Unusual Character Education Programs

You’ve no extra time to teach character education programs because you’re already a great model of your most cherished character traits.

You want your kids

  1. To be good students and good kids.
  2. To be healthy and loving.
  3. To have lots of friends. And
  4. You want a little peace of mind knowing you’ve done a darn good job preparing your children for adulthood.

Am I right so far? Excellent. You’ve come to the right place for help. But there’s one more character trait that your kids lack that often nags you.

Can you think of it? Come on, be honest. I know many people say you’re not supposed to want this, but deep in your heart, you do.

When’s the last time your kids made you breakfast in bed? (Mother’s Day doesn’t count).

Or cleaned their rooms without you yelling and screaming? Mostly, you want them to appreciate just a little what they have.

But is this realistic? Can young kids and children ever appreciate what their parents do for them? And should they?

Introducing kids to gratefulness is a difficult, challenging task. Yet, it’s possible to plant the seeds and someday they’ll sprout, rest assured.

Let me share one unusual character education lesson plan, based on character traits of extraordinary leaders, that shows how character education programs can plant the seeds for lifelong gratitude.

One character trait forms the foundation of this program.

  1. Kids who learn this trait (even if it doesn’t show up until adulthood), are guaranteed success of the heart.
  2. Nothing is more important for a successful life than one rich in being grateful for who one is and what one has.
  3. I’ll teach your children to begin to express gratitude for things they now take for granted. You may witness them become happier. This expands their hearts to love themselves and others.

How to Be Happier by Expressing Gratitude Daily

Have your children do the following steps. (Until the end of the lesson, I speak directly to your child, so print this out for her use).

Step 1: Buy a special notebook that is your Gratefulness Journal.

Step 2: Start a section called Gratefulness Inventory. (1 minute)

Step 3: Think of 5 things you have to be grateful for. For example, your house, your bed, your pet, your best friend, your clothes, your mind, etc. (3-5 minutes)

Step 4: Make a list of these 5 things. (3 – 5 minutes)

Step 5: Say to yourself or out loud: “I’m grateful for or I’m thankful for_______(each of the 5 things on your list). (2-3 minutes)

Step 6: Add 6 more things to your list. Things can be body parts, for example, “I’m thankful for my legs, I’m grateful for my eyes, I’m thankful for my brains, etc.” (3-5 minutes)

Step 7: Write a brief note (100 – 200 words) expressing gratitude and thanks to your favorite person or best friend in the whole wide world. (15 minutes)

Step 8: Send the note or give it to your favorite person. (2 minutes)

Step 9: Notice how you feel. Do you feel any different than when you began this exercise? Explain and share with mom if there is a difference. (3 – 5 minutes)

Step 10: Repeat 10 steps weekly for 3 months.

Mom, with your guidance and your child’s efforts, she’ll learn to like expressing gratitude regularly, because it makes her feel so good.

Article Summary

I’ve just shared how to teach your children to be grateful. Gratitude is one of our most important assets in successful living.

The more your children express gratitude, the happier their hearts become. However, there are other ways for your kids to be happy now, even if they never express gratitude. Visit the Resource Box following this article for more resources on character education programs that empower kids to be happy now.

Higher Technical Education: Distinctiveness of Humanities, Indian English, and ESP

I am grateful to the organizing committee for thinking about me and inviting me to deliver a guest lecture on distinctiveness of Humanities and social sciences in higher technical education. I feel rather uneasy and highly septic, as I stand here with no pretensions of a high-brow professor or specialist whose discourse goes overhead. I speak to you as a practicing teacher of English language skills, especially for science and technology, and Indian English writing, especially poetry, with interest in what concerns us in the Humanities division, which, unfortunately, enjoys little academic respect in the over-all scheme of things in almost every technical institution.

Maybe, a conference like this augurs well for friends in the department of Humanities & Social Sciences, as they seek to explore interdisciplinarity, which indeed expands the scope of teaching and research. But I must provide a perspective to my several remarks that ensue from my reflections on the quality of intellectual activity in most technical institutions vis-a-vis the negligible support for scholarship in the Humanities, perhaps with the belief that the humanities are not ‘real subjects’ or that these have no bearing on learning of technical subjects, or these bring no demonstrable economic benefit.

