We continue today reviewing Robert Hanvey's 5 Global Dimensions. Their application in the classroom will ensure that global teaching and learning are indeed taking place.
In our last blog we reviewed the first 2 of Hanvey's global dimensions: Perspective Consciousness and State of the Planet Awareness. We will now consider the remaining 3 dimensions.
(3) CROSS-CULTURAL AWARENESS. As mentioned earlier, all human beings receive a heavy dose of conditioning from whatever culture they are a part of. We learn, through different types of conditioning, the ways of our cultures. We then assume that "our" ways are the best ways, if not the only ways. Other, different cultures are then perceived as inferior, imperfect, or just simply "weird." These perceptions then get in the way of rational understanding and acceptance of other cultures.
Remenbering again Hanvey's first dimension (Perspective Consciousness,) he now calls on us to objectively study and understand the ways of other cultures - particularly those that differ from our own in significant ways. "Understanding" doesn't mean "automatic acceptance." Oppressive government, institutionalized prejudice and discrimination, or systematic abuse of human rights are not acceptable simply because "it is our way." There are global standards of acceptable behavior for human societies. The United Nation's International Convention on Human Rights is a good guide to what should not be acceptable or not acceptable behavior in any culture.
Most societal differences, however, are not issues of human rights as much as issues of benign cultural differences. Consider, for instance, food preferences. In the US, eating certain animals is not considered "acceptable." Hot dogs, however, are part of the American national psyche -- mostly because most Americans are not aware of what actually goes into a hot dog, or how it is processed. In some countries, corn is food for pigs; in others, it is a welcomed part of the national diet. Why the differences? Simple: early conditioning. We are taught as children what is culturally desirable and what is not. We then simply accept it and think no more.
Many people believe that the best way to develop cross-cultural awareness is to live in foreign countries, or at least to visit long enough to understand the culture. No question; but not everyone can do that. The good news, however, is that we can -- partially or vicariously -- come into contact, understand and accept other cultures. Again,a healthy dose of humility and avoidance of cultural arrogance are helpful in attaining this end.
We could develop a scale of "cross-cultural interaction" that would evolve in this fashion: awareness>understanding>acceptance>embrace. We don't have to embrace all cultural differences; but we should always try for understanding, and if possible,acceptance.
(4) KNOWLEDGE OF GLOBAL DYNAMICS. What makes the world work? How do things really work under the surface? Who are the "movers and shakers"? Why do some countries have more influence than others? Why are some countries rich and others poor? How does foreign aid really work? Who makes the decisions regarding international lending -- and why? What do the international institutions do? Who controls them and how? How does the United Nations work? What does it do? Who controls it? In other words, how does the world really work?
Imagine living in a city or country and not knowing the "rules of the game"; only frustration and trouble would ensue. Such is also the case with living in a complex world and not knowing how it works, who manipulates the strings and how.
Two factors bear mentioning at this point: one, the complex interconnection of global issues. It is hard, if not impossible, to isolate one issue from all others. "Foreign aid," for example,(or what passes for foreign aid,) is often connected to subsidies for national manufacturers, local political forces, the buying of political support among recipient countries, support for friendly governments, strengthening of military alliances, etc.
The second factor is that events often have unanticipated outcomes or consequences. The support of a friendly dictator through massive aid in order to obtain narrow political benefits today may only buy the long-term enmity and antagonism of that society when the dictator is gone.
The United Nations plays a key role in the understanding of this dimension. Despite the ignorant disparagement of the UN by narrow-minded, chauvinistic politicians, it is our primary vehicle in the development of global peace and a more just human society. The very real limitations of the UN are well known and almost always the work of the powerful nations who are not willing to relinquish their political power. The UN is only an international institution with very limited powers, controlled by the most powerful nations on the planet. Should the UN become more of a supra-national institution? Should the power equation be made more democratic? Should it have more autonomy, rather than be controlled by the single veto of a powerful nation?
A future global leader needs to understand early how the world really works and begin to think of alternatives which would ensure a greater degree of human justice and welfare.
(5) AWARENES OF HUMAN CHOICES. Students generally see themselves as dis-empowered citizens. As they become enlightened global citizens capable of creating a better world,they must understand the true power that they hold in their hands. Relinquishing this power to others will not necessarily create a better world. It may instead contribute to the destruction of the planet.
Human life on planet earth can get much better for all; it can also get much worse. The grave issues that we face must be solved, or the entire human species will pay the price. Our students must become aware that they are participating in the construction of their future.
