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Assignment 1: WEM 733 Henry J.L. Badenhorst 93435127

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Assignment 1: WEM 733 Henry J.L. Badenhorst 93435127

to be submitted. No written work will be accepted, unless the declaration has been completed and attached.

I (full names & surname): Henry J.L. Badenhorst

Student number: 93435127

Module & Code: Values-driven Education – WEM 733

DECLARATION:1) I understand what plagiarism entails and I am aware of the University's policy in this regard;2) I declare that this Assignment is my own, original work. In cases where someone else's work was used (whether from a printed source, the Internet or any other source), due acknowledgement was given and reference was made according to departmental requirements;3) I did not make use of another student's previous work and submit it as my own; and4) I did not allow, and will not allow, anyone to copy my work with the

intention of presenting it as his/her own work.

Henry J.L. Badenhorst DATE: 29 May 2015

Value Education and ‘Making a difference in the lives ofothers’

Introduction

Greek philosopher Aristotle, more than two millennia ago, said

that: "Educating the mind without educating the heart is no

education at all." Nobel prize Laureate in literature William

Ralph Inge came to a similar conclusion when he said: “”The

aim of education is the knowledge not of facts but of values”.

Value education is extremely important if we want to instill

values that will motivate students to make a difference in the

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lives of others. Likewise, helping others is crucial in

instilling many other values.

In my essay I will conceptualize values and human rights from

a South African Constitutional and other legislative framework

perspectives; and explore the promotion of certain values and

human rights, when making a difference in the lives of others.

I will furthermore explore why it is important for schools to

teach learners to care for others and make a difference in the

lives of others.

I will then discuss the problem I have identified at my

school, a vocational college in rural Saudi Arabia, and the

intervention strategy I proposed and have started to

implement. I discuss the barriers I faced in promoting this

intervention and motivating student participation, as well as

the strategies I employed to overcome these barriers. The

strengths and opportunities of the college in reaching out to

the community are discussed. Implementation of the proposed

project has already commenced due to calendar and year plan

differences in Saudi in comparison to the South Africa school

system.

The challenge and opportunity is that even though value

education is discussed from a South African Constitutional

values and Human Rights perspective, the school at which the

value education project are conducted, represent the other

pole of values and human rights. Saudi Arabia is a

‘constitutionless’ Theocracy, devoid of a Bill of Rights and

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entrenched rights and values, dictating the actions of people

or protecting others. This makes for a very interesting

comparative exploration of two very different systems, the

ideal and its opposite, Democracy versus Theocracy.

Values related to “making a difference in the lives of others”

Pavlina (2015: online) lists more than four hundred values

that are important to most people for personal development.

Values mentioned by Pavlina that are related to making a

difference in the lives of others are: altruism; benevolence;

care; compassion; conviction; dignity; empathy; freedom

(liberty); gratitude; grace; helpfulness; hopefulness;

involvement; love; philanthropy; responsibility; service;

thoughtfulness; and volunteering. O’ Mahony (in Begley,

2001:1) lists ‘Thirty-five Values to Live By and Die For’.

Values according to O’ Mahony relevant to making a difference

in the lives of others include: Compassion; Empathy; Freedom;

Helping Others; Kindness; Love; Respect; Responsibility;

Service; Sharing; Teamwork; Thoughtfulness; Tolerance;

Understanding; Unselfishness; and Willingness.

Conceptualizing values

Humans are ‘valuing beings’ (Beckmann & Prinsloo, 2014: 9).

Values serve as beacons guiding us through the seas of human

existence (Beckmann & Prinsloo, 2014: 11). Values are embedded

in Axiology, which informs us that values are desirable and

worth striving for. These things desirable or worth striving

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for may include people, objects or ideas that we attach value

to and which ultimately serve as drivers of our behavior

(Beckmann & Prinsloo, 2014: 42).