The discipline has declined more perceptibly with, to quote Nannerl O. Keohane, “the creation of increasingly specialized disciplines and rewards for faculty members for advancing knowledge in those areas.” We have a marginalized status in technical institutions even if we may have been playing a crucial role as teachers of languages and letters. I don’t want to dwell on them here. But, we should be aware of the ground reality.

Yes, study in humanities is not always a matter of communicating ‘new findings’ or proposing a ‘new theory’. It is rather ‘cultivating understanding’ or thinking critically about some profound questions of human life; it is often the expression of the deepened understanding, which some individual has acquired, through reading, discussion and reflection, on a topic which has been ‘known’ for a long time. To me, practices in arts and humanities elevate consciousness, refine susceptibilities in various directions, create deeper awareness, and enable us to respond critically and independently to the ‘brave new world’ we live in. Arts and humanities alone can help us to explore what it means to be human, and sustain “the heart and soul of our civilization.” Perhaps, it’s the usefulness of humanities which is acknowledged by inviting me to speak to a distinguished audience like this.

I intend to divide my brief into two parts: I would reflect on technical institutions as schools of higher learning; and then, I would say something about the business of English language teaching, which is my prime professional concern. Yet, much will remain unsaid, for I am aware of the controversies I may be raising.

I strongly feel most university level technical institutions in India, like the general ones, have failed in promoting or upholding healthy intellectual attitudes and values, and academic culture and tradition, expected of a university, just as, it’s painful for me to observe, the culture has been virtually dismal in the case of studies in arts and humanities in the last four decades. The dullness and sameness has marginalized both creative and critical performance, or the standards handed down to us have become obsolete, or we have fallen into an abyss of unbecoming elitism, or we have become used to a cornucopia of pleasures formerly denied us: I won’t comment. But an opportunity, such as this, is necessarily not to offer any authoritative judgments but to reflect on, or to provide insights into, issues that concern intellectuals at the top of university teaching hierarchy. Should I say ‘non-university’? for I fear most of the faculty do not want to move beyond the parochial confines of narrow exclusivity. It’s the age of specialization they say, and discourage diversity, tolerance and inclusivity: they do not strive for intellectual mobility and change of attitude; we, as seniors, too, have not tried to reach out, or explore!

As a university, we are not oriented to the transformation of our social order, nor are we obligated to act as a moral deterrent in inhibiting the growth of selfish motivation. We think of education in terms of laboratory or industrial practices in mineral and mining sectors, energy, electronics, engineering, computer application, environment, management, law, health sciences, life sciences, and all that, but hardly care for ‘producing’ fully competent and spiritually mature human beings. We do not pay attention to the growth of individual creativity and to an intuitive understanding of individual purpose. We do not bother to educate with, to quote Rabindranath Tagore, the “knowledge of spiritual meaning of existence” which is also the ethical and moral meaning. We have been, unfortunately, bogged down in schemes that inculcate a habit of the mind which indulges in seeking only better opportunities to survive, or higher pay packages.

I’m afraid for too long we have practiced the “how to” of life and neglected the “why”. I believe it is comparatively easy to learn how to accomplish certain material tasks, but much more difficult to learn “what for”. If our educational system has failed over the years, it is because we have never come into a working knowledge of our humanity. We have gained incredible amount of technical knowledge, perhaps more than enough to resolve many problems with which mankind is presently faced, but we have never tried to reflect on how to apply it constructively and successfully for the good of all, with a sense of human dignity.

Some of us rightly worry about the general lack of mutual respect for the rights and feelings of others, the tendency to be suspicious of the unknown, the tendency to take liberty with the sanctity of the individual person, and complain about the general lack of character and integrity, despite higher education. I see our failure in communicating with the spiritual insight which is marked by a balance between individual desires and social demands; I see our failure in creating the awareness of the world of values and principle of the spiritual oneness underlying the great variety found in the world. I see our failure in the humanity being torn apart by intolerance and fundamentalism, the suicidal urge for self-destruction. I see our failure in the rising ethnic, linguistic and religious tensions that now belie the scientific, technological and enlightened euphoria of the sixties.

