Journal articles on the topic 'Moral education Oceania Case studies'

The history of education in many developing nations is a template of ineffectual and expensive instruction. Despite nearly half a century of higher education in the Pacific, up to 50% of the teachers in many countries such as the Federated States of Micronesia and the Republic of the Marshall Islands still have no more than a high school education. Similar trends are found in Asia and Africa. Past experience in Oceania demonstrates that face-to-face university training has been neither scalable nor sustainable. This paper compares two educational approaches—face-to-face and blended learning. The face-to-face, WorldTeach program in the Marshall Islands employed foreign volunteer teachers living on site to give local teachers a year’s leave for additional training. The blended chemistry course, which combined online and face-to-face learning, was delivered simultaneously to teacher candidates in Fiji, Vanuatu, and the Solomon Islands. The blended course utilized online instructors and tutors, and face-to-face tutors. This paper discusses the strengths and weaknesses of both case studies and recommends that nations consider blended learning as an approach to make education more accessible and affordable, especially in emerging nations. As brick-and-mortar campuses and instructor travel become more expensive, blended learning becomes an increasingly attractive educational option.

Recently many violent and moral degradations occurred in Indonesia have affected most of the youth. The moral degradation symptoms are indicated by the increase of drug abuse, free sex, crime, violent act, and many other disrespectful behaviors. The source of this multidimensional crisis and the nation’s downturn is the identity crisis and the failure in developing the nation’s character education. The IPS (the social studies) lesson is, in fact, aimed at improving the personal, social, and intellectual competences. Therefore, it is the time to integrate the character education with the school’s lessons, particularly in the social studies or IPS in the level of junior high school. In this case, the lesson is expected to be a tool and opportunity for students to develop various good characteristics such as religious, honest, integrited, tolerant, discipline, independent, hard worker, creative, patriotic, and friendly qualities.

Over the past five years, the American public has witnessed a flurry of interest in “character” and “character or moral education.” In 1992, William Kilpatrick wrote a book that attracted widespread attention, Why Johnny Can't Tell Right from Wrong: Moral Illiteracy and the Case for Character Education. A year later, William Bennett's best-selling anthology of remedial readings appeared, The Book of Virtues. More recently, Gertrude Himmelfarb published a book on the Victorian golden age of morals. At the same time, within the educational field, a subprofession of consultants devoted to character work has aimed to affect schooling at the elementary and secondary levels. As early as the mid-1970's, theologians and ethicists began discussing the idea of character, taking their cue from Stanley Hauerwas. Common to all of these writers is the belief that character has a necessary tie to religion and democracy.

In this article, Meira Levinson presents a case study of school personnel who must decide whether to expel a fourteen-year-old student for bringing marijuana onto campus. She uses the case to explore a class of ethical dilemmas in which educators are obligated to take action that fulfills the demands of justice but under conditions in which no just action is possible because of contextual and school-based injustices. She argues that under such circumstances, educators suffer moral injury, the trauma of perpetrating significant moral wrong against others despite one's wholehearted desire and responsibility to do otherwise. Educators often try to avoid moral injury by engaging in loyal subversion, using their voice to protest systemic injustices, or exiting the school setting altogether. No approach, however, enables educators adequately to fulfill their obligation to enact justice and hence to escape moral injury. Society hence owes educators moral repair—most importantly, by restructuring educational and other social systems so as to mitigate injustice. Levinson concludes that case studies of dilemmas of educational justice, like the case study with which she begins the article, may enable philosophers, educators, and members of the general public to engage in collective, phronetic reflection. This process may further reduce moral injury and enhance educators' capacities to enact justice in schools.

<p>The role of the spiritual heart in transformation and reformation is vital. However, the dynamism of change emanating from the heart is less understood. Using the work of al-Ghazālī (d. 505/1111), this paper centralises the noetic of the spiritual heart and its roles as a learning medium and a change agent. The heart is then conceptually operationalised within the national settings, particularly its role in whole-of-nation moral learning. This is further illustrated by a whole-of-nation moral learning trajectory situated within Brunei’s governance context, which is the (re)Islamisation of the national education system during three periods: pre-independence 1984, post-independence, and the new norm. The case showed the important roles of virtuous leaders to push for moral changes, followers to also engage in moral learning to suppress immoral learning, structures and cultures to be institutionalised to perpetuate moral learning, and selective international relations to catapult local progress.</p>

Today's Learning Demands Technological Transformation, However, The Practice Of Reflective Thinking Has Become One Of The Learning Traditions And Hallmarks Of Jesuit Education. Learning History Australia & Oceania Has Learning Outcomes, One Of Which Is Opening Up Insights Into New Cultures And Civilization Patterns Of Australian And Island Communities Around The Pacific. Not Only Exploring The Context But Also Being Able To Explore The Paradigm Of Reflective Thinking Of Students As An Analysis Of Solving The Nation's Problems. Students Need To Train Themselves In Reflective Thinking Because It Is Important To Analyse The Context Of Australia's Developmental Events, And Then How To Solve The Problems Of A Dynamic Societal Structure Fighting For Humanity And Well-Being. With Reflective Thinking Exercises In This Course, Students Will Be Accustomed To Analyzing And Synthesizing The Offers Of Solving The Problems Of Nations To Face The Challenges Of Life In This Century. One Of The Learning Tools Used To Explore Students' Reflective Thinking Skills In Australian And Oceania History Lectures Is The Use Of Flipbooks. This Study Aims To Decipher: 1) The Dynamics Of Flipbook-Based Student Reflective Thinking In Australian And Oceania History Learning; 2) The Limitations And Advantages Of Implementing Flipbook-Based Student Reflective Thinking Dynamics In Australian And Oceania History Learning; 3) Evaluation Of Flipbook-Based Student Reflective Thinking Dynamics In Australian And Oceania History Learning. The Method Used Is Qualitative Research With A Case Study Approach. Data Collection Through Observation, Depth Interviews And Literature Studies. Meanwhile, The Benefit Of This Research Is To Explore The Dynamics Of Reflective Thinking Of Students In The Australian History & Oceania Course Based On Flipbook Facilities.

Based on an ethnographic field study in Cologne, this article discusses the connection between memory practices and emotion ideologies in Holocaust education, using Sara Ahmed’s concept of affective economies. Moral goals, political demands, and educators’ care for their students lead to tensions in the education process. Two case studies illustrate how educators and learners express different, often contradictory concepts of emotion. In these studies, emotions are selectively opposed to rationality. In some contexts, emotions are considered inferior to facts and obstacles to the learning process; in others, they are superior to facts because they can communicate moral messages reliably.

ABSTRACT Two cases help students identify the influence that self-interest can have on ethical decision making and encourage them to practice “giving voice to values.” The learning objectives are to: (1) increase student awareness of the role of ethical fading in unethical decision making; (2) develop critical-thinking skills for ethical decision making; and (3) practice applying moral imagination to resolve ethical dilemmas. Specifically, we designed these case scenarios to develop skills in recognizing and resolving ethical dilemmas. Post-case survey responses indicate that beyond meeting the learning objectives, students personally relate to the protagonists. The cases are appropriate for graduate or undergraduate accounting courses, including capstone accounting courses, in which ethics, auditing, forensic accounting, and/or the professional code of conduct are discussed. Implementation guidance and Teaching Notes are provided to aid instructors seeking to motivate in-class discussions of the current and future ethical decisions students may face.

The purpose of this study is to explore the favored video applications in video use, compatible techniques and technology to accommodate the learning styles of moral education students in Teacher Education Institutes. This study is also to explore the contents of lesson suit to technology preferred by students in learning Moral Education. This is a case study in where data were collected through interviews. Six semester four students were chosen through purposive sampling from two Teacher Education Institutes in Malaysia. The constructs and internal validity were verified by experts while the external validity was verified through support from existing studies and theories. Data of the study were analyzed by using the Nvivo software to identify the features of favored video, compatible techniques and contents of lesson suit to technology that enhance the quality of teaching and learning of Moral Education to students. The Physiological Stimulus of Dunn and Dunn Learning Styles Model was used as guidance in the interviews because this model was the most suitable to be applied to students with Physiological Stimulus. The results of the analysis showed that short videos with suitable musics and short duration are the favored video for moral education students in teacher education institutes that enabled students to memorize the content knowledge. This research could be the learning guidelines on the use of videos and consequences activities of the shown videos that accommodate the learning styles of moral education students in Teacher Education Institutes which could be used by instructors in their professional practice in the lecture room.

The present article draws from the biographical narratives of three South African high school female principals which are part of a larger research study in which 26 aspiring and practicing women school leaders were interviewed. Narratives were constructed from in-depth interviews with each participant and analyzed for themes that provided insights into the skills, knowledge, and understanding that contribute to an effective African-centered leadership style that values three key principles of ubuntu: spirituality, interdependence, and unity. Findings indicate these women’s narratives are a testimony to their moral and ethical commitments in which social emancipation, compassion, and care for the community’s children are firmly rooted at the center of their leadership style. This study answers the call for research that explores context-specific leadership.