Values are also described as “beliefs, attitudes or feelings

that an individual is proud of, is willing to publicly affirm,

has been chosen thoughtfully from alternatives without

persuasion and is acted on repeatedly” (Raths et al, in

Halstead & Taylor, 1996: 5). Shaver and Strong (in Halstead &

Taylor, 1996: 6) define values as standards and principles for

judging worth, basically criteria by which we judge things,

namely people, objects, ideas, actions and situations to be

good. Internalised values, those we have chosen freely, are

the most powerful and long lasting; and direct our behavior

(Beckmann & Prinsloo, 2014: 11). Each individual must

internalise his or her own set of values by redefining it; and

attaching and imparting meaning to it, so that it may become a

‘’value for me” (Beckmann & Prinsloo, 2014: 11).

Constitutional values and the Manifesto on values, humanrights and democracy

The 1996 Constitution of South Africa gave birth to a

democratic Republic founded on the supremacy of the

Constitution and the Rule of law (Department of Justice &

Constitutional development, 2012:i). Unlike many other

countries, South Africa’s constitution spells out the exact

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values upon which the republic was founded, and is often being

referred to as a value-laden Constitution (Beckmann &

Prinsloo, 2014: 87). Section 1 of the Constitution state that

South Africa was founded on the values of human dignity, the

achievement of equality and the advancement of human rights

and freedoms; and non-racialism and non-sexism (Beckmann &

Prinsloo, 2014: 87).

In 2000, the then Minister of Education, Kader Asmal,

appointed a working group to report on the values which should

be guiding the policies and practices of stakeholders in

education. The final report, entitled ‘The Manifesto on

Values, Education and Democracy’, was published in 2001 (DOE,

2001: online). The working group sought to identify basic

values that could be promoted in education. These values were

sought and drawn from the Constitution, which “provides the

heart and soul of a society based on democratic values, social

justice and fundamental human rights." (Asmal, 2004: online).

The authors of this Manifesto identified ten values

underpinning the Constitution, namely: Democracy, Social

Justice and Equity; Equality; Non-racism and non-sexism;

Ubuntu (Human Dignity); an open society; Accountability

(responsibility); the Rule of Law; Respect; and Reconciliation

(Beckmann & Prinsloo, 2014: 58-61). All fundamental rights

enclosed in the Bill of Rights are aimed at promoting and

entrenching these ten values to establish a new democratic

South African society (Beckmann & Prinsloo, 2014: 61).

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The first value, Democracy, refers to universal adult

suffrage, a national common voters roll, regular elections and

a multi-party system of government, based on the will of the

people (Beckmann & Prinsloo, 2014: 59). It’s society's means

to engage critically with itself and Education equips citizens

with the abilities and skills to engage critically, and act

responsibly (Manifesto on values, human rights and democracy,

2001: 3).

The second value, Social Justice and Equity, entails access to

adequate housing, health care services, sufficient food and

water, social security and basic education as inalienable

rights (Beckmann & Prinsloo, 2014: 59). These are important

values as true freedom entails freedom from poverty and in

addressing poverty is access to Education the most important

resource (Manifesto, 2001: 3).

The third value, Equality, imply that everyone is equal before

the law, prohibiting discrimination based race, gender, sex,

social status, ethnic or social origin, colour, sexual

orientation, etc. (Beckmann & Prinsloo, 2014: 59). Equality in

education means that not only must all South Africans have

access to schooling, but the access must be equal (Manifesto,

2001: 3).

Non-racism and non-sexism, as the fourth value is aimed at

creating practices that treat everybody as equal and

redressing the past imbalances and discriminatory practices

(Beckmann & Prinsloo, 2014: 59). Non-sexism and non-racism

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require us to rectify the inequities of the past. It must be

asserted by affording non-white and female students the same

opportunities as their opposites (Manifesto, 2001: 3).

Ubuntu, the fifth value, is encased in the value of human

dignity, a guaranteed right according to section 10 of the

Bill of Rights. The value of Ubuntu gives rise to the

practices of compassion, kindness, altruism and respect; core

requirements for effective schools that leads to hubs of

industry and achievement. (Beckmann & Prinsloo, 2014: 60).

“Ubuntu embodies the concept of mutual understanding and the

active appreciation of the value of human difference”

(Manifesto, 2001: 3).

