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Posts Tagged ‘Leader’

leaders in Buddhism…..

Sunday, November 16th, 2008

As Sensei so often says:

Sunday, November 16th, 2008
– TO MY FRIENDS –
It is important that our leaders,
as leaders of kosen-rufu,
always try to be cheerful and in high spirits and
continue to advance enthusiastically and energetically.
Brimming with a challenging spirit,
let’s do our utmost to support our fellow members’
development and happiness.

Isn’t that so true? Whenever I feel I can’t be bothered to chant, or when that certain something is STILL unresolved, that is when I remember things Rhona said or think of what Roger has achieved, then I know I just carry on chanting. Yes it’s definitely leaders’ ability to harness benefit and to remain happy and cheerful, not to let anything defeat them, demonstrating their strong faith, that keeps me going.

So if you’re sitting in grim misery, refusing to answer the phone or reply to members’ emails and wondering why it never works for you, back to faith practise and study. Doesn’t matter how long you’ve been practising, only today matters!

 

Tags: Buddhism, Buddhism, Leader, SGI

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Democracy and corruption in Nigeria

Wednesday, March 26th, 2008

To every political commentator, envisaging that the black days that overshadows the April general elections which saw to arbitrary transition of a dictatorial administration to a fraudulent and hoax politically elected leader will not repeat itself, could only amount to an absolute mirage. It is true, and in any where in the world, a house built by an hypocrite will always be occupy by, mediocre or a traitor.

It could be recalled that, prequel to the April general elections a lot of speculations were heard, both good and bad, paraded the air that blow across the nook and cranny of this Country. Some of the hullabaloos, my ears patronized. Perhaps because I read significant meanings from them and in the best interest of this Country, such calls that prompted the exit of the late Obj. led administration thus, became paramount. However and though we may have succeeded at compelling Obasanjo to Ota farm, the worst predicament that appears more confrontational to the glory and survivals of democracy in Nigeria still lingers. Go to the street, I bet you even the primary school children will testify to you that what happen in April 2007 general election was worst than the 1994 April genocide in Rewanda. Far, backward to a Childs play. Infact one can call it a political genocide.

The exit of Obj had ravagely ignited a fire similar to that which emerges from the sea and it’s fast consuming the principles and ethics of politics and democracy in this Country. To day a large number of politicians who prior hitherdo owes and respect the principles and ideologies of great politicians such as Mal. Aminu Kano, Chief Obafemi Awolow, great zik of Africa, Mike Okpara Tafawa balewa, Makaman Bida and my icon Sir Ahmadu, bello are rather force into throwing thus humanitarian precept and opinions which they look forward to replicating in their daily political activities into dustbin. Because, to many of them, if a single person against the interest of million people could single handedly select a leader in a cosmopolitan environment such as Nigeria, so what them is the faith of polity, what is so special about politics without tears, what can a politician who want to adapt the ideology of pragmatism thus as zik advocated? Indeed it would be very disastrous to our psychology if we pretend with all reality on ground that democracy was at work.

Honestly there is absolutely nothing democratic to tell about Nigeria . And believing willingly that judiciary was the last hope as far as save guarding our democracy is concern is an aberration. the recent judgment by the presidential election tribunal authenticates this obvious perception. I can not subscribe to that and I challenge every Nigerian to disagree with the unpatriotic illusion. After all it is only when there was a foot ball match that a referee can officiate, but in this case there were no matchs at all. And as a mater of fact all the judges that precided over the cases that were file by different candidates against the pronouncement of P.D.P as the winner of the presidential election were living witnesses.

To day even some of us who are rootly looking for ward to wearing the shoes of our great founding fathers are now dispelled into having a rethink. Thought such as “those democracy really exist as ascribe by it inventors, could love, hard work, prowess and diligentness really count in the decision and policy making of a society” however occupies our mined in place of new innovations that could add to the image of polity and leadership in this nation. Honestly it is a political assault to admit that judiciary was the last hope for our democracy. We must note that “the world smiles are more dangerous than it frowns” so he said Mathew Henry. let not there fore pretends that all is well while we are much awhere that the devils is strongly at work. It might also interest you to know that “every generation in a related obscurity like ours, who fails to fulfill it promise wills rather betray it.

I am neither against Obasabjo as an individual, but I am an antagonist of those policies that make up his personality. Personally and thus as some well meaning Nigerians. Such as Chief Anthony Nnaworo, former Senate President Ken Nnamani, chief Ganiyu Fahumi San, Alhaji Abubakar Rimi, archbishop john Onaiyekan President CAN and alot of well meaning Nigrians, to mention including Yar’Adua himself as rightly noted that the process that brought him to where he is was an outright bridge of democratic principles which resultant effect could amount to lawlessness, disunity and break down of peace and tranquility but because Nigerians are so resilient the dust rested. Nigerian owe him an applause for making this indication, however he will be more honorable if by the virtue of the reality on ground to which the whole world beholds, he kindly step aside and call for a fresh election. By so doing he will undoubtedly become an epitome and a democrat who’s star would shine across the globe, but if in the contrary he fails, fine that means he has refuse to bath after falling in a gotta and he would continue to smell like the local magi popularly called ‘dawa dawa.’ People love to eat it but they don’t like it odor. More so he may have succeeded at the end of his tenure in achieving his seven points agenda which is to day an household talk in Nigeria, but them he should remember an adage that says ”Although a broken put could be rebuilt but the society keep an eye at the spot where the crack lies”.

Also, I may not be a supporter of Buhari but am certainly an upholder of his dream for democracy, for they are in conformity with the principles of democracy and politics. As he also observed “if you say I should withdraw my pursue, what would be the faith of Nigerians who called for election, those Nigerians who were drove away with guns from pulling units and as a result some of them were sent to their untimely grave and what will be the future of democracy” subsequently the Action Congress Presidential Candidate is not also singing a different song, though a wolf in the ship clothing he admonished that ” if the April general election was allowed to remains then a president will always write the name of his successor” this predication is not disputable by all level of thinking-because the perpetrators of the current crisis, that we are left to contempt with will whimsically mistake our patience for compliance with irregularities frauds and lack of transparency that characterized the April general election. Thus becoming tantamount as yes, Nigerians are rather less important or ephemeral in deciding who take charge in the affairs of their father land, hence, licensing the perpetrators to persist with their evil doing and consequently, above all, political iniquities will unavoidably become an order. there by changing the story from democracy to anarchy. For Yar’Adua, I advice that he smells before chewing, like the cat will always do. Knowing full well that the heart injury caused by the abortion of third term bid of his predecessor is still fresh in the hearts of it benefactor. I will employ him to consider the story of the monkey who laughed while bamboo was described to have had it eye far away from it socket. Indeed the bamboo responded rather pleasantly as he said “what the laugh for, unt you awere that we all have the same trend like our ancestrer fathers?”