This paper investigated the perceptions of Religious and Moral Education (RME) teachers with regard to the implementation of RME syllabus in Namibia. The paper engages a crucial global debate on paradigms for teaching religion and moral values while contributing to the literature through research in the Ompundja Circuit of Oshana Region, Namibia. Contrary to the previous colonial era when Christianity was the only recognized religion, the Republic of Namibia adopted a new constitution making it a secular state upon independence in 1990. This new constitution, however, brought new challenges to teachers who were previously trained only to teach Biblical Studies as a school subject. With this new constitution, Namibia adopted a policy of teaching a multi-cultural religious and moral education curriculum. The teaching of RME replaced Biblical Studies in the Namibian curriculum. Teachers are now required to make their learners aware of the different religious and moral values of Judaism, Christianity, Islam, Hinduism, Buddhism, African traditional religions, Bahai and others inextricably. This, paper, therefore, presents findings from a case study research conducted at Ompundja Circuit of Oshana Region in Namibia that examined the perceptions of Religious and Moral Education (RME) teachers with regard to the implementation of RME syllabus. Fourteen teachers from selected schools participated in this study. Teachers were interviewed, observed and later completed a set of questionnaire. Findings indicated that teachers’individual religious and moral values shaped the teaching and learning process; teachers’ individual religious and moral values played a major role regarding conflicting concerns over RME; and as most RME teachers were Christian, they felt a commitment to share their personal Christian religious beliefs and moral values. The paper recommends that teachers be provided with the necessary teaching resources and be trained to develop more confidence and broad understanding of RME as a subject.

Moral Education is education to make human children moral or human. This means that moral education is education that does not teach about academics, but non-academics specifically about attitudes and how good everyday behavior. This paper is the result of field research entitled strengthening the moral education of students in following the eyes of Islamic and extracurricular learning in mts nu walisongo sidoarjo. issues discussed include how morale students in MTs. NU Walisongo Sidoarjo, How to strengthen moral education of students in MTs. NU Walisongo Sidoarjo And What are the supporting and inhibiting factors of the Student Morale Education Strengthening Program at MTs. NU Walisongo Sidoarjo To answer the above problems the authors use the case study method combined with field studies. This research uses qualitative research. Researchers use Emile Durkheims theory as quoted by George Ritzer and Douglas J. Goodman defines moral education is education that will be carried to the end of life. Education will determine when he becomes a useful human being, and will take him to heaven or hell later. The results of this study concluded that, the strengthening of students moral education was formed through positive programs that were quite simple and not burdensome for students and teachers, where those programs were able to form good character and achievements for students of MTs. Nu Sidoarjo.

Purpose This paper aims to outline the global research landscape of sustainability curricula implementation processes in higher education. The focus is twofold and investigates where research that aims at integrating sustainability into the curriculum is happening and how the research area of curriculum change for sustainability is developing. Design/methodology/approach A systematic review of peer-reviewed case studies published in English in selected journals and edited volumes between 1990 and 2017 was carried out. Data (n = 270 publications) were analyzed via descriptive statistics and bibliometric analysis. Findings The study demonstrates that research on sustainability curricula implementation processes in higher education has produced a growing output in a broad range of journals. Nevertheless, the cross-country distribution is imbalanced, with most cases coming from the USA, Europe and Asia, but with the relatively highest density in Oceania. A citation network analysis revealed that the “Western world” is quite well interlinked, whereas other countries are not, indicating that sharing information between and learning from other cases is limited. Research limitations/implications The exclusion of non-English publications likely skewed the global distribution of the research landscape included in this study. Social implications These findings demonstrate the need for more research and funding for case studies in countries that have not yet been adequately examined. Originality/value This study offers the first systematic reflection on the current global research landscape in sustainability curricula implementation and can guide further research endeavors.

The vulnerability of the moral crisis that occurs in millennial children has led to numerous irregularities such as rape, taurine, extortion, bullying and other negative forms of violence. These changes occur due to globalization and the increasing development of technology, thereby leading to deviant behaviours amongst children. Therefore, character education based on Ethno pedagogy in Islamic basic education institutions is important due to its ability to reduce the impact of negative behaviours on primary-age children. The purpose of this research is to describe the meaning of Ethno pedagogy of MIN 1 Sambas in applying local cultural values. This research uses a naturalistic phenomenology approach through participant observation, interview, and documentation techniques with primary data obtained from students, teachers, parents, and community leaders. The results showed the importance of integrating the self-development program of students based on Ethno pedagogy of Melayu Sambas, familiar with fostering character education in creating local cultures such as the Sambas Malay language. Furthermore, ethnology tends to foster a religious character in the millennial generation, namely religious character, such as the attitudes and behaviour of priests and taqwa applied in everyday life.

AbstractThis article evaluates the adequacy of Orthodox ethics by examining Orthodoxy's response to questions of social justice as they have been raised by the churches of the third world.The Eastern tradition is skeptical of such phrases as “structures of injustice” because it is improper to speak of sin with regard to structures. This does not mean that Orthodoxy is insensitive to questions of social justice, but rather that such questions can only be properly addressed by a personalist ethic grounded in trinitarian theology. It is trinitarian theology that provides the foundation for an understanding of love, community, and human relationship which demands relationships of mutuality and reciprocity and rejects all forms of human domination. This ethic is arrived at by an examination of the mode of being of the triune God in which all Christians participate, a mode of being that is both personal and communal. Orthodox ethics, while still in need of development with regard to the problems of concrete moral decision-making, offers a rich theological foundation often lacking in the more philosophical-ethical tradition of the West.

