Tolerance –
the threshold
of peace
toleran
Primary-school resource unit
UNESCO PUBLISHING
The Teacher’s Library
Betty A. Reardon
Tolerance –
the threshold
of peace
– ecnareloT
dlohserht eht
ecaep fo
Note:
This unit for primary schools
is the second of a three-unit series.
The other two units are:
Unit 1:
Te a c h e r - t r a i n i n g r e s o u r c e u n i t
Unit 3:
Secondary-school resource unit
Tolerance –
the threshold
of peace
Betty A.
Reardon
Unit 2:
Primary-school resource unit
T h e Te a c h e r ’s L i b r a r y
UNESCO Publishing
This resource is the result of the project in education
during the United Nations Year for Tolerance conceptualized and directed
by Ms Kaisa Savolainen, Director of the Section for Humanistic,
Cultural and International Education at UNESCO.
The author is responsible for the choice and the presentation
of the facts contained in this book and for the opinions expressed
therein, which are not necessarily those of UNESCO
and do not commit the Organization.
The designations employed and the presentation of materiel
throughout this publication do not imply the expression
of any opinion whatsoever on the part of UNESCO concerning
the legal status of any country, territory, city or area or of its authorities,
or concerning the delimitation of its frontiers or boundaries.
Published in 1997 by the United Nations Educational,
Scientific and Cultural Organization,
7, place de Fontenoy, 75352 Paris 07 SP
Composed by Éditions du Mouflon, 94270 Le Kremlin-Bicêtre.
Printed by Imprimerie des Presses Universitaires de France, 41100 Vendôme.
ISBN 92-3-103377-8
© UNESCO 1997
Preface
•
•
•
Living with diversity is one of the greatest challenges facing the societies
in which our children are growing up. In a world where cultures increasingly touch and intermingle, teaching the values and skills of ‘learning to
live together’ has become a priority issue for education.
I therefore appeal to the world’s Heads of State and Government, to
Ministers and officials responsible for education at all levels, to the mayors
of all cities, towns and villages, to all teachers, to religious communities,
to journalists and to all parents:
to educate our children and young people with a sense of openness and
comprehension towards other people, their diverse cultures and histories
and their fundamental shared humanity;
to teach them the importance of refusing violence and adopting peaceful
means for resolving disagreements and conflicts;
to forge in the next generations feelings of altruism, openness and respect
towards others, solidarity and sharing based on a sense of security in one’s
own identity and a capacity to recognize the many dimensions of being
human in different cultural and social contexts.
In the follow-up to the United Nations Year for Tolerance celebrated on
the initiative of UNESCO in 1995, it is crucial for all of us to continue to
give new meaning to the word ‘tolerance’ and understand that our ability
to value each and every person is the ethical basis for peace, security and
intercultural dialogue.
A peaceful future depends on our everyday acts and gestures. Let us
educate for tolerance in our schools and communities, in our homes and
workplaces and, most of all, in our hearts and minds.
Federico Mayor,
Director-General of UNESCO
José Bernardo Schmeisser Saavedra, 11, Chile
‘A teacher must not have any favourites and
does not separate the poor from the rich
and the not-so-intelligent from the intelligent.’
Zandile Sandra, 12, Zimbabwe
Source: What Makes a Good Teacher? Children Speak their Minds.
Brochure of the International Children’s Contest organized by UNESCO
through the Associated Schools Project, Paris, UNESCO, 1996.
Contents
The purpose of this resource and how to use it
1
●
2
●
3
●
4
●
5
●
11
Diagnosing intolerance among students and teachers
Characteristics of the tolerant classroom
13
17
A process approach to learning the realms of tolerance
19
Learning goals of education for peace, human rights
and democracy 21
Selected learning activities
to serve as suggested approaches
➡
25
➡
Appendices
1. Universal Declaration of Human Rights
2. Declaration on the Rights of the Child
87
93
3. A look at the Convention on the Rights of the Child
94
➡
➡
●
LIVING WITH HUMAN DIVERSITY
●
DEALING WITH CONFLICT:
SKILLS AND VALUES
5.1
5.2
●
5.3
Introducing cultural differences 26 • Self-awareness through selfexpression 30 • Indigenous peoples: preserving human cultures 32 •
The Ugly Duckling: a story of prejudice and exclusion 33 • Human
similarities and differences 35 • Respect and awareness: the
foundations of tolerance 36 • Using arts and crafts for communitybuilding 38 • Identity and diversity 39 • Encounter of cultures:
learning from and about others 42 • Justice and equality: principles
of tolerance 44
Confronting the conflicts of young children 47 • Peer mediation 50 •
Faces: an exercise in positing alternatives 52 • A process for resolving
conflicts 54 • Reconciliation through affirmation 57 • Reconciliation
through co-operation 59 • Bullyproof: preventing violence 61
EXERCISING RESPONSIBILITY
Sharing circles: learning to live in a community 65 • Establishing
classroom rights and responsibilities 67 • The fundamental ethics of
human relations 68 • Learning religious tolerance and respect for
diversity 70 • Non-violence to oppose injustice 72 • The rights of
the child: responsibility and relationships 73 • Storytelling as a basis
for ethical reflection 79 • The voices of children: responding to
violence 82
The purpose of
this resource and
how to use it
This learning resource is one of a set of three distinct but interrelated units
designed to encourage and facilitate education for tolerance. This unit is
intended to aid primary-school teachers and those who direct out-ofschool programmes for children aged 4 or 5 to 12 or 13 years in initiating
and guiding learning that will nurture tolerance as a personal value,
behavioural practice and social commitment. We seek to help children to
develop an understanding of some of the fundamental principles of
tolerance: human diversity as a life-enhancing condition; conflict as a
normal process to be managed constructively; and social responsibility and
the human capacity to reflect and apply ethical norms to personal and
public decisions as essential to democracy. Thus, the learning activities
described here are focused on the development of the capacities to
understand and apply these three fundamental principles.
As illustrated in the curriculum selections, these principles are
embedded in a wider foundation of a value system best articulated in the
norms and standards of human rights. These three principles are emphasized here, not only because they are among the most essential values to be
communicated in education for tolerance, but also because they are the
subject of so many of the current curricula and teaching programmes
focused on peace, human rights, and democracy.
Most of the teaching materials and learning activities included here are
gleaned from the materials and reports sent to UNESCO from all parts
of the world in response to the call for contributions circulated in 1995
with a preliminary version of this resource, a single unit produced and
distributed in observation of the International Year of Tolerance. The
present three-unit version is the next step in a longer-range effort that
UNESCO is undertaking to support and implement the United Nations
International Decade for Human Rights Education.
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Tolerance – the threshold of peace
➞
Unit 2
The materials and activities, although excerpted in part and adapted
somewhat to the particular purposes of this resource, are presented in a
form as close as possible to that used by the designers of the material. Thus,
there is no standard format applied in the presentation of the units. Rather,
they demonstrate some of the multiple ways in which curricula are presented in various parts of the world. The materials included were selected
or particularly designed to facilitate the essential aspects of the three
fundamental organizing principles: diversity, conflict, and responsibility.
The rationale for, and a fundamental conceptual framework for teaching
about tolerance, reflecting the principles set forth in UNESCO’s Integrated
Framework of Action on Education for Peace, Human Rights, and
Democracy, is presented in detail in Unit 1 of this three-unit version. The
core unit was prepared for the education of adults, especially teacher
educators and community education facilitators. This supplementary unit
for elementary schools is comprised primarily of actual teaching materials
set in the context of the fundamental organizing principles and a summary
of the main concepts, values and processes outlined in the core resource.
Although use of that resource is not necessary to applying the selections
included here, some teachers may want to review it to gain more familiarity
with the conceptual framework. Similarly, teacher educators will find this
and the secondary supplement useful for the demonstration of instructional
approaches and procedures.
The approach to education for tolerance taken here is an extension of
that of the preliminary resource distributed in 1995. It identified tolerance
as the first stage of a longer-range process leading towards the development
of a truly peaceful and democratic world society comprised of convivial
communities. That process cannot unfold in the presence of the virulent
epidemic of intolerance which has provoked the awareness of the necessity
to educate for tolerance. Tolerance is the turning point at which we can
move from a culture of violence towards a culture of peace. Without the
fundamental basis of tolerance, the more advanced and desirable conditions
of respect, mutuality, solidarity and conviviality cannot be achieved. Thus
we have identified tolerance as a ‘threshold’ value or condition which opens
the door to the actual goals desired, peace and democracy, based on a
universal respect for all the human rights of all members of the human
family – in sum, a culture of peace.
We hope that this guide will inspire teachers in all cultures to develop
their own methods and systematic approaches to promote tolerance.
Because examples from every culture were not available, we recommend
that teachers adapt with appropriate changes those examples that they
consider suitable to their specific cultural settings.
1. Diagnosing
intolerance
among students
and teachers
In the educational process which is the very core of the larger social
process of moving from a culture of violence to a culture of peace, we
advocate as a first step diagnosing the elements of intolerance that exist in
our communities and as a consequence are too frequently found, as well,
in our schools.
Intolerant behaviour
Teachers can use the indicators listed in Unit 1 of this series under ‘Symptoms of Intolerance’ as a means of assessing the presence of intolerance in
their classes. There, the symptoms are described as social conditions. Here
the symptoms are described as behavioural indicators. Teachers who have
achieved an authentic level of trust and confidence with their students can
use these indicators as the bases for discussion to produce awareness of
the nature and consequences of such behaviour that many children manifest
without being aware of the full meaning of their actions. Such discussions
could be integrated into teaching for social responsibility, enabling students
to reflect on the consequences of their actions as an essential step to taking
responsibility for them.
While the specific indicators here are only a few of the forms of
behaviour that disclose the symptoms, they offer teachers some idea of
what to look for in an assessment of intolerance. The following questions
are intended to serve that purpose. Not all the following indicators will
apply to situations of intolerance among all children, as circumstances vary
from culture to culture and country to country, even classroom to
classroom. In some cases, teachers may find all symptoms present.
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Tolerance – the threshold of peace
➞
Unit 2
SOME SYMPTOMS
OF INTOLERANCE
AND QUESTIONS
THAT LEAD TO THEIR
IDENTIFICATION
Language ➡ Do children call each other names or use racial or ethnic slurs or
other denigrating terms in describing or addressing any members of the
class?
Stereotyping ➡ Do children generalize in negative terms about racial or ethnic
groups, disabled, elderly or other people different from themselves?
Teasing ➡ Do children seek to embarrass others by calling attention to some
personal characteristic, mistakes or condition of their lives, families or
friends?
Prejudice ➡ Do children assume that some children are less capable or worthy
because of their racial or ethnic origins or personal characteristics? Do they
consider children belonging to some religions unsuitable playmates or
companions?
Scapegoating ➡ Do children tend to blame mishaps, misconduct, disputes, loss
in sports or other competitions on one or a few particular classmates?
Discrimination ➡ Do children shun some classmates, not choosing them for
partners or team-mates on a regular basis?
Ostracism ➡ Do children go through periods in which one or a few children
are not spoken to or included in their activities?
Harassment ➡ Do some children seek to make other children uncomfortable
by squeezing them out of line, leaving unpleasant anonymous notes or
caricature drawings on their desks or in their books, or engaging in other
forms of behaviour that are intended to make the victimized child conform
to or withdraw from the group?
Desecration or Defacement ➡ Do some children write graffiti or deliberately
spill paint or in other ways show disrespect for and desire to damage the
property or school work of another child or children?
Bullying ➡ Do some children tend to deliberately intimidate some smaller or
weaker children, use their social status or coerce others to do what the bully
wants them to do?
Expulsion ➡ Have some children been thrown off teams or out of clubs or
working groups in an unfair or gratuitous manner?
Exclusion ➡ Are some children consistently kept out of games, clubs or outof-school activities?
Segregation ➡ Do students tend to congregate and socialize mainly in groups
based on race, religion, ethnicity or gender?
Diagnosing intolerance among students and teachers
Repression ➡ Are some children forcefully or by other forms of intimidation
discouraged or prevented by other children from participating in class
discussions or speaking their minds in social interactions with their peers?
Destruction ➡ Have some children been attacked or physically harmed by other
children?
It is advisable to make a general assessment of possible intolerance in the
first days of meeting with a new class. However, teachers should be alert
to the manifestation of these symptoms at all times. Responses must be
sensitive and instructional. It is no use blaming the perpetrator in the
presence of the class or lavishing sympathy on the victim. The response
should begin with teaching units related to the forms of intolerance that
are present so that students become aware of them in a non-threatening
way. When dealing with the actual symptoms in a particular class, teachers
are advised to focus on the behaviour and its consequences, rather than
on perpetrators and victims. The focus should be first on the problem, then
on the relationship, not on the persons involved until there is sufficient
understanding to enable students to take responsibility for their actions.
The students directly involved and their classmates should reflect on
the actual and the potential consequences, and assess the effects these
consequences can have to the class. Then the students could be asked to
develop appropriate responses. What should others in the class do when
they observe such behaviour? What kinds of action would help to change
the situation, provide a fair solution and contribute towards a more tolerant
climate in the class? The perpetrators and victims should be helped to
acknowledge responsibility and develop a better relationship. Exercises in
conflict resolution and reconciliation could be employed. Teachers could
also introduce for discussion ‘Characteristics of the Tolerant Classroom’,
as outlined in Chapter 2 of this unit.
Te a c h e r s i n c r e a s i n g
their capacities for tolerance
There are few human beings who do not at some time manifest intolerance.
It may be something as short-lived and simple as impatience, but it may
also be an isolated, serious incident of behaviour that wounds the selfesteem or personal dignity of another. Unfortunately, teachers as a group
are not immune to intolerance. Because such incidents can have significant
consequences when children are affected, all teachers should become aware
of and more sensitive to their own behaviour and attitudes. This is
addressed in more detail in Unit 1.
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Tolerance – the threshold of peace
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Unit 2
School staff members can serve as support groups to help each other
to practise active tolerance of and sincere respect for each other and their
students. Here, too, it is important not to be judgemental, but to strengthen
teachers’ capacities for tolerance rather than blame them for intolerance.
Unit 1 has a number of suggestions to institute such processes. Teachers
can use the symptoms described as classroom behaviour here, adapting
them to an examination of their own attitudes and behaviour. Even though
the entire staff is not involved, a group of two, three or more teachers on
their own could form tolerance support groups to encourage and
strengthen teachers’ capacities to teach about and for tolerance.
In so doing, it is recommended that teachers consider especially the
symptoms of stereotyping, scapegoating, prejudice and discrimination as
they reflect on their own behaviour. It would also help when exploring
attitudes to have the courage to confront the possibilities that some of the
severe forms of intolerance defined in the primary unit might be present
in our schools or classrooms. It is especially important to try to ascertain
the presence of some of those forms of intolerance that often involve
unconsciously assumed attitudes or actions that are not always intentionally
prejudicial, such as sexism, racism, and ethnocentrism.
One way to start would be with a review of curricula to diagnose
symptoms and identify forms of intolerance that may be in the materials,
then move on to attitudes, then behaviour. Through this process, teachers
could help each other to establish and develop truly tolerant classrooms.
2. Characteristics
of the tolerant
classroom
Just as teachers need guidelines to diagnose intolerance, they also need
indicators to describe and measure the conditions that characterize the
tolerant classroom. The following indicators, adapted from Unit 1, are
offered to help teachers set goals and measure progress towards tolerance
in their classroom.
INDICATORS
OF TOLERANCE
Language ➡ Children do not use slurs or insulting language to each other. They
are appreciative of other languages and those who speak them. They are
helpful to children who are just learning the language of instruction.
Classroom order ➡ All are treated equally, allowed and encouraged to participate
in all lessons and activities. All try to co-operate towards a good learning
climate.
Social relations ➡ Teachers and children address and behave towards each other
in a respectful and cordial manner, and children treat each other with mutual
respect.
Decision-making ➡ All are consulted and encouraged to give opinions about
classroom matters and any decisions and actions to be made by the students.
Pupils are given opportunities to discuss and determine an increasing
number of the issues that concern them as they gain maturity. Children
should practise democracy in their learning communities.
Majority–minority relations ➡ Children of all groups, especially those from
cultural, religious, ethnic or linguistic minorities, are treated with sensitivity
by teachers and respect by all their classmates. Children have opportunities
to know and learn from the minorities in their societies as teachers or fellow
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Tolerance – the threshold of peace
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Unit 2
students. Minority experiences and perspectives are included in the
curriculum.
Special events ➡ At school festivals, on parents’ days and other special
occasions, children of both sexes and all cultural, religious, ethnic and
language groups participate equally in the performances and activities.
Cultural events and activities ➡ The special holidays of the various cultural
groups represented in the school or class are acknowledged and, where
possible, celebrations are shared.
Religious practices ➡ The faiths of all children are respected. All children are
provided with opportunities, if they so wish, to explain their religious beliefs
and practices to their classmates. Respect for the religious faiths of others
is demonstrated by all.
Intergroup co-operation ➡ Co-operative learning and group work are frequently
practised. The teacher assures that as much of this work as possible is done
in groups that represent most of the cultures and various forms of human
identity in the class.
When most of these characteristics prevail, we can say that there is more
than tolerance in our schools. We would have classrooms in which children
live for at least a few hours a day in a convivial community, a microcosm
of a culture of peace. Children who have experienced a culture of peace
in some phase or area of their social lives are far more likely than those
whose sole or main experience is a culture of violence to learn the skills
and develop the capacities to achieve and maintain a culture of peace in
the larger social arenas in which they will live out their lives. They will be
enabled to enter and mature in the widening realms of learning tolerance,
from the beginning of the shift from intolerance to tolerance and on to
the wider realms that comprise a culture of peace. The learning and the
social development of these realms should be approached as a process, an
unfolding of instructive experiences.
