Thoughts on International & Global Education
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Musings on Japanese and Ryukyu Budo
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In martial arts, the term “curriculum” is often used, but upon closer inspection, it is frequently little more than a checklist of techniques or kata to be learned. An authentic curriculum, however, is far more comprehensive. It is a structured framework that outlines what students should know and addresses how and why they learn it. It incorporates clear objectives, pathways for progression, methods of assessment, and pedagogical strategies to ensure meaningful growth for every student. John Hattie’s extensive research into pedagogy, learning, and achievement provides insights that can transform martial arts instruction. By adopting his evidence-based findings, martial arts instructors can transcend tradition and discipline, creating environments where students learn and thrive. Rethinking the Martial Arts Curriculum A robust martial arts curriculum must extend beyond a mere “to-do” list of skills or techniques. It needs to provide a cohesive and fully articulated structure that supports student development across all levels of mastery. This involves both vertical articulation (progression within a discipline over time) and horizontal articulation (integration of complementary skills and concepts at each stage).
Hattie’s research offers several principles that can significantly enhance learning outcomes. When applied to martial arts instruction, these insights can revolutionise the way teachers engage with their students.
Beyond Technique: Building Relationships and Community Hattie’s research also emphasises the importance of teacher-student relationships. Martial arts instructors who cultivate trust, respect, and empathy create environments where students feel supported and motivated to succeed. This is particularly important in martial arts, where personal growth and character development are central to the discipline. Fostering community within the dojo can enhance students’ commitment, in addition to strong relationships. Group challenges, shared achievements, and milestone celebrations create a sense of belonging that reinforces the value of consistent practice. The Flaws in Existing Teaching Licence Many martial arts teaching licences today lack a sound pedagogical foundation. They are often treated as supplementary qualifications tied to achieving a specific dan rank rather than distinct credentials with their own rigorous expectations. This conflation undermines the development of effective teaching practices and does not adequately prepare instructors to foster student growth. The dan system, which measures technical skill and mastery, and the teaching licence system, which should assess instructional competence, must be treated as separate pathways. Teaching licences should require a deep understanding of pedagogy, including formative and summative assessment strategies, coaching principles, and the ability to design and implement a comprehensive curriculum. Without this distinction, martial arts schools risk stagnating, unable to help their students flourish to their fullest potential. A Paradigm Shift in Martial Arts Instruction Adopting Hattie’s principles requires a shift in traditional martial arts pedagogy. It challenges the command-driven model of instruction, replacing it with a more collaborative and student-centred approach. This transformation enhances technical development and cultivates critical thinking, resilience, and lifelong learning. This paradigm shift allows instructors to redefine their roles—not merely as transmitters of knowledge but as facilitators of growth. It aligns martial arts teaching with modern educational best practices while preserving the art’s rich traditions. Let’s Discuss Further If you are a martial arts instructor interested in exploring how these ideas can improve your teaching, I would be delighted to discuss them further. Please feel free to contact me at [email protected]. Together, we can ensure that martial arts education evolves to meet the needs of the 21st century while remaining rooted in its timeless values. 武道における「カリキュラム」という言葉はよく使われますが、実際には単なる技術や型のチェックリストである場合が多いです。本物のカリキュラムは、学ぶべき内容だけでなく、学ぶ理由や方法を体系的に構築したものです。明確な目標、進捗のための道筋、評価方法、教育戦略を含み、生徒が着実に成長できるように設計されています。 ジョン・ハッティの教育学研究は、武道の指導を変革する貴重な知見を提供します。証拠に基づいたハッティの知見を取り入れることで、武道指導者は伝統や規律を超え、生徒が学び、成長できる環境を作り出すことが可能になります。強固なカリキュラムは、垂直的進展(技術の段階的な進歩)と水平的統合(関連スキルや概念の統合)の両方を含む必要があります。また、継続的なフィードバック(形成的評価)と成果測定(総括的評価)を通じ、生徒の進歩を支援しながら測定することが重要です。 さらに、教師の明確な指導、目標設定、アクティブな関与、そして生徒の反省を促すことが、効果的な学習を支えます。武道指導者がこれらを実践することで、生徒は深い理解と成長を得られるだけでなく、個人の成長とコミュニティ意識を育むことができます。現行の教士資格は教育学的基盤が欠けていることが多く、技術的な段位制度と指導能力の評価を分ける必要があります。これらの変革により、武道教育は21世紀のニーズに応えつつ、武道の伝統を守り続けることができます。
