancestors are buried in this
land and their livelihood depends on the natural resources found in the mountain. They
live very simple lives and are content and happy in Buhai.
The environmentalists and other concerned citizens express concern that the indigenous
people and their environment will be sacrificed for the sake of the investments. They feel
strongly that the lifestyle, traditions and land of the indigenous people should be
respected.
The government is eager to have foreign investments in the country. It believes that said
investments are necessary to increase employment and the country’s income.
The tribe and the environmentalists learn that the government is set to give a permit to
the foreign investors. They reject this move and have joined hands in protesting against
it. The government is anxious to have the project continue and calls for a meeting
(adapted from Alicia Cardel, “Enhancing Leadership through Conflict Resolution”).

Steps in the Collaborative Problem-Solving Approach
As much as possible, exert effort to build rapport with the other even if only through
casual conversation, prior to the actual problem-solving session.
1. Identify the positions and interests/needs.
Inform each other of what each wants. Then each inquires into the need or concern
underlying the position or want.
2. Refocus the discussion on the needs.
Ask the question: How can the underlying needs of the parties be satisfied?
3. Generate alternatives or options that can reconcile the needs.
4. Evaluate the alternatives and agree on the best option.

Core Values V
Peace and Justice
Related Values
Tolerance/Respect/Compassion/Human Dignity
Interconnectedness/Cooperation
Module on
Tolerance of Differences/Diversity
Objectives
! To differentiate between “difference” and “discrimination”
! To recognize how to live together in harmony with people whose nationality, ethnic
background, gender, sexual orientation, religion and lifestyle may differ significantly
from ones own
! To express empathy towards others different from us
! To act against violence towards the human dignity of people different from us
Contents
! Tolerance of differences/diversity
! Components of unity in diversity
! Distinction between prejudice/discrimination and diversity/difference
1. F invites Ps to reflect on instances where they observe certain people being made
fun of, teased, called offensive names and discriminated. Ask the Ps to list down the
categories of people who have experienced this and the kind of remarks they receive.
2. Then, F encourages Ps to consider whether they themselves show the same
tendency. They will place a “+” sign next to the category of people to whom they
themselves show signs of prejudice and a “ - ” sign next to the category of people to
whom they do not show signs of prejudice. It is essential that in the conduct of this
activity, Ps are encouraged to be honest with their responses as these will all be a
part of learning, whether positive or negative.
3. In honest communication, F asks Ps to reflect and share as to why prejudice for
categories of people do exist.
4. F links this to a discussion on the distinction between diversity/difference and
prejudice/discrimination and how the latter is detrimental to efforts of arriving at
national unity and global solidarity.

5. Then, with the same list created earlier, F challenges Ps to consider alternative ways
of perceiving the category of people that will shift from having prejudice to
recognizing difference and diversity. Some examples are:
Category Prejudice/discrimination Diversity
Ethic group Seen as mean and lazy; limit
their chances of employment.
See their lifestyle from the
context of their natural and
cultural background.
Homosexuals Dangerous, sexual predators.
Should not be allowed to be
employed as teachers.
Recognize the individual and
see sexual orientation as
different from harming
people.
Women Perceived as weak,
dependent and inefficient.
Limit their opportunities for
high positions.
On the contrary, see that
they are more sensitive and
careful. They can be as
successful as men.
6. F leads them to an experience of empathy. Three volunteers will be asked to role
play a situation where prejudice and discrimination exists. One volunteer will take the
role of offender, a second the role of victim and the third, the role of bystander. The
rest of the audience will be asked to select one role and empathize with it.
7. After the role playing situation, each volunteer will disclose their feelings about
playing that role. Some Ps from the audience will also be invited to share their
feelings.
8. The group as a whole is then instructed to work out two possible conclusions to the
scene played. The first conclusion would revolve around ways by which the
discrimination or prejudice is rationalized as acceptable. The second conclusion
would illustrate the diversity and difference as acceptable.
9. F then challenges Ps to consider how they could bring the respect for diversity and
difference in their lives. This could be conducted through the monitoring of their own
behaviors with the use of a daily personal journal.
Suggested readings
UNESCO Declaration of the Principles of Tolerance, 1995.

Core Values V
Peace and Justice
Related Values
Respect/Tolerance/Harmony Compassion/Truth and Wisdom
Module on
Toward the Abolition of War
Objectives
! To be able to reject the belief that war and violence are inherent in human nature
! To have a better understanding of the costs of war
! To clarify one’s personal stand about war
! To identify ways by which one can challenge the war system
Content
! The costs of war, challenging the war system
Concept level: knowing
1. Prior to the session, F writes on the board the following statement:
“Whether we like it or not, wars will happen in the future.”
2. F then invites the Ps to react to the statement on the board. In pairs, they will
discuss whether they agree or disagree with it. Person A of the pair will speak
without interruption while Person B listens. This will be followed by Person B, who
also speaks without interruption, and Person A listens.
3. At the end of the exchange, Person A will report to the big group Person B’s reaction,
and vice versa. F and Ps jointly take a poll of the reactions of the whole group while
some Ps are speaking.
4. F synthesizes the reactions by challenging the Ps to rethink the culturally conditioned
idea that war is natural and is therefore an inevitable part of human existence. F
could cite researches that indicate this seeming widespread belief. But F points out
how this belief, if not confronted, could lessen the chances of people participating in
actions for the abolition of war. Since war and violence are rationalized as inevitable,
people do not initiate actions against it. F then stresses on scientific reports that
show war is not a biological need, but rather a social product. Therefore, in the
“Seville Statement on Violence” of scientists in 1986, one fundamental proposition
they posed was that “it is scientifically incorrect to say that war or any violent
behaviour is genetically programmed in human nature.”

5. After this initial discussion, F leads the Ps to discuss in small groups the following
questions:
a) What ideas, images and messages come to your mind when you hear the word,
“war”?
b) What feelings do these ideas, images and messages evoke in you?
6. As the group discusses these questions, each group will write their responses on
manila paper. A group representative will be chosen to report to the bigger group
their small group’s output.
7. F comments on the common threads and outstanding responses which surfaced from
the reports.
8. Then, F either provides an input or engages the Ps into a discussion on the costs of
war. A synthesis follows with a presentation of the true face of war. In the past, the
picture of war has been distorted as it shows a glorious face, where heroism, nobility
and glamour are associated with it. Oftentimes, the dark realities are suppressed as
the seeming glorious side is exaggerated. But then war has many costs:
a) War dehumanizes both the so-called “enemy” and us. It sets us into “enemy
thinking.” Our differences with the out groups are exaggerated allowing
prejudice, xenophobia and scapegoating. Real or invented threats make us
willing to sacrifice everything in war, even to the extent of coming genocide and
“ethnic cleansing.”
b) The sufferings and deaths caused by war are appalling. War-related deaths from
1900 to 1995 are estimated to be nearly 110 million. In recent times, more than
90 per cent of all casualties are non-combatants or civilians. Women and
children are the most vulnerable groups. Women’s numbers were higher as
refugees and as victims of war crimes (Reardon, 2001). Children in armed
conflict are not able to live normally and, worse, are recruited as child soldiers.
Finally, wars destroy not only human lives but also the natural environment.
c) The war system encourages nations toward more and more military arms
spending to “prepare” them for any possible threat. This leads to many unmet
basic needs such as nutrition, education, health care, housing, and
environmental protection.
9. After all the discussions, F invites the Ps to honestly and truthfully express their own
personal stand on war. F must ensure that Ps with previous lectures on the negative
effects of war are not pressured to follow the same position. They must simply
express what is truly in their heart. This will be conducted by way of producing a
poster about war, whether favourable or not.
10. Ps will put up their posters around the room and F encourages everyone to mill
around.
11. Then, F poses the following questions for reflection and sharing:

a) How similar or different is your personal stand toward war in comparison to the
others?
b) Where did this personal stand stem from? What factors influenced this view?
c) How do you feel about your personal stand? Is this something you are proud of
or something you are still unsure of? Why?
d) If your personal stand is a tendency towards being pro-war, what could possibly
change your views about it?
12. After a small group and the big group sharing, F summarizes the various responses
of the Ps. F must be careful not to manifest one’s own biases and prejudices to
those who are expressing an opposing view. Rather, in a non-judgmental tone, F
invites every P to reflect on their stand. And F must honestly listen to the reasons of
those Ps who opt to be pro-war even as they are motivated to rethink their stand. F
could perhaps reiterate how difficult it is to change personal views, but it is equally
important to understand the various reasons why some people are in favour of it.
13. F encourages Ps now to identify: What are your ideas regarding how we could best
challenge the war system? Let the group brainstorm their answers.
14. Invite the Ps to consider one of the items brainstormed, i.e. provide information
campaigns on the costs of war, encourage political advocacy against war, learn to
use non-violent conflict resolution alternatives like negotiation, mediation and judicial
settlement, etc.
15. F closes with the following quotation, which could be projected in a transparency:
“The increasing destructiveness and wanton human suffering that are the hallmarks
of contemporary warfare have…revealed the cause of the abolition of war to be more
of a practical necessity than a utopian idea… It (the institution of war) is a product of
the human imagination and the human imagination can replace it” (Reardon, 2001).
“Since war begins in the minds of men, it is in the minds of men that the defenses of
peace must be constructed” (UNESCO).
Materials needed
! Manila paper
! Pen
! Poster paper
! Art materials

Core Values V
Peace and Justice
Related Values
Respect/Tolerance Imagination/Creativity
Module on
The Attributes of Teachers of Peace
Objectives
! To have a greater understanding of key attributes, both personal and professional, of
teachers of peace
! To assess the extent by which these attributes are present in one’s behaviour
! To articulate personal goals toward becoming more fully a teacher of peace
Content
! Listing of attributes, capacities and skills of a teacher of peace
1. F introduces the session by saying: “Today, we shall focus on the teacher of peace,
the agent who will facilitate and introduce to our youth the various learnings that we
have on peace. We would like now to look into the personal and professional
attributes of teachers of peace.”
2. F invites the Ps to individually think of a person whom they consider as a teacher of
peace. The person may be someone they personally know or someone they aspire
to be like. Then, they will identify the person’s attributes, both personally and
professionally, that makes them qualify as a teacher of peace.
3. F groups the Ps into small groups where they will each share their choice of person.
As a group, they will discuss and agree on the attributes of a teacher of peace.
These agreed-upon attributes will be symbolically presented through a picture.
4. A representative of each group will then show and explain their picture to the large
group.
5. F engages the Ps to look into common threads from the group’s outputs.
6. F links their outputs with the indicators of a teacher of peace (Reardon, 2001). These
are:
a) A person of vision, capable of hope and of imaging positive change
b) Not only a transmitter of culture but is also a transformer of culture
c) Acts personally and professionally as an agent of change, remembering that
learning is change in the learners

d) Motivated by service and love of learning
e) Has profound respect for others and makes this the quality of his or her
relationships
f) Is a lifelong learner
g) Has the skills of elicitation and of posing reflective questions
h) Practices cooperative training and discourages negative competition
i) Facilitates understanding alternative possibilities for a preferred future of peace
j) Inspires social responsibility on the part of the learners.
7. F asks Ps to assess themselves in the light of each of the attribute. This may be
conducted by using the following rating scale:
/_____/_____/_____/_____/_____/_____/_____/_____/_____/
1 2 3 4 5 6 7 8 9 10
Totally Totally
Absent Present
8. F gives Ps time to share their ratings with each other. This could be done in triads.
9. F encourages the Ps to come up with reflections based on the following questions:
a) What do your ratings generally indicate in terms of your being a teacher of
peace?
b) How do you feel about your ratings? Are you satisfied or unhappy about them?
What made you feel this way?
c) What could account for the high or low ratings?
d) If a high rating is indicated, how is this particular attribute manifested in terms of
behaviour/s? If a low rating is indicated, how can this particular attribute be
practiced more?
10. F summarizes the P’s reflections.
11. F asks the Ps to write in a journal their personal goal or goals in order to come closer
to their desire of being a teacher of peace.
12. Some Ps are invited to read aloud what they have written in their journals.
Materials needed
! Manila paper
! Art materials
! Rating Sheet
! Journal and pen

Core Value VI
Related Values
Economic Equity/Stewardship of Resources/Simplicity
Module on
Global Ecological Situation
and the Pursuit of Sustainable Human Development
Objectives
! To be aware of the state of environmental degradation on a global scale
! To see the interconnection between finite resources, population growth, economic
development and the consumption patterns and lifestyle of a people
! To realize the value of adopting a lifestyle of creative simplicity
Content
! State of the planet report
1. F shows the Ps an editorial cartoon on population growth and ask them to interpret it.
F asks if they think that the earth’s carrying capacity can still sustain the quality of life
for more than 6 billion people in the planet.
2. Ps read the news article, “World Population Could Near 11 Billion by Year 2150,”
from Populi Magazine or a similar one on population.
3. F describes to Ps the state of the world environment by ecosystems. F gathers from
them news reports related to this and instructs them to classify these by ecosystems.

Population Growth

World population could near 11 billion by year 2150
But, complacency could cause doomsday scenario of 300-billion people then
The world’s population could reach 10.8 billion persons by the year 2150 and stabilize
at nearly 11 billion around the year 2200, depending on the policies and actions
pursued by States and other actors across the globe, according to the Population
Division of the newly consolidated Department of Economic and Social Affairs of the
United Nations. These numbers are based on medium-fertility scenarios of the new
long-range projections in its latest biennial population review.
A population of almost 11 billion in 2150 is 700 million lower than the projections
published in 1992 by the United Nations, mainly due to larger-than-expected
decreases in fertility in many countries.
“Population growth, after the most explosive growth in history over the past 50 years, is
finally starting to slow down. Non-governmental organizations, governments, and, yes,
international agencies, such as the UNFPA, can all share some of the credit for playing
their part in bringing that about”, said Dr. Nafis Sadik, the Executive Director of the
UNFPA.
Does the slowdown therefore mean, as is being suggested in some quarters, that the
problem of population is over and that the world could become complacent?
“A slowdown doesn’t mean the problem is over,” Dr. Sadik responded. “Far from it, we
are still adding more than 80 million people a year to the population base. And the
new projections show, even if, by some miracle, each couple in the world had started
in 1995 to have only two children (what it takes for population to stabilize) and
continued to do so into the future, we would still continue to do so into the future, we
would still continue to grow until we reach 9.5 billion in the year 2150”.
A look at the Population Division’s report shows that no particular future has been
preordained and that human actions and policies would have a direct impact on how
quickly the world’s numbers grow or even decrease. For example, its low-fertility
projections estimate that the globe’s population will fall to 3.6 billion in 2150, while its
high-fertility scenario projects that the number of persons could reach 27 billion in that
year. The two scenarios themselves differ by just one child per couple – half a child
above and half a child below replacement level.
The Division’s latest revision of population projections refers to the period 1950-2150.
Such a lengthy period is required in order to realize the full impact of changes in fertility
and mortality on population growth. Among its conclusions, based on the medium-
fertility scenario which assumes fertility that stabilizes at replacement levels of just
more than two children per woman, the number of the planet’s dwellers will increase
from 5.7 billion in 1995 to 9.4 billion in 2050, 10.4 billion in 2100, and 10.8 billion by
2150, and stabilize at slightly under 11 billion people around the year 2200.

How could the world ensure that its population stayed within manageable limits, the
UNFPA Executive Director was asked. She responded: “The key to continued
success is adherence to the Programme of Action of the international Conference on
Population and Development in Cairo in 1994 where the nations of the world
committed to clear goals and financial requirements to insure that population would
stabilize at the medium projection”.
This potential increase in the numbers of the world’s inhabitants will not be spread
evenly across the globe, since the proportion of those in the industrialized, rich,
northern countries will have from 19 per cent to 10 per cent between 1995 and 2150
according to the projections of the United Nations report. And, base on medium-fertility
projections, population growth will continue everywhere except Europe. For example,
Africa’s population could quadruple from 700 million people in 1995 to 2.8 billion in
2150. Growth is also projected for Asia, with China growing from 1.2 billion to 1.6
billion, India from 900 million persons to 1.7 billion, and the rest of Asia from 1.3 billion
persons to 2.8 billion. Latin America and the Caribbean could grow from 477 million
persons in 1995 to 916 million in 2150.
North America’s 1995 population of 297 million persons is projected to rise to 414
million by the year 2150, the report continues. Oceania is expected to increase from
28 million to 51 million persons.
4 POPULI – March/April 1998

4. F shows them another editorial cartoon and interprets it in the light of the 1999
Human Development Report on “Growing gap between rich and poor and within
countries.”
5. F relates some case studies or situations in Asia-Pacific that show the inter-
connection of ecology, population growth, development and consumption patterns or
lifestyle of a people.
6. F ends presentation with Reflections from Thomas Berry.
There is a radical need of the present to establish a new human mode of being within
the larger Earth community. We need a four-fold wisdom: the wisdom of indigenous
people and their rapport with the earth, the wisdom of women who have helped us
understand patriarchy, the wisdom of the classical religious traditions, and the
wisdom of science which provides the contemporary scientific story of the universe
as a process that is constantly evolving and expanding into new forms of creativity.
7. After listening and reflecting on all the presentations, F directs Ps to a blank sheet of
Manila Paper posted on the board and instructs them to express, in whatever form
they feel comfortable, the spontaneous reactions they have to all these. This will be
conducted non-verbally. Anyone who feels ready will go to the front to write or draw
on the Manila Paper.
8. Then, these guide questions are posed to them:
a) What did you notice are common reactions to the presentations?
b) What did you notice are unique reactions to the presentations?
c) What can we conclude from your reactions?
9. F challenges the Ps to consider formulating a personal mission statement with
regards to their reaction/s to the current global ecological situation.
10. F guides the Ps to articulate what alterations to their personal lifestyle would they
consider in order to adapt simplicity.
11. F guides the Ps to formulate simple steps from which they could put into practice the
environmental 3 R’s: Reduce, Reuse, and Recycle.
References
Editorial cartoons on population and economic growth from journals and newspapers.
Videotapes on the environment.
UNDP Human Development Report 1999.
Populi Magazine, Vol. 25 No. 1, March/April 1995.
Basic readings on environment and ecology.