3. A process approach
to learning
the realms
of tolerance
Seven realms of learning are outlined in Unit 1 as comprising a process
approach to teaching for tolerance and peace. These do not include all the
possible and relevant realms of learning that persons and groups could
experience in education for an authentic culture of peace; rather, they are
intended to be suggestive and to demonstrate an approach that appears
well-suited to learning tolerance, an active learning process in which skills,
capacities and behaviour are actually practised as they are learned. This
process clearly demonstrates that tolerance is merely a beginning, a
threshold through which learners may enter ever wider and deeper realms
of learning until they understand and are able to behave in a way that
creates the relationships constituting a convivial community.
Each of these realms can be the basis of study and/or the objectives of
particular curricular materials and teaching methods. Some of the possibilities are suggested here:
THE SEVEN REALMS
OF LEARNING TOLERANCE
Tolerance ➡ Begin the process by introducing children to the concept of
universal human dignity, noting that all of us are obliged to allow others to
live as dignified human beings or to be and become personalities and
members of their own culture. Various human rights curricula have
suggestions for such lessons.
Acquaintance ➡ Teachers should assure that all students are acquainted with
all the other classmates. Using name games and getting acquainted sessions
during which children introduce other children to the class are two of many
approaches to this realm of learning.
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Tolerance – the threshold of peace
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Unit 2
Respect for difference ➡ Observing the diversities among the class members
in an affirming celebratory way can open this realm of learning. Any of the
activities among the selection of lessons in Section 5.1, ‘Living with Human
Diversity’ (pages 25–46) can be used or adapted as openers.
Understanding uniqueness ➡ Students need to learn that diversity is comprised
of group differences and individual differences. All humans are members of
one species and all are unique, irreplaceable individuals. Each person is a
special gift to the whole human family. The lessons devoted to personal
identity are very useful for bringing children into this realm.
Complementarity as the principle of relating to differences ➡ Children should
be given opportunities to explore ways in which their differences can be
brought together so that all in a group have the advantages of the gifts of
the individual members. Discovering each person’s special talents and
capacities is a constructive beginning to co-operative learning.
Mutuality as a basis for co-operative endeavours ➡ Children can be introduced
to collaborative problem-solving and shared learning tasks to demonstrate
how everyone benefits when the interests of all are served through cooperation.
A culture of peace ➡ Children who experience and practise respect, complementarity and collaborative problem-solving are being provided with
fundamental capacities for peace-building and community building. Activities
undertaken to serve the community of the classroom, the school and the
wider community reinforce the learning of these realms and enable students
to enter the realm of the convivial community, living together in the joy and
harmony that are the fruits of peace.
4. Learning goals
of education
for peace,
human rights
and democracy
The purposes, goals and objectives of educating for tolerance are entirely
related to those outlined in the UNESCO Integrated Framework of Action
for Education for Peace, Human Rights and Democracy. As specified in
Table 1 (reproduced here from Unit 1), each of these categories represents
both the superordinate values, the realization of which is the major purpose
of education for global citizenship, and the knowledge and skills for the
exercise of global citizenship. The future of the planetary society emerging
from a complex of the global systems and institutions that characterize the
present world requires active citizenship. The processes of nation-building
that predominated over the past two centuries led to an education for
national citizenship. Now the process of building the foundations of a
planetary society that will function in a global culture of peace requires
that national citizenship be complemented by global citizenship, that is, by
a sense of responsibility and the capacity to participate in a planetary
society.
While the capacities required for global citizenship are not distinctly
different from those required for national citizenship, they do require a
broadening of perspective in addition to new layers of complexity in
curriculum content. Both these necessities call for a more holistic approach
to education in general and the adoption of more co-operative modes of
instruction. A holistic approach involves not only a global perspective in
education, especially that related to education for peace, democracy and
human rights, it also calls for wider frameworks in all curricular areas, so
that the whole substance of any topic or issue and the full extent of any
system being studied be assumed as the working framework. Such is the
recommendation of the Integrated Framework of Action. This does not
mean that the details and specific subjects should receive less attention,
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Tolerance – the threshold of peace
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Unit 2
Table 1. Tolerance, a conceptual framework: social goals and problems
Value concepts
Goals – tolerance
Problems – intolerance
Processes of tolerance
Peace
Civil disputation;
constructive conflict;
co-operative social
relationships
Violence: physical,
structural, cultural,
psychological
Peacekeeping and other
means of restraining
violence and remediating
its destructive consequences
Negotiation, mediation,
adjudication (non-violent
conflict resolution)
Human
rights
Cultural variety;
religious diversity;
political pluralism;
economic equity;
social justice;
healthful environment
Sexism, racism,
ethnocentrism,
poverty, exploitation,
prejudice,
discrimination,
oppression,
environmental
degradation
Cross-cultural cooperation;
interreligious dialogue;
human rights
protections;
equitable resource
distribution;
sustainable development
Democracy
Multiple political
philosophies and
opinions;
public policy debate;
full and openly available
information
Impediments to
political participation;
denial of fundamental
freedoms; censorship
and manipulation of
public information
Fair and open political
discussions; representative/participatory
decision-making;
responsible information
media free to inform the
public on public issues
but rather that these elements should be emphasized in the context of their
interrelationship and interdependence (two key concepts in education for
global citizenship).
Emphasizing the interrelationship and interdependence of various
issues studied in depth can be facilitated by co-operative learning processes
in which tasks are divided between students and individual learning is
shared in groups. Co-operative learning makes dealing with complexity
easier, so that problems need not be ‘simplified’, a process that can lead to
distortion and misinterpretation. Co-operation encourages an interactive
form of learning that enables most individuals to deal with much higher
levels of complexity, even at the elementary level.
The temptation to simplify frequently indulged at the elementary level
should be resisted in favour of intelligent selection of topics and issues upon
which to focus learning that gradually builds the capacity to deal with
complexity. By choosing relevant subjects, close or similar to the children’s
Learning goals of education for peace, human rights and democracy
Table 2. Tolerance: general learning goals
Values
Knowledge
Capacities and skills
Basis for assessment
Human dignity
(human rights)
Varieties of
human, personal
and cultural
identities, social
issues
Living with diversity
Cross-cultural
co-operation;
using human rights
standards to make
judgements
Performance in actual
cross-cultural tasks;
performance in applying
human rights standards
to cases of violation
Social justice
(democracy)
Multiple forms
of democratic
processes and
governance
Exercising
responsibility
Critical reflection;
communication of
facts and opinions;
political decisionmaking
Presentation of
interpretation of sample
situations; presentation
of description of
problems and potential
solutions; presentation
of reasons for a political
position
Co-operative
non-violent
society (peace)
Alternative ways
of responding
constructively to
human differences
and conflicts
Managing conflict
Discussion and debate;
conflict resolution;
reconciliation; social
reconstruction;
co-operative
problem-solving and
task achievement
Oral and written
arguments describing
alternatives, choosing
one, and stating reasons
for choice;
simulation of conflictresolution procedures
and approaches to
reconciliation
experience, and emphasizing the varieties of experiences and perspectives,
primary-school teachers can lay the groundwork for dealing with complex
issues at the secondary level. As can be seen in the widening realms of
learning tolerance, education for peace comprises a panoply of complex
issues.
By using participatory and experiential teaching methods, teachers can
sensitize children to a process orientation that will enable them to understand change as well as complexity and help them to see that change itself,
like the processes needed to achieve tolerance and peace, is a participatory
process. This understanding is the requisite base for developing a sense of
capacity and a commitment to participate in such processes as a way of
exercising social responsibility.
However, the most important aspect of co-operative learning is that it
teaches children the value of co-operation while giving them opportunities
to practise skills of co-operation, which may be the most urgently needed
for all those seeking to behave as constructive planetary citizens. Certainly
23
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Tolerance – the threshold of peace
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Unit 2
such skills are a necessary complement to those of conflict resolution and
negotiation of differences fundamental to the democratic process, which
cannot function in the absence of co-operation skills.
Co-operation skills should be honed as much as possible in the context
of difference. Learning to communicate and work constructively with
those who are different is an important goal for learning to live with
diversity. When forming co-operative learning groups, teachers should be
sensitive to the necessity of varying group formation, so that children have
the experience both of working with those who have much in common
with them and with those who may be perceived as ‘others’, even as
‘strangers’, for the capacity to accept and work with others and with
strangers may well be what determines human survival.
Many of the activities included in Chapter 5 are designed to be carried
out through co-operative and group learning processes. Learning to cooperate effectively is one of the major learning goals pursued in education
for tolerance. So, too, is learning to conduct conflict in a constructive
manner.
Since conflict is a major characteristic of our society and an inevitable
occurrence in the human experience, we include skills for dealing with
conflict as one of the major learning goals and one of the three categories
of learning activities. The objectives of the lessons here are to teach children
to value non-violence and understand ways of conducting and resolving
conflict fairly and constructively.
Conflict and diversity are probably the major characteristics of the
societies in which our children are growing up. If they do not learn to live
with diversity, they may well die from conflict. Now as never before
education is faced with issues of life and death. A major objective of
teaching for tolerance is to enable our children to live with diversity, to
benefit from it and to fashion from it a pluralistic, just and peaceful world
society – a ‘culture of peace’.
To fulfil the learning goals of education for social responsibility, we
include here activities and lessons that emphasize choice-making and ethical
behaviour based on fundamental principles of universal human rights.
Thus, the following learning activities are organized according to the
goals of living with diversity, dealing constructively with conflict and
taking action in fulfilment of social responsibility. Table 2 on page 23
(reproduced from Unit 1) outlines these goals in more detail.
5. Selected learning
activities to serve
as suggested
approaches
The activities selected or designed for this unit are intended to serve as
suggestions and as the basis for adaptations especially developed for particular classrooms. Teachers are advised to assess the appropriateness and
adaptability of any of these activities to the learners in their own classrooms,
to make changes to meet their own instructional needs and, where possible,
to develop their own units. UNESCO would be happy to continue to
receive sample lessons from as broad a range of learning situations as
possible, so that the process of developing ways of teaching about and for
tolerance can continue to be extended, refined and disseminated.
Each selection is intended to illustrate and facilitate instruction in some
essential attribute, capacity or skill for the practice of tolerance and the
achievement of peace.
5.1
Diversity
Living with human diversity
Mutual understanding and co-operation between groups with different
ethnicities, religions, political ideologies and economic status is essential
not only to communal and world peace, but to the very survival of human
society. It is this imperative that inspires the majority of materials for and
descriptions of education for tolerance received by UNESCO. Thus, there
is a larger portion of lessons and learning activities designed to fulfil the
goal of learning to live with human diversity than there is for managing
conflict and exercising social responsibility. The materials in this section,
as in the other two sections, are arranged according to age suitability. As
with all aspects of this unit, teachers are advised to exercise prudence in
selections not only for age, but for social and cognitive development and
cultural characteristics.
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The concepts that are particularly emphasized in this section are
identity, self-esteem and awareness, respect for others, understanding
similarities and differences, and appreciation of human diversity. It is most
important that learners perceive diversity as a source of strength and as a
possibility for building a human community.
Diversity
Selection 1
Introducing cultural differences
(ages 4–8)
Even the youngest child can comprehend cultural differences and can
begin to appreciate cultural diversity. Such is the purpose of the lessons
provided by early childhood educator Maryse Michaud and offered during
the Christmas holiday season by a French école maternelle. It should be
noted that any national holiday or feast days of any other religions could
also be the occasion for this kind of lesson. This lesson, involving parents,
serves as a model for co-operation between schools and families, so that
the two most important factors in the child’s life are mutually supportive
of the developmental and learning processes intended to encourage attitudes
of openness to diversity. While the following activities were developed for
pre-school children, they can be also adapted to the early primary school
grades.
Parents’ participation and preparations for a party
The children
All the children of the school took part in mixed-grade workgroups.
Point of departure
Preparing for the Christmas party, with the baking of cakes and learning
of songs. After the entertainment, a tea-party was to be laid on for all the
children in the school.
Duration: One month.
We asked parents to join in the baking groups. Among them was Ahmed’s
mother, who is from Tunisia and came to teach the children how to make
honey cakes, a speciality of her country.
Ahmed, who is usually troublesome during ‘cookery’ sessions, helped
his mother with great seriousness and pleasure. He liked being a ‘teacher’.
Selected learning activities to serve as suggested approaches
The recipe
His mother gave us the recipe which the teacher then photocopied so that
each child could make ‘Ahmed’s cake’ at home.
Songs
The bigger children decided to learn Christmas carols and sing them in
front of the whole school on the day of the party. Nicolas, whose mother
is German, wanted to sing a song in German. Why not learn it too? ‘We
can’t understand a word. It’s much too hard. It doesn’t mean anything.
Maybe it would be easier with Nicolas’s mother. She could translate the
song and teach it to us.’ So she came twice a week to teach us ‘Nicolas’s
song’. We even ‘put it to music’ with bells and chimes!
At one of these sessions, Bernard said: ‘My mummy and daddy don’t
speak German. They speak Portuguese.’ We decided to ask his mother or
father to come and teach us a Christmas song from Portugal. His mother
suggested a song that her own mother had taught her when she was little.
This approach through different cultures (with the party, a shared meal
and songs learnt together) was a way of showing respect for differences.
But something else happened, something fundamental and difficult to put
into words: Nicolas, Bernard and their mothers felt somehow like ‘royalty’.
They were the kings and queens of their own culture and their own history,
which was something they could offer us, not as a curiosity but as a gift.
They gave their most valuable possession – their identity. Everyone is king
or queen of his or her own domain.
Bernard’s mother, who had little contact with the school before, has
come out of her shell since the party. She no longer feels intimidated by
the school, and the teachers seem less remote. She now has a new kind of
relationship with these women whom she once saw as unapproachable.
Respect for others involves a positive attitude as well towards other
creatures and the environment. Children can learn much about tolerance,
caring and other positive values through relationships with animals as this
next learning experience indicates. (This selection is written as a teacher’s
first-person narrative.)
Acceptance – friendship: the story of a rabbit called Flower
The children
3 to 4 years old, in a small nursery school group.
Point of departure
One morning, I had a surprise in store for the children, and brought an
animal in a cage to class with me before they arrived.
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The adult’s intentions and teaching objectives
My aim was to understand the emotional relationships between young
children and animals. But their reactions as regards acceptance, rejection
and friendship went beyond the bounds of my project and threw light on
the rules of human behaviour towards the other, that stranger who is so
different, and so often misunderstood.
Materials used
A live rabbit in a basket. Posters of rabbits. A playpen.
Duration: Four months.
Listening to the children without interrupting them:
‘It’s a rabbit. Why have you brought us a rabbit?’
‘To stroke.’
‘To play with.’
‘It’s not a toy, it’s a rabbit.’
‘But can we still play with it?’
‘Yes, but mind you don’t hurt it.’
Our rabbit’s name was Flower. The concept of freedom and the limits to
that freedom resulting from the need to prevent both the animal and the
classroom equipment, for which we were all responsible, from coming to
any harm, emerged from my unfolding dialogue with the children.
The rabbit’s freedom:
‘Your rabbit hasn’t got enough room.’
‘The cage is too small. It can’t run around.’
‘Just write a note asking our mummies to bring a bigger cage.’
‘As big as the whole classroom.’
‘No, we can’t do that. Then there won’t be any room left for us!’
I suggested marking out an area on the floor, after first choosing a corner
of the classroom for the rabbit. Everybody agreed on the corner between
the window and the radiator. At that point I put in my word:
‘We must keep some space for painting and washing our hands.’
I set up a baby’s playpen, lining the bars with wire netting. I observed that
it had taken several days to find the right spot. Some time later, Flower,
who had grown in the meantime, was able to jump out of its pen.
Limits to the rabbit’s freedom:
‘It has to stay in its cage and not move.’
‘It’s allowed out for a bit.’
Selected learning activities to serve as suggested approaches
‘If it’s let out into the classroom, I’ll tread on it and hurt it.’
‘Maybe we can let it out when there aren’t many children around.’
‘Yes, in the afternoon.’
‘But it mustn’t go out into the playground. All the children will pester it.’
‘Nor into the street either. There are cars there.’
‘If Flower goes out, it will eat weeds that are bad for rabbits.’
‘Dogs will eat it.’
‘People will go after it to kill it and cook it.’
I question them about their freedom.
‘It means that you can go out all the time.’
‘It means eating chips . . . and chicken.’
‘It means playing.’
‘It means not being kept in.’
‘It means doing what you want without anybody saying to you: “Edith,
don’t do that”.’
Flower was gnawing at my basket. I asked:
‘Is it allowed to gnaw at my basket?’
‘No, it isn’t.’
‘If it were my basket I wouldn’t like it.’
‘Does a rabbit nibble because it has big teeth?’
‘You can’t stop a rabbit nibbling, unless you take all its teeth out.’
‘Flower gnaws at the tables and the carpet.’
‘We don’t care. They aren’t ours.’
‘They are ours! They belong to all teacher’s pupils.’
‘It mustn’t gnaw at everything in the classroom.’
No solution was found, but the children became aware that there was such
a thing as common property which was to be respected by everyone,
including the rabbit, despite their recognizing its specific need to nibble.
The rabbit’s needs
Its specific needs were discovered by the children as they projected their
own needs on to the animal:
‘It has to eat lettuce, carrots, bread and milk.’
‘It has to wee and poo.’
‘It’s clean, it goes in its box.’
One after the other, the children offered it a plane, a car, a doll, a whistle,
a puzzle and beads to play with. Flower sniffed and nibbled at them – and
then lost interest. The children were very disappointed. I did not intervene.
Just when I was thinking of doing so, sensing that they were very sad,
Joseph found a solution.
‘Those are all toys for little children, not toys for rabbits.’
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‘My dog likes playing.’
‘Perhaps there are toys for rabbits.’
‘I’ll ask my mother, she sells things for animals.’
‘Perhaps for a rabbit, playing means running and jumping.’
We looked through the various books about rabbits in our bookcase, and
noticed that in all the stories about rabbits their playing involved running
and jumping.