An open society, as the sixth value, implies a democratic

state and government based on the will of the people (Beckmann

& Prinsloo, 2014: 63). A society that knows how to talk and

how to listen, does not resort to violence, but rather

embraces debate, discussion and critical thought (Manifesto,

2001: 3).

The seventh value, Accountability refers to publicly elected

governmental officials to be held accountable by voters for

the decisions they make and the actions they take (Beckmann &

Prinsloo, 2014: 60). Granting power to government and holding

it accountable is an essential democratic responsibility

(Manifesto, 2001: 4).

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The eighth value, Rule of law entails that the law is supreme.

There is Consensus of rules and regulations, implying that the

law must be obeyed by all and that breaking the law entitles

the state to punish transgressors (Beckmann & Prinsloo, 2014:

60).

Respect, as the ninth value, is implicit in the way the Bill

of Rights presides over relationships between the state and

individuals and between individuals (Beckmann & Prinsloo,

2014: 61). The Manifesto authors argues that is fundamental to

all interpersonal relationships (Beckmann & Prinsloo, 2014:

64).

The tenth value of reconciliation, is encapsulated in the

pursuit to heal the divisions of the past and to establish a

society ‘’based on democratic values, social justice and

fundamental human rights” (Beckmann & Prinsloo, 2014: 61).

It’s viewed as a mechanism aimed at healing the wounds of the

past. Without reconciliation, all other values enclosed in the

Constitution, will remain “only a paper exercise” (Beckmann &

Prinsloo, 2014: 64).

Other values

Other sources list values that are not included in the

Constitution or Manifesto. Hamn (in, Beckmann & Prinsloo,

2014: 17) lists important values in the school context, namely

justice, fairness, impartiality, non-violence and

truthfulness. Halstead & Taylor (1996: 18) argue that there

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are three fundamental values: individual liberty, equality of

respect, and consistent rationality. Individual liberty

involves “freedom of action, freedom of constraint in the

pursuit of one’s own needs and interests”. Equality of respect

for all individuals focuses on one’s dealings with others, and

can be summarised as non-discrimination. Consistent

rationality is described as “basing decisions and actions on

logically consistent rational justifications”.

Kohn (1997: 7) states that the importance of values such as

respect, responsibility and citizenship are emphasized in

character education. Apart from these traditional attributes,

Meier and Schwarz (in Kohn, 1997:8) proposes the promotion of

skepticism and empathy as core values. Kohn (1997: 8) suggests

that values such as punctuality and perseverance, should be

replaced by the cultivation of autonomy so that children may

see themselves as ‘origins’ rather than ‘pawns’ (Kohn, 1997:

8). However, educators across the board are concerned about

this excessive attention to self-interest, and is showing a

commitment towards helping students transcend this pre-

occupation with the self, emphasise values, such as compassion

and loyalty instead (Kohn, 1997: 9).

Conceptualizing Human Rights

English & Stapleton (in, Beckmann & Prinsloo, 2014: 24) define

a human right as a legal claim one has by virtue of being

human. Human Rights are characterized by the following: They

are natural (part of being human); universal (same in each

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country); equal (the same for all people); and inalienable

(cannot be handed over to another person) (Beckmann &

Prinsloo, 2014: 58).

When talking about human rights two concepts are relevant:

tolerance and agency. Tolerance refers to non-discrimination

based on gender, economic situation, race, ethnicity, age,

etc. Agency means that every person, regardless of who they

are, has the basic right to act as they wish, with the

condition that their action does not interfere with another

person’s rights (Kelsey & Peterson, 2003: 4). Human rights are

interwoven with the concepts of social justice and duties to

others and the self (Beckmann & Prinsloo, 2014: 39).

The Constitution of South Africa provides no definition of

human rights. It does however state in section 1 that it’s a

core value upon which the Republic has been founded. The

preamble of the Constitution states that South Africans “adopt

this Constitution as the supreme law of the Republic so as to

heal the divisions of the past and establish a society based

on democratic values, social justice and fundamental human

rights” (SA Constitution: 1996). The South African Human

Rights Commission Bill states that: ‘‘human rights’’ include

the human rights contained in Chapter 2 of the Constitution

and relevant international and regional human rights

instruments (Section 1, SAHRC Bill: 2013).

