"This article aims to explore one current Thai educational practice that presents the possibility of responding to sustainability concepts via culturally sensitive education. The practice is based on the three Buddhist principles of learning: sila sikkha (moral conduct); samadhi sikka (mind training); and panna sikkha (wisdom development)" (Chansomsak & Vale, 2008).
Sustainable education: learning for sustainability
Educational reform takes into consideration the significant correlation between humanity and ecology. Environmental, global, developmental and peace education, implemented in the 70s and widely adopted by the 80s, is gaining more currency since the 1992 Earth Summit, re-iterated at the 2002 World Summit and developed into a Decade of Education for Sustainable Development to run from 2005 - 2014.
Terminology is creating some confusion as to how sustainable development may be defined. Education For Sustainability (EFS) and Education for Sustainable Development (ESD) are concerned with educational philosophy, and propose the nature and purpose of education. Chansomsak and Vale define sustainable education as activity related to education that is for (purpose), about (content), and as (an integrative or whole process of) sustainability. Sustainability can then be said to be a dynamic and flexible system that connects, applies to its context, is inclusive as a naturally occurring outcome, enables each domain to integrate to form a whole, and accepts any discipline. Sustainable education takes into account professional and personal identity that incorporates present and future concerns as they relate to local social and environmental conditions.
Chansomsak and Vale state that archetypal worldview has led to unsustainable practice and behaviour. An ecological worldview is the preferred perspective, but is a process that can't be measured by time. The three stages of evolutionary development are:
- Accommodation - change that does not explore core values or epistemic philosophies (content), and may treat sustainability as a stand alone curriculum subject;
- Reformation - epistemic values are questioned to devise a strategy for re-orientation (e.g. greening of schools or environmental management practices); and
- Transformation - a level of knowledge acquisition will start the transformation process that continuously creates and revises.
An ecological framework presents global issues with sustainable practice in resolving problems through experience and connection with the environment. Behavioural skills that include good citizenship, high levels of reflective communication, and civic engagement facilitate documenting and improving evolving practice. Action research for education and developing communities share inherent epistemic characteristics of sustainable education, leading the authors to suggest that metatheory be applied to integrate all domains under sustainable practice.
The Buddhist approach to education: an alternative for Thai education
Sustainable development in Thailand developed after inclusion in the National Economic and Social Development Plan (NESDP 1992 - 1996). By the 8th NESDP, an abstraction of sustainable practice had been established. Chansomsak and Vale place emphasis on education 1) as a tool for human development; and, 2) for developing strong environmental links between individual and environment. Implementing sustainability concepts in existing curricula have been sporadic owing to a higher priority weighting given to topics such as lifelong learning, innovative technology, non-formal and informal education, and basic education for all.
An education reform in 1997 led to the development of five different approaches to education:
- Autonomous schools;
- Buddhist approach schools;
- Bilingual schools;
- ICT schools; and
- Plans and strategies for the talented.
The Buddhist school approach is an entirely localised approach towards national culture and religion. As this holistic approach has characteristics that tie humanity to nurturing their environs, it can be considered more ecologically friendly by way of comparison.
Ideas of education in the Buddhist approach
Sikkha, meaning 'education, is the Buddhist principle of learning. In Buddhism, education conveys the practice of a way of living, so the principle of Buddhist teaching is to practice self-development through living well.
- Sila sikkha - moral conduct that promotes peaceful existence; the practice of self-regulation that controls speech and behaviour;
- Samadhi sikka - the study of the mind and subsequent training that promotes self-awareness and self-evaluation to activate goal-setting and sustain intrinsic motivation; and
- Panna sikkha - an analysis and study of interconnectedness and the Laws of Cause and Effect.
It is understood that these principles must be taught together. The practice of one discipline without the others leads to severe shortcomings in behavioural conduct. The awareness and concentration that is required of working memory to perform these tasks reflects the need for coordinated mental and physical activity. Perceived states of turmoil cease to have primary significance. Panna sikkha embeds reflexive processes crucial to engaging reason. Chansomsak and Vale use food as an example of simple reasoning according to internal needs and wants. When children are taught to understand that food nourishes and supports the vehicle that carries their being, they choose how to maintain their body through an understanding of the purpose and benefits of nutrition.
