Abstract
This chapter takes the potent cultural image of Sangam, which refers to the confluence of three holy rivers in India, as a symbol of the potential of a blending and convergence of ideas. I re-imagine internationalisation as a rich discourse of intellectual traditions, embracing—rather than attempting to dam themselves off from—the many challenges of the swelling imperative of sustainability. The possibilities of transnational knowledge exchange are to be found by situating non-Western international students as agents of internationalisation in relation to the largely ignored issue of lack of internationalisation of local, Western, Anglophone students and their educators.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
Radhakrishnan 1953, preface to Principal Upanishads, pp. 3–4.
- 2.
- 3.
“If we believe that education and learning throughout the world have neglected important areas of values and attitudes, then we have to accept that education for sustainable development throws up significant challenges for developed as well as developing countries .” (Said by Kader Asmal, the Education Minister of South Africa, at a major symposium during the World Summit on Sustainable Development. Available from http://portal.unesco.org/en/ev.php-URL_ID=5751&URL_DO=DO_TOPIC&URL_SECTION=201.html.
- 4.
“It is widely acknowledged that education rarely challenges the prevailing paradigms and interests of national governments, wealthy elites, or dominant groups, whatever the economic or political system” (Andrzejewski and Alessio 1999, para 5, n.p.).
- 5.
UNESCO calls it “a humanistic vision of education and development based on principles of respect for life and human dignity, equal rights and social justice, respect for cultural diversity, and international solidarity and shared responsibility” (2015, p. 14).
- 6.
- 7.
Piers Moore Ede 2010.
- 8.
RigveD. References to the Sarasvati River Ambitame, Naditame, Devitame, as “the Best of mothers, Best of rivers and Best of goddesses”—In Vedic texts, the Sarasvati River is eulogised for sustaining thousands of people living around it (Feuerstein et al. 2001).
Inciter of all pleasant songs, inspirer of all gracious thought, Sarasvati accept our rite Sarasvati, the mighty flood,—she with be light illuminates, She brightens every pious thought.
Rigveda: 01-003] HYMN III. Asvins (Griffith 1896, p. 4).
- 9.
Feuerstein et al. 2001, p. 139.
- 10.
Otter 2007, p. 53.
- 11.
History is replete with instances of exchanges of ideas, goods, services, people, among countries and cultures, and especially students and academics crossing international borders for the purpose of learning from the other (Appadurai 1990; Knight 2004; Altbach and Knight 2007; Sen 2005; Yang 2002; Hénard et al. 2012).
- 12.
“Globalisation has major implications for the higher education sector, notably on the physical and virtual mobility of students and faculty, information and knowledge, virtual access, and sharing of policies and practices” (Hénard et al. 2012, p. 7).
- 13.
Altbach 2004, p. 5.
- 14.
Knight 1999, p. 14.
- 15.
For example, internationalisation of higher education can be the “specific policies and programs undertaken by governments, academic systems and institutions, and even individual departments to support student or faculty exchanges, encourage collaborative research overseas, set up joint teaching programs in other countries ” (Altbach 2007, p. 123).
- 16.
This definition provides “little concrete assistance to individual academics who seek to pursue the aim of internationalisation in their teaching practices, curricula and delivery of courses” (Travaskes et al. cited in Sanderson 2011, p. 663).
- 17.
This definition reeks of “the expansion of capitalist ideologies and practice” (Rizvi 2004, p. 161).
Internationalisation as the “globalisation of higher education has to be viewed as a manifestation of ‘turbo-capitalism’ or could be viewed instead as a move towards ‘global understanding’” (Teichler 2004, p. 5).
- 18.
Welch 2005.
- 19.
Teichler 2004, p. 22.
- 20.
As well as “a need for migration of skilled workers in a knowledge economy; the desire to generate revenue for their higher education sector; or the need to build a more educated workforce in the home country of such students, generally an emerging economy” (Vincent-Lankrin 2004, p. 1).
- 21.
There was no evidence of any transcultural and transnational knowledge exchange taking place between non-Western international students, and local Anglophone students, and educators (Handa, PhD thesis, 2014).
