Human Values – The Hallmark of an
Active Citizen
Anita Devi
Sathya Sai Education in Human Values (UK)
March 2002
A. Devi
Sathya Sai EHV
1
I am grateful to the University of Surrey and the ETGACE Research Project for inviting me
to present this paper at a two-day conference in Brussels.
This paper is dedicated, with much love, to Sathya Sai Baba, who founded the Sathya Sai
Education in Human Values Programme in order to encourage “active citizenship and active
learning” throughout the world. This presentation would not be possible, without Sathya Sai
Baba’s major contribution to the world’s educational thought and practices, and to the
inspiration I have continually gained from Him.
I acknowledge the contribution made by the Director of the African Institute of Sathya Sai
Education, members of the Sri Sathya Sai Service Organisation (UK) as well as my
colleagues and the children at Welldon Park Middle School. It is through their support and
encouragement that I have grown in confidence to always follow my heart.
A. Devi
Sathya Sai EHV
2
Human Values – the Hallmark of an Active Citizenship
By Anita Devi
(Presented at the ETGACE Research Project Conference – Brussels March 15-16, 2002)
Summary
No person is an island. We all depend on others and others depend on us. Given the nature
of this system, there is a need for responsibility in this relationship, in order to ensure the
mutual interests of all, (including ourselves and the ecological environments, in which we
live), are met. These micro-systems all form part of a much more wider holistic system. The
ability to think, feel and act holistically is a key skill for active and responsible citizens, as it
depends on the harmony of the individual’s head, heart and hand. This form of classification
divides the competencies for citizenship into three categories: cognitive competencies,
affective competencies and those connected with choice of values and thirdly those connected
with action – often referred to as social or reflective.
This paper seeks to present a case study of Sathya Sai EHV, citing examples from around
world and demonstrating that the hallmark of an active citizen is human values. In particular
reference will be made as to how this programme has been developed by the UN-Habitat in
Africa to look at Water Education. This case study provides a clear example of the transition
from being a citizen to an active citizen through active learning.
Introduction
Education for Citizenship has become an increasing concern for educationalists and
politicians over the last twenty-five years. Whereas formerly there was a call for the
liberation of children, there is now an acknowledgement, expressed in the United Nations
Convention of the Rights of the Child, that children and young people are citizens with
certain citizenship rights. Schooling is thus about educating citizens who are entitled to
shape their present as well as their future.
The statement of values from the National Curriculum for England 2000 defines education
as:
“A route to the spiritual, moral, social and cultural, physical and mental development, and
thus the well-being of the individual.” For society the claim is that education is a “route to
equality of opportunity for all, a healthy and just democracy, a productive economy, and
sustainable development”. This suggests that properly educated citizens will help shape
society on the basis of commitment to equality, democracy and sustainable development of
society and of the economy. Education is thus a process designed to take forward a project of
realising a vision of a good society.
Role of Human Values in Education
There is undoubtedly growing pressure for all teachers at all levels to become teachers of
human values, through modeling, discussing and critiquing values-related issues (Noddings,
1991; 1995a; 1995b; 1995c; Jennings and Nelson, 1996; Lockwood, 1993). Education can no
longer be concerned solely with academic achievement because even this is not possible if
children do not know how to care for others and be cared for by others (Noddings, 1995c). In
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fact, while the survival of society is dependent upon people who are literate, numerate and
able to cope with solving the problems of day-to-day life:
Our society does not need to make its children first in the world in
mathematics and science. It needs to care for its children – to reduce
violence, to respect honest work of every kind, to reward excellence at every
level, to ensure a place for every child and emerging adult in the economic
and social world, to produce people who can care competently for their own
families and contribute effectively to their communities (Noddings, 1995a,
p.365).
With breakdowns in traditional family structures, it is no longer the case that commonly
accepted values are passed from one generation to the next (Carr, 1997). Therefore the
responsibility is falling more and more on schools to fulfil this role - and yet it continues to
be difficult for them to do so, particularly with increasing pressures to achieve high-test
scores even in primary schools (Noddings, 1995a).