Education in Oceania continues to reflect the embedded implicit and explicit colonial practices and processes from the past. This paper conceptualises a cultural approach to education and leadership appropriate and relevant to the Republic of the Marshall Islands. As elementary school leaders, we highlight Kanne Lobal, a traditional Marshallese navigation practice based on indigenous language, values and practices. We conceptualise and develop Kanne Lobal in this paper as a framework for understanding the usefulness of our indigenous knowledge in leadership and educational practices within formal education. Through bwebwenato, a method of talk story, our key learnings and reflexivities were captured. We argue that realising the value of Marshallese indigenous knowledge and practices for school leaders requires purposeful training of the ways in which our knowledge can be made useful in our professional educational responsibilities. Drawing from our Marshallese knowledge is an intentional effort to inspire, empower and express what education and leadership partnership means for Marshallese people, as articulated by Marshallese themselves. Introduction As noted in the call for papers within the Waikato Journal of Education (WJE) for this special issue, bodies of knowledge and histories in Oceania have long sustained generations across geographic boundaries to ensure cultural survival. For Marshallese people, we cannot really know ourselves “until we know how we came to be where we are today” (Walsh, Heine, Bigler & Stege, 2012). Jitdam Kapeel is a popular Marshallese concept and ideal associated with inquiring into relationships within the family and community. In a similar way, the practice of relating is about connecting the present and future to the past. Education and leadership partnerships are linked and we look back to the past, our history, to make sense and feel inspired to transform practices that will benefit our people. In this paper and in light of our next generation, we reconnect with our navigation stories to inspire and empower education and leadership. Kanne lobal is part of our navigation stories, a conceptual framework centred on cultural practices, values, and concepts that embrace collective partnerships. Our link to this talanoa vā with others in the special issue is to attempt to make sense of connections given the global COVID-19 context by providing a Marshallese approach to address the physical and relational “distance” between education and leadership partnerships in Oceania. Like the majority of developing small island nations in Oceania, the Republic of the Marshall Islands (RMI) has had its share of educational challenges through colonial legacies of the past which continues to drive education systems in the region (Heine, 2002). The historical administration and education in the RMI is one of colonisation. Successive administrations by the Spanish, German, Japanese, and now the US, has resulted in education and learning that privileges western knowledge and forms of learning. This paper foregrounds understandings of education and learning as told by the voices of elementary school leaders from the RMI. The move to re-think education and leadership from Marshallese perspectives is an act of shifting the focus of bwebwenato or conversations that centres on Marshallese language and worldviews. The concept of jelalokjen was conceptualised as traditional education framed mainly within the community context. In the past, jelalokjen was practiced and transmitted to the younger generation for cultural continuity. During the arrival of colonial administrations into the RMI, jelalokjen was likened to the western notions of education and schooling (Kupferman, 2004). Today, the primary function of jelalokjen, as traditional and formal education, it is for “survival in a hostile [and challenging] environment” (Kupferman, 2004, p. 43). Because western approaches to learning in the RMI have not always resulted in positive outcomes for those engaged within the education system, as school leaders who value our cultural knowledge and practices, and aspire to maintain our language with the next generation, we turn to Kanne Lobal, a practice embedded in our navigation stories, collective aspirations, and leadership. The significance in the development of Kanne Lobal, as an appropriate framework for education and leadership, resulted in us coming together and working together. Not only were we able to share our leadership concerns, however, the engagement strengthened our connections with each other as school leaders, our communities, and the Public Schooling System (PSS). Prior to that, many of us were in competition for resources. Educational Leadership: IQBE and GCSL Leadership is a valued practice in the RMI. Before the IQBE programme started in 2018, the majority of the school leaders on the main island of Majuro had not engaged in collaborative partnerships with each other before. Our main educational purpose was to achieve accreditation from the Western Association of Schools and Colleges (WASC), an accreditation commission for schools in the United States. The WASC accreditation dictated our work and relationships and many school leaders on Majuro felt the pressure of competition against each other. We, the authors in this paper, share our collective bwebwenato, highlighting our school leadership experiences and how we gained strength from our own ancestral knowledge to empower “us”, to collaborate with each other, our teachers, communities, as well as with PSS; a collaborative partnership we had not realised in the past. The paucity of literature that captures Kajin Majol (Marshallese language) and education in general in the RMI is what we intend to fill by sharing our reflections and experiences. To move our educational practices forward we highlight Kanne Lobal, a cultural approach that focuses on our strengths, collective social responsibilities and wellbeing. For a long time, there was no formal training in place for elementary school leaders. School principals and vice principals were appointed primarily on their academic merit through having an undergraduate qualification. As part of the first cohort of fifteen school leaders, we engaged in the professional training programme, the Graduate Certificate in School Leadership (GCSL), refitted to our context after its initial development in the Solomon Islands. GCSL was coordinated by the Institute of Education (IOE) at the University of the South Pacific (USP). GCSL was seen as a relevant and appropriate training programme for school leaders in the RMI as part of an Asia Development Bank (ADB) funded programme which aimed at “Improving Quality Basic Education” (IQBE) in parts of the northern Pacific. GCSL was managed on Majuro, RMI’s main island, by the director at the time Dr Irene Taafaki, coordinator Yolanda McKay, and administrators at the University of the South Pacific’s (USP) RMI campus. Through the provision of GCSL, as school leaders we were encouraged to re-think and draw-from our own cultural repository and connect to our ancestral knowledge that have always provided strength for us. This kind of thinking and practice was encouraged by our educational leaders (Heine, 2002). We argue that a culturally-affirming and culturally-contextual framework that reflects the lived experiences of Marshallese people is much needed and enables the disruption of inherent colonial processes left behind by Western and Eastern administrations which have influenced our education system in the RMI (Heine, 2002). Kanne Lobal, an approach utilising a traditional navigation has warranted its need to provide solutions for today’s educational challenges for us in the RMI. Education in the Pacific Education in the Pacific cannot be understood without contextualising it in its history and culture. It is the same for us in the RMI (Heine, 2002; Walsh et al., 2012). The RMI is located in the Pacific Ocean and is part of Micronesia. It was named after a British captain, John Marshall in the 1700s. The atolls in the RMI were explored by the Spanish in the 16th century. Germany unsuccessfully attempted to colonize the islands in 1885. Japan took control in 1914, but after several battles during World War II, the US seized the RMI from them. In 1947, the United Nations made the island group, along with the Mariana and Caroline archipelagos, a U.S. trust territory (Walsh et al, 2012). Education in the RMI reflects the colonial administrations of Germany, Japan, and now the US. Before the turn of the century, formal education in the Pacific reflected western values, practices, and standards. Prior to that, education was informal and not binded to formal learning institutions (Thaman, 1997) and oral traditions was used as the medium for transmitting learning about customs and practices living with parents, grandparents, great grandparents. As alluded to by Jiba B. Kabua (2004), any “discussion about education is necessarily a discussion of culture, and any policy on education is also a policy of culture” (p. 181). It is impossible to promote one without the other, and it is not logical to understand one without the other. Re-thinking how education should look like, the pedagogical strategies that are relevant in our classrooms, the ways to engage with our parents and communities - such re-thinking sits within our cultural approaches and frameworks. Our collective attempts to provide a cultural framework that is relevant and appropriate for education in our context, sits within the political endeavour to decolonize. This means that what we are providing will not only be useful, but it can be used as a tool to question and identify whether things in place restrict and prevent our culture or whether they promote and foreground cultural ideas and concepts, a significant discussion of culture linked to education (Kabua, 2004). Donor funded development aid programmes were provided to support the challenges within education systems. Concerned with the persistent low educational outcomes of Pacific students, despite the prevalence of aid programmes in the region, in 2000 Pacific educators and leaders with support from New Zealand Aid (NZ Aid) decided to intervene (Heine, 2002; Taufe’ulungaki, 2014). In April 2001, a group of Pacific educators and leaders across the region were invited to a colloquium funded by the New Zealand Overseas Development Agency held in Suva Fiji at the University of the South Pacific. The main purpose of the colloquium was to enable “Pacific educators to re-think the values, assumptions and beliefs underlying [formal] schooling in Oceania” (Benson, 2002). Leadership, in general, is a valued practice in the RMI (Heine, 2002). Despite education leadership being identified as a significant factor in school improvement (Sanga & Chu, 2009), the limited formal training opportunities of school principals in the region was a persistent concern. As part of an Asia Development Bank (ADB) funded project, the Improve Quality Basic Education (IQBE) intervention was developed and implemented in the RMI in 2017. Mentoring is a process associated with the continuity and sustainability of leadership knowledge and practices (Sanga & Chu, 2009). It is a key aspect of building capacity and capabilities within human resources in education (ibid). Indigenous knowledges and education research According to Hilda Heine, the relationship between education and leadership is about understanding Marshallese history and culture (cited in Walsh et al., 2012). It is about sharing indigenous knowledge and histories that “details for future generations a story of survival and resilience and the pride we possess as a people” (Heine, cited in Walsh et al., 2012, p. v). This paper is fuelled by postcolonial aspirations yet is grounded in Pacific indigenous research. This means that our intentions are driven by postcolonial pursuits and discourses linked to challenging the colonial systems and schooling in the Pacific region that privileges western knowledge and learning and marginalises the education practices and processes of local people (Thiong’o, 1986). A point of difference and orientation from postcolonialism is a desire to foreground indigenous Pacific language, specifically Majin Majol, through Marshallese concepts. Our collective bwebwenato and conversation honours and values kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness) (Taafaki & Fowler, 2019). Pacific leaders developed the Rethinking Pacific Education Initiative for and by Pacific People (RPEIPP) in 2002 to take control of the ways in which education research was conducted by donor funded organisations (Taufe’ulungaki, 2014). Our former president, Dr Hilda Heine was part of the group of leaders who sought to counter the ways in which our educational and leadership stories were controlled and told by non-Marshallese (Heine, 2002). As a former minister of education in the RMI, Hilda Heine continues to inspire and encourage the next generation of educators, school leaders, and researchers to re-think and de-construct the way learning and education is conceptualised for Marshallese people. The conceptualisation of Kanne Lobal acknowledges its origin, grounded in Marshallese navigation knowledge and practice. Our decision to unpack and deconstruct Kanne Lobal within the context of formal education and leadership responds to the need to not only draw from indigenous Marshallese ideas and practice but to consider that the next generation will continue to be educated using western processes and initiatives particularly from the US where we get a lot of our funding from. According to indigenous researchers Dawn Bessarab and Bridget Ng’andu (2010), doing research that considers “culturally appropriate processes to engage with indigenous groups and individuals is particularly pertinent in today’s research environment” (p. 37). Pacific indigenous educators and researchers have turned to their own ancestral knowledge and practices for inspiration and empowerment. Within western research contexts, the often stringent ideals and processes are not always encouraging of indigenous methods and practices. However, many were able to ground and articulate their use of indigenous methods as being relevant and appropriate to capturing the realities of their communities (Nabobo-Baba, 2008; Sualii-Sauni & Fulu-Aiolupotea, 2014; Thaman, 1997). At the same time, utilising Pacific indigenous methods and approaches enabled research engagement with their communities that honoured and respected them and their communities. For example, Tongan, Samoan, and Fijian researchers used the talanoa method as a way to capture the stories, lived realities, and worldviews of their communities within education in the diaspora (Fa’avae, Jones, & Manu’atu, 2016; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014; Vaioleti, 2005). Tok stori was used by Solomon Islander educators and school leaders to highlight the unique circles of conversational practice and storytelling that leads to more positive engagement with their community members, capturing rich and meaningful narratives as a result (Sanga & Houma, 2004). The Indigenous Aborigine in Australia utilise yarning as a “relaxed discussion through which both the researcher and participant journey together visiting places and topics of interest relevant” (Bessarab & Ng’andu, 2010, p. 38). Despite the diverse forms of discussions and storytelling by indigenous peoples, of significance are the cultural protocols, ethics, and language for conducting and guiding the engagement (Bessarab & Ng’andu, 2010; Nabobo-Baba, 2008; Sualii-Sauni & Aiolupotea, 2014). Through the ethics, values, protocols, and language, these are what makes indigenous methods or frameworks unique compared to western methods like in-depth interviews or semi-structured interviews. This is why it is important for us as Marshallese educators to frame, ground, and articulate how our own methods and frameworks of learning could be realised in western education (Heine, 2002; Jetnil-Kijiner, 2014). In this paper, we utilise bwebwenato as an appropriate method linked to “talk story”, capturing our collective stories and experiences during GCSL and how we sought to build partnerships and collaboration with each other, our communities, and the PSS. Bwebwenato and drawing from Kajin Majel Legends and stories that reflect Marshallese society and its cultural values have survived through our oral traditions. The practice of weaving also holds knowledge about our “valuable and earliest sources of knowledge” (Taafaki & Fowler, 2019, p. 2). The skilful navigation of Marshallese wayfarers on the walap (large canoes) in the ocean is testament of their leadership and the value they place on ensuring the survival and continuity of Marshallese people (Taafaki & Fowler, 2019; Walsh et al., 2012). During her graduate study in 2014, Kathy Jetnil-Kijiner conceptualised bwebwenato as being the most “well-known form of Marshallese orality” (p. 38). The Marshallese-English dictionary defined bwebwenato as talk, conversation, story, history, article, episode, lore, myth, or tale (cited in Jetnil Kijiner, 2014). Three years later in 2017, bwebwenato was utilised in a doctoral project by Natalie Nimmer as a research method to gather “talk stories” about the experiences of 10 Marshallese experts in knowledge and skills ranging from sewing to linguistics, canoe-making and business. Our collective bwebwenato in this paper centres on Marshallese ideas and language. The philosophy of Marshallese knowledge is rooted in our “Kajin Majel”, or Marshallese language and is shared and transmitted through our oral traditions. For instance, through our historical stories and myths. Marshallese philosophy, that is, the knowledge systems inherent in our beliefs, values, customs, and practices are shared. They are inherently relational, meaning that knowledge systems and philosophies within our world are connected, in mind, body, and spirit (Jetnil-Kijiner, 2014; Nimmer, 2017). Although some Marshallese believe that our knowledge is disappearing as more and more elders pass away, it is therefore important work together, and learn from each other about the knowledges shared not only by the living but through their lamentations and stories of those who are no longer with us (Jetnil-Kijiner, 2014). As a Marshallese practice, weaving has been passed-down from generation to generation. Although the art of weaving is no longer as common as it used to be, the artefacts such as the “jaki-ed” (clothing mats) continue to embody significant Marshallese values and traditions. For our weavers, the jouj (check spelling) is the centre of the mat and it is where the weaving starts. When the jouj is correct and weaved well, the remainder and every other part of the mat will be right. The jouj is symbolic of the “heart” and if the heart is prepared well, trained well, then life or all other parts of the body will be well (Taafaki & Fowler, 2019). In that light, we have applied the same to this paper. Conceptualising and drawing from cultural practices that are close and dear to our hearts embodies a significant ontological attempt to prioritize our own knowledge and language, a sense of endearment to who we are and what we believe education to be like for us and the next generation. The application of the phrase “Majolizing '' was used by the Ministry of Education when Hilda Heine was minister, to weave cultural ideas and language into the way that teachers understand the curriculum, develop lesson plans and execute them in the classroom. Despite this, there were still concerns with the embedded colonized practices where teachers defaulted to eurocentric methods of doing things, like the strategies provided in the textbooks given to us. In some ways, our education was slow to adjust to the “Majolizing '' intention by our former minister. In this paper, we provide Kanne Lobal as a way to contribute to the “Majolizing intention” and perhaps speed up yet still be collectively responsible to all involved in education. Kajin Wa and Kanne Lobal “Wa” is the Marshallese concept for canoe. Kajin wa, as in canoe language, has a lot of symbolic meaning linked to deeply-held Marshallese values and practices. The canoe was the foundational practice that supported the livelihood of harsh atoll island living which reflects the Marshallese social world. The experts of Kajin wa often refer to “wa” as being the vessel of life, a means and source of sustaining life (Kelen, 2009, cited in Miller, 2010). “Jouj” means kindness and is the lower part of the main hull of the canoe. It is often referred to by some canoe builders in the RMI as the heart of the canoe and is linked to love. The jouj is one of the first parts of the canoe that is built and is “used to do all other measurements, and then the rest of the canoe is built on top of it” (Miller, 2010, p. 67). The significance of the jouj is that when the canoe is in the water, the jouj is the part of the hull that is underwater and ensures that all the cargo and passengers are safe. For Marshallese, jouj or kindness is what living is about and is associated with selflessly carrying the responsibility of keeping the family and community safe. The parts of the canoe reflect Marshallese culture, legend, family, lineage, and kinship. They embody social responsibilities that guide, direct, and sustain Marshallese families’ wellbeing, from atoll to atoll. For example, the rojak (boom), rojak maan (upper boom), rojak kōrā (lower boom), and they support the edges of the ujelā/ujele (sail) (see figure 1). The literal meaning of rojak maan is male boom and rojak kōrā means female boom which together strengthens the sail and ensures the canoe propels forward in a strong yet safe way. Figuratively, the rojak maan and rojak kōrā symbolise the mother and father relationship which when strong, through the jouj (kindness and love), it can strengthen families