- 22.
- 23.
“The internationalisation of education can be expressed in the exchange of culture and values, mutual understanding and a respect for difference […and not] the suppression of one national culture by another culture” (Gu cited in Ryan 2011, p. 640).
- 24.
Hovey 2004, p. 248.
- 25.
- 26.
An Australian teacher education course, which aims to educate global teachers with knowledge and competencies required to work and live in a diverse world, is not found to be internationalised in any sense other than having international students in it (Handa, PhD thesis, 2014).
- 27.
Even in Europe, English has become crucial due to the dominance of American and English academic publishing. Unease with internationalisation echoes growing concerns in other Nordic nations (Dutton February 23, 2012).
- 28.
Western teacher education, with an aim to prepare mainly white/Anglo students (Hickling-Hudson 2011).
- 29.
According to Knight (2003, p. 8), “international and intercultural understanding” is one of the eight top reasons for students, academics and universities to become involved in internationalisation of higher education.
- 30.
- 31.
Globalisation thus “involves to a large extent the spreading or dissemination of modern Western forms of life around the globe” (Dallmayr 1998, p. 1).
- 32.
- 33.
Globalisation refers to a state of being global, on the other hand “global consciousness”’ meaning consciousness of the world, where our own being has an impact on the global world (Robertson 2001, p. 6254).
- 34.
Boix-Mansilla and Jackson 2011, p. 3.
- 35.
Jackson, 2003.
- 36.
Wright T. (2004) has researched and written about “the evolution of environmental sustainability declarations in higher education from the 1970s to present [2004]”, her aim being to “examine the patterns and themes that emerge from these documents”, (2004, p. 7) which have influenced the development of sustainability education.
- 37.
The committment made in 2005 was repeated in 2009 (Bonn Declaration, UNESCO 2009).
- 38.
When the three interdependent and mutually reinforcing pillars of sustainability, “economic development, social development, and environmental protection come together. The intersection of these is where sustainable development occurs” (Wright T. 2009, p. 106).
- 39.
Wright T. 2004, p. 8.
- 40.
“Three Es of sustainability, economy, ecology, and equity (Tilbury and Wortman 2004).
- 41.
According to UNESCO (2004, p. 6) development of “the values, behaviour and lifestyles required for a sustainable future and for positive societal transformation ” is crucial.
- 42.
From 1972 to 2004, efforts have been made for reorienting education towards sustainable development (Wright T. 2004, p. 8). UNESCO has aimed to “broaden the basis for enlightened opinions and responsible conduct by individuals, enterprises and communities in protecting and improving the environment in its full human dimension” (Principle 19 cited in Wright T. 2004, p. 8).
- 43.
Wright T. 2004, p. 15.
- 44.
The life styles of indigenous people who live close to nature in Australia are sometimes accused of being exclusive and expensive, which cannot be sustained (as said by the then Australian Prime minister Tony Abbott). The Australian March 11, Remote communities a lifestyle choice: Tony Abbott. Available from http://www.theaustralian.com.au/national-affairs/indigenous/remote-communities-a-lifestyle-choice-tony-abbott/news-story/.
- 45.
Wright T. 2004, p. 8.
- 46.
“This variety of terms [used for sustainability education] should be seen as a positive development, as it means that schools, colleges, universities, education systems, teachers, indeed anyone, can feel free to develop their own definition to suit local priorities and needs” (UNESCO 2010, issues of terminology).
- 47.
A shift in the theoretical framing of development related practices is integral to “reorienting education” towards sustainability (Bullivant 2011, p. 18).
- 48.
Tilbury and Wortman (2004) have presented the education for sustainability framework:Verse
Verse Imagining a better future Critical thinking and reflection Participation in decision-making Partnerships Systemic thinking These themes are recognised throughout the literature as key elements of education for sustainability practice. (Tilbury and Wortman, 2004, p. 26)
- 49.
- 50.
- 51.
Zeichner 2010, p. 7.
- 52.