A framework that enables this to be done effectively is the Sathya Sai Education in Human
Values programme (Sathya Sai EHV hereafter). This programme originated in India, and
now operates successfully in more than 160 countries. It is a spiritual and nondenominational programme based on a matrix of five universal human values (Love, Peace,
Truth, Right-Conduct and Non-violence) that correspond to the five domains of the human
personality (physical, intellectual, emotional, psychic and spiritual) and five dynamic,
interactive teaching techniques.
Sathya Sai EHV
This part of the paper draws on Devi (2000), Taplin & Devi (2000a); (2000b) and
subsequently expands further on the contributions the Sathya Sai EHV can make to
Citizenship Education.
The Sathya Sai Education in Human Values (Sathya Sai EHV) model is a simple but
effective programme, which promotes five universal, secular human values: truth, right
conduct, peace, love and non-violence, and five teaching methodologies: silent sitting,
quotations or positive statements, story-telling, music or song, and group work. Each of the
five values corresponds to a different dimension of human development, as shown in Table 1,
with the ultimate goal of developing the 'whole' student, not only the cognitive and physical
aspects.
Table 1: Link between Dimensions of Human Development, Human Values and their related modes of
expression
A. Devi
Dimension of Human
Development
Corresponding Human
Value
Cognitive
Truth
Physical
Right Conduct
Emotional
Peace
Sathya Sai EHV
Some of the Modes of
Expression or Related
Values
Honesty, truthfulness,
human understanding,
integrity
hard work, healthy living,
responsibility, dependability,
initiative, perseverance
contentment, self-control,
4





Conscience/Psyche
Love
Spiritual
Non-violence
self-esteem, patience,
humility, balance of nature
and technology, humility
care, humaneness, tolerance,
compassion, empathy,
thoughtfulness, forgiveness,
interdependence,
selflessness, sharing
co-operation, respect for
diversity, human rights,
respect for life, respect for
property, service to others
The first value is truth, which corresponds to the child's cognitive development and
the ability to make informed choices through the expression of accuracy, curiosity,
discrimination, honesty, human understanding, integrity, self-reflection, and sincerity.
Truth is fundamentally regarded as a human value, which is eternal and not subject to
change.
The second is right action, which corresponds to the child's physical development
and physical environment. Adherence to this human value, through discernment
gives the individual the self-confidence to do the right thing, at the right time, in the
right way.
The third human value is peace, which corresponds to the child's emotional
development. Peace is recognised as a “state of mind” and includes modes of
expression such as calmness, concentration, contentment, equanimity, optimism, selfacceptance, self-discipline, self-esteem, and a balance of nature and technology.
The fourth value is love, which corresponds to the development of the child's
conscience. Love incorporates compassion, consideration, forgiveness, humaneness,
interdependence, selflessness, and tolerance. Love is in fact considered to be the
basis of character and encompasses all of the other values: love as a thought is truth,
love as a feeling is peace, love as understanding is non-violence, and love as an
action is right action (Jumsai, 1997, p.103).
The fifth value is non-violence. This is the ultimate aim and corresponds to the
spiritual development of the child and the ability to live with others in peace and
harmony. Non-violence refers to sub-values such as benevolence, co-operation,
concern for ecological balance, respect for diversity, respect for life, respect for
property, and unity.
The essence of the Sathya Sai EHV model has been described by Jumsai (1997), shown in
Figure 1. This diagram represents the human being’s physical body (large circle) and the
three levels of the mind: the conscious, the subconscious and the superconscious. Through
the five senses, the conscious mind receives and processes information from the environment
in order to create awareness and understanding. The subconscious stores the memories of
everything that we have experienced, and feeds these memories to the conscious mind to
control the individual’s thoughts and actions, and even to colour our perceptions of events
that happen around us. The superconscious mind is the source of our wisdom, knowledge,
conscience and higher consciousness. In a holistically balanced person, these three levels of
the mind interact together to contribute to the physical, mental, emotional and spiritual wellbeing of the individual. Jumsai proposes that there are two important ingredients for this
healthy interaction to occur. The first is to free the three levels of the mind from extraneous
‘chatter’, to enable enhanced concentration and memory. The second is to ensure that the
A. Devi
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information that is stored in the various levels of the mind is ‘clean’, positive and
constructive, since its retrieval will have such a significant effect on the individual’s thoughts
and actions, which in turn contribute to the presence or absence of holistic well-being.