and sustain them into the future. Figure 1. Parts of the canoe Source: https://www.canoesmarshallislands.com/2014/09/names-of-canoe-parts/ From a socio-cultural, communal, and leadership view, the canoe (wa) provides understanding of the relationships required to inspire and sustain Marshallese peoples’ education and learning. We draw from Kajin wa because they provide cultural ideas and practices that enable understanding of education and leadership necessary for sustaining Marshallese people and realities in Oceania. When building a canoe, the women are tasked with the weaving of the ujelā/ujele (sail) and to ensure that it is strong enough to withstand long journeys and the fierce winds and waters of the ocean. The Kanne Lobal relates to the front part of the ujelā/ujele (sail) where the rojak maan and rojak kōrā meet and connect (see the red lines in figure 1). Kanne Lobal is linked to the strategic use of the ujelā/ujele by navigators, when there is no wind north wind to propel them forward, to find ways to capture the winds so that their journey can continue. As a proverbial saying, Kanne Lobal is used to ignite thinking and inspire and transform practice particularly when the journey is rough and tough. In this paper we draw from Kanne Lobal to ignite, inspire, and transform our educational and leadership practices, a move to explore what has always been meaningful to Marshallese people when we are faced with challenges. The Kanne Lobal utilises our language, and cultural practices and values by sourcing from the concepts of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). A key Marshallese proverb, “Enra bwe jen lale rara”, is the cultural practice where families enact compassion through the sharing of food in all occurrences. The term “enra” is a small basket weaved from the coconut leaves, and often used by Marshallese as a plate to share and distribute food amongst each other. Bwe-jen-lale-rara is about noticing and providing for the needs of others, and “enra” the basket will help support and provide for all that are in need. “Enra-bwe-jen-lale-rara” is symbolic of cultural exchange and reciprocity and the cultural values associated with building and maintaining relationships, and constantly honouring each other. As a Marshallese practice, in this article we share our understanding and knowledge about the challenges as well as possible solutions for education concerns in our nation. In addition, we highlight another proverb, “wa kuk wa jimor”, which relates to having one canoe, and despite its capacity to feed and provide for the individual, but within the canoe all people can benefit from what it can provide. In the same way, we provide in this paper a cultural framework that will enable all educators to benefit from. It is a framework that is far-reaching and relevant to the lived realities of Marshallese people today. Kumit relates to people united to build strength, all co-operating and working together, living in peace, harmony, and good health. Kanne Lobal: conceptual framework for education and leadership An education framework is a conceptual structure that can be used to capture ideas and thinking related to aspects of learning. Kanne Lobal is conceptualised and framed in this paper as an educational framework. Kanne Lobal highlights the significance of education as a collective partnership whereby leadership is an important aspect. Kanne Lobal draws-from indigenous Marshallese concepts like kautiej (respect), jouj eo mour eo (reciprocity), and jouj (kindness, heart). The role of a leader, including an education leader, is to prioritise collective learning and partnerships that benefits Marshallese people and the continuity and survival of the next generation (Heine, 2002; Thaman, 1995). As described by Ejnar Aerōk, an expert canoe builder in the RMI, he stated: “jerbal ippān doon bwe en maron maan wa e” (cited in Miller, 2010, p. 69). His description emphasises the significance of partnerships and working together when navigating and journeying together in order to move the canoe forward. The kubaak, the outrigger of the wa (canoe) is about “partnerships”. For us as elementary school leaders on Majuro, kubaak encourages us to value collaborative partnerships with each other as well as our communities, PSS, and other stakeholders. Partnerships is an important part of the Kanne Lobal education and leadership framework. It requires ongoing bwebwenato – the inspiring as well as confronting and challenging conversations that should be mediated and negotiated if we and our education stakeholders are to journey together to ensure that the educational services we provide benefits our next generation of young people in the RMI. Navigating ahead the partnerships, mediation, and negotiation are the core values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity). As an organic conceptual framework grounded in indigenous values, inspired through our lived experiences, Kanne Lobal provides ideas and concepts for re-thinking education and leadership practices that are conducive to learning and teaching in the schooling context in the RMI. By no means does it provide the solution to the education ills in our nation. However, we argue that Kanne Lobal is a more relevant approach which is much needed for the negatively stigmatised system as a consequence of the various colonial administrations that have and continue to shape and reframe our ideas about what education should be like for us in the RMI. Moreover, Kannel Lobal is our attempt to decolonize the framing of education and leadership, moving our bwebwenato to re-framing conversations of teaching and learning so that our cultural knowledge and values are foregrounded, appreciated, and realised within our education system. Bwebwenato: sharing our stories In this section, we use bwebwenato as a method of gathering and capturing our stories as data. Below we capture our stories and ongoing conversations about the richness in Marshallese cultural knowledge in the outer islands and on Majuro and the potentialities in Kanne Lobal. Danny Jim When I was in third grade (9-10 years of age), during my grandfather’s speech in Arno, an atoll near Majuro, during a time when a wa (canoe) was being blessed and ready to put the canoe into the ocean. My grandfather told me the canoe was a blessing for the family. “Without a canoe, a family cannot provide for them”, he said. The canoe allows for travelling between places to gather food and other sources to provide for the family. My grandfather’s stories about people’s roles within the canoe reminded me that everyone within the family has a responsibility to each other. Our women, mothers and daughters too have a significant responsibility in the journey, in fact, they hold us, care for us, and given strength to their husbands, brothers, and sons. The wise man or elder sits in the middle of the canoe, directing the young man who help to steer. The young man, he does all the work, directed by the older man. They take advice and seek the wisdom of the elder. In front of the canoe, a young boy is placed there and because of his strong and youthful vision, he is able to help the elder as well as the young man on the canoe. The story can be linked to the roles that school leaders, teachers, and students have in schooling. Without each person knowing intricately their role and responsibility, the sight and vision ahead for the collective aspirations of the school and the community is difficult to comprehend. For me, the canoe is symbolic of our educational journey within our education system. As the school leader, a central, trusted, and respected figure in the school, they provide support for teachers who are at the helm, pedagogically striving to provide for their students. For without strong direction from the school leaders and teachers at the helm, the students, like the young boy, cannot foresee their futures, or envisage how education can benefit them. This is why Kanne Lobal is a significant framework for us in the Marshall Islands because within the practice we are able to take heed and empower each other so that all benefit from the process. Kanne Lobal is linked to our culture, an essential part of who we are. We must rely on our own local approaches, rather than relying on others that are not relevant to what we know and how we live in today’s society. One of the things I can tell is that in Majuro, compared to the outer islands, it’s different. In the outer islands, parents bring children together and tell them legends and stories. The elders tell them about the legends and stories – the bwebwenato. Children from outer islands know a lot more about Marshallese legends compared to children from the Majuro atoll. They usually stay close to their parents, observe how to prepare food and all types of Marshallese skills. Loretta Joseph Case There is little Western influence in the outer islands. They grow up learning their own culture with their parents, not having tv. They are closely knit, making their own food, learning to weave. They use fire for cooking food. They are more connected because there are few of them, doing their own culture. For example, if they’re building a house, the ladies will come together and make food to take to the males that are building the house, encouraging them to keep on working - “jemjem maal” (sharpening tools i.e. axe, like encouraging workers to empower them). It’s when they bring food and entertainment. Rubon Rubon Togetherness, work together, sharing of food, these are important practices as a school leader. Jemjem maal – the whole village works together, men working and the women encourage them with food and entertainment. All the young children are involved in all of the cultural practices, cultural transmission is consistently part of their everyday life. These are stronger in the outer islands. Kanne Lobal has the potential to provide solutions using our own knowledge and practices. Connie Joel When new teachers become a teacher, they learn more about their culture in teaching. Teaching raises the question, who are we? A popular saying amongst our people, “Aelon kein ad ej aelon in manit”, means that “Our islands are cultural islands”. Therefore, when we are teaching, and managing the school, we must do this culturally. When we live and breathe, we must do this culturally. There is more socialising with family and extended family. Respect the elderly. When they’re doing things the ladies all get together, in groups and do it. Cut the breadfruit, and preserve the breadfruit and pandanus. They come together and do it. Same as fishing, building houses, building canoes. They use and speak the language often spoken by the older people. There are words that people in the outer islands use and understand language regularly applied by the elderly. Respect elderly and leaders more i.e., chiefs (iroj), commoners (alap), and the workers on the land (ri-jerbal) (social layer under the commoners). All the kids, they gather with their families, and go and visit the chiefs and alap, and take gifts from their land, first produce/food from the plantation (eojōk). Tommy Almet The people are more connected to the culture in the outer islands because they help one another. They don’t have to always buy things by themselves, everyone contributes to the occasion. For instance, for birthdays, boys go fishing, others contribute and all share with everyone. Kanne Lobal is a practice that can bring people together – leaders, teachers, stakeholders. We want our colleagues to keep strong and work together to fix problems like students and teachers’ absenteeism which is a big problem for us in schools. Demetria Malachi The culture in the outer islands are more accessible and exposed to children. In Majuro, there is a mixedness of cultures and knowledges, influenced by Western thinking and practices. Kanne Lobal is an idea that can enhance quality educational purposes for the RMI. We, the school leaders who did GCSL, we want to merge and use this idea because it will help benefit students’ learning and teachers’ teaching. Kanne Lobal will help students to learn and teachers to teach though traditional skills and knowledge. We want to revitalize our ways of life through teaching because it is slowly fading away. Also, we want to have our own Marshallese learning process because it is in our own language making it easier to use and understand. Essentially, we want to proudly use our own ways of teaching from our ancestors showing the appreciation and blessings given to us. Way Forward To think of ways forward is about reflecting on the past and current learnings. Instead of a traditional discussion within a research publication, we have opted to continue our bwebwenato by sharing what we have learnt through the Graduate Certificate in School Leadership (GCSL) programme. Our bwebwenato does not end in this article and this opportunity to collaborate and partner together in this piece of writing has been a meaningful experience to conceptualise and unpack the Kanne Lobal framework. Our collaborative bwebwenato has enabled us to dig deep into our own wise knowledges for guidance through mediating and negotiating the challenges in education and leadership (Sanga & Houma, 2004). For example, bwe-jen-lale-rara reminds us to inquire, pay attention, and focus on supporting the needs of others. Through enra-bwe-jen-lale-rara, it reminds us to value cultural exchange and reciprocity which will strengthen the development and maintaining of relationships based on ways we continue to honour each other (Nimmer, 2017). We not only continue to support each other, but also help mentor the next generation of school leaders within our education system (Heine, 2002). Education and leadership are all about collaborative partnerships (Sanga & Chu, 2009; Thaman, 1997). Developing partnerships through the GCSL was useful learning for us. It encouraged us to work together, share knowledge, respect each other, and be kind. The values of jouj (kindness, love), kautiej (respect), and jouj eo mour eo (reciprocity) are meaningful in being and becoming and educational leader in the RMI (Jetnil-Kijiner, 2014; Miller, 2010; Nimmer, 2017). These values are meaningful for us practice particularly given the drive by PSS for schools to become accredited. The workshops and meetings delivered during the GCSL in the RMI from 2018 to 2019 about Kanne Lobal has given us strength to share our stories and experiences from the meeting with the stakeholders. But before we met with the stakeholders, we were encouraged to share and speak in our language within our courses: EDP05 (Professional Development and Learning), EDP06 (School Leadership), EDP07 (School Management), EDP08 (Teaching and Learning), and EDP09 (Community Partnerships). In groups, we shared our presentations with our peers, the 15 school leaders in the GCSL programme. We also invited USP RMI staff. They liked the way we presented Kannel Lobal. They provided us with feedback, for example: how the use of the sail on the canoe, the parts and their functions can be conceptualised in education and how they are related to the way that we teach our own young people. Engaging stakeholders in the conceptualisation and design stages of Kanne Lobal strengthened our understanding of leadership and collaborative partnerships. Based on various meetings with the RMI Pacific Resources for Education and Learning (PREL) team, PSS general assembly, teachers from the outer islands, and the PSS executive committee, we were able to share and receive feedback on the Kanne Lobal framework. The coordinators of the PREL programme in the RMI were excited by the possibilities around using Kanne Lobal, as a way to teach culture in an inspirational way to Marshallese students. Our Marshallese knowledge, particularly through the proverbial meaning of Kanne Lobal provided so much inspiration and insight for the groups during the presentation which gave us hope and confidence to develop the framework. Kanne Lobal is an organic and indigenous approach, grounded in Marshallese ways of doing things (Heine, 2002; Taafaki & Fowler, 2019). Given the persistent presence of colonial processes within the education system and the constant reference to practices and initiatives from the US, Kanne Lobal for us provides a refreshing yet fulfilling experience and makes us feel warm inside because it is something that belongs to all Marshallese people. Conclusion Marshallese indigenous knowledge and practices provide meaningful educational and leadership understanding and learnings. They ignite, inspire, and transform thinking and practice. The Kanne Lobal conceptual framework emphasises key concepts and values necessary for collaborative partnerships within education and leadership practices in the RMI. The bwebwenato or talk stories have been insightful and have highlighted the strengths and benefits that our Marshallese ideas and practices possess when looking for appropriate and relevant ways to understand education and leadership. Acknowledgements We want to acknowledge our GCSL cohort of school leaders who have supported us in the development of Kanne Lobal as a conceptual framework. A huge kommol tata to our friends: Joana, Rosana, Loretta, Jellan, Alvin, Ellice, Rolando, Stephen, and Alan. References Benson, C. (2002). Preface. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (p. iv). Suva, Fiji: University of the South Pacific, Institute of Education. Bessarab, D., Ng’andu, B. (2010). Yarning about yarning as a legitimate method in indigenous research. International Journal of Critical Indigenous Studies, 3(1), 37-50. Fa’avae, D., Jones, A., & Manu’atu, L. (2016). Talanoa’i ‘a e talanoa - talking about talanoa: Some dilemmas of a novice researcher. AlterNative: An Indigenous Journal of Indigenous Peoples,12(2),138-150. Heine, H. C. (2002). A Marshall Islands perspective. In F. Pene, A. M. Taufe’ulungaki, & C. Benson (Eds.), Tree of Opportunity: re-thinking Pacific Education (pp. 84 – 90). Suva, Fiji: University of the South Pacific, Institute of Education. Infoplease Staff (2017, February 28). Marshall Islands, retrieved from https://www.infoplease.com/world/countries/marshall-islands Jetnil-Kijiner, K. (2014). Iep Jaltok: A history of Marshallese literature. (Unpublished masters’ thesis). Honolulu, HW: University of Hawaii. Kabua, J. B. (2004). We are the land, the land is us: The moral responsibility of our education and sustainability. In A.L. Loeak, V.C. Kiluwe and L. Crowl (Eds.), Life in the Republic of the Marshall Islands, pp. 180 – 191. Suva, Fiji: University of the South Pacific. Kupferman, D. (2004). Jelalokjen in flux: Pitfalls and prospects of contextualising teacher training programmes in the Marshall Islands. Directions: Journal of Educational Studies, 26(1), 42 – 54. http://directions.usp.ac.fj/collect/direct/index/assoc/D1175062.dir/doc.pdf Miller, R. L. (2010). 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Decolonising Pacific research, building Pacific research communities, and developing Pacific research tools: The case of the talanoa and the faafaletui in Samoa. Asia Pacific Viewpoint, 55(3), 331-344. Taafaki, I., & Fowler, M. K. (2019). Clothing mats of the Marshall Islands: The history, the culture, and the weavers. US: Kindle Direct. Taufe’ulungaki, A. M. (2014). Look back to look forward: A reflective Pacific journey. In M. ‘Otunuku, U. Nabobo-Baba, S. Johansson Fua (Eds.), Of Waves, Winds, and Wonderful Things: A Decade of Rethinking Pacific Education (pp. 1-15). Fiji: USP Press. Thaman, K. H. (1995). Concepts of learning, knowledge and wisdom in Tonga, and their relevance to modern education. Prospects, 25(4), 723-733. Thaman, K. H. (1997). Reclaiming a place: Towards a Pacific concept of education for cultural development. The Journal of the Polynesian Society, 106(2), 119-130. Thiong’o, N. W. (1986). Decolonising the mind: The politics of language in African literature. 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<p style="margin: 0cm 0cm 10pt; text-align: justify; unicode-bidi: embed; direction: ltr; -ms-text-justify: inter-ideograph;"> </p><p><em>A large body of research has discussed the issue of moral courage, but there is a lack of research on students who are qualifying to teach in special education. Moral courage is considered as the bridge between talking about values and actually implementing them. Ten special education students in their last year of studies in a large college in Israel participated in the research. Most of the student teachers chose special education for personal or family-related reasons.</em><em> </em><em>Data were collected with qualitative research tools: portfolios, field diaries, and partially-structured interviews and analyzed by qualitative research methods, identifying in the students’ stories themes, which were divided into categories. Two kinds of courage were described; courage as a part of the teaching process, when the students independently decided to teach differently from how they were expected to teach, and courage in an exceptional act in which they intervened for the sake of one single child. In every case the students were aware of the fact that they risked their professional future, their </em><em>“</em><em>good name</em><em>”</em><em> and their studies in the college. Several motives were identified for their behavior</em><em>:</em><em> ideological motives, altruism and caring, moral inner motive and responsibility for others, personal reasons that were connected to their own past history, and the existence of support from college instructors.</em><em></em></p><p style="margin: 0cm 0cm 10pt; text-align: justify; unicode-bidi: embed; direction: ltr; -ms-text-justify: inter-ideograph;"><span style="line-height: 115%; font-family: 'Times New Roman','serif'; font-size: 10pt; mso-ascii-theme-font: major-bidi; mso-hansi-theme-font: major-bidi; mso-bidi-theme-font: major-bidi;"><br /></span></p>