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Jan. 16., A “Global” Education for All: Recognising Interdependence to Enhance Human Flourishing.1/16/2025 In an increasingly interconnected and interdependent world, the role of international education has never been more significant. Grounded in the pioneering work of researchers such as Jeff Thompson, Mary Hayden, and others at the University of Bath, the cornerstones of international education focus on equipping students with the skills, attitudes, and knowledge they need to navigate the complexities of the 21st century. These foundational elements prepare students for active participation in the global knowledge economy and enable them to lead purposeful and impactful lives. This blog explores these cornerstones and their broader relevance to national education systems. Defining a Truly Global EducationThis conceptualisation of a truly global education is grounded in my work within national and international schools and my research and collaboration with colleagues in these settings. It is essential to distinguish between traditional "international" education and a more expansive and inclusive idea of "global" education. While "international" education often centres on connections between nations, focusing on exchanges, partnerships, and competition, a truly global perspective moves beyond national interests. It acknowledges the interdependence of all nations and recognises that flourishing in one region cannot come at the expense of another. In a global world, nations temper their demands and prioritise sustainable practices that enable other nations to thrive. This vision of global education challenges the nation-centric paradigm by fostering a shared sense of responsibility and stewardship for the planet. It shifts the focus from competition to collaboration, ensuring that education addresses the well-being of humanity and the natural world. Skills: The Tools for a Global FutureInternational education prioritises the development of core skills that underpin global competence. Jeff Thompson and Mary Hayden extensively research the necessity of critical thinking, collaboration, communication, and adaptability in preparing students for a rapidly changing world. Building on this, the Global Mindedness and Intercultural Competencies (GM+IC) framework, which I develop through consulting and writing, provides a practical model for fostering these skills. Additionally, the work being done at Monash University's Intercultural Lab enriches this field by advancing intercultural understanding and global competence. For example:
Attitudes: Cultivating Empathy and Open-MindednessInternational education encourages attitudes of empathy, curiosity, and respect for diversity. These values sit at the heart of fostering global citizenship. Hayden and Thompson emphasise that students develop an appreciation for multiple perspectives and a commitment to ethical engagement with global challenges. This is achieved through:
Knowledge: Building a Foundation for UnderstandingWhile skills and attitudes form the scaffolding, knowledge is the foundation of international education. Hayden and Thompson advocate for curricula that integrate:
This approach calls for:
Concluding RemarksAchieving this vision of education requires a complete rethinking of its purpose and structure. It calls for a paradigm shift where education evolves from being a consumer good controlled by a few dominant states and worldviews into a genuine common good, informed by the diverse perspectives and contributions of all. This transformation ensures that education serves humanity, fostering a more equitable, inclusive, and sustainable future. As elucidated by Jeff Thompson, Mary Hayden, and others at the University of Bath, international education provides a robust framework for cultivating skills, attitudes, and knowledge that prepare students for meaningful and purposeful futures. The integration of these principles, further supported by the GM+IC framework I developed and the contributions of the Monash Intercultural Lab, demonstrates their universal applicability. The adoption of these principles by national schools enhances students' academic and professional prospects and enables them to lead fulfilling lives as empathetic and informed global citizens. In an era where connections transcend borders, this approach to education is not merely beneficial but essential for creating a better, more inclusive, and sustainable world. 