Figure 1: The Jumsai Mind Model (1997)
Practice of Sathya Sai EHV – 3 Approaches
Three methods of teaching and learning are used to deliver Sathya Sai EHV:
1. The Direct Approach. This method comprises of using the five teaching techniques
of story telling, positive thoughts or quotations, group activities, group singing and
silent sitting in an dedicated lesson based on a central theme or value. All five
teaching components contribute to the whole development of the child.
2. The Integrated Approach. Mainstream subjects are interspersed with both
references to human values and the five teaching techniques. Taplin (1998) explores
this approach in relation to mathematics. Taplin argues:
“Traditionally, mathematics teaching has been very much concerned with filling pupils’
heads with rules and knowledge, to be remembered until the examination, and then
forgotten by all but those who need to use the knowledge in their work. But, more
recently educators have come to realise that mathematics teaching does not have to be
like this. By re-thinking the way we teach mathematical topics, we can help students to
develop the values of common sense and discriminatory use of knowledge, arouse their
interest in the subject to a level where it can be integrated with the whole being, and help
them to use their mathematics knowledge as a tool for meeting the challenges of life.”
(p2).
(The impact of silent sitting in raising maths attainment levels at primary school is currently under
empirical research in England by A. Devi under the Best Practice Research Scholarship from the
DfES.)
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6
3. Eliciting the values from relevant social issues. This method has been developed
by the Sathya Sai School in Zambia in particular reference to their UN project on
Water Education. The approach depends on the investigative intuition of both the
teacher and pupils to elicit the human values out of core curriculum subjects in
relation to a particular social issue. It is instrumental in the development of thinking
skills.
In summary the outcomes of Sathya Sai EHV can be regarded as follows:
 Children are encouraged to appreciate the five basic human values of Truth, Right
Action, Peace, Love and Non-violence as essential to the development of character.
 In order to appreciate the oneness of man in the diversity of creation, children learn
the cultures, customs and religions of other people.
 Children acquire decision-making skills, which helps to facilitate development of
moral learning.
 Children develop a sense of responsibility for the consequences of their actions and
act with regard for the rights, life and dignity of all persons.
 Children develop self-discipline and self-confidence necessary to promote the
fulfilment of their potential – by enhancing their moral, physical, social and academic
achievements.
 Children develop value skills needed for personal, family, community, national and
world harmony.
 Children develop a caring attitude towards all forms of life and to value the need for
preservation, conservation and general care of the environment.
The Sathya Sai EHV approach assumes at the heart of global change is reform or
transformation of the individual. Bazalgette (1992, p38) stresses that ‘the development of
each individual’s identity is at the same time part of the development of society in which that
individual lives’. And quoting Erikson (1967, p.38), “we cannot separate personal growth
from communal change, nor can we separate the identity crises of individual life from the
contemporary crises in historical development because the two help to define each other and
are truly related to each other”.
The fundamental premise for the Sathya Sai EHV model is the “end of education is
character” and that this character is defined by the harmony of thought (head), word
(feelings/heart) and deed (action). This approach is consistent with the three dimensions of
citizenship.
Three Dimensions to Citizenship
The Crick Report (1998 p45) identified three interrelated strands that should run through all
education in citizenship:
 Social & moral responsibility
 Community involvement
 Political literacy
These are mapped onto the three components of education, namely knowledge &
understanding, values & dispositions and skills & aptitude. Crick distinguishes between
knowledge and understanding in that the latter is internalised and the individual can provide a
vivid and objective explanation of the former. The Oxford Dictionary defines “disposition”
as:
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1. a person’s natural qualities of the mind and character
2. a natural tenancy or inclination.
By definition they are intrinsic or inherent. Crick makes an explicit connection between
dispositions and the values, in that the former is derived from the latter. An aptitude is ‘an
inherent or acquired ability’. Crick uses the word ability as a descriptor based on the belief
that such skills can be learnt.
A triangle model derived by a group of teachers at a Council of Europe symposium in
Portugal (Starkey 1987), further elaborates the three faceted model of holistic learning. They
argue that learning occurs best where there is a combination of the cognitive, the affective
and the active or conative.
