5.1 Introduction

Adolescents make up a population of 1.3 billion worldwide, with the sub-Saharan Africa population of adolescents expected to reach 500 million by 2050 (UNICEF, 2022). Africa faces significant problems that cripple its economic growth. The African continent has the youngest population in the world with 70% of youth in sub-Saharan Africa under the age of 30. It is therefore critical to build the skills of youth as a backbone to development of society and community. Youth unemployment is one crisis rocking the economy. To empower youth, it is critical to nurture their key life skills and values as well as their technical work-related skills. Social-emotional skills such as self-awareness, and values such as respect, are critical to building of confidence, resilience, and interpersonal capabilities.

In re-thinking the educational goals of today, scholars have argued for an education system that seeks to open the mind, nurture the spirit, and awaken the heart (Elmore, 2014). In response to this demand, the education systems of Kenya, Tanzania, and Uganda have adopted competence-based curricula that have integrated learning beyond the academic into education. Self-awareness is one such area of learning that has received attention because of its associations with cognitive development, and due to its influence on attainment of learning outcomes (Bryce et al., 2015). To Eysenck (1994), a deeper understanding of self is fundamental not only to growth, but also to success in school and later in life. While educators are now being drawn into nurturing and developing these competencies in learners through a variety of experiences in and out of the classroom, there is need for educators to understand more about the domain of self-awareness.

Regarding respect, East African countries have embraced values-based education as part of their curriculum reforms. In Kenya, for instance, the implementation of a new curriculum aims to nurture values such as love, responsibility, respect, unity, peace, patriotism, social justice and integrity within learners (KICD, 2019). The objective is to integrate these values into classroom instruction. However, like many other countries, East African countries face challenges in measuring the progress and effectiveness of values-based education. One of the reasons for this limitation is the lack of a systematic approach to evaluate the extent of values teaching in schools (Salleh et al., 2017). A related difficulty is the actual assessment of values, with researchers concerned about how to approach this, its validity and associated ethics issues (Forster, 2001).

Self-awareness and respect are key elements of a person’s identity, attitudes toward others and society, and consequent capacity to interact with others. These concepts in traditional African and other cultures, and current perspectives about them, are brought together in this chapter. Each construct is considered separately to track their histories before drawing them together through their parallel assessment in the Assessment of Life Skills and Values in East Africa (ALiVE) initiative. The combination of the two constructs in this one review is intentional. There are interesting links between the two which imply some interdependence. Self-awareness is discussed first, following the logic of an argument that holds that awareness of self and others is a necessary recognition for the development of respect, for self, others, and the environment.

5.2 Review of Literature

5.2.1 Self-Awareness

Self-awareness is discussed as a prominent life skill, useful for improved work and life outcomes (Lawrence et al., 2018; Svalgaard, 2018). Studies have found that individuals with high levels of self-awareness tend to be more effective in the workplace. This is attributed to their ability to accurately evaluate their own capabilities, enabling them to adopt appropriate strategies for interpersonal interactions and task completion. Conversely, individuals low in self-awareness are less effective due to apparent misjudgement of personal competence and contributions (Carden et al., 2022).

Self-awareness is believed to enhance decision making, team performance, and authentic leadership (Carden et al., 2022). Organizations increasingly rely on teams to carry out complex tasks. Teams are comprised of individual members whose unique characteristics, including knowledge, skills, attitudes, beliefs, dispositional tendencies, and behaviours, collectively shape the team’s overall capacity (Kozlowski & Klein, 2000). Despite the extensive body of literature on teams and team-member characteristics, the role of self-awareness is relatively un-explored. This is despite widespread recognition that individual contributions are crucial for team-level functioning (Dierdorff et al., 2019).

In terms of life outcomes, self-awareness has been recognized by practitioners and researchers as a crucial tool for reducing psychological distress and as a pathway to personal growth for individuals. Various aspects of self-awareness, such as mindfulness and rumination, play a mediating role in the impact of mindfulness-based interventions on mental health outcomes (Gu et al., 2015). Nevertheless, the significance of self-awareness extends beyond well-being and mental health to significant effects on day-to-day functioning. It has implications for performance, as reflection and mindfulness promote persistence in tasks despite performance-related stress, while rumination is associated with interpersonal difficulties (Sutton, 2016).

