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Ongoing seismic events in global society have increased demands on organizations to change their focus on profit maximization alone to becoming a social enterprise that follows humanistic management (serving the common good) principles. Coincidentally, business schools are under pressure to teach humanistic management principles in their curriculum to enable the future work force to become agents of world benefit. Data analytics offers a means to introduce these principles to undergraduate business students. The analytics module described in this paper introduces undergraduates in an introductory Information Systems course to humanistic management. It discusses the use of humanistic management analytics (HMA), and describes an assignment to design, develop and use a HMA dashboard. Through video, lecture, case study and assignments, students learn the value of incorporating humanistic management principles to analytics and human resource functions that embody concepts of data analytics for social good.

This article delves into doctoral supervision through the lens of inclusive transitions at the university. It aims to describe the complexity of the bond that forms between the supervisee and the supervisor, far from the bureaucratic practice of the academic environment. Based on self-studies, the study reveals that the dialogue between the supervisee and the supervisor is unique and not reducible to control processes. This guidance, marked by various dilemmas, requires an ethic of openness to diversity, transforming academic practices. Inclusive supervision questions excessively academic (entitled) postures, fighting against discrimination and avoiding narcissistic pitfalls. The article further explores the vulnerability of the doctoral student, the dignity in focus, and new forms of discrimination and stigmatisation at the university. It provides a close look at unique journeys, shedding light on the human experience in the face of doctoral challenges, subtle forms of racism and the recurring theme of racism versus dignity. Drawing on Erving Goffman's work on stigma, this article also explores how these experiences of discrimination and racism can lead to stigmatisation, affecting the doctoral students' sense of self and their interactions within the academic environment. This perspective underscores the importance of fostering diversity and dignity in doctoral supervision, promoting inclusive university practices that respect and acknowledge each doctoral student's journey. It also emphasises the importance of understanding, and respect in the supervisory relationship, and the role these elements play in fostering a supportive academic environment.

Religion is an important aspect in Pacific cultures and may influence how Pasifika students learn anatomy. Traditional constructs in Pacific cultures, such as "tapu" (forbidden/taboo) and sacred relationships, and/or Christian values are where spirituality is most commonly perceived among Pacific people. Although Pacific people are not homogenous, tapu is a concept that permeates all of Pacific cultures. Understanding the significance of tapu in Pacific communities will help govern relationships and interactions between male and female students/educators, as well as between the dead (e.g., body donors) and the living (e.g., students/educators). In Pacific communities, breaching tapu can lead to serious repercussions, thus strict adherence to cultural practices is important. Institutions in Aotearoa New Zealand, however, are governed by Western processes and values which are often incompatible with Pasifika worldviews and values. Pacific values, including in education, are holistic in understanding and action, and considers not only the physical but the emotional, mental, and spiritual aspects. The lack of cultural competency and responsiveness from universities continues to be a barrier for Pasifika learners. Supportive action from educators requires appreciation and understanding of Pacific values and practices. Throughout this article, we discuss Pacific perspectives on how religiosity plays a role in anatomy learning for Pasifika students. Key topics discussed here include the Bible, "tapu" (sacred/taboo), "tulou" (permission/excuse), "va tapu'ia" (sacred relationship), nudity, organ donation, and perspectives on working with deceased human bodies. Given the increasing number of Pasifika students enrolled in universities across Aotearoa New Zealand, education institutions should be more culturally-responsive to Pasifika students' needs to enhance their academic success in anatomy education.

Many institutions worldwide honor the gift of human body donors through memorial services, ceremonies, and various other means, such as guided reflection or art activities. Memorial services can vary when it comes to the name, who is involved in the planning, and who may attend. Within the United States, the role of religion in the planning and delivery of these ceremonies at religious institutions has yet to be actively explored. This study aimed to collect information about human body donor memorialization practices at religious institutions in the United States to help guide further suggestions for enhancing inclusivity in these practices. This study utilized a voluntary survey that was distributed to anatomy educators and human body donor programs to complete if they were from a religious institution that utilized human body donors. Based on the data collected in this study (n = 39), most religious institutions have some form of donor memorialization practices, which may or may not include a formal memorial service. In these practices described by survey participants, religion was commonly represented using an interfaith approach, in which campus ministry often assisted in planning and facilitating the memorialization. Those with masses/services refer to them by different names, and most occur in a religious-specific place on campus. In conclusion, among survey participants at religious institutions that utilize and memorialize human body donors, most take an inclusive interfaith approach to their memorialization practices, as this can be more representative of the body donors and students who learn from them.

This research delves into analyzing and comprehending humanistic attitudes within the management framework of the Youth Red Cross (PMR) organization at Madrasah Tsanawiyah Negeri Palopo. Employing a qualitative approach, data is gathered through interviews, observations, and subsequent analysis. The study encompasses various stakeholders: the Headmaster of MTsN Palopo serves as an informant to provide an overview of the school, while administrators relay information regarding the school's general profile. Facilitators from the Indonesian Red Cross (Palang Merah Indonesia) and participating teachers offer insights into activity implementation. Additionally, interviews with active student participants, including core committee members and department heads, capture their perspectives on activity execution. Findings reveal the pivotal role of humanism in PMR organization management. Members demonstrate a profound concern for fellow students' welfare, evidenced by humanitarian activities like social action and first aid training. Management ethos within the PMR organization also champions humanistic principles. Student leaders focus on service-oriented leadership and meticulous time management from planning to empowering PMR members to actively engage in altruistic endeavors. Humanistic values underpin the ethos of PMR organization management, fostering an environment conducive to leadership cultivation, first aid proficiency, and altruism. Central to this ethos is the ethos of caring for fellow members and students, laying a robust foundation for PMR activities and management steeped in human values. This environment not only supports leadership development but also emphasizes first aid training and mutual assistance, all centered on fostering humanistic values.