In order to support Buddhist concepts of human development, strong links to the environment become crucial to sustain the culture. The level and contextual development in communication sustain students' motivation to continue living in clarity.
Implementation of the Buddhist approach to education in Thailand
The Buddhist approach to education was implemented in 2003, and by 2006 the 80 schools that were used as a pilot study had increased to more than 20,000 developed and encouraged by both government and religious institutions. Budget issues were not a consideration, as the Buddhist approach requires no new equipment, just a change of attitude.
The application of Buddhist philosophy requires five actions:
- Physical space must be clean, tidy and have sufficient access to natural surroundings that are peaceful. Displaying precepts or images of Buddhism acts as a reminder of doctrines and are viewed as teaching aids;
- Meditation, developing consensus on tasks in the classroom, or similar activities that relate to Buddhist practice and way of life are embedded into the curricula;
- Buddhist principles are included to form an active, context-related and integrated learning that relates to students holistically as evaluation measurements are based on knowledge acquisition and behavioural objectives;
- Promoting positive interactions between students and teachers and amongst each other is accentuated when the entire school body is regarded as a role model;
- Management becomes a dynamic and cyclical sequence of strategy, performance, situation monitoring and adaptation or revision to understand cause and effect. Participation and activities depend on physical location.
Integration of Buddhist teaching transforms both content and structure of formal curricula and purpose, indicating a change in the methodology of schooling. Innovative approaches to implementing the interrelation of cause and effect, the balance of yin and yang, in school curricula have included themes entitled "Picking up a flower affects the earth". Harmony is the core essence of learning. Topics are scaled according to age groups, so first-graders learn about the interrelation of mind and body, and their network of support (e.g. school, home). Second grade students are introduced to the interconnections between human, animal and biological environs to understand the concept of relations and position within the community. The practice of personal responsibility is an underlying philosophy that is embedded throughout the curriculum. Environmental care and concern extends to include national statistics in third and fourth grade that introduces the binding ties of people and culture. The exploration of these ties is deepened or strengthened with the introduction of ecology and cosmos in fifth and sixth grade. Practical activities sustain the knowledge acquired. Example activities for third grade student are growing organic vegetables and trips to padi fields. When learning about crops, links between country, biological and physical environments, and culture, are developed to represent the holistic view of consumption and the proper way to consume. This approach challenges urban lifestyle and strong links between school and parents is a fundamental requirement.
The practice of Buddhist ritualism and custom is essential to sustain activities and personal practice. Tradition is dictated by developing the ideology of proper living. For example, the tradition of studying and observing religious rites all night on Father's Day and Mother's Day, on sacred Buddhist days, and during Buddhist Lent is regularly practiced as is Dharma camp. Local temples host yearly camps for seventh and tenth grade students that were initially sponsored by the teachers, and are currently sponsored by the townsfolk. Family members are invited, strengthening the bond between school and community. Since the children of Thailand began attending Buddhist approach schools, positive developments have occurred. Gambling addiction and alcohol abuse rates are lower, and the physical school has become a place where the community convenes.
Since inception, behaviour of the children in Buddhist approach schools has improved. Initially, many children were opposed to the activities and had no or very little focus. After induction, students became aware of the benefits and habits that had developed, marking an improvement in studies and attitudes. Camp visits often have children returning with an increased wisdom to act in accordance with their harmony and release negativity (e.g. asking forgiveness from teachers)
The practice of panna sikkha is interpreted to mean the evaluation and archiving of documents that are supported activities of a learning community. Publications are kept as records of progression and distributed as a public relations exercise. The successful approach to education reform is entirely due to location, however clear intent to practice and develop is the source of achievement. In schools that have transformed, acknowledgement has been given to the principals and academic bodies who have been consistent in their practice and understanding. Buddhist principles are fundamental to life and is a multi-level discipline that encompasses school, home and community holistically. Parental involvement extends beyond the learning derived from books (e.g. presenting food to monks), and re-affirms values learned at school. Strong ties between school and community enhanced by activities supports and binds the moral outlook of students. The deeper the ties, the more effective the practice.
