Consensus: A Common Core of Moral Values

In light of this comparison, which is based on two societies woven of very different cultural fabric, and the fact that as citizens of the world, we are continuously facing the effects of an evolving civilization, is it possible to reach a consensus on a common core of moral values? My response is an emphatic yes. Whether due to the influence of global educationalist discourse or simply two governmental bodies responding to the needs of their respective societies, curricular reforms since the 1990s in both Japan and Norway illustrate more commonalities in the resulting rhetoric. At the same time, there should be concern for distinctive Japanese or Norwegian values which exemplify their unique cultural traditions. As reflected in the current primary school curricula in Japan and Norway, I offer this core of concepts promoting moral values education in a democratic framework:

1) Integrate moral values education into other school subjects and activities; 2) Promote education within a lifelong learning framework;

3) Maintain a back-to-the-basics approach to learning, with some innovative twists to motivate students and keep them interested in learning;

4) Foster cooperation between the school, home, and community.

Both primary school curricula currently convey all four of these points in their programs. In Japan, the new courses of study aim to strengthen moral values education both inside and outside of the classroom through promoting hands-on learning, targeting the development of the individual through a wider variety of new course offerings, and incorporating time for reflection and writing in a period of integrated study. Strengthening cooperation between the school, home, and community is the goal of the “The Rainbow Plan”, which utilizes a community-based approach to draw on the strengths of community members and foster compassion in children through applied experiences. In addition, Japanese grow up participating in the cleaning and care of the school, and also contribute to the upkeep of local community areas (apartment blocks, parks, streets, recycling areas, etc.), exemplifying a hands-on approach to conveying a multitude of values, including respect, cooperation, and the simple value of work for the common good. Participation in school clubs, student council, and school lunch programs also gives children a first-hand look at democracy in action.

The Norwegian strategy focuses on the development of the “integrated human being” through a multi-tiered approach, which is outlined in the two most recent curricula for primary school: L97 and Knowledge Promotion. The Norwegian classroom does not teach moral values education as such; however a course on Christian and humanist ethics is taught, and as outlined in the curriculum, an integrated approach to teaching and learning is incorporated into the rest of the subjects. By implementing additional education programs such as “Culture for Innovation and Creativity”, children learn entrepreneurial values including leadership, team work, creativity, and risk through their own unique experiences outside of the classroom in preparation for employment in a globalizing business culture. Similar to Japan, Norway also has a strong tradition of dugnad, which is a group of people coming together in the spirit of community volunteerism to repair or clean up local spaces. Whether cleaning up a children’s playground or landscaping the common garden of an apartment block, nearly every Norwegian has participated in dugnad, connecting them through this common activity. Norwegian children also participate in student council activities and direct governance of their schools.

Researchers and policy makers in Europe and the Asia Pacific region, including Norway and Japan, have already begun to expand upon these themes of moral values, civic, citizenship, and human rights education in their respective reform agendas. Buk-Berge alluded to a European-wide curricular discussion scheduled in the winter of 2006, which will influence Norwegian directives. She stated that the forthcoming Norwegian educational policy will reflect an increased multicultural focus with attention paid to equality, Sami37 and ethnic minorities, and youth and the environment (informal interview, 29 September, 2006). Centers in the Asia-Pacific region are also strengthening alliances to explore Asia-Pacific traditions and perspectives to further develop moral education and citizenship programs locally, as well as to contribute to the global dialogue (Lee, Grossman, Kennedy, and Fairbrother, 2004). Continuing phases of the IEA Civics Study support the international interest in assessing and improving the situation of moral values education in relation to democracy, citizenship, and civic values.

37 _{Sami are the indigenous inhabitants of northern Scandinavia. Previously, they exhibited a nomadic lifestyle}

following reindeer herds, but due to decreased numbers of reindeer, many have opted to move to towns or cities and settle.

7.8 Summary

It is evident that Dewey’s framework has provided the pre-requisites for democratic learning in both of these educational systems, despite the fact that some historical periods demonstrated a stronger tendency to incorporate the values of a democratic philosophy with moral values education. Just as individuals are unique based upon distinctive experiences, so too are the educational philosophies and systems of Japan and Norway. Bridges (1994) made the point that, “citizenship education must draw on civic culture and it must reflect that culture” (quoted in Kennedy, 2004: 17). In other words, Japanese or Norwegian democracy “is part the local value set” and frames the kind of moral values in line with this civic culture (ibid). Goodman (2003) has argued that reform rhetoric is similar in the East and West, although the actual language of the debates is used in different ways. Clearly, each borrowed model must be evaluated in terms of appropriateness to the debate. Policy makers often transport models designed in one context without realizing the “distinctive historical and cultural dimension of policies is to risk ‘false universalism’ whereby similarities are spotted without reference to the context in which they were developed,” (Power and Whitty, 1999: 124). As Dewey and others have alluded to, we can learn from history and social evolution; however, we must be mindful of the cultural and historical influences which have shaped a specific society before mixing and matching social constructs from dissimilar models.

Chapter 8: Reconsidering the Role of Moral Values