The literature on self-awareness often fails to acknowledge the complexity of the construct (Carden et al., 2022; Sutton, 2016; Sutton et al., 2015). It is frequently conflated with self-consciousness and self-knowledge, leading to confusion and inconsistency in understanding. According to CASEL (2023), people are self-aware when they can accurately recognize their own emotions, thinking, and values and how these determine how they behave. Dierdorff et al. (2019) define self-awareness in regards to team performance as an individual’s ability to assess and understand what one offers behaviourally to the team. Morin (2011) considers self-awareness as the ability to become the object of one’s focus by looking at oneself from others’ viewpoints, thereby creating an imagined distance between the individual and the self. Goleman (2006) affirms that self-awareness is knowing one’s emotions (emotional intelligence), which Salovey and Mayer (1990) define as “the subset of social intelligence that involves the ability to monitor one’s own and others’ feelings and emotions, to discriminate among them and to use this information to guide one’s thinking and actions” (p. 189).

These perspectives and interpretations of self-awareness (Sutton, 2016) make complicated theory development in education, the establishment of accurate measurement tools, and progression of research (Carden et al., 2022). This complexity is not surprising when considering the broader notions of self and of awareness. Self is subject to diverse philosophical perspectives (Bachkirova, 2011). Firstly, there is the social behaviourism view, which considers the self in relation to social processes and communication (Carden et al., 2022). According to this perspective, the development of self is influenced by observing and interacting with others (Baumeister, 2005). Secondly, there is the intrapersonal perspective that posits the existence of multiple layers and dimensions within the self (Harter, 2006). These dimensions can be both conscious and unconscious (Bachkirova). Therefore, the key distinction between these two perspectives lies in whether the self is understood in relation to others, or whether it is focused on the various layers and dimensions within oneself, as emphasized in the multidimensional layered view. More frequently, it is argued that the self is inherently multidimensional, comprising conscious and unconscious layers, and is influenced by observations of others.

The concept of awareness alone also presents a somewhat perplexing picture. Awareness is often used interchangeably with consciousness (Fromm, 1965; Vaneechoutte, 2000) and psychological mindedness (Beitel et al., 2005). The literature on awareness can be categorized into three core concepts (Carden et al., 2022). First, cognitive awareness emphasises an individual’s comprehension of their own perception and thinking, with awareness representing the capacity to gain a thorough and accurate understanding of these processes. Second, there is a perspective that asserts awareness to be multilevel, encompassing both conscious and unconscious aspects, culminating in a stage of awareness where individuals process their physical and mental experiences (Vaneechoutte, 2000). The third conceptualisation considers awareness in relation to recognising and understanding the emotions and feelings of others, taking into account one’s impact on them (Beck et al., 2004).

Given the lack of consensus regarding self and awareness, it is not surprising that the self-awareness construct is also unclear (Sutton et al., 2015). Initially, the concept of self-awareness was perceived to have two dimensions (Duval & Wicklund, 1972). The first dimension is subjective self-awareness, which refers to a state of consciousness where attention is focused on external events. The second dimension is objective self-awareness, which involves a concentrated focus on the self. This two-dimensional approach suggests that self-awareness is achieved by directing attention towards oneself and comparing one’s actions to self-established standards. This comparison can lead to an aversive state if a discrepancy arises between self-perception and self-developed standards, resulting in a negative state of mind (Silvia & Duval, 2001). This perception of self-awareness as an aversive state is associated with the rumination aspect of self-consciousness (Trapnell & Campbell, 1999), which tends to focus on negative thoughts such as past mistakes or feelings of inadequacy, potentially leading to mental health issues. However, there is an alternative perspective that distinguishes between rumination and reflection in which the latter is considered a positive process that fosters self-consciousness and facilitates learning (Carden et al., 2022).

A recent systematic review of the literature on self-awareness shows a hierarchically-structured conceptualisation of self-awareness (Fig. 5.1). The main components of the construct of self-awareness are shown as either intra- or inter-personal components. The intrapersonal aspect focuses on an individual’s awareness of their own resources and internal state of mind, while the interpersonal aspect centres on an individual’s awareness of their impact on others. Across the two aspects, Carden et al. (2022) identified seven separate components: (i) beliefs and values: personal attitudes and important concepts that individuals introspectively explore to understand their behaviour and reactions; (ii) internal mental state: includes cognition and emotions; (iii) physical sensations: refers to physiological responses or bodily reactions; (iv) personality traits: awareness of one’s character traits, strengths, and weaknesses; (v) motivations: personal drivers or reasons for behaviour; (vi) behaviours: actions that others observe and can interpret, thereby affecting interpersonal interactions; and (vii) others’ perceptions: awareness of how one is perceived by others, often involving feedback from others.