The promotion of human rights when caring for others

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When caring for others, certain human rights are inadvertently

and intentionally promoted. Chapter 2 of the South African

Constitution contains a Bill of Rights that entrenches

fundamental human rights based on the founding values in

section 1. The Human rights being directly promoted when

helping others include: Equality (Section 9); Human dignity

(Section 10); Housing (Section 26); Health care, food, water

and social security (section 27); Children’s rights and the

right to education; (Sections 28 & 29); and cultural,

religious and linguistic community rights (Sections 30 & 31)

(Beckmann & Prinsloo, 2014: 90-99).

Indirectly, various human rights are promoted when helping

others, namely the right to life; freedom and security of the

person; rights concerning slavery, servitude and forced

labour; right to privacy; freedom of religion, belief and

opinion; freedom of expression; rights concerning assembly,

demonstration, picket and petition; freedom of association;

political rights; freedom of trade, occupation and profession,

and labour relations. Section 7 of the Constitution places a

duty on the State to protect, respect, promote and fulfill the

fundamental rights enclosed in the Bill of rights (Beckmann &

Prinsloo, 2014: 89). Not only socio-economic rights are

relevant, but green rights such as a clean and safe

environment according to section 24 of the Constitution is

relevant to the intended change intervention regarding the

community outreach project I propose.

The importance of schools teaching learners to care for others

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It is essential that schools teach learners to care for others

and to make a difference in their lives. Noddings (1995:1)

contest that academic success depends on children’s belief

that they themselves are cared for, as well as their learning

to care for others. By including ‘themes of care’ into the

curriculum, such as care for self, care for strangers and

global others, for ideas and the natural world, the cultural

literacy and horizon of students will be expanded, and will

inspire further study (Noddings, 1995:1). Schools are not

single-purpose institutions, rather a place where learners are

cared for and learn to care; a recognition that should guide

policy (Noddings, 1995:1). Teaching learners to care develops

and enforces their character. Caring and character development

includes “schools caring about and nurturing their civic

mission” (Fink, 1995: 11). Caring about others (to be

concerned about others) and the world around us, build strong

relationships, which is the ‘ultimate measure of our success

in the world’ (Pelta, 1995: 14).

To care for others is an important value that should be taught

at schools. To bring values into the school curriculum is

ridiculed by some as an attempt to moralise education. The

emerging generation X, characterized by self-centeredness,

inquisitional attitude, and hedonism, is a direct result of a

‘value-neutral’ or ‘value free’ curriculum. Thus, whether

value statements are included in the curriculum or not, value

education is still taking place. In fact, not including values

in the curriculum means that the school relinquishes its say

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over what values are being taught (Beckmann & Prinsloo, 2014:

66). Teaching happiness, empathy, altruism and compassion has

proven beneficial results for classroom learning as a whole

(Rycroft, 2012: online).

John Dewey, a proponent of service-learning, motivated service

to the community by stating that students would learn more

effectively and become better citizens (Skinner & Chapman,

1999: 2). Service-learning is curriculum based community

service, where classroom instruction and community service

activities are combined (Skinner & Chapman, 1999: 3). Reasons

cited for encouraging student involvement in service learning,

include: increasing student knowledge and understanding of the

community; improving student participation in school; helping

students to become more active members of the community;

meeting real community needs, and/or fostering relationships

between the school and the immediate community (Skinner &

Chapman, 1999: 10).

ESG College: Barriers faced in reaching out to others

ESG Male College in Al Quwayiyah, Saudi Arabia, where I am

employed as an ESL tutor has many cultural barriers. Saudi

Arabia, is a Theocracy with a ruling Monarchy. There is no

culture of human rights, therefore no concept of civic

responsibility from a legal perspective. Islam do however

dictate and encourage community values worth mentioning.

Hospitality is a cultural strength and value and high on the

priority list. There is not much room for individualism, since

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the group collective determines the values and actions of

individuals. The Ar’Riyadh region where I teach, is ultra

conservative and religious and are mainly a Bedouin

population, who were 40 years ago stuck in a time capsule.