Core Value VI
Related Values
Development/Futures Thinking/Intergenerational Equity Environmental
Care/Harmony with Nature
Module on
Participating in Sustainable Human Development
Objectives
! To understand the concept of sustainable development
! To be aware of the range of issues and concerns that arise from development in
one’s community
! To be critical of these developments in terms of its sustainability
! To take more active participation in the sustainable human development of one’s
community
Content
! Concepts of sustainable human development
! Issues and concerns in sustainable human development
1. F begins by inviting Ps to brainstorm words which they associate with the term,
“sustainable human development.” These words will be written on the board or on a
sheet of Chart Paper.
2. F reinforces the initial brainstorming by challenging the Ps to reflect on the following
words of a peace educator:
“To feed economic growth and our appetite for more material goods, we are stealing
from our children and grandchildren. Moreover, we are undermining their very
capacity to be born and to live in health. The right to a healthy environment may be
the ultimate right-to-life issue.” Patricia M. Mische, 2001
3. F encourages Ps to share their reactions to the quotation. These will also be written
on the board or on a sheet of Chart Paper.
4. A lecture will follow linking all the ideas that surfaced with the different aspects of
sustainability and development. The definition proposed by the World Commission
on Environment and Development in 1987 could be adopted as a synthesis to the
discussion. It is stated as follows:

“…development that meets the requirements of the present without compromising the
ability of future generation to meet their own needs.”
5. F invites the Ps to conduct a survey of their own community in terms of its
development and the possible consequences of this development in terms of both the
environment and its sustainability. The following survey questions will be posed for
Ps to reflect on:
a) What developments have you noticed in your community for the past five to ten
years?
b) What positive effects have these developments brought to your community?
c) What negative effects have these developments brought to your community?
d) What contribution do these changes and effects have with regards to sustainable
human development?
e) What specific environmental problems, which poses a threat to sustainability,
have resulted from these developments?
f) What are the existing attitudes of your community towards these developments
and its effects on sustainability?
g) What actions have your community undertaken to address the problems posed
by these developments?
6. F gives Ps sufficient time to reflect on these questions and to share them with some
group mates.
7. Together, the F and Ps formulate a picture of different effects which development
brings and identify the ones that are both detrimental or facilitative to sustainable
human development. Then, F relates this to the importance of active participation of
community members in the efforts to work for development that is sustainable.
8. F engages the Ps to get in touch with their own position and attitudes about the
previous discussion, utilizing the Values Voting Strategy. F will throw three questions
and for each of the question, Ps will indicate their stand in any of these ways: “raise
hand” to indicate “affirmative;” “cross arms” to indicate “neutrality;” and “thumbs
down” to indicate “negative.” The questions are:
a) Honestly, are you personally affected by the negative effects which the
development in your community have caused?
b) Honestly, are you personally concerned about them?
c) Honestly, are you involved with your community, in terms of doing something
about its negative effects?
9. Whatever responses the Ps indicate, F challenges them to reflect on the following
guide questions:

a) What do your responses to the voting indicate? What do they say about you –
your existing values and attitudes?
b) What factors influence your existing values and attitudes?
c) If your responses were mostly on the negative side, what could possibly help you
change your stance?
10. F gathers the P’s reflections and summarizes them. It is important for the F to be
careful about discounting those who expressed non-caring and non-involved
attitudes. Even those who do not espouse the view of active participation must be
accorded respect. F may focus on insights as to why some people do not place
value on this in their life, in as much as F may discuss those who speak for active
citizenship.
11. F encourages the Ps to brainstorm ways by which they could counteract the effects
of development that do not contribute to sustainability of the community and its
environment. Again, this procedure must be conducted in an atmosphere of respect
for those who may not wish to take part.
12. F invites the Ps to adopt one specific action to be undertaken. This may include a
visit to Congress to propose the passage of a bill, a peace rally against factories that
violate anti-pollution laws, boycotting a specific product that threatens the
environment, or arranging a proper waste management system in the local
community. Ideally, this action must arise from a specific development issue that the
Ps strongly feel about.
Materials needed
! Survey Questions
! Chart Paper/Board
! Pen

Core Value VI
Related Values
Insight/Wisdom/Creativity/Imagination Futures Orientation/
Building a New World
Module on
Managing Change through Time
Objectives
! To understand and reconcile with the nature of change within oneself and with the
environment
! To be empowered to deal with change in oneself and the environment towards more
desirable outcomes
Content
! Scientific perspective to changes occurring in the development of a person and in the
evolution of the natural environment
! Futures thinking
! Skills to adapt to these changes in order to arrive at desirable outcomes
1. F introduces the concept of the reality of change in both living and non-living
organisms and the importance of being able to examine these changes in order to
effectively manage them towards the desired outcome we hope to attain. This could
be illustrated by showing some footages or pictures of old television programs or
comic strips with futuristic ideas that have become realities in the present and how
the world is coping with these changes. For example, the watch of Dick Tracy is now
an existing technology, which has its positive and negative contribution to modern
life. In addition, the F could also share his or her own changes through the years and
how he or she was prepared to cope with them and how he or she eventually
managed them.
2. F suggests the following activity to enhance more awareness of this concept. Ps are
divided into two groups. One group will cover changes with individuals and the other
will look into environment. Each group is asked to imagine the changes that would
occur in the individual and the environment within the next five, ten and twenty years.
They will be given the choice to either role-play three stages or present panels
showing the changes through the years. After sufficient time is given, each group will
come up with their presentation.

3. From the presentations, F engages the Ps in a discussion of possible scenarios that
could occur in their personal state or with the environment and how they could
possibly deal with these changes.
4. F and Ps brainstorm empowering ways to manage these changes. Perhaps this
could be effectively demonstrated by focusing on one case study of an individual
dealing with change, such as a teenager grappling with hormonal changes in the
body during adolescence, and another case study of an environmental issue, such as
scarcity of natural resources due to abuse. Then, the group could discuss how they
could best use the empowering ways that they have identified to deal with these
changes.
5. F reiterates at this point the importance of foresight or futures orientation in effectively
managing change.
6. F distributes to each P a sheet of bond paper and instructs them to fold it into four.
7. On the first quadrant, the upper left box, F invites Ps to consider how they personally
feel about change. This could be expressed through a word or phrase, a symbol, a
colour, etc.
8. On the second quadrant, the upper right box of the paper, F this time invites Ps to
identify three (3) changes that they observe about themselves recently. These could
either be physical, emotional or spiritual changes or all three which they are
personally experiencing at present. For example, teenagers could observe an
intense curiosity about sex and the opposite sex while young adults would notice
their becoming more serious about their lives.
9. On the third quadrant, the lower left box of the paper, F this time invites Ps to identify
three (3) changes happening in the world that directly affect them. They could range
from personal to global issues. For example, they feel threatened by the possibility of
their parents’ separation or they are affected by the world crisis that was sparked by
terrorist attacks on the U.S.A.
10. Finally, on the last quadrant, the lower right box, F invites Ps to reflect on how they
are currently coping with these changes – the ones identified in the second and third
quadrant. After some listing, F asks the Ps to label their way of coping with either a
(+) or (-) sign to indicate respective positive and negative ways of managing these
changes.
11. F gives the Ps time to share among triads the results of their activity sheet.
12. F conducts some reflections with the Ps using the following guide:
a) What do you notice regarding the nature of the changes that you are dealing with
at present? Are they similar or different with those of your companions?
b) How equipped are you in dealing with these changes? What could be the
reasons for your preparedness or lack of preparedness in dealing with these
changes?

c) What are some possible actions to consider in order to manage these changes
more effectively?
d) What learning, insights and realizations have you gained from this? What impact
did this activity have on you?
13. F synthesizes the reflections of the Ps and reinforces the value of reconciling with the
inevitability of change and the power to manage them towards our desired outcome.
14. F encourages Ps to identify concrete actions they could undertake in dealing with the
existing changes happening within them and the environment. The following
sentence stems could serve as a guide:
In my present life, I must be more conscious of….
I may have to learn to…. in order to….
An environmental concern that I must be fervent in doing something about is….
What I could perhaps be more conscious of doing for the environment is….
Beginning today, I should think of changes as….
Materials needed
! Television or comic materials for illustration
! Activity sheet
! Art materials

Core Values VII
Related Values
Law and Order/Discipline/Freedom/Responsibility Mutual Respect/
Human Dignity/Equality/Tolerance Cooperation/Interdependence
Module on
Democracy as a Way of Life
Objectives
! To identify and understand the basic concepts and characteristics of democracy
! To assess the extent by which democracy is practiced as a way of life
! To consciously pursue democracy as a way of life
Content
! Basic concepts and characteristics of democracy
! Conditions by which democracy can work
Conceptual Level: knowing and understanding
1. F elicits from the Ps what they believe are the major characteristics of democracy.
From the discussion, responses of Ps could be categorized into the following:
• rule of the majority
• respect for the rights of the minority
• appreciation of diversity/differences
• informed citizenry
• active and participative citizenry
• freedom of expression
• protection of civil liberties
• shared control of power
• accountability of leaders to the people
2. F then divides the Ps into nine groups. Each group will be assigned one of the major
characteristics of democracy stated above. They will be instructed to discuss if the
democratic concept they are assigned with is being implemented in their respective
community, whether on a local or national scale.
3. After approximately fifteen minutes, F encourages each group to identify a
representative to report what they have discussed.
4. With the different reports, F gathers from the Ps their observations and further
enhances the discussion with reflections as to the reasons why some democratic
concepts are difficult to implement.

5. From the discussion, F links this to the importance of instilling democracy as a way of
life and elaborates on the conditions in which this can thrive.
6. F distributes the Democracy As A Way of Life Activity Sheet and encourages Ps to
assess if the democratic principles are applied by them in the family, in school, in
their local community and nation. They will indicate this by placing a check (/) mark
to signify “yes” and a cross (x) mark to signify “no” in the appropriate box.
7. F encourages the Ps to share the result of their assessment with another person.
8. After sharing in pairs, the F invites some Ps to share in the larger group. The
following guide questions may be utilized:
a) What did the assessment reveal in terms of democracy as your way of life?
• Is there a general trend in your assessment?
• Are there differences in your application of democracy in various systems –
family, school, local community and nation?
• How similar or different is your assessment with those of your peers?
• Would you say that your assessment indicates a genuine value for
democracy?
b) How do you feel about this assessment?
c) What could account for this assessment? What factors influenced your
assessment?
d) What would you like to change in your existing assessment? Why?
9. F synthesizes the P’s reflections and reiterates the challenge for each and every one
to consciously make democracy as a way of life.
10. F invites the Ps to identify two to three specific areas where a particular democratic
principle is not yet fully acted upon, the ones with “x” marks. Then, Ps are asked to
suggest particular ways by which they could begin to practice that democratic
principle. It is good to remind the Ps that the suggestions should be realistic and do-
able. Otherwise, this will just become another lip service. Some of the practices
could be:
• not being defensive by arguing with another person who holds a different opinion
than my own, learning to listen
• exercising my right to vote
• encouraging consultation
• applying consensus in decisions to be made
• reading newspapers more often to keep informed of national issues
• taking part in peaceful, non-violent demonstration for an issue you believe in
suggesting family council meetings
Material needed
! Democracy As a Way of Life Activity Sheet

Democracy as a Way of Life
Activity Sheet
Democratic Principle Family School Community Nation
Rule of the majority
Respect for the rights of the
minority
Appreciation of
diversity/differences
Informed citizenry
Active and participative
citizenry
Freedom of expression
Protection of civil liberties
Shared control of power
Accountability of leaders to the
people

Core Values VII
Related Values
Cultural Diversity/Solidarity
Module on
Pride of Heritage
Objectives
! To become familiar with UNESCO World Heritage Sites in Southeast Asia
! To explain their outstanding universal value
! To realize the universal value of preserving our natural and cultural heritage
! To formulate concrete steps to preserve a local cultural site near their school or town
Content
! UNESCO world heritage sites in southeast Asia
1. F brings the Ps to visit a nearby heritage site, if it is possible. If not, F proceeds with
the second step.
2. F reads the poem, “A Shared Heritage,” by Saurenne Deleeuil and Sarah Titchen, to
the Ps.
“A Shared Heritage”
The Galapagos Islands inspired Charles Darwin
in his theory of evolution,
The Island of Goree is a reminder of slavery,
The Pyramids, a masterpiece of human creative genius,
The sacred power of mountains of Tongariro
is embodied in the identity of its people,
The beauty of Mount Athos inspired religious rituals
at its heights,
Roros, a thriving mining town for over 300 years,
Virgin Komi Forests are a window to biodiversity,
Brasilia, a city of symmetry and imagination,

All these sites are so diverse, and yet they have
something in common:
they belong to us all as a shared heritage.
Heritage is what we have accumulated from the past,
what we live with in the present,
and what we pass on to the future generations
to learn from, to build on and to enjoy.
Our heritage embodies our touchstones,
our cultural points of reference
and our identity.
It helps us understand who we are,
so that we can understand others.
It tells the story of nature and humanity.
Exceptional expressions of this heritage,
considered to be of ‘outstanding universal value,’
comprise the wealth of nature and culture
that the UNESCO World Heritage Convention
seeks to embrace and defend,
cherish and protect.
This is a responsibility
shared by the international community as a whole.
This is a challenge that young people are ready to assume.
3. F asks the Ps to identify which line or lines in the poem struck them the most and
explain why.
4. F synthesizes their responses.

Sukhothai, Thailand

Halong Bay, Vietnam

Great Wall of China

Banaue Rice Terraces, Philippines

5. F introduces and discusses the concept of heritage and UNESCO’s efforts to
preserve natural and cultural heritage in the world. This could be done through
showing postcards and pictures of some sites in Southeast Asia. Some guide
questions for discussion are:
a) Would you consider our natural and cultural heritage sites as important elements
of our identity?
b) What significant meaning do you personally attach to our heritage sites?
c) Why is it important to preserve our heritage sites?
d) How important is it for a country to belong to the United Nations?
e) Is it possible to feel as strongly for the world as we do for our own country?
6. After the discussion, F gives the Ps time to move around and explore the heritage site.
F instructs them to heighten their five senses – sight, hearing, taste, smell and touch
– as they observe and experience the site.
11. Then, F leads them to a guided meditation where they recall what they have
observed and experienced. But eventually, they will also be led to imagine how they
would feel when all these will no longer exist and disappear due to destruction.
(Note: If a visit is not possible, then the guided meditation should be more elaborate
in terms of details to compensate for the lack of actual experience.)
12. Ps share their experience by triads for 15 minutes.
13. F elicits some Ps to share in the bigger group their experience.
14. F reinforces the value of preserving one’s heritage as a synthesis.
15. F invites the Ps to consider formulating concrete steps by which as a class they could
help preserve the heritage site they have visited.
Suggested readings
UNESCO World Heritage Sites in Southeast Asia
World Heritage in Young Hands to Know, Cherish and Act, UNESCO.

Core Values VII
Related Values
Sensitivity/Critical Thinking Tolerance/Respect/Human Dignity
Interdependence/Interconnectedness/Cooperation
Module on
International Understanding
Objectives
! To heighten sensitivity to preconceptions and judgments
! To develop “cross-cultural competence” in interactions across cultures and nations
! To be aware of personal values that are attuned to international understanding
Contents
! Components of critical thinking
! Skills for cross-cultural competence
1. F presents a list of names to the Ps. Upon saying the name, each P is asked to
identify the nationality, gender and religion of the person. The names are:
• Mahatma Gandhi
• Martin Luther King
• Dalai Lama
• Corazon Aquino
• Anwar Sadat
2. After the brief exercise, the F will give out the correct answers. Ps will check how
accurate are their guesses.
• Mahatma Gandhi: India/Male/Hindu
• Martin Luther King: USA/Male/Protestant
• Dalai Lama: Tibet/Male/Buddhist
• Corazon Aquino: Philippines/Female/Catholic
• Anwar Sadat: Egypt/Male/Muslim
3. F gives Ps time to compare their results and afterwards invite them to reflect on the
possible reasons for an accurate or inaccurate response.