We investigate the contrasting realities of the pandemic on psychosocial experiences and ways of coping among American Voices Project respondent surveys (N = 720) and interviews (N = 172). Despite similar levels of distress early in the pandemic, by late 2020 clear differences across education, race and ethnicity, and gender emerged, both quantitatively and qualitatively. Those with structural advantages reported greater gains from the pandemic, including self-improvement opportunities like therapy and time outdoors. In contrast, respondents without college degrees, Black and Hispanic individuals, and women reported experiencing greater psychosocial shocks into the later months of 2020 and feeling disproportionately undervalued, socially disconnected, and stressed, respectively. The former two groups also systematically differed in their coping strategies, which included hard work, emotion suppression, and faith.

Background: Communication disabilities, such as primary progressive aphasia (PPA), impact family members as well as the individuals with the condition. To provide adequate communication care to people with PPA (PwPPA) and their family members, it is crucial to understand the communication needs from the family members' perspectives. To date, research on the communication needs of people with primary progressive aphasia and their family members from the perspectives of family members has been limited. Aims: The specific research objectives were to explore (a) the communication needs pertaining to PwPPA in the early, middle and late stages; and (b) the communication needs pertaining to family members of PwPPA in the early, middle and late stages, from the perspectives of family members. Methods & Procedures: This study employed a qualitative description approach, underpinned by the pragmatic paradigm. Data collection involved semi-structured qualitative interviews with eight family members (relatives of four individuals with the logopenic variant of PPA, of two individuals with the nonfluent variant of PPA, of one individual with the semantic variant of PPA and of one individual with mixed PPA). Qualitative content analysis was used to identify codes and categories in relation to the research objectives. Outcomes & Results: Qualitative content analysis revealed eight categories of communication needs pertaining to the PwPPA: person-specific needs; diagnosis and disclosure; general communication difficulties; impact on communication in everyday life; impact on cognition; impact on psychosocial well-being; impact on person's dignity and autonomy; and future planning. Six categories were identified pertaining to the family members: information about and awareness of PPA; impact of communication difficulties on family/others; increased responsibilities for the family in everyday life; impact on psychosocial well-being; and future planning. Conclusions & Implications: This investigation has expanded our knowledge in the area by providing insights about communication needs which speech-language pathologists and other health professionals should be aware of and take into account when providing communication care to PwPPA and their families.

Collaborative Online International Learning (COIL) is a simulated global exchange experience that utilizes technology to bridge the gap between classrooms worldwide. Past research suggests that COIL may be useful in facilitating intercultural communication effectiveness and cultural humility for adult learners. As such, this quantitative study sought to examine the effects of a COIL experience that connected adult learners in the United States and Brazil on their intercultural effectiveness and cultural humility. Two instruments were used to collect data, including the Cultural Humility Scale and Intercultural Effectiveness Scale before and after the COIL experience. Data analyses revealed statistically significant increases in participants' intercultural effectiveness and cultural humility following the COIL experience. These findings provided insights into the effects of COIL on the intercultural effectiveness and cultural humility of adult learners. They also informed andragogical practices for cultivating attitudes, skills, and behaviors for intercultural interactions among adult learners in educational and other professional settings. However, further research on the outcomes of COIL is beneficial.

Recent controversies over the mismanagement of body donors in US medical schools have raised public concerns over the ethical treatment of bodies in "anatomical gift" programs. Despite widespread moral outrage at such cases, medical students may still make seemingly inconsequential mistakes or jokes that in fact constitute acts of disrespect. This may partially be attributed to the process of desensitization in working with human remains, and indicates a further need to inculcate into medical students the ethical responsibilities of working with body donors. Donation agreement statements that lack specific information about the respectful treatment of bodies in the anatomy laboratory may serve as an additional point of concern for potential donors seeking reassurance about the future treatment of their bodies. This viewpoint draws from the anecdotal experiences of medical students to portray two scenarios of medical students' disrespectful conduct toward body donors, and constructs an account of moral respect for human remains based on respect for posthumous autonomy and respect in attitude. It then provides suggestions for US medical schools to incorporate this ethical framework into their anatomy curricula to instill respectful dispositions in its students and facilitate a more robust informed consent process for potential donors who entrust their bodies to medical students.

Human rights contribute to peaceful coexistence among citizens, which leads to societal and national progress as well. The present research focused on the analysis of the human rights teaching practices at higher education level in Pakistan. Fifteen (15) heads of departments, 61 teachers, and 419 students of BS programs were selected as a sample from four departments of four public universities of the Punjab (Pakistan). Human Rights (HRs) was considered as an aggregate of nine values; which were here rearranged in descending order of their rank as per their prevalence in teaching practices of the sampled teachers -- truth, integrity, respect for human dignity, freedom and responsibility, equality and justice, acceptance/appreciation of diversity, cooperation, accountability, and honesty. 'Truth' was the most focused value, and 'honesty' was the least. Human Rights Values (HRVs) were being taught less than that of the expectations of the students and teachers. Therefore, HRVs should be taught to the university students more frequently. Keeping in view greater importance of civic engagement and citizenship, Higher Education Commission of Pakistan (HEC) can offer a distinct course regarding Human Rights Education in its guiding principles for universities in its sponsorships.