Buddhist approach schooling currently has focus on primary level. Younger students are more open to the influence of teachers than those in secondary levels, hence curriculum for primary schools concentrates on delivering basic knowledge of existence and high school is categorised by specific subjects as entrance to further education is compromised by needing requisite knowledge, rather than accepting students who have been holistically trained for knowledge acquisition and professional conduct.
With government support, Buddhist approach schools have established a buddy network. One or two schools identified for experience and potential are used as role models to mentor both regional and national schools. The bi-directional transfer of knowledge improves and increases the learning concept of school management. To maintain the quality of core discipline, enhancing individual ethics and moral conduct, frequency of evaluation and monitoring is established.
The Buddhist approach to education: an alternative for sustainable direction
Thailand's decision to implement Buddhist approach schools is representative of sustainable education. While Buddhist approach schools are not specifically aimed at sustainability, its conceptual foundation supports sustainability. Instead of viewing humans as a distinction in nature, Buddhist teachings focus on the natural co-existence of ecological sustainability and harmony. Chansomsak and Vale propose that Buddhism be seen as an eco-religion, and argue that every single problem faced by the world today has been caused by "wrongful relationships" (pg. 13). Transformation can only occur through human development.
Buddhism dictates that all humans are creators of themselves with the ability to develop and condition self to change or eliminate behavioural attitudes. Improvement should be regarded as situation monitoring and constant evaluative analysis of experience. In developing the self, individuality emerges and the ensuing celebration of self is found and determined by the chosen environment. Understanding that humanity and nature is one develops the concept that exploitation for self-image and wealth is unsustainable practice. Instead, behaviour is attuned to an harmonious co-existence. When humanity makes the distinction that there is no difference between self and other, accepting diversity for what it is, self-interest is supported by activity that sustains global interest. In conducting ecologically balanced lives, individuals see the inter-dependence and -connection of all phenomena. The Buddhist approach to life is a process of cultivating responsive behaviour based on ecological practice.
Educating according to the Buddhist approach not only teaches internal factors, it teaches how to embrace the external. It is the essence of sustainable practice as it portrays inclusion, contextualism and connectivity. It is practiced formally and non-formally, so synchronicity is key to supporting the community in an integrative and holistic manner.
Chansomsak and Vale conclude that the Buddhist approach to education is a clear illustration of the ties that bind environment to learning. Community support lingers and is more easily practiced. Local knowledge is developed to sustain and improve living conditions. Developing the human self is a universal responsibility which can be connected to the spiritual and ecological wisdom of all religion (e.g. Taoist balance and harmony, Native American circle of life).
Students direct their education at Manhattan Free School
The Manhattan Free School in New York City's East Harlem neighborhood offers an unconventional alternative to the city's traditional schools. The small private school is based on a philosophy of allowing students to direct their education, offering courses in comic-book making while omitting calculus. "It comes down to trust," the school's principal said, "the trust that given time, they'll find their passions, and when they do, they'll be eager to learn." The New York Times (10/4)
The Triple Bottom Line
The concept of the triple bottom line -- people, planet and profit -- is no longer useful and may even be counterproductive, argues Dave Stauffer. The triple bottom line encourages companies to see their social and environmental responsibilities as distinct from their moneymaking operations -- and that can lead CEOs to assume profitability and corporate social responsibility actually stand in opposition to one another. We need a new sustainable-business paradigm that enshrines the reality of CSR as a driver of corporate profits and longevity, Stauffer writes. TriplePundit.com (10/6)
Students direct their education at Manhattan Free School
The Manhattan Free School in New York City's East Harlem neighborhood offers an unconventional alternative to the city's traditional schools. The small private school is based on a philosophy of allowing students to direct their education, offering courses in comic-book making while omitting calculus. "It comes down to trust," the school's principal said, "the trust that given time, they'll find their passions, and when they do, they'll be eager to learn." The New York Times (10/4)
The Triple Bottom Line
The concept of the triple bottom line -- people, planet and profit -- is no longer useful and may even be counterproductive, argues Dave Stauffer. The triple bottom line encourages companies to see their social and environmental responsibilities as distinct from their moneymaking operations -- and that can lead CEOs to assume profitability and corporate social responsibility actually stand in opposition to one another. We need a new sustainable-business paradigm that enshrines the reality of CSR as a driver of corporate profits and longevity, Stauffer writes. TriplePundit.com (10/6)
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