Further developments
Our thoughts on freedom were extrapolated by the children themselves
who discovered their own place in the classroom and the school. They
defined the limits of their individual territory by drawing up a code of
behaviour in different places which took into account their individual needs
and respect for others, friends and adults.
This activity, centred on the adoption of a rabbit, shows that a strong
and emotionally appealing point of departure can arouse in children, even
very young ones, an awareness of abstract concepts that no theoretical
approach would have made clear to them.
Diversity
Selection 2
Self-awareness through self-expression
(ages 4–8)
Self-esteem derives from self-awareness, knowing who one is and what is
important to oneself. School counsellors and teachers can foster children’s
self-awareness through exercises designed to help children see themselves
and others for who they are, apart from the expectations and stereotypes
that can easily colour their thinking.
In one activity designed to develop North American children’s
awareness of themselves as unique individuals – ‘The Me Bag’ 1 – children
are each given a plain brown grocery bag to decorate in any way they
choose. Then they are encouraged to fill the bag at home with things they
value, things that represent what they love and feel proudest of. The next
day, children get to show off what they’ve brought in. A recent immigrant
1.
Teaching Tolerance, Vol. 4, No. 2, Spring 1995, p. 24. This is a resource periodically
distributed by the Southern Poverty Law Center in Montgomery, Alabama, United
States.
Selected learning activities to serve as suggested approaches
from Bolivia may come in with an embroidered doll, for example, and
another student may bring the cap of a sports team.
Although each bag looks different, they all contain precious items.
Children learn that the things that make them unique are as valuable as
the things that they have in common. They learn to appreciate differences
rather than fear them. And they learn to see themselves as others might
see them: as individuals with their own enthusiasms and cultural traditions,
neither better nor worse than others.
Another set of activities helpful for the process of guiding children to
become more aware of their personal identities comes from HohenworthMühlback, a primary school in Austria. The project was managed by the
headmaster, Stephan Schez.
Project structure
The multidisciplinary project concentrated on issues of the ‘I-identity’
which are of crucial importance for primary-school pupils. The following
activities were promoted in order to encourage participants to investigate
the many facets of their own identities:
I-books: In order to deepen their knowledge of themselves and their family,
students prepared their own I-books that described their personality
and family subjects: a portrait of myself, a portrait of my family,
hobbies, etc.
I-museum: In the course of a process accompanied by many discussions,
during which reasons had to be given for the choices made, the
children collected personal objects for an exhibition. They included
favourite toys, photographs, favourite books, souvenirs from favourite
places, etc.
Work for a presentation: The hours devoted to musical education were used
to rehearse songs and dances; a buffet was prepared for the guests.
Presentation: The children presented the ‘I-museum’ to their parents and
relatives, and performed their dances and songs. The event ended with
a community meal and talkfest.
Remarks
Investigating the personal self requires prudent and considerate counselling
on the part of the teacher to prevent children getting stuck with vain selfinspection. Joint activities (co-operative skills in assembling the exhibition,
buffet and programme for the presentation, etc.) help participants progress
on their way from I to you to we.
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Diversity
Selection 3
Indigenous peoples:
preserving human cultures
(ages 5–9)
Educators are now introducing the study of indigenous cultures into
programmes of education for human rights, peace and mutual understanding. One of those universals is a story of the origins of humanity or
a given people found in all cultures. These stories help to form a people’s
identity, as folk-tales express their values and mores. Retelling the origin
stories is a rite of affirmation. Listening to other people’s origin stories is
an act of respect. Tolerance of the diversity of these stories is the assurance
of the cultural integrity of the multiple members of the human family.
Melinda Salazar, the founder of the American educational agency
Diversity Matters, and who herself originates from an indigenous people
of South America, has used the folk-tales of indigenous people as the basis
of moral education of primary-school pupils. Storytelling is one of the most
effective instructional devices for young children. She reports on this
approach with a third-grade class.
Fifteen stories from selected indigenous cultures were introduced to pupils.
The pupils reviewed and selected stories of their choice. Pupils learned to
tell these stories by observing a professional storyteller, engaging in peer
coaching, practising daily, processing and evaluating within the group.
Pupils discovered more about the ways and traditions of the indigenous
peoples through classroom discussion and research. Pupils processed the
ethical truths inherent in these stories through identifying the quality or
attribute conveyed in the story, relating personal experiences, making
connections in written literature, and describing the lesson to be learned.
This integrated approach taught pupils new knowledge of the indigenous
people of the world, new understandings of our history, and new meaning
and value inherent in the stories to their daily lives.
Selected learning activities to serve as suggested approaches
Diversity
Selection 4
The Ugly Duckling:
a story of prejudice and exclusion
(ages 5–9)
Children’s literature is a widely used teaching aid for all the learning
objectives of education for peace. Here is a classic children’s story by Hans
Christian Andersen which can be used for teaching the experience of
prejudice and exclusion. It is used in elementary schools in Spain.2
A young hatchling refused to depart from the family home. All the other
newly born ducklings went out to paddle in the stream, but this one, who
was ugly and brown, would not leave his mother’s side. Finally, growing
more and more impatient, the mother made him go out and join the others.
But they told him, ‘Go away. You’re ugly and you’re spoiling our fun; go
away if you know what’s good for you.’
All the ducklings ignored him and made him feel like an outcast.
Nobody tried to defend him. The poor duckling didn’t know what to do
or where to hide. He felt disgraced because his colour had alienated him
from the other members of the group. With every passing day, each was
worse than the last. His own brothers and sisters told him, ‘Why don’t
you just scram?’
Becoming sad and depressed, the ugly duckling swam away up the
stream. He believed that he was so ugly that no one would ever want to
be his friend. One day as he continued his journey, the ugly duckling came
across a house where there lived a lady, a cat and a hen. He finally felt
understood and accepted. A band of swans arrived that seemed a beautiful
and wonderful sight to him, but again, although they tolerated his company,
the ugly duckling felt sad because he believed that he would never be like
them.
When the first morning of spring arrived, the duckling felt much
happier because he could see the flowers starting to bloom, and he could
hear the birds singing in the trees. When he went outside and began to
swim, another bird remarked how magnificent he looked and what a
2.
Adapted from Sobre Tolerancia, Unidade Didactica No. 11. Developed by José Tuvilla
and Calo Iglesias. Published by Seminario Permanente de Educación para la Paz,
Galicia, Spain, 1990. Story translated from Galician to English by Carmela Salzano and
Maria Victoria Garcia-Benauides.
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beautiful swan he was. Without even realizing it, the ugly duckling had
been transformed into a magnificent creature.
That day he went back to the area where he had been born. Not
recognizing him, the ducklings who had previously scorned and rejected
him were suddenly enraptured. ‘How magnificent you are,’ they said. ‘Your
feathers are so beautiful.’ But the ugly duckling, although extremely happy,
did not become vain because he had a big heart, and he realized the
shallowness of his friends.
Learning activities
Activities are proposed around five concepts that are fundamental and
essential to education for living with diversity.
1. With or without reason
Explain the reasons why nobody likes the ugly duckling and he comes
under attack from the others.
Do you think that these reasons are just and well-founded?
Do you think that human beings in general are discriminatory in their
dealings with one another? Give some concrete examples of cases where
you know that discrimination has taken place.
The following questions are designed to make the children reflect on the
text and think about the wider issues.
2. Ethnocentrism
Do you believe it possible for people of different backgrounds to live
alongside one another? If so, how do they benefit, and what do they learn?
What problems arise when people discriminate against those who are
different?
3. Self-esteem
People who are scorned and rejected often develop an inferiority complex
which affects their self-esteem. Choose phrases from the text which reflect
the ugly duckling’s loss of self-esteem. How can we help each other to feel
good about ourselves? Can we feel good about others when we don’t feel
good about ourselves?
4. Conflict resolution
The children engage in role plays. The object is to transfer the tale of the
ugly duckling to real-life situations in the family and community context.
Selected learning activities to serve as suggested approaches
Themes such as stereotyping are explored. The children, through role play,
experience how it feels to be outcast. They could also speculate on other
ways the ducklings could have resolved the differences resulting from the
rejection of the ugly duckling.
5. The Universal Declaration of Human Rights or the Declaration
on the Rights of the Child
A number of articles are quoted in simple language and the children are
asked to find pieces in the text which could be seen as honouring or
violating these rights. (See Appendices 1 and 2.)
Diversity
Selection 5
Human similarities and differences
(ages 6–10)
1.
2.
3.
Understanding that human beings have many common characteristics and
many differences is part of learning to develop an identity as a member of
humanity and as a unique individual human being. The following exercises
from Teaching Tolerance 3 are intended to contribute towards that understanding.
Begin each session by setting rules for speaking and listening.
We listen to and respect one another’s thoughts, ideas and feelings.
We share, when comfortable, our own ideas, thoughts and feelings.
Anyone can pass a turn if they wish. Provide a supportive environment so
that the pupils will leave the session feeling good about being like some of
their classmates while also feeling good about being different from others.
Activity 1
Bring in three clear bowls, one containing salt, the second yellow corn meal,
and the third flour. Do not tell the pupils the contents of the containers.
Ask the children to describe how each substance looks in turn. Then place
the words ‘same’ and ‘different’ on the blackboard and write down how
the contents are similar to each other and how different. Now have them
do the same exercise, but this time focus on how the contents feel.
Summarize the discussion and ask the pupils what other things they
know about that are the same and different. Ask them to think of things
3.
Teaching Tolerance, op. cit., Vol. 4, No. 1, 1995, pp. 24–5.
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that are the same and that are different for the next scheduled session. (For
example, foods all nurture our bodies but have many different tastes;
clothes keep us warm but are made in different styles and colours.)
Activity 2
Hold a discussion reviewing Activity 1. Ask the pupils to share some of
the things they discovered to be the same and different. Have pairs of
children take turns in front of the class making believe that it is after school
and they are chatting about an imaginary new classmate. How is that child
similar to them and how is he or she different? Discuss how sameness and
difference affect the children’s descriptions of their new classmate.
Activity 3
This time, pair the pupils up and have them discuss themselves. Ask them
for three self-descriptions; for example, ‘I am tall; I have a big sister; I like
to read.’ Do the pupils have some traits in common and some that are
unique to themselves?
Ask the pupils how they felt about being different from each other
and how they felt about being the same. Encourage pupils to remember a
time when they felt like they were different from others and ask them to
describe their feelings. Ask them how they get along with classmates they
perceive as the same and as different.
Activity 4
Have the pupils tell how they are going to show their appreciation of those
students whom they see as different from themselves. They may resolve
to invite them to play in their game or to share in some discussion.
These activities should help the pupils understand how sameness and
difference are part of life, and that all people are the same in some ways
and different in others. In our diversity we have strength as a community.
Diversity
Selection 6
Respect and awareness:
the foundations of tolerance
(ages 6–10)
Self-esteem
Self-esteem and respect for others are essential qualities of the tolerant
person. So, too, self-awareness and awareness of human differences are
Selected learning activities to serve as suggested approaches
qualities of the responsible person capable of living in harmony with
diversity. Tolerance and responsibility in their turn are qualities essential
to a just and peaceful society. This complex of qualities should infuse all
learning objectives in education for peace, human rights and democracy.
While the complexity and interrelationships of the qualities should not be
reduced or simplified, there are nonetheless very effective learning devices
which can be simply described and carried out even by those educators
who have not yet become fully aware of all the complexities. What is
immediately important is to recognize the essential nature of the qualities
and to introduce them into teaching from the very beginning of any peace
education modules or curricula.
Teachers, their attitudes towards pupils, and the way they address and
relate to them, can have a significant influence on the self-esteem and sense
of human worth of their pupils. One teacher in Ukraine4 develops the selfesteem of the pupils in elementary English classes. She also works on their
sense of social responsibility.
The lesson starts with the teacher’s greeting. ‘How are you?’ ‘Fine,
O.K., great, happy.’ ‘Oh, good.’ The teacher repeats the verb ‘to be’ in
various forms. ‘I am happy, he is happy’, etc.
‘Who are we? We are parachutes.
When do we work? When we are open.’
Teacher and children take hands and send to one another in a chain the
message ‘I am open to you’. A song is sung to reinforce the students’ sense
of community and responsibility: ‘The more we get together’. . . .
‘What can we do if we are together?
We can save the Earth.
(Here we repeat the pledge.)
The Earth is my home.’
I promise to keep it healthy and beautiful.
I will love the land, the air, the water and all living creatures.
I will be a defender of my planet.
United with friends
I will save the Earth.’
The ‘lacquer box’ activity
The teacher presents a small lacquer box and suggests that the pupils open
it to see what it has for them today, usually a statement to be discussed.
‘Joy is not in things. It’s in us.’ ‘There are toys for all ages.’ The class
4.
Tatanya Tatchenko, an English teacher in Ternople, Ukraine.
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discusses the statement. What philosophical depths can sometimes be
reached! Pupils are encouraged to express their own viewpoints (they are
always taught to express their own ideas rather than to repeat the view of
the author of a textbook or the teacher). Now they know they are unique
and special, that they have ideas and can think deeply, and most especially,
that the teacher respects them for their willingness to learn and risk
mistakes, so they can learn together with everyone contributing all they
can.
Diversity
Selection 7
Using arts and crafts for community-building
(ages 7–11)
Tolerance of others takes many forms. At its core is respect for others’
right to be themselves and be accepted by their communities. Such acceptance is important to a feeling of self-worth and to experience one’s human
dignity. The need for respect and acceptance is a human universal that
applies to all ages and all cultures. The cultivation of these qualities is an
important attribute of community-building that should be integrated into
children’s earliest education. These exercises from Education for Mutual
Understanding 5 use arts and crafts to teach capacities for community, cooperation and care. These activities can lay the foundation for the
acceptance of others and the gender equality so essential to peaceful, just,
and democratic communities.
Togetherness: building a sense of solidarity
Activity 1: Children singing and dancing together
Teachers can teach lively songs for the children to sing and invent
movements to, such as joining hands together and moving with the same
steps. Through these activities, children feel closer to each other. One can
always use a cassette if the teacher does not know how to sing or play an
instrument. (N.B. It is generally acknowledged that group singing is both
an expression and a creator of solidarity.)
5.
Full version available from the Foundation for International Studies, University of
Malta, Valletta.
Selected learning activities to serve as suggested approaches
Activity 2: Groups of four children create a collage together
This activity helps them learn to share and co-ordinate work. All the
groups can form a whole picture in cases where co-ordination really works.
Leaders in each group can be chosen and children should be left to coordinate things on their own. But before all this can be done, teachers
should give a great amount of practice.
Activity 3: Cross-gender crafts collaboration
To create more ‘togetherness’ there should be no discrimination between
boys and girls. Whether simple sewing or woodwork, all the children
should have equal opportunities. Have children work together in mixed
groups of boys and girls: some on woodwork, some on sewing. In a future
project, change tasks so that sewers do woodwork and vice versa.
Diversity
Selection 8
Identity and diversity
(ages 7–11)
Tolerance is generally extended without reservation to those with whom
we identify, those we perceive to be ‘like us’. Thus education for tolerance
frequently emphasizes human commonalities. However, in addition to
building knowledge of commonalities between groups, education for
tolerance needs also to develop knowledge of the diversity within groups
and individuals. Each human being and every group has many
characteristics that identify them. Many persons and groups may in fact
have characteristics and attributes in common with others whom they
perceive to be very different from them. By exploring the many facets of
identity and personality, we can begin to find bases for friendship, and
solidarity in the midst of human diversity. The following exercise is
suggested by the work of Julio Rodriguez, an American cultural-diversity
trainer.
Step 1: Who am I?
Ask the pupils to make lists of human categories that describe themselves.
Then ask what categories they noted and write a list on the blackboard.
They are likely to have included different attributes. This fact can be
discussed later, but during this step, establish a common list for all. Some
of the attributes that should be on the list are:
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First name
Age
Sex
Height
Number of sisters
Number of brothers
Colour of eyes
Colour of hair
Ethnic origin or origins
Religion
Favourite sport
Favourite music
Favourite food
Favourite school subject
Other categories can be added, and if there is no interest in some of
the categories here, they can be omitted. Emphasize the variety of attributes
that identify us all. Observe commonalities starting with food and music.
Step 2: Who are we?
How are we the same?
How are we different?
• Organize the pupils into groups based on their favourite sport or game.
Try to have each group consist of four to seven pupils. If necessary, make
several groups on the same game.
• Ask them to list as many different reasons for liking the game as they
can think of and note how many liked the game for each reason.
• Discuss the reasons presented by all the groups. Note the differences
between and within the groups, and highlight the idea of diversity as a
complement to unity and commonality.
• Ask how they would describe themselves in this category (for example,
a football fan, a track and field fan, a tennis fan, etc.). Then ask them to
share with each other the names of their favourite teams and players or
any professional, national or local teams they may follow. How does this
attribute further define the identity, for example, of a fan of the Tokyo
Giants among those who may follow baseball, or of Conchita Martinez
for those who follow tennis, and so on?
Step 3: Discuss: what makes ‘me’ a part of ‘us’?
How do they feel in the company of those who have this same attribute?
Would we feel differently towards a fellow baseball fan than towards a
stranger who did something we disapproved of, for instance, made a
Selected learning activities to serve as suggested approaches
thoughtless remark or pushed in front of a queue, behaviour that may be
essentially lacking in consideration?
How would you regard a fellow baseball fan from a group or country
you believed to be a rival of your own? How do you feel about fans of
other teams? Then discuss prejudice and how reasonable or unreasonable
it may prove to be. How would you speak to each one about the incident?
Step 4
Here, if possible, show a film or video on the theme of how common
elements of identity can overcome differences to build tolerance, even
respect. One such example is the Israeli film, The Final Cup, about a
friendship that develops between an Israeli soldier and his Arab captor on
the basis of their being football fans; another is Mr Baseball, an American
film about an American baseball player and the manager of the Japanese
team he plays for and how they overcome their cultural differences.