Academic institutions are now expected to engage in developing and assessing learning outcomes; however, responsibility outcomes, such as respect for human dignity (RFHD), can be particularly challenging. As part of our Biopsychology course and Sensation and Perception course over the past decade, we applied the scientist-educator model of learning and drew from the literature on prejudice reduction to develop our RFHD interventions, which involved face-to-face interactions with others who had sensory deficits or brain/spinal cord injuries. We iteratively created two pre-post measures to assess development of different aspects of RFHD: a Behavioral Tendencies Questionnaire and a 4-Factor RFHD Model Questionnaire. Recently, we modified the intervention and the assessments for adoption in our Class, Race, and Ethnicity in Society course. This paper reports findings from these three courses and a control course in engineering (n = 153). Findings support our two sets of hypotheses, regarding 1) the efficacy of the assessments to capture different likelihoods for interacting with others targeted by the interventions and changes over time in these factors, and 2) positive effects of the face-to-face intervention activities. This study demonstrates RFHD can be developed and assessed in a college course and provides new assessments for RFHD that are easily modified for a variety of types of others (e.g., individuals who are homeless versus blind or of a particular race).

Internationalised higher education literature draws attention to the tension between the economic returns of recruiting overseas students and the personal, social and cultural possibilities offered. This paper advances the idea that fostering cosmopolitan values might be an educational focus for internationalisation. However, it appears that the creation of higher education learning environments which promote such values, offering opportunities for students to become more interculturally aware is yet to be achieved. Drawing on the 'capability approach' of Amartya Sen and Martha Nussbaum, an 'intercultural capability set' was constructed as a means of operationalising cosmopolitan values within higher education. Analysis of data from 44 interviews with undergraduate home and international pharmacy students through the lens of capability enabled the identification of factors within the academic environment which act to promote or inhibit the development of intercultural relationships, learning and more cosmopolitan selves. Curriculum, pedagogy and assessment should be therefore examined for their potential to enhance opportunities for intercultural engagement and capability expansion, with participatory dialogue, including staff, students, university departments and stakeholders, about valued outcomes for a university education. It is argued that the capability approach provides a sound basis for operationalising and evaluating efforts to develop students with cosmopolitan values for the present and contributing as future members of society.

The purpose of this study was to explore college students' and educators' (N = 29) perceptions, experiences, and recommendations around cultivating wisdom, compassion, and courage as key tenets of global citizenship. Based on pragmatic research design and thematic analysis, we sought multicultural education approaches that could strengthen campus communities' capacity to advance peace, sustainability, dignity, and well-being of all forms of life -- all across the world. We have discussed the findings in the context of specific pedagogical practices focusing upon: (a) emergent praxes and curriculum to foster wisdom, (b) courageous dialogues for mutual understanding, and (c) restoring compassion and humanity.

Extracurricular activities such as sports and music offer a means to glimpse the complexity of students' experiences in federally-run boarding schools for Native children in the United States. Studies of music in residential schools typically include a mix of quantitative and qualitative sources, including "unexpected archives" such as land records, census counts, tribal archives, cultural objects and community stories. The analytical strategy of thematic analysis - an established academic tradition that is consistent with Indigenous methodologies - offers a rich and effective way to evaluate sources. The wide analytical scope can align with Indigenous research tenets including self-determination, supporting the collective good and fostering respectful relationships. Decolonisation can function as a guidepost, supporting methods of analysis that centre the students and bolster the wellness of Indigenous communities. An Indigenous episteme does not oblige a division reason and spirit; rather, it encompasses a web of contextual relationships that integrate multiple sources of knowledge.

Sozo Kurahashi's (1882-1955) theories, formed from his profound respect for children, have influenced Japanese early childhood education and care (ECEC) practitioners for a long time. They also have influenced the national ECEC curriculum in Japan, which emphasizes the need for a rich environment where children can actively learn and play rather than being led by an adult. However, the uniqueness of Kurahashi's ECEC philosophy is not limited to the learning environment. More than his methods and theories, Kurahashi's spirit of education and care has supported the daily work of many Japanese practitioners to this day. In this article, the author highlights Kurahashi's originality and spirit through a reinterpretation of his kindergarten practice from nearly a century ago and offers fresh insight applicable to the future of ECEC.

Multiply minoritized learners face racialized, gendered, and ableist hierarchies of mathematical ability that shape the organization of schools and classrooms and can significantly challenge access to identities as mathematical learners and practitioners as well as to fundamental human dignity. Classrooms and everyday interactions can perpetuate or interrupt these conditions. Contributing to questions about the relationships among identity, power, and dignity in mathematics learning, this article presents a positional interaction analysis of Gisela, a Disabled 10th-grade Latina student, as she took up, challenged, and renegotiated identities of mathematical thinker, learner, and community member over the course of one school year.

The planned integration of Catholic social teaching (CST) across the curriculum was the primary focus of the 'Identity and Curriculum in Catholic Education' (2013-2018) initiative in Catholic schools in the state of Queensland. Initial reconnaissance involved a survey of teachers' views regarding the identity, purposes and characteristics of Catholic schools. This was followed by action research with some thirty teachers in seven schools where various CST principles were integrated in particular Units across a range of learning areas. Strong evidence emerged for the effectiveness and feasibility of such integration. Participating teachers identified positive student interest and outcomes, while acknowledging the 'good fit' between certain aspects of the Australian Curriculum and CST principles such as common good, human dignity, and stewardship of creation. At a time when neo-liberalism and market values are dominant, the potential of such counter-cultural opportunities must be considered by Catholic schools internationally.