And coming to the judiciary. I may not be a layer, but am certainly not absolutely ignorant of some legal procedures as enjoyed by jurisprudence. First there must be a dispute or disagreement usually from different parties. The statuary mandate of the Court is to look in to disputes which the laws refer to as case or cases. the legal practionals who often intervene with a view to clarify issues, usually do so, as either defendant or prosecutor un-behalf of either parties involve. Evidence and facts foam the bedrock of arguments and from it the judge or panel of judges wiegh and finally pass their verdict as the law proclaims, under no circumstances will a judge try in any means to personally influence favour or against a legal client order than the provision of the law. So therefore, to marry the law with the April general election, I vehemently believe that both judges and the layers who are either presiders, defendant or prosecutor as the case maybe needed no fact or evidence to enable them determine who was wrong and who own the right.

Because all of the above were living witnesses of the charade that took place in the last April election which will sooner or later put its perpetrators to shame. It is however, the prayers of Nigerians that God should touch all the judges or panel of judges who are preciding over the cases of election tribunal to do so without sentiment. And for any legal practitioners who deem it good to stand and defend fraud and iniquities against humanity be he SAN, would have his or her name change from senior advocate of Nigeria to senior advocate of nonsense.

Finally before a take a bawl I will like to extend my hand of appreciation and applause to Chief Owelle Rochas Okorocha for his concerted effort. Giving the average Nigerian child basic education is beyond every critical criticizing a gesture wordy of encomiums. Infact I am dedicating a book which took me three years to complete to him. You can wait to see the book, so I advice you book a copy now! for Mall Nuhu Ribadu, honestly he should have him self to blame. when he started Nigerians, he, Nuhu force into believing that he was an angel who’s duty on earth is to healed us a wond which have eaten dip into our social wellbieng. little did Nigerians knew that EFCC was just a synonim of political watch dogs, train like the greyhond to chase jenuine aspirants\politicians out of the feild of play. Nuhu [EFCC] was used as a copnsperatory organ against his fatherland. but the truth is that some peaple believe they could plant colanut and reap palmcarnel.

To the power drunk and partisan politicians, the recently unveil statue of a hero, great Nelson Mandela in the heart of London would always serve as a galvanizer to us in our quest to succeed in making Nigeria a democratic society. we will not relent. indeed persistence it said breaks resistance and thus as Martin Luther King jr. “unharmed truth and unconditional love will have the final word in reality”

Suleiman Mohammed Mokwa

pioneer, Visionary Movement of Nigeria

Email:-speak2suleiman@yahoo. Com

Tags: Abuja, Africa, Africa, Art, Book, Buddhism, Buhuri, Democracy, Dog, election, Evil, Leader, Leadership, Mail, Mall Nuhu Ribadu, Nigeria, Obasabjo, Peace, pet, Politics, Rain, Sea, Senate, Story, Sun, Survival, War, Work

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Seeking To Build A Community of Life Through Humanistic Education - SEIN Newsletter Volume VI, Issue 1 Sustainable Education Solutions by Jill Rees

Sunday, March 16th, 2008

Seeking To Build A Community of Life Through Humanistic Education - SEIN Newsletter Volume VI, Issue 1 Sustainable Education Solutions by Jill Rees

In 2003, I was working as Head of Department at a school, in a depressing run-down town in the UK, which had just failed its inspection and was now in special measures. This was great for me, as it meant I could set up the department as I saw fit. The teachers were all new, and it was my responsibility to train them. Also, the government had just brought in two new initiatives which were fantastic, the National Framework and the Key Stage 3 Strategy. I had been teaching for 3 years, and was beginning to feel I knew what I was doing.

I had been to six-monthly sessions with the UK Soka Education Division at our national centre, Taplow Court, and had read the online Soka Education Newsletter. As I understood it, Soka education meant respecting each individual and adopting as the primary aim of education the happiness of each child. Of course, happiness is a difficult thing to define, and is different for each person, but it certainly involves following Sensei’s guidance about doing your best and determining to have victory in everything you set out to achieve. To transmit this attitude to the children in this under-performing school, most of whom were without ambition and often with little self-esteem, seemed difficult. Some of the children came from very poor and sometimes violent and abusive backgrounds. Their academic ambitions were slight, and their belief that they could make a happy and successful life for themselves non-existent. Unemployment in the area meant that opportunities for them were slim.

My department became the key to the whole school. I encouraged my teachers to work as a team by explaining about itai doshin and chanting for 2 hours each morning before work. Among other community based activities, I established an annual trip to France, to which over 80% of the year sevens subscribed, and a French exchange in liaison with the local partner school. My department led the next Government Inspection, in which the teachers were judged ‘excellent’, which is quite rare. The students showed great enthusiasm for learning languages, which is almost unheard of in British schools.

Late in 2003, I was offered the opportunity to take a Master’s degree as part of my school professional development, which would mean I didn’t have to pay! For the second part of this degree, I studied the systemic theory of education, which struck me as being essentially Buddhist. The principle of the systemic theory is that everything is interconnected, so if you change one part the whole changes, like a fisherman’s net. I felt I could attempt to establish Soka Education in my department by using some of the systemic ideas. I started using the systemic method with my classes, with good results.

When you teach systemically, your actions as a teacher are based on the idea that the class is a system, and other often unknown areas of the students’ lives are also affecting them; for example their home life, their other lessons, the ethos of the school, and their social experiences. If a child is under-performing, is demotivated, is misbehaving or is unhappy in the lesson, it is not seen as a fault in the child. Instead, a change within the holistic system is required. The child continues to be completely respected for themselves as they are, and the cause of problems seen as being systemic rather than the fault of the student. The teacher is always able to change, however, as is their own behaviour, and this will affect the whole class and each individual child. The teacher needs to work out the cause of the problem, and find a suitable solution. This isn’t always possible, as the teacher is lacking information, or hasn’t been able to perceive the true nature of the problem. However, any change in the teacher’s behaviour will then change the student’s behaviour. Either the problem will be solved, or it will change so that the teacher can get a better idea of what is going on. The teacher takes full responsibility for the problem and sets about changing the situation using the principles of Buddhist practice. By increasing one’s life-state, understanding and robustness to deal with the difficulties we face in teaching, the teacher can affect humanistic solutions.

I realized that these are Buddhist ideas, of cause and effect, of ichinen sanzen, and the interconnectivity of all phenomena. So, by creating systemic changes in the classroom, I was able to engage everyone and felt that each student was acting how they wanted to and taking control of their own way of learning. At first, however, I didn’t understand how this really worked. What was happening that enabled children with quite serious problems to become happy and to find confidence in their ability such that their assessment results improved so much? I felt this was beyond the scope of the systemic method I was using, that they had missed something.