Whether we identify examples of great leaders in history, or discuss the great mass revolutions of the past, or use any other pedagogical avenues, we must efectively convey to our students our sincere expectations that they can -- and should -- see themselses as global change-agents. Today, as students, they already have more power than they imagine -- simply because society does not expect them to care, or to be involved. Whatever they do will be noticed. Tomorrow, empowered by a university education, graduate studies, unshakable personal commitment and the clear and shining vision of a better future, they will have the opportunity to become true global leaders able to make the world a better place for all humanity.
-------------------------------------------------------------
As previously mentioned, there is beauty and power in Robert Hanvey's conception of global education through the teaching and learning of his 5 Global Dimensions. While no human model is perfect, it remains the most accessible and functional approach to global education. Any teacher who implements Hanvey's approach in the classroom will surely give his/her students the power to become an empowered global citizen.
In our next posting, we will look at a British view of global education.
Until soon, then.
August 17, 2009
WHAT MAKES IT GLOBAL? PART ll
In our last blog we introduced Robert Hanvey; let's now focus on what Hanvey called the 5 "Global Dimensions" that, if implemented in the classroom, will make our instruction "global."
(1) PERSPECTIVE CONSCIOUSNESS. Most people go through their entire lives holding beliefs and opinions that they have never questioned. Neither do they stop to reflect on the fact that those beliefs and opinions -- that collectively form their "worldviews" -- are indeed part of their own personal, cultural and historical perspective.
My perspective on global warming, human rights, or any other global issue reflects my cultural/ historical conditioning, my personal experiences, and even my personality structure. It may very well be a valid perspective; Hanvey nudges us to realize that, no matter how solid we feel our perspective is "the right one," it is still one perspective among many possible valid perspectives about reality that people can rationally and logically hold. He doesn't want us to renounce our perspective; he simply wants us to acknowledge that it is one among many.
This simple, commonsense cognitive step is surprisingly difficult for many people to take, for it requires a measure of intellectual humility that we often don't want to embrace. There is comfort in complete, dogmatic certitude. Acknowledging that my perspective is not the only universally valid one requires intellectual strength and a degree of personal security.
We have often heard that "there are 2 sides to every story," and most people will give lip service to that assertion. The trick is to allow ourselves to go from lip service to an honest emotional and intellectual acceptance of its deep significance. Based on my own personal experience, cultural conditioning, personality structure, etc., I can comfortably hold a certain opinion or value. Hanvey invites us to acknowledge that if I had a different personal experience, cultural conditioning, or personality structure, I might hold a different opinion or value and be just as convinced of its intrinsic validity -- as indeed, many people do.
We must acknowledge that reality is affected by the perceiver. My perception is likely to be different from that of others -- especially if those others come from a different culture and a different historical context. This simple realization is at the core of the ability to become "globally aware." Without it, nothing else is possible. Intellectual humility and a strong logical foundation will enable us to open ourselves to the complex global reality.
(2) STATE OF THE PLANET AWARENESS. Sadly, in many societies and cultures around the world, the average person simply does not know what is happening on the planet; people live in their own personal, local, or national cocoons, insulated from the real world. Such individuals cannot be global citizens. We need to be acutely aware of what is happening in our global village -- particularly in our time, when events in one side of the world affect the entire planet.
Along with the many opportunities that our present reality brings us, we have very significant issues and problems that we must face and conquer, or risk a very uncertain future. These issues and problems are never simple; they offer very complex, intertwined and difficult challenges. Whether we talk about climate change, nuclear proliferation, threats to human rights, or any of the many significant challenges that we face today as a human species, we must become aware of what is happening in our neighborhood -- planet earth.
We ignore our problems at our great peril. Ignorance or passivity are likely to lead to disaster. If the majority of humans do not appear interested in becoming educated about our present challenges, those who do become the leaders of future humanity. Knowledge is, indeed, power. As our students acquire the basic knowledge to identify and define the major issues faced by humanity, they will also be building their leadership curriculum vitae and placing themselves in a position for future global leadership.
Naturally, as we set-out to learn about the very significant issues that we must face, Hanvey's earlier words about "perspective consciousness" must come to the fore. Without perspective consciousness, our attempts to understand our global issues is doomed to failure.
In our next blog we will continue to review Hanvey's list of 5 "global dimensions." Until soon, then.