Background: Co-design can be challenging and rewarding as educators explore new roles and ideas. Accounts of co-design rarely examine educators' affective and relational experiences, nor investigate scaffolds for creating humanizing environments. We asked: How did affect and relationship show up in co-design for educators?, How did the affirmation of affect and relationship in the co-design process support the movement of ideas and practices across scales of practice?, How did the movement of ideas and practices facilitate the expansion of the object (to design a compassion course)? Methods: We analyzed meeting transcripts, field notes, artifacts, interviews, and reflections from a co-design project where educators and researchers developed a course sequence on compassion and dignity in schools. Findings: Educators discussed affective experiences, including those connected to challenging interactions. Discussing obstacles to compassion contributed to strengthening the co-design community and educators' positive experience of co-design. Attention to affective experiences supported educators to connect compassion to their lives, invited learning across scales of practice, and expanded their vision for shared work. Contribution: Attention to affective and relational aspects of co-design strengthens engagement in the co-design process, inviting more equitable participation and creating humanizing design environments, and thus should be a central component of participatory work.

Background: A move beyond static and representational accounts of science learning and becoming through relations is needed. Purpose: In this paper extra-learning activities in science offered by a community organization to an elementary class over one academic school year are assessed in light of their contributions to science learning and becoming. The latter is explored through a theoretical grounding and focus on the entanglements of bodies, materials, and affect. In doing so, the paper speaks to the affective turn in science education. The study is grounded in a non-representational and subjective reading of the work affect is doing yet also attends to the role of materials and bodies within that process, speaking to materialism, embodiment, and dignity. Sample: One elementary school class, participating in a one-year long activity assumed by a community organization (CO). Design & Method: Data was collected through a video ethnography of the science activities assumed by the CO. Through interaction analysis, telling moments of joint-engagement in science were analysed by centering body-material-affect entanglements. By juxtaposing these moments with background information from interviews of the teacher and the instructor, a bricolage of data sources led to narratives presented as three stories. Results: Making evident entanglements through three stories, the paper offers insights into ways non-representational embodied and material forms of learning and becoming can be studied and documented and the insights they might offer into understanding learning and becoming in science. The stories speak to the kind of work entanglements make evident in terms of lived affect in science but also moments of relations between participants and dignity affirming or undermining work in science learning and becoming. Conclusion: More studies are needed to engage with body-material entanglements in and through affect and report on the manner affect supports dignifying forms of engagement with science.

Most of the world's refugees live in Global South countries, where they struggle to find quality education and opportunities for decent livelihoods. This paper explores the underexamined yet highly relevant interlinkage between sustainable livelihoods and adult learning among urban refugees residing in three major cities in India. It speaks to the tight intersection of education, livelihoods and aspirations of five refugee communities: Afghan, Rohingya, Somali, Chin and Tibetan. Building on interviews, focus groups and participatory drawing sessions involving 66 refugee and staff respondents, the study highlights the refugees' extremely limited learning opportunities, which result in low skills and being forced to take discriminatory and undignified work in the informal sector. By integrating the capabilities approach with sustainable livelihoods, the paper argues for more diverse educational opportunities and a broader understanding of refugee livelihoods that goes beyond pure economics to encompass consideration of freedom and human dignity.

How do we teach for human dignity in a context where life is, generally speaking, not treated as precious? How do we carve spaces for humanity amidst inhumane contexts? In this paper, five experienced teachers share how they work from the cracks to expand spaces for human dignity in their schools. They write and act as teacher-philosophers, dually considering it means to teach for human dignity and practically speaking how it can be done.

The complexities of the civil rights movement are rarely presented in elementary social studies. Year after year, students repeat the same decontextualized "I Have a Dream" crafts and assignments, tasks that do little to help students understand the country's history of racism or the racial dynamics of today. Instead of perpetuating the myth that a select handful of heroic figures made change on their own, educators should situate these figures within collective struggles for justice and interrogate what these figures stood for and stood against. In this article, the author contends that teachers can challenge the oversimplified narrative of Martin Luther King Jr. typically taught in elementary schools through an inquiry into the Memphis Sanitation Strike. Designed for students in grades 3-5, this inquiry includes children's literature and a four-part primary source investigation following the C3 inquiry arc.

Research-practice partnerships (RPPs) have the potential to affirm the dignity of participants through caring interactions, which support good relationships. A key ethical principle to guide the cultivation of good relationships in an RPP is a quality of relating that we call "dignity-affirming care." We define dignity-affirming care as speech, actions, and dispositions that demonstrate concern for another and their expressed needs and goals in a manner that affirms their essential worth or value. We provide evidence that RPPs can embody the principle of dignity-affirming care while also noting some ways partners experienced ways of relating that did not reflect this kind of care. Further, we describe four underlying mechanisms that support care: the intensity of and concentration of relationships, a willingness to recognize social identities, and the ability to take on new roles.

In two different occasions in the twentieth century John Dewey and Maxine Greene stressed the point that educators should attend to 'what the known demands of us'. Following this dictum, from a critical perspective and with a constructive pedagogical spirit, in this paper we portray a new paradigm for values education that addresses the major challenges to the sustainable futures of young people in the third decade of the twenty first century as well as proposing transformative and empowering educational strategies. Employing the terminology of sustainability in its wider sense, we begin with a widely acknowledged diagnosis of the five major global risks -- interconnected and interdependent -- that endanger the sustainable future of humanity and nature: environmental, political, social, health, and cultural. We then move to suggest a constructive solution, proposing three conceptual pillars for repairing the world and laying foundation for a thriving sustainable future: (a) Ecohumanism as the paradigm for values education -- merging the humanist concern for human dignity, social justice and democracy with the ecological concern for climate stability, biodiversity and environmental sustainability; (b) education of democratic personality and for democratic culture that is holistic and transformative; and (c) a threefold notion of activist pedagogy that addresses the element of cultivating personal agency, empowering political literacy and agency, and engaging students in experiential, holistic, and active teaching-learning experiences.