Discuss how the film describes the discovery and development of an
element of common identity.
Step 5
For a summary discussion, put forth the theme ‘unity in diversity’.
Introduce the following elements of identity and discuss how individuals
are alike and different with respect to them: gender, religion, ethnicity,
nationality and humanity/human species.
How are people of different identity groups brought together to feel
their commonality? For example, although men and women are different
and sometimes have different interests, they can identify as common
members of all the other groups – ethnic, religious or national.
Note that in some countries, people of different religions live in
tolerance in a single ethnic group, and people of the same religion feel a
common identity and empathy with people of different ethnic groups. Ask
for examples. Ask also for examples of ethnic groups living together as
members of one nation.
Why does it seem so difficult for the nations and ethnic groups of the
world to identify as members of one species and acknowledge their
common humanity?
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Diversity
Selection 9
Encounter of cultures:
learning from and about others
(ages 9–13)
Many people today experience their acquaintance with other cultures as a
first time event. In spite of the communication media which have
acquainted millions with the sights and sounds of other parts of the world,
not many people are truly familiar with other peoples of the world, how
they live, what they value and the way they see the world. Yet cultural
interchange is as old as the wheel or the sail. When people had the means
to venture beyond their own natural environments, many did so in search
of new homes, or partners for trade, or just to discover the world.
To many, the peoples on the other side of the world are not at all
familiar in human terms, and when they meet each other today, it is often
as ‘strangers’ or ‘foreigners’; they must begin a process of learning about
each other which seems to be a completely new beginning. However, there
is a long and ancient history of encounters and exchanges between the
peoples of Asia and Europe. They have influenced each other’s histories
and cultures in ways that affect their lives today, what they know, what
they wear and certainly what they eat! If they can rediscover these ancient
contacts, the peoples of Europe and Asia will learn that they have never
been totally separate from each other, and that there is a historical
foundation from which mutually derived aspects of a common future on
their common planet can be developed.
This lesson is a step towards that rediscovery. It is based on UNESCO’s
Integral Study of the Silk Roads, a trade route that linked Asia and Europe
from the fourteenth to the sixteenth centuries.6
The many roads of the Silk Route
As we have seen, the Silk Route consisted of more than just one single
road linking East and West. At certain points it divided into a number of
side routes. It split to avoid the hazards of the Taklamakan Desert. It
crossed the Pamir Mountains by a number of different passes and followed
several distinct routes across Western Turkestan. And at the western end
6.
Any of the four books in the series ‘The Silk and Spice Routes’ can be purchased from
UNESCO.
Selected learning activities to serve as suggested approaches
it forked into different routes: to the eastern Mediterranean shore, overland
through Anatolia (in modern Turkey), and up to the shores of the Black
Sea. These alternative routes would wax and wane in importance depending
upon which was safest, or who held power in the regions they crossed.
The overall title ‘The Silk Route’ also includes such important tributaries as the Eurasian Steppe Route. This route crossed central Asia through
the vast Steppe lands to the north of the Tian Shan Mountains, which lie
on the northern edge of the Tarim Basin. Joining the main route briefly in
Western Turkestan, it then headed north-west across what used to be the
southern Soviet Union. It passed north of the Aral and Caspian Seas and
arrived on the northern shores of the Black Sea.
The Silk Route incorporated part of an even older overland route, the
Persian Royal Road. This was established at the turn of the fifth century
B.C. by the Persian Emperor Darius. This road travelled over 1,000 miles
between Darius’ capital Susa in Persia and Anatolia, and Darius encouraged
trade to pass along it. In 331 B.C., the route found a different use: Alexander
the Great and his Greek army travelled over stretches of it on their long
march of conquest into Asia.
The Silk Route also linked up with several other great trading routes.
The Indian Grand Road brought spices up from the Punjab over the
Hindu Kush to join the Silk Route at Bactra. The Incense Road, carrying
oriental perfumes, led up from the southern shore of Arabia to join the
Silk Route at Damascus. Here in the Syrian heartland the Silk Route was
also joined by a branch of the Spice Route. This was largely a sea route,
which led down the Red Sea, across the Indian Ocean to India, and beyond
to the south coast of China. This was the Silk Route’s main alternative in
trade with the East. During the periods when the Silk Route was too
dangerous for traders, silk would often come from China by ship along
this much longer (but often much safer) route.
P. Strathern, Exploration by Land, pp. 12–13, London/Paris, Belitha Press/UNESCO
Publishing, 1993.
Procedures
• Begin the lesson by briefly explaining the foregoing text from the
UNESCO series in as much detail and with as much elaboration as is
appropriate to the students and the time available for the study of the topic
of Encounters of Cultures.
• Having posted or made available to all pupils the map of The Many
Roads of the Silk Route from the UNESCO publication, tell the students
about the silk trade and ask them what they know of the peoples, languages
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and religions of the areas shown. Point out that peoples of all of these
religions and cultures had to co-operate in order to carry out the silk trade.
• Ask for and then list (on the black board or on paper) areas in which
there is still evidence today of this contact. Think of these areas of human
endeavour: cooking, clothing, science, art, transportation.
• Note that cultural encounters have produced both conflict and suffering,
but also great rewards and new knowledge for those involved, and for most
of the world’s peoples. Then ask the pupils to reflect upon what kinds of
behaviour in cross-cultural encounters is likely to lead to conflict, and what
kind to co-operation. List each category on the board. Use in whatever
ways are appropriate to these categories the concepts defined earlier in the
guide as signs of tolerance (pp. 17–18) or symptoms of intolerance
(pp. 14–15) to explore their ideas further.
Diversity
Selection 10
Justice and equality:
principles of tolerance
(ages 9–13)
Many peace educators assert that social responsibility can be developed
through education in fundamental human and social values such as those
enshrined in the Universal Declaration of Human Rights. Two of those
values are justice and equality. A tolerant person or society strives to
realize these values and to resolve conflicts so as to assure them. While the
particular forms the values take may vary from culture to culture, the intention is the same for all – respect for the full human dignity of all persons.
A lesson adapted from Jordanian curricula uses a traditional story to
encourage students to think about this principle. It begins with instruction
about tolerance and the qualities of a tolerant person. The following
excerpts could be read or distributed to the pupils.
Tolerance
A tolerant person is one who accepts the opinions and beliefs of others
and doesn’t force his or her own opinion on others. A tolerant person is
different from the fanatic who does not tolerate the ideas and opinions of
others. The latter often attacks and undermines the ideas or opinions of
others.
So long as people have different roots and cultures and different religious beliefs, and grow up in different environments, they will probably
Selected learning activities to serve as suggested approaches
have different ideas and opinions about any problem and phenomenon
in life. A tolerant person accepts this diversity with a positive attitude
and presents his of her own position with a respectful attitude. Resorting
to force or violence to impose one’s opinions on others leads to destructive
conflict and harm, not only to the individuals but also to society.
Importance of tolerance
Tolerance creates strong bonds, paves the road to closer co-operation and
strengthens unity among people. Tolerance helps to overcome clashes,
disputes, violence and malice among people, and creates feelings of security
in society.
A tolerant person respects an opponent’s opinion and has the capacity
to forgive. When you forgive others when you have the power to do so,
others are more likely to forgive you when the occasion arises.
Tolerance means accepting others’ opinions without exerting undue
pressure to make them change their opinions, so long as their opinions
do not cause harm. A tolerant person explores differences through
dialogue and seeks to resolve disputes through discussion and reason.
QUESTIONS
FOR DISCUSSION
◗
◗
◗
◗
What are the characteristics of a tolerant person?
How do tolerant people settle their differences?
How do fanatic people often respond to differences and disputes?
Why is tolerance important to the society?
Read the following story to the class:
Jablah Bin Al-Ayham, the last Arab King of Al-Ghasa Seneh’, announced
his adherence to Islam during the reign of the Just Caliph Omar Bin Al
Khattab. King Jablah travelled to Medina [the holy city of Islam to which
Muslims seek to make pilgrimage] with a magnificent procession, wearing
a crown with jewels and pearls on his head, his horses adorned with gold
necklaces. While he sojourned at Al Kaabeh, a man stepped on his robe.
Jablah was angry with him and struck him with his fist. The man who was
poor and weak complained to the Caliph Omar.
The Caliph Omar asked Jablah about this complaint. Jablah confessed.
Omar said ‘Well then, give this poor, weak man his rights.’ Jablah replied
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in astonishment. ‘How could this be? I am a king and he is but one of the
common people.’
Omar said, ‘Islam holds all people as equal. No one is better than others
unless he proves himself to be a better Muslim.’
During the night Jablah and his folk departed from Medina secretly
to Constantinople where he spent the remainder of his life as a stranger
away from his homeland and his tribe [no longer adhering to Islam].
QUESTIONS
FOR DISCUSSION
◗
◗
◗
◗
Why should we treat people equally, irrespective of their social rank?
From the story above, explain the following statement: ‘Justice is a basic
principle for a successful society.’
Why did Caliph Omar insist on respecting the right of the commoner though
he may have known that King Jablah would give up his adherance to Islam?
What would Jablah have done in this situation had he been tolerant? What
could the poor man have done other than complain to the Caliph? Could
this situation have been resolved so that all would have felt justice was
served? If so, how?
Conflict
5.2. Dealing with conflict:
skills and values
Conflict is everywhere in most human societies and in many structures in
the natural order. It can be said that conflict is a condition of life. Most
people experience conflict both at first-hand in their own lives and as
observers of others’ conflicts, in contexts ranging from minor interpersonal
disagreements to major armed conflicts and devastating wars. The consequences of conflict also cover a broad range from constructive change in
a problematic situation, to massive, sometimes irreversible, damage to
human life and the material and environmental resources that sustain all
life. The difference between constructive and destructive conflict is
determined by two essential factors, a commitment to do no unnecessary
harm to others or to the resources and environment we share, and even
more significantly to the skills in dealing with conflict. It is thus imperative
that education should impart the values of non-violence based on a
fundamental reverence for life and should develop the skills and capacities
for dealing with conflict in a constructive manner.
Destructive conflict is the most serious global problem because of the
Selected learning activities to serve as suggested approaches
damage it causes and because it is an obstacle to the resolution of other
world problems. Conflict is a normal part of life which need not be
destructive or violent. Violence is not a normal condition of life; it is the
destroyer of life. These principles were validated in the Seville Statement
on Violence7 signed by outstanding scientists from all over the world.
In a world of cultural and ideological diversity, conflict is ever more
frequent. In today’s world, this diversity has been seen as the source of
violent conflict, an interpretation that stems from lack of knowledge and
understanding of alternatives to violence as well as a limited capacity to live
with diversity. The practice of tolerance can be facilitated by knowledge of
alternatives to violence and skills in dealing with conflict non-violently,
managing them constructively and resolving them fairly. Conflict resolution,
a fundamental peace-making skill, is central to many peace education
programmes. It is seen as a basic social skill necessary for achieving peace
and for living a meaningful life characterized by strong and honest
relationships. It has become one of the fundamental life skills that many
educators advocate to be included in all schools and curricula as fundamental
to living and learning as are the basic literacy and numeracy skills.
Conflict skills can be taught at all educational levels from pre-school
to further education. Indeed, conflict resolution is a subject now studied
and researched by scholars in graduate schools and research institutions.
It is included here as essential to tolerance. Frustration is the enemy of
tolerance and co-operation. Those who do not know how to deal
constructively with conflict are likely in their frustration to resort to the
intolerance and violence that makes conflict destructive.
Conflict
Selection 1
Confronting the conflicts of young children
(ages 4–8)
Children, especially those in conflictual and contentious cultures, begin
early to have their own rivalries and conflicts. If we are to develop a society
in which conflict can be managed constructively, we must begin at an early
stage to provide opportunities for children to understand what conflicts
are and to conceive that there are many ways to handle them. But how do
we start?
7.
The Statement is available from UNESCO’s Culture of Peace Programme.
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Children’s acts of intolerance and incidents of destructive conflict
behaviour represent a challenge, even a dilemma, to the teacher. Should
the teacher intervene at all? If so, how? What are the most constructive
and instructive ways for teachers to handle children’s intolerance and
conflicts? A French nursery school suggests one way.8
Conflicts in the classroom and the playground
Like all human beings, children are capable of loving and of making other
people happy, but also of being destructive and doing harm.
Children experience this spontaneously in their own way and at their
own level.
Conflicts do exist between children, and such conflicts abound in the
nursery school.
Point of departure
The children’s everyday experience. Their conflicts in the classroom and
the playground.
The adult’s intentions, and teaching objectives
Should the teacher who witnesses aggressive behaviour, violence and fights
intervene, or let things take their course?
With class of 5-year-olds, the teacher soon had to stop asking myself
this question, trying, instead, to find solutions because the conflicts started
so early on, flared up so quickly and became such a common occurrence,
mostly at playtimes and in between classes. Not a day would go by without
tears, fights and a child being attacked and hurt.
Duration: two weeks
• Observing the children and determining the causes of the conflicts.
• Dialogue between the adult and the children.
• Exploring action to be taken with the children: trial solutions.
Observing the children and determining the causes of the conflicts
• Desire for the same object, leading to jealousy, envy and, consequently,
fights to gain possession of it.
• Rivalry between gangs of children: wanting to dominate, to be the
leader, the one who is looked up to by the others, the person in command.
8.
Source: Enfance et partage, Paris, Centre Départemental de Documentation Pédagogique
du Val-de-Marne (Departmental Documentation Centre for Teachers, Val-de-Marne),
1985.
Selected learning activities to serve as suggested approaches
• The difficulties some children experience in establishing relationships:
they will attack a child with whom they would like to play as a way of
catching the other’s attention.
• Rejection: some children are targeted by others because they are
defenceless or have some distinguishing feature (e.g. race, disability).
• The (to our adult minds) ‘gratuitously’ aggressive behaviour of some
children who will kick other children or pull their hair for no reason.
• The antagonistic relationship between some children and their parents,
lack of affection at home.
Dialogue between the adult and the children
One morning the teacher started a discussion with the children, sharing
with them my concern about the increasing number of conflicts and making
them realize that life in the classroom was becoming impossible. Here’s
what they said:
‘I like starting fights.’
‘It’s good to be the one to start, you show who’s strongest.’
‘My daddy says that if I’m attacked, I must defend myself.’
‘Other people attack me, so I attack them.’
These were their reactions. By talking it over from different angles, the
children tried to discover different ways of settling their conflicts and, little
by little, arrived at the concepts of respect for others and happiness.
Exploring action to be taken with the children: trial solutions
• Self-expression through movement: becoming aware of aggressiveness
by acting it out. The class simulated fights and wrestling bouts. In between,
we had periods of peace and quiet, listening to stories and soft music.
• Recreation: together we thought up a list of possible games.
• The Christmas party: we decided we would all ‘be friends with each
other’. The children came up with a number of ideas on how to go about
this: exchanging kisses, dressing up, putting on make-up, putting on a
cheerful face, acting the clown.
Further developments
Introduction of a new aid: the story of Tistou, the Boy with the Green
Thumbs, a little boy who was able to make flowers grow on poverty, evil,
weapons, etc.
Difficulties encountered
The fact of raising the question of conflicts caused conflicts to increase in
number. During the first fortnight of work, attention was focused on
violence and aggressive behaviour.
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Building peaceful relationships between children is a daily process in
the lives of the little ones, the life of the school and the life of the
schoolmistress who has to think about the consistency between her own
approach and the objective to be attained.
Conclusion
‘What if we became a class of flowers . . .’
Flowers, kisses, games, being friends, red noses, clowns – these were
the ways in which the 5-year-olds responded to their own problems and
conflicts.
Sowing the seeds is what is important.
Conflict
Selection 2
Peer mediation
(ages 4–8)
1.
2.
3.
4.
Bullying as a manifestation of being intolerant to difference is a serious
problem and a source of conflict in today’s schools in many countries. It
inspired this learning programme devised at the Downtown Alternative
School in Toronto, Canada. The ‘Children as Peacemakers’ project involves
the development of conflict resolution and peace-making skills in a primary
school (junior kindergarten to Grade 3). Children learn to articulate and
listen to the differing points of view involved in a conflict situation and
then attempt to mediate solutions with the help of peers who act as
peacemakers. They develop the language and social skills needed to solve
problems which in turn allow them to become increasingly able to work
and learn. As the children develop and refine the language of negotiation,
teachers have access to a significant window through which to observe them
as makers of meaning, users of language and as problem-solvers who are
developing social skills of co-operation.
The objectives of this project include:
Helping children learn to live with and respect difference.
Helping children develop strong language and negotiation skills so that
they can live and work productively within a multicultural and diverse
population.
Ensuring that the children are literate and that they develop their own
voices in discussion and in their writing.
Encouraging children to participate in solving problems and in defining
possible solutions as they become more able to take responsibility for their
own actions and for the community within the school.
Selected learning activities to serve as suggested approaches
5.
Helping children grow up to be socially and emotionally literate people
who understand that they have some responsibility for the world in which
they live.
Downtown Alternative School staff and parents believe that it is important
for children to develop a positive attitude towards learning and an eagerness
to learn from and interact with their environment. The programme
encourages self-confidence and the development of self-esteem.
Procedures
Children who feel ‘ready’ declare themselves to be ‘peacemakers’. Their
role is to intervene in conflict situations between other children and ask a
series of formal questions which have been developed over time by the
children themselves.
(The peace-making rules go approximately like this, though they tend
to vary:
Do you want to try to solve this problem?
Do you want to solve it with us or with a teacher?
Do you agree to listen?
No interruptions?
No running away?
No name calling?
Tell the truth.)
When the children in conflict have agreed to solve their problem and
to follow the rules, the peacemakers engage them in a formal ‘peacemaking’ exercise in which each participant has a chance to put his or her
viewpoint into words and to be listened to.