This study aimed to find the meaning or value of moral education implied in tembang ilir-ilir lyrics of Sunan Wali Sanga's (12th century) and its meaning for society. The narrative of the lyrics is expressed in Javanese. The study was carried out by using a qualitative paradigm, which was pursued by a single embedded descriptive case study. Data were collected from document / archive sources or libraries. Data validity used triangulation of data. Data were analyzed using pragmatic analysis models. The findings showed that moral education value in tembang Ilir-ilir lyrics was related to one's faith and piety to God. Faith and piety starts from the moment humans are born until they die. The manifestation of one's faith and piety in tembang Ilir-ilir lyrics expressed the need to believe in the oneness of God, doing shalat, and perform amar ma'ruf nahi mungkar (acts of virtue and stay away from God's prohibitions). The impact on readers was that they can understand the meaning and improve the belief of need to approach oneself towards God by carrying out worship according to what has been directed. The novelty of this study was namely delivering of da'wah that carried out by Islamic religious leaders by conveying the chanting of tembang which makes listeners feel entertained and happy, so that the message conveyed feels easy to accept and is motivated to be implemented.

Faculty at 2 universities integrated 6 case studies on research ethics into their introductory psychology curricula. Students who received the ethics modules were better able to identify ethical issues and consider moral ambiguities them students who received standard instruction. Students and faculty favorably evaluated the curriculum, and students indicated that ethics instruction increased their interest in research psychology and scientific ethics.