The Soka Educators International Network (SEIN) forum is about humanistic and caring education. As I participated in such discussions with educators throughout the world, and chanted to find the deeper causes in what I was doing, I began to realize that something else was going on. By accepting each child as an essential part of the ’system’ - the class, as they are, and changing myself or the circumstances they were in rather than trying to change the child, I was actually deeply respecting and caring for each child’s life. I took full responsibility for their happiness and their learning in my class, and was willing immediately to do whatever I could to enable them to be more themselves. I had been able to discover in myself my fundamental respect for my students.

In trials in other schools, which I was studying as part of my degree, teachers and school managers had begun to apply systems theory, but had usually given up at a certain point. The view of the academics was that they hadn’t been able to take on board the philosophy behind systems theory, which is very profound and all-encompassing. However, I felt that it went further. The underlying principle of systems theory is Buddhism. The developers of systems theory had found truths which they were unable to access more profoundly because the Buddhist principles which understood the importance of enabling each individual to live an amazing life and develop his or her full potential were misunderstood. Before I went to work, I would chant to enable each child to be happy as if they were members of my district. The students were encouraged to think of themselves as the foundation of the society of the future. I would take time to explain that they would be the people who decide what the world will be like. They came to think of themselves as more connected to life outside school, and to think more positively about what they will do in the future. If they had difficult circumstances at home, I would encourage them to realize that they will one day be able to set up their own home, which could be a good one full of love. I began to introduce some of Sensei’s guidance for young people into my assemblies, and was amazed at how the naughtiest boys listened so carefully to guidance to work hard, do their homework and change society for the better. (They didn’t actually do their homework, thank goodness, or I might have died of shock!)

Many of the students changed their attitudes in other classes too, and teachers reported to me that such-and-such a child had stopped messing about and started working. The results were really miraculous. However there were other consequences. The children became used to speaking out, to being listened to, and to their questions being answered. Some teachers found this very challenging. At this point, the Soka teacher may face obstacles. These obstacles are proof that we are humanizing our part of education. They are the ‘persecutions of the votary’ which try to prevent humanism and enlightenment from spreading and which therefore impede Kosen Rufu.

As Nichiren wrote in The Opening of the Eyes: “But if I utter so much as a word concerning it, then parents, brothers, and teachers will surely censure me, and the ruler of the nation will take steps against me. On the other hand, I am fully aware that but if I do not speak out, I will be lacking in compassion, p.64….

I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering. If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils. But of these two courses, surely the latter is the one to choose.” Page 239 The Writings of Nichiren Daishonin.

The stark choice facing Soka educators today is whether to continue resolutely with faith, until the victory of humanistic schools is achieved, or to give up on Sensei’s vision in the educational aspect of Kosen Rufu. Time and time again I have heard Soka educators tell me how they found obstructions in their attempts to introduce humanism in their school, and how they fought to overcome them. Victory is our continued struggle - the actualization of Kosen Rufu in education may lie in the eventual actions of our students in the future, but for them, we must carry on. Every time we deal in a humanistic way with a child is a victory for kosen rufu and a cause for a more humanistic education in the future.

Before I left my last school, the children in my class decided that when they were adults, they would work in their children’s schools to recreate what they had experienced with me. Some of these will be leaders of education, and it is certain that schools will change when our students in turn make this sort of vow.

In systemic theory, it is advised that the whole school adopt the method. Authority over a class is based on soft power and may be mistaken for loss of control by traditional teachers. The child too may take time to change. Sometimes, children have lost confidence in teachers’ desire to genuinely have their interests to heart. It may be that a child doesn’t change in the way you hope, but you have to accept the decision the child makes as he or she becomes more self-aware. The children are beginning to create value, and where value is not the school’s aim, the value created may be to change certain aspects of the school. If the whole school was systemic, these ideas would be listened to, and a co-operative environment established. Because the class and the school is part of the wider community, I began to understand that a truly systemic education would involve more than just the school itself. Systemic education is often called sustainable education, and can be an essential part of our attempt to make life on earth more sustainable.

As I was beginning to have these thoughts, the SEIN Forum returned, this time discussing the Earth Charter. At the same time, my Head Quarters put on the Earth Charter Exhibition and I took an active part in this. This enlarging of my understanding of the role I might play in the world led me to feel I had a global mission, just as Sensei says! I am in the process of designing a programme for teacher training which I hope will be used throughout both the developing world, where the method can help set up in new schools, and in the first world where changes are also needed for the new world of the future. Systemic, or sustainable education, is a way to implement Soka education principles and methods within current educational institutions. It can be an instruction manual for how to actualize the happiness of each child.

Buddhism in society through the medium of education, which is the one of the key remits of SGI. Sustainable education will be used as a humanistic method of education which creates collaborative learning for the modern world, and just as soft power has taken over from hard power practices, systems theory will become increasingly accepted in the mainstream. This type of method also can serve well in places where Soka schools are not yet an option, and can be introduced immediately by Buddhist educators wherever they may work. It has academic credence and is secular, although based on Buddhist principles. For the individual teacher, using the systemic method in the classroom transforms the attitude of the students and makes teaching a joy once more.

Tags: Art, Buddhism, Classroom, Design, Evil, Exchange, Fantastic, France, home, Humanism, Humanist, jill, jill, Leader, Network, News, Philosophy, Practice, Rain, Reading, SGI, Soka, Sun, Theory, Truck, War, Work, Writing

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Sustainable Education Solutions

Sunday, March 16th, 2008
Seeking To Build A Community of Life Through Humanistic Education - SEIN Newsletter
Volume VI, Issue 1
Sustainable Education Solutions

