World Religions - 1 WORLD RELIGIONS AND THE TEACHING OF VALUES Andrew P. Johnson, Ph.D. Minnesota State University the schools should be helping the children to look within themselves, and from this self-knowledge derive a set of values (Malsow, 1971, page 185). When we hear the words, teaching values buzzers and red flags often go off in our head. Who s values are we teaching? Are we really teaching values or are we promoting certain behaviors? Is it right to impose my values on another? This article describes a place where conservatives on the far right and progressives on the far left can meet in addressing the issues of teaching values. PERSONAL VALUES Why is it important to teach values anyway? Helping students develop a personal set of values that enable them to nurture self, others, society, and the environment is part of achieving this end. Personal values are the traits, characteristics, virtues, or dispositions that one finds to be important or of worth. They are an internal state reflected outward. Too often "the teaching of values" is perceived as an external state reflected inward. That is, people sometimes mistakenly think that teaching values involves telling students how they must behave and what they must refrain from doing. The mistaken assumption here is that students will internalize and embrace a set of values based on their conformity to an external set of behaviors. However, if students are able to embrace a positive set of values first it is much more likely that positive behaviors will follow. And, while it is important to describe and pass on our values to students, ultimately, they must come to identify and embrace their own set of values if they are to be sustained. In this way, they will be more apt to act on these values in all aspects of their lives. WORLD RELIGIONS AND ETHICAL CODES World religions serve as good sources to use in identifying specific virtues or dispositions that can be used for the teaching of values. And yes, it is very appropriate to examine world religions in public school settings, as long as we do not promote one or denigrate any particular religion or religious view (U.S. Department of Education, 1995.) Below are some of the virtues or dispositions taken from six religious traditions: Hinduism and the Yamas (McAfee, 2001), Buddhism and The Nobel Eightfold Path (Burtt, 1955), Christianity and the Beatitudes, Islam (MeccaCentric Da'wah Group, 2003); Bahai (Esslemont, 1980), and Unitarian Universalists (Buehrens, 1998). As you can see from this very brief list, ethics and morality are not germane to, or the privileged domain of any one religion or religious view. Hinduism: The Yamas The Yamas are an ethical code that arise out of Hinduism 1. Ahimsa - Non-violence. Nurture and sustain all living creatures. This is the practice of doing no harm. Abstain from injuring other living creatures. Avoid negative or harmful thoughts, words, or deeds that may harm or cause pain to another. 2. Satya - Truthfulness. Be truthful in word and thought. Your words and thoughts should conform to the facts. Do not conceive or unnecessarily keep secrets.
World Religions - 2 3. Asteya - Non-stealing. Use only what belongs to you. Do no take from others, steal, enter into debt, or covet what another has. Do not gain at the expense of another. 4. Brahmacharya - Continence. Seek always to give to another in relationships. Control lust when single and be faithful when married. Be restrained in thought, word, and deed. Reject sexuality that uses or degrades. 5. Kshama - Patience. Be patient in regards to people and circumstances. Do not be ruled by time, function in the here and now. Remain poised and good natured. Do not dominate conversations or interrupt others. Let others behave according to their nature. Accept people for who they are; do not try to change them. 6. Dhriti - Perseverance or fortitude. Be steadfast in pursuing a goal or completing a task. Develop willpower, discipline, and persistence in working toward that which you are trying to achieve. Do not give up or be distracted. Do not five up or be put aside by fear or failure. 7. Daya - Compassion. Practice compassion and be compassionate. Seek to understand others without judgment. Be kind to all people, animals, and plant life. Assist the weak, the poor, the sick, the elderly, and the very young. Stand up for those who are suffering. Oppose those who abuse or take advantage of others. Stand against cruelty and hate. 8. Arjava - Honesty. Be honest in your daily work. Act with honor and dignity at all times. Obey the laws. Do not cheat, accept bribes, or try to take shortcuts. Be honest yourself as well as others. Admit your mistakes. Take responsibility for your shortcomings without blaming others. 