We seem to have lost a sense of obligation toward creating a good, tolerant, forward-looking society. Thanks to the role of money in democratic processes and institutionalization of corruption at all levels, people have lost faith in politicians, bureaucrats and government. The invasion of governance by the criminal-politician-bureaucrat nexus has done the country greatest harm than the shift of power following the wave of globalization, multinational capitalism, corporate economy, politics of war on terror, environmental concerns, human rights and all that. There is a reshaping of self, values and norms with dominance of the Western discourse in critical reasoning and reflection through perils and delights of growth and change; through survival skills vis-à-vis emigration, sex, parenthood, and age; through re-visiting past and present with vested awareness; through political orthodoxy in the name of democracy, religious fanaticism, casteist dominance, and repression of the liberals and the simple; and through the new processes of fossilization of the pre-colonial/colonial/post-colonial that renders many of us in the profession irrelevant. I wonder if we are not terribly dislocated in our small world.

Let me not digress any further. Ladies and Gentlemen, every university is a school of higher education, but how high is high? If we are only interested in technical education for the sake of developing professional ability or skill in some area of life, then we are talking about a vocational school or polytechnic, and not a true university. Unfortunately, most universities (and technical institutions) have been vying with each other to become professional schools, not committed to the teaching of better morality, higher philosophy, universal order or universal culture. They are not producing morally and ethically conscious good citizens. I am afraid all one can expect from the present priorities in the so called higher education is survival, pursuit of money, and power.

When science is transformed into technology, it becomes a form of power. And, as history would testify, power is the power for good and for evil. The technological culture we live in pervades and shapes our lives. The computer and internet culture, electronic gadgets, microwave, fridge, mobile phones, antibiotics, contraceptives and several such devices have been more than new means. Our sense of vulnerability has been changing fast. The new consumerist culture has taken away what was earlier meaningful and rich experiences of life.

We in the Humanities & Social sciences department need to debate the multifaceted reality that modern technology offers-not only its devices and infrastructure which are its material manifestation but also skills and organization, attitudes and culture, perhaps constructively and contextually. Thinking through technology should make possible for us to develop and contribute to humanities philosophy of science and engineering just as different visions may be possible to discuss through social philosophy of technology. Researchers in the West have already been talking about technology as liberator, technology as threat, and technology as instrument of power. Our lives and ideas have thus changed and will continue to change. In fact, every field has been changing rapidly these days. The discipline (HSS) needs to incorporate their study, especially as media such as internet and social networking have already modified and redefined human relationship and identities everywhere and at all levels.

Then, there is the emergence of what has been called ‘knowledge society’. The growth or creation of knowledge society that we have been talking about since the beginning of this century presupposes our capacity for idea generation. But if knowledge is not made freely available to all who seek it, how can one promote humanity or make it power for a liberal democratic society. Moreover, as scientific and technical knowledge spreads or becomes more powerful, it would become more problematic for the scientific community to assume moral responsibility for the use and abuse of scientific knowledge. To mitigate this challenge, one needs an education not so much in science but in humanities. When scientists say they want to live up to their social responsibilities, what they seem to mean is that they want more power than they have; it means they want to run things, to take charge. They should not end up ‘doing politics’ in the name of improving the world or society. Let them be interested in themselves, in facing the task of their own self-improvement, and learning how to think about their own responsibilities in a more serious and reflective way, their own moral education.

As a faculty in the Department of Humanities and Social Sciences in one of the leading technical universities in the country, what I think the scientific and engineering community has to face up to is its own self-education, its own social education. Our budding engineers and scientists have to explore answers to such basic questions as: what is a good society? How do we go about achieving it? How do we-what do we-learn from history? What do we learn from political philosophers of the past? Or, why scientists think and speak the way they do? They cannot neglect this kind of educational enquiry in technical education because there is more and more to know as the fields proliferate. Which means, the department of Humanities and Social Sciences should equip them with the basics that helps them demonstrate understanding in and across the major disciplines: scientific understanding, technical understanding, mathematical understanding, historical understanding, artistic/humanistic understanding, cross-cultural understanding, and understanding of moral and political philosophy, and philosophy of science etc. There is need for providing new unfamiliar concepts and examples to promote such understanding which will later enable them to take enormous decisions vis-à-vis the complexity of the world science and technology has brought about.

With the present consciousness, accept it or not, we, in educational establishments, have perpetuated living with a world in upheaval, and in some cases, have even shown a preference for it. But, with a higher order of awareness that approaches intuitive levels of understanding (something arts, culture and humanistic studies essentially seek to develop), we should be better able to look at an issue from many different dimensions, and rationalize how we ought to live in the future “as complete citizens who can think for themselves, criticize traditions, and understand the significance of another person’s sufferings and achievements,” to quote Martha Nusbaum from her book Not for Profit.