(1) PERSPECTIVE CONSCIOUSNESS. Most people go through their entire lives holding beliefs and opinions that they have never questioned. Neither do they stop to reflect on the fact that those beliefs and opinions -- that collectively form their "worldviews" -- are indeed part of their own personal, cultural and historical perspective.
My perspective on global warming, human rights, or any other global issue reflects my cultural/ historical conditioning, my personal experiences, and even my personality structure. It may very well be a valid perspective; Hanvey nudges us to realize that, no matter how solid we feel our perspective is "the right one," it is still one perspective among many possible valid perspectives about reality that people can rationally and logically hold. He doesn't want us to renounce our perspective; he simply wants us to acknowledge that it is one among many.
This simple, commonsense cognitive step is surprisingly difficult for many people to take, for it requires a measure of intellectual humility that we often don't want to embrace. There is comfort in complete, dogmatic certitude. Acknowledging that my perspective is not the only universally valid one requires intellectual strength and a degree of personal security.
We have often heard that "there are 2 sides to every story," and most people will give lip service to that assertion. The trick is to allow ourselves to go from lip service to an honest emotional and intellectual acceptance of its deep significance. Based on my own personal experience, cultural conditioning, personality structure, etc., I can comfortably hold a certain opinion or value. Hanvey invites us to acknowledge that if I had a different personal experience, cultural conditioning, or personality structure, I might hold a different opinion or value and be just as convinced of its intrinsic validity -- as indeed, many people do.
We must acknowledge that reality is affected by the perceiver. My perception is likely to be different from that of others -- especially if those others come from a different culture and a different historical context. This simple realization is at the core of the ability to become "globally aware." Without it, nothing else is possible. Intellectual humility and a strong logical foundation will enable us to open ourselves to the complex global reality.
(2) STATE OF THE PLANET AWARENESS. Sadly, in many societies and cultures around the world, the average person simply does not know what is happening on the planet; people live in their own personal, local, or national cocoons, insulated from the real world. Such individuals cannot be global citizens. We need to be acutely aware of what is happening in our global village -- particularly in our time, when events in one side of the world affect the entire planet.
Along with the many opportunities that our present reality brings us, we have very significant issues and problems that we must face and conquer, or risk a very uncertain future. These issues and problems are never simple; they offer very complex, intertwined and difficult challenges. Whether we talk about climate change, nuclear proliferation, threats to human rights, or any of the many significant challenges that we face today as a human species, we must become aware of what is happening in our neighborhood -- planet earth.
We ignore our problems at our great peril. Ignorance or passivity are likely to lead to disaster. If the majority of humans do not appear interested in becoming educated about our present challenges, those who do become the leaders of future humanity. Knowledge is, indeed, power. As our students acquire the basic knowledge to identify and define the major issues faced by humanity, they will also be building their leadership curriculum vitae and placing themselves in a position for future global leadership.
Naturally, as we set-out to learn about the very significant issues that we must face, Hanvey's earlier words about "perspective consciousness" must come to the fore. Without perspective consciousness, our attempts to understand our global issues is doomed to failure.
In our next blog we will continue to review Hanvey's list of 5 "global dimensions." Until soon, then.
August 9, 2009
WHAT MAKES IT GLOBAL ? PART l
As the global consciousness of teachers (and students) increases in response to planetary realities, more and more teachers are becoming de facto global teachers -- often without using that particular label. They are doing so as a response to the obvious educational needs of our students. Many of these global teachers wish for a clear template to apply to their classroom. When is our teaching "global"? What makes it so?
In the next three posts, we will attempt to provide some guidelines that will confirm to ourselves that our teaching is indeed "global." We will seek 3 different approaches to determining what makes our instruction global: (1) "Instinctive" globality; (2) Robert Hanvey's five dimensions of global understanding; and (3) the global dimensions that guide teaching for global awareness in the UK.
Many teachers, particularly older teachers who went to college before global education became fully established, simply follow what a colleague has called the "instinctive" approach to global awareness (here the term "instinctive" is used in its "spontaneous," or "visceral" meaning, rather than in its narrower psychological meaning.). "Instinctive" global teachers implement global education by using a comprehensive philosophical outlook to inform their pedagogical decisions. Often motivated by thoughtful internationalism or humanism, they arrive at common sense decisions about the educational needs of their students and apply them to classroom instruction using usually self-developed ways and means. They were global teachers before they adopted the term "global."