Audigier (1992), like Lynch (1992), and Osler and Starky (1996) uses the ‘cognitive,
affective, action trilogy’ in defining the competencies of citizenship.
The Cognitive Competencies
These can broadly be separated into four families:
1. Competencies of a legal and political nature i.e. knowledge concerning rules of
collective life, democracy and empowerment within a democratic society
2. Knowledge of the present world i.e. the combination of a historical and cultural
dimension.
3. Competencies of a Procedural Nature i.e. transferable intellectual capacities for
analysis and synthesis of information
4. Knowledge of the principles and values of human rights and democratic
citizenship i.e. a reasoned construct supported by a deeper call for the conception of
the human being based on the freedom and equal dignity of each individual.
The fourth family clearly leads to the second field of competencies.
Affective competencies and choice of values
This objective of Citizenship is concerned with two dimensions:
 Affective and emotional dimension of the individual
 The values that determine the construction of the individual as a person and in his/her
relationship with others.
Majmudar (2000) address both these issues by looking at the role of IQ (intelligence), MQ
(moral intelligence), EQ (emotional intelligence) and SQ (spiritual intelligence) in character
development. Majmudar (2000) concludes by purporting that “the making of moral citizens
in the context of Sathya Sai EHV must mean persons with "human excellence" which
includes in addition to academic abilities, strength of character, persons equipped with 'inner
resources', ready to fulfil their role in the family, the society, the nation and the global
community of which they are part of”.
The recognition of shared values is further stated by two independent sources:
a) The Commission on Global Governance reported at the time of the 5th anniversary of
the United Nations. It concluded:
We also believe the world’s arrangements for the conduct of its affairs must
be underpinned by certain common values. Ultimately, no organization will
A. Devi
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work and no law upheld unless they rest on a foundation made strong by
shared values. These values must be informed by a sense of common
responsibility for both present and future generations. (1995: xiv)
The values were spelt out in the Commission’s Report:
We believe that all humanity could uphold the core values of respect for life,
liberty, justice and equity, mutual respect, caring and integrity. (1995:49)
b) The statement of values from the National Curriculum for England 2000 makes reference
to education reflecting the “enduring values” that support the sustainable development of a
democracy and productive economy. The word “enduring” implies traditional, however in
the case of sustainable development it is possible to recognize that which will endure. The
statement continues by recognizing the diversity in society. Whilst this is open to
interpretation, one understanding could be seen as a commitment by the state and by
extension by its citizens to religious, political, cultural and ethnic pluralism.
Capacities for Action (often referred to as social competencies)
This objective places the other two competencies within a social context and provides
meaning in everyday personal and social life. These capacities express themselves through a
variety of opportunities, including, the capacity to live co-operatively with others, the
capacity to resolve conflicts in accordance with the principles of democratic law and the
capacity to take part in public debate.
In the context of Sathya Sai EHV, raising the conscious of the individual, so that he acts in
accordance with truth, s/he is making full use of the cognitive abilities through the intellect
and intuition. The inner conscience (natural character of love) becomes a guide for his/her
disposition expressed through the physical domain of right-action. In order for the intellect to
be accessed, the individual needs to be in a state of mental and emotional calm (peace). The
culmination of all these four qualities naturally draws on the spiritual aspect of the individual
and non-violence (i.e. concord) is experienced through harmony of the head, heart and hand.
In other words, an individual uses his heart to decide on the appropriateness of a thought
(head), which if positive is then acted upon (hand). This is the 3HV approach underpinning
Sathya Sai EHV.
So far discussion has focussed primarily on the theoretical aspects of citizenship, education
and Sathya Sai EHV. However in order to address the questions of this conference namely:
 What is Active Citizenship?
 Who is an Active Citizen?
 What forms of Active Citizenship are recognised?
 How do people learn Active Citizenship?
 How can policies be shaped to encourage Active Citizenship?
It is suggested that credence is given to the practical aspects of Citizenship and Sathya Sai
EHV.