A technical university needs to provide for education which also elevates the consciousness and extends the power of the soul; that is, we need to shift a part of the current educational priorities from the intellect to the heart, and from scientific and technical thinking to soul cognition. The end and aim of a university, be it technical or general, is the perfection of man, striving to evolve the consciousness in tune with the universe.

The education we ‘sell’ needs to be re-tuned towards creativity, innovation, and respect for fundamental freedom; our policies and curiculums should help in strengthening the culture and values of a global society which is characterized by multiculturalism, intercultural interactions, mutual respect, tolerance, dignity and respect for values, and consciousness of ourselves as one human race, human rights and global responsibility for change in attitudes. We must, at every level, strive for a balance between the traditional attitudes and the need for a modern multi-cultural society.

I believe most of the new technical institutions can maintain their distinctiveness by seriously opening to the diversity of our times, by sharing freely with students representing the diversity of our larger society, culture, and future needs. The enclave approach which seeks to shut out or at least seriously limit the diverse socio-cultural needs and understanding may not help any more to maintain distinctiveness of the institution.

I also worry about the system’s unwillingness to nurture the ethos and sensibility that sustains a university spirit even as, according to the current govt. policies, an institution of higher learning is expected to run as a business enterprise which in days to come, will modify, perhaps irreversibly, our attitudes to teaching and research, our notions of knowledge, our administrative practices, and our relationship with the state and society. We need to make a move from the concerns of the immediate present to the future and visualize a different typology of cultural, linguistic and educational problems against the backdrop of a very fluctuating socio-political climate and pressures of all types.

As part of the language and literature teaching fraternity for over 38 years and working in a specialized university, I know how significant Humanities teaching is to hone the mind, critical thinking and communication skills. I am tempted to quote Erwin Griswold (of the Harvard Law School): “You go to a great school not so much for knowledge as for arts or habits; for the art of expression, for the art of entering quickly into another person’s thoughts, for the art of assuming at a moment’s notice a new intellectual position, for the habit of submitting to censure and refutation, for the art of indicating assent or dissent in graduated terms, for the habit of regarding minute points of accuracy, for the art of working out what is possible in a given time; for taste, for discrimination, for mental courage, and mental soberness.”

Now, let me talk about the business of English Language Teaching. I say ‘business’ because it has developed into a multi-million dollars commercial enterprise outside the native bases. We too, have an opportunity to capitalize on it in our own way, if we can. We can reach out to people in over 70 countries where English is one of the main languages.

The global diffusion of the language has now taken an interesting turn: the ratio between the native speakers of English (in countries like the U.K., the USA, Canada, Australia and New Zealand) and the non-native speakers (in countries like India, Pakistan, Bangladesh, Singapore, Ghana, Kenya, Malaysia, Nigeria, Tanzania, Sri Lanka, Zambia, Philippines etc where English is used along with the mother tongue) is almost 40: 60, and it has expanded fast to other countries (like China, Japan, Egypt, Indonesia, Korea, Israel, Saudi Arabia, Zimbabwe, Taiwan, the Gulf Countries, and the countries of the erstwhile Eastern Bloc). It is virtually a native language in South Africa, Jamaica and West Indies. Its acculturation, its international functional range, and the diverse forms of literary creativity it is accommodating are historically unprecedented.

As Braj B. Kachru notes, the situation today is such that the native speakers have an insignificant role in the global spread and teaching of English; they seem to have lost the exclusive prerogative to control its norms of use or standardization; in fact, if current statistics are any indication, they have become a minority.

This sociolinguistic fact and its implications have not yet been fully recognized by most linguists, ELT practitioners, ESPists, administrators, language policy planners, and college and university teachers in India. What we need now are new paradigms and perspectives for linguistic and pedagogical research and for understanding the linguistic creativity, including the scientific and technical writing, in multilingual situations across cultures.

You will appreciate the English we all speak is not like the English the native speakers of the language speak. We don’t need to. The yardsticks of the British or American native speakers, or their standards as reflected in GRE, TOEFL or IELTS etc, or their kind of tongue twisting, are simply damaging to the interests of non-native speakers. We have to develop our own standards, instead of teaching to sound like Londoners or North Americans. Pronunciation must be comprehensible and not detract from the understanding of a message. But for this nobody needs to speak the so called standardized English that makes inter- and intranational communication difficult. David Crystal too appreciates this reality and favours local taste of English in India and elsewhere.