9. Mitahara - Moderate appetite. Be wise and moderate in your diet. Eat fresh, wholesome foods that vitalize the body. Avoid junk foods. Eat in moderation, at regular times, and only when hungry. Eat at a moderate pace, never between meals, and never in a disturbed atmosphere. 10. Shaucha - Purity. Be pure and positive in mind, body, and speech. Think positive, nourishing thoughts. Speak only to edify or uplift others. Do not use negative or harsh language. Do not gossip or speak ill of others. Keep a clean body, home, and workplace. Buddhism The Nobel Eightfold Path Buddhism tells us that joy or the elimination of suffering, can be attained by following the Nobel Eightfold Path (Burtt, 1955). 1. Right view - Optimistic. We perceive the world as a positive, nurturing place, both internally and externally. We are hopeful. We are able to distinguish between that which is positive and nurturing and that which is negative or destructive. 2. Right thinking Positive attitude. We cultivate only positive thoughts that nurture self and others. We do not think negatively about ourselves, others, or situations. 3. Right mindedness - Acceptance. We are non-judgmental in our attitudes. We accept without judgment ourselves and others. Also, we do not use our belief systems to determine what data or information is true; rather we determine what we believe based on data and information. 4. Right speech - Nurturing words. We speak only to edify or we say only positive things. Does speech build up self and others? We do not criticize, gossip, or tear down another. 5. Right action Non-violence. We seek to nurture in all that we do. We avoid that which causes harm to self and others. 6. Right diligence - Fortitude. We do not give up in pursuing those tasks we consider
World Religions - 3 worthy. Also, our actions are motivated by that which is best for our self, others, and the environment. 7. Right concentration Contemplation. We are able to focus on the moment. We do not hold onto past thoughts, hurts, or transgression. We are able to calm the mind. We allow silence both internally and externally. 8. Right livelihood Integrity. We find a way to live or earn our living in which we do not transgress our ideals. We love and nurture through our occupation. Christianity The Beatitudes The beatitudes in Christian tradition are very similar to the Nobel Eight-Fold Path in Buddhism in that contains advice for addressing disposition or sate of mind. 1. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Innerdirectedness. We have an internal locus of control. We are not consumed by chasing external rewards, possessions. We do not covet what another has. We are satisfied to live in the moment. We know that happiness ultimately comes from within. 2. Blessed are those who mourn, for they shall be comforted. Empathy. We notice, understand, and feel the suffering of others 3. Blessed are the meek, for they shall inherit the earth. Humility. We do not think we have all the answers. We are humble and willing to listen to others. 4. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. Self-reflection and integrity. We seek to discover our values and our philosophy and we try to align our thoughts, words, and deeds with our values and philosophy. 5. Blessed are the merciful, for they shall obtain mercy. Forgiving. We nurture those around us in thought, word, and deed and we do not hang on to perceived wrong-doings. 6. Blessed are the pure in heart, for they shall see God. Positive thinking. Our mind and our words generate unconditional positive regard (love) for all. We water positive seeds within store consciousness. We do not dwell on negative things. 7. Blessed are the peacemakers, for they shall be called sons of God. Harmony. We seek collaboration, cooperation, and relationship instead of competition and self gain at the expense of others. 8. Blessed are those who are persecuted for righteousness sake, for theirs is the Kingdom of Heaven. Courage and fortitude. We identify and stand up for our values and ideals. We speak out and act against that which is harmful to others. Islam Common Virtues Listed here are 33 Islamic virtues identified by MeccaCentric Da'wah Group (2003) that are taken from the Holy Qur'an: balance/moderation, contentment, courage, courtesy, dignity, discipline, firmness, frankness, frugality, generosity, good speech, honesty/fair-dealing, hope, humility, justice, mercy, kindness, loyalty, patience, perseverance, prudence, purity, repentance, respect, responsibility, righteousness, self-restraint, sincerity, spirituality, tolerance, trustworthiness, unity, and wisdom. Bahai Faith- Six Virtues Below are six virtues described in the Bahai faith (Esslemont, 1980): 1. Service to others. 2. Courtesy and reverence.