Even in the present, ‘wasta’ (or influence) based on a man’s

clan or tribe, determines his status in the community and the

extent of his rights and duties. The main or ‘ruling’ tribe,

in the region I work, is the Al Qahtani’s. Members of this

family group have the most influence in community politics.

Strong Nepotism exists where tribe members look out only for

their own. Unlike South Africa, Saudi has no constitution

containing a Bill of Rights guaranteeing every citizen equal

rights. There is no rule of law in a Constitutional sense.

Shariah law, which does not have a parallel civil legal code

is basically the de facto Constitution of Saudi Arabia

(Billionbibles, 2015: online). Sharia “guides all aspects of

Muslim life, including daily routines, familial and religious

obligations, and financial dealings. It is derived primarily

from the Quran and the Sunna—the sayings, practices, and

teachings of the Prophet Mohammed” (Johnson & Sergie, 2014:

online).

Community values are therefore based on ancient traditions and

ultra conservative Islamic teachings. As an outsider it is

extremely difficult to dictate values. One must be extremely

sensitive and careful not to attempt imposing Western

Democratic values and Human Rights. It is a foreign concept. I

had to win the trust of my students and build relationship or

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‘wasta’ with them to at least get an opportunity to expose the

students to western values and Human Rights.

ESG College: Overcoming the challenges

I identified littering as problem in the community, which

proved challenging to persuade students and instill

conviction, that it is in fact a problem, and that they have a

responsibility as individuals and as a community to address

the problem. Littering is a huge environmental catastrophe in

Saudi Arabia, posing huge environmental threats to the

biodiversity in Saudi Arabia, as well as health and safety

risks to humans. Culturally there is very little understanding

of environmental protection. I had to conduct lessons on the

position of Islam on waste management and environmental

protection, to inform, from a culturally sensitive

perspective, and not from a human rights and Western values

perspective, that respect for the environment, humans and

animals, should be value worthy to pursue. The concept of

Sustainable Development was being brought across. I explained

to the students that their economy can only grow and continue

to grow, if the environment is protected at the same time.

Camel farming is the main income generator and I explained

that camel and other livestock populations will diminish if

littering continues. Since livestock seem to higher value than

fellow human beings, apart from Saudi men, the concept sank in

that loss of livestock will lead to economic loss. In the end,

the persuasion seemed to have been an economical

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consideration, instead of a proposed human rights (including

environmental rights or ‘green rights’) consideration.

The college is a start-up project initiated by the Colleges of

Excellence (COE) as commissioned by the previous king of

Saudi, King Abdallah. The COE offers quality vocational

training programs through public private partnerships with

global top level training providers in the Kingdom of which

ESG, a leading UK employment and skills provider, is one of

the providers. The training focuses on employer needs and is

aimed at creating a stronger, more skilled Saudi labour force

and meeting the needs of the local job market (GCF, 2015:

online). ESG College is a vocational college, which provides

English instruction in the first year to Saudi males to attain

a CEFR level of A2 in English, so as to do a vocational

course, i.e. Business, IT, Electrical engineering, etc. in

their second year, conducted in English. The employees are the

first expatriates to live and work in Al Quwayiyah, the

location of the college. The teaching staff lives in compounds

and is continuously monitored by the community police. The

largest part of the community fears change and the imposition

of Western values upon their traditional values and beliefs,

and is therefore cautious to get involved with projects we

might deem important. Over the past 5 months relations have

improved considerably and trust between groups has grown. The

challenge is a continuous effort to win their trust, to

persuade them that Western values and human rights are not

evil, and to form a partnership with us to make a difference

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in the lives of the community, as per our definition of

‘making a difference in the lives of others’.

I have executed and completed large parts of my environmental

awareness and restoration project, with the help of some

students. A strong, non-negotiable, cultural belief exists,

particularly in the more rural and conservative communities,

that menial or manual labor is beneath that of Saudi men.