4. F also draws out some learning, insights and realizations.
5. F relates the experience to the significance of possessing awareness and knowledge
of various cultures instead of making assumptions that may stem from
preconceptions and prejudices. Then, F proceeds to discuss the dimensions in the
development of cross-cultural competence.
6. The cross-cultural competence will then be practiced through a role-playing exercise.
F will first read out a news flash to the group. The news is as follows:
“Last night, floods and hurricane hit the newly independent state of Pride-Us. The
floods are the heaviest in the area for over a decade. It also comes at a most difficult
time for the people of this country. Most of the newly-established infrastructure has
been wiped out, together with this year’s harvest and 500,000 sheep and cattle. Its
newly-built “Victory” car factory, producing the country’s first domestically produced
range of Victory automobiles and industrial vehicles, was completely destroyed by
the hurricane which followed. Several countries, including the former colonial
administration, have made offers to help and are sending delegations. More news
will follow shortly.”
7. F will then divide the group into two – Team A and Team B. Team A will be
nationals of the state known as Pride-Us. Team B will be members of delegation
from Grand-Us. Each team will be provided with a situation card to indicate their
background. (Refer the Situation Cards for Team A and Team B.)
8. Team A will be instructed to draw a plan for the kind of aid (if any!) they require and
the degree of involvement from outside that their internal affairs would allow. Team
B, on the other hand, will be asked to draw up an aid package, together with a trade
deal that they would like to propose.
9. After sufficient time for discussion, Team B will come to Pride-Us to meet Team A.
Both will bring in their agenda and objectives for the meeting, with a common subject,
the issue of aid and assistance to Pride-Us from its recent disasters. F gives both
teams 30 minutes to negotiate on behalf of their respective countries.
10. After the time limit, F guides the Ps to a discussion as to how the negotiations went
and the possible reasons for its success or failure.
11. F invites the Ps to reflect on the values that were present in facilitating the success in
the negotiation between the two countries. Together, the group comes up with a list
that the majority would agree upon.
12. F asks the Ps to rate themselves according how these values are personally upheld
by them. F suggests the use of a rating scale from “0” to mean “fully absent” to “100”
to mean “fully present.”
13. F gives Ps time to disclose and explain their ratings with others in the group.
14. F requests some Ps to share their insights and realizations in the larger group.

15. F suggests to the Ps to come up with slogans that will promote people’s
consciousness towards international understanding. The slogan should be a direct
result of their learning experience in the previous activities. Then, together the group
could explore how they could promote these slogans.
Materials needed
! Situation Cards for Team A and Team B
! Papers
! Pen

Situation Card for Team A
You are the nationals of the state of Pride-Us. Ten years ago, you achieved
independence from colonial rule in a mutually agreed upon transfer of sovereignty. 70%
of the population was illiterate and the country’s economic system was based only upon
agriculture. The departing colonial power had built a university, roads, public buildings in
the big cities and factories, but most of the trained staff returned to their country following
independence. The last ten years have been very hard. You have fought hard against
and all but eliminated the corruption which grew under the colonial order. In addition, you
have almost eradicated illiteracy, created an economy where wealth is being distributed
more evenly than before, and have moved away from an agricultural economy to one
which has just started to export your domestically designed and built “Victory” (well made
but economical) automobiles and industrial vehicles. The “Victory” plant is state-owned
with many citizens holding shares. It has become a symbol of pride and aspirations of
your people. An important agreement with a major European automobile manufacturer
has just been signed. All this has changed with the floods and hurricane, however. Your
country may lose this important new deal. You are the young members of the elite in
your country, and have been asked to meet with an aid delegation from the former
colonial country of Grand-Us. Your country needs outside help to overcome its problems.
However, you are both very proud of your achievements following independence and
also suspicious of any attempt by wealthy or stronger nations to arrogantly impose their
ideas on your people. You also fear being exploited again economically and wish to
protect your traditional culture from the effects of economic and/or cultural imperialism.
Situation Card for Team B
You are members of the Grand-Us “Aid for Trade” Delegation sent to advise your former
colony, Pride-Us, on how to deal with its recent difficulties. Your country, Grand-Us, is
rich and its people well educated. However, your birth rate has been falling for many
years now and the time has come to find new markets for your products. When Pride-Us
was granted independence by you ten years ago, nationalization of all infrastructure
which you built has left many of your nation’s big companies donating aid were reluctant
to lose money again. In fact, these large corporations donating about 50% of the aid
have made it a condition that they be allowed to buy shares in the “Victory” car factory
you are planning to help rebuild. The “Victory” has been taking your markets by selling
cheaper cars and has signed a deal with an unfriendly European country. You would like
to deal with this problem by negotiating a regional trade agreement as part of your aid
package. While the ordinary people of Pride-Us are hard working, you have doubts
about the efficiency of their government and the level of training/education of the general
population. You are also concerned about the corruption of the small ruling class. You
would therefore like to have some control of how the money is spent and how other aid is
distributed. You would like to help, but not without some access to future sources of
cheap labour and some share in some of the profits from rebuilding factories like the
“Victory” plant and other infrastructure.

Core Values VII
Related Values
Interconnectedness/Cooperation
Module on
Interdependence
Objectives
! To become aware of our nation as belonging to a greater system
! To appreciate the value of interdependence
! To be conscious of individual actions vis-à-vis its effect on the greater community
! To practice being proactive in one’s lifestyle in support of the greater community
Contents
! Understanding of Key Concepts, i.e. systems, symmetrical and asymmetrical
interdependence
! Knowledge, Attitudes and Skills Essential to Interdependence
! Two Paradigms: Mechanistic vs. Systemic/Holistic
1. Ps are formed into groups of four or five members each. They will be instructed by F
to go over several newspapers which they were earlier assigned to bring. Items of
other countries perceived to have had influence on their country or items that showed
their country as having much influence over other countries will be chosen. These
items could include for instance:
• economic situations of countries that caused influx of foreign labour force
• flow of western music, film and fashion
• reduction in tourism to or from their country
• disruption in import/export of food and raw materials due to trade issues, drought
or political conflict of another country
• trade competition between their country and another
• fluctuation of exchange rates of foreign currencies
• pollution in another country which is affecting their country
2. F then invites the Ps to classify the items according to country and to type of issues.
Headings may include trade, tourism, environment, cultural exchange, etc.

3. With a map of the world posted on the board, each group is asked to draw lines from
their country to other countries which have influence on them and which they in turn
also influence. After which, they will post on the countries the different headings that
will indicate the nature of influence, i.e. trade, tourism, etc. This will illustrate the kind
of network their country has with others.
4. As the group looks on the map of the world on the board, F throws some questions
for discussion:
• Which country do we have most links with? What seems to be the nature of our
link with them?
• Which countries do we have few or no links with? What makes this so?
• What effects do our links have for us and for the countries concerned?
• What can we learn from this exercise?
5. F relates the discussion to the value of interdependence and points out some of the
key concepts related to this, i.e. system, types of interdependence, etc. Then, F
points out two paradigms in viewing interdependence and the knowledge, skills and
attitudes essential to actualizing interdependence as a value. (Refer to article on
Interdependence.)
6. F then sets up the front of the room with seven (7) chairs arranged like a ladder. One
chair at the end will be labeled as “1” and the chair on the other end will be labeled as
“7.” Then, F asks Ps to consider carefully the following: “If chair no. 1 refers to
‘zero consciousness’ and chair no. 7 refers to ‘extremely high consciousness,’ where
would you place yourself in terms of being conscious of how your individual actions
are affecting systems both within and outside the country? Indicate this by sitting or
standing in front of the chair that would signify your answer.”
7. After all Ps have acted on their stance, F groups them according to their e rating.
They will be instructed this time to support their stance.
8. Representatives from the different stances will be asked to explain themselves before
the larger group after the triad sharing.
9. F then invites further reflection with the following guide questions:
• What does your rating indicate about you in terms of interdependence as a
personal value? What accounts for this?
• How do you feel about this present rating? Would you like it changed?
• How important is interdependence as a value to you personally? How important
should it be to you? to us?
10. F synthesizes the P’s reflections and reinforces the importance of the value of
interdependence especially in the context of national unity and global solidarity.

11. F challenges the Ps to consider some individual actions that they could consciously
undertake to manifest the value of interdependence. These actions need not be big
ones but will nevertheless show sensitivity to how one’s action will eventually be
beneficial to all. Some examples of these are:
• respecting intellectual property rights by not endorsing pirated products
• treating foreign labour forces with dignity instead of discrimination
• boycotting products that destroy the ecosystem of both our own or the source
country
• consciously endorsing local products that are being overshadowed by larger
companies in order to support livelihood
Materials needed
! Newspapers
! Map of the World
! Pen
! Paper
! Ruler
! Chairs
Interdependence
Why learn about interdependence?
No matter where we live, we are all linked together, parts of the same planet. In our
increasingly global society, places, events, issues and people are connected in a
complex and delicately balanced web of relationships. An understanding of
interdependence allows students to perceive the systemic nature of the world we live in.
Interdependence involves seeing the world as system, understanding the web of
relationships in that system, appreciating the delicate balance between the parts of the
web and realizing that changes in any one part of the system will have effects on the
whole.
For example, environmental pollution spreads without regard to national borders,
affecting food chains in neighbouring countries, and thus the health and livelihoods of
their citizens. A local conflict in an oil producing country can affect oil supplies around
the world, and initiate changes in energy policies of countries thousands of miles away.
All parts of the world are linked in ways which are sometime obvious, sometime subtle.
Not only places, but also issues are interrelated. For example, poverty may be due to a
number of factors: lack of education, poor medical care, environmental degradation and
discrimination, to name but a few possibilities. Attempting to eradicate poverty by

providing only education and job training may yield at best partial results. Lasting
solutions come from understanding the interdependence of all the contributing factors.
Now interdependence has become a critical issue at this point in history because:
• dramatic changes in transportation and communication technologies have
occurred;
• this has caused increased movement of peoples around the world, increased
cultural diversity, and complex system of global trades;
• there has been a proliferation of multinational corporations and international
organizations, which have forged and reinforced global connections.
Interdependence is not only a characteristic of global systems. It can also be seen at
national and local levels. Indeed, students can be introduced to these concepts by
examining interdependence in family roles, within a school, between workers in a
business, in the community and between regions of nations.
Some key concepts
Systems-systems refer to the arrangement of parts into a unified whole. The loss or
malfunctioning of one part has an effect on all of the others, and may even cause the
system to cease functioning altogether. There are simple mechanical systems, such as a
bicycle, and more intricate human systems, such as a small business. There are systems
which encompass human and non-human elements, such as a regional ecosystem. And
there are complex global systems, such as global trade networks, which are made of
many smaller systems.
Symmetrical Interdependence-when all parts of a system are functioning cooperatively,
that is, working together for a common mutually beneficial objective, the system is in a
state of symmetrical interdependence.
Asymmetrical Interdependence-this term refers to the links in the world's systems that are
not mutually beneficial. Such imbalances can often be seen in the relationships between
industrialized countries and developing countries. For example, developing countries are
sometimes encouraged to grow cash crops for export. When market prices for those
crops fall, industrialized countries benefit from availability of cheap products, while the
nations which produce them find they have less income, less land available to grow food,
and less money available for purchasing the food they require. Such a relationship puts
the developing countries at a severe disadvantage.

Two paradigms: some principal features
The mechanistic paradigm The systemic/holistic paradigm
The Whole is the sum of its parts The system is greater than the sum of its
parts. Parts are, in the final analysis,
abstractions, the nature and working of
which cannot be understood save in their
relationship with the entire system (which is
dynamic and multi-layered)
Phenomena and events are viewed in
isolation.
Phenomena and events are viewed as
dynamically and systemically
interconnected in time and space
The observer is separate from what she
observes. Complete objectivity is
achievable as the observer can isolate
facts from values.
Observer and observed are in reciprocal
relationship. What the observer chooses to
observe, how she studies and how she
interprets what she finds is affected by her
priorities, values and framework of thought
and perception. Only relative objectivity is
achievable.
Rational knowledge and cerebral
thinking are separate from and superior
to the emotional, the intuitive, the
spiritual.
For the full and undistorted realization of
personal potential, the rational and cerebral
must be in complementary and synergistic
relationship with the emotional, the
intuitive, the spiritual.
A preference for analysis, reduction
(understanding phenomena by reducing
them to their separate parts) and
divergent focus.
A preference for synthesis and convergent
overview.
Knowledge is divided into separate
subjects/disciplines and into separate
modes of experience (economic,
environmental, political, social. etc)
Knowledge is ultimately indivisible into
distinct subjects/disciplines and modes of
experience.
Humans are distinct from the natural
world and natural system; they can
control and dominate both
Human life is embedded in nature, humans
are caught up in natural systems; to act as
though this is not the case harms nature
and ultimately endangers human survival.
The fragmented nature of reality-and of
our own physiology and psychology-
occasionally requires the knowledge and
skills of experts upon whom we can rely.
An enlarged concept of human potential
enables us to gradually acquire the
capacity to solve our own problems and to
transform our own lives. Our dependence
on experts and specialists decreases
accordingly

Core Values VII
Related Values
Interdependence/Global Peace
Module on
Values in the UN Millennium Declaration
Objectives
! To be familiar with the values and principles contained in a landmark document, the
UN Millennium Declaration
! To affirm these values and principles contained in the document
! To identify concrete measures by which these values and principles could be realized
in the local context
Content
! The United Nations Millennium Declaration
1. F engages the Ps in reading the signs of the times by identifying together some
global and national realities and trends:
• Fall of the Berlin Wall and the disintegration of USSR indicating the end of the
Cold War.
• The rise of terrorism – the attack on the World Trade Center in New York,
bombing of US embassies in Kenya and Tanzania, hijacking of airplanes, nerve
gas attack in Tokyo subway and kidnapping of foreign hostages by Abu Sayaff in
Basilan in the Philippines.
• The rise of global economic organization WTO, and regional organization e.g.,
APEC, ASEAN and EC.
• Global health problems – e.g., spread of AIDS, drug addiction and trafficking,
smoking, bioethics (cloning), etc.
• The rise of new information and communication technology e.g., computer,
Internet, Websites and rapid expansion of communication network.
• Environmental degradation e.g., ozone layer depletion, desertification, global
warming (El Niño phenomenon), air pollution, deforestation.
• The emergence of extreme intolerance in the form of: xenophobia, sexism,
racism, religious and ethnic conflict, bigotry, fundamentalism and fanaticism.

• Asian financial crisis of 1997-1998 and its social repercussions.
• The triumph of freedom (from authoritarian rule to democracy) in Eastern Europe,
Southeast Asia including Philippines and some Latin American countries.
• Economic globalization and the dangerous polarization between the
impoverished South and the affluent North.
2. F leads the Ps to classify if these are considered “breakdowns” or “breakthroughs.”
3. Using a continuum of 1, referring to “extremely pessimistic,” to 7, referring to
“extremely optimistic,” F asks the Ps indicate their feelings about the existing global
and national trends and realities.
4. F draws out the reasons for their ratings.
5. F invites Ps to read the UN document.
The General Assembly adopts the following Declaration:
United Nations Millennium Declaration
ℵ Values and principles
a) We, heads of State and Government, have gathered at United Nations
Headquarters in New York from 6 to 8 September 2000, at the dawn of a new
Millennium, to reaffirm our faith in the Organization and its Charter as
indispensable foundations of a more peaceful, prosperous and just world.
b) We recognize that, in addition to our separate responsibilities to our individual
societies, we have a collective responsibility to uphold the principles of human
dignity, equality and equity at the global level. As leaders we have a duty
therefore to all the world’s people, especially the most vulnerable and, in
particular, the children of the world, to whom the future belongs.
c) We reaffirm our commitment to the purposes and principles of the Charter of the
United Nations, which have proved timeless and universal. Indeed, their
relevance and capacity to inspire have increased, as nations and peoples have
become increasingly connected and interdependent.
d) We are determined to establish a just and lasting peace all over the world in
accordance with the objectives and principles of the Charter. We rededicate
ourselves to support all efforts to uphold the sovereign equality of all States,
respect for their territorial integrity and political independence, resolution of
disputes by peaceful means and in conformity with the principles of justice and
international law, the right to self-determination of peoples which remain under
colonial domination and foreign occupation, non-interference in the internal
affairs of States, respect for human rights and fundamental freedoms, respect for

the equal rights of all without distinction to race, sex, language or religion and
international cooperation in solving international problems of an economic, social,
cultural or humanitarian character.
e) We believe that the central challenge we face today is to ensure that
globalization becomes a positive force for all the world’s people. For while
globalization offers great opportunities, at present its benefits are very unevenly
shared, while its costs are unevenly distributed. We recognize that developing
countries and countries with economies in transition face special difficulties in
responding to this central challenge. Thus, only through broad and sustained
efforts to create a shared future, based upon our common humanity in all its
diversity, can globalization be made fully inclusive and equitable. These efforts
must include policies and measures, at the global level, which correspond to the
needs of developing countries and economies in transition and are formulated
and implemented with their effective participation.
f) We consider certain fundamental values to essential to international relations in
the twenty-first century: These include
• Freedom. Men and women have the right to live their lives and raise their
children in dignity, free from hunger and from fear of violence, oppression or
injustice. Democratic and participatory governance based on the will of the
people best assures these rights.
• Equality. No individual and no nation must be denied the opportunity to benefit
from development. The equal rights and opportunities of women and men must
be assured.
• Solidarity. Global challenges must be managed in a way that distributes the
costs and burdens fairly in accordance with basic principles of equity and social
justice. Those who suffer or who benefit least deserve help from those who
benefit most.
• Tolerance. Human beings must respect one another, in all their diversity of
belief, culture and language. Differences within and between societies should be
neither feared nor repressed, but cherished as a precious asset of humanity. A
culture of peace and dialogue among all civilizations should be actively
promoted.
• Respect for nature. Prudence must be shown in the management of all living
species and natural resources, in accordance with the precepts of sustainable
development. Only in this way can the immeasurable riches provided to us by
nature be preserved and passed on to our descendants. The current
unsustainable patterns of production and consumption must be changed in the
interest of our future welfare and that of our descendants.
• Shared responsibility. Responsibility for managing worldwide economic and
social development, as well as threats to international peace and security, must
be shared among the nations of the world and should be exercised multilaterally.
As the most universal and most representative organization in the world, the
United Nations must play the central role.