国際教育の重要性は、ますます相互依存が進む現代社会で高まっています。バース大学のジェフ・トンプソンやメアリー・ヘイデンらの研究に基づき、国際教育は21世紀の複雑な課題に対処するために必要なスキル、態度、知識を学生に提供することを目指しています。この教育は、グローバル経済への積極的な参加を可能にし、有意義で影響力のある人生を送る基盤を築きます。 本ブログでは、「グローバル教育」の概念を私の研究と教育現場での経験から明確化し、伝統的な「国際教育」からの進化を提案します。グローバル教育は、国家間の競争やパートナーシップを超え、すべての国が互いの繁栄を支える持続可能な方法を優先する必要性を認識しています。この視点は、競争から協力へと焦点を移し、人類と自然界の福祉に貢献する教育を目指します。 グローバルな視点を育むため、批判的思考、協働、異文化間のコミュニケーション、柔軟性といったスキルが必要不可欠です。さらに、文化的リテラシーや自然との共存を重視したカリキュラムは、持続可能性や地球規模の課題解決に貢献します。この教育は、個人の成功だけでなく、全体の繁栄を目指す新しいパラダイムを提唱します。教育は、少数の国や視点に支配される消費財ではなく、多様な意見から構築される共通の財産であるべきです。 Image generated by OpenAI's DALL·E model, January 2025, based on user-provided descriptions of international education themes and global interconnectedness. Indentured Servitude, Chattel Slavery, and Forced Labour: A Complex Legacy
This exploration responds to claims that African slavery in the New World and indentured servitude were essentially equivalent. A particular focus of this blog is to address arguments on several internet platforms that equate the Irish experience in the New World with that of enslaved Africans. Such comparisons, often characterised by oversimplification or outright inaccuracy from both ends of the political spectrum, fail to capture the nuanced realities of these systems. A deeper dive into the historical context reveals significant distinctions which shaped the lives of those involved and the socio-economic structures of the time. Scholars like Thomas Sowell and Kenneth Morgan offer more balanced perspectives, recognising the interplay of economic, cultural, and political factors that drove forced labour systems in colonial history. The Transatlantic Slave Trade: Scale and Consequences The transatlantic slave trade forcibly removed approximately 12.5 million Africans between the 16th and 19th centuries, with around 10.7 million surviving the Middle Passage. This system of chattel slavery evolved to become hereditary and increasingly racialised, ensuring economic benefits for elites even as pressure to end the trade grew. The largest recipients of enslaved Africans were Brazil and the Caribbean, while North America received fewer but saw significant population growth through natural reproduction. Regions like West Africa and Central Africa bore the brunt of the trade, with Angola alone contributing over 4 million captives. Population declines in some areas reached 10-15%, destabilising societies and fostering cycles of violence. The cultural and demographic consequences remain profound. The Role and Decline of Indentured Servitude Indentured servitude, a precursor to widespread African slavery, involved individuals working fixed terms of 4-7 years in exchange for passage, sustenance, and shelter. Approximately 300,000–400,000 indentured servants, mainly from Europe, were sent to the Americas during the 17th and 18th centuries. The Irish, particularly during the Cromwellian conquest (1649–1653), were disproportionately affected, with tens of thousands forcibly deported to colonies such as Barbados and Montserrat. Many endured gruelling conditions, with high mortality rates due to overwork and disease. Although their servitude was temporary, they were often viewed as expendable labour. Treated as less valuable than enslaved individuals, indentured servants were subjected to conditions that, on a physiological level, frequently exceeded the brutality experienced by enslaved people. However, this distinction does not diminish the horrendous suffering endured by enslaved Africans, who were dehumanised as commodities within a hereditary system of oppression. By the late 17th century, African slavery replaced indentured servitude as the dominant labour system. Africans, enslaved for life and with their children inheriting their status, were seen as a more profitable workforce. Comparing Chattel Slavery and Indentured ServitudeWhile both systems exploited human labour, their differences are stark:
Per Capita Impact: Africa and Ireland The proportional impacts of these systems reveal key contrasts:
Asian Labour in the Americas Although not subjected to chattel slavery on the same scale, Asians were involved in coerced labour systems. The Manila Galleon Trade (1565–1815) transported Filipino and Southeast Asian labourers to Mexico and Spanish colonies. Portuguese and Dutch enterprises also enslaved South Asians, transporting them to Brazil and other territories. In the 19th century, indentured labour replaced slavery in many regions. Over 1.2 million Indians and 250,000 Chinese were transported to the Caribbean and South America under contracts resembling slavery in practice. These systems illustrate the global dimensions of colonial exploitation. Intersections with Islamic and Indian Slave Systems The Islamic and Indian systems of slavery add further complexity. The Islamic slave trade, spanning centuries, involved millions of displaced people from Sub-Saharan Africa, Central Asia, and the Caucasus to North Africa, the Middle East, and parts of Asia. Enslaved individuals served as soldiers, domestic workers, and labourers. In India, bonded labour tied to the caste system subjected individuals to hereditary servitude. Under British rule, millions of Indians became part of global indentured labour networks, replacing enslaved Africans in colonies like Trinidad and Mauritius. These systems reflect shared mechanisms of exploitation while highlighting regional differences. Reparations and Historical Memory The responses to historical injustices differ by context:
Reflections on Forced Labour Systems The histories of chattel slavery, indentured servitude, and coerced labour reveal a spectrum of exploitation that shaped the colonial world. African chattel slavery, unparalleled in scale and brutality, entrenched systemic inequalities. Yet, the suffering of Irish indentured servants and Asian labourers underscores the diverse forms of labour extraction. Understanding these systems requires a nuanced approach acknowledging their shared and distinct impacts. Recognising the global reach of exploitation and its enduring effects enables a more comprehensive view of history and its relevance to contemporary discussions on justice and reconciliation. Indentured Servitude, Chattel Slavery, and Forced Labour: A Complex Legacy 本ブログは、アフリカ系奴隷制度とアイルランド人の契約奉公を同一視する主張に応答するものです。16〜19世紀にかけて大西洋奴隷貿易で約1,250万人のアフリカ人が連行され、一方で契約奉公ではヨーロッパから約30〜40万人が新世界に送られました。アフリカ系奴隷制度は世襲化し人種化され、永続的な抑圧を制度化しましたが、契約奉公は一時的でありながら極めて過酷な条件下で行われました。この歴史を深く理解するには、それぞれの制度の共通点と相違点を認識し、搾取の全体像を明らかにすることが重要です。 What follows is a personal reflection on the reforms to Ireland's Leaving Certificate, based on what has been publicly released through the media over the past few days. I was not privy to the discussions or decisions that informed these changes. Still, as someone invested in intercultural competencies and global-mindedness, I believe these developments are thought-provoking and timely. The reforms address long-standing critiques of the Leaving Certificate while drawing inspiration from international frameworks such as the International Baccalaureate (IB) Diploma Programme. They represent an opportunity to modernise Ireland's education system to reflect its changing demographic landscape and increasing role within the European Union. However, as with any significant change, these reforms present challenges and opportunities for those involved. Why Reform Was NecessaryThe Leaving Certificate has been a cornerstone of Irish education for decades but has faced criticism for its rigidity and reliance on high-stakes examinations. Several key issues have highlighted the need for reform:
Key Features of the ReformThe announced reforms to the Leaving Certificate signal a shift towards a more inclusive and skills-based approach, taking inspiration from international frameworks like the IB. Some of the most notable changes include:
Responding to Ireland's Changing DemographicsIreland's classrooms are increasingly multicultural, reflecting the nation's growing diversity. The reforms acknowledge this reality and aim to create an education system that is inclusive and forward-looking:
Ireland's Role Within the European UnionAs an active member of the EU, Ireland's education system must align with the broader objectives of the Union while maintaining its unique identity. The reforms to the Leaving Certificate support this dual mission:
Challenges and OpportunitiesWhile the reforms are a promising step forward, they also present challenges that must be navigated thoughtfully:
Closing ThoughtsThe reforms to the Leaving Certificate mark a significant moment in the evolution of Irish education. These changes, which incorporate elements of the IB Diploma Programme and align with European Union priorities, reflect a vision of an inclusive, adaptable, and globally competitive system. However, their success will depend on the collaboration of educators, policymakers, and communities to implement these reforms equitably and effectively. This process will require careful planning and investment and a shared commitment to fostering a system that prepares students for the opportunities and challenges of an interconnected world. The road ahead is not without difficulties, but it offers immense potential. As Ireland navigates this transformative period, it has the opportunity to lead by example, shaping an education system that truly reflects its people's diversity, aspirations, and strengths. This is a moment to embrace change, grounded in the values of intercultural understanding and global-mindedness, to build a brighter future for young Ireland. アイルランドのLeaving Certificate改革に関する個人的な考察です。