The aim of this paper is to present a comparative analysis and reconstruction of the approach to social, moral, and institutional change in the theories of Adam Smith and Sophie de Grouchy. In their theories moral philosophy is inextricably linked with social thought. I also discuss the role of education and institutions in such a process. I argue that Smith's and de Grouchy's understanding of the roles of sympathy and institutions are strictly connected to the way they perceive the process of social change. Both philosophers considered people as equals and equally capable of sympathizing with others. For both of them, sympathy is a key element in reconstructing how societies change. In my opinion, both these philosophers believe that such a change can be induced: in the case of de Grouchy, this would be done primarily by legislators. In the case of Smith, respected people are capable of initiating change and are subsequently followed by others.

Abstract Sport is - and should be - an amoral phenomenon (what should not be confused with an immoral one); that is, a phenomenon which is completely independent from ethics, except of, possibly, deontological ethics which concerns professionals who have professional obligations towards their employers and other persons who are provided with and influenced by their services. Conduct according to rules of a given sport has no moral character. It has only pragmatic character, similarly as conduct in compliance with principles of the administrative code, the civil code or the penal code. Of course, when you act in accordance with rules of sports rivalry you can additionally realize also other aims - like, for example, aesthetic, spectacular or moral ones. However, in each case rules of the game and legal norms have priority, because they are the most important regulative determinant of conduct in various societies, including variously defined human teams. The abovementioned legal and sports regulations are not moral norms. They can, however, influence moral behaviours if they are in conflict with the law or rules of the game. From that viewpoint moral norms are exterritorial in their relation to assumptions and rules of a particular sport. Contestants and people responsible for them - like, for example, coaches or sports officials - as well as their employers are neither required to account for their moral beliefs, nor for their moral behaviours, if only they act in compliance with rules of sports rivalry.