In the field of internationalisation, decolonisation of higher education has become an ideal, a talisman for transforming “student thinking and knowledge … [which is] central to the development of global perspectives” (Merryfield 2000, p. 441).
- 53.
Haigh (2008, p. 427) draws parallels between what the education for sustainability and education for democratic citizenship aim to achieve: “Today, the international community aspires to promote Education for Sustainable Development (ESD) and Education for Democratic Citizenship (EDC), together planetary citizenship, and with them emphases on personal and ethical responsibilities to the environment and future that contrast with current competitive individualism.”
- 54.
Zeichner 2010, p. 7.
- 55.
Based on ecological thinking, it is time for a new or maybe “a rediscovered epistemology” (Sterling 2001).
- 56.
May and Sleeter (cited in Martell 2017, p. 6), “which can only happen, if all of us learn to embrace struggles against oppression others face... locating our individual and collective histories, critically and reflectively in the wider discourses”. It certainly means, finding “meeting points between knowledge of self and knowledge of others, between competing representations, practices and views of the world that both recast the communicative dynamics between self and other and bring to the fore the nature of the dominant representations self holds about the knowledge of the other” (Jovchelovitch 2007, p. 110).
- 57.
Goody 2010.
- 58.
- 59.
Hobson 2004, p. 302.
- 60.
Boole cited in Ganeri 1996, p. 5.
- 61.
- 62.
- 63.
“As wealth and power shifts to the East, Australia finds itself in a new and precarious position” Fullilove (2015), Boyer lecture 2015. Available from http://www.abc.net.au/radionational/programs/boyerlectures/series/2015-boyer-lectures/6668786.
As a result of this rise of the East, “the academic world today is becoming more multi-polarised” (Yang 2010, p. 243).
- 64.
Kincheloe 2008.
- 65.
- 66.
While mitigating “Gramscian hegemonies, and ethnocentrism and the politics of exclusion” (Acharya and Buzan 2007, p. 289).
- 67.
- 68.
For example, in South Africa, Sitas (cited in Keim 2011, p. 135) is “engaged [in] research in the development of original sociologies on the periphery”. He finds conceptual tools for his labour theory in African oral traditions. Other scholars have started to look for alternative modes of critical theorising in environment (Shiva 2005), international relations theory (Acharya and Buzan 2007), journalism (Gunaratne 2010), political theory (Rosow 2004) and education (Adjei 2007; Whang and Nash 2005).
Haigh (2010, p. 3512) argues that non -Western concepts in comparison with Western concepts are “much more in tune with the needs of the environment”. In his aim to engage with alternative forms of knowledge, Haigh (2009) tests the usefulness of Buddhist/Samakhya theory to achieve internationalisation of the curriculum to teach geography in the UK. In another study, Haigh (2006) explores the Hindu Vaishnava beliefs as an inspiration for self-realisation in environment education. In Australia, Johnson (2006, 2009), a teacher educator, looks towards the wisdom of Indian epics to create a culturally responsive/inclusive teacher education programme.
According to Johnson (2006, p. 21), an introduction to Indian classical knowledge could make student teachers “aware of other enlightenments that have shaped the traditions of students in (our) [the Australian] multicultural mix”.
- 69.
For example, an engagement with non-Western knowledge traditions could be fruitful for “an unpacking of the notion of development [which] is required” (Bannerjee 2002, p. 19).
- 70.
Acharya and Buzan 2007, p. 289.
- 71.
“[I]n rediscovering our global-collective past we make possible a better future for all” (Hobson 2004, p. 322).
- 72.
- 73.
”[W]here [education institute] even though situated in a nation state will have international intent – a meeting point of a multitude of cultures pursuing the path of truth and knowledge” (Tagore cited in Bhattacharya 2014, p. 9).
- 74.
To “empower(s) people for change” (UNESCO 2009). Since sustainability has become a global educational agenda, sustainability education is expected to fulfil the commitment of education to provide “the values, knowledge, skills and competencies for sustainable living and participation in society” Bonn Declaration, UNESCO World Conference on Education for Sustainable Development, Bonn, Germany, April 2009.