6. F discusses the document with the Ps using the following guide questions:
a) Is there a general agreement on the basic values and principles contained in the
millennium document? What are these?
b) Are these values and principles contained in the document time and context
specific or culture bound?
c) Which of these fundamental values and principles listed in the document would
the Southeast Asian citizens have ease or difficulty internalizing? Why is this so?
Explain.
7. F invites Ps to review the document. This time, as they read it, they will be instructed
to place a “+” sign next to the statement that they “strongly agree with” and a “-“ sign
next to the statement that they “strongly disagree with.”
8. Ps share their ratings within a small group.
9. F gathers what seems to be emerging as general agreements of the class.
10. Based on what has surfaced in step 9, the Ps will come up with their own group
declaration. Common points must be agreed upon and a core group will be assigned
to work on the final draft. This will be approved by the class and duly signed by
everyone.
11. Lastly, the Ps arrive at specific measures by which their own declaration could be
actualized in their local community. This could be their own mandate to the class.
12. A commitment ceremony or ritual could be conducted to cap this process.
Evaluation
13. F asks the Ps to discuss and answer the question, “In the past decade, how
successful or otherwise was the UN in fulfilling its mandate?”
Suggested readings
The Annual Report on the Work of the UN Organization 2000:
“Common Destiny, New Resolve” by Kofi A. Annan, Secretary General of the United
Nations

Core Value VIII
Global Spirituality
Related Values
Peace/Harmony/Unity
Module on
Finding Inner Peace
Objectives
! To recognize the significance of inner peace not only in one’s own life but also in the
effort towards world peace
! To draw out and learn from personal experiences of inner peace
! To understand the meaning of inner peace and its psychological and spiritual nature
! To heighten consciousness as to how inner peace in one’s life may be developed
and maintained
! To practice some specific ways at achieving inner peace
Content
! Definition and characteristics of inner peace
! Psychological, religious, cultural and spiritual aspects of inner peace
! The value of having inner peace
! Ways by which inner peace may be developed and maintained
! Overcoming obstacles which hinder the development and maintenance of inner
peace
1. F begins by stressing the importance of having inner peace especially in the face of
current global unrest. The terrorist attacks on the U.S.A. and the possible threat of
war heightens our desire for peace. This is why stickers on car windows visibly
displays the message: May peace prevail on earth! It is however important to
emphasize the corresponding response of: And let it begin with me! The challenge
therefore is to be able to liken ourselves to the great martial artist of the twentieth
century, Morihei Ueshiba, who considers himself as a “Warrior for Peace.” The key
in confronting others is to disarm opponents from a foundation of inner peace and
poise. To bring inner peace to our communities is a dynamic state, which can benefit
not only our lives but those of others.
2. F leads the Ps to a reflection of their individual experience of inner peace. Through a
meditative process, F invites the Ps to tune into a time when they found themselves

inwardly peaceful. This may be conducted with Ps closing their eyes and with music
played in the background.
Please see example below of a guided meditation. Or one can design one’s own,
ensuring that one includes images which invoke peaceful sounds, colours, aromas
and natural scenes.
Peaceful Colour Breathing Visualization
Today we’re going to experiment with building our Inner Peace, using Creative
Visualisation…Make yourselves comfortable and close your eyes…Allow your
breathing to gently slow… Choose a peaceful colour and imagine you are
breathing in fresh mountain or sea air that is coloured with this peaceful
colour…As you breathe in this colour, see it going into your bloodstream and
travelling around your body…With you mind, direct this peaceful colour to parts
of your body that are tense …Each time you breathe in say to yourself “I am
breathing in Peace”…As you breathe out say “I am breathing out tension”…Let’s
do three rounds of this breathing pattern…. Notice that the area of tension may
be gradually feeling more peaceful, or perhaps warmer or cooler… …Allow the
energy of Peace to flow through your body in the peaceful colour until you have a
state of Peace through all your body … The peaceful colour forms a beautiful
coloured reservoir of Peace from which you can draw Peace during the day
Class feedback – Now gently come back into this room feeling refreshed and
alert…Would anyone like to share something from their experience of the
Peaceful Colour Breathing Exercise. During these moments, what was
happening in your body? … in your mind? … in your emotions? … What was
happening in your outer life? … How deep was the inner peace you experienced
then? … What contributed to this moment? …
3. From the meditation, F invites the Ps to share their experience and reflection with a
partner in the group or to draw it before describing their experience of inner peace
with the group.
4. F then facilitates a group discussion around the P’s experience, exploring the nature
of inner peace as a state of being.
• Ps are asked to think of leaders and world figures from various countries,
cultures, religions who embody or demonstrate inner peace to the world, and to
explore these questions:
- What are the qualities or characteristics evident in these people?
- How do they express inner peace?
- How does their inner peace influence others?

• Ps are asked to reflect upon and discuss the various religious scriptures,
practices, and cultural customs from around the world which seek to attain,
express or reflect inner peace. For example, prayer, meditation, contemplation,
chanting, repetition of scripture, etc. are designed to uplift the human spirit
towards the divine or sacred as a source of inspiration and peace.
• Ps are invited to share aspects of their own personal, cultural or religious
practices which foster the development of inner peace.
• From the discussion, Ps are asked to develop a definition of inner peace,
describing the physical, psychological, cultural, religious and/or spiritual aspects
which characterize inner peace. The group could develop a coloured mind map
from these definitions.
5. F poses the following question for the Ps to reflect on:
a) What have you learned about inner peace today that is most striking to you?
What makes this striking?
b) Is inner peace a value you consciously live out in your life at present? In a scale
of 1 to 10, where 1 refers to “totally absent” and 10 refers to “totally present,” how
would you rate yourself in terms of maintaining inner peace in your life? What
could be the reasons for your rating?
c) Which situation/s makes it easy or difficult for you to maintain inner peace? List
them down. Think about the reasons which account for this. What strategies
could you use to overcome identified barriers to inner peace?
d) In what ways could inner peace be more consciously maintained in your life?
Brainstorm some ideas.
6. F instructs the Ps to group themselves into five and share their reflections.
7. F gathers their responses and draw out some insights and realizations.
8. F highlights certain areas to consider in order to fully integrate inner peace as a
personal value in one’s life. These ideas must be based on the P’s learning.
9. F suggests to Ps some of the following methods for maintaining inner peace:
a) Sacred Space. A custom from the North American Indian Culture where one
owns a favourite personal space that gives one room for shelter, rest, solitude,
imagination, intuition, creativity, among others, and where people respect its
privacy. Invite Ps to explore and find their own sacred space to retreat to.
b) Honouring the Sacred Space of Others. Explore how Ps could also respect the
sacred space of others and encourage communication with friends and loved
ones regarding their needs and preferences for space.
c) Finding a Peace Mantra or Mandala. Mantras are sacred sound formulas while
mandalas are symbols, shapes, patterns or designs found in the art of cultures
that aid in the creation of peace and harmony. Ps could be encouraged to create

their personal mantra or mandala which they could adapt from their own cultures
and faith. Oriental symbols, such as the ying and yang, could be taken as a
personal peace mandala or Ps could design and draw their own images. Ps
could think of sounds or words which create peace within them from their own
music collection or from religious scripture, poetry, inspiring speeches or famous
songs.
d) Daily Meditation. Ps could be taught how to practice meditation as part of their
everyday life activity. Methods could range from yoga to centering prayer. The
essential thing here is to maintain a certain period of the day for quieting and for
focusing on inner balance and harmony.
Materials needed
! Music as background for meditation
! Sample mantras and mandalas
References
Campbell, Joseph. The Power of Myth. New York: Doubleday, 1988.
Montessori, Maria. Education and Peace. USA: Henry Regnery Co., 1972.
Morihei, Ueshiba, The Peaceful Warrior

Core Value VIII
Global Spirituality
Related Values
Unity/Interconnectedness of All Life
Module on
We Are All Connected
Objectives
! To heighten awareness of the essential unity of all humans as well as of all life on
earth
! To understand and appreciate a perspective to global spirituality
! To be able to give at least one example of how their thinking and feeling about
spirituality has been influenced
Content
! Global spirituality: understanding the unity of all humans as well as of all life on earth
and acting accordingly
1. F introduces the module by presenting to the students two images of the world: one,
a world map and two, a space photo of the earth.
2. F asks the Ps to give their comments on the two images. “What differences do you
see in these images?” F writes their responses on the board.
(Possible answers are: In a world map, the boundaries and divisions among the
countries are visible. In the space photo, there are no divisions nor boundaries; the
oceans are all connected, the earth looks so peaceful, we cannot see that it is actually
plagued by wars, poverty, injustices, etc.).
3. F explains, “The image of the world that is given to us by the map is not wrong.
However, it is limited. We need an image that will remind us that we are one human
family inhabiting our one and only home, the planet earth. The lives of all humans
and all other beings on earth are intertwined.”
4. F invites the Ps to a visualization exercise. F asks them to sit comfortably, relax,
breathe deeply and close their eyes. Appropriate instrumental music may be used.
5. F proceeds by saying slowly:

May I invite you to close your eyes and sit comfortably on your chair…. (pause after
every “….”) Try to relax your whole body by breathing deeply…. Feel the air you
breath in as you inhale…. Feel the air you breath out as you exhale…. Let the
rhythmic pattern of your breathing relax all of you….
In a few seconds, I will invite you to a guided meditation….
(The following portion may be conducted with some gentle, soft and sweet music,
i.e. a flute version of “Morning Has Broken”)
Let us imagine the earth in its full beauty and splendor…. Picture the world in its
great abundance…. Allow some scenes to flash through your mind as you ponder on
the advancements and wonders of our world…. What are the scenes that come to
your mind now?…. What do you see?…. As you marvel at them, get in touch with
how you are responding to these images…. What are your feelings?…. Enjoy these
feelings for a while….
(The following portion may be conducted with tense, strong and loud music, i.e. “100
Meters” from the soundtrack album, Chariots of Fire)
Slowly, let us shift our imagination to the world and its many problems…. Picture the
world in chaos…. Allow scenes of suffering and destruction to surface…. What are
some images that flash in your mind when you look at the world in its ugliness?….
What do you see?…. Stay with these negative images for a while…. As you face
these negative images of the world how are you reacting to these?…. What are the
feelings being evoked in you now?…. Be with your feelings for a while….
(Stop music at this point and allow some moments of silence)
Let the experiences you have just undergone linger on for a while…. Slowly, recover
yourself…. In a few seconds, I will count from three to one…. At the count of one,
will invite you to open your eyes slowly and quietly come back to this room…. And I
hope you will find yourself ready to disclose what you have just experienced….
Three…. Two…. One…. Okay, open your eyes now…. Stay quiet for a while….
When you are ready, turn to someone sitting near you and share the experience you
have just undergone….
6. In dyads, the Ps share their experience in the exercise by answering the following
questions:
a) What specific scenes of beauty and abundance in our earth did you see?
b) What specific problems and sufferings did you see?
c) How did you feel as you were visualizing the beauty and the abundance?
d) How did you feel as you were visualizing the problems and sufferings?
7. Then, F invites them to reflect on the following:
a) What impact did this exercise have on you?
b) What thoughts were triggered in you during the exercise?
c) What realizations would the specific scenes of either beauty and abundance or
problems and sufferings elicit?

d) What has this exercise led you to seriously consider?
8. Responses to these questions will be shared in the big group by some volunteers. F
synthesizes their responses.
9. F gives inputs on the significance of possessing global spirituality and how it can help
address the problems faced by people today.
The technological advancements in our world today are so awesome. Hence it is
such an irony that our world is at the same time in a time of peril. Why is there
apparent great knowledge but much less wisdom among humans today?
At root of this irony is a spiritual problem. We need a spirituality that will inspire
us to see the sacred in the centre of every being.
Having a global spirituality enables us to develop our inner relationship with the
Sacred Source of all life (inward spiritual journey), grow in our relationships with
the human community and the whole earth community (outward spiritual journey)
and to care for future generations (forward spiritual journey). Because all beings
have a sacred centre that is connected to the Sacred Source of all life there is a
deep unity and interconnectedness among all humans as well as between
humans and all of Nature. The space photo of the earth is a beautiful image of
that unity.
Application and evaluation
10. F asks the Ps to write a short essay or two or three paragraphs with regards to how
this module has influenced them, especially in their view of spirituality.
11. F also completes the following sentence stem: “Now that I realize the importance of
possessing a global spirituality, I will….”
Suggested reading
Mische, Patricia. “Toward a Global Spirituality” A reprinted and revised article from
Global Education Associates, New York. 1998.

The Values/Attitudinal Dimension in Quality Education
Lourdes R. Quisumbing, Ph.D.
Former Secretary of Education
President, UNESCO-APNIEVE
Chairperson of The Board of Trustees and Professor Emeritus
Miriam College, Quezon City
1. The values dimension in quality education: tracing its roots
The pursuit of excellence or quality has been a driving force in the history of education, in
both Oriental and Western traditions. The concept and standards of quality were set by
the leading thinkers and teachers of their times in the context of the prevailing ideas,
ideals, values and norms, of their societies and cultures.
Although it was only in the last decades of the twentieth century that the essential role of
values and attitudes was given formal recognition, its roots can be traced back to
antiquity. Education has always been concerned with human values, the quality of human
life and human excellence. Asian philosophers and religious leaders gave paramount
importance to virtues. Confucius taught his disciples the concept of jen, signifying love,
compassion and virtue, supreme moral achievement and character. Buddha sought
Enlightenment and taught his disciplines the four Noble Truths and the eight-fold Path of
Virtue. The ancient Greek philosophers referred to values in more specific terms as
virtues. Aristotle classified them into two kinds: intellectual and moral, basic qualities that
make a person good: Wisdom, Understanding, Temperance and Prudence. Aristotelian
philosophy was later integrated into Christian Scholasticism. Aquinas wrote on the
virtues of Prudence, Temperance, Fortitude and Justice, and the Christian virtues of
Faith, Hope and Charity (Love).
While the focus on human virtues and spiritual truths originated from philosophers,
religious thinkers and teachers, the concept of human values became the subject of
study by social psychologists, anthropologists, educators in the last decades of the
1900’s. The development of the contemporary values theory may be viewed as a step
towards the professionalization of values development as a social and behavioural
science discipline, i.e. the scientific study of human behaviour and its underlying
motivations. Studies on identification and listing of universally shared values and group
values; world views and consciousness shifts; classifications of values into instrumental
and terminal; dominant, core and supporting; themes and clusters; values development
theories such as values clarification, moral development, hierarchy of values as needs
and motivations of human behaviour, paved the way to the development of a values
education program: curricula, content and strategies as distinguished from those used in
cognitive and skill subjects.
__________________________________
Paper read at the International Forum on Quality Education, Beijing, People’s Republic of China, 12-15 June
2001