Sport beyond Moral Good and EvilSport is - and should be - an amoral phenomenon (what should not be confused with an immoral one); that is, a phenomenon which is completely independent from ethics, except of, possibly, deontological ethics which concerns professionals who have professional obligations towards their employers and other persons who are provided with and influenced by their services.Conduct according to rules of a given sport has no moral character. It has only pragmatic character, similarly as conduct in compliance with principles of the administrative code, the civil code or the penal code. Of course, when you act in accordance with rules of sports rivalry you can additionally realize also other aims - like, for example, aesthetic, spectacular or moral ones. However, in each case rules of the game and legal norms have priority, because they are the most important regulative determinant of conduct in various societies, including variously defined human teams. The above mentioned legal and sports regulations are not moral norms. They can, however, influence moral behaviours if they are in conflict with the law or rules of the game.From that viewpoint moral norms are exterritorial in their relation to assumptions and rules of a particular sport. Contestants and people responsible for them - like, for example, coaches or sports officials - as well as their employers are neither required to account for their moral beliefs, nor for their moral behaviours, if only they act in compliance with rules of sports rivalry.

Purpose This paper aims to theorize observations as an American professor that schools are a morally formative culture for all students, but international students especially. Formative because schools mold students’ right or wrong behaviors as dictated by the culture. The purpose of the authors’ examination into international students’ experiences is to explore and understand particular struggles that they may encounter while living within a society that adheres to considerably dissimilar beliefs and ways of life. Design/methodology/approach This study is empirical in nature (case study) as the authors share their experiences and observations while working with international students. Findings The authors’ extend their voice to this idea that schools become a morally formative culture and create harmony for different societies through teaching multicultural issues and respectful education. This connection begins when teachers feel the calling to produce well-adjusted, respectful and compassionate citizens of the world. In the absence of this, people would not care about others in foreign places. The final argument, the beauty of schools as a morally formative culture is to protect and love our global neighbors. It is the authors’ strong belief that failure to provide a caring culture in educational contexts could be dangerous to our ever-shrinking global existence. Research limitations/implications A research limitation may include little quantitative data, but this study utilizes a qualitative, case-study manner of observations of years and years of working with international students. Practical implications The practical implications of this original paper are endless: schools are morally formative, especially the international student experience. This manuscript shows that moral development is very much connected while teaching English language learners (ELL). Social implications The authors’ comment on the debates about how students develop a strong moral identity if exposed to multiple cultures. A clear understanding of these issues may serve as the first step for educators to recognize and consider how curriculum and behaviors within a school can impact international students in moral ways during their new cultural experiences. In conclusion, the authors argue that a respectful and multicultural education can contribute to international harmony, as well as develop caring global citizens. Originality/value The paper demonstrates that there is much moral development within the international student experience, as these students must navigate both education and culture. Yet little research has examined the moral impact of teaching international students from a professor’s perspective.

This article argues that Maria Stewart is an underappreciated abolitionist, and a worthy exponent of the Black views of the 1830s. Her work is compared with that of David Walker, Charlotte Forten, and Anna Julia Cooper. A focal point of much of her work is her exhortation to the high moral ground—she remains concerned, throughout her career, about the temptations faced by many during the nineteenth century that might lead them to a non-Christian path. As is the case with Charlotte Forten, who frequently moved for more formal education, Stewart worked ceaselessly to impel Black Americans to a worthy and virtuous life.

Abstract Studies have demonstrated the importance of citizenship education for preservice teachers; however, studies on citizenship education pedagogies in university programmes have been rare. This small-scale study furthers the discussions in western and Chinese literature regarding the documentary film Please Vote for Me. By using the film in a citizenship and moral education curriculum course, this study explored undergraduate students' perceptions of using the documentary film Please Vote for Me and their actual learning experiences and outcomes. Data were collected through student interviews, reflective journals and worksheets. The study revealed that, overall, the students appreciated learning by using documentary films; they learned reflection and critical thinking skills and about the concept of democracy. They also discussed the educational topics in the film and reflected on the expected teacher and parent roles of citizenship education. The study provides empirical evidence to supplement the literature on citizenship teaching and learning in teacher education by using a documentary film as a resource.

This paper considers the ways in which the words “school” and “education” are conflated in the social imaginary, and what the effects of this conflation in meaning and purpose are both theoretically and in practice. It is not difficult to see the ways in which these two terms are used almost synonymously, and uncritically. Yet “school” and “education” operate in a double-bind, as both are interchangeable in meaning while simultaneously opposed to each other: education is often defined as a traditional process, whereas school is a formal, updated structuring of that process. This paper looks first at the place of metaphor in terms of the construction of knowledge, and how that produces both a “proper” as well as a forgetting within and through discourses. Following Nietzsche’s concept of metaphoricity, note is then taken of the distinctions between both the meaning and uses of metaphor and metonymy, in that the former creates conditions of applicability between concepts, while the latter allows one thing to stand in for another, effectively subsuming meaning altogether. These various notions are then applied to a trio of case studies, specifically from the region in Oceania commonly known as Micronesia, where interplay of metaphoricity and its effects on and in purportedly decolonizing contexts can be seen. Finally, a pair of schools in a Dr. Seuss tale are visited that provide a positive reticulation of spaces of education that is not beholden to the pernicious effects of metaphorical forgetting, substitution, and erasure, nor to a search for origins and latency.

This research was inspired by some of the realities that the author found related to the implementation of character education, especially in several regencies/cities in East Kalimantan. Apart from the author’s concern toward the case of the moral decadence of the nation's children, this should be a demand and obligation for every educator to form the character of his students. Therefore, various models and innovations began to be developed by educational units led by creative teachers starting to package character-based learning designs and innovations. This research focuses on character models developed by the school. This research is a field work research that focuses on multi-site studies. Sources of data in this study include: teachers and students in several schools are the focus of research. The research locus is spread in several regions, namely: Tarakan, Bulungan, East Kutai and Bontang. The data collection techniques that the author uses in this study include: observations, interviews and documentations. Furthermore, the findings of the research data were processed using Milles and Hubberman's interactive analysis using the data reduction flow , data display and data conclusions . Based on the findings of the research, it can be concluded that the character values developed include: religious values, creative, independent and responsible, the spirit of nationality and love for the motherland, tolerance, communication and love the environment.

This study proposes ‘the textbook with multiple editions', which is gradually improved via new editions as a method of managing the quality of the textbook, and the main purpose of this study is to explore the applications of this new type of textbook. Also, systemic support measures are dealt with. After reviewing the preceding studies, overseas cases were investigated, and a survey was conducted to find out which school-level and subject is more suitable for the introduction of the textbook with multiple editions. As a result of the study, first, in the case of school level, it is more appropriate to apply the textbook with multiple editions for elementary and middle school. Second, in the case of subject, Mathematics, Moral Education, and Korean language are top 3 in elementary school, and Chinese characters, History, Mathematics, Moral Education, and Korean language are top 5 in middle school that the need for the multiple editions is high. Third, it was confirmed that it was necessary to revise some contents of the relevant provisions to systematically support the textbook with multiple editions. According to the results, it was suggested that the introduction of the textbook with multiple editions should be carried out on a trial basis among 'Korean language, Mathematics, Moral Education, History, and Atlases' in elementary and middle schools. It was also proposed to improve the relevant provisions.

Background Getting educational reforms “to scale” continues to be a primary preoccupation of scholars, but such studies tend to remain focused on the organizational or other characteristics of the school(s) receiving a given innovation. Purpose This article brackets the organizational elements of reform dissemination to consider the relationship between the ideational content of educational innovations and their success at being “scaled up.” It considers whether particular categories of educational outcomes are inherently less well suited to widespread reproduction. Research Design The article identifies a historical case of an educational reform effort that failed to be brought to scale as a method of considering these larger theoretical questions. First articulated in the early 1880s, the educational philosophy of manual training called for the incorporation of industrial training––in the form of tool work, metal shop, and technical drawing––into a rigorous and traditional academic curriculum. This combination of shop work and school work was intended to function holistically, developing the manual, intellectual, and moral capacities of the student simultaneously. Opened in 1884, the Chicago Manual Training School (CMTS) was intended to be an example of the implementation of this philosophy to be emulated by Chicago's public secondary schools. Such emulation never occurred. The case study portion of this article is based on in-depth historical analysis of the records of the CMTS, the papers of its founder, Henry Holmes Belfield, and other contemporaneous materials relating to the manual training movement and the context of late-19th-century education reform efforts. Conclusions The case of the CMTS suggests two necessary (but not sufficient) criteria for a given educational philosophy to be susceptible to reproduction: intelligibility and measurability. These two requirements are found to be particularly unlikely in educational innovations that emphasize the subtle and intangible connections of mind, body, and spirit or that seek primarily to teach character or disposition—here termed “moral education.”