by Jill Rees

In 2003, I was working as Head of Department at a school, in a depressing run-down town in the UK, which had just failed its inspection and was now in special measures. This was great for me, as it meant I could set up the department as I saw fit. The teachers were all new, and it was my responsibility to train them. Also, the government had just brought in two new initiatives which were fantastic, the National Framework and the Key Stage 3 Strategy. I had been teaching for 3 years, and was beginning to feel I knew what I was doing. I had been to six-monthly sessions with the UK Soka Education Division at our national centre, Taplow Court, and had read the online Soka Education Newsletter.
As I understood it, Soka education meant respecting each individual and adopting as the primary aim of education the happiness of each child. Of course, happiness is a difficult thing to define, and is different for each person, but it certainly involves following Sensei’s guidance about doing your best and determining to have victory in everything you set out to achieve. To transmit this attitude to the children in this under-performing school, most of whom were without ambition and often with little self-esteem, seemed difficult. Some of the children came from very poor and sometimes violent and abusive backgrounds. Their academic ambitions were slight, and their belief that they could make a happy and successful life for themselves non-existent. Unemployment in the area meant that opportunities for them were slim.
My department became the key to the whole school. I encouraged my teachers to work as a team by explaining about itai doshin and chanting for 2 hours each morning before work. Among other community based activities, I established an annual trip to France, to which over 80% of the year sevens subscribed, and a French exchange in liaison with the local partner school. My department led the next Government Inspection, in which the teachers were judged ‘excellent’, which is quite rare. The students showed great enthusiasm for learning languages, which is almost unheard of in British schools.
Late in 2003, I was offered the opportunity to take a Master’s degree as part of my school professional development, which would mean I didn’t have to pay! For the second part of this degree, I studied the systemic theory of education, which struck me as being essentially Buddhist. The principle of the systemic theory is that everything is interconnected, so if you change one part the whole changes, like a fisherman’s net. I felt I could attempt to establish Soka Education in my department by using some of the systemic ideas. I started using the systemic method with my classes, with good results.
When you teach systemically, your actions as a teacher are based on the idea that the class is a system, and other often unknown areas of the students’ lives are also affecting them; for example their home life, their other lessons, the ethos of the school, and their social experiences. If a child is under-performing, is demotivated, is misbehaving or is unhappy in the lesson, it is not seen as a fault in the child. Instead, a change within the holistic system is required. The child continues to be completely respected for themselves as they are, and the cause of problems seen as being systemic rather than the fault of the student.
The teacher is always able to change, however, as is their own behaviour, and this will affect the whole class and each individual child. The teacher needs to work out the cause of the problem, and find a suitable solution. This isn’t always possible, as the teacher is lacking information, or hasn’t been able to perceive the true nature of the problem. However, any change in the teacher’s behaviour will then change the student’s behaviour. Either the problem will be solved, or it will change so that the teacher can get a better idea of what is going on. The teacher takes full responsibility for the problem and sets about changing the situation using the principles of Buddhist practice. By increasing one’s life-state, understanding and robustness to deal with the difficulties we face in teaching, the teacher can affect humanistic solutions. I realized that these are Buddhist ideas, of cause and effect, of ichinen sanzen, and the interconnectivity of all phenomena.
So, by creating systemic changes in the classroom, I was able to engage everyone and felt that each student was acting how they wanted to and taking control of their own way of learning. At first, however, I didn’t understand how this really worked. What was happening that enabled children with quite serious problems to become happy and to find confidence in their ability such that their assessment results improved so much? I felt this was beyond the scope of the systemic method I was using, that they had missed something.
The Soka Educators International Network (SEIN) forum is about humanistic and caring education. As I participated in such discussions with educators throughout the world, and chanted to find the deeper causes in what I was doing, I began to realize that something else was going on. By accepting each child as an essential part of the ’system’ – the class, as they are, and changing myself or the circumstances they were in rather than trying to change the child, I was actually deeply respecting and caring for each child’s life. I took full responsibility for their happiness and their learning in my class, and was willing immediately to do whatever I could to enable them to be more themselves. I had been able to discover in myself my fundamental respect for my students.
In trials in other schools, which I was studying as part of my degree, teachers and school managers had begun to apply systems theory, but had usually given up at a certain point. The view of the academics was that they hadn’t been able to take on board the philosophy behind systems theory, which is very profound and all-encompassing. However, I felt that it went further. The underlying principle of systems theory is Buddhism. The developers of systems theory had found truths which they were unable to access more profoundly because the Buddhist principles which understood the importance of enabling each individual to live an amazing life and develop his or her full potential were misunderstood. Before I went to work, I would chant to enable each child to be happy as if they were members of my district.
The students were encouraged to think of themselves as the foundation of the society of the future. I would take time to explain that they would be the people who decide what the world will be like. They came to think of themselves as more connected to life outside school, and to think more positively about what they will do in the future. If they had difficult circumstances at home, I would encourage them to realize that they will one day be able to set up their own home, which could be a good one full of love. I began to introduce some of Sensei’s guidance for young people into my assemblies, and was amazed at how the naughtiest boys listened so carefully to guidance to work hard, do their homework and change society for the better. (They didn’t actually do their homework, thank goodness, or I might have died of shock!)
Many of the students changed their attitudes in other classes too, and teachers reported to me that such-and-such a child had stopped messing about and started working. The results were really miraculous. However there were other consequences. The children became used to speaking out, to being listened to, and to their questions being answered. Some teachers found this very challenging.
At this point, the Soka teacher may face obstacles. These obstacles are proof that we are humanizing our part of education. They are the ‘persecutions of the votary’ which try to prevent humanism and enlightenment from spreading and which therefore impede Kosen Rufu.
As Nichiren wrote in The Opening of the Eyes:

“But if I utter so much as a word concerning it, then parents, brothers, and teachers will surely censure me, and the ruler of the nation will take steps against me. On the other hand, I am fully aware that but if I do not speak out, I will be lacking in compassion, p.64…. I have considered which course to take in the light of the teachings of the Lotus and Nirvana sutras. If I remain silent, I may escape persecutions in this lifetime, but in my next life I will most certainly fall into the hell of incessant suffering. If I speak out, I am fully aware that I will have to contend with the three obstacles and four devils. But of these two courses, surely the latter is the one to choose.” Page 239 The Writings of Nichiren Daishonin.

The stark choice facing Soka educators today is whether to continue resolutely with faith, until the victory of humanistic schools is achieved, or to give up on Sensei’s vision in the educational aspect of Kosen Rufu. Time and time again I have heard Soka educators tell me how they found obstructions in their attempts to introduce humanism in their school, and how they fought to overcome them. Victory is our continued struggle – the actualization of Kosen Rufu in education may lie in the eventual actions of our students in the future, but for them, we must carry on. Every time we deal in a humanistic way with a child is a victory for kosen rufu and a cause for a more humanistic education in the future.