Fig. 5.1
A hierarchical chart for self awareness. Components of Self awareness are interpersonal and intrapersonal. Self evaluation, process, and attention are needed to be self aware. The purpose is to understand self and understand the impact on others. It classifies further.

Hierarchical structure of self-awareness. (Carden et al., 2022)

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These components enable individuals to understand their behaviour and choices and ultimately develop self-awareness. Introspective exploration and objective examination of these components are emphasized in the literature.

5.2.2 Respect

Respect is recognized as an essential socio-emotional virtue in everyday life. Its central role in shaping and guiding meaningful human interactions and for living quality, morally upright lives is a point of emphasis (Dillon, 2003; Malti et al., 2020). They identify it as important for forming and maintaining human relationships, while being complex, contextual, and multidimensional in nature. While a disparity exists in literature as to what constitutes respect, three defining features of respect are mentioned; attention—an engagement with the object in order to fully recognize it; consideration—examining the object; and deference—the acknowledgement of the different social positions.

Respect can be regarded as manifest through the valuing, holding in high esteem, admiring, or honouring the good and moral features of oneself and others (Dillon, 2003; Malti et al., 2020). The distinction between such positive positions and visible signs of respect, particularly where obedience or status implies particular ways of behaving, complicates understandings of respect. Feeling, or not feeling, respect for something or someone is not necessarily demonstrated by behaving in a culturally or socially respectful way (e.g., Arrington, 1978).

From a philosophical perspective, respect is considered as the fair and equal treatment of all humans with dignity for the fact that they are humans (Dillon, 2003; Malti et al., 2020). Dillon asserts that all humans capable of rational action are owed unconditional respect because of their intrinsic worth and value. In this context, respect entails expressing consideration of another person to fully recognize her or him (Malti et al., 2020). This is expanded upon in that respect can be shown through silently observing in order to evaluate what the other needs (Lawrence-Lightfoot, 2012).

According to OECD (2018) respect is one of the most frequently cited values in the education curricula and “it concerns the capacity of one to value oneself, others, and the environment we are all in, and to give due regard for the feelings, wishes, or rights of self and others as well as those surrounding us that may not express wishes (e.g., environment, animals). Respect is demonstrated through behaviour and communication which will vary based on cultural context. Respect for cultural diversity, for example, means valuing the many differences and similarities of others that may be present. Respect for nature involves environmental ethics” (pp. 25–26). Respect can thus be seen as multidimensional since it lies in awareness and honouring of self, others, and the surroundings.

Respect for self is defined as an evaluation of one’s personhood, rights, character, status, and achievements, including self-appraisal of one’s talents, accomplishments, and excellencies (Seglow, 2016). It has three components (i) self-worth (the value that one attaches to his/her attributes, talents, skills, abilities, and strengths, which allows the person to act in a way worthy of admiration and to stand for what he/she beliefs on); (ii) self-acceptance (the ability of one to realise one’s mistake, forgive oneself, and appreciate one’s weakness); and (iii) self-love (the ability of one to reduce harm to self, take care of and appreciate oneself unconditionally). According to Harter (2006), self-worth is the awareness of good possessed by the self and refers to the overall appraisal of one’s worth or value as a person. This shows how self-worth and self-awareness are intertwined since self-awareness allows one to have a deeper understanding of their inner being. According to Hibbert (2015), self-awareness is the foundation of self-worth. She argues that one cannot achieve self-worth without being self-aware. Self-love on the other hand is a gentle love for self where one strives to cultivate care for self and development (Benjamin et al., 2006). According to this view, people with self-love will do no harm to self (either body or reputation), and will always work to overcome their weaknesses, leading to achieving self-worth. Scholars such as Lin et al. (2003) and Huang et al. (2018) agree with this idea of self-love as the ability to cherish one’s character and pay attention to one’s words, ability, and deeds.

A second dimension of respect in the literature relates to respect for others. Respect for others includes acknowledging peoples’ capability, not hurting others intentionally, paying attention when others speak, affirming others’ qualities, treating others equitably, treating with consideration and treating people equally (irrespective of their race, tribe, culture, religion, age, social, economic status, physical ability, and abilities, regardless of preferences) (Wood, 2009). Other indicators include acknowledging personal and physical boundaries and not invading others’ privacy, appreciating other’s perspectives/contributions and points of view, valuing others’ time and property, and avoiding hasty judgments when reacting to people.