2. Current definitions of quality education: standards and indicators of
quality
In recent times, quality education has been defined in more pragmatic terms from an
instrumentalist point of view. Assessed in relation to national governments’ five- or 10-
year development plans, educational quality was measured mostly in economic terms
vis-à-vis national development goals and quantitative targets. In the advent of globalism,
educational quality is being equated to competitiveness of graduates in the global market.
consisting mostly of the skills and competencies needed in the new ICTs in preparation
for a knowledge-based, information society. Students are viewed as human capital and
as national resource, as an investment in the national economy. Priority is placed on
courses directly contributing to the national development goals. Thus, success in
education has become synonymous with employability, preparation for the world of work
or as instrumental to the enforcement of law and order and to social cohesion. Less and
less consideration is given to the subject and object of education, which is first and
foremost, the full development of the student as a human person.
Lately, the improvement of the quality of education has become a global concern. Stress
is placed on the importance of the quality of teaching and of learning outcomes. Quality
has become a key issue alongside with the demands for democratization of access to
education with an expanded vision of education for all that includes learning opportunities
for marginalized populations and out-of-school youth and measures success not so much
in terms of the number of years of schooling but rather in the quality of learning
outcomes.
The 1990 Jomtien Declaration of Education for All defined basic education as the
fundamental knowledges, values and attitudes, skills and competencies needed for an
individual to survive, to live and work in dignity, and to continue learning. The 2000
Dakar Framework of Action is committed to improving all aspects of the quality of
education and ensuring excellence of all, through diversification of contents and methods,
and the promotion of universally shared values. The global educational community
stated in the UNESCO medium-term plan of 1992-1998 that values education is an
integral part of basic education. More than a hundred Ministers of Education signed the
1994 Geneva Declaration and Framework for Action on Education for Peace, Human
Rights and Democracy for their respective countries. To support this initiative, UNESCO-
APNIEVE, the Asia-Pacific Network for International Education and Values Education,
has espoused the writing of sourcebooks and the training of teachers for education on
the values of peace, human rights, democracy and sustainable development, as well as
on the valuing process.
The UN Declaration of the year 2000 as the International Year of a Culture of Peace
defines culture of peace as the “set of values, attitudes, modes of behaviour and ways of
life that reflect and inspire respect for life and all human rights, rejection of violence and
devotion to the principles of freedom, justice, democracy, tolerance, cooperation,
pluralism, dialogue and understanding among diverse groups of peoples” (Article 1).
A culture of peace aims at “transforming values, attitudes and behaviours to those which
promote a culture of peace” (Article 3). “Education is the principal means to build a
culture of peace. Every aspect of education should be mobilized towards this end”

(Article 6). Those engaged in scientific philosophical and creative activity have a special
role to play in promoting the dynamic development and sharing of knowledge, research
and artistic production, which foster a culture of peace (Article 10).
Indeed, this global declaration affirms the highest standards of educational quality and
excellence. If quality is judged by the degree to which goals and standards are attained,
then this declaration is an unmistakable call for major reform in our educational
paradigms, programs and practices.
Already in 1988, the Philippine Ministry of Education, convinced of the importance of
values as instrumental to personal and social transformation, pioneered in the
introduction of values education and attitude change in its secondary school curricula as
a separate subject and the integration of values in all the elementary school subjects.
Other countries took a similar initiative, stressing moral education in their national
education systems.
The latest attempt of the Philippine educational system to improve the quality of
education was the formation of the Philippine Commission on Educational Reform
(PCER) by Executive Order No. 46, December 7, 1998, In April 2000, PCER came out
with the Philippine Agenda for Educational Reform highlighting two areas: 1)
competency-based curricula, the main target areas of which will focus on the
enhancement of knowledge, skills and attitudes—once acquired, the student will be
capable of educating and training himself; and 2) good leadership in the supervision of
instruction towards quality teaching.
On strengthening the competencies of the teacher at the basic education level, four
essential key result areas (KRAs) were identified as follows: KRA1: adept at the use and
adaptation of instructional technology; KRA2: not mastery of subject matter alone, but of
the ability to analyze and understand situations, i.e., reading and comprehension skills;
KRA3: a way of thinking that is creative, constructively critical and innovative; and KRA4:
learning and practice of values and attitudes to be able to live in harmony amidst
diversity, resolve conflict non-violently and be guided by ethical norms and principles. In
brief, the four KRAs are: 1) Instructional Technology (IT), 2) Reading/Comprehension
Skills, 3) Critical/Analytical and Creative Thinking, and 4) Values Education.
The assessment of educational quality of programs/institutions has led to the
development of the voluntary accreditation system which attempts to measure quality
based on established criteria and indicators. Judgments regarding quality are made in
relation to some goal, purpose or norm. The most cherished values and the highest
priorities of the institution provide direction to its educational programs and practices.
This is articulated in the Vision-Mission Statement of the institution reflecting its
philosophy, over-all goals, aims and objectives, giving it a specific character and its
particular stamp of quality. Quality is viewed as the degree to which an institution or
program achieves its goals.
Even if not explicitly stated, or perhaps not even consciously intended, values and
attitudes underlie the criteria and indicators in assessing all the areas of educational
goals and objectives: administration and management, curriculum and program of
studies, faculty, instruction and learning outcomes, student services, the learning
environment, physical plant and facilities, instructional media, library and laboratories,
research and community services. It must be stated here that the major emphasis of
quality assessment should be on the human element in each area.

3. The need for a re-definition of quality in education: a holistic and
integrated approach
The grave issues in our times—ethnic conflict, violence, terrorism, genocide, war,
massive displacement of peoples living in subhuman conditions, poverty, hunger,
disease, ignorance, addiction, environmental decay, increase in juvenile crimes, child
abuse—not only remain unsolved but have grown in almost uncontrollable proportions,
despite our so-called scientific and technological advancement. How can we continue to
talk about the quality of education when we cannot even begin to alleviate the human
condition? How can we continue to work towards development in a violent, unjust and
turbulent world? There can be no development without peace, just as there is no peace
without development.
A massive radical change is needed in our egoistic lifestyles, our irresponsible production
and consumption patterns, our destructive ways of ravaging our environment. We must
work together towards a re-education of humankind, an attitudinal and behavioural
revolution of the mind, heart and will if we want to save humankind from total disaster.
The challenges posed by our rapidly changing world and the major tensions that we face
have been addressed by the Delors Commission in their 1996 Report to UNESCO,
Learning: The Treasure Within. The new educational paradigm of Lifelong Education—
learning how to learn, based on the four pillars of education: learning to know, learning to
do, learning to live together and learning to be—is the master key to meet the challenges
of our century. Education should be viewed as fundamental for personal and social
development, as well as an instrument for peace and tolerance, non-violence and
international understanding.
Quality of education will then be considered not in fragmented or purely pragmatic and
instrumental terms, but in a more holistic manner, the development of all the talents of
the individual; the formation of the whole person, the full flowering of all the human
powers and faculties—physical, intellectual, affective, aesthetic, ethical, and spiritual, and
the transformation of society.
No doubt the phenomenal advances in science and technology, the information and
communication revolution have made dramatic breakthroughs in our lives; but they have
not prevented the breakdowns in the social moral order, the upsurge in crime and
violence, the erosion of our human, ethical, cultural and spiritual values.
Edgar Faure in a much earlier Report to UNESCO (1972), Learning to Be, outlines the
goals of education as Scientific Humanism, Social Commitment Towards Being
Completely Human in a Learning Society. This calls for a values dimension in education
and society, science with a conscience and technology with a human heart at the service
of humanity. It points to the holistic and integrated education of the human person in a
learning society.
UNESCO’s Medium Term Strategy (2002-2007) Draft 31 C/4 Contributing to peace and
human development in an era of globalization has defined as its first domain of action:
Culture of peace through education, and pointed out poverty and conflict as the prime
causes which put human security at risk, and endangers human dignity and social justice.
It calls for a globalization with a human face.

In all its activities, UNESCO will be guided by the three fundamental principles of
universality, diversity and dignity, closely related to the values of justice, solidarity,
tolerance, sharing and equity, respect for human rights and democratic principles.
Under UNESCO’s Major Programme I—Education (Draft 31 C/5), Programme 1.2 is
entitled Building knowledge societies through quality education and a renewal of
education systems.
In Section 1.2.1 Towards a new approach to quality education, the global educational
community of Member States authorizes the implementation of a plan of action in order
to:
promote a new approach to quality education by emphasizing the
acquisition of values, attitudes and skills needed to face the
challenges of contemporary society and globalization, in particular
through education for a culture of peace, for human rights, for cultural
and linguistic diversity and for a sustainable future.
In this regard, UNESCO will seek to ensure that “quality education embraces a deep
concern for the fundamental goals and purposes of education, for the relevance of
learning contents and processes, and for modes of learning that reinforce human
values…Viewed from this perspective, quality education encompasses the full
development of the human personality, in line with the Universal Declaration of Human
Rights…The concept of education for a culture of peace and sustainable development
links it closely with educational themes, fields and concerns with a view to generating a
holistic vision of quality education.”
A holistic and integrated education towards a complete human person may seem to be
an unrealistic and an impossible task, since the things that count cannot be counted, and
what matters most may be invisible to the eye. It is only when we have the power to
value that we will be able to distinguish the essential from the non-essential, and to
realize that the dignity of the human person and the excellence of the human spirit are
the ultimate criteria of quality.
Finally, it may be said that standards of quality in this age of globalism and IT can be met
only through a holistic and integrated approach to education which veers away from:
! rigid compartmentalization of content to a more multidisciplinary, interdisciplinary
view of reality;
! authoritarian teacher-centred teaching strategies to more democratic, participatory,
interactive learning methods;
! content-focused teaching to a holistic cognitive-affective-behavioural teaching-
learning cycle;
! prepared and fixed modules to flexible and adaptable guides to teaching and
learning;
! values-free to values-integrated subject matter with emphasis on the valuing process;
! mere information to formation and transformation;

! academic excellence alone to moral excellence, character building and personality
development.
A holistic, integrated and relevant education blends and interfaces
! local wisdom with global knowledges, values and skills, in order to develop the
student to become a citizen of his/her country as well as a citizen of the global
village;
! the new ICTs with the multiple intelligences and learning styles of the student, so that
the uniqueness of the individual is not neglected;
! the scientific and the humanistic, the objective and the subjective, the individual and
society, the physical and metaphysical, the material and spiritual.
A holistic, integrated and humanistic education retains the essential meaning of Quality:
the discovery and development of the talents of every individual, the full flowering of the
human potential, learning to be a complete human person. After all, educare, the root
word of education, means the bringing forth of the wholeness within each one of us.

Developing Values as a Whole School Community:
Insights Gained at Clapham Primary School
Lina Scalfino
In this paper I will endeavour to recapture some of the insights we have gained at
Clapham Primary School, South Australia. in developing values as a whole school
community to initiate sustainable change. This change process links constructivism and
the development of a core set of values that is at the heart of this change process. We
are rethinking what powerful learning is, what our educative purpose should be and how
best to assist students to participate in a complex future. The journey we have initiated is
a long one, which we hope, will support us to redesign our school based on a number of
paradigm shifts affecting many aspects of education for students, staff and parents.
The 1999-2001 development plan at Clapham Primary School emphasised from the
outset a focus on redesigning the learning/teaching and seeking paradigm shifts in the
following areas:
! understanding the impact of change, viewing it as holistic and interconnected
! reuniting the passion for education and learning
! redefining the leadership paradigm to develop leadership capacity and learning as a
community
! developing meaningful relationships
! developing a culture which seeks to find congruence between espoused values and
practice.
As part of this process we were fortunate enough to engage with many leading
educational consultants from around the world who took us on a journey of exploration
and reflection whilst challenging our thinking about education. This change process has
acted as a catalyst for us to rethink our purpose about education and look a little more
closely at the underlying beliefs and values that drive us in order to address the many
questions about the future. The changing perceptions about schooling, and its purpose, I
believe, are partly due to our own awareness of a changing and more complex society,
the impact of globalisation and the need to acquire new levels of skills to be effective
global citizens. This raises challenging questions and has implications for educators.
The following quote from Albert Einstein challenged us to re-think the issues we faced
from a different dimension “No problem can be solved from the same consciousness that
created it. We must learn to see the world anew”.
I was amazed to discover that the more we learnt about the principles of constructivism
that guide powerful learning, the more I made the connection that these same principles
could also guide the process for whole school change. I also began to realise that we
could apply these principles to restructure our professional development to one focusing
on process. Brooks & Brooks (1999) state that “Deep understanding occurs when the
presence of new information prompts the emergence or enhancement of cognitive
structures that enable us to re-think our prior ideas” (p. 15). It is this understanding of

constructivism along with the development of a set of core values that is reshaping the
culture of the school and driving the change process at Clapham Primary School.
In essence then, the Constructivist Theory re-emphasises the importance of the process
of learning. It acknowledges learners’ life experiences, values and culture whilst inviting
educators to redesign curricula that incorporates these elements. It places them at the
heart of learning and restates the importance of engagement with the mind, body and
spirit construct in meaningful educational experiences, thus offering a holistic view of
learning. Constructivism highlights the critical elements of metacognition, reflective
processes and the development of effective relationships to enhance learning. Goleman
(1996) sets out a convincing argument about the role emotions have on learning and our
daily behaviour. He delineates the importance of developing personal and intrapersonal
skills that will enhance the awareness of Emotional Intelligence and assist learners to
navigate their journey through successful life experiences. All this new knowledge
impacted on staff as they assessed their own understanding of the future role of
educators in the learning environment of the 21st
century.
There can be no doubt that teachers are expressing widely, their concerns about the
general curriculum overload. The last decade has seen a surge in content that teachers
have been required to teach. I believe that the majority of this content has little relevance
to the learner and is not connected to real life learning. It is a curriculum that reinforces
and promotes the old paradigm by teaching students to memorise facts so that they can
be evaluated effectively by an external evaluator. The rewards for students who excel at
this are built into the system. Learning has been largely isolated and fragmented and has
failed to assist students to make connections across different bodies of knowledge. At
Clapham Primary School, we have begun to look at ways in which we can
reconceptualise the curriculum. That is, we are more consciously assisting educators to
clarify questions about the curriculum by asking the critical questions of why? what? and
how? about education and in doing so, redesigning curriculum to suit the needs and
realities of a changing society. We have supported teachers at Clapham to go deeper
into the learning processes and in doing so provide a broader range of enriching
educational experiences.
Lambert et al. (1995) articulates the interconnectedness of change and suggests that we
view change as a natural process in our lives. However, with the rapidly developing
effects of globalisation, environmental damage, technological advances and a new wave
of world-wide terrorism many people would feel quite the opposite to what Lambert
suggests. For some, change is a threat to security, safety and all that is stable. For
others, it is an exciting process of renewal and regeneration. In understanding this we
acknowledged at Clapham Primary that individuals would respond differently to change
and that they would be affected in different ways. Within this context we provided the
community with many opportunities to discuss issues about dealing with change from a
global perspective and had very powerful insights about topics affecting education. It
was clear from discussions with parents and staff that they felt the mounting pressures in
our society and acknowledged that the pace of change and uncertainty about the future
was disturbing. It certainly reaffirmed the feedback received by the community who
wanted their children to develop skills of resilience, flexibility and optimism in dealing with
the unknown. This process was valuable because it acknowledged that as a whole
school community we needed to work together cohesively in providing an education that

would cater for these changing times. It became clear that we as a community needed to
identify core values to integrate into the learning environment that would meet the needs
of students maturing into adults for the 21st
century.
Hall (1994) states that “values are the ideals that give significance to our lives, that are
reflected through the priorities that we choose, and that we act on consistently and
repeatedly.” (p. 21) Maslow came up with a list of values in the 1960’s which reshaped
our thinking about basic needs and what motivated people. As educators we have been
slow to arrive at a consensus understanding of what universal values we see as
important for the future of learning. In the Delors (1998) report, Zhou Nanzhao
addresses this with a set of “universal cultural values to be cultivated by education for
global ethics” (p. 244). Values are an individual’s blue-print for the way that they perceive
the world and to that extent people have different sets of core values. For example, a
person that views the world as a hostile environment will place great emphasis on the
values of security and stability, while another person who views the world as a creative
environment will have values of integration and interconnectedness. Hall states that
when “school districts and teachers become clear about their personal values, they are
then able to convert those values into a clear belief system about what education
is…”(pp.. 15-16). At Clapham, by identifying our core values as a school community, we
have articulated our vision for whole-school change. Our new Mission Statement is
“Clapham School Community aims to provide a safe, happy and vibrant learning
environment where all are valued and are encouraged to develop responsibility,
confidence and a love of learning.”
The clarification of values as a school community was a lengthy and complex process.
This was due to the fact that a common set of values proved difficult to arrive at because
people brought different world-views on what was important. Some even questioned the
need to have a values framework at all. Questionnaires were distributed to parents and
students, which focussed on what they considered important for the future of education.
Some of the responses from parents described the type of education they wanted for
their child. I include the following as examples that were consistent across the
community. They wanted the school to provide “an environment that encourages inquiry
and challenging attitudes towards learning and the confidence and self esteem to see it
through- to be resilient in preparing students for the future they face.” Overwhelmingly,
they saw as highly desirable the ability “to provide a happy, safe and challenging learning
environment where people learn to respect each other, where individual needs where
met and their potential realised.” Others highlighted the need for their child to have a
balanced education that catered for “their physical, mental, social, spiritual and emotional
needs”. The curriculum was seen as a way of providing opportunities for their children to
learn through meaningful experience where their child developed “a strong feeling of self-
worth and fostered inquiry and challenging attitudes towards learning”. The underlying
values of the community became apparent from the comments received back on the
forms. Staff participated in a process that identified what they valued in education and
challenged them to reflect on how these values were demonstrated in their daily
interactions with students. There emerged a pattern of responses consistent across all
three groups. Staff identified the following values: Responsibility, Respect, Self Worth,
Fairness, Collaboration and Creativity. They also highlighted the need to have an
integrated learning program that assisted students to strive for excellence. The students