Before I left my last school, the children in my class decided that when they were adults, they would work in their children’s schools to recreate what they had experienced with me. Some of these will be leaders of education, and it is certain that schools will change when our students in turn make this sort of vow. In systemic theory, it is advised that the whole school adopt the method. Authority over a class is based on soft power and may be mistaken for loss of control by traditional teachers. The child too may take time to change. Sometimes, children have lost confidence in teachers’ desire to genuinely have their interests to heart. It may be that a child doesn’t change in the way you hope, but you have to accept the decision the child makes as he or she becomes more self-aware. The children are beginning to create value, and where value is not the school’s aim, the value created may be to change certain aspects of the school. If the whole school was systemic, these ideas would be listened to, and a co-operative environment established.
Because the class and the school is part of the wider community, I began to understand that a truly systemic education would involve more than just the school itself. Systemic education is often called sustainable education, and can be an essential part of our attempt to make life on earth more sustainable. As I was beginning to have these thoughts, the SEIN Forum returned, this time discussing the Earth Charter. At the same time, my Head Quarters put on the Earth Charter Exhibition and I took an active part in this. This enlarging of my understanding of the role I might play in the world led me to feel I had a global mission, just as Sensei says! I am in the process of designing a programme for teacher training which I hope will be used throughout both the developing world, where the method can help set up in new schools, and in the first world where changes are also needed for the new world of the future.
Systemic, or sustainable education, is a way to implement Soka education principles and methods within current educational institutions. It can be an instruction manual for how to actualize the happiness of each child.
Buddhism in society through the medium of education, which is the one of the key remits of SGI. Sustainable education will be used as a humanistic method of education which creates collaborative learning for the modern world, and just as soft power has taken over from hard power practices, systems theory will become increasingly accepted in the mainstream. This type of method also can serve well in places where Soka schools are not yet an option, and can be introduced immediately by Buddhist educators wherever they may work. It has academic credence and is secular, although based on Buddhist principles. For the individual teacher, using the systemic method in the classroom transforms the attitude of the students and makes teaching a joy once more.
The SOKA EDUCATORS INTERNATIONAL NETWORK is a volunteer project created to inspire educators who are implementing Soka Education in different ways. The Newsletter’s new goal is to create a robust network of Soka educators to support the growing development of humanistic education. To be added to the mailing list or removed from it, or to receive back issues, please contact Stephanie Tansey at tansey@usa.net.
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Tuesday, March 11th, 2008

Pleasant week. I’m staying in an appartment which, although cold and with wires hanging out everywhere, plus the electronic key doesn’t work for me of course, means I can cook.

I’m writing this in Starbucks of course. I went to the Buddhist centre yesterday again to chant for youth and the women’s leader of Austria thanked me for the expereince relating to Sensei - they must really have needed to hear that here! Is that why I came? I’ll really miss my Buddhist friends here.

I intend to walk down to Stephansplatz to see Michael clayton later, then to the opera tomorrow for Verdi, finally Thursday probably will see the Falco film in the suburbs. How apt.

I’m looking forward to going home but now Amar has invited me to Africa again!!!!! And it’s the Easter holiday so I couldn’t make any money in England. But how could I go? Oh god!!!!! Will have to chant about it!

Otherwise it’s sunny and warm in Vienna, no sign of the storms that are ravaging the north of europe.

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Freedom to be seen?

Wednesday, March 5th, 2008

  I thought something was up when the policeman nodded approvingly to me as I jumped into the middle of the road to photograph a demonstration in Bregenz, a quiet lakeside town in Western Austria today. Normally in Austria one of the worst things you can do is to jaywalk: you have to cross the road at nominated crossings only, and even then only when the green man is lit up. Even at night when there are no cars about people wait in the cold for the crossing to change. If you transgress, you get arrested and fined.  The demonstration was mainly young people dressed all in black with their hard-gelled hair and make-up like punks, white faces and black gothic eyes. They had some kind of rock music and chanted a slogan about liberty to it.  The red on black banner they were carrying at the front of the demo had a picture of a CCTV camera, used to film possible criminals and potential crime scenes, and the slogan, ‘Stop control.’ The kids were laughing, and most wore masks or face-hiding sunglasses.

Throughout the developed world, and particularly in the UK, CCTV cameras crop up in shopping centres, carparks, sports arenas, schools and transport stations. Citizens are filmed nearly every moment of their lives outside the home. If a crime is committed, the police can usually trace the victim back throughout his whole day prior to the time of the crime. It can be extremely spooky watching the last movements of victims of rape or murder, seeing their careless expressions as they walk home, or look at the clothes in shop windows just moments before something unexpected, horrible and final will happen to them, and know they were oblivious, as we are most of the time, that they were being watched and their last movements would soon be shown to the world.

The police like the cameras, because they can catch criminals as they have their faces on film, and can often trace their movements through the underground in London for example, back to where they live. Unfortunately, with the jails in the UK, the most watched country, full to breaking point of those found guilty, it doesn’t seem to stop the crime from taking place, and it doesn’t bring back the dead. I can imagine the police are in favour of CCTV cameras, as their aim is to catch criminals, and this gives them vital evidence. I can understand how the police see a larger amount of crime than most of us, and have to deal constantly with the consequences, but they really seem unaware of the implication for civil rights.

Some twenty years ago, the philosopher Mary Midgley wrote in ‘Man and Beast’ about the effects of surveillance on human beings. When hedges were removed from gardens in the 1980s, neighbours were able to watch each other, and the illusion of privacy was lost. Areas became less stable and mental illness rocketed. Over a hundred years ago the renowned liberal Jeremy Beecham put peep holes in the doors of prison cells so the wardens could keep a benevolent eye on the prisoners. To his surprise, watched prisoners became increasingly mentally unstable and depressed. Many tried to commit suicide. It seems human beings react in the same way as animals to the feeling of being watched, which experiments show is to become anxious and aggressive. In the animal kingdom, being watched is a sign that you are about to be eaten. Little doors were fitted onto the peep holes to create  the system which survives today, allowing warders to open the peephole to check on the inmate, but allows the inmate privacy in his cell.  

THE Prime Minister of the UK, Gordon Brown, is constantly quoting the liberal philosopher and pupil of Jeremy Beecham, John Stuart Mill. While campaigning for the absolute respect of human rights and the fair treatment of all citizens, Gordon is, at the same time, presiding over the most militaristic laws of arrest the UK has ever seen.  The Terrorism Act of 2006 aims to ‘make it more difficult for extremists to abuse the freedoms we cherish’, but itself abuses many of those freedoms.  Shopkeepers selling books about the Middle East or with an Islamic slant, Mosques and people who regularly attend Mosques, and young men who have a Muslim background are traced, investigated and searched as if they are suspects of crimes which have not actually been committed. Women report that the local people look at them with suspicion if they wear a headscarf when they are out shopping, as if they themselves are involved in terrorism. A raid on a bookshop last year and the arrest of several Muslim men, whose houses were very publicly searched, created an atmosphere of anger among Muslim citizens and Muslim leaders. The men were completely exonerated, but had to go home to a street which had been cordoned off for a week. Luckily the neighbours spoke up for them and set straight in TV interviews that they had always regarded these men as good citizens and honest people, and would continue to do so. Just as being aware you are being watched on camera creates a kind of psychosis which has become the norm in the UK, knowing the police are watching you creates a rising anger and sense of injustice in the Muslim population.