この改革は、公開されたメディア情報に基づいており、議論や決定に直接関与したわけではありません。それでも、異文化理解とグローバルな視点に関心を持つ者として、この変更はタイムリーで意義深いものと感じています。 改革は、長年指摘されてきたLeaving Certificateの課題に対応すると同時に、国際バカロレア(IB)の枠組みから着想を得たものであり、アイルランドの多様化する社会やEU内での重要性を反映する現代的な教育制度を構築する機会となっています。しかし、このような大きな変化には、課題と可能性の両方が伴います。 Throughout its history, the Roman Catholic Church has wielded considerable authority over moral, spiritual, and social matters, shaping the lives of billions. However, this authority has often been intertwined with tensions and contradictions, particularly where institutional rules appear self-serving or disconnected from the realities of the faithful. Its claims to divine authority, rooted in Scripture and tradition, have often placed it in a unique position of power. Yet, as society evolves, so too have the challenges to its legitimacy, particularly in its interpretation of Christ’s teachings, its regulation of moral issues, and its hierarchical structure. At the heart of these debates lies a profound question: does the Church’s authority align with the essence of Christ’s message?
1. Authority and the Regulation of Marriage The Church’s teachings on marriage exemplify its approach to regulating human relationships and moral conduct, yet they are significantly influenced by the celibacy of Christ himself. While Christ’s life provides a model of spiritual devotion, his lack of marital experience raises questions about how the Church interprets and applies his teachings to such a complex human relationship. This tension deepens when considering that, if all Christians were to emulate his celibacy, humanity itself would not endure, highlighting the practical necessity of marriage for the survival of the Church and the human race. Marriage, as a sacrament, is considered a divine covenant reflecting Christ’s union with the Church, yet this view has sometimes been criticised as idealised and disconnected from the complex realities of human relationships. This perspective, however, developed gradually. In the early Christian period, marriage was primarily a private or community affair, with minimal Church involvement. By the Middle Ages, the Church began asserting control, culminating in the Council of Trent (1545–1563), which formally codified marriage as a sacrament requiring clerical oversight. While this sacramental view elevated the spiritual significance of marriage, it also introduced rigid rules, raising the question of whether the Church’s emphasis on celibacy conflicts with the natural necessity of procreation for the survival of the Church itself. For instance, the Church’s prohibition of divorce, even in loveless or abusive unions, underscores its commitment to the permanence of marriage but raises questions about whether this rigid stance prioritises institutional authority over individual well-being and pastoral care. Critics argue that these rules, often dictated by celibate clergy, lack empathy for the complexities of marital life. How can those who have never experienced the challenges of marriage credibly dictate its terms? This question remains a thorn in the side of the Church’s moral authority. The annulment process, which declares a marriage invalid from the start, offers some flexibility but is often criticised for being inaccessible, overly legalistic, and out of touch with real-life struggles. The result is a tension between upholding doctrinal purity and addressing the lived realities of the faithful. 2. Clericalism and Spiritual Hierarchy Another critique of the Church’s legitimacy lies in its hierarchical structure, which often elevates clergy and religious orders above laypeople. Historically, the majority of saints canonised by the Church have been priests, nuns, or martyrs, reinforcing the perception that celibate lives are more spiritually exalted. This emphasis can be traced to Christ's own celibacy, which may have set a precedent for the Church to idealise celibate religious lives over married ones, further entrenching the view that celibacy is a superior path to holiness. This bias finds its roots in the writings of figures like St. Paul, who praised celibacy as a means to focus entirely on God (1 Corinthians 7:7-8). However, this emphasis on celibacy risks alienating laypeople and marginalising the sanctity of ordinary vocations, such as marriage and family life. While recent efforts, like the canonisation of married saints (e.g., Sts. Louis and Zélie Martin), seek to balance this narrative, the historical weight of clericalism still casts a long shadow. Pope Francis’ critique of clericalism as a distortion of true Christian leadership underscores the necessity for humility and inclusivity within the Church. 