World Religions - 4 3. Non-judgment. Abstain from faultfinding. 4. Humility. 5. Truthfulness and honesty. 6. Self-realization. Find and give full expression to one s true inner nature. Find and develop your talents. Unitarian Universalist Statement of Principles Unitarian Universalists seek to affirm and promote the following (Buehrens, 1998): 1. The inherent worth and dignity of every person. 2. Justice, equity, and compassion in human relations. 3. Acceptance of one another and encouragement in spiritual growth. 4. A free and responsible search fore truth and meaning. 5. The right of conscience and the use of the democratic process. 6. The goal of world community with peace, liberty, and justice for all. 7. Respect for the interdependent web of all existence of which we are part. TO TEACH VALUES To teach values, start by identifying those virtues with which most would agree (Hoffman, 1993). These might include any of the virtues described above or others such as creativity, loyalty, hard work, cooperation, participation, responsibility, humor, imagination, friendship, confidence, loyalty, assertiveness, dignity, freedom, equalitarianism, equality of all, or resourcefulness (it s always good to include parents in this selection). All of these virtues can be taught explicitly without alienating most groups within a community. Select three to eight virtues (depending on the level of students) and then focus on them throughout the year (Johnson, 2009). It is most effective if a whole school can commit to a set of virtues. This enables your classroom or your school to stand for something. You can then say, These are our values. These are the ideals that we think are important. This is who we want to be. We want our words and our actions to reflect these things. Also, in teaching about virtues, you cannot assume that your students have full knowledge of these words or concepts; therefore, teaching should always begin with a definition and explicit instruction (Ellis, 2002). Then, the teaching of virtues and related activities can be incorporate into lessons across the curriculum, including history, current events, art, music, literature. In this way, values become a continued conversation throughout the year and at all grade levels throughout the school. FINAL WORD Two things to keep in mind in the teaching of values: First, we cannot force students to value anything. ( I find this of value. You must too! ) However, we can teach them the value of a virtue or set of virtues (with the hope that they too might eventually come to find it of value). And second, to be teachers of values we must first be students of values. That is, we need to identify our values, then look to see how and to what degree these are manifest (or not), in our behaviors. This is part of being a reflective teacher, one who continually asks, What are
World Religions - 5 my values? What ethical qualities reflect my values? Are my behaviors in alignment with my values? What is my educational philosophy? Is my educational practice in alignment with this philosophy? Are my thoughts, words, and actions reflective of the values and ethical qualities I have embraced? Do the curriculum and my educational practice represent my values?
World Religions - 6 References Buehrens, J.A. (1998). A chosen faith: An introduction to Unitarian Universalism. Boston, MA: Beacon Press. Burtt, E.A. (1955). The teachings of the compassionate Buddha. New York, NY: New American Library, Inc. Ellis, A. (2002). Teaching and learning elementary social studies (7th ed.). Needham Heights, MA: Allyn and Bacon. Esslemont, J.E. (1980). Bahaullah and the new era. Wilmette, IL: Bahai Publishing Trust. Hoffman, H. (1993). Character education without turmoil. Educational Leadership, 51. 24-26. Johnson, A. (2009). Making connections in elementary and middle school social studies. 2 nd ed. Thousand Oaks, CA: SAGES Publications. Maslow, A.H. (1971). The farther reaches of human nature. New York: The Viking Press. MeccaCentric Da'wah Group (2003). Islamic virtues from the Quran. DOI. http://www.2muslims.com/directory/detailed/224066.shtml McAfee, J. (2001). The secret of the Yamas. Woodland Park, CO. Woodland Publications U.S. Department of Education (1995). Religious expression in public schools. http://www.ed.gov/speeches/08-1995/religion.html