In May 2000, teachers from the four nations of England, Northern Ireland, Scotland and
Wales came together to discuss Education for Citizenship. This conference was the first of its
kind and consequently has become an annual event in the development of Citizenship for the
UK. The conference in 2000 resulted in four key findings:
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1. The need for clarity in language - reference was made to the complexity of
language when speaking about education for citizenship and to the feeling of hesitancy in
using terms that can be misinterpreted. The term ‘citizenship’ is a difficult and emotive
concept, and is not often used in everyday language as it can conjure up negative images, and
alienate people. It can be said that at this point in the history of the UK, there is something
very self-conscious about what it means, for example, to be English, or Welsh, or an ethnic
minority within one of the four jurisdictions. These issues are very important, if not difficult
to approach. It was suggested that the concept of education for citizenship can help to build a
programme that asks hard questions and raises difficult issues, and that this concept can be
seen to be more important than the term itself.
In answer to the question of producing pupils who are ‘failed citizens’, it was pointed out that
teachers are looking at pupils’ understanding of the civic, social and political dimensions of
society, rather than attempting to save pupils from ‘failing life’. It was felt that there were
tensions and affiliations at play over the use of the term ‘citizenship’ and it was suggested that
these could be overcome if we could agree principles for a common understanding of
education for citizenship.
The Sathya Sai EHV programme addresses these points, by acknowledging the universal
human values intrinsic in all human beings (Kanu 2001). Therefore national identity takes on a
secondary issue to the notion that first and foremost “I am a human being”. In relation to
preparing for life, Sathya Sai EHV is founded on the premise that “education is for life, not just
for earning a living.” These views are consistent with the current trends in education for life
long learning.
2. Teachers - the second key issue related to delivery of citizenship and the training of
teachers for this. Suggestions were made regarding the need to develop networks and review
training programmes. The general consensus was the subject was too top-heavy and imposed
from above.
The five human values upon which the Sathya Sai EHV programme is delivered are intrinsic,
therefore they manifest not only through what the teacher says, but also the meta-messages
given out by teachers through their own actions. The programme centres on a heart to heart
relationship between pupil and teacher and therefore takes into account the disposition of both
individuals and the dynamic interaction between the two.
In addition, the Institute for Sathya Sai Education, (head office in Thailand, with divisional
branches in other countries) has made a significant contribution in the field of human values
education by training teachers in mainstream schools. In the UK alone more than 500
individuals have completed a seven course on Sathya Sai EHV in the last four years.
3. School & wider community – the focus here was to recognise that learning does not take
place in a vacuum. The ethos of the whole school is critical if citizenship education is to be of
value, and perceived as credible by the wider community. The following points emerged as a
few areas of development:

There needs to be a change in attitudes and behaviour not just of the pupils, but also
of teachers, parents and members of the wider community also; i.e. attention should to
be focused on whole school approaches to citizenship education.
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

Schools need to appreciate that they should make the most effective use of wider
community involvement, recognising the wealth of experience there is available.
It is important to acknowledge the ongoing work and research of the voluntary sector.
The role of the voluntary sector in education is growing, and schools can tap into an
array of support, from resources to training.
In relation to last point raised, the UK provides a good example. The Sathya Sai EHV
programme in the UK is fuelled by the tireless efforts and support of volunteers of the Sri
Sathya Sai Service Organisation UK - a NGO, whose primary aim is the spiritual
development of the individual, within the context of a nation-building process. To date,
seventy schools have benefited from trained Sathya Sai EHV teachers giving their services
and time voluntary to teach young children. In developing whole-school approaches, the
SSSSO UK was also instrumental in pioneering a National Human Values Drama Festival for
secondary schools during the academic year 2000-1. Approximately 60 schools participated
in preparing and presenting a short drama each on the theme of moral values and
transformation of the individual. Pupils and parents at one of the regional heats made the
following comments:
 Three of us are studying for GCSE Drama and the festival has helped us apply what
we have learnt in class
 (What have you learnt from participating?) How important it is to be yourself
 The whole school is really pleased for us. We have performed it to the whole school,
as we had a week of assemblies on bullying and actually the title came from one of the
assemblies
 It has really helped my son develop a quality sense of commitment, which he often
lacks in other areas. He kept telling me he didn’t want to let the team down. My son
never usually likes to perform in public.