Following this, suggestions for solutions are asked for until one is found
that all can agree on. Everyone shakes hands and asks, ‘Is everyone OK?’
This process requires clear articulation, careful listening and a willingness
to entertain more than one point of view. Two books entitled Peaceosaurus
and The Food Fight – Ta Daa! have been published by the school
community, both written by primary-school children.
They are proud of their ability to recognize and confront problems.
They are supportive and caring with one another. Two important changes
have been noticed across the curriculum. The first is that the children tend
to work well together in partnerships in small groups and as a whole class,
because they are learning to live with difference as they work to resolve
conflicts that arise. The other is that they seem to have developed more
than the ordinary ability to use and develop language because they are
discussing their environment and their relationships and their world
understandings on a regular basis.
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When teachers and children are developing skills for dealing productively within the natural arena of human conflict, those problems will serve
as opportunities for learning rather than terrifying moments from which
to withdraw to hide or to arm ourselves. The media are filled with stories
and fears related to increasing violence in our schools generally. The
Downtown Alternative Peace-making programme is proving that very
young children can become fluent users of a language of negotiation and
that they can develop choices in their speech and their behaviour. Children
do not have to be frozen into traditional patterns of aggression or silence
as their only responses to pain and frustration. They can develop and
effectively use forms of language that contribute to the establishment of
safe classrooms in which they can be dignified and nurtured. This must
become our focus and our hope if the threats of illiteracy and violence that
are beginning to hold our schools and our world hostage are to be
overcome.
Esther L. Fine, Ann Lacey, Joan Baer and Barbara Rother, Downtown Alternative School,
Toronto, Ontario (Canada).
Conflict
Selection 3
Fa c e s : a n e x e r c i s e i n p o s i t i n g a l t e r n a t i v e s
(ages 5–9)
The capacity to conceptualize and assess alternative courses of action is
central to the exercise of responsible decision-making. It is equally essential
to effective problem-solving and to achieving constructive resolution of
conflicts. It should be cultivated in education for citizenship and community building. Teachers should emphasize the formulation of alternative
possibilities in presenting all tasks and problems, especially those related
to conflict. The following learning exercise9 was developed by the United
Nations Children’s Fund (UNICEF) to teach about alternative solutions
and the concept of ‘win/win’ outcomes acceptable to all parties in a conflict.
Objectives
To help pupils evaluate alternative solutions to conflict and to see that
sometimes solutions are possible that will satisfy both parties in a conflict.
Before the role play, explain to the children that a conflict is a situation in
9.
Susan Fountain, Education for Development, a Teacher’s Resource for Global Education,
pp. 212–14, produced by UNICEF/Hodder & Stoughton, London, 1995.
Selected learning activities to serve as suggested approaches
which people or countries think that the other is hurting or maybe will
hurt them in some way or take something they need or want. Lots of
conflicts are over things, like toys or space, or place in a queue, or land
near water. We need to learn how to work out such problems so no one
gets hurt.
Materials
Paper and pencils.
Procedure
Step 1. Two pupils are asked to briefly role play this situation in front of
the class, without coming to a solution:
It is recess time and the class is going to the playground. There is one
football in the playground. Two pupils run to get it; they get there at the
same time and both grab it. The first one says, ‘It’s mine! I got here first!’
The second says, ‘I had it first, and now you’re trying to take it from me!
Give it back!’ They struggle with the ball.
Step 2. As a class, the rest of the pupils brainstorm possible solutions to
this conflict. These can be listed on chart paper. They should attempt to
think of as many options as possible, without evaluating or judging them.
Step 3. Together, the pupils classify the solutions into four groups:
• solutions in which they decide to play with the ball together;
• solutions in which each person gets what he or she wants or needs; for
example, one person uses it for ten minutes, and then the other uses it for
ten minutes;
• solutions in which only one person gets what he or she wants or needs;
for example, one person hits the other and runs away with the ball;
• solutions in which neither person gets what he or she wants or needs;
for example, the teacher takes the ball away and tells them both to find
something else to do.
Each solution should be given a number and evaluated. The children can
draw and cut out smiling faces and sad faces. Make a chart with columns
wide enough for two faces. Across the top, write the numbers of the
solution. As each solution is evaluated, put the appropriate faces in the
columns.
The two smiling faces represent solutions in which each person gets
what he or she wants or needs. The one smiling and one sad face represent
solutions in which only one person gets what he or she wants or needs.
The two sad faces represent solutions in which neither person gets what
he or she wants or needs.
Step 4. As a class, pupils then discuss the types of solutions. Which ones
seem to be the best? What makes one solution better than another? The
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activity can be repeated with different conflict situations: personal, local
and global. Pupils should consider:
• Are solutions in which both parties get their needs met always possible?
• Are they always preferable?
• How important is it to think of as many solutions as possible?
• Can violence ever result in a solution in which both parties get their
needs met?
• What usually happens when violence is used?
• What kind of solutions are likely to last the longest time?
Variation
Older pupils can evaluate possible solutions by using a similar chart, but
substituting a plus symbol (+) for the smiling face and a minus symbol (–)
for the sad face.
Follow-up
Pupils look for examples of conflict situations in the news. How often are
the solutions ones in which both parties have their needs met? How do
you account for this?
In the curriculum
The activity develops skills in generating alternatives, evaluating,
classifying, and making decisions. It can be used in English or humanities,
to consider solutions to conflicts in stories or in history.
Conflict
Selection 4
A process for resolving conflicts
(ages 8–12)
There are various approaches to reasoned, non-violent conflict resolution.
By including conflict skills at all levels of schooling, educators could assure
that all school-leavers would have at least some skills for dealing constructively with conflict, not to mention that others would acquire a range
of skills and alternative approaches to apply to their own conflicts, to help
others in conflict situations and as a basis for advocating supporting or
opposing particular policies in regard to social, political or economic
conflict.
One of the approaches most widely taught in schools at all levels is
the six-step process which has been developed and adapted into various
Selected learning activities to serve as suggested approaches
forms. The version here is intended for younger learners and personal
conflicts, but can also be adapted to secondary-school classes and to group
conflict. It is presented as a series of questions. Teachers may want to
reword the questions to suit the development level of the particular children
involved.
Six steps to resolve a conflict
Step 1. What do I want that got me into this conflict? What does the other
person with whom I am in conflict want?
Step 2. What is the conflict about? Do we both want to have the same
thing? Or do we want different things to happen at the same time, for
example, is the dispute over a soccer ball or over what game to play
during sports period, or over what programme to watch on television?
Step 3. Can I think of ways in which we could both get what we want?
How many different ways can I think of? How many ways can my
opponent and I think of? How many ways can our classmates help us
think of?
Step 4. Which of these ways would be best? In each case, what might
happen if we tried that way? Would I be satisfied with those results?
Would my opponent be satisfied?
Step 5. Which ways are most likely to satisfy us both? Which one would
we both agree to? Would we stick to this agreement?
Step 6. How can we get started on trying this way and how can we make
sure it is working? Will it last over time?
Activities
It would be useful to present these questions to children soon after the
teacher or other pupils have intervened to stop the conflictual behaviour,
whether it is a fist-fight or some lesser physical skirmish, verbal squabble,
name-calling, etc. Here are some steps the teacher may use to get the
conflicting pupils into the process and then for introducing the process to
the class.
Phase 1
• Give the squabbling pupils some time to cool off.
• Then ask them to talk with you for a short while to see if you can help
them solve the problem. Don’t ask for explanations or descriptions of what
happened. Simply observe that a conflict exists and that it is important to
the class that it be resolved.
• Next explain that there are various ways to resolve conflicts and one
way is to find out what the problem is, then think of as many solutions
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as possible and of what would happen if some of them were tried, and
then pick the outcome that both or all parties in the conflict would agree
upon.
• Give each pupil the list of questions. Read them over and discuss them
to make sure they understand each question.
• Each must promise not to start the squabble again during their ‘thinking
time’. If they have to stay away from each other to do so, then they should
be separated or other classmates should be asked to help by keeping them
busy at playtime or after school.
• Ask them to think about the questions, to work out some answers and
come up with as many solutions as possible to suggest at the next talk (at
lunch time, the end of the day or the next day).
• Meet with them a second time. Have each reply to the first two questions
and try to get them to agree on what the problem is that has caused the
conflict.
• Ask each to suggest a few solutions that they think could work. Ask
each to say which if any of the opponent’s solutions they think would work
and have them both decide which one to try. Point out that this process
by which they are deciding on a solution is called ‘negotiation’.
• If they themselves cannot make a short list or decide on one solution
to try first, ask if they would be willing to let you or the class ‘arbitrate’,
that is make a suggestion that they both agree to try. ‘Arbitration’ is the
resolution process in which the conflicting parties agree to observe a
resolution proposed by persons or agents they respect. Or would they want
to have you or another pupil or small team of students help them reach a
solution? Point out that this kind of help is called ‘mediation’. The people
who help conflicting parties to achieve a resolution are mediators.
• Tell the children that whatever solution they reach, they must do their
best to carry it out. If it doesn’t work, others will be tried until a solution
is reached. If they start with a negotiated agreement and it doesn’t work,
they can try mediation and/or arbitration. However, they will not be able
to be together until there is ‘resolution’ of their conflict. The peace of the
class should not be disturbed by their conflict. When it is resolved, then
all will help them with ‘reconciliation’ – becoming friends again.
Phase 2
• If the formerly conflicting children are willing, have them present their
experience to the class and let them help in introducing the ‘six-step conflict resolution process’ to the class.
• Posit the idea of establishing a mediation team and/or an arbitration
board through which the pupils could resolve their own conflicts. Ask for
Selected learning activities to serve as suggested approaches
volunteers. If there are more than needed, decide on a rotation schedule,
letting students take turns on the team and the board. It is desirable to
have all students have a turn at one or both.
• Explain the three processes of negotiation (disputants reach their own
resolution); mediation (a third party helps the disputants achieve a resolution); arbitration (a third party decides on a resolution that disputants have
agreed in advance to try).
• Hold periodic ‘community-building meetings’ to review how solutions
are working and discuss any other class problems that the pupils could
address and resolve as a community.
Conflict
Selection 5
Reconciliation through affirmation
(ages 8–12)
Among the selections on diversity, some emphasis was placed on selfesteem as important to the development of respect for others and a range
of capacities for tolerance. Self-esteem is also essential to those aspects of
reconciliation that require accepting responsibility for harmful actions and
pardoning those who have done harm. Teachers should bear in mind that
a major goal and purpose of education for constructive conflict and reconciliation and peace-making are the development of the capacity to take
responsibility for one’s actions and to take responsibility to act on behalf
of one’s community, be that the classroom or the world.
In this regard, teachers should try to avoid affixing blame or making
pupils feel guilty. Guilt erodes self-esteem and blocks reconciliation. Nor
should pupils be called upon to blame each other. What we would hope
for is genuine responsibility in admitting to harm-doing, showing contrition in regretting the harm done and the authentic pardoning on the part
of the harmed who forgives the harm-doer once responsibility is taken and
recompense made. Also important is the recognition of mutual harmdoing. In most pupil conflicts, it is not so simple to determine the harmed
and the harm-doer as their disputes usually involve reciprocal harm-doing.
With pupils, as with other disputants, it should be kept in mind that
authentic peace-making requires that resolutions be just. While justice calls
for responsibility, repentance, recompense and restitution, retribution is
not required. Rather, relationships are to be healed and reconstituted.
Revenge and retribution serve to perpetuate the cycle of conflict and
violence. Only reconciliation can end it.
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Unit 2
People with a strong sense of self-esteem and personal regard are
usually more able to take responsibility for wrong-doing, and to forgive
and reconcile, as well as being more capable of tolerance and respect for
others. Since self-esteem can be built through affirmation, so too the
process of reconciliation can be built through affirmation.
Activities
1.
2.
3.
4.
5.
6.
The teacher or pupil mediators meet with pupils who have recently resolved
a dispute and offer to help them reconcile and form a good relationship.
Each of the former disputants is to think of something positive about the
other and, on the following day, in the presence of the mediators, tell each
other what that nice or good thing is.
On the third day, they are to exchange two positive or affirmative
statements. They will need to observe each other, remember past good times
and they can even ask the other’s friends to make suggestions.
On the fourth day, the pupils should have time alone to exchange affirmations and talk about whatever they want.
On the fifth day, they report to the mediators their feelings about how the
reconciliation is going. Together, the pupils and the mediator decide if they
need to continue the process and if the pupils can continue on their own
or still need the help of the mediators.
If the two pupils are willing, the rest of the class could participate in the
process through a session in which every class member offers an affirmation
(says something nice) about each of the reconciling pupils.
Some teachers hold regular affirmation sessions, making sure that all
pupils are affirmed by their classmates and made to feel as valued members
of the community. When there is such feeling in a class, conflicts may still
erupt, but they are more likely to be resolved more constructively and
reconciled more easily.
Neither this nor any other process suggested to deal with conflict,
facilitate resolution and promote reconciliation works in all situations.
Teachers need to have a variety of techniques for handling conflict and
for teaching pupils how to deal constructively with it. As with all
educational strategies and instructional methods, these processes should
be amended and adapted to the particular circumstances of the learners to
be served.
Selected learning activities to serve as suggested approaches
Conflict
Selection 6
Reconciliation through co-operation
(ages 9–13)
Intolerance is a barrier to constructive conflict and to effective
reconciliation after a conflict is resolved. This factor applies to interpersonal
and intergroup conflict, including wars and serious human-rights
violations. In a post-conflict situation, tolerance is necessary to open the
way to the taking of responsibility for injury or harm caused by the
conflict, to making and accepting recompense and reparations, and to
offering forgiveness or pardon.
The profound significance of responsibility and forgiveness is being
recognized in significant post-conflict situations such as South Africa,
where a Truth Commission has been investigating crimes and rights
violations under apartheid and during the violence of the immediate postapartheid period. Persons who confess their crimes publicly are to be
pardoned; those who do not will be investigated, prosecuted and punished.
Most important in South Africa is the dedication to building a new
democratic society in which the human rights of all are respected. This
task requires that the former adversaries co-operate. After the Second
World War, the defeated and the victorious countries co-operated to
reconstruct what had been destroyed. They are now on friendly terms and
not likely to go to war with each other. They have a common interest in
maintaining what they have built together. This model for peace-making
is one that can be applied to many situations, including conflict between
children and classroom discipline.
In opening a discussion of post-conflict peace-making, teachers could
tell children about the South African case, particularly how President
Mandela, who was imprisoned for over thirty years, did not seek revenge
for his suffering, but rather strove to heal and reconcile his divided country
into one healthy society with the different races living in harmony. Tell
them that this is a very difficult task requiring the three Rs: responsibility,
recompense and reconciliation. Point out that where there is no reconciliation work, conflicts often return and sometimes violence and wars start
again, as in former Yugoslavia.
Activities
1.
Form groups of five or six pupils and ask them to recall a conflict or fight
that occurred among them or in their class or school.
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Tolerance – the threshold of peace
2.
3.
4.
➞
Unit 2
• Who was involved in the conflict?
• What was the conflict about?
• How did the conflict end? Did it end with a good resolution?
Ask the groups to report the conflicts they remembered, and select one
that did not end with a good resolution for the group to discuss after the
story is told.
• Why was this ending not a good one?
• What happened after the conflict or fight was stopped?
• What would have been a good ending?
Next, the ‘good endings’ are discussed and one is chosen so the groups
can discuss tolerance and reconciliation. Explain that tolerance is acknowledging the rights of others and not interfering with the enjoyment of their
rights or being themselves. Ask them to agree on answers to these questions:
• Why is tolerance important after a conflict? How do people show
tolerance after there has been a fight or a quarrel?
• What should people do after their conflict has been resolved? Who
should accept responsibility for a conflict? How could they do so? (Explain
how Germany made recompense to Holocaust victims; how Pope John
Paul forgave the man who shot him.) Ask them to think also about who
should forgive. What should be forgiven? How can those who were in
conflict make up?
• What could they do together that could help them to become friends?
Ask students to suggest some projects and tell them how the disputants
would work together. How would the co-operation between the former
opponents help the whole class? Would tolerance be important in their
working together? How so?
Take a recent real conflict that has occurred in the class. With the permission
of the disputants, ask the children to discuss each of the following
questions:
• Did they both apologize and forgive each other?
• How did they feel after that? Did they admit to each other how they
had hurt or harmed the other? Did they do anything to make up for this
harm? What could each do to provide ‘recompense to the other’ for having
made her or him feel bad?
• What could they do together now to learn to know each other better
and to try to be friends? Why would it be better for the whole class if
they were friends? Can they think of some common tasks from which each
would benefit? Can they think of some that would benefit the whole class?
Note: When thinking of co-operative actions, it is important to choose some
task that would benefit the whole class such as picking up papers, putting
Selected learning activities to serve as suggested approaches
away supplies, etc. Another type of task would be something of mutual
benefit to the disputants, helping each other with homework or the like
that could strengthen positive relations between them.
Tell the children other stories of how co-operation has overcome
conflicts and other obstacles to happy communities.
Conflict
Selection 7
Bullyproof: preventing violence
(ages 9–13, for English classes or where English
is the medium of instruction)10
Conflict, when it becomes destructive, frequently becomes violent. Indeed,
the main images of conflict that the young are subject to in most cultures
convey violence as the main, if not the only, way of conducting conflicts
or avoiding being harmed. Today’s children are surrounded by the images
and reality of violence as the inevitable result of intolerance. Equally as
damaging to the potential growth of their capacities and propensities to
be peacemakers is their being surrounded by the notion that intolerance
is natural and violence inevitable. A major task of education for peace,
human rights and democracy is to demonstrate to children and young
people the benefits of tolerance and to instruct them in practical alternatives
to violence.