Our Indianness is clearly reflected in the pronunciation of certain vowels and consonant, in the stressing of words, in the rhythm and pauses, in the vocabulary and lexical acculturation, discourse patterning, code mixing, usages, grammatical deviations etc. The prolonged linguistic and cultural contact of English in various states of the Indian union has given it a unique character which deserves serious academic exploration. It has acquired a considerable functional range and depth, and it is preposterous to expect that the language would not be ‘shaped’ or ‘moulded’ according to the local needs or remain unaffected by the influences of local languages and literatures, cultures and users. It is, in fact, the result of such deep-rooted local functions, that we have now an institutionalized model of English for intranational uses. The way India’s multilingualism and ethnic pluralism have added to the complexity of Indian English, apart from ‘mixing’ words, phrases, clauses and idioms from the Indian Language into English, and in ‘switching’ from one language to another, perhaps to express the speaker’s ‘identity’ or linguistic ‘belonging’, the role of ‘native speaker’– the British or American– as become peripheral, as Kachru rightly asserts, unless he or she understands the local cultures and cultural presuppositions.

I am not very much concerned with the literary perspective of Indian English here, even if I have been actively associated with Indian English literary practices for over thirty five years. I am professionally interested in the language use and usage of Indian writers, and scholars and researchers of science and technology, the localized educated variety they have developed to communicate indigenous innovations. You can appreciate this if you have noticed development of local registers for agriculture, for the legal system, for entertainment industry, for Environment, and so on. The publications of Indian practitioners of science and technology have certain discourse features which are unique to Indian English, but not examined.

I suspect Indian English is not yet recognized as an important area of research for ‘English for specific purposes’ (ESP) that we teach. [It is also, however, very sad that though ESP as an approach is now firmly established, it still has fewer supporters in India, possibly because nobody wants any changes in the conventional teaching-learning practices?] Having been in the forefront of ESP movement in the country for over twenty five years, I am aware of the localized linguistic innovations in the huge output of Indian researchers, some of which has the potential for serving effectively and successfully as pedagogical texts or teaching materials. But it is unfortunate the English teaching academia are slow to recognize the pragmatic contexts–the importance of intranational uses of English and according to local needs – and continue to stick to the external norms of English. It’s more regrettable that the conceptual and applied research on ESP in the West has avoided addressing issues which are vital for understanding the use of English across cultures.

The way ESP has turned international, teachers and researchers in Applied Languages in our country need to explore: what accommodation a native speaker of English may have to make for participation in communication with those who use a local (or non-native) variety of English; what determines communicative performances or pragmatic success of English in its international uses; what insights we have gained by research on intelligibility and comprehensibility concerning international and intranational uses of English; and what attitudinal and linguistic adjustments are desirable for effective teaching of ESP based on a non-native English, like Indian English. These are a few basic questions, not convenient to Western ESP enthusiasts.

I have noticed in the Western ESP in general, and science and technology in particular, a strong bias towards ethno-centricism in approach and neglect of intranational motivation for the uses of English. It is not possible to practice ESP effectively unless we respect, what John Swales call, “local knowledge” and “localized pragmatic needs”. After all, we use the language as a tool and we cannot ignore the localized innovations that have “code-related” and “context-related” dimensions. We ought to view non-native innovations in ESP as positive and consider them as part of the pragmatic needs of the users. It is the attitudinal change that I plead for!

Teaching of ESP in a university in the second language situation like ours is largely a “collaborative sense-making” with the class. When I say this, I am pointing to the interactive nature of formal instruction, which, in terms of actual language use, is essentially Indian in tone, tenor and style. I am also referring to the need for understanding the dichotomy between the rhetoric of EST teaching and the practice enacted in the classroom from the viewpoint of adult learners, and language skills development and competence in the Indian social setting. We need to evolve a dynamic model of ‘communicative teaching’ of ESP which seeks to develop (i)linguistic competence (Accuracy), (ii)pragmatic competence (Fluency), and (iii) sociolinguistic competence (Appropriacy), without ignoring interrelated aspects of local practice, research and theory and at the same time emphasizes language awareness, which is a significant concept in ELT, in that it covers implicit, explicit, and interactive knowledge about language and provides for a critical awareness of language and literature practices that are shaped by, and shape, sociocultural relationships, professional relationship, and relationship of power. The approach can also facilitate cross-cultural comparisons and contrasts, and promote genre-based studies (i.e. how language works to mean, how different strategies can be used, how meaning is constructed), basic to ESP, in that it truly develops individual’s performance competence.