In Chinese culture the concept of 'face' refers to the "dignity" or "prestige" of an individual that must be protected or saved, particularly in inter-cultural communication. This study aimed to examine how addressers inevitably save their own face in inter-cultural communication and what different strategies of 'face' saving have a bearing on their linguistic behaviors. A mixed method research design, in two stages was conducted wherein a questionnaire was utilized in the first stage (quantitative) and a semi-structured interview in the second stage (qualitative). The questionnaire examined the situations of saving the addresser's face while the interview examined the strategies of saving addresser's face. The sample comprised 120 business persons for the quantitative phase, and 15 randomly selected from the 120 respondents for the interview. The findings show that when addressers' face is hurt or threatened, such as when they report their mistakes and are refused, they will apply face saving strategies including apology, admitting, finding excuses and justification, and pretending nothing severe and showing they can handle the problem. It was also found that Chinese businesspersons can protect self-face when they report their mistakes and poor performance to their superiors, peers, and subordinates in intercultural communication. These findings can guide people from other countries to better understand Chinese businesspersons' communication processes and their smooth and effective intercultural communication.

How do Catholic schools create inclusive, equitable environments that embrace the identities of their students, including their race, ethnicity, and culture? What does Catholic theological spirituality say about diversity, equity, and inclusion to address racism? What is the connection between Catholic theological spirituality and equitable school practices to bring about equity in Catholic schools? In response to increased diversity of students, educators, communities, and societal challenges, there is a need for a framework for Catholic schools with a culturally diverse student body, or with a student body and staff with dif­ferent cultures. We synthesize Catholic theological spirituality and research about equity in public and Catholic schools to create a framework for Catholic school educators in their support of students whose cultural identity is dif­ferent from the faculty and staff. The framework uses Catholic theological spirituality and equitable school practices to promote equity in Catholic schools using equitable school practices.

From the beginning of its existence, the child is articulating an unconditional claim to life. Even in the post-mythic era, or rather in the myth-critical world of the modern age, education is confronted with the difficult task of responding to this claim -- but now without the possibility of being able to legitimise its interventions and actions by appealing to an unquestionably absolute authority. First of all, this means questioning the coercion that is primordially inscribed in education. May parents, may teachers, may educators force the compliance of the self-willed child? All guardians of a supposedly true and unconditional social order will answer the question with "yes". For even since antiquity, human beings have been granted free will, but this -- according to the great Church teacher Augustine in the 5th century -- is "not always good". For this reason, education was, and to some extent still is, a project to replace the "bad" self-will with a will that was as fully "good" as possible, or an attempt to at least neutralise or tame the bad parts of the will. In the case of success, so the anxious hope of education, the child can protect itself as well as the community into which it is born from "evil" and from sinful misfortune. Since the rebellious discourse of the dignity of man, one cannot avoid including the child, even the wayward one, in the circle of dignity. As in politics, so also in education, dealing with resistance and "deviants" shows the real meaning of values such as freedom, justice, codecision, public spirit and the protection of life. The question is how the values are anthropologically justified, normatively interpreted and practically concretised. In more recent times, i.e. in the modern age that is far removed from God and critical of myths, this poses a particular challenge. Now, the legitimisation of education in general, as well as its moments of coercion in particular, can no longer be justified with a "Higher Will" as it was centuries ago. Coercion inevitably emanates from the authoritative counterpart of the child, from the holder of the "educational power" -- as a spontaneous action of responsible adults as well as in the form of a longer-term and planned effort on the part of socially legitimised authorities. This study attempts to provide food for thought from historical, conceptual-systematic, various theoretical and practical perspectives regarding the "eternal" question of the inherently contradictory relationship between child and educator or between individual and community/society. In the post-mythic era, according to the thesis, there is a need for a constant dialogue effort based on agreement in the sense of an authentic culture of responsive communication. According to its intention, it establishes a creative space of claim and response in which every human being has a right to a voice and a hearing. In this endeavour, the child to be educated must be included as a relevant co-creator of his or her educational process, if he or she is not to be made a mere object of foreign ambitions and demands. For the possibility of an education that respects human dignity and is resolutely oriented towards universal values is ultimately dependent on the free consent of the child and the later adult.

Contemporary design education seeks to prepare students for the workplace through studiobased learning that replicates real world practice. Design problems in the workplace have become increasingly complex and one example of this is within the area of design for healthcare, which requires multidisciplinary collaboration between various stakeholders to build knowledge in order to create new products, services systems and spaces. The complexity of these roles creates challenges for design educators in preparing students for the workplace. This paper presents a hybrid approach to address this challenge by presenting a real-world approach to design education. This entails a bottom-up approach to facilitate design research in a clinical setting to gather rich insights and needs of the clinical setting along with a top-down industry collaboration with sponsored briefs to guide students through the requirements of developing solutions in a heavily regulated field. The paper outlines examples of this process and how it was achieved in a blended model that was predominantly online in response to the changed environment caused by the COVID-19 pandemic. The advantages of this model are threefold, students gain deep knowledge and skills through collaborating with a variety of stakeholders within health care, they gain the opportunity to validate their designs through testing and feedback with these partners and lastly students develop the connections to create opportunities for further partnerships and employment.