The third dimension is respect for surroundings—place or environment. The question of whether the value of respect should be extended only to rational beings or to other entities as well has sparked debate. Critics of Kant’s ethical theory argue that by emphasising the moral worth of rational beings and treating non-persons as mere means to their ends, supports the domination and exploitation of non-persons and the natural environment. Nevertheless, other interpretations of Kantian ethics affirm that respect for persons logically entails respect for non-persons. It suggests that not only should humanity in persons be respected, but also things that bear certain relationships to rational nature. Moral agents are recognised as having the highest moral standing and worth while acknowledging that other beings have lesser but still morally significant standing and worth, deserving some degree of respect. This perspective allows for the justifiable use of non-persons while respectfully acknowledging their moral worth. Extensive philosophical work, particularly in environmental ethics, explores the practical implications of extending respect to entities beyond persons.

5.3 Self-Awareness and Respect in East Africa

In 2018, the Regional Education Learning Initiative (RELI), through the Values and Life Skills (VaLi) thematic group, proposed a collaborative effort with local leaders in Kenya, Tanzania, and Uganda to develop assessments tailored to the context. The initial phase involved conducting ethnographic interviews in various locations, including rural and urban areas, within these countries. These interviews, carried out in November 2020, targeted adolescents, parents, and key individuals such as teachers, social workers, youth patrons/matrons, and religious leaders. The purpose of the study was to gather data on participants’ perceptions and understanding of specific ALiVE competencies. To achieve this, an ethnographic design was employed to explore and capture participants’ perspectives and comprehension of self-awareness and respect in the contexts of the participating countries (Ariapa & Akongo, 2021; Serwanga & Atuheire, 2021).

The second phase involved the development of contextualised assessments of self-awareness and respect through a series of workshops and collaborative activity. Formal work sessions began in April 2021, with the participation of 47 representatives from collaborating organizations. Teams were formed to review the findings of the contextualisation study and so to establish consensus on definitions of self-awareness and respect. The phase continued with checking the assessment tools at multiple stages to test assumptions about the tasks, items, and scoring rubrics. Each skill team worked independently to refine the assessments and scoring rubrics. Adolescent responses to the assessment tasks were collected through dry run and pilot events. These data were analysed to explore how they cohered with the hypotheses that had been formed by the skills teams about the nature and structure of each of the constructs.

The third phase saw the implementation of large-scale assessment across Kenya, Tanzania, and Uganda. The assessment was implemented at household level in order to capture the proficiencies of adolescents both in and out of school, and in and out of employment (Nakabugo et al., 2024; Chap. 8, this volume). This was followed by analyses of the data from over 45,000 adolescents to generate results that were then disseminated in each country (Ariapa et al., 2024; Chap. 10, this volume).

The assessment tools were developed to cohere with the conceptualisations of self-awareness and respect as identified through the contextualisation study. The two teams dedicated to the development of assessment tasks for self-awareness and respect developed scenarios to address these constructs and selected subskills. The scenarios were based on community experiences and described everyday life situations. Each assessment task comprised a description of a scenario and a series of questions that prompted responses that would reflect behaviours aligned with the subskills (Mutweleli et al., 2024; Chap. 9, this volume). The scenarios were designed to prompt responses that could be evaluated according to hypothesised levels of proficiency.

The following sections describe the contextualised structure for each construct, identify which subskills of the constructs were targeted for assessment, and tabulate descriptions of the levels of proficiency at which adolescents could respond when their self-awareness and respect behaviours and perceptions were prompted.

5.3.1 Self-Awareness in ALiVE

The contextualisation study found that self-awareness is mostly referred to as the ability to understand and know oneself (Serwanga & Atuheire, 2021). Self-knowledge involves a clear understanding of one’s rights, identity, emotions, preferences, abilities, strengths, and weaknesses, as well as desires and goals. For some participants in the contextualisation study, self-awareness went deeper, determining how one behaves towards teachers, parents, and peers in the community. However, some participants limited self-knowledge to the understanding of one’s surroundings or environment, without considering internal reflection and evaluation.