The young people of Bregenz are objecting at the beginning of the movement here, in a country which has almost no crime, to being continually monitored and watched. They are rightly trying to stop the thin end of the wedge, and prevent the dehumanisation of communities which has already become endemic in other countries. At the end of the procession six black-drenched kids carried a coffin with the slogan ‘death of freedom’ on it.  They may be right.

980 words

© Jill Rees

2008-02-19

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Saturday 9th last day in Vienna

Wednesday, February 13th, 2008

 At breakfast I landed up chatting to an older EIA man who turned out to be a former Tiverton Grammar School pupil a bit before me. He was in the rugby team but had Lello as his head just before he left. We remembered the old teachers, who seemed to stay there forever. He lived on a farm in Cullompton and strangely worked all his life as a journalist covering farming topics, so was quite interested in my chemical article for Leadership which I’d just written! We get around, us TGS kids.

I couldn’t find the Buddhist Centre although I now realise where it is. Later, Sylvia texted me that it is closed for two weeks anyway, so that’s protection, as we say in SGI. I met up with Dylan again and we had a brief word about how little writing each of us had done this week before the rest of the gang arrived in Starbucks. I don’t know what the trip is here, they can’t decide if I’m cool. (No I’m not, by the way - get over it). I can’t be bothered with all that. I’m in two minds now, sad to leave Vienna just as I work out how to use the trams, but glad to be on to the mountains and out of this tiny hotel room, where you can’t even stretch your body out.

I tried to do some shopping on the Mariahilferstrasse, but honestly it’s no Oxford Street. All I bought was some packing material to send my extraneous stuff back to the UK. Even then I had trouble finding decent sellotape. The people in this city are so rude and push around, so I went down a side street just to get some elbow room. This led to a kind of dream world, with the Haus des Meeres boasting that it was ‘smashed to pieces in the still of the night’, which it clearly had been. The Police Station in a back street used to be the house where Copernicus wrote his treatise saying that he had observed that the earth orbited the sun, for which he was imprisoned. This seems significant and ironic, though I can’t quite put my finger on how, and it added to the surreal feelings I was having today. I felt inspired to take several photos of Viennese back streets, as I seemed to be suddenly able to see things in an artistic way. After walking for miles I went back to the Naschmarkt and ate kebab.  I’ll miss this ethnic food, and am not looking forward to relying on Austrian fare, which I find simply inedible. ‘The best thing about Vienna, is your immigrants’!

For elucidation, of sorts, see the Leadership article

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Today I found my sister here in Vienna…….

Saturday, February 9th, 2008

Today I found my sister here in Vienna at a Soka Gakkai Buddhist meeting. I got the phone number of the centre from the Internet and sent an email. The Women’s leader contacted me at once and when we spoke, she told me about a meeting in my district Vienna 4. Unfortunately in my arrogance I thought I could find the street easily, and left it much too late before I realised I couldn’t find it. Luckily the hotel chap had an A-Z and helped. It isn’t very far, although I had to walk across the Naschmarkt and over Karlsplatz, the park that the kids at school told me was the place to buy hard drugs. I didn’t see any dealers, although there were a lot of bobbies about, swinging their truncheons and chatting as they walked around in male/female pairs, quite like the UK and nothing like Germany! The SGI Director General for all of Austria was present at the meeting, as well as a Japanese lady who had been practising for nearly 50 years! The DG translated for her into Japanese and a local woman did the same for me into English, so it had a very international feel. There was a study of a Gosho Letter to Sairon-Bo which followed on from their Study lecture, to kick off the meeting. It turned out that Sylvia, my translator, started practising on exactly the same day as me! Same year! The Japanese lady agreed we must be sisters. After the meeting they brought out a huge platter of food, sushi made by the Japanese lady, tuna and pasta salad, Austrian brown breads and juice. We all exchanged emails and SMS, and Sylvia invited me to the centre tomorrow to do some chanting.

They were talking about the desolation of youth, which is practically the only experience I’ve had in Vienna after teaching for a week. Two of the women were teachers of English! And one was saying her class expected another war to start. She spoke to them about hope. And tried to make them understand that these things aren’t foregone conclusions, the people aren’t powerless in these matters. Wars are the extremes of the devilish functions of greed, foolishness and anger. Those warmongers feed off these negative feelings in all of us. If we don’t feel them, but instead feel hope and courage, and determine to take actions continually to make friendships and links between ourselves and other people, we can block the negativity and make the world how we want it. This is the Buddhist ideal of Kosen Rufu, of creating world peace through one-to-one communication between people.

Another first today was my first cake and coffee in a Vienna coffee house with Martin after classes. The decor was Imperial, carvings on the beautiful old wooden panels and velour wall coverings. We’re still getting on although I lost him in the toilets at the Naschmarkt (long story), which is just as well as we’re together for four weeks.

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Art for God’s sake

Sunday, January 20th, 2008

Shopping is one thing, and let’s face it, shopping in Abuja is not all that varied, so I was relieved when the cool breeze of Hammatan drove me out of the midday sun into a craft shop to buy some souvenirs of Nigeria. The electricity had gone off, leaving an air of Africa-exotic in the dark dusty warehouse, and I had to feel the wooden sculptures to get an idea of them, before carrying them to the window to get a better look. In a second room at the back of the store, alongside those little drum-rattles and rather frightening masks that I was too scared to buy in case they carried some kind of ancient voodoo spell, I discovered a pile of old paintings which had been chopped away from their scaffolds.

Paintings are sad objects when they’re cut away from the wood, covered in dust, and left piled up in the corner like dirty washing, the dulled surfaces of the canvas cracked and flaking. Two eager shop assistants helped me view them by quickly flicking them over, stacking them nonchalantly beside the original pile, in reverse order. I managed to catch a dusky glance at each one for a brief second before it once again disappeared under the anonymous heap. It was impossible to compare them, and as I appeared indecisive, the assistants became impatient with me and starting taking them all out again and putting them one by one back into the original pile.

It is impossible to overstate the global importance of African art. Sculptures and paintings from West Africa were the lynchpin of the shift from forms of realism like the impressionists and expressionists, into the cubist and abstract art which defines the 20th century. Innovative young men like Picasso and Matisse were deeply impressed by the works of art recently brought out of the French colonies to Paris. Called ‘naive art’ because of the strong definition in the lines of paintings and the forms of sculptures, they began to discard the conservative style based on the gradual shaping of objects, using subtle shades of colour blending to give objects perspective. Instead, they began to paint sweeping outlines of portraits, trying to find the same clarity of delineation as African artists.