3. Suffering, Sin, and Divine Justice The Church’s teachings on suffering and sin often raise profound ethical and theological questions. Stephen Fry’s well-known critique, questioning how a benevolent God could permit suffering such as childhood cancer, highlights the “problem of evil”—a dilemma the Church has wrestled with for centuries. Responses to such critiques often rely on theological constructs such as free will, the “soul-making” theodicy, and the mystery of divine providence, but these explanations frequently fail to address the deeper existential anguish caused by doctrines that appear indifferent to human suffering. Yet these explanations often feel inadequate, especially when paired with doctrines that seem to prioritise institutional authority over pastoral care. For instance, the Church’s stance on divorce ties into this tension. While Christ’s teachings emphasise the sanctity and permanence of marriage, they also acknowledge human “hardness of heart” (Matthew 19:8). Critics argue that the Church’s rigid application of these teachings risks overshadowing Christ’s message of love, mercy, and liberation. When the faithful are told that divorce is a sin or that they risk eternal separation from God for failing to uphold Church-defined rules, the proportionality of divine justice comes into question. Is it just for finite human failings to incur infinite punishment? 4. Historical Development of Doctrine A broader critique of the Church’s legitimacy focuses on the historical development of its doctrines. Many of the rules governing marriage, sin, and morality were not explicitly instituted by Christ but emerged over centuries through theological interpretation and ecclesiastical councils. This raises the question: are these rules divinely inspired, or are they institutional constructs shaped by cultural, political, and economic contexts that have benefited the Church’s hierarchical power? For example, the institutionalisation of marriage as a sacrament was partly driven by the Church’s desire to regulate inheritance, property rights, and alliances. Similarly, the celibate priesthood—often justified as a means to spiritual purity—emerged as a norm centuries after Christ, influenced by practical and economic considerations. Critics argue that these developments reflect an expansion of institutional power rather than fidelity to Christ’s teachings. 5. The Universal Call to Holiness In response to these critiques, the Church has increasingly emphasised the “universal call to holiness.” Vatican II (1962–1965) affirmed that all people, regardless of their state in life, are called to sainthood. Pope Francis’ Gaudete et Exsultate (2018) further underscores this point, advocating for a broader understanding of holiness that values lay vocations alongside religious life. However, meaningful reform requires more than rhetoric. It demands a reevaluation of the Church’s approach to authority, particularly its tendency to prioritise institutional rules over the pastoral needs of its members. Greater inclusivity and humility in recognising the sanctity of all vocations could help bridge the gap between the Church’s teachings and the realities of modern life, while addressing critiques that its rules sometimes serve to consolidate clerical power rather than reflect Christ’s message of love and equality. Concluding Thoughts: Balancing Tradition and ReformThe legitimacy of the Church’s authority and knowledge ultimately hinges on its ability to balance tradition with compassion, and doctrine with the lived experiences of its faithful. While its claims to divine authority provide a foundation for moral teaching, these claims must be continually examined in light of Christ’s message of love, mercy, and justice. The challenges raised by issues like marriage, clericalism, and suffering invite the Church to reflect on its mission: is it serving as a bridge to divine grace, or as a gatekeeper to institutional power? The answer lies in its willingness to evolve, embrace humility, and recognise the holiness present in every corner of the human experience. |
James M. HatchInternational Educator who happens to be passionate about Chito Ryu Karate. Born in Ireland, educated in Canada, matured in Japan Archives
January 2025
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