Another aspect that emerged in the definition of this skill is the notion of taking care of oneself. Participants highlighted that a self-aware individual makes careful choices regarding health and psychological well-being. This includes proper nutrition, medication adherence, and awareness of how one’s behaviour can impact well-being. Figure 5.2 summarises the skill structure of self-awareness as it emerged from the contextualisation study and identifies the dimensions or subskills that were assessed.

Fig. 5.2
A classification chart. Self awareness includes internal and external self awareness. Internal awareness includes emotional recognition and expression, self management, and self assessment. External awareness includes perspective taking.

Self-awareness skill structure

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The conceptual structure of self-awareness consists of two dimensions: internal self-awareness and external self-awareness. These dimensions resonate with the framework developed by Carden et al. (2022). Each dimension contains subskills. Taking into consideration the affordances of household-based assessment, those subskills that were targeted for assessment were self-management and perspective taking (shown shaded in Fig. 5.1).

The behaviours exhibited by the adolescents can be understood and evaluated based on the proficiency levels in Table 5.1. These levels represent increasing levels of sophistication and complexity as the adolescents demonstrate their abilities.

The proficiency levels in Table 5.1 are stated as performance indicators so that there is a direct link to behaviours or perceptions prompted by the tasks and phrased in terms aligned with self-awareness. The assessment for self-awareness consists of five task scenarios with a subset of 12 items. The items in these tasks assess two subskills of self-awareness: self-management, which involves managing emotions and stress, and perspective taking, which involves understanding others’ views and actions, adjusting to them, and recognising one’s own identity and position in the family, society, and community.

Table 5.1 Qualitative descriptors of self-awareness levels of proficiency
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As an example, one task scenario prompted adolescents to reflect on the possibility of parents not providing an anticipated gift: “Your parents told you they are going to give you a bicycle for your birthday to help you go to school, and you have excitedly told your friends. When the day arrives, your parents do not give you the bicycle.” Several follow up questions were asked to understand the ability of the respondent to see somebody else’s perspective, and to self-manage their own response. Adolescents were asked: “How will you react to your parents? And why?”; “If you were one of the friends, how would you react?”; and “Your friends are laughing at you, how would you react?”

Disappointment and anger were the most frequent responses from adolescents in the pilot study. Quite frequent also was reference to the parents having lied, which is not actually described by the scenario. It is striking that only a few said that they would “feel bad but have to understand the reason behind.” Concerning them being the object of derision by friends, most adolescents expressed sadness or disappointment. Very few took a conscious decision to confront the matter with friends through a discussion that would have respected both the motivations of the parents and the disappointment felt by the adolescent.

5.3.2 Respect in ALiVE

The contextualisation study (Ariapa & Akongo, 2021) found that valuing others was identified as the primary definition of respect. Valuing others involves honouring, taking care of others, considering them important and useful, and treating adults and elders with dignity. The study also revealed that respect has meanings variously influenced by culture and prevailing social norms. A comprehensive understanding of respect and its expression requires familiarity with one’s community and its language, and the ability to navigate within its social conventions to ensure acceptable and respectful interactions. Aspects such as self-care, self-awareness, and being a good person, also emerged as defining elements of respect.

According to most participants interviewed, respect is closely linked to one’s behaviour and conduct. Actions such as greeting others, appropriate dressing, obedience, refraining from wrongdoing, discipline, and demonstrating exemplary character are all seen as manifestations of respect.

Respect for others, from the East African perspective (Ariapa & Akongo, 2021), encompasses the dimension of regarding and valuing others. This dimension is reflected through acknowledging the capabilities of others, refraining from intentionally causing harm, actively listening, and treating others with fairness and equity. Indicators of respect for others include respecting personal and physical boundaries, refraining from invading others’ privacy, and appreciating the perspectives and contributions of others. Figure 5.3 illustrates the structure of the respect construct based on findings from the contextualisation study.

Fig. 5.3
A classification chart. Respect includes respect for self, respect for others, and respect for environment. They are further classified as follows. Self worth, self love, and self acceptance. Regard for others. Appreciating places and taking care of man-made and natural resources.

Respect skill structure

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The conceptual structure of respect as a value is aligned with findings from the literature. Specifically, self-respect can be described through three main dimensions (Dillon, 2003): self-respect, respect for other people, and respect for environment or animals. Each of these dimensions has associated subskills. The subskill, respect for others, was directly targeted for assessment. For design of the scenarios, the team searched for generic yet realistic social situations with which all participants could be assumed to be familiar. They were as simple and concise as possible, providing sufficient context to stimulate an authentic set of responses. Their perspectives on respect for others are indicated by how they responded to the scenarios; Table 5.2 describes lower to higher understanding of the implications of respect on daily life and behaviour of the individual.