These teachers are guided by strong guiding principles and beliefs, such as, "we are all equal members of one common humanity," or "there is more that unites us than separates us as human beings," or "we should advance humanistic attitudes in our teaching," or "prejudice is not a rational or acceptable way of dealing with others who are different from us." Instinctive global teachers normally are surprisingly effective, since they have typically arrived at the global dimensions of education on the strength of their own convictions -- often relying on powerful self-reflection, logic, and a thoughtful analysis of our planetary reality. In the classroom, they employ the same tools of every successful teacher, simply adding a thoughtful question, an incisive comment, or a key global insight as they cover the required material.
Teachers more formally grounded on the conceptual frameworks of global education may occasionally underestimate these "self-made" or instinctive global teachers; that would be a serious mistake. The sincerity of their outlook and the power of their convictions most often make this group of teachers extremely effective. Yet, even these self-made global teachers can improve their effectiveness by adding a more structured conceptual framework to their teaching -- this is where Robert Hanvey comes in.
Just as we can perceive beauty in a painting or a piece of music, we can also perceive the beauty of clean, clear, and simple conceptual frameworks in the world of ideas. Robert Hanvey (1976) has given us one such approach. It is "beautiful" in its clarity, simplicity, and applicability to any classroom situation. Although many people have sought to revise, modify, or add to Hanvey's dimensions, they remain the single most powerful model of global education available to us. Hanvey maintains that there are 5 "dimensions" of global understanding. The implementation of any one of those dimensions at any moment in our teaching can make our instruction "global." They are not esoteric variables, but clear, simple guidelines that are easy to relate to.
In our next blog,we will focus on Robert Hanvey's dimensions. One day, history books will acknowledge the power of his inductive thinking and the enormous value of his contribution to education.
Until soon, then.
In the next three posts, we will attempt to provide some guidelines that will confirm to ourselves that our teaching is indeed "global." We will seek 3 different approaches to determining what makes our instruction global: (1) "Instinctive" globality; (2) Robert Hanvey's five dimensions of global understanding; and (3) the global dimensions that guide teaching for global awareness in the UK.
Many teachers, particularly older teachers who went to college before global education became fully established, simply follow what a colleague has called the "instinctive" approach to global awareness (here the term "instinctive" is used in its "spontaneous," or "visceral" meaning, rather than in its narrower psychological meaning.). "Instinctive" global teachers implement global education by using a comprehensive philosophical outlook to inform their pedagogical decisions. Often motivated by thoughtful internationalism or humanism, they arrive at common sense decisions about the educational needs of their students and apply them to classroom instruction using usually self-developed ways and means. They were global teachers before they adopted the term "global."
These teachers are guided by strong guiding principles and beliefs, such as, "we are all equal members of one common humanity," or "there is more that unites us than separates us as human beings," or "we should advance humanistic attitudes in our teaching," or "prejudice is not a rational or acceptable way of dealing with others who are different from us." Instinctive global teachers normally are surprisingly effective, since they have typically arrived at the global dimensions of education on the strength of their own convictions -- often relying on powerful self-reflection, logic, and a thoughtful analysis of our planetary reality. In the classroom, they employ the same tools of every successful teacher, simply adding a thoughtful question, an incisive comment, or a key global insight as they cover the required material.
Teachers more formally grounded on the conceptual frameworks of global education may occasionally underestimate these "self-made" or instinctive global teachers; that would be a serious mistake. The sincerity of their outlook and the power of their convictions most often make this group of teachers extremely effective. Yet, even these self-made global teachers can improve their effectiveness by adding a more structured conceptual framework to their teaching -- this is where Robert Hanvey comes in.
Just as we can perceive beauty in a painting or a piece of music, we can also perceive the beauty of clean, clear, and simple conceptual frameworks in the world of ideas. Robert Hanvey (1976) has given us one such approach. It is "beautiful" in its clarity, simplicity, and applicability to any classroom situation. Although many people have sought to revise, modify, or add to Hanvey's dimensions, they remain the single most powerful model of global education available to us. Hanvey maintains that there are 5 "dimensions" of global understanding. The implementation of any one of those dimensions at any moment in our teaching can make our instruction "global." They are not esoteric variables, but clear, simple guidelines that are easy to relate to.
In our next blog,we will focus on Robert Hanvey's dimensions. One day, history books will acknowledge the power of his inductive thinking and the enormous value of his contribution to education.
Until soon, then.
Subscribe to:
Posts (Atom)
Posts