The years of late childhood and early adolescence are those in which
children’s conflicts frequently lead to violence. Bullying, physical fights
and even lethal attacks are not unknown in the schools and streets of many
communities. Responding to those crises of violence among children and
youth, Arthur Kanegis designed an instructional kit entitled ‘Bullyproof’;
one component is a rap song children can sing and think about. The lyrics
contain significant concepts related to conflict and non-violence. Important
among them is the idea that it is wiser to walk away from a fight than to
hurt someone or be hurt yourself.
Provide the pupils with copies of the lyrics, project them on an
overhead or write them on the blackboard, and ask that they read them
over and start to think about them.
10. Teachers using other languages could adapt this exercise to make the same points by
writing or having pupils write their own ‘raps’ on non-violence and conflict resolution.
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Unit 2
Bullyproof yourself
B reak away from the current fray,
When tempers cool, then make your play.
Why try to ram right through the middle?
When an end-run could solve your riddle.
U nderstand what makes a bully tick.
Your brain is better than a big ol’ stick.
Understand that inside the bully
Are fears and hopes you don’t know fully.
L isten with your heart, as well as your ears,
Behind loud anger, hear doubts and fears.
When little things don’t get heard,
They build ’n build ’til it gets absurd!
You gotta be BULLYPROOF!
Refrain
We’ve got a better way than fight or flight
We’ve got the power rooted in what’s right
Tuned to channel insight!
Flashing inner-light
We’re the rap dudes with
The dyna-kinda ‘might’
L ove the doer, but not the deed,
Look for the good, the inner seed.
All are born with a seed of genius,
A buried core, free of meanness.
Y es and no, boy and girl,
Balance inside us in a Yin Yang whirl.
Opportunity springs from crisis,
Opposites: they energize us.
P lay a game of pretending:
Picture your own happy ending.
Everything begins with thought.
Create a vision of the way things ought.
R espect bullies, yourself, and Mother Earth,
In each of these you’ll find great worth.
Selected learning activities to serve as suggested approaches
We all need love and recognition –
Power from above – that’s ammunition!
You gotta be BULLYPROOF!
(Refrain)
O riginate a win/win way.
Don’t make a loser or we’ll all pay.
Step outside old, dull solutions,
Create bright love revolutions!
O versee the chaotic fray,
From a wider vision, a wiser way:
Rise above wrong or right,
Wield the power of a higher sight.
F earless, strong, way aboveboard,
Stand tall, heroic, without weapon or sword.
We know that fear attracts attack,
Now our shield can turn it back!
A. Kanegis, Bullyproof, Sante Fe, Future Wave, Inc., 1987–93.
Activities
1.
2.
3.
4.
5.
Organize the children into three groups and give them time to rehearse
reciting the verses to a rap beat or an actual rap song they know.
Group 1 will recite the first three verses, then all recite the refrain together.
Group 2 recites the next four verses and all recite the refrain together.
Group 3 recites the last three verses, then all recite the refrain.
The children may enjoy making cassette recordings of their recitation to
play when ever they want or to share with families and friends or to
exchange with English pupils in other countries.
Assign one verse each to groups of three or four students and ask them to
prepare a presentation on what the verse means and to give examples of
how it would actually work. What does the verse advise them to do in cases
of fights and bullying? Do they think it is good advice? Why or why not?
As the groups present their reports, be sure to place emphasis on the
following points as the reports are presented:
Verse 1: It is better to deal with a conflict when people are calm, not in
the heat of an argument. When possible, there should be a cooling-off
period. It is really a good idea to walk away rather than start a physical
fight which will result in people being hurt.
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Unit 2
Verse 2: Bear in mind that many people who threaten or attack others are
really fearful. Try to think about how the bully is feeling as you think about
what to do.
Verse 3: Try to understand as much as you can about what people in a
fight really want, what they hope for and what they fear.
Verse 4: Don’t accept bad behaviour or violence, but remember people who
do bad things are human beings too. See if you can find something positive
as a start to ‘break through’ to the bully.
Verse 5: Keep in mind that we all have the potential to do good or bad.
We are the ones who decide. When a serious situation happens, we have
a chance to make things better.
Verse 6: Imagination is our great gift. We can think of many positive
outcomes for most conflicts. Then we can think about how to achieve the
best one we thought of.
Verse 7: Respect is very important in all of our relationships. If we respect
others, they are more likely to respect us. We are better able to respect
others when we respect ourselves, so we should behave in a way that gives
us self-respect.
Verse 8: With respect and lots of positive ideas about ways the conflict
could end, we can find a way where everybody wins. When both sides of
a dispute are happy with an outcome, we call it a ‘win/win solution’.
Verse 9: Try to take a broad view of the situation, not just one side. Try
to see the whole problem from all points of view. This way helps to find
a win/win solution.
Verse 10: It is far braver to refuse to be violent. If we are brave enough we
can stop part of the violence; for if we strike back, the other will strike
again and the cycle of violence will continue. Many brave people find their
protection is non-violence.
Note: Teachers might want to follow up with study of some of the great
heroes of non-violence (see p. 79 et seq.).
5.3
Responsibility
Exercising responsibility
The selections here are intended to indicate the significance of particular
capacities, skills and values to the development of active, responsible global
citizens who practise tolerance and vigorously pursue peace. Such pursuit
depends upon the capacities to understand and assume personal and social
responsibility. This in turn requires the capacity for moral reflection and
ethical decision-making, and the search for meaning in personal and social
Selected learning activities to serve as suggested approaches
life, the goals sought in programmes of philosophy for children described
in Unit 1 of this set of resources.
Offered here are a few selections to encourage such reflection and
action, to enable children to begin to assess consequences, as was recommended in the previous two sections. These selections also encourage
holistic or ecological thinking. Opportunities for taking responsibility for
the health of the environment are offered, and trees are featured both as a
material reality of the natural environment and as a metaphor for living
systems, including systems of human relations.
Responsibility
Selection 1
Sharing circles:
l e a r n i n g t o l i v e i n a c o m m u n i t y 11
(ages 4–8)
Acquaintance with others is the proving ground for the practice of tolerance
and a significant step in the social development of the child, essential to
establishing the relationships in which social responsibility is to be carried
out.
Understanding human differences and appreciation of the uniqueness
of each person are among the most significant learning realms in any
process of teaching children to practise tolerance and uphold human rights.
Co-operative learning or working in groups, a most effective route to these
objectives, is also widely practised as a means of developing senses of
community and social responsibility.
In many areas, co-operative learning begins with ‘sharing circles’,
having the students sit together in circles so that all can see and hear each
other clearly and directly. Such circles can be used with children from the
earliest years of school. They can serve as an introduction to democratic
discussion and community-building. As children grow older, they can sit
together for longer periods, discuss more complex topics and engage in
more complex common learning tasks. At the younger ages, circles are
useful to establish a friendly and co-operative atmosphere in the class. One
of the first such circles to be held in any class could be devoted to
1.
Adapted from John Buckland, Audrey Jones and Yvonne Duncan (eds.), Peace
Education: The Aotearoa/New Zealand Way, Auckland, Teaching Resource Centre,
Auckland College of Education, 1989.
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Unit 2
acquaintance and affirmation such as in the following process suggested
by peace educators in New Zealand. This activity is also useful in
developing the acquaintance realm of learning from the process approach.
It might be used in conjunction with ‘Classroom Rights and Responsibilities’, Selection 2 in Section 5.3 on Exercising Responsibility, also
developed in New Zealand, or with ‘The Ugly Duckling’, Selection 4 in
the Diversity section (5.1), to teach the importance of affirmation to selfesteem and positive human relations.
‘Getting to know you’
Formation: Children and instructor sit on chairs in a circle. Explain that
an interview is a series of questions to learn what people think about
certain things.
Method: Tell the children they will be given about four minutes to
‘interview’ the person next to them in order to find out three pieces
of information about that person apart from their name, for example,
‘What do you enjoy doing most in your spare time?’ or ‘Do you have
a pet?’ or ‘What is your favourite story?’ Each partner will have a turn
at interviewing and will, when asked, stand, introduce their partner
and tell what they have learned from the interview.
Remember to make an affirming comment about each speaker. If anyone
interrupts or does not listen, stress from the beginning that each person is
important and must be listened to. Everyone has a chance to speak and a
turn to listen. Be positive: ‘I see . . . is listening really well.’ When everyone
has had a turn, commend the group for participating.
This same process can be applied to various other purposes and learning
tasks, and for holding discussions about curricular topics and issues related
to the community life of the classroom. It is especially appropriate for
introductory lessons in conflict resolution and other forms of problemsolving.
Another introduction to diversity topics could be: What is your
favourite holiday? What do you and your family do on that day? Is it a
holiday of your religion or celebrating a historical event? Share as much
as you know about the holiday.
What languages are spoken in your family, by your neighbours or
people you know or know about far away? If you know people who know
more than one language, tell why they know the other languages. What
are some good things about knowing other languages?
Selected learning activities to serve as suggested approaches
Responsibility
Selection 2
Establishing classroom rights
and responsibilities
(ages 5–9)
The realms of learning involved in the process for achieving tolerance
introduced in Unit 1 (and adapted in this unit as a learning process) call
for intentional efforts to cultivate realms of tolerance ranging from basic
tolerance and acquaintance through a culture of peace or the convivial
community. In the context of formal learning settings, a culture of peace
can be described as a classroom culture in which the teachers and pupils
actively support and facilitate the maximum possible intellectual and human
development for all in the class – an authentic learning community.
Such a process can be initiated by negotiating an agreement among the
pupils to accord fundamental tolerance to all others in the class. As defined
in the process outline, tolerance is ‘acknowledgement of others’ rights to
live and be’. In the classroom, this means that each pupil acknowledges
the rights of all other pupils to be a part of the classroom community and
to have equal opportunity for learning in that community. Once this
agreement is established, teachers can move on to the other more socially
complex realms. It is important to keep in mind that the communal and
co-operative approach to learning manifest in the ‘sharing circles’ is most
conducive to effective teaching in these realms.
The following ‘Covenant’ used in New Zealand can serve as the means
to lay the foundation of tolerance as the basis of the fuller, deeper process
of developing a truly peaceful classroom. It also serves to introduce the
concept of rights as guidelines for social responsibility in the classroom
and other communities where the pupils participate.
Our Classroom Covenant
•
•
•
I have a right to be happy, and to be treated with kindness in this
room.
This means that no one will laugh at me, ignore me, or hurt my
feelings.
I have a right to be myself in this room.
This means that no one will treat me unfairly because I am fat or
thin, fast or slow, boy or girl.
I have a right to be safe in this room.
This means that no one will hit me, kick me, push me or pinch me.
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Tolerance – the threshold of peace
•
•
➞
Unit 2
I have a right to hear and be heard in this room.
This means that no one will yell, scream or shout, and my opinions
and desires will be considered in any plans we make.
I have a right to learn about myself in this room.
This means that I will be free to express my feelings and opinions
without being interrupted or punished.
Buckland et al., op. cit., Vol. I, p. 17.
Learning activities
1.
2.
3.
4.
Post the Covenant in the classroom or learning space and read it over once
in full.
Read each statement separately and discuss its meaning, drawing from the
children their own interpretations and examples of fulfilment or violation
of the right, assuring that they understand the behaviour required for
equality, tolerance and social responsibility.
Ask the children to think about the Covenant as much as they can until
the next day by reflecting on this question: ‘If each one has these rights,
then what behaviour is required from us all?’
Next day, ask them to respond to the question in Step 3. After discussing
the expectations, ask the class if they think they can truly follow the
Covenant. Will they have problems? How can they help each other to
overcome the problems? How can they help each other to be tolerant?
Then call for the adoption of the Covenant.
Responsibility
Selection 3
The fundamental ethics
of human relations
(ages 6–10)
Effective and consistent socially responsible behaviour requires moral
choice-making. This in turn depends upon knowledge and understanding
of ethical principles and practice in the reflective reasoning of applying
them to actual behaviour and decisions. For generations, instruction in
religious principles has been practised to provide these essential learnings.
A great tragedy of this and other periods of history is that religion,
intended to help people find meaning in life and guide them towards
morally responsible behaviour, has been misused and transformed to serve
as the basis of animosity and violent conflict. The authentic religious
Selected learning activities to serve as suggested approaches
principle, often distorted in order to inflame hatred and intolerance, is that
the essence of tolerance is the respect for the human dignity and intrinsic
worth of the other. Children should know that every religious tradition,
major philosophy and ethical system has set forth a fundamental principle
calling believers to practise respect and tolerance. Point out to the children
that while the words vary somewhat, the message is essentially the same,
as can be seen in the following moral principles.
Teachers can present these statements from ten of the world’s religions
to their pupils as a way of introducing them to religious diversity and
universal ethical principles. They can inform the pupils that the United
Nations has created an entire system of guidelines for human dignity
based on these same principles. These guidelines are human rights
declarations and conventions which need to be taken into consideration
in making choices and taking actions. Some teachers may wish to use these
religious teachings as an introduction to the study of human rights.
Buddhism:
‘In five ways should a clansman minister to his friends and familiars – by
generosity, courtesy and benevolence, by treating them as he treats himself;
and by being as good as his word.’
Confucianism:
‘Do not unto others what you would not they should do unto you.’
Christianity:
‘All things whatsoever ye would that men should do to you, do ye even
so to them.’
Hinduism:
‘Do not to others, which if done to thee, would cause thee pain.’
Islam:
‘No one of you is a believer until he loves for his brother what he loves
for himself.’
Jainism:
‘In happiness and suffering, in joy and grief, we should regard all creatures
as we regard our own self.’
Judaism:
‘What is hurtful to yourself, do not to your fellow man.’
Sikhism:
‘As thou deemest thyself so deem others. Then shalt thou become a partner
in heaven.’
Taoism:
‘Regard your neighbour’s gain as your own gain and regard your
neighbour’s loss as your own loss.’
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Unit 2
Zoroastrianism:
‘That nature only is good when it shall not do unto another whatever is
not good for its own self.’
These quotations appeared in circular distributed by Edward Prim, Citizens for a Strong United
Nations, San Francisco, 1995.
Learning activities
1.
2.
3.
4.
5.
6.
Read the quotations aloud to the class and ask them to think of what
common message they all try to convey.
Organize the class into small working groups of three to six children
(depending on the size of the class). Give each group one of the statements.
Ask each group to try to say these same things in their own words. Each
member of the group should give an example of how the principle stated
in the religious teaching has or could be applied to their own behaviour
or that of others.
After the groups share their definitions, work with the class until they have
agreed on a statement of the same principle which could be their class
principle or message about mutual respect as the basic rule of human
relations.
Next, have a sharing of the examples. With each example, ask the groups
to state a rule for the classroom that would assure behaviour that honours
and upholds human dignity.
Write the rules on the board and discuss them until you have agreement
on a short list of rules which can be the class’s own ‘Rules for Tolerance,
Dignity and Human Rights’.
These activities could be followed by an introduction to world religions
as outlined in the next activity.
Responsibility
Selection 4
Learning religious tolerance
and respect for diversity
(ages 6–10)
The religious intolerance that has caused so much hatred and suffering
among people, even those who otherwise have much in common, including
language, race and basic cultural values, is usually enabled to fester into
outbreaks of violence by profound ignorance about the religious beliefs
and practices of others. In many countries, the danger posed by this
Selected learning activities to serve as suggested approaches
ignorance is confronted and education about religious is offered in the
schools. The following learning activities12, originally conceived by the
Bahá’i community in Hawaii, are included here to encourage teachers to
take steps to teach religious tolerance, and to enable children to take
responsibility for respecting the religious beliefs of others.
Chart for Learning About World Religions
The faith
Hinduism
Buddhism
Islam
Its holy book
When it was founded as a religion
Where it originated
Founder/prophet
Where it is practised today
Names of important festivals/holy days and what
they commemorate
How some festivals and holy days are observed
or celebrated
Fundamental beliefs and codes of behaviour
Note: Teachers are advised to add to this chart as many religions as may
be relevant to their students; for example, all those noted in Selection 3.
Learning activities
1.
2.
3.
Provide children with the Chart for Learning About World Religions.
Assign a research project in which they interview each other, family and
older friends of various faiths, and record the information on the charts.
Share the results in class.
Ask visitors representing faiths of which there are no adherents in the class
to come and tell about their beliefs and festivals.
‘Friends of Many Faiths.’ Have the children first make lists of their friends
and their faiths, and then make themselves a greeting reminder calendar
of their friends’ religious festivals, so they can extend special greetings on
the appropriate days. Make an appropriate greeting card for each one. Make
a list of all the faiths to which they have some connection through friends
and families.
12.
Adapted from Educating for Human Dignity, Philadelphia, University of Pennsylvania
Press, 1995.
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Responsibility
Selection 5
Non-violence to oppose injustice
(ages 6–10)
The more fully involved learners are in any educational process, the more
meaningful it will be; the earlier in the process, the more effective the
involvement. Such involvement also contributes towards the capacity to
participate and the development of a sense of responsibility, essential
attributes of the active citizenship that maintains democracy. Some
educators begin this involvement by having students create or work with
the completion of the learning materials. In the latter secondary years, this
can be done through research. Simple methods such as drawing and
colouring can be employed in the elementary grades as in the case of the
Gandhi Colouring Book, produced by one of UNESCO’s Associated
Schools. Teachers could have their own pupils create similar books of
drawings and texts about the heroes of peace and tolerance they most
admire or stories of groups of people who have made important
contributions. These can serve as the basis for some of the activities
suggested below.
Colour, reflect, act in favour of tolerance
Dear pupils,
In learning and colouring about the life of Mahatma Gandhi, we hope that
you will get new ideas on how you too can contribute to promoting
tolerance. In addition to colouring, you might also want to make some
‘collages’; paste things on some of the pages. . . . We have also included
some empty pages so that you can do your own drawing about the scenes
you like the most or about a woman or a man in your country who has
also contributed to promoting tolerance. We hope that you will make the
best of this book and share it with your classmates.
Gandhi Colouring Book, UNESCO Associated Schools Project.