Background: Education about healthy and respectful relationships (HRR) is a key component of comprehensive sexual health curricula and is supposed to be universally provided in Oregon. This study: (1) assesses the extent to which high school students with disabilities received HRR education, and (2) examines associations between HRR education and experiences of sexual abuse. Methods: Using data from the 2019 Oregon Healthy Teens survey, we conducted multivariable Poisson regression to compare 11th grade students with and without disabilities on self-reported receipt of school based HRR instruction (N = 10,992), and to measure associations between HRR education and sexual abuse experiences among teens with (N = 3736) and without (N = 7256) disabilities. Results: Students with disabilities were 41% more likely than students without disabilities to say they had never been taught in school about HRR (adjusted prevalence ratio 1.41, 95% confidence interval: 1.25-156). Experiences of sexual abuse victimization were more common for all students who did not receive HRR education (34.1% vs 21.6% among students with disabilities; 16.2% vs 7.5% among students without disabilities). Conclusions: Students with disabilities are less likely to have received school-based HRR education than their peers without disabilities. Providing inclusive HRR education may help reduce risk of sexual abuse and is essential for addressing health disparities affecting youth with disabilities.

Many journalism students cover stories about tragedy and violence (trauma). Yet few journalism schools offer trauma training despite growing agreement among educators that early journalists need to learn about the impact of reporting trauma on victims, the community, and the journalists' themselves. This contrast is puzzling. This study aimed to identify what trauma-related topics are valued and which are taught. First, 156 Association for Education in Journalism and Mass Communication (AEJMC) members completed a survey rating the importance and extent of course coverage of self-care, trauma-informed interviewing, trauma's impact on the community, and best trauma community reporting practices. The commonly deemed highly valued topics include ethics of accuracy, sensitivity, respect for survivors, and privacy rights. Self-care was deemed important but often not covered. Qualitative interviews provided context on pedagogical techniques, experiences, and barriers to teaching trauma.

This article offers a reading of Kate Darbishire's novel Speechless Stickhouse Publishing, London, 2018), following Harriet, a girl with cerebral palsy. It examines her irritation, born of her resentful awareness of her disability, as well as how she grapples with her life as an ordinary schoolgirl. The novel presents Harriet as an everyday child, no more heroic than her peers for her struggles and no less dignified for them, either. The interpretation implements Martha Nussbaum's study of capabilities and disabilities in relation to reading the novel. Her broad assertions of universal qualities that must be native to all humans frames the reading of Harriet. These capabilities manifest in Harriet's judgemental criticisms of what she observes and feels. This work suggests that they afford her the same growth in maturity as other people, closing the novel with an expanded human understanding, as seen in her acceptance of an unseen sibling.

Background: Universities, globally, and in South Africa, continue to be confronted with demands for transformation, humanisation of pedagogical practices and to embrace social justice. Aim: In this article, we bring to the surface possibilities of "Ubuntu" pedagogy within a social justice framework. We intersect Collective Fingers Theory and Social Justice Theory to propose the notion of "Ubuntu" pedagogy, which draws from African philosophy of "Ubuntu." We argue that "Ubuntu" pedagogy provides an alternation to the current pedagogies that draw from European theories for teaching and learning in the South African higher education context. We put forward that, "Ubuntu" pedagogy, when embraced with understanding and dignity it deserves, has the potential, firstly, of initiating students from other cultures other than African cultures to the values of "Ubuntu" and, secondly, of reconnecting students with their values and cultures, but it has a capacity to cultivate social justice values of equity, recognition and fair participation amongst students from diverse social backgrounds. Setting: South African Higher Education. Methodology: The authors draw from literature to position the article within "Ubuntu" philosophical framework and social justice lenses. Themes emerging from literature are as follows: Intersection of "Ubuntu" philosophy and social justice, "Ubuntu" pedagogy and transformation in higher education and guiding principles for possible implementation of "Ubuntu" pedagogy. Results: At the intersection of "Ubuntu" pedagogy and social justice, classroom practices are designed to respond to students' cultural competencies and to embrace all linguistic repertoires that students bring to the classroom for learning. Students are treated equally and with dignity and respect regardless of their social backgrounds. Conclusion: We argue that higher education classrooms in post-apartheid South Africa should enable equal access, equity and inclusivity for all students. We therefore recommend "Ubuntu" pedagogy as a culturally and socially just pedagogy for transformative higher education classrooms. This article contributes to the continuing dialogues about transformative pedagogies, decolonisation and social justice in South African higher education.

This paper investigates the role of religion in developing human beings in the form of a Sufism-based education, one that is based on the pursuit for the perfect human. This investigation aimed to demonstrate that a human being is an "insan kamil," a person with seven levels of mental and moral development. Religion and spirituality play a critical role in maintaining mental and physical health according to recent studies. This study claims that natural perfection--which culminates in bodily rebirth, resurrection, and union with God--and the cultivation of one's soul are two forms of perfection pursued by humans. A person's free will determines the sort of existence that develops in the physical process between birth and death, and this is marked by the first stage of life. Sufis refer to people on this path of self-cultivation as "insan kamil" (flawless people). They are those on the route to God and a return to the real human condition. As a Muslim, you are considered "insan kamil" if you have understood that your inner essence is that of Allah. Such people are said to be a true human being, a manifestation of the attributes of Allah.