Friends, I have hopped from one point to another, perhaps jumbled up, in my zeal to draw your attention to several aspects of English, Indian English and ESP that have wider and deeper implications. They touch attitudinal chords of English language users, teachers and administrators too. Teaching of English, both language and literature, today is not only academically challenging but also opens new refreshing avenues for applied research. This is because of the spread and changing status of English, which has grown from a native, second, and foreign language to become an international language of commerce science and technology, spoken among more non-natives than natives in the process of their professional pursuits or everyday lives. I have also placed certain facts of science and technology education in the context of Humanities before you, raised issues, expressed my view, and now it is for the profession to accept, reject or explore their implications. Thank you.

Copyright:
Professor R.K.Singh
Head, Dept of Humanities & Social Sciences
Indian School of Mines
Dhanbad 826004 India

[This is the Text of my specially invited Lecture at SRM University’s International Conference on ‘Role and Responsibilities of Humanities and Social Sciences in Technical Education’ on 17 March 2011]

Your Kids Need Modern Teacher-Educators, Not Teacher-Dictators (10 Distinguishing Traits)

In a separate article, titled “Is Your Child Learning For School Or For Life?”, I explain why I believe every parent needs to emphasize for his/her child, the acquisition of knowledge/skills that will enhance the child’s ability to succeed in the real world, OVER mere academic ability.

The traditional educational institutions of old (which were mainly geared towards feeding industries with employees), had teachers concentrate on “moulding” learners to meet employers’ requirements.

Teaching methods were generally rigid and rote learning was emphasized – with dire consequences for learners who did not have the “stomach” for it. One notable example which proved the inefficacy of that approach was Albert Einstein, whose failure to demonstrate “learning” competently via memorization made teachers call him “dull-witted”. How ironic, considering that today, the same person is regarded as one of the greatest minds that ever lived.

Incidentally, Einstein did have a few things to say himself about the “Old School” teaching method. Reports have it that once, when asked the question “What is the speed of sound?” by a reporter, Einstein replied: “I don’t know. I don’t carry information in my mind that is readily available in books“. THAT answer in my opinion effectively makes the case for exploration/use of other learning methods outside rote memorization etc.

Some Of Today’s Teachers Still Use “Old School” Methods

Thankfully, over the years educationists gradually realised that the instincts of learners needed to be allowed to play a more influential/leading role in the learning process. Schools consequently adopted new approaches (like Montessori etc) which allowed children freedom to explore and learn by discovery, experimentation through play etc. This change in approach has generally resulted in more long lasting and qualitative learning experiences.

However, despite all the progress that has been made, and the awareness created/reforms adopted, some (presumably) modern day teachers with us today, continue to employ obsolete and inefficient teaching methods from the past in their classes. In the process, their learners are being short-changed on a daily basis.

The difference between old, traditional methods and the modern approaches being advocated has to do mainly with the style of teaching employed by the teacher. To put it another way, the type of teacher determines the type of teaching/learning situation that is created.

Differentiating Between A “Teacher-Educator” And A “Teacher-Dictator”

In my assessment, the foregoing make it important to identify the characteristics of the two main types of “teachers'” I have referred to. This is so as to guide parents/decision makers and even teachers to ensure the RIGHT teaching behaviour is employed at all times. This will ultimately help to create the right learning situation, thereby producing the desired learning output.

Below I offer bullet point descriptions of what I consider distinguishing attributes of the “Teacher-Dictator” (or Traditional Old School Style Teacher) as compared to those of the Modern Teacher who I like to call a “Teacher-Educator”.

Important: Please note that even though I have used these two broad categories/groupings of teacher “types”, in real-life there will be cases of individuals who exhibit traits from BOTH sides of the divide. What is essential is that a person involved in teaching in today’s world be encouraged, to strive to exhibit MORE “Teacher-Educator” traits. This “style” has greater potential to EMPOWER learners to derive life-long benefits from their formal learning experiences.