on the other hand expressed the social interactions and the development of relationships
as critical aspects of their schooling. They also affirmed the need to be in an
environment where there was no harassment and where teachers valued their ideas and
could negotiate their learning.
In collating all responses the Education Committee of the School Council discussed the
work of Matthew Lipman (1995) dealing with understanding critical thinking. His work
identifies three aspects of thinking; critical, creative and caring thinking. Whilst these
divisions are helpful for analysis, he makes it clear that they are all interrelated and all
three domains contribute to acquiring and articulating values. Using this context the
feedback we received from parents, staff and students was placed within these three
domains. However, it was decided that we needed to include the life-long learning
dispositions as another layer in the Integrated Learning model (see Fig 1 from Values to
Practice).
Clapham Primary School community places a strong emphasis on establishing a safe,
happy and vibrant learning environment, in which all of its members - students, staff and
parents are valued and respected. The learning process develops knowledge, skills and
values including critical values, creative expression and caring for each other. The
desired outcome of the learning process is to equip students with positive dispositions
that will empower them to continue to learn and adapt to changing circumstances
throughout their lives.
Critical values (insight, knowledge, thinking, communication)
Critical Thinking is highly valued and acknowledges that each learner has different
educational needs and in doing so the school is committed to making provisions for all
learners to achieve their personal best. The school offers its students a range of thinking
skills and strategies taught in a knowledge-rich and experiential environment. This
enables students to look at their own personal values, to observe the world events
happening around them and to examine the incongruence that exist between the values
and actions. This enables them to gain insights into the differences and connections
between the world’s cultures. The ability to communicate calmly and effectively as an
expression of the critical thinking processes is a skill, which we value highly. Arising from
this critical thinking, students are able to explore universal values such as equity, peace,
human rights, social justice and freedom, which come from going deeper into the learning
process.
Creative values (diversity, flexibility, originality, individuality)
Creative Values encourages a rich diversity of ideas, opinions and artistic expression to
flourish. Flexibility of thinking fosters the development of problem solving, which involves
paradigm shifting. It also equips learners with the value of dealing with life-long change
by broadening the scope of available solutions as challenges arise. Originality is the
ability to think outside the square – to not necessarily follow the consensus opinion and to
have the strength of conviction to act upon your creative insights. It also includes freedom
of expression in all forms. Amongst a community of learners, individuals will bring with
them a range of experiences, understanding, values and worldviews from which to draw
from. When students acquire knowledge and the analytical skills to enhance their

understanding, they can elaborate and build upon this knowledge in new and exciting
ways. Arising from Creative thought are values such as aesthetic appreciation,
expressiveness, joy, innovation, vision and excellence.
Caring values (self respect, cooperation, responsibility, respect for others)
The caring values that are incorporated through the learning process encourage students
to develop an understanding of themselves and insights into others. It is about
developing skills to handle their emotions and understand how their emotional responses
can affect others. Positive self-worth is critical in a child’s development, and will help to
develop a mutual respect for others in their community. Responsibility develops the
understanding of personal accountability and the consequences of behaviour and actions
– it challenges people to always uphold their personal values. Fostering a culture of
cooperation means that we are working for the good of all, focussing on the whole.
Arising from Caring thoughts are values such as compassion, empathy, sharing,
friendship, trust, mentoring, self-esteem.
Life long learning dispositions (resilience, optimism, enthusiasm, positive
self concept, interdependence)
At the hub of the learning process is a set of highly valued dispositions that will
encourage life-long learning and what Goleman calls ‘emotional intelligence’. In a safe,
happy and vibrant learning environment, given strong support and professional guidance,
students who think critically, are creative and understand the value of developing
meaningful relationships, will value caring for other human beings, the environment and
the world around them. In addition they will hopefully develop positive and productive
dispositions to learning and become resilient and empowered individuals ready to meet
challenges along the way. Resiliency is crucial and promotes the importance of teaching
the skills for “bouncing back” after a set-back, helping to develop perseverance, the
confidence to critically assess the situation, to move forward even in the face of adversity.
Positive self-concept helps the learner to actualise their dreams – the striving to reach
one’s maximum potential and to work at their highest level. We are confident that these
skills and dispositions or “habits of mind” will take our learners beyond the bounds of
Clapham School into the wider community and a positive life-enhancing future.
We believe our model is unique in that it aligns itself with the Four Pillars of the Delors
report. The Critical values correspond with the Learning to Know, the Creative values
with the Learning to Do, the Caring values with the Learning to Live Together and at the
heart of life-long learning the Dispositions correlate with the Learning to Be. We
recognise that the Learning to Be in the centre will develop skills to continually re-
evaluate and reassess the self and the current set of values. This leads to consciousness
development and aiming for a world-view incorporating self-mastery, wisdom and the
construction of a new- world order focussing on peace, justice and global harmony.

The learning community
Clapham School is an identifiable community that is part of local, national and global
networks. Whilst Clapham strives to establish a strong school identity, it acknowledges
the rights and responsibilities afforded to it by the interdependent nature of its context.
It has been reaffirming to see the importance given to the strong partnership between
staff, students and parents who are now clearly pursuing a values driven development to
initiate change in all facets of school redesign. I have noticed that the development of
quality relationships based on open communication and listening has strengthened our
resolve as we unite towards a common purpose. What is emerging along our journey is
the realisation that there is a strong connection between the principles of constructivism
and values driven education in the development of a learning community. Constructivism
focuses essentially on empowerment of the individual, recognising that the complex
learning involves the integration of relationships, experience, knowledge, emotions and
values to shape successful learning outcomes. We are clearly attempting to focus on
values driven education that provides depth of understanding about learning leading to
expanded consciousness, ethical awareness and wisdom.
The challenge now is to realign our policies and practices to reflect our underlying beliefs
and values that are emerging through our understanding of the change process initiated
at the school. The review initiated recently of our Behaviour Management Policy, which
will now focus on the incorporation of the Caring Values of our model and will emphasise
the important aspects of the Critical, Creative and Life Long Learning Dispositions. It is
hoped this will bring about long lasting and far-reaching change that values relationships
and is based on intrinsic rather than extrinsic rewards. This new approach to behaviour
management will be challenging for parents, students and staff and will need to include
the importance of student voice and the partnerships. This will also inform the change-
process and assist us to evaluate and monitor our progress and to foster a culture of
innovation focussed on values-development.
The interconnectedness of the learning process
In A Constructivist Model of Values Based Learning we present the culmination of what is
at the heart of powerful learning. At the centre of the model lies the interdependence of
constructivist empowerment, the Learning To Be through self-identity and the clarification
of values driving the learning. Here resides the passion for seeking to renew and
rejuvenate oneself. It is the internal search for knowledge and wisdom through ultimate
truth that is the core purpose of life-long learning and self- education. Educators need to
understand how the 7 key elements when fully integrated into the curriculum create
powerful learning experiences. All seven elements impact on developing a holistic
approach to learning which empowers the individual at the centre of the model. When
planning learning experiences, teachers need to be mindful of being inclusive of these
elements and being congruent with the both core values of the school and the universal
values as promoted by UNESCO. It is for teachers a completely new journey into the
learning process and has resulted in a range of stimulating and exciting educational
outcomes. Powerful learning uses constructivist processes and principles to support the
teaching of values at all levels across the curriculum. In this we understand how values
shape action across the school.

We have recognized that the answers come from our own integration of knowledge, the
articulation of our values and the application of the wisdom from our own reflections and
experiences. We acknowledge that this process is multifaceted and takes time to unravel
the many paradoxes we now face in education. This journey has led us to understand
the complexity inherent in the interconnectedness of all living things and the constant
waves of transition that shape our new realities. We begin to understand what New
Science is advocating (Wheatley,1992, Hargreaves and Fullan, 1998.). The paradigm
shift is from an antiquated and linear one size fits all mind-set to an understanding of the
change process as a new non-linear mind-set of understanding multiple layer
complexities within our society. In understanding this we realise that order and chaos co-
exist together as part of the whole and that it is not an either/or paradigm.
Our learning journey has only just began because it is a journey of self discovery
involving deep reflection and the ability to articulate values that are congruent with our
practices. We are not an island and therefore as Daniel Goleman articulates we need not
only the intellect to guide us but also have resilience, empathy and the ability to form
meaningful relationships that touch our spirit. Above all we need the courage to remain
committed and continue the life long journey of learning.
I will leave you with this last quote from O.W Holmes, for your own reflection. “ The
great thing in this world is not so much where we are, but in what direction we are
moving”.
References
Brooks, J., and Brooks, M. (1999). In Search for Understanding: The Case for
Constructivist Classrooms. Alexandria, VA. Association for Supervision and
Curriculum Development.
Delors, J. et al. (1998). Learning: The Treasure Within. Paris, UNESCO Publishing.
Goleman, D. (1996). Emotional Intelligence. London, Bloomsbury Publishing.
Hall, B. (1994). Values Shift: A Guide to Personal and Organizational Transformation.
Rockport, MA, Twin Lights Publishers.
Hargreaves, A., & Fullan, M. (1998). What’s Worth Fighting for Out There? New York,
Teachers College Press.
Lambert et al. (1995). The Constructivist Leader. New York, Teachers College Press.
Lipman, M. (1995). “Caring as Thinking.” Web-site,
www.chss.montclair.edu/inquiry/fall95/
lipman.
Wheatley, M. (1992). Leadership and the New Science: Learning about Organisation
from an Orderly Universe. San Francisco, Berrett-Koehler.

Pathways to The Building of a Culture of Peace
Toh Swee-Hin (S.H.Toh)
University of Alberta, Canada
Laureate, UNESCO Prize for Peace Education 2000
A global yearning for peace
Amidst the pain, suffering and hardships endured by billions of human beings on planet
Earth today, countless voices can still be heard and many inspiring actions witnessed
that collectively reflect a global yearning for peace. Exemplars in recent times include:
• the patient but courageous efforts of ordinary peoples to create zones of peace free
from armed conflicts between the Government and armed opposition groups;
• the building of grassroots communities among rural and urban poor to promote
alternative, reliant, just and sustainable development;
• women struggling worldwide for their human rights and for development that
overcomes traditional and/or modernization-imposed gendered inequities;
• teachers, parents, citizens and students in North and South contexts advocating
and building school environments free from violence ;
• indigenous peoples struggling through active non-violence for their rights to self-
determination and cultural survival in the face of development aggression;
• the collaboration of North and South citizens to transform the policies and practices
of states, intergovernmental agencies (e.g. IMF, World Bank) and private sector
institutions (e.g. transnational corporations) so that free-trade and global investment
regimes do not violate human rights and sustainability principles ;
• the efforts of combatant groups including states and opposition movements to
resolve conflicts and civil wars through peace accords;
• the increasingly common gatherings of civil society groups and movements
proposing alternative visions of people-centred development, sustainability, global
democracy, human rights, intercultural respect, and a voluntary simple quality of
life
__________________________
Paper read at UNESCO’s 1997 International Forum on a Culture of Peace and Governance, Mozambique.
These exemplars clearly show that the human spirit remains undiminished in the face of
multiple conflicts and challenges steeped in all forms of violence and peacelessness.
Despite the ending of the “Cold War, there is widespread consensus that we are still
living within a deep-rooted culture of violence. It was therefore very meaningful and vital
that 2000 was designated as the International Year for the Culture of Peace, and the first
decade of this century as the International Decade for Peace and Non-violence for the
Children of the World. But in these declarations, the United Nations is not reminding the
world community only of the scourge of wars, the continuing nuclear threat, and other

manifestations of direct physical violence. We are also being called to acknowledge and
to overcome violence in all its multiple physical and non-physical forms and levels. As
UNESCO has emphasized in its pioneering program established in 1992,
a culture of peace is a growing body of shared values, attitudes, behaviours and
ways of life based on non-violence and respect for fundamental rights and
freedoms, on understanding, tolerance and solidarity. On the sharing and free
flow of information and on the full participation and empowerment of women.
While it does not deny the conflicts that arise from diversity, it demands non-
violent solutions and promotes the transformation of violent competition into co-
operation for shared goals. It is both a vision and a process, a vast project, multi-
dimensional and global, which is linked to the development of positive
alternatives to the functions previously served by war and militarism.
Besides the numerous UNESCO-initiated conference and forums and efforts by some
governments to implement National Culture of Peace programs, a recent and inspiring
demonstration of how a culture of peace is being woven slowly but surely all over the
world occurred at the Hague Appeal for Peace in May 1999. At this historic event, over
7000 peoples representing groups, movements, communities, institutions and agencies,
including the UN Secretary-General, several Nobel Peace laureates, and NGOs from
every sector of advocacy, shared ideas, strategies, lessons, hopes and dreams for
building a more peaceful, just, sustainable and compassionate world. Building a culture
of peace calls on all of us, from leaders and governments to ordinary citizens, from elders
and adults to children and youth to search for pathways to a culture of peace. Each of
these pathways is also very broad—a pathway towards peace is not just one narrow
straight road; it has many tracks linked to each other. So we will never be short of peace-
building work to do, as long we have the will, commitment and courage to travel down the
pathways and tracks.
Dismantling the culture of war
In the post-Cold war era, we celebrated a reduction in tensions and nuclear arms race
between the former 2 superpowers, USA and USSR. Unfortunately, the world was still
experiencing tragic symptoms of a culture of war abound yielding untold suffering,
hardships, pain and death. The UN Human Development Report for the year 2000 noted
that there were 36 major conflicts in 1998. About 5 million people died in conflicts within
states in the 1990s. In 1998, there were more than 10 million refugees and 5 million
internally displaced persons. Bosnia, Rwanda, Sudan, Sri Lanka, Kuwait/Iraq, Sierra
Leone, Ethiopia–Eritrea, Chechyna, Northern Ireland, Kosovo, and the September 11th
attacks on New York and Washington followed by military retaliation against Afghanistan
are but some grim reminders of the willingness by which nations and groups resort to
armed violence to “settle” conflicts and disputes. The outcomes are deadly and tragic:
millions killed, injured or displaced.
In the field of nuclear arms, we also saw how two of the poorest countries in the world,
India and Pakistan, have been spending precious national resources on racing to build up
their nuclear weapons. Horizontal proliferation in nuclear weapons is now a major
problem to resolve non-violently. In the meantime, the United States’ abandonment of
key disarmament accords and plans to install a new anti-missile shield threatens to re-
escalate the USA-Russia arms race.
Clearly, the first vital pathway towards a culture of peace must focus on non-violent
resolution of armed conflicts and disputes. We must feel encouraged that some

governments and combatant parties at national and international levels have shown
some willingness to negotiate peace settlements to end wars and armed conflicts.
Although, as examples like the Israel/Palestine conflict shows, peace accords not
complex and not easy to implement.
But while the participation of Governments and official bodies is crucial in dismantling the
culture of war, the increasing role of citizen peacemakers in the peaceful resolution and
transformation of conflicts needs to be acknowledged as inspiring role-models in building
a culture of peace. Critical education and empowerment of ordinary citizens to be active
in the peace-building process has been vital in the successful steps towards building non-
violent societies. Witness, for example, Buddhist-inspired 1993 Walk for Peace and
Reconciliation in Cambodia to empower Cambodians to work towards a peaceful post-
civil war future. In the Philippines, the Coalition for Peace and other peace-building
networks have worked with grassroots peoples initiatives in creating peace zones as well
in advocating for peace-talks between Government and various armed movements. In
Columbia, youth and children have inspiringly led a movement for peace and non-
violence to try to overcome the tragic culture of war and violence.
NGO-led campaigns to abolish the arms trade have educated and mobilized citizens in
some arms-producing societies to demand policies for reducing and eliminating the sale
of weapons across borders. The historic treaty banning land mines also crystallizes how
ordinary citizens can mobilize together with state agencies to enhance the safety of
innumerable peoples worldwide. As armed conflicts and wars are being waged and even
after cessation of hostilities, there is little doubt the ones most severely affected sector
are the children, innocently caught not only in the middle but increasingly recruited as
child soldiers. A post-armed conflict challenge for peace education is therefore not just
the physical rehabilitation of traumatized and scarred children but also their psychological
and emotional healing.
Furthermore, there have been in especially north countries increasing concern over
attitudes, conduct and relationships within schools, which sanction a culture of violence
(e.g. bullying, assaults, corporal punishment, “gang” fighting, teacher victimization).
Consequently, in many formal schooling systems, the integration of non-violence
principles in policies, programs, curricula and teaching-learning environments has
expanded in recent decades. These programs essentially promote values and practices
of conflict resolution and violence-prevention to overcome a culture of violence in schools
and communities (e.g. bullying; gangs; corporal punishment; assault on teachers).
Hopefully, children and youth will join the next generation of adults with internalized
values and practices rooted in principles and norms of non-violence.
Another important strategy for dismantling a culture of war and violence is also seen in
campaigns worldwide to transform the production and distribution of cultural, leisure and
recreation products/services (e.g. media, toys, entertainment). Through public and
school-based critical literacy, adults and children are empowered to not consume media
violence or war toys, while pressuring governmental and private sectors to enforce
relevant policies and regulations. Furthermore, the culture of war not only persists in
such “macro” contexts, but also in the more “micro” spheres of life in all societies.
Domestic violence and physically harmful practices at interpersonal, familial, institutional
and community levels have also been challenged by non-formal and formal educational
campaigns and programs, as has the proliferation of gun ownership and a deepening
vigilante mentality in many north societies.