- 75.
Bonn Declaration, that was made to invite educational institutions to prioratise sustainability education was delivered at the UNESCO World Conference on Education for Sustainable Development, Bonn, Germany, April 2009.
- 76.
“The ingala is the flow of the Ganges and the pingala that of the Jamna. The nerve running between the god and the demon is called Susumna. These three meet at a point which is regarded by the wise as the confluence of the three sacred rivers” (Hamsa by a sixteenth century Bengali Sufi, Saiyid Sultan of Chittagong, as cited in Noyce 2012, p. 14).
Fifteenth-century mystic Indian poet Kabir’s famous couplet, one of many couplets recited by my father, also eludes to this trinity, “Jhini jhini bini chadariya. ingla pingla taana bharni, sushumna tar se bini chadariya—so chaadar sur nar muni odhi, odhi ke maili kar diini chadariya das Kabir jatan kari odhi, jyon ki tyon dhar deeni chadariya”.
Meaning, the human body is like a piece of refined cloth woven by nature with the three threads, ingla, pingla and sushumana , worn by many, good and bad people, they wore it and made it dirty, but Kabir [enlightened person] wore it so well that it never became old or dirty.
- 77.
“The river Ganges represents Ida [or ingla], the feminine power present at the left side of human body and Yamuna, represents Pingla, the masculine power, at the right side of human body. Sarasvati, it can be seen this way is the Sushumana that exists at the centre, the mental energy. Hence, by having a bath in the holy water of the Sangam, the inner power, Kundalini is awakened” (Gyawali 2007, p. 16).
- 78.
“The worldwide issues forming the background to the Commission’s thinking prompted the fundamental question whether education could purport to be universal. Could it by itself, as a historical factor, create a universal language that would make it possible to overcome a number of contradictions, respond to a number of challenges and, despite their diversity, convey a message to all the inhabitants of the world? In this language which, ideally, would be accessible to everybody and in which the maxims and views of the West would no longer be preponderant, all the world’s wisdom and the wealth of its civilizations and cultures would be expressed in an immediately comprehensible form.” (Delors in UNESCO 1993, para 1). Worldwide Action in Education brochure. Available from http://www.unesco.org/education/educprog/brochure/003.html.
- 79.
As an Indian scholar and philosopher, Sarvapalli Radhakrishnan (1923, p. 9) (who served as the first President of India after independence) in his preface to Indian Philosophy said:The special nomenclature of Indian philosophy which cannot be easily rendered into English accounts for the apparent strangeness of the intellectual landscape. If the outer difficulties are overcome, we feel the kindred throb of the human heart, which because human is neither Indian nor European.
- 80.
Hickling-Hudson 2004, p. 272.
- 81.
These are the attributes, based on an organic view of nature and human relationship, which were part of pre-modern Western knowledge traditions, too.
- 82.
UNESCO 1998, p. ii.
- 83.
Quittner and Sturak, 2008, p. 2.
- 84.
Quittner and Sturak 2008, p. 2. Global Perspectives: A framework for global education in Australian schools.
- 85.
It needs to be “an endeavour between civilizations”, cultures and values which arises from mutual dialogue and respect amongst academic cultures and knowledge traditions and results in new learning, knowledge and practices (Ryan 2012, p. 57).
- 86.
As “those growing up in the world of today—and tomorrow!—need preparation to tackle the range of pervasive problems: human conflict, climate change, poverty, the spread of disease, the control of nuclear energy” (Boix-Mansilla and Jackson 2012).
- 87.
“[C]reation of communities of learning that involve diverse inhabitants of various localities and multiple scales of globality … to frame learning in such a way that our students have a chance of not only becoming good (read compliant) global citizens, but agents of change actively pursuing more equal and just relationships” (Arja 2009, p. 102).
- 88.
Haigh 2002, p. 62.
- 89.
Huckle 1996, p. 15.
- 90.
Handa 2017.
- 91.
The message given by Radhakrishnan in his book, 1953, preface pp. 3–4.