As children are helped to understand what violence is and learn of
alternative ways to express anger and conduct disputes, they can be
introduced to the concept of non-violence and the achievements of those
who have advocated and practised non-violence as a strategy in the struggle
for social justice and a method of conflict resolution. The lives and works
of such leaders as Gandhi could form the basis of study of non-violence.
The following extract from the Gandhi Colouring Book is an example of
an event from one life used to initiate such instruction.
Selected learning activities to serve as suggested approaches
To struggle against the injustices that the South African Whites imposed
on the Indians, Gandhi organized a demonstration during which they
burned the permits which the Government had made for the Indians.
Gandhi initiated ‘Satyagraha’, which means the non-violent method to
disobey English laws. He stayed in South Africa until 1914 and became
known for his success in obtaining the elimination of some unjust practices
there.
Ibid.
Activities
After telling the story of Gandhi and how he began to use non-violent
methods to oppose injustice in South Africa, the teacher should ask the
following questions, encouraging the children to give their own ideas.
• What is violence?
• What happens to people and places when violence is used?
• Why do you think Gandhi opposed violence and refused to use it?
• What does ‘resistance’ mean? ‘Opposition’?
• Who do you think is the bravest, one who uses violence to achieve goals
or one who tries non-violent resistance and opposition?
• What is ‘persuasion’? Which method is most persuasive, violence or nonviolence?
• Can you think of non-violent ways you yourself could persuade others
to act differently?
Responsibility
Selection 6
The rights of the child:
responsibility and relationships
(ages 7–11)
This selection introduces the Convention on the Rights of the Child and
provides an opportunity to demonstrate how human-rights issues relate
to responsibility for other world problems such as the health of the
environment. It shows how symbols and folk art can express human
experience and meaning. The Tree of Life is a wonderful metaphor for use
in education for tolerance and social responsibility. Metaphors of living
systems also help to introduce learners to ecological or holistic thinking.
This selection also emphasizes relationships between people, family, friends
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and community, and between humans and the environment. It was designed
by Susan Lechter, a Canadian graduate of Harvard University and Teachers
College, Columbia University.13 She prefaces the activity with this statement: ‘This curriculum focuses on the rights of children all over the planet,
drawing examples from the Convention on the Rights of the Child. The
goal is to provide children with an awareness of human rights as they relate
to them personally as well as to others. Thus, the intention is to build within
the child a moral framework and to foster an understanding of his/her place
in the world. Further, the child should become aware of those in vulnerable
circumstances and develop an appreciation for the necessity of the
Convention on the Rights of the Child and an understanding of how it is
intended to serve children all over the world.’
Learning objectives for the entire unit:
Children will:
• acquire information about children’s rights through study of specific
articles from the Convention. They will also be introduced to information
about some obstacles to the fulfilment of these rights;
• recognize some denials of the human rights of children and participate
in a group project aimed at helping to overcome these denials;
• develop a sense of their own individual places in their world, develop
respect and concern for others around them and for children who are
victims of unfortunate and dire circumstances.
Each theme elaborates on two or three articles of the Convention. Two
important elements are stressed. First, each provision should be explained
in very simple terms so children can grasp the basic nature of the issue,
directed at cognitive processing. Second, the activities in which the children
can actively participate are a fundamental component to the learning
experience, because they contribute to the affective development of the
students. The activities bring out the emotional and affective components
implied in human rights and related injustices, and they further involve
the behaviour and skills crucial to relating to others, to perceiving injustices
and to exercising responsibility on behalf of human rights.
Note: It is essential that teachers be thoroughly familiar with the Convention on the Rights of the Child. They are urged to review other materials
about it such as those published by UNICEF and to study the abbreviated
version offered in Appendix 3 (p. 94 et seq.).
13. The three lessons describes below are excerpted from Educating for Human Dignity,
Philadelphia, University of Pennsylvania Press, 1995.
Selected learning activities to serve as suggested approaches
Learning sequence
Lesson 1. The convention is essential to the lives of children
Materials
A large piece of cardboard, assorted markers, coloured construction paper.
Step 1. Discussion about what the children need to be happy and healthy.
Write on the blackboard two columns – ‘wants’ and ‘needs’ – and list
elements under each. Compare and contrast these, and distinguish personal
from universal needs. ‘Wants’ are what makes us happy. ‘Needs’ are what
makes us healthy.
Step 2. Draw the Tree of Life on a large piece of cardboard and have pupils
colour it. The roots can represent the four basic needs of children outlined
in the convention. The tree will not survive without its basic needs fulfilled
and protected, and children are the same. Ask what trees need to survive
and grow. Note why trees are important to our life and the life of the planet.
The future of the earth depends a good deal on healthy trees and living
forests. It also depends on healthy children and peaceful communities. Ask
what children need to survive and grow. A theme to stress is that unless
the children’s needs are met they cannot grow, learn or develop.
The branches may represent the basic principles of the Convention on
the Rights of the Child. Explain that principles are ideas about what is
good and that the Convention extends these ideas out into the world for
all to know as the branches extend the tree and its leaves into the air, helping
to provide us with oxygen, just as the Convention helps to provide children
with a good life. When children enjoy health and well-being the whole
community is better off; just as we have a healthier environment when
there are lots of healthy trees.
Twigs representing particular articles of the Convention can be attached
to the branches. The teacher can select an appropriate number of the
articles most relevant to the topics to be emphasized as the basis of some
of the lessons suggested here. Leaves can be added to the twigs. Each leaf
may represent a child in the class, one leaf to be made by every pupil during
Lesson 2. This Tree of Life will be a symbol to draw upon throughout the
classes to follow.
Step 3. On separate pieces of large paper, print the essence of each article
of the Convention selected for class discussion. Divide the children into
learning groups. Each group is to receive the summary of one article. As
you distribute the articles, read each aloud to the whole class. Then allow
a few minutes for the children to discuss the article while you pass out
drawing paper.
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Step 4. In groups, students will do drawings representing one article of
the Convention. Put the number of the article represented on each drawing
and place them all around the classroom. The teachers will then put the
number on a twig on the Tree of Life.
Step 5. Announce that they will do drawings of the articles at the end of
each lesson until all the articles are completed. The teacher should note
that there are more articles in the Convention than they are studying.
Repeat this exercise until all articles studied are on the Tree of Life.
Note: The children need not try to remember all the articles, but they
should be discussed so that their purposes are understood.
Lesson 2. Names provide identity and dignity
Learning objectives
Pupils will:
• become aware of their uniqueness and identities as individuals (Articles 7
and 8);
• recognize the importance of nutrition, clothing and shelter for all
children (Articles 6 and 27); and
• understand the necessity of universal health care (Article 24).
Materials
Globe or world map, drawing paper, crayons and/or magic markers, leaf
cut-outs, pictures of children from various parts of the world, writing paper.
Step 1. The Talking Circle: ‘Our Names’
Pupils sit in a circle and each child talks about his/her name: its origin,
what it means, if the name is or was shared by another member of the
family, how many names they have, and what countries and languages their
names come from. Ask: ‘Why are names important?’ Consult the world
map or globe to point out where names come from. The pupils can design
pictures by writing their names and making picture posters out of them.
Compare stories about celebrations of naming ceremonies, name days and
birthdays, and how they differ from family to family and country to
country.
Point out that some children do not have names given to them by
their families, because they have no families. Ask what it might be like to
be called ‘Shoe Shine Boy’ or ‘Hey You’. Ask why people everywhere
value their names. Each child should be given a leaf cut-out and crayons
to print his or her name on one side and the country or countries the
names come from on the other side of the leaf. Ask the children to select
an article of the convention they wish most of all for the children of the
Selected learning activities to serve as suggested approaches
world to enjoy. Attach each of their name leaves to the Tree of Life on
the twigs that represent the respective articles they have each chosen.
Announce that it is now their Tree of Life, a symbol of the community
of their classroom and their hopes for other children. They will care for
their community and each other as they care for all children, all trees and
the whole earth.
Step 2. If there are sufficient resources, organize a lunch activity for
‘citizens of the world to attend a meal at the Restaurant of the World’.
This activity, designed by UNESCO, is fairly extensive. Children pick a
card out of a hat; each card has a picture of a child and description with
name, age and country from some other part of the world which becomes
that particular student’s identity for that day. Ask them to find their countries on the globe and ask them whether they knew this name before. Tell
them what languages the names represent. The number of cards for each
world region should correspond proportionately to its percentage of the
world’s population. The children are then invited to a special lunch where
they sit according to geographic regions. The North American and
European ‘representatives’ sit at beautifully set tables; African ‘representatives’ have plenty of space while Asians are overcrowded, etc. There is
an unequal distribution of the food with North America, Europe, Australia
and Japan receiving the most, and only those from wealthy countries
receiving a dessert. The children are asked to react to this experience. The
post-‘lunch’ discussion about how they felt during the lunch and whether
they thought it fair is most important. The teacher then explains that this
‘game’ represents the real situation of food distribution in the world and
asks which rights of the child are being violated by this situation. Whose
rights are violated? How should we respond to this situation? Finally, all
pupils should be served a dessert as a celebration of the possibilities and
hope that all the world’s children will soon have enough food.
Step 3. Have the pupils write poems, stories or design pictures on what it
means to have and/or to be deprived of the basic needs of food, shelter or
clothing. Invite them to recite their poems, read their stories and explain
their pictures.
Step 4. Revisit the Tree of Life. Discuss the survival needs of the tree and
what is needed to keep it alive. Ask what could harm or weaken the tree.
Explore the concept of the growth of the tree as dependent upon the
fulfilment of needs. You can also talk with the children again about the
needs of the planet – how it needs trees to produce and clean the air, and
how the tree stands for its own life, our lives and the life of planet Earth.
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Lesson 3. Children need protection from hurt and harm
Learning objectives
Pupils will:
• recognize the importance of protecting children, and providing them
with a safe and secure environment (Articles 20, 33, and 36);
• understand that all children, regardless of race, ethnicity, religion, refugee
status or disability, are entitled to protection (Articles 2, 22, 23 and 30);
• know that no child should be the victim of cruel treatment or abuse of
any kind, nor should he or she be used as an object and taken advantage
of in any way (Articles 36 and 37); and
• realize that children need special care and protection to grow into
healthy and responsible adults (Articles 2, 22, 23 and 30). They will then
have the opportunity to have children of their own to care for, to choose
their work and be responsible citizens.
Materials
Lists of names of sixth-grade pupils who will participate in a ‘caring buddy
system’, materials for making puppets and drawing materials.
Learning sequence
Step 1. Present a scenario where a child is disabled and thus unable to take
part in a class activity. Children can act out the scene or may dramatize it
by making puppets and role-playing the puppet characters. Discussion
should follow on their feelings of exclusion, anger, powerlessness, behaviour and ability to change the situation.
Step 2. Discuss pupils’ thoughts and feelings about refugee children, and
the concepts of having no home and no security.
Step 3. A ‘buddy system’ may be implemented in the school between older
and younger classes so that older pupils are to experience a sense of
responsibility and caring for their ‘siblings’ and younger pupils experience
being cared for. This care may be defined in terms of an older ‘buddy’
looking out for the best interests of the younger pupil with respect to his
or her adjustment and comfort at school in both the academic and social
arenas. The buddies should be encouraged to meet once a week and work
on homework together, or perhaps team up with other buddies for
recreation. Monthly meetings can take place in large groups with the
teachers exploring what the children have done and learned in their buddy
dyads. The children can then divide into groups, the older children in one
and the younger in another. The older pupils can discuss the responsibility
of caring for and looking out for their ‘buddies’. The younger children may
share their feelings of being cared for or looked out for by the older ones.
Selected learning activities to serve as suggested approaches
Step 4. Revisit the Tree of Life. Write out and decorate the articles covered
in this section and attach them to the tree.
Step 5. Choose several different cultures and present them to the class.
Describe how the Tree of Life may be different for the children of different
cultures. For example, how the children of the Kung tribe of hunters and
gatherers of southern Africa’s Kalahari Desert will have similar and
different wants and needs from those in Latin America or Asia. Discuss
the universality of the children’s needs.
Step 6. Have children draw individual Trees of Life as representations of
their own lives and what they consider to be important roots, activities and
relationships. The roots can be their basic rights and needs as learned throughout the previous sessions. The branches may represent their interests and
goals. The twigs can be their studies and actions for human rights, and the
leaves can be labeled with the names of their families and friends who are
helping them to achieve their goals. All the trees can be the forest of the
world in which they hope to live. When their trees are completed, ask the
class to describe their hopes for the forest, the world and their future.
Responsibility
Selection 7
Storytelling as a basis for ethical reflection
(ages 8–12)
The use of stories and parables is one of the oldest and most effective ways
of teaching social responsibility, ethics and values. The Heartwood Institute
in Pittsburgh, Penn., the United States, produces quality ethics curricula
and useful teachers’ guides based on traditional stories and children’s
literature. The lesson selected for inclusion here is intended to teach
environmental values together with the moral values of courage and loyalty.
The story is one unit of the Heartwood Ethics Curriculum for Elementary
School Children. It appears in a beautifully illustrated book that will
delight children, accompanied by a guide to assist teachers. Based on a
classic seventeenth-century folktale from Rajasthan, India, it celebrates the
courage of ordinary people whose actions made a difference.
‘The people who hugged trees’
In long-ago India, when warrior princes ruled the land, there lived a girl
who loved the trees. Her name was Amrita. Amrita lived in a poor village
of mud houses, on the edge of the great desert. Just outside the village
grew a forest. . . .
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Every day Amrita ran to the forest, her long braid dancing behind her.
When she found her favourite tree, she threw her arms around it. ‘Tree,’
she cried, ‘you are so tall and your leaves are so green! How could we live
without you?’ For Amrita knew that the trees shaded her from the hot
desert sun. The trees guarded her from the howling desert sandstorms. And
where the trees grew, there was precious water to drink. Before she left
the forest, Amrita kissed her special tree. Then she whispered, ‘Tree, if you
are ever in trouble, I will protect you.’ The tree whispered back with a
rustle of leaves.
One day just before the monsoon rains, a giant sandstorm whirled in
from the desert. In minutes the sky turned dark as night. Lightning cracked
the sky and wind whipped the trees as Amrita dashed for her house. From
inside, she could hear the sand battering against the shutters. After the
storm ended, there was sand everywhere – in Amrita’s clothes, in her hair
and even in her food.
But she was safe and so was her village, because the trees had stood
guard against the worst of the sandstorm.
As Amrita grew, so did her love for the trees. Soon she had her own
children, and she took them to the forest with her. ‘These are your brothers
and sisters,’ she told them. ‘They shade us from the hot desert sun. They
guard us from the terrible desert sandstorms. They show us where to find
water to drink,’ she explained. Then Amrita taught her children to hug the
trees as she did. . . .
[The Maharajah, the great and powerful ruler, decided to cut down the
forest because it was an obstacle to his plans.]
One morning, Amrita spotted a troop of men armed with heavy axes.
They were headed towards the forest. ‘Do not cut down these trees!’ she
cried and jumped in front of her tree. ‘Stand back!’ thundered the axeman.
‘Please, leave my tree,’ Amrita begged. ‘Chop me instead’. She hugged the
tree with all her strength. The axeman shoved her away and swung his blade.
[However, when all the villagers joined Amrita in hugging the trees,
the forest was saved.]
Many years have passed since that day, but some people say Amrita
still comes to the forest to hug the trees. ‘Trees,’ she whispers, ‘you are so
tall and your leaves are so green! How could we live without you?’
For Amrita knows that the trees shade the people from the hot desert
sun. The trees guard the people from the howling desert sandstorms. And
where the trees grow there is water, and it is a good place for the people
to live.
Heartwood Ethics Curriculum for Elementary School Children, Niwat, Roberts Rinehart Inc.
Publishers.
Selected learning activities to serve as suggested approaches
In the original legend, Amrita Devi and several hundred villagers gave up
their lives while protecting their forest, nearly three centuries ago. The
Indian government has commemorated their sacrifice by naming the
Rajasthani village of Khejare as India’s first National Environment
Memorial.
Today, the people of India still struggle to protect their environment.
One of the most dedicated groups is the Chipko (Hug a Tree) Movement,
whose members support non-violent resistance to the cutting of trees.
In 1987, the Chipko Movement received the distinguished Right
Livelihood Award (the ‘alternative Nobel’) for ‘dedication to the conservation, restoration, and ecologically responsible use of India’s natural
resources’.
The learning activities that follow are from the Heartwood Teachers’
Guide to the book.
QUESTIONS
FOR DISCUSSION
◗
◗
◗
◗
What motivated Amrita to protect her tree? Why did she love it?
How did Amrita feel when the men came to cut down the tree?
Amrita set aside her fear and protected the tree with her life. Talk about the
courage that she found to do this.
Amrita and the villagers were non-violent. What does that mean? Why is it
an effective strategy? Talk about the courage it takes to solve a problem in
a non-violent way.
Learning activities
1.
2.
3.
4.
5.
6.
Locate India on the world map and place a story pin on it.
Hug a tree. How does it feel? Can you feel the life of the tree? Write your
answer in your journal.
Plant a tree seedling and care for it.
In this story, Amrita grows up loving trees. Construct the timeline of a
tree; of a forest.
Hold a class meeting to mediate the Maharajah’s point of view and the
villagers’ point of view.
Hold a class meeting to resolve a classroom problem. If possible, choose
one that relates to the ‘environment’ of the class.
Wrap-up
1.
‘Without these trees we cannot survive,’ says Amrita. Complete these
statements in your journal:
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➞
Unit 2
Without . . . we cannot survive.
Without . . . the community cannot survive.
Without . . . the country cannot survive.
Without . . . the Earth cannot survive.
In your journal, write two ways you can help the Earth.
Extension
1.
2.
3.
Discuss with your family what your community is doing to survive and
to protect the environment. What are other groups doing to help the
environment?