Living with justice and compassion
A second pathway towards a culture of peace can be expressed as follows: living with
justice and compassion. The first signpost on this pathway we have to carefully read and
understand in the signpost called “development. Since the 50s, there has been a very
powerful paradigm or framework of “development” which we can call the modernization
paradigm of “development”. Modernization believes that that all countries and the world
must have rapid economic growth; that the private sector is the best engine for growth,
producing wealth that will “trickle down” to all citizens; and that the North can help the
South catch up through aid, trade and investments which integrate South countries in the
growth-centred global economy, marketplace and political order. In recent years, these
modernization themes have been boosted vigorously by the forces of globalization and
liberalization controlled by the powerful nation-states, transnational corporations and
international agencies or regimes (e.g. IMF, World Bank, WTO, APEC, NAFTA).
Yet, as the countless voices of ordinary peoples in marginalized contexts worldwide have
passionately revealed, such modernization and globalization have increased structural
violence against the poor majorities. Structural violence refers to the unequal and unjust
distribution of economic power and resources so that some people or sectors in a society
and in the world suffer from lack of their basic needs. The 2000 UN Human development
report has noted that 1.2 billion human beings live on less then $1 a day. More than
30,000 children die daily from preventable causes. More than 1 billion people live in
inadequate housing, while many millions are homeless worldwide. There are over 250
million child labourers suffering exploitation and poverty. There have, of course, been
some successes of “new” industrialization, but in recent years, these have suffered major
setbacks and economic crisis. Most importantly, within most societies, the income-wealth
gaps have worsened between the elites and the marginalized sectors. These structures
and relationships of internal inequities within the South (and increasingly North as well)
are interconnected simultaneously with international and global injustices whereby the
North disproportionately benefits from patterns of trade, investment, and debt. The
income gap between the richest and poorest countries has increased from 35 to 1 in
1950, 44 to 1 in 1973, and 72 to 1 in 1992. Over 1980-97, the total debt of the poorest
nations grew from US$568 billion to over $2 trillion; yet in that same period, they repaid
$2.9 trillion in principal and interest rates.
We must therefore face the challenges of world poverty and recognize the root causes of
poverty as inequalities and injustices. As the UN Secretary-General, Kofi Annan has
stated: “true peace is far more than the absence of war. It is a phenomenon that
encompasses economic development and social justice”. Respected religious leaders
like Pope John Paul and the Dalai Lama have constantly reminded the world: there is no
peace without justice. Speaking at the World Economic Forum, an annual meeting of the
world’s most powerful political and corporate leaders, President Nelson Mandela of South
Africa has questioned globalization for catering primarily to the needs of the rich and
increasing global poverty and inequalities.
Worldwide, ordinary peoples, NGOs, people’s organizations, social institutions (e.g.
religious, education), global networks of advocates, and some critical political and
governmental representatives have therefore questioned the “truths” of the modernization
paradigm. Instead, they have been educating and mobilizing for an alternative

framework of development that one acronym PEACE refers to as participatory, equitable,
appropriate (in values and technology), critically empowering and ecologically
sustainable. Peaceful development has the central priority of meeting the basic needs of
all citizens. We must rethink the vision of progress as becoming high consumerist
technologically advanced societies. From rural to urban contexts, the poor and solidarity
groups are empowering themselves through self-reliant, equity-led and sustainable
projects. There are now many inspiring examples of ordinary citizens working for
transformation based on social justice and people-centred models of development,
whether among poor rural farmers, small fisher folk, the urban poor, marginalized women
and even child labourers and street children. Central in this peaceful development
paradigm is the role of critical education in empowering the marginalized and non-poor to
the root causes of poverty, notably the inequalities of structural violence.
In many north societies, a whole spectrum of aid and development NGOs has grown over
the decades to promote links of solidarity with South peoples, NGOs and Pos engaged in
grassroots development; to advocate for alternative aid, trade and other foreign policies
of their Governments that would reverse North-South inequities; and to challenge those
activities of global organizations and globalization that further marginalize poor and
vulnerable majorities. The development/global education being undertaken by such
North-based NGOs raises critical consciousness of North peoples about their
responsibilities and accountabilities in world poverty and underdevelopment, including
rethinking unsustainable consumerist lifestyles. In some cases, official aid agencies have
also supported NGOs in development education work as well as grassroots
empowerment projects. Hence, there is a great need for education, which develops a
spirit of compassion and justice among the affluent peoples and sectors in both North
and South nations.
Lighting the candles of dignity
The enormous challenges of promoting and respecting human rights can be likened to
trying to keep alight candles in the midst of a storm, where the candles refer to the
inherent dignities that all human beings deserve in the spirit of the Universal Declaration
and successive covenants, conventions and charters. However, the power entrenched in
structures of state, private interests, socio-cultural systems and global agencies still blow
strong winds trying to snuff out the light of human rights and dignities. The risk-taking
and dedicated work of human rights campaigners to educate and mobilize citizens and
institutions to resist violations and to assert rights in all spheres and levels of life is surely
another vital pathway towards building a culture of peace.
Our human rights be better protected and promoted when ordinary peoples educate and
empower ourselves to build a strong civil society to which agencies of state and private
power must be accountable in the spirit of authentic democracy. The field of human
rights is complex, so we must try to understand fully its complexity if we are to embark on
this pathway. For example, we must uphold the universality of all human rights, although
we need to be sensitive to cultural diversity. But cultural beliefs and practices cannot be
used as a rationale to violate human rights. We must recognize the indivisibility and
inter-relatedness of all rights, thereby avoiding the earlier emphasis on individual civil and
political rights to the neglect of social, economic, cultural, group, peoples and solidarity
right. We must legitimize the role of NGOs and peoples organizations in promoting
human rights, and to address root causes rather than symptoms of human rights

violations. Finally, in promoting human rights, we must also equally promote human
responsibilities.
More specifically, a culture of peace is very attentive to the vital realm of women and
children’s human rights. Women’s contribution not only to their own peace but to their
entire communities and societies is acknowledged as indispensable hitherto gender-
biased development models are reshaped to equitably benefit women. Mobilizing around
the historic Convention on the Rights of the Child, NGOs have engaged in critical
education and to defend children against exploitation, marginalization and violence
(economic, sexual, cultural, social, domestic).
In formal educational institutions, advocates have worked hard to integrate human rights
education into teaching and learning. Teachers, parents, students and human rights
NGOs like Amnesty International and the People’s Decade for Human Rights Education
have designed various curricula for promoting student awareness of local, national and
global realities of human rights, and empowered action to protect and respect human
rights in their societies or abroad. From the role-modelling of human rights in their own
school institution to advocating for release of political prisoners, abolition of the death
penalty and improved rights of marginalized sectors (e.g. homeless poor suffering
constant evictions; landless peasants; export processing workers; child labourers;
indigenous peoples facing development aggression and the injustices of colonialism),
students will hopefully embrace a culture of human rights which in turn positively
contributes to a culture of peace.
At international and global levels, there is emerging a critical mass of human rights
workers and organizations that are collaborating in public education across regions and
continents for a fuller implementation of human rights provisions that many Governments
have formally ratified, and demanding the human rights accountability of international
development and global economic agencies.
Caring for the seven generations
Even before the Rio Conference on Environment and Development, the impact of the
environmental movement on individual citizens, institutions and governments was clearly
noticeable. The world has been inspired by grassroots initiatives such as the famous
Chipko campaign among tribal Indians to save their forests and hence their social,
economic and cultural survival, as well as. Non-violent actions taken by Greenpeace and
other global environmental NGOs against environmentally destruction (e.g. nuclear
testing, deforestation, toxic waste dumping, reduction of biodiversity).
Citizens and communities in virtually all regions and countries have been empowered to
speak out and act to live in peace with mother earth. In many countries, women and
indigenous peoples who have borne the brunt of environmental degradation, have
organized to act as “stewards” to save their local environment in order to better and
sustainably meet the basic needs of their families and communities Increasingly, religious
institutions and leaders have spoken out for “green theology” and inspired their
communities to practice their faith inclusive with reverence for the earth.
A growing number of governments and even corporations are also adding their voices on
behalf of environmental protection in response to the deepening problems of global
warming, ozone layer destruction, and other symptoms of the ecological crisis. Yet, as
the Rio Conference outcomes and the 1997 Earth Summit indicated, determined action
by governments and private sector agencies to promote ecologically sustainable
“development” remain limited by the overriding principles of growth-centred globalization.

A forth crucial pathway towards building a culture of peace is therefore, educating for
saving the environment. But “sustainable development” needs to go beyond individual
and state action to recycle, limit greenhouse gases emission, efficient energy use, or
save species from extinction. Rather, as the wisdom of indigenous people worldwide
advises, we need to live in ways that care for the seven generations. Unless human
beings relate to the natural environment according to the ethic of inter-generational
responsibility, future generations will not be able to survive. Peace-oriented
environmental education hence raises basic questions of over-materialist lifestyles and
consumerist ideology propagated by the dominant modernization paradigm. Secondly, it
must talk about green justice, so that environmentalist agendas and North-South
relationships simultaneously enable peoples to meet their basic needs and rights free
from structural violence. If “sustainable development” is conditioned to serve the
unchanged goals of growth-centred globalization, the roots of the ecological crisis will
remain unshaken.
In formal educational systems, environmental education has become a regular theme in
school curricula and pedagogy. While initial emphasis has been placed on educating
children to be personally and socially green and for schools to be environmentally friendly
(e.g. recycle, reuse, reduce, save animal and plant species), there is a recognition that a
holistic perspective to environmental education must dig deep into the roots of the crisis.
Hence, personal earth caring must integrate principles of structural justice and rights
between groups and nations, challenge modernization ideals of growth and
consumerism, advocate voluntary simplicity in lifestyle and promote the concept of earth
rights.
Active harmony among cultures
Conflicts between peoples of different cultures, ethnic/“racial” identities, while not new in
human history, are posing major problems of peacelessness and tragic violence in the
context of a militarized and structurally violent world. Often, it is not the cultural
differences alone that result in conflict. Rather we have to look at a broad range of root
causes and factors such as the contest for resources and territories. There are also often
historical injustices, which are the underlying causes of such conflicts, as in the
colonization of indigenous or aboriginal peoples. As earlier noted, the dominant
modernization paradigm is further marginalizing indigenous or aboriginal peoples who are
portrayed as standing in the way of “progress” as forests are logged, energy
infrastructures constructed, mining proliferate to meet industrialization and consumerism,
and agri-businesses expand into the hinterlands.
A fifth pathway towards building a culture of peace is therefore promoting active harmony
between cultural groups within nations and between nations. a peaceful world is not
feasible without the ability and willingness of all groups to live non-violently in unity
amidst diversity
In many multicultural societies, formal school curricula and institutional environments
have been integrating principles, values and strategies of intercultural and multicultural
education. It means that when we look at the history of a nation, it must be inclusive of
the histories of all groups and cultures. We need to raise our consciousness and
sensitivity of different cultures. All groups deserve to receive equitable respect and non-
discrimination. We need skills training to reconcile existing intercultural conflicts non-
violently. Peace educators however are also critical of versions of multicultural education
that merely “celebrate” cultural differences in superficial ways without promoting critical
understanding of and solidarity in resolving root causes of intercultural disharmony (e.g.

racism, discrimination, structural injustices, historical oppression). In this regard,
indigenous peoples would not view intercultural education as valid if it does not actively
promote their identity and wisdom traditions so crucial to their cultural survival.
The current forces of globalization are resulting in “cultural homogenization”. There is
strong psychological pressure on more and more peoples regardless of civilization to
consuming the same fast food, wearing the same jeans, shirts, cosmetics; talking and
texting into the same cell phones; watching the same TV programs; singing the same
popular songs and emulating the movie stars. Hence in the pathway of active harmony
between cultures, we must also encourage a healthy pride in one’s cultural identity and
roots.
Finally, on the pathway of active harmony between cultures, representatives of diverse
faiths, religions and spiritual traditions are meeting to promote inter-faith, inter-religious or
ecumenical dialogue deemed crucial to developing greater active harmony of peoples
within and across societies. From dialogue and respect can come a process of
reconciliation and healing of bitterness, enmity and distrust. At local, national and
international levels, faith and inter-faith organizations and networks such as the World
Conference on Religions and Peace or the World Parliament of Religions are providing
educational and empowering spaces for diverse faith leaders and followers to work for
non-violent and just interfaith and intercultural relationships. Importantly, peace educators
focusing on intercultural harmony are also acknowledging the vital role of indigenous or
traditional social-cultural ways of resolving conflicts.
Renewing roots of inner peace
The five previous pathways towards a building a culture of peace have focused mainly on
visible relationships and structures of human life. But there is a growing consensus that
the inner dimensions and sources of peaceful values and practices should not be
ignored. In cultivating inner peace, peoples from diverse traditions, faiths and cultures
are better prepared ethically, emotionally and spiritually to work for outer or societal
peace. There is also a basic assumption here that core values and root principles of
diverse cultures and/or faiths provide guidance and inspiration for developing a culture of
inner peace. As reflected in the holy texts, doctrines, oral wisdom and body of practices
across many faiths including indigenous spiritualities and “new age” conceptions, it is
through .a constant cultivation and renewal of such roots of inner peace that individuals
can grow spiritually.
For example, in the grassroots Basic Christian or Ecclesial Communities that have
emerged largely in South contexts under the inspiration of ‘‘liberation theology”, members
are motivated to deeply embrace Christian values and principles so as to experience
authentic inner transformation. At the same time, such exteriorization goes hand in hand
with critical social analysis that challenges members to work for more peaceful, just
communities and the larger society.
In Buddhist societies, there is also a growing re-interpretation of the role of the clergy as
well as Buddhist practices of inner peace or the search for personal “enlightenment”.
Thus while the central principles and purposes of prayer and meditation practices
towards self-enlightenment remain vital, social Buddhism does not remain alienated from
societal events, especially those promoting peacelessness. A search for inner peace is
guided by Buddhist principles of non-attachment to things and power, moderation in
lifestyle, and compassion for all beings.

In some programs of holistic peace education, the theme of inner peace is explored
through exercises that challenge learners to examine meanings and implications of inner
peace development across various levels of life: the very personal and interpersonal;
one’s work and institutional environment; and a citizen’s place in society and world. This
approach reminds learners that the “inner” and the “personal” is infused with the social
and structural, and vice versa so that social action for peace draws deeply on inner
peace values and spiritualities. As the Buddhist teacher Thich Nat Hanh aptly reminds
us, we are not just “being”; we are “inter-being”. Real inner peace must interact with an
aspiration to work simultaneously for societal and global peace. For instance, a sense of
“inner peace’ may motivate individuals in advantaged socio-economic positions to feel
“pity” for the marginalized and to engage in acts of “pity” (e.g. charity). But will this help
to dismantle structures of violence and injustice?
Education, empowerment and transformation
The journey along the six possible pathways I have shared with you will not be a easy,
short or smooth journey. It will demand commitment, courage and above all patience. It
calls for a process of education, which then empowers, and hopefully leads to
transformation. Education and acting for a culture of peace, no matter which pathway
you are walking on, is also not a simplistic process. There are four principles that need to
always guide educating for a culture of peace.
First, we have the principle of holism. We need to be holistic. A holistic framework always
tries to clarify possible inter-relationships between and among different problems of
peacelessness, conflict and violence in terms of root causes and resolutions. Holism
also applies in not isolating various levels and modes of peace education as being more
superior or inferior. All modes and levels are equitably valuable (e.g. formal, non-formal,
children to adults, social, economic and cultural groups) and most importantly,
complement, sustain and support each other. For instance, school-based understanding
of building a culture of peace is strengthened by linking the understanding of students to
concrete realities and practices of peacelessness and peace building in the community
and wider society. Hopefully, the youth graduating from formal institutions that assume
positions of influence in society will then be moved to exercise their roles with attitudes,
knowledge and skills supportive of peace building. Building a culture of peace cannot
also be limited to the very oppressed and marginalized.
Secondly, educating for a culture of peace emphasizes the crucial role of values
Recognizing that all knowledge is never free of values, the peace educator constantly
encourages learners to surface innermost values that shape their understanding of
realities and their actions in the world. Clearly, peace education needs to be very explicit
about its preferred values, such as compassion, justice, equity; gender-fairness, caring
for life, sharing, reconciliation, integrity, hope and active non-violence. Commitment to
non-violence needs to be active, not passive, so that we are indeed moved to transform a
culture of violence. Hope is vital. otherwise we can begin to feel overwhelmed into a
sense of helplessness or powerlessness as we confront the massive problems of
peacelessness and violence. A strong indicator of peaceful pedagogy is that it stirs
hopefulness, a faith that ordinary peoples can exercise patience, commitment and
courage in transforming their realities.
A third important pedagogical principle of peace education rests on the value and
strategy of dialogue. It would be a contradiction if educating for peace becomes an
exercise in “banking”, as teachers assume the role of authoritarian “experts” and learners
become passive recipients of peace knowledge. A dialogical strategy however cultivates

a more horizontal teacher-learner relationship in which both educate and learn from each
other. The realities and voices of learners yield essential inputs into the learning process
and collaborative analysis between and among teachers and learners create
opportunities for critical reflection leading to a self-reliant political position in relation to
transformation. Among even peace educators, and peace-builders, the processes of
dialogue are crucial to build stronger consensual positions on the “whys”, “whats” and
“hows” of transforming towards a culture of peace. Dialogue also is very necessary in the
efforts of peace educators to influence especially official and powerful private agencies
and institutions.
A fourth vital principle for practicing peace education is critical empowerment or what the
Brazilian adult educator Paulo Freire has called conscientization. While dialogical,
participatory and non-banking pedagogies and methodologies are crucial, they are not
sufficient. Peace education must move not just our minds but also our hearts and spirits
into personal and social action for peace-building. In short, educating for peace is
educating for critical empowerment through which we develop a critical consciousness
that actively seeks to transform the realities of a culture of war and violence into a culture
of peace and non-violence. While the non-formal community sector is often seen as the
“natural” sites for critical empowerment, the formal education institutions should also
challenge learners towards transformation, as in projects for human rights, non-violence
and environmental care; schools as zones of peace; UNESCO Clubs and Associated
Schools projects; and petitioning Government and other powerful sectors.
Concluding reflections
In 1998, on the occasion of the 50th
anniversary of the Universal Declaration of Human
Rights, a group of Nobel Prize Peace Laureates drafted Manifesto 2000 for a culture of
peace and non-violence, to mobilize world commitment to the principles of the
International Year for the Culture of Peace and the subsequent first decade of the new
millennium. In signing Manifesto 2000, many millions of human beings were committing
themselves to the following pledge:
I pledge in my daily life, in my family, my work, my community, my country and
my region, to: “Respect all life” ….. 2. “Reject violence”…..3.”Share with
others”……4.”Listen to understand….5. Preserve the planet…..and 6.
“Rediscover solidarity……
Clearly, educational institutions and systems need to play vital and catalytic roles in
helping children, youth and adults to develop the understandings, values, wisdom and
courage to put this pledge into everyday practice. When an increasing number of
peoples, families, communities, nations and institutions or organizations are empowered
to transform a culture of violence at individual, family, community, national, international
and global levels of life, then we will have truly a millennium, not just a decade, of peace
and non-violence for the children of the world.