- 92.
Bhave 1940, Para 1, Chapter - I : Yoga of Despondency. In Talks on Gita. “Casting aside self-sense force arrogance desire anger, possession, egoless and tranquile one becomes worthy of being one with Brahman ” (Radhakrishnan and Moore 1957, p. 161).
As an obligation to one’s own duty, or swa-dharma (swa means self-dharma).
The four aspects that create swadharma are:
kaaL—the period of historic time in which the person lives,
deS—the culture that a person is born in,
sharam— the efforts that one is required to put in, and
Gunas—the qualities according to one’s status and place in one’s family, society and the world (Marwaha 2006, p. 64).
References
Acharya, A., & Buzan, B. (2007). Why is there no non-Western IR theory: reflections on and from Asia? International Relations of the Asia-Pacific, 7, 285–286.
Adjei, P. (2007). Decolonising knowledge production: The pedagogic relevance of Gandhian Satyagraha to schooling and education in Ghana. Canadian Journal of Education, 30(4), 1046–1067.
Andrzejewski J., & Alessio, J. (1999). Education for Global Citizenship and Social Responsibility. Perspectives John Dewey Project on Progressive Education 1(2), Retrieved from http://www.uvm.edu/~dewey/monographs/glomono.html#Education for Global Citizenship and Social.
Altbach, P. (2004). Globalisation and the university: Myths and realities in an unequal world. Tertiary Education and Management, 10, 3–25.
Altbach, P. (2007). Globalization and universities: Realities in an unequal world. In J. Forest & P. Altbach (Eds.), International Handbook of Higher Education (pp. 121–139). The Netherlands: Springer.
Altbach, P., & Knight, J. (2007). The internationalization of higher education: Motivations and realities. Journal of Studies in International Education, 11(3–4), 290–305.
Appadurai, A. (1990). Disjuncture and Difference in the Global Cultural Economy. Public Culture, 2(2), 1–24.
Arja, M. (2009). Internationalizing Curriculum: a new kind of education? New directions for Teaching and Learning, (118), 95–103.
Bannerjee, S. (2002). Reinventing Colonialism: Biotechnology, Intellectual Property Rights and the New Economics of Sustainable Development. Paper presented at the 9th Biennial Conference of the International Association for the Study of Common Property, June 17–21, 2002, Victoria Falls, Zimbabwe.
Bannerjee, S. (2003). Who sustains whose development? Sustainable development and the reinvention. Organization Studies, 24(1), 143–180.
Bates, R. (2008). Teacher education in a global context: towards a defensible theory of teacher education. Journal of Education for Teaching, 34(4), 277–293.
Bhattacharya, K. (2014). Rabindranath Tagore: Adventure of Ideas and Innovative Practices in Education. Springer eBook Springer Briefs in Education, 10.
Bhave, V. (1940). Talks on Gita. Pavnar, Wardha India: Paramdham Prakashan, (Gram-seva Mandal). Retrieved from https://www.mkgandhi.org/vinoba/gita.htm.
Biccum, A. (2005). Development and the “New” imperialism: A reinvention of colonial discourse in DFID promotional literature. Third World Quarterly, 26(6), 1005–1020.
Biccum, A. (2007). Marketing Development: Live 8 and the Production of the Global Citizen. Development and Change, 38(6), 1111–1126.
Boix-Mansilla, V., & Jackson, A. (2011). Educating for Global Competence: Preparing Our Youth to Engage the World. New York: Asia society.
Boix-Mansilla, V., & Jackson, T. (2012). Preparing our youth to engage the world. Asia Society. Retrieved from www.asiasociety.org/education.
Bullivant, A. (2011). Global Learning: a historical view. In S. Gadsby & A. Bullivant (Eds.), Teaching contemporary themes in secondary education: Global learning and sustainable development (pp. 6–15). New York: Routledge.
Cruickshank, K, Newell, S., & Cole, S. (2003). Meeting English language needs in teacher education: a flexible support model for non-English speaking background students. Asia-Pacific Journal of Teacher Education, 31