Background: The article addresses the reality of prison professionals in ordinary and open prison conditions, which includes the perceptions of women prisoners, due to their low institutional presence that limits their reintegration, from a socio-educational perspective. The aim is to analyse psycho-emotional, educational, and work-related dimensions of professionals and the perception of female prisoners. Methods: The study was carried out with a mixed design from two research projects. The sample consisted of 102 professionals and 75 women from 13 autonomous communities. The instruments were semi-structured questionnaires and interviews with the female prisoners. For the analysis, content analysis, basic statistics, contingency tables, and independence tests were carried out. Results: The results indicate a lower presence of educational professionals and a higher presence of women. Most of them believe more in the reintegration of women, but see ordinary imprisonment and drug consumption as a limitation for it. The professionals state the lack of resources, bureaucratisation, and management, lack of training, and retraining as the main problems and needs. For their part, women demand individualised interventions adapted to their circumstances. Conclusions: In short, it shows a professional reality that can be improved but with strengths such as motivation, experience, and social skills. The socio-educational dimension is valued for the dignification of women prisoners, their transition to life in freedom, and their reintegration.

Transforming the learning experiences of pre-service teachers with disabilities from stigma and social exclusion to experiencing a sense of belonging, is a desirable imperative for learning mediators in the South African Higher Education (SAHE) context. This paper presents a relational content analysis of the concepts, theories and policies, related to effecting transformation in the meaning schemes of pre-service teachers with disabilities and to provide HEIs with inclusive responses to addressing their learning support needs. The theory of perspective transformation, which highlights the process of effecting change in a frame of reference, is applied. The theory expands on three dimensions, including psychological (changes in understanding of the self), convictional (revision of belief systems) and behavioural (changes in lifestyle) with a sound foundation of inclusion aimed at drawing on practices for the prevention of exclusion of the pre-service teacher with disabilities in SAHE spaces. The paper further analyses discourses extracted from Section 47 of the Salamanca Statement, (1994) that build on inclusion artefacts in addressing perspective transformation. The findings in terms of belonging show that affirmations of the discourses, related to an interpersonal connection with others, have the scope to affect pre-service teachers with disabilities' need for a positive regard as a prerequisite to foster the inclusion of individuals within any given relationship. This paper recommends that SAHE institutions embrace an ethos of inclusivity to achieve transformative equity for pre-service teachers with disabilities and offers an inclusive response framework to ensure that they are able to participate, learn and be welcomed as appreciated associates of HEIs.

This article shares the results of a study that analyzed the website content of eight third-party providers that offer service-learning study abroad programs to college students. The study looked specifically at the information about service-learning projects and how host communities, community partners, and target populations are portrayed or represented within that content. Data are analyzed through the lens of two ethical guidelines for international service-learning defined by The Forum on Education Abroad: prioritization of human dignity and community autonomy; and recognizing the risk of paternalism, exploitation, and neocolonial behavior. The findings of this study serve to provide baseline data about the public information shared by international service-learning program providers about service projects and partners as well as insights into how organizations that produce web content about service-learning partnerships can design information that meets ethical standards related to upholding dignity, respecting autonomy, and challenging paternalism.

Leading change in higher education has been a major challenge in countries of limited resources, such as those in Sub-Saharan Africa. Most African universities have struggled with this transition mainly due to lack of the requisite information and communication technology (ICT) infrastructure, inadequate expertise for online pedagogies and inability to provide computers to their students and staff. When faced with the recent changes, caused mainly by the COVID-19 pandemic that forced every person to work and learn remotely, many academic leaders were completely ill-prepared to deal with changes of this magnitude. The aim of this paper is to provide recommendations for shaping the future of higher education in Africa going forward. This will be done by analysing trends and opportunities created by these changes with the aim of accentuating the need for a renewed Pan-African Ubuntu that embraces the future, respects the unique dignity, cultures, languages and heritage of nations pre- and post-colonialism, and inspires the African Union Agenda 2063, The Africa we Want.

This philosophical and field-based article draws together two conceptions of teaching that have not been linked, as yet, in the scholarly literature: teaching as a calling or vocation, and teaching as the enactment of care ethics. We draw upon Hansen's extensive work on calling and juxtapose it with Quek's recent work on care ethics in teaching. While differences exist between the concepts calling and caring, with respect to the work of a teacher, we conclude that no adequate account of the practice can do without them.

Purpose: The purpose of this study is to develop a valid and reliable scale that can measure the level of respect for differences of middle school students. The validity and reliability studies of the scale draft prepared as a result of the opinions received were carried out on 964 middle school students. Design/methodology/approach: The sequential exploratory mixed method was used. In the study, attitude items were created by examining the studies in the literature with qualitative methods, and the scale was then finalized by applying tests for the attitude scale prepared with quantitative methods. Findings: As a result of the exploratory factor analysis made on the data obtained, a structure consisting of 20 items and four factors as "gender", "disability status", "physical appearance" and "cultural identity" were reached. Also, it was seen that the scale identified 56% of the total variance. Confirmatory factor analysis that was performed on another sample showed that the sample fit of the scale was at an acceptable level. The reliability coefficient of the scale was calculated as Cronbach's [alpha] = 0.815; composite reliability was ranged between 0.766 and 0.894 and the internal consistency of the scale was quite high. It was concluded that the scale developed to determine the level of respect for differences is a valid and reliable measurement tool. Originality/value: This study is considered significant in terms of presenting a valid and reliable scale that will reveal the attitudes of middle school students towards differences in the literature.