Saudi Arabia employs more than 8 million skilled and unskilled

expatriates, mostly men from India, Pakistan and the

Philippines, to do tasks and jobs that they deem inferior. The

intervention strategy I selected, namely a desert restoration

and clean-up project, preceded by my custom designed anti-

littering & pro-recycling service-learning curriculum and

learning materials, faced a serious challenge: How do I

persuade Saudi students to pick up litter and fix a well, both

involving manual labour? The desert restoration project

involved picking up litter and covering an unused

well/reservoir that posed a health and safety risk to Saudi’s

- using the area for recreational purposes and farmers using

the area for livestock grazing purposes. I succeeded with the

lessons I conducted to not only make them aware of the

problem, but to actually physically participate in the

project, an almost impossible feat. Their ultimate motivation

for volunteering for the project was their conviction of

Islam’s teachings concerning environmental protection and

their respect for me as educator due to relationships I have

built with them.

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ESG College: strengths and opportunities to reach out toothers

Management and teaching staff at ESG Al Quwayiyah Male

College, are on board with the proposed project and have in

fact already participated in phases of the project. College

management has seen this as an opportunity to show the college

not only as an academic institution, geared towards profit

making, but also as an organization who desires to build

relationships in the community and making a difference. This

is an opportunity therefore to show a charitable side of the

business and it has already improved the public image of the

college. The desert restoration project I launched and

completed, has been tweeted for marketing purposes and the

enhancement of public relations. Furthermore as part of their

Project Based Learning module, being taught at the college,

recycled materials they have collected, are reused in their

projects. Due to this curriculum choice and the PBL teacher’s

commitment to use recycled materials to produce everyday items

of use, such as windbreaks, and portable paraffin stoves for

use in the desert, I get support.

Funding for projects or financial backing should be no problem

at all. The Saudi government through the COE is investing

heavily into this project. These community outreach projects

will improve community relations and may serve as a marketing

tool in student recruitment, giving ESG very good exposure.

Conclusion

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Value education is extremely important in schools. Even

‘value-free’ education conveys meaning and teaches certain

values. Helping others is an important value that needs to be

taught in schools. It is also by helping others that other

values such as respect, altruism, benevolence, care,

compassion, empathy, freedom, gratitude; grace, helpfulness,

hopefulness, love, responsibility, service, and volunteering

are intentionally and inadvertently taught, whether it is

through community-service where activities are non-curriculum

based or through service learning where curriculum-based

community service integrates classroom instruction with

community service activities (As in the case of my proposed

intervention). Values and human rights in the South African

context is guaranteed within legal frameworks such as the

Constitution and the Manifesto on values, human rights and

democracy. The Manifesto identifies ten basic values that

could and should be promoted in education. These values were

sought and drawn from the Constitution, and includes:

Democracy, Social Justice and Equity, Equality, Non-racism and

non-sexism, Ubuntu (Human Dignity), an open society,

Accountability (responsibility), the Rule of Law, Respect, and

Reconciliation. These values should form the basis of value

education in South Africa. These values should be desirable

and worth striving for. By helping others I believe these

values are taught and enforced.

Value education in Saudi Arabia is a whole different matter.

There is no legal basis for rights or values. Religious and

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cultural or traditional values do exist, but they don’t stem

from human rights entrenched in a Constitution. Therefore,

there is no choice on what is worth striving for or what is

desirable; it is dictated and enforced by strict religious

laws, devoid of democracy, freedom, respect for human life,

equality, human dignity, etc. These values cannot be taught in

schools, as they are not in existence. The absence of these

values in education in Saudi does not mean that values are not

taught in schools. Values opposed to South African values are

inadvertently promoted.

Thus, I faced serious challenges in communicating the

democratic value of respect, respect for the health and safety

of others and respect for the environment to my students, as

they were not taught it before. The challenge was to convict

them and to lead that conviction to action, against what

they’ve known before, or not known. Serious challenges do

exist and hamper attempts to a certain level, but building

relationship with these students are key in fostering

sufficient trust where the values that needs to be conveyed

are truly taken to heart, so much so that it leads to action.

One might say it is pioneering rights, responsibilities,

freedoms and values for the very first time and the journey

thus far has been an interesting one.

Bibliography

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