Walk in the woods or a park; talk about what trees do for your community.
With your family, plant a tree, a shrub, a rose bush or other plants.
Science
1.
2.
3.
4.
Environmental issues are prominent in this story. Discuss the Chipko (Hug
a Tree) Movement in India as explained at the end of the story. List the
environmentally concerned groups in your country. List any worldwide
organizations or movements to protect the Earth that any one in the class
may know about.
Outdoor activity: In groups of three, examine a tree and describe what
everyone sees on, in and around it. Each group should examine a different tree. Do not allow students to break branches or disturb the natural
habitat.
Make a diagram of the parts of a tree (crown, trunk, roots). How does
each part contribute to the environment? Work in groups of three to chart
answers.
Discuss why trees are essential to survival.
Responsibility
Selection 8
The voices of children:
responding to violence
(ages 9–13)
Reflecting on problems of intolerance and violence can no longer be considered too harsh a lesson for children; for too many of them, these
conditions actually dominate their lives. It is important that children be
given an opportunity to express their thoughts and feelings. It is equally
important that their messages be heard and attended to.
This message is an appeal of the children who participated in the First
Selected learning activities to serve as suggested approaches
International Education Camp of Youth in Piran (Slovenia) where they
engaged in activities on the themes of peace and coexistence.
The children’s plea
•
•
•
•
•
•
•
•
•
Do not let hatred and hostility ruin the childhood of our equals
throughout the world.
Listen to what we’ve been telling you – we need you.
Give us more of your time.
Do not treat us like babies, or we’ll never grow up.
Help us to understand that differences in colour, nationality or
religion are not important.
Use words that we can understand, and don’t get angry when we
don’t.
Do not quarrel, because it makes us suffer.
Do not give us false hopes and promises if you cannot carry them
out.
Do not take away what belongs to us – our childhood.
One child’s plea as a poem
If children were to decide,
there would be no hatred in the world,
and all the people would agree
that war remained only a word . . .
If children were to decide,
no army would exist, nor any weapon,
and all the soldiers would agree
to shake hands and live in freedom . . .
But who cares to ask the children!
We can’t manage all alone;
Do think about it, be reasonable,
join us, feel at home.
Zljok Sabol (translated by Majda Celik). From a report on the camp submitted to UNESCO by
Alenka Askerc Mikeln, headmistress of a UNESCO Associated School in Slovenia.
Activity 1
1.
2.
3.
Read the poem to the class and ask them to comment on it.
Have the children write their own poems on the same theme.
Ask for volunteers to read their poems for class discussion.
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Unit 2
Activity 2
1.
2.
3.
4.
Tell the pupils about the camp. Read the message to them. Then have them
sit in groups of five to seven for small-group discussions.
Depending on the number of pupils, assign one or two of the statements
in The Children’s Plea to each group. Ask them to discuss and plan
responses to the following questions:
• Can you think of examples of experiences of children you know or know
about which could have caused those children to make such a statement?
• How would you express your own thoughts about these conditions?
Write on the board the groups’ responses to the second question. Then
review them and change them as necessary until there is a consensus on
their own message.
Discuss the question of what should be done with the message. Should it
be posted up in the school? Sent to the newspapers? Sent to their parents?
Sent to the President or Prime Minister? Sent to leaders of other countries?
What kind of reply should they request? Then help the pupils to carry out
their plans for disseminating their statement.
Appendices
The following annotated and simplified versions of human rights
documents are offered to teachers who may wish to use such materials in
their classrooms.
1.
Universal Declaration
of Human Rights
adopted by the United Nations on 10 December 19481
Preamble
Whereas recognition of the inherent dignity and of the equal and inalienable rights of
all members of the human family is the foundation of freedom, justice and peace
in the world,
Whereas disregard and contempt for human rights have resulted in barbarous acts which
have outraged the conscience of mankind, and the advent of a world in which
human beings shall enjoy freedom of speech and belief and freedom from fear and
want has been proclaimed as the highest aspiration of the common people,
Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to
rebellion against tyranny and oppression, that human rights should be protected
by the rule of law,
Whereas it is essential to promote the development of friendly relations between nations,
Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in
fundamental human rights, in the dignity and worth of the human person
and in the equal rights of men and women and have determined to promote
social progress and better standards of life in larger freedom,
Whereas Member States have pledged themselves to achieve, in co-operation with the United
Nations, the promotion of universal respect for and observance of human rights
and fundamental freedoms,
1.
Passages in bold type emphasized by the author.
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Unit 2
Whereas a common understanding of these rights and freedoms is of the greatest importance
for the full realization of this pledge,
Now, therefore, The General Assembly proclaims this Universal Declaration of Human
Rights as a common standard of achievement for all peoples and all nations,
to the end that every individual and every organ of society, keeping this
Declaration constantly in mind, shall strive by teaching and education to promote
respect for these rights and freedoms and by progressive measures, national and
international, to secure their universal and effective recognition and observance,
both among the peoples of Member States themselves and among the peoples of
territories under their jurisdiction.
Article 1
All human beings are born free and equal in dignity and rights. They are
endowed with reason and conscience and should act towards one another in a
spirit of brotherhood.
Article 2
Everyone is entitled to all the rights and freedoms set forth in this Declaration,
without distinction of any kind, such as race, colour, sex, language, religion,
political or other opinion, national or social origin, property, birth or other status.
Furthermore, no distinction shall be made on the basis of the political,
jurisdictional or international status of the country or territory to which a person
belongs, whether it be independent, trust, non-self-governing or under any other
limitation of sovereignty.
Article 3
Everyone has the right to life, liberty and security of person.
Article 4
No one shall be held in slavery or servitude; slavery and the slave trade shall be
prohibited in all their forms.
Article 5
No one shall be subjected to torture or to cruel, inhuman or degrading
treatment or punishment.
Article 6
Everyone has the right to recognition everywhere as a person before the law.
Article 7
All are equal before the law and are entitled without any discrimination to
equal protection of the law. All are entitled to equal protection against any
discrimination in violation of this Declaration and against any incitement to such
discrimination.
Appendix 1
Article 8
Everyone has the right to an effective remedy by the competent national
tribunals for acts violating the fundamental rights granted him2 by the
constitution or by law.
Article 9
No one shall be subjected to arbitrary arrest, detention or exile.
Article 10
Everyone is entitled in full equality to a fair and public hearing by an
independent and impartial tribunal, in the determination of his rights and
obligations and of any criminal charge against him.
Article 11
1.
Everyone charged with a penal offence has the right to be presumed innocent
until proved guilty according to law in a public trial at which he has had all the
guarantees necessary for his defence.
2.
No one shall be held guilty of any penal offence on account of any act or
omission which did not constitute a penal offence, under national or international
law, at the time when it was committed. Nor shall a heavier penalty be imposed
than the one that was applicable at the time the penal offence was committed.
Article 12
No one shall be subjected to arbitrary interference with his privacy, family,
home or correspondence, nor to attacks upon his honour and reputation.
Everyone has the right to the protection of the law against such interference or
attacks.
Article 13
1.
Everyone has the right to freedom of movement and residence within the
borders of each State.
2.
Everyone has the right to leave any country, including his own, and to return
to his country.
Article 14
1.
Everyone has the right to seek and to enjoy in other countries asylum from
persecution.
2.
This right may not be invoked in the case of prosecutions genuinely arising from
non-political crimes or from acts contrary to the purposes and principles of the
United Nations.
2.
While ‘everyone’ as employed in the Declaration refers to both men and women, as
specified in the Preamble, only the masculine pronoun is used throughout.
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Article 15
1.
Everyone has the right to a nationality.
2.
No one shall be arbitrarily deprived of his nationality nor denied the right to
change his nationality.
Article 16
1.
Men and women of full age, without any limitation due to race, nationality or
religion, have the right to marry and to found a family. They are entitled to
equal rights as to marriage, during marriage and at its dissolution.
2.
Marriage shall be entered into only with the free and full consent of the intending
spouses.
3.
The family is the natural and fundamental group unit of society and is entitled
to protection by society and the State.
Article 17
1.
Everyone has the right to own property alone as well as in association with
others.
2.
No one shall be arbitrarily deprived of his property.
Article 18
Everyone has the right to freedom of thought, conscience and religion; this right
includes freedom to change his religion or belief, and freedom, either alone or in
community with others and in public or private, to manifest his religion or belief
in teaching, practice, worship and observance.
Article 19
Everyone has the right to freedom of opinion and expression; this right includes
freedom to hold opinions without interference and to seek, receive and impart
information and ideas through any media and regardless of frontiers.
Article 20
1.
Everyone has the right to freedom of peaceful assembly and association.
2.
No one may be compelled to belong to an association.
Article 21
1.
Everyone has the right to take part in the government of his country, directly
or through freely chosen representatives.
2.
Everyone has the right of equal access to public service in his country.
3.
The will of the people shall be the basis of the authority of government; this will
shall be expressed in periodic and genuine elections which shall be by universal
and equal suffrage and shall be held by secret vote or by equivalent free voting
procedures.
Appendix 1
Article 22
Everyone, as a member of society, has the right to social security and is entitled
to realization, through national effort and international co-operation and in
accordance with the organization and resources of each State, of the economic,
social and cultural rights indispensable for his dignity and the free development
of his personality.
Article 23
1.
Everyone has the right to work, to free choice of employment, to just and
favourable conditions of work and to protection against unemployment.
2.
Everyone, without any discrimination, has the right to equal pay for equal work.
3.
Everyone who works has the right to just and favourable remuneration ensuring
for himself and his family an existence worthy of human dignity, and
supplemented, if necessary, by other means of social protection.
4.
Everyone has the right to form and to join trade unions for the protection of
his interests.
Article 24
Everyone has the right to rest and leisure, including reasonable limitation of
working hours and periodic holidays with pay.
Article 25
1.
Everyone has the right to a standard of living adequate for the health and wellbeing of himself and of his family, including food, clothing, housing and medical
care and necessary social services, and the right to security in the event of
unemployment, sickness, disability, widowhood, old age or other lack of
livelihood in circumstances beyond his control.
2.
Motherhood and childhood are entitled to special care and assistance. All
children, whether born in or out of wedlock, shall enjoy the same social
protection.
Article 26
1.
Everyone has the right to education. Education shall be free, at least in the
elementary and fundamental stages. Elementary education shall be compulsory.
Technical and professional education shall be made generally available and higher
education shall be equally accessible to all on the basis of merit.
2.
Education shall be directed to the full development of the human personality
and to the strengthening of respect for human rights and fundamental freedoms.
It shall promote understanding, tolerance and friendship among all nations, racial
or religious groups, and shall further the activities of the United Nations for the
maintenance of peace.
3.
Parents have a prior right to choose the kind of education that shall be given to
their children.
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Article 27
1.
Everyone has the right freely to participate in the cultural life of the community,
to enjoy the arts and to share in scientific advancement and its benefits.
2.
Everyone has the right to the protection of the moral and material interests
resulting from any scientific, literary or artistic production of which he is the
author.
Article 28
Everyone is entitled to a social and international order in which the rights and
freedoms set forth in this Declaration can be fully realized.
Article 29
1.
Everyone has duties to the community in which alone the free and full
development of his personality is possible.
2.
In the exercise of his rights and freedoms, everyone shall be subject only to such
limitations as are determined by law solely for the purpose of securing due
recognition and respect for the rights and freedoms of others and of meeting
the just requirements of morality, public order and the general welfare in a
democratic society.
3.
These rights and freedoms may in no case be exercised contrary to the purposes
and principles of the United Nations.
Article 30
Nothing in this Declaration may be interpreted as implying for any State, group
or person any right to engage in any activity or to perform any act aimed at
the destruction of any of the rights and freedoms set forth herein.
2.
Declaration
on the Rights of the Child,
1959
1.
The right to equality, regardless of race, colour, sex, religion, national, or social
origin.
2.
The right to develop physically and mentally in a healthy manner.
3.
The right to a name and nationality.
4.
The right to adequate nutrition, housing and medical services.
5.
The right to special care, if handicapped.
6.
The right to love, understanding and protection.
7.
The right to free education, to play and recreation.
8.
The right to be among the first to receive relief in times of disaster.
9.
The right to protection against all forms of neglect, cruelty and exploitation.
10.
The right to be brought up in a spirit of tolerance and peace and as a member of
the universal human family.
3.
A look at the Convention
on the Rights of the Child,
19891
Preamble
The preamble sets the tone in which the fifty-four articles of the Convention will
be interpreted. The major United Nations texts which precede it and which have
a direct bearing on children are mentioned, as is the importance of the family for
the harmonious development of the child, the importance of special safeguards and
care, including appropriate legal protection, before as well as after birth, and the
importance of the traditions and cultural values of each people for the child’s
development.
Article 1: Definition of child
Every human being below 18 years unless majority is attained earlier according to
the law applicable to the child.
Article 2: Non-discrimination
All rights must be granted to each child without exception. The State must protect
the child against all forms of discrimination.
Article 3: Best interests of the child
In all actions concerning children, the best interests of the child shall be a major
consideration.
Article 4: Implementation of rights
The obligation on the State to ensure that the rights in the Convention are
implemented.
1.
Adopted by the General Assembly of the United Nations on 20 November 1989.
Annoted version established by UNICEF.
Appendix 3
Article 5: Parents, family, community, rights and responsibilities
States are to respect the parents and family in their child-rearing function.
Article 6: Life, survival and development
The right of the child to life and the State’s obligation to ensure the child’s survival
and development.
Article 7: Name and nationality
The right from birth to a name, to acquire a nationality and to know and be cared
for by his or her parents.
Article 8: Preservation of identity
The obligation of the State to assist the child in re-establishing identity if this has
been illegally withdrawn.
Article 9: Non-separation from parents
The right of the child to retain contact with his parents in cases of separation. If
separation is the result of detention, imprisonment, or death, the State shall provide
information to the child or parents about the whereabouts of the missing family
member.
Article 10: Family reunification
Requests to leave or enter a country for family reunification shall be dealt with in
a humane manner. A child has the right to maintain regular contacts with both
parents when these live in different States.
Article 11: Illicit transfer and non-return of children
The State shall combat child kidnapping by a parent or by a third party.
Article 12: Expression of opinion
The right of the child to express his or her opinion and to have this taken into
consideration.
Article 13: Freedom of expression and information
The right to seek, receive and impart information in various forms, including
artistic, printed or writen.
Article 14: Freedom of thought, conscience and religion
States are to respect the rights and duties of parents to provide direction to the child
in the exercise of this right in accordance with the child’s evolving capacities.
Article 15: Freedom of association
The child’s right to freedom of association and peaceful assembly.
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Article 16: Privacy, honour, reputation
No child shall be subjected to interference with privacy, family, home or
correspondence.
Article 17: Access to information and media
The child shall have access to information from a diversity of sources; due attention
shall be paid to minorities and guidelines to protect children from harmful material
shall be encouraged.
Article 18: Parental responsibility
Both parents have common responsibilities for the upbringing of the child and
assistance shall be given to them in the performance of the parental responsibilities.
Article 19: Abuse and neglect (while in family or care)
States have the obligation to protect children from all forms of abuse. Social
programmes and support services shall be made available.
Article 20: Alternative care for children in the absence of parents
The entitlement of the child to alternative care in accordance with national laws
and the obligation on the State to pay due regard to continuity in the child’s
religious, cultural, linguistic or ethnic background in the provision of alternative
care.
Article 21: Adoption
States are to ensure that only authorized bodies carry out adoption. Intercountry
adoption may be considered only if national solutions have been exhausted.
Article 22: Refugee children
Special protection is to be given to refugee children. States shall co-operate with
international agencies to this end and also to reunite children separated from their
families.
Article 23: Disabled children
The right to benefit from special care and education for a fuller life in society.
Article 24: Health care
Access to preventive and curative health care services as well as the gradual
abolishing of traditional practices harmful to the child.
Article 25: Periodic review
The child who is placed for care, protection or treatment has the right to have the
placement reviewed on a regular basis.
Article 26: Social security
The child’s right to social security.
Appendix 3
Article 27: Standard of living
Parental responsibility to provide adequate living conditions for the child’s
development even when one of the parents is living in a country other than the
child’s place of residence.
Article 28: Education
The right to free primary education, the availability of vocational education, and
the need for measures to reduce the drop-out rates.
Article 29: Aims of education
Eduction should foster the development of the child’s personality and talents,
preparation for a responsible adult life, respect for human rights as well as the
cultural and national values of the child’s country and that of others.
Article 30: Children of minorities and indigenous children
The right of the child belonging to a minority or indigenous group to enjoy his or
her culture, to practice his or her religion and to use his or her own language.
Article 31: Play and recreation
The right of the child to play and recreational activities and to participate in
cultural and artistic life.
Article 32: Economic exploitation
The right of the child to protection against harmful forms of work and against
exploitation.
Article 33: Narcotic and psychotropic substances
Protection of the child from illicit use of these substances and the utilization of the
child in their production and distribution.
Article 34: Sexual exploitation
Protection of the child from sexual exploitation including prostitution and the use
of children in pornographic materials.
Article 35: Abduction, sale and traffic
State obligation to prevent the abduction, sale of or traffic in children.
Article 36: Other forms of exploitation
Article 37: Torture, capital punishment, deprivation of liberty
Obligations of the State vis-à-vis children in detention.
Article 38: Armed conflicts
Children under 15 years are not to take a direct part in hostilities. No recruitment
of children under 15.
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Article 39: Recovery and reintegration
State obligations for the re-education and social reintegration of child victims of
exploitation, torture or armed conflicts.
Article 40: Juvenile justice
Treatment of child accused of infringing the penal law shall promote the child’s
sense of dignity.
Article 41: Rights of the child in other instruments
Article 42: Dissemination of the Convention
The State’s duty to make the convention known to adults and children.
Article 43–54: Implementation
These paragraphs provide for a Committee on the Rights of the Child to oversee
implementation of the Convention.