A/53/243 Fifty-Third Session
Agenda Item 31
Culture of Peace
Culture of Peace
A Declaration on a Culture of Peace
The General Assembly,
Recalling the Charter of the United Nations including the purposes and principles
contained therein,
Recalling the constitution of the UNESCO which states that ‘since wars begin in the
minds of men, it is in the minds of men that the defenses of peace must be constructed’,
Recalling also the Universal Declaration of Human Rights and other relevant
international instruments of the United Nations system,
Recognizing that peace is not only the absence of conflict, but requires a positive,
dynamic participatory process where dialogue is encouraged and conflicts are solved in a
spirit of mutual understanding and cooperation,
Recognizing also that the end of the cold war has widened possibilities for strengthening
a culture of peace,
Expressing deep concern about the persistence and proliferation of violence and conflict
in various parts of the world,
Recognizing further the need to eliminate all forms of discrimination and intolerance,
including those based on race, colour, sex, language, religion, political or other opinion,
national, ethnic or social origin, property, disability, birth or other status,
Recalling its resolution 52/15 proclaiming the year 2000 the ‘International Year for the
Culture of Peace’ and its resolution 53/25 proclaiming the period 2001-2010 as the
‘International Decade for a Culture of Peace and Non-Violence for the Children of the
World’,
Recognizing the important role UNESCO continues to play in the promotion of a culture
of peace,
Solemnly proclaims this Declaration on a Culture of Peace to the end that governments,
international organizations and civil society may be guided in their activity by its
provisions to promote and strengthen a culture of peace in the new millennium.

Article 1: A culture of peace is a set of values, attitudes, traditions and modes of
behaviour
and ways of life based on:
! Respect for life, ending of violence and promotion and practice of non-violence
through education, dialogue and cooperation;
! Full respect for the principles of sovereignty, territorial integrity and political
independence of States and non-intervention in matters which are essentially within
the domestic jurisdiction of any State, in accordance with the Charter of the United
Nations and international law;
! Full Respect for and promotion of all human rights and fundamental freedoms;
! Commitment to peaceful settlement of conflicts;
! Efforts to meet the developmental and environmental needs of present and future
generations;
! Respect for and promotion of the right to development;
! Respect for and promotion of equal rights of and opportunities for women and men;
! Respect for and promotion of the rights of everyone to freedom of expression,
opinion and information;
! Adherence to the principles of freedom, justice, democracy, tolerance, solidarity,
cooperation, pluralism, cultural diversity, dialogue and understanding at all levels of
society and among nations; and fostered by an enabling national and international
environment conducive to peace;
Article 2: Progress in the fuller development of a culture of peace comes about through
values, attitudes, modes of behaviour and ways of life conducive to the
promotion of peace among individuals, groups and nations;
Article 3: The fuller development of a culture of peace is integrally linked to:
! Promoting peaceful settlement of conflicts, mutual respect and understanding and
international cooperation;
! Compliance with international obligations under the Charter of the United Nations and
international law;
! Promoting democracy, development and universal respect for and observance of all
human rights and fundamental freedoms;
! Enabling people at all levels to develop skills of dialogue, negotiation, consensus
building and peaceful resolution of differences;
! Strengthening democratic institutions and ensuring full participation in the
development process;
! Eradicating poverty and illiteracy and reducing inequalities within and among nations;
! Promoting sustainable economic and social development;
! Eliminating all forms of discrimination against women through their empowerment
and equal representation at all levels of decision-making;
! Ensuring respect for and promotion and protection of the rights of children;

! Ensuring free flow of information at all levels and enhancing access thereto;
! Increasing transparency and accountability in governance;
! Eliminate all forms of racism, racial discrimination, xenophobia and related
intolerance;
! Advancing understanding, tolerance and solidarity among all civilizations, peoples
and cultures, including towards ethnic, religious and linguistic minorities;
! Full realization of the rights of all peoples, including those living under colonial or
other forms of alien domination or foreign occupation, to self-determination enshrined
in the Charter of the United Nations and embodied in the international covenants on
human rights, as well as in the Declaration on the Granting of Independence to
Colonial Countries and Peoples contained in GA Resolution 1514 (XV) of 14
December 1960;
Article 4: Education at all levels is one of the principal means to build a culture of
peace. In
this context, human rights education is of particular importance;
Article 5: Governments have an essential role in promoting and strengthening a culture
of
peace;
Article 6: Civil society needs to be fully engaged in fuller development of a culture of
peace;
Article 7: The educative and informative role of the media contributes to the promotion
of a culture of peace;
Article 8: A key role in the promotion of a culture of peace belongs to parents,
teachers, politicians, journalists, religious bodies and groups, intellectuals,
those engaged in scientific, philosophical and creative and artistic activities,
health and humanitarian workers, social workers, managers at various levels
as well as to non-governmental organizations;
Article 9: The United Nations should continue to play a critical role in the promotion
and strengthening of a culture of peace worldwide,
B. Programme of Action on a Culture of Peace
The General Assembly,
Bearing in mind the Declaration on a Culture of Peace adopted on 13 September 1999;
Recalling its resolution 52/15 of 20 November 1997, by which it proclaimed the year
2000 the International Year for the Culture of Peace, as well as its resolution 53/25 of 10
November 1998, by which it proclaimed the period 2001-2010 as the International
Decade for a Culture of Peace and Non-violence for the Children of the World;
Adopts the following Programme of Action on a Culture of Peace,
a) Aims, strategies and main actors
1. The Programme of Action should serve as the basis for the International Year for
the Culture, of Peace and the International Decade for a Culture of Peace and
Non-violence for the Children of the World.

2. Member States are encouraged to take actions for promoting a culture of peace
at the national level as well as at the regional and international levels.
3. Civil society should be involved at the local, regional and national levels to widen
the scope of activities on a culture of peace.
4. The United Nations system should strengthen its on-going efforts promoting a
culture of peace.
5. UNESCO should continue to play its important role in and make major
contributions to the promotion of a culture of peace.
6. Partnerships between and among the various actors as set out in the Declaration
should be encouraged and strengthened for a global movement for a culture of
peace.
7. A culture of peace could be promoted through sharing of information among
actors on their initiatives in this regard.
8. Effective implementation of this Programme of Action requires mobilization of
resources, including financial resources, by interested governments,
organizations and individuals.
b) Strengthening actions at the national, regional and international levels by all relevant
actors through:
9. Actions fostering a culture of peace through education:
• Reinvigorate national efforts and international cooperation to promote the
goals of education for all with a view to achieving human, social and
economic development and for promoting a culture of peace;
• Ensure that children, from an early age, benefit from education on the values,
attitudes, modes of behaviour and ways of life to enable them to resolve any
dispute peacefully and in a spirit of respect for human dignity and of
tolerance and non-discrimination.
• Involve children in activities for instilling in them the values and goals of a
culture of peace;
• Ensure equality of access for women, especially girls, to education;
• Encourage revision of educational curricula, including textbooks bearing in
mind the 1995 Declaration and Integrated Framework of Action on Education
for Peace, Human Rights and Democracy for which technical cooperation
should be provided by UNESCO upon request;
• Encourage and strengthen efforts by actors as identified in the Declaration, in
particular UNESCO, aimed at developing values and skills conducive to a
culture of peace, including education and training in promoting dialogue and
consensus-building;
• Strengthen the ongoing efforts of the relevant entities of the United Nations
system aimed at training and education, where appropriate, in the areas of
conflict prevention/crisis management, peaceful settlement of disputes as
well as in post-conflict peace-building;
• Expand initiatives promoting a culture of peace undertaken by institutions of
higher education in various parts of the world including the United Nations

University, the University of Peace and the UNITWIN/UNESCO Chairs
Programme;
10. Actions to promote sustainable economic and social development:
• Undertake comprehensive actions on the basis of appropriate strategies and
agreed targets to eradicate poverty through national and international efforts,
including through international cooperation;
• Strengthening the national capacity for implementation of policies and
programmes designed to reduce economic and social inequalities within
nations through, inter alia, international cooperation;
• Promoting effective and equitable development-oriented and durable
solutions to the external debt and debt-servicing problems of developing
countries, inter alia, through debt relief;
• Reinforcement of actions at all levels to implement national strategies for
sustainable food security including the development of actions to mobilize
and optimize the allocation and utilization of resources from all sources,
including through international cooperation such as resources coming from
debt relief;
• Further efforts to ensure that development process is participatory and that
development projects involve the full participation of all;
• Integrating a gender perspective and empowering women and girls should be
an integral part of the development process;
• Development strategies should include special measures focusing on needs
of women and children as well as groups with special needs;
• Development assistance in post-conflict situations should strengthen
rehabilitation, reintegration and reconciliation processes involving all
engaged in the conflict;
• Capacity-building in development strategies and projects to ensure
environmental sustainability, including preservation and regeneration of the
natural resource base;
• Removing obstacles to the realization of the right of peoples to self-
determination, in particular of peoples living under colonial or other forms
alien domination or foreign occupation, which adversely affect their social
and economic development;
11. Actions to promote respect for all human rights:
• Full implementation of the Vienna Declaration and Programme of Action;
• Encouraging development of national plans of action for the promotion and
protection of all human rights;
• Strengthening of national institutions and capacities in the field of human
rights, including through national human rights institutions;
• Realization and implementation of the right to development, as established in
the Declaration on the Right to Development and the Vienna Declaration and
Programme of Action;

• Achievement of the goals of the United Nations Decade for Human Rights
Education (1995-2004);
• Disseminate and promote the Universal Declaration of Human Rights at all
levels;
• Further support to the activities of the United Nations High Commissioner for
Human Rights in the fulfilment of her/his mandate as established in UNGA
resolution 48/141 as well as the responsibilities set by subsequent
resolutions and decisions;
12. Actions to ensure equality between women and men:
• Integration of a gender perspective into the implementation of all relevant
international instruments;
• Further implementation of international instruments promoting equality
between women and men;
• Implementation of the Beijing Platform for Action with adequate resources
and political will, and through, inter alia, the elaboration, implementation and
follow-up of the national plans of action;
• Promote equality between women and men in economic, social and political
decision making;
• Further strengthening of efforts by the relevant entities of the United Nations
system for the elimination of all forms of discrimination and violence against
women;
• Provision of support and assistance to women who have become victims of
any forms of violence, including in the home, workplace and during armed
conflicts;
13. Actions to foster democratic participation:
• Reinforcement of the full range of actions to promote democratic principles
and practices;
• Special emphasis on democratic principles and practices at all levels of
formal, informal and non-formal education;
• Establishment and strengthening of national institutions and processes that
promote and sustain democracy through, inter alia, training and capacity-
building of public officials;
• Strengthening democratic participation through, inter alia, the provision of
electoral assistance upon the request of States concerned and based on
relevant United Nations guidelines;
• Combat terrorism, organized crime, corruption as well as production,
trafficking and consumption of illicit drugs and money laundering as they
undermine democracies and impede the fuller development of a culture of
peace;

14. Actions to advance understanding, tolerance and solidarity:
• Implementation of the Declaration of Principles of Tolerance and Follow-up
Plan of Action for the United Nations Year of Tolerance (1995);
• Support activities in the context of the United Nations International Year of
Dialogue among Civilizations in the year 2001;
• Study further the local or indigenous practices and traditions of dispute
settlement and promotion of tolerance with the objective of learning from
those;
• Support actions that foster understanding, tolerance and solidarity throughout
society, in particular with vulnerable groups;
• Further supporting the attainment of the goals of the International Decade of
the World's Indigenous People;
• Support actions that foster tolerance and solidarity with refugees and
displaced persons bearing in mind the objective of facilitating their voluntary
return and social integration;
• Support actions that foster tolerance and solidarity with migrants;
• Promotion of increased understanding, tolerance and cooperation among all
peoples, inter alia, through appropriate use of new technologies and
dissemination of information;
• Support actions that foster understanding, tolerance, solidarity and
cooperation among peoples and within and among nations;
15. Actions to support participatory communication and the free flow of information
and knowledge:
• Support the important role of the media in the promotion of a culture of
peace;
• Ensure freedom of the press and freedom of information and communication;
• Making effective use of the media for advocacy and dissemination of
information on a culture of peace involving, as appropriate, the United
Nations and relevant regional, national and local mechanisms;
• Promoting mass communication that enable communities to express their
needs and participate in decision-making;
• Taking measures to address the issue of violence in the media including new
communication technologies, inter alia, the internet;
• Increased efforts to promote the sharing of information on new information
technologies, including the internet.
16. Actions to promote international peace and security:
• Promote general and complete disarmament under strict and effective
international control taking into account the priorities established by the
United Nations in the field of disarmament;

• Draw on, where appropriate, lessons conducive to a culture of peace learned
from "military conversion" efforts as evidenced in some countries of the
world;
• Emphasize the inadmissibility of acquisition of territory by war and the need
to work for a just and lasting peace in all parts of the world;
• Encourage confidence building measures and efforts for negotiating peaceful
settlements;
• Take measures to eliminate illicit production and traffic of small arms and
light weapons;
• Support for initiatives, at the national, regional and international levels, to
address concrete problems arising from post conflict situations, such as
demobilization, reintegration of former combatants into society as well as
refugees and displaced persons, weapon collection programmes, exchange
of information and confidence building;
• Discourage the adoption of and refrain from any unilateral measure, not in
accordance with international law and the Charter of the United Nations, that
impedes the full achievement of economic and social development by the
population of the affected countries, in particular women and children, that
hinders their well-being that creates obstacles to the full enjoyment of their
human rights, including the right of everyone to a standard of living adequate
for their health and well-being and their right to food, medical care and the
necessary social services, while reaffirming food and medicine must not be
used as a tool for political pressure;
• Refrain from military, political, economic or any other form of coercion, not in
accordance with international law and the Charter of the United Nations.
aimed against political independence or territorial integrity of any state;
• Recommends to give proper consideration to the issue of humanitarian
impact of sanctions, in particular on women and children, with a view of
minimizing humanitarian effects of sanctions;
• Promoting greater involvement of women in prevention and resolution of
conflicts and in particular, in activities promoting a culture of peace in post-
conflict situations;
• Promote initiatives in conflict situation such as days of tranquillity to carry out
immunization and medicines distribution campaigns; corridors of peace to
ensure delivery of humanitarian supplies and sanctuaries of peace to respect
the central role of health and medical institutions such as hospitals and
clinics;
• Encourage training in techniques for the understanding, prevention and
resolution of conflict for the concerned staff of the United Nations, relevant
regional organizations and Member States, upon request, where appropriate.

Suggested readings
Delors, Jacques. Learning: The Treasure Within. Report to UNESCO of the International
Commission on Education for the Twenty-first Century. Paris: UNESCO Publishing,
1996.
Faure, Edgar. Learning to Be: The World of Education Today and Tomorrow. Paris,
UNESCO Publishing, 1972.
UNESCO-APNIEVE. Learning To Live Together in Peace and Harmony. Sourcebook
No. 1. Bangkok: UNESCO-APNIEVE, 1998.

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