Table 5.2 Qualitative descriptors of respect levels of proficiency
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The assessment of respect includes four task scenarios with a subset of 10 items. All four scenarios follow a similar pattern, starting from awareness of a lack of kindness to recognising actions that indicate a lack of respect. The items in the assessment evaluate the adolescent’s consideration for others and respect for property. They assess awareness of infringing on others’ rights, recognition of personal wrongdoing, respect for the rights of others, and willingness to take responsibility for one’s actions.

One task scenario used in the assessment was described as follows: “Amani’s parents went to a wedding and left her with the younger sister. The younger sister got sick, and Amani had to take her to the health centre. When they got to the health centre, Amani went straight to the doctor’s room, bypassing other patients even though her sister was not very sick.”

This scenario provides a situation in which the needs of the self should be evaluated in the context of the needs of others. There are two main steps. First, the adolescent must consider if their own needs pre-empt those of others; and second, if the decision is that their needs are pre-emptive, then the adolescent must consider how to negotiate their primacy. This negotiation would indicate an acknowledgement of the rights of others, an indicator of respect based on personhood.

Of the responses given by the adolescents in the pilot, around 15% of the adolescents showed a lack of awareness of the actual problem caused by Amani. They did not express any concern about the situation, or they responded in ways inconsistent with the actual issue. However, the vast majority affirmed that they would have told Amani to respect the queue or would have recommended that she ask permission to skip it. Taking on the perspective of the patients waiting in the queue, the majority responded that they would have felt disrespected, and angry about Amani’s behaviour. These responses were quite homogeneous in nature, perhaps reflecting similar understandings of a familiar situation, as was the intention in the design of the scenario tasks.

5.4 Discussion

The findings of the contextualisation study (Serwanga & Atuheire, 2021) revealed that self-awareness in East African countries refers to a deep understanding of oneself in terms of rights, health, feelings, preferences, abilities, and values that influence decision making. It is a dynamic and continuously evolving process of self-discovery that never achieves saturation. The structure of self-awareness developed by the ALiVE team showed that this skill consists of two main dimensions: internal self-awareness (including the subskills of emotional recognition and expression, self-management, and assessment) and external self-awareness (essentially the skills that inform perspective-taking). These findings align with existing literature (Carden et al., 2022; Lawrence et al., 2018; Morin, 2011).

In terms of contextualising respect, Ariapa and Akongo (2021) highlighted the most common perception of respect as revolving around honouring and valuing others. Behavioural examples of these values include appropriate attire, showing respect to elders through greetings, obedience to authority, humility, and a sense of responsibility. The study participants described a respectful young person as someone who embodies kindness, friendliness, a willingness to learn from others, and a sense of responsibility and accountability towards others. The main dimensions of respect were respect for self, respect for others, and respect for the environment.

Self-awareness and respect are both rooted in an awareness of one’s own worth, moderated by internal and external factors. Both constructs concern the need to focus and reflect on one’s inner processes and experiences as well as being aware of others’ perceptions and experiences (Sutton, 2016). Both constructs focus on the interplay between the self and its surroundings (people and environment) such that a proper understanding of oneself not only leads to self-love and self-acceptance, but also to deeper understanding of the social environment within which the self is located. In the ALiVE framework, this is seen is the dimensions of respect for self, others, and environment, while it translates to internal and external self-awareness in the skills structure of self-awareness.

This linkage is important because it explores self-awareness as foundational to respect. One cannot achieve respect (for self, others, or environment) without appreciable levels of self-awareness. Self-worth, which is a dimension of respect, is described as the value that one attaches to one’s own attributes, talents, skills, abilities, and strength. These, in turn, allow one to act in a way worthy of admiration and to stand for what one believes in, intertwined with one’s awareness of self.

This chapter described the process of developing contextually appropriate tools for measuring self-awareness and respect. Prior to this time, in the East African context, the assessment of self-awareness and respect relied on tools that were developed in other countries and not contextualised. The chapter emphasized the importance of ensuring a contextually appropriate definition of self-awareness and respect to guide development of assessment tasks that allow for measuring skills and values and tracking progress.