They felt that they had begun to understand the true way to achieve abstract figuration, instead of the realism which artists had developed in Europe when they had diverted into recording events and performing flattering portraiture for their wealthy patrons. With the advent of photography, the role of artists changed utterly. Picasso and Matisse opened the world’s eyes to art other than the post-classical forms known hitherto, and altered the somewhat colonialist attitude to African culture. Among culture-lovers at least, the new exposure to the mysterious and misunderstood Continent’s art opened a deep respect and admiration, which continues in Europe to this day.

Patronage of the arts nowadays rests largely on the shoulders of the state, and there is good reason for this. A nation is defined by its art, as civilisation is defined by the citizen’s leisure time. One of the first things Europeans look up when they are deciding where to go for their holidays, is the art galleries. When a nation is going through a difficult economic patch and ‘tightens its belt’, funding of the arts is usually the first thing to go. So that you can measure the state of a nation by its support for the arts.

Economically, art is a money-maker. Tourists visit art galleries and choose destinations on the basis of its galleries, especially for shorter breaks. Visitors go to Paris to view the Mona Lisa at the Louvre, to Amsterdam for the Van Gogh museum and so on. Paris now has a new Musée des Arts d’Afrique et Océanie which has bought up fine collections of ancient and modern art mainly from former colonies. Individuals invest in paintings, which, if well chosen, can inflate dramatically and become worth millions. Fortunes may stand to be made in internationally uncovered African painters such as Ashiru Olawole Rufus and Victor Ekpuk. In the USA in particular, a modern art collection is seen as the prime cool for the nouveau rich, and no self-respecting movie star or business icon would be seen without one. It is often seen as a tax-benefit, since taxes in the north favour art collecting. Some countries, such as France, are always mentioned when anyone says a word about art. It has almost made its name as a world player based on its artists!

Abuja is almost shamefully poor at exhibiting its artists. I tramped round Abuja until I found the National Gallery of Modern Art in Garki. Even then, it is not always open for a permanent display. You have to travel out of the capital to Lagos to see Ben Enwonwu’s beautiful ocre tones. The Spanish Embassy in Abuja recently held a competition for young artists, which was very successful, and shows that there is a demand, at least among the visitors to Abuja, to see some local work. African art is very much sought after at the present time in Europe and the USA, and tourists are beginning to develop the confidence to visit areas of Africa other than the beach sites. It seems an ideal time to push Nigerian modern art into the foreground, especially with regard to funding, to develop Nigeria’s reputation abroad and attract visitors who wish to spend money on local attractions.

As with so many things, one feels that Nigeria could be a leader in African art. Joe Musa, director general of National Gallery of Modern Art Abuja, says:

“I have read the New York Times, I have read some of the major news prints in the world, and you find that the artist is a big newsmaker there. Be it the sale of a Picasso or a major art event hits the front page. But that does not happen here. I have a desire to see that such a thing happens here.”

It’s not just Picasso, African art is big news abroad. In Abuja and Nigeria as a whole, many artists are working in education or in local trades and firms. Nothing wrong with that to start, but there does need to be a chain of development for the artist to begin to exhibit and gradually to earn enough to paint or sculpt full time. With sound backing in the capital, politicians travelling abroad would be able to promote Abuja as a centre for arts and culture. The poor reputation and lack of proof of the ability to promote national events was one of the major doubts about Abuja’s Olympic bid. The promotion of the visual arts might be the beginning of establishing Abuja not only as the political but also the artistic and cultural capital of Nigeria and of Africa.

© Jill Rees

20 January 2008

1155 words

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Sustainable Education

Sunday, January 13th, 2008

For the last few years my attempts to teach using humanistic principles has led me to develop a methodology for teaching using the systemic theory in education. Using the systems theory has led me to develop a holistic way of teaching and of managing schools which is powerful without being authoritarian, and which will be increasingly helpful in education for sustainable communities. Indeed, many successful projects, such as the Makiguchi in Action project, instinctively use the systemic method.Systems Theory itself began with bio-chemistry, and the finding that, on a cellular level, everything interacts.  Considered the grandfather of systems theory, Gregory Bateson had inherited a knowledge of biochemistry from his father William Bateson, who discovered the genome. Gregory Bateson worked in the fields of mental health, doing pioneering work on the treatment of schizophrenia based on systems theory, and later developing ways to communicate in the foundling science of cybernetics, which is making robots. Bateson covered a wide field in his research, systemics, he found, could be applied over a wide range of sciences. In fact this universality is bound to systems theory, as the theory itself says as its first premise that everything in the universe is interconnected.  The ideas of systems theory have been useful in connection with environmental projects inspired by the Earth Charter, and a growing body of academics and activists are finding connections between their areas of expertise and others, as Bateson himself found.

Bateson, it seems to me, had an instinctive understanding of the phenomenon of the interconnectedness of all things, a principle of Buddhism which he may have picked up in Hawaii where he worked. The principle of interconnectedness seemed obvious and self-evident, and solved the long-standing philosophical problems in the west of Cartesian dualism, which was impeding further expansion in our understanding of the world. Systemic theory has subsequently been used extensively in family therapy, in the treatment of mental illness, in cybernetics, in ecology and in management. It is quite new in education, and has been mainly used for behaviour management in classrooms, which is how I discovered it on a behaviour management course. I believe systems theory should be developed as the basis for school management, for developing communities, in teacher training and for national education programmes.

The use of systems theory in education is often referred to as sustainable education. Each action you take in sustainable education leads to a further positive outcome. Because it takes into consideration the whole environment, negative consequences are ideally avoided. In behaviour management, if we use authoritative ways to punish a naughty child, the child’s behaviour may subside or change, but we create an underlying resentment and attitudes, for example the feeling that society is against him or her. This leads on to a potentially unsatisfying school life for the child, and may impact on his or her life. Educators want their students to acquire the skills and outlook they need to have a happy and successful life, so they need to make causes which will enable this to happen. In the systemic method, authority is not necessarily used. The whole environment or situation the child is in will be taken into account. Where the teacher has gaps in their knowledge of the child’s circumstances, which is inevitable, they are nevertheless assumed to be there in the child’s life. For example, we may not know what the child’s home life or social life is like, but we can factor in the idea that these parts of his or her environment will be affecting his or her behaviour now. Buddhists will recognise the ideas of cause and effect here: although this is not currently stated overtly in systems theory, it is clearly present. In the classroom, the teacher will deal with poor behaviour in a holistic and non-authoritative way (most of the time!)