A high-quality pre-school education will improve the well-being of all children, especially those with special needs for support, will enhance their development, with respect of diversity and dignity. The article presents the results of an exploratory study on those aspects of the quality of pre-school education that are important for implementing of inclusive education. The significant effect of three structure characteristics: group's composition, location, teachers' experience on overall quality and on two groups of process characteristics measured with ECERS-3 were found through the multiple regression analysis on the data of a moderately representative sample (40 kindergartens). The longer professional experience and the smaller group size have been confirmed as factors for the improvement of the educational quality, especially for the effectiveness of the instructional approach. Our study revealed positive teacher-child interactions, but certain flaws such as insufficient individualisation, neglect of free choice activities, lack of practices stimulating learning and language acquisition of children from marginal social groups and ethnic minorities. Evidence-based measures for improvement of teachers' in-service qualification and for provision of better facilities specific to the rural and urban areas should be initiated. They will guarantee the successful implementation of inclusive education in line with current legislative reforms.

In recent times, schools have begun to focus on issues of wellbeing, engaging with ideas from various fields such as positive psychology. It is in this context that there is a growing interest in humility, rather than this interest having emerged from debates in moral philosophy and moral education. However, to the extent that education for wellbeing initiatives might promote humility as a virtue, it is important to address the extent to which it can be considered as good. This paper critically explores the shift of humility from vice to virtue in the west with the advent of Christianity. Drawing on historical, religious, and philosophical sources, the status of humility as a moral good is brought into question. It is argued that humility can only be understood, like other virtues, within historical, political, and social context. Thus, it is in how humility is operationalised in contexts of social relations that we can evaluate its moral worth. As such, we suggest that educators and schools should take account of the contingent nature of humility, its paradoxes and politics, rather than promoting it as an unquestionable good.

This piece describes how the faculty of City-As-School used Descriptive Inquiry to generate shared educational principles during the 2020-21 school year during the coronavirus pandemic. City-As-School is a public experiential learning school in New York City serving older adolescents seeking an alternative to traditional high school. Descriptive Inquiry is an inquiry process developed by Patricia Carini and faculty at the Prospect School in Bennington, Vermont, that supports educators in understanding children and their own educational practice to teach for human dignity, ethical well-being, and holistic growth. The piece provides an introduction to City-As-School and briefly describes how faculty members have used Descriptive Inquiry to foster whole school professional learning and growth. The piece then details how the faculty used Descriptive Inquiry to surface and concretize shared educational principles during the 2020-21 school year, a poignant example of Patricia Carini's notion of "making and doing philosophy in a school."

Many American social work education programs now offer study abroad components, which provide significant advantages to students, including cross-cultural exposure, personal and professional development, and preparation for a globalizing profession. However, multiple ethical challenges are presented when North American (often White) students interact with vulnerable populations abroad, including the use of social media. We searched for relevant institutional social media policies and found very little, except those encouraging students to post often while traveling. We offer case studies of potential model policies for both North American based universities and international-based hosting sites. Finally, we argue that study abroad programs in general, and social media policies specifically, must center the dignity, worth, and best interests of vulnerable populations.

Attending to student sense-making and enacting asset-based approaches to mathematics teaching are becoming a more central focus of mathematics teacher education. Less attention, however, has been given to supporting early career mathematics teachers with the everyday challenges of attempting to bring this vision into the classroom while teaching within deficit-oriented systems of schooling. This article builds on the concept of educational dignity offered by Espinoza and Vossoughi to investigate how to support beginning teachers to counter dominant deficit discourse by honoring the dignity of young people as mathematical sense-makers. We analyze a co-designed teacher learning community in which a group of first-year teachers and a teacher educator used their own experiences with mathematics as a resource to connect with young people in the human experience of learning mathematics. We show how connecting with young people as mathematical learners fostered generative new understandings of mathematical content and deep engagement with children's dignity as mathematical learners. This research has implications for the design and study of approaches to supporting the disciplinary work of teaching in ways that more fully respect the humanity and potential of young people.

This paper aims to explore the relationship between Karl Marx's concept of justice and Martha Nussbaum's capabilities approach. Nusbaum follows the Aristotelian idea of man as a political animal, which is intrinsically consistent with Marx's view of human nature, but she provides us with a new normative perspective to reconsider Marxism. When she initially began to design the list of core capabilities, Nussbaum stated that her capabilities approach originated from Marx's idea of 'genuinely human functions', which requires society to provide a reasonable political arrangement so that humans have the ability to obtain real freedom. Her approach relies on Marx's early understanding of 'human flourishing', and it is also influenced by Marx's ideas about 'the theory of need' and 'the theory of alienation'. From this point of view, Nussbaum's capability theory of justice reveals different aspects of Marx's understanding of justice.

The issue of legal personality formation within consciousness of students in pedagogical institutions is of great importance. The aim of the article was to determine legal consciousness initial condition of pedagogical college students and to propose ways to improve it. The relevance of the study is determined by the fact that pedagogical college students form a possibility of transferring moral and psychological patterns, which includes their legal consciousness in their future professional activity. The key basis within the research structure is represented with definition of legal consciousness initial values and development of methods aimed at its correcting. The initial values and their impact on programs of students' legal consciousness formation are determined. It was found that flexible strategy of legal consciousness level increase can provide full integration of the present aspect into legal framework of teaching process.

This article presents a new research design for pedagogical research at university. The design demonstrates how personal and cultural citizenship education can be a form of transformative human rights education by nurturing citizens who challenge patterns of exclusion. It draws on shared traditions of citizenship and human rights education that have focused on lived experiences of injustice and uses spaces that mitigate prevailing power structures. These ideas have shaped a new pedagogical action research design that uses theories and practices of transformational learning, authentic reflection, and participatory theatre to stimulate 'becomings' in civic identity and agency. 'Becoming' is a form of dialogical knowledge arising from profound moments of empathy and solidarity. In these moments participants recognise the human dignity of excluded others and share experiences of injustice, which expands their sense of community and agency. The research design is a potential alternative to more market-driven global citizenship education at university.