Acronyms: For convenience/ease of comparison, I have used an acronym to reprensent each teaching style, so that the contrasting traits can be reviewed side by side.

a. The Traditional/”Old School” Style Teacher(Teacher Dictator) = TOSST

b. The 21st Century or MODERN “Teacher-Educator” = MODTE

TOSST – Trait 1. Very often TELLS (but seldom SHOWS practically) the learner how to do something.

MODTE – Trait 1. Frequently helps the learner to “Learn By Discovery” (guiding by example as necessary). Encourages use of natural learning instincts.

TOSST – Trait 2. Is often more concerned about presenting him/herself as the final authority/source of knowledge to the learners.

MODTE – Trait 2. Typically offers him/herself as a guide/coach/mentor who will point out possible directions for the learner to follow on the path to self-discovery.

TOSST – Trait 3. Frequently inadvertently makes (or wants!) leaner to remain dependent on him/her.

MODTE – Trait 3. Will be “popular” for empowering learners to be independent in thinking/actions from him/her.

TOSST – Trait 4. Sometimes recycles teaching aids/materials used, to the point that learners sometimes correctly predict likely “content” to be delivered.

MODTE – Trait 4. Continually exploring new areas of thinking/development as they occur, with a view to discovering better ways to achieve the results desired by his/her learners. There’s always something new/refreshing to learn from him/her.

TOSST – Trait 5. Not inclined towards formal self-development efforts to improve his/her competence. Often feels what s/he already knows will always be more than enough for the learners.

MODTE – Trait 5. Vigorously pursues Self-Development opportunities to acquire new/useful additional KAS (i.e. Knowledge, Attitudes & Skills) to deliver better value to learners.

TOSST – Trait 6. Often more concerned about being part of a teacher-group, and expressing similar ideas to its members.

MODTE – Trait 6. Values his/her independence in deciding what to do to help the learners – even as s/he abides by set rules/seeks input from colleagues to improve quality of learning delivered. Places emphasis on freedom to express his/her own ideas/convictions, and pursue them.

TOSST – Trait 7. Often not comfortable with learners who demonstrate keen desire to explore beyond what s/he has taught or is prepared to teach.

MODTE – Trait 7. Derives great satisfaction from seeing learners demonstrate improved competence based on “discovered” learning achieved via self-directed efforts in their spare time.

TOSST – Trait 8. Tends to emphasise theoretical concepts and classroom based situations. Spares little thought for showing learners how the what they learn can be usefully applied in the real world.

MODTE – Trait 8. Keen to make learning real-world relevant. Helps learners relate knowledge acquired to its application in the real world (E.g. What can we use an understanding of compound interest for in life? How does the nitrogen cycle sustain aquatic life?). This way, learners are better prepared to apply their knowledge PROFITABLY to productive purposes in life.

TOSST – Trait 9. Generally believes that his/her job ends in the classroom and that whatever the learners do outside of it is unlikely to require his/her attention or action.

MODTE – Trait 9. Demonstrates passion for “educating” others around (colleagues, parents etc) about how they can contribute to improving the learning experience for his/her pupils/students etc.

TOSST – Trait 10. Products(learners) turned out often display undue penchant for “rote” learning, with seeming aversion for independent self-expression, and creative thinking.

MODTE – Trait 10.Products(learners) turned out tend to be creative, and independent-minded thinkers – often expressing original ideas with passion, and pursuing self-improvement with enthusiasm.

Summary

Decision makers in educational institutions – especially those engaged in provision of early education for young children – in my opinion need to ensure their teachers employ the “Teacher-Educator” style as frequently as possible, if not at all times. The benefits (outlined above) accruable to the children, and the school itself (in terms of quality of learning performances the kids deliver ) strongly suggest there is wisdom in doing this.

Parents will also want to regularly discuss “school/class work” with their kids and possibly make out time to interact with their kids’ teachers to get a feel for the teaching style favoured by the latter. If necessary, they could then gently request needed modifications in the teacher’s approach or work with the kids at home to make up for any shortcomings they identify.

What is most crucial is that learning experiences be made as pleasurable/rewarding as possible for our kids. When they find joy in learning, their desire to continually seek new learning as they grow into adulthood will never diminish. They will, as a result, be able to explore/discover their full potentials over time to the ultimate benefit of the larger society.

FINAL WORDS: It goes without saying that all I have advocated in the article is my personal opinion, and you would be well advised to seek the counsel of competent persons in deciding what line of action to pursue.