 My daughter would come home and we would as family discuss some of the issues
that came up through this drama – so performing here today has really made all of
them think
 It has refined my own understanding on the perceptions of truth, which has led me to
be more open-minded. Different people can view the same situation differently
4. Pupils was the final key finding raised at the May 2000 Conference – the expectations
placed on pupils needs to be realistic and areas of discussions need to be relevant to them. It
was suggested that other ways of celebrating this learning achievement should be
investigated, perhaps through processes, which could directly involve young people.
This appropriately leads on to case study examples where Sathya Sai EHV has not only used
expectations to raise standards, but also directly involved pupils in the process of change.
Case studies:
There are over 29 Sathya Sai Schools worldwide committed to character education as the
product of education. These schools span the globe and include countries such as UK,
Thailand, India, Brazil, Indonesia, Nepal, Mauritius, Philippines and South Africa as well as
in the continents of Australia and America.
The UK Sathya Sai School established in September 2001, has already been recognised by
Ofsted as contributing favourable to the transformation of individuals. In a recent letter it
was stated that:
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11
Teaching was observed to be well planned, with clear aims. No lesson was seen that was not good.
Pupils responded well showing interest and motivation. They are confident and work well
independently. Attainment in literacy and numeracy is generally at or slightly above the national
average. Pupils begin to read well. Pupils appear to have made good progress in the short time they
have been at the school. The National Curriculum is being effectively used. Pupils enjoy art and
design activities, exploring the properties of materials. Pupils are assessed satisfactorily.
(DfES- ISR Team February 2002)
Moving to the African continent and the Sathya Sai Schools in Zambia. Through the third
method of delivery mentioned earlier, the school has been instrumental under the UN-Habitat
banner in uniting five neighbouring nations to explore “Water Education through Human
Values”. Water is recognised as the spirit of Africa, from a traditional perspective as well as
in terms of sustenance. An Arabic proverb highlights its spiritual significance; “Life is water,
do not waste a drop.”
A lack of pure water threatens not only the quality of life, but also the individual dignity of
mankind. In Zambia, the Sathya Sai Schools recognises the need to value and respect water.
Comparisons are made between the urban poor, who are denied such a basic requirement and
those who live in the city, where though there is adequate provision, these is also wastage,
corruption, vandalism and riots.
Kanu (2002) recognises that current management
approaches have failed and therefore argues for the need for water, sanitation and hygiene
education to bring about a strategic change and develop a “new water-use ethic”.
An African expert-group convened under the UN-Habitat unanimously adopted to introduce
water education into Africa through a Human Values Approach. The five universal human
values inherent in all human beings, that underpin the Sathya Sai EHV approach, mirror the
fundamental values of the UN Charter and the Millennium Declaration. In effect watereducation has been adopted as a cross-curricular approach and examples are integrated and
elicited in all mainstream subjects e.g. Grade 9 pupils studying book-keeping discuss the
consequences of not paying water bills in terms of the solvency of the water company.
The Human Values approach to water education still in its infancy has already proved vital in
influencing individual dispositions and social obligations. It has also provided educational
establishments in the five countries a whole-school approach for developing active citizens.
Conclusion
Human values clearly play a central role in defining an active citizen. They provide a
disposition upon which the individual is encouraged to act in accordance with his/her own
individual conscience, for the betterment of society at large. These aspirations are directly
related to the outcomes of Citizenship. However, the three methods of delivering Sathya Sai
EHV help not only to address key areas of Citizenship, but also provide a structured
framework in which a broad subject can be made tangible and accessible to all children
regardless of race, religion or creed.
The existence of these five, intrinsic human values also gives rise to a common expression of
unity in the diversity of creation. There is evidence to show the impact on such programmes
for the individual, the community, the nation and the globe at large. It is therefore suggested
that the European Educational Community explores the Prashanthi Nilayam Declaration
made at the “Strengthening Human Values in Education” Conference (September 2000) in
that:
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12




All children have a right to equal opportunity to receive the best and free education
that would bring about good character and human excellence; and,
Human values must be an integral part of all subjects taught in the education systems
of the world; and,
All governments should be encouraged to develop and implement laws and policies
which enables values in education to be an integral component of teacher education,
professional development and student learning experiences; and,
Education in human values, peace and international understanding should be taught
across the entire teacher education curriculum.