The fast-moving conditions and development of the times, the easy access to mass media at every level requires that parents provide their children with an education. The education aimed at is sex education for children of an early age. The increasing problem of sexual deviancy behavior in the country of Indonesia is that one is the result of a lack of understanding about sexual education. Sex education should certainly be applied at an early age in order to have good morals and not be susceptible to promiscuity. Premature age is a golden phase for children, treatment of them can affect their life into adulthood. The purpose of research is to learn the importance of sexual education in an early-age child morals based on islamic religious views. A research approach uses a qualitative approach for case study methods. Studies reveal sexual education should be given concurrently with a religious basis. Child sexual education needs to be applied by family members as a protection for their child.

Postgraduate courses provide a fertile ground for the occurrence of workplace bullying, since both teachers and students are usually overwhelmed by stressful demands and pressure, constant seek for productivism, high competitiveness, and vanity. Therefore, the consequences of this demanding environment can be even more severe, affecting health, work, studies and the private life of the professional. Thus, this article aims to identify the consequences of workplace bullying in students and teachers from stricto sensupostgraduate courses in a Brazilian state university. This research was a descriptive case study, and used a mixed approach. Data was collected through an online questionnaire (126 answers) and follow-up interviews (7), which were analyzed through content analysis technique. As a result, it was possible to perceive that there were consequences to mental health (anger, anxiety, low self-esteem, depression), physical health (loss of hair, weight gain, trembling), relational/affective (withdrawal/loss of friends, marital conflict), and work/study (disappointment with academia, increased workload, willingness to drop out of the postgraduate course). The findings indicate that the topic should be further investigated due to its destructive nature. Furthermore, the study suggests the elaboration of effective actions to prevent and combat workplace bullying.

The concepts of ‘leadership’ and ‘inclusion’ continue to attract much attention in educational discourses; however, not many studies have explored their connection in schools serving conflict-affected communities where displacement and fragmentation of families risks the access, participation and achievement of many young people in education. This single intrinsic case study with aspects of ethnography was conducted in one post-conflict community primary school in Kenya, following the 2007/8 post-election violence. Overall, the aim was to understand the connection between school leadership and inclusive education practices, with interest in the schooling experiences of conflict-affected children. Following an integration of reviewed literature and findings emerging from the entire study, this paper specifically examines how roles for school leadership can be understood in relation to developing inclusive practices for conflict-affected pupils in post-conflict schooling. Three core thematic issues emerged, suggesting that these roles involved: mediating ‘post-conflict conflicts’; fostering ‘socio-moral connectedness’, and engendering aspects of ‘indigenous leadership practice’ in school. These roles were fundamental in reversing community disintegration and repairing moral distortion. Besides contributing to knowledge in the developing field of education and conflict, this study highlights the joint social, moral and professional investment made by headteachers and teachers in repairing violence-torn societies.

For several decades, there have been warnings about certain ethical faults in engineers regarding corruption in different works, which lead to collapses and the death of people, calling engineering into question and affecting the social development of communities. Ethics is an educational responsibility, the ethical debate must take place inside and outside the classroom, since studies carried out in different universities indicate that ethics continues to be a pending subject in engineering programs. This study seeks to contribute to educational innovation for the teaching of ethics in engineering through documentary review and interviews with students and teachers. It was found that the education of ethics in engineering should be included in the curriculum as an important factor in the training of engineers, from a practical dimension, which includes the study of cases, moral dilemmas, and based on problems applied to the environment.

The outlined empirical study on the decision-making process concerning the limitation of life-prolonging treatment (DLT) in patients with advanced cancer at a University hospital setting triggered some new questions for research ethics with respect to studies using empirical methods in medical ethics. The analyzed data of the study showed that less than half of the patients were involved in DLT. Deciding against CPR (cardiopulmonary resuscitation) and transferal to the ICU (intensive care unit) without informing and explaining it to the perfectly competent patient can be regarded as a violation of the ethical principle of respect for autonomy. This is what the embedded researcher witnessed throughout the study recruitment and data acquisition, as the noninvolvement of patients was not just a result of the final data analysis. The ethical question raised in this situation was as follows: Does the embedded researcher has a moral duty to intervene when she witnesses that ethical standards are not upheld?

This study aims to determine the implementation of the kitab kuning learning as an effort to form the religious character of the tarbiyatul akhlaq Islamic boarding school students, using a qualitative approach with the type of case study. Data collection techniques using observation, interviews, and documentation. Meanwhile, data analysis by means of data collection, data reduction, display, and drawing conclusions. The results of this study explain the implementation of the yellow book learning in the Tarbiyatul Akhlaq Islamic Boarding School by paying attention to three important things, namely the learning system which consists of ma'hadiyah education, madrasiyah education, and moral education. Second, pay attention to the studied yellow book material which consists of nahwu science, sorof, fiqih, kaidah fiqh, hadith, hadith science, tafsir, science of tafsir, tauhid, tasawuf, knowledge of morality, date and balaghah, science of faroid. The book An-nashaih Ad-diniyah and the book Ayyuhal walad which are the main studies in the tarbiyatul akhlaq Islamic boarding school in order to improve the religious attitudes of students, especially in the moral aspect, which contains wise advice in moral and spiritual education accompanied by examples and experiences of people former role model. Third, pay attention to the learning method which consists of lecture, question and answer method, story, discussion, assignment, memorization, and application of reward and punishment.

The pro-Gaza demonstrations that marked the summer of 2014 were trailed by a concern over the intensity of anti-Semitism among European Muslims and accusations of ‘double standards’ with regard to anti-Muslim racism. In the Netherlands, the debate featured a nexus between the Holocaust, anti-Semitism, Islamophobia, freedom of speech and the limits of tolerance, which beckons a closer analysis. I argue that it indicates the place of the Holocaust in the European imaginary as one of a haunting, which is marked by a structure of dis/avowal. Prescriptive multicultural tolerance, which builds on Europe’s debt to the Holocaust and represents the culturalized response to racial inequalities, reiterates this structure of dis/avowal. It ensures that its normative framework of identity politics and equivalences, and the Holocaust, Jews and anti-Semitism which occupy a seminal place within it, supplies the dominant (and in the case of anti-Semitism, displaced) terms for the contestation of (disavowed) racialized structures of inequality. The dominance of the framework of identity politics as a channel for minority populations to express a sense of marginalization and disaffection with mainstream politics, however, risks culturalizing both the origins and the solutions to that marginalization. Especially when that sense of marginalization is filtered and expressed through the contestation of the primacy of the Holocaust memory, it enables the state, which embeds Jews retrogressively in the European project, to externalize racialized minorities on the basis of presumed cultural incompatibilities (including anti-Semitism, now externalized from the memory of Europe proper and attributed uniquely to the Other); to erase its historical and contemporary racisms; and to subject minority populations to disciplinary securitization. Moreover, it contributes to the obfuscation of the political, social and economic dynamics through which neo-liberal capitalism effects the hollowing out of the social contract and the resultant fragmentation of society (which the state then can attribute to ‘deficient’ minority cultures and values).

This article develops and extends the idea of cosmopolitan solidarity to temporality through a case study of archival activism and participatory film-making. It examines mediated witnessing within the Italian online audiovisual archive Archivio delle memorie migranti, which documents and archives the experiences of contemporary migrants in Italy. The moral basis of Archivio delle memorie migranti is cosmopolitan solidarity, which is usually understood as a practice that crosses spatial and communal boundaries. However, the ethics of solidarity also bridges past, present and future generations. Through the case of Archivio delle memorie migranti, this article demonstrates the significance of temporality in the theorization of cosmopolitan solidarity.

Higher education qualifications and the training of talent have become increasingly important in game industry and policy discourse in the United Kingdom. This heightened rhetoric and dedicated pots of funding referencing the significance of the games talent pipeline may represent the opportunity to cultivate greater inclusion in the workforce, which continues to be largely homogenous in terms of gender and race. Drawing on qualitative research with stakeholders in five case study institutions, this article highlights the ways in which the production of gamesworker subjectivity by institutions, instructors, and students hinders this possibility. Transparency about the exploitative working conditions and exclusionary norms of the game industry instead becomes the grounds for aggressive and conservative performances of labor bravado, foreclosing collective action, moral arguments about addressing inequalities, and creativity. The article closes by addressing the tension between team-based collaboration and competitive individualism as a site of potential intervention.