Systemic theory says that everything is interconnected. This means that when a child misbehaves, the entire environment he or she finds himself in is the cause of this misbehaviour. Further, we can’t really define it as misbehaviour, but as simply a manifested behaviour, as systemic thought does not judge ‘from the outside’. To alter the behaviour the teacher finds inappropriate, the teacher has to change something. It may be something directly to do with the child, such as moving him or her, giving additional support, changing the activity and so on. Sometimes the teacher can change something seemingly unconnected.

I once had a seriously misbehaving boy who seemed completely directionless and was a nuisance to the others in class, but everything I could think of had failed to improve things. I had another think, what systems theory calls analysis, and realised that I had noticed that this boy stood around in the playground alone all through break and lunch. I took him to the Lego club activity one lunchtime and asked him to see if he liked it. He made a couple of friends at Lego club, one of whom asked him to come to football practise, and within a couple of weeks this child was integrated in a friendship group and started to participate more confidently in class. There will have been many causes for his isolation, but I didn’t need to know them in detail to change something. In systemic education, you change something, and it doesn’t matter all that much what. Because everything is interconnected, every action you take will alter every other aspect of the environment. If the subsequent change isn’t helpful, you simply change something else until you perceive what is really the problem, and can make more adept changes.

Sometimes, a teacher can choose to use authority in the traditional fashion, but knowing that this will make a systemic change. I have had situations where I have slammed into a child or a class and given them some vile punishment such as detentions or loss of privileges. In most schools, the system is such that the children have to behave in a certain way, to do certain courses and pass exams. That being the case, the reminder that in this world people do have authority over you is not a bad thing. Systemic education is not particularly liberal, it doesn’t mean there is no discipline or that the child is accorded with adult status. It is, however, positive and pragmatic. It allows control on the part of every student and every teacher. Because each person is capable of changing the entire situation, they feel empowered, and this in turn reassures nervous children and children who fear failure, as well as making the classroom a safe place for children whose personalities are not respected in their family situations.

As I develop a class in sustainable educative methods, sometimes openly describing what I am doing, the children progress in a quite extraordinary way. A group of children in my class said to me: ‘You’re the only teacher who respects us and who likes us’. When I pointed out that this wasn’t true, all the teachers in that small school were really compassionate and knew the children well as individuals, they acknowledged this and replied, ‘Well somehow the way you do things seems different.’ I believe what they had realised is that the foundation of my class is respect for each individual in a Buddhistic way: each person is valued for what they are, and not depending on what they achieve or how they perform. The children became able to develop study skills on a par with much older students, and become very self-confident.  They enjoyed lessons because they felt they had some influence over how they were learning. They became able to express their feelings in non-aggressive ways, because they were taken into account. The results in assessments and exams were substantially higher than other control group classes, and classes which were not using systemic ideas. They were aware that something different was being done, and that it involved empowerment and respect. Most importantly, they were happier, and absenteeism almost disappeared.

Sustainable education works best when it is instigated as a whole school programme, since if just one teacher is applying it the results impact on the rest of the school anyway, (the whole environment is affected remember!). Students may start acting in a more confident and independent way generally and other teachers may not find this easy to deal with. Expressing their opinions can be interpreted as cheek, and drive a wedge between the child’s appreciation of the two teachers. Improved performance may not be noticed or acknowledged, and children can become frustrated. It is noticeable however that where a child suddenly stops misbehaving and becomes happier and more sociable, like my Lego club boy, the other teachers are appreciative!  As a way of training staff quickly, of forming whole school policy, integrated curricular, improved assessment results, behaviour management, community education and parental co-operation, systemics is ideal. I am currently developing a methodology which will apply sustainable education principles in small community schools in developing nations, where education projects may be just beginning or be in the process of upgrading, especially as regards the training of teachers. Because the basic principle of systemic is that everything is interconnected, the families, economic situation, traditions and living situations of the community are directly influencing the educational provision in a community. My method takes the existing community traditions and beliefs as its base, and enables the free development of facilities and resources, grouping of classes, involvement of parents and the local community and so on. For example, where children are needed at home to communicate on behalf of the mother, as happens in purdah, female literacy classes can bring the community back together, enable the mother to become involved in the community once more, and facilitate the daughter’s education where she would not previously have been allowed to go to school.

In communities where education is well established and universally provided, problems such as student aggression, lack of motivation, absenteeism, bullying, stress and depression among students and teachers, inappropriate skills learning according to employers, teacher dropout rates and so on, may be regarded as a similar case in many ways to communities where provision is sparse. These schools and national systems for education need revising. The trick is to devise a large scale programme for change without disrupting schools or destroying what is already working well. The systemic method is perfect for this type of endemic change. I am developing a programme for teacher training in schools in developed countries which will make the kind of changes I have been looking at and which will begin the process of systemic management, allowing the practitioners themselves to voice the experiences and ideas they are having and begin to introduce whole-school changes as they see fit. Sustainable education, like all sustainable projects, begins on a small holistic scale. That which works well can be expanded, that which doesn’t work will not be on a scale which is destructive and costly.

Like Buddhism, sustainable education is not prescriptive, and cannot be so, since it must be applied receptively to the environment in which it finds itself. When we are introducing systems theory to schools and to teachers, therefore, we need to explain the ideas behind the methods. Where this has been omitted because of lack of time for training, lack of continuity in the training, or lack of entusiam on the part of school leaders, the systemic method has been quietly dropped.  An element of faith is required when one thing after another that the teacher tries seems to fail. The faith comes in the understanding that every action you take is changing something, and that if you continue, the casue of the problem will become clear at some point. Meanwhile, just the fact that you are interacting with the problem child is vastly improving his or her ability to interact with society. In the normal authoritative order of things, problems are not always solved, but damage can be done to the child (and the teacher!). Using sustainable methods, the child will not be harmed, because he or she is being taken into account, and the teacher will feel more comfortable with what he or she is doing. Teachers who start using systemic methodology report the immediate effect that they begin to enjoy teaching again, have better rapports with the students, and feel less stress. Sustainable education, like sustainable environmental projects, improves your well-being and health.

Sustainable education is one aspect of an increasingly established methodology based on systems theory. Although quite well known in psychology and management, education is still very much in the pioneering stage. Understanding systems theory and its application in education can help us to form our individual powerful techniques in the classroom or in school and project management.  Below is a bibliography for anyone interested as a way of introduction to systems thought. Our input as educators in terms of respecting the individual, understanding the ideas of interconnectedness and  cause and effect, will enable sustainable education to help children, teachers, parents and communities everywhere to find education for sustainable communities in the 21st century.

© Jill Rees

13 January 2008

Suggested reading

Gregory Bateson          Steps to an Ecology of mind    University of Chicago Press 1972

Molnar and Lindquist Changing Problem Behaviour In Schools         Jossey Bass1989

http://en.wikipedia.org/wiki/Education_for_Sustainable_Development

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