(A full copy of the Prashanthi Declaration is included in the appendix)
Thereby developing active citizens through the active learning of human values.
References
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Lee, J. (2001). ‘Models of Citizenship and Citizenship Education: an analysis of
challenges facing this new national curriculum subject’. University of Cambridge
Lockwood, A. (1993). ‘A letter to character educators’. Educational Leadership,
51,3,72-75.
Lynch, J. (1992). ‘Education for Citizenship in Multicultural Society’. Cassell
(London)
Majmudar, M. (2000). ‘Moral and Spiritual Education Through Sathya Sai Education
in Human Values (SSEHV): a cross-cultural approach’. Sathya Sai Education in
Human Values (EHV), Scotland (Paper presented at The Association of Moral
Education, International Conference, University of Glasgow)
Noddings, N. (1991). ‘Values by deliberation or default’. Clearing House, 64, 5, 320322.
Noddings, N. (1995a). ‘Teaching themes of caring’. Education Digest, 61, 3, 24-28.
Noddings, N. (1995b). ‘A morally defensible mission for schools in the 21st century’.
Phi Delta Kappan, 76, 5,365-368.
A. Devi
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Noddings, N. (1995c). ‘Teaching themes of care’. Phi Delta Kappan, 76, 9, 675-679.
Osler, A. & Starkey, H.(1996) ‘Teacher Education & Human Rights’. David Fulton
QCA (1999), ‘The National Curriculum’ for Key stages 1 and 2
Taplin, M. (1998). ‘Education in human Values Through mathematics – Mathematics
Through education In Human Values’. Sathya Sai Baba Centre of Hong Kong
Taplin, M & Devi A (2001a). ‘Human Values Approach to Teaching – Its Impact on
Teachers and Pupils’. Institute of Sathya Sai Education of Hong Kong
Taplin, M & Devi A. (2001b). ‘The Human Values Approach to Classroom
Discipline’ . Institute of Sathya Sai Education of Hong Kong
Reports/Conferences:
 Audigier, F, (1992) Basic Concepts and core competencies of education for
democratic citizenship: an initial consolidated report, Council of Europe
project entitled Education for Democratic Citizenship. (short extract quoted in
Learning for Citizenship, Leicester University)
 VEC (2001) Citizenship Education: Information or Transformation?
 Sims, K. (2001) ‘education for Citizenship in England, Northern Ireland,
Scotland & Wales’ Institute for Global Ethics UK Trust
 TAISSE, Water for African Cities (2001): Integration
Contact:
Email:
A. Devi
Ms. Anita Devi
anita.devi@virgin.net
Sathya Sai EHV
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Appendix
Prashanthi Nilayam Declaration
29 September 2000
Human Values for All through Education
Six hundred and fifty participants from 78 countries gathered in Prashanthi Nilayam in Puttaparthi,
Andra Pradesh, India, from 25th-29th September 2000 to attend the International Conference on
“Strengthening Values Education”. The Conference provided a venue for interactive participation
during five days, thereby contributing to the development of international networking and information
exchange.
The participants are united in their desire and intent to strengthen values education in the world, and
agree that in five days it is not possible to thoroughly consider the diversity of all perspectives,
cultures and local conditions affecting the means of accomplishing this important goal. From the
diversity of well-considered opinions expressed during the conference, there is unity in the belief that
all children and youth should have positive values in education.
IT IS HEREBY DECLARED:
All children have a right to equal opportunity to receive the best and free education that would bring
about good character and human excellence; and,
Human values must be an integral part of all subjects taught in the education systems of the world;
and,
All governments should be encouraged to develop and implement laws and policies which enables
values in education to be an integral component of teacher education, professional development and
student learning experiences; and,
Education in human values, peace and international understanding should be taught across the entire
teacher education curriculum; and,
In order to implement the above, a voluntary network of educators sharing the education goal of
human excellence will be established for educators to exchange ideas, experiences and promote values
education.
The Prashanthi Nilayam Declaration will be submitted to UNESCO, the United Nations and other
international organisations for further consideration and action.
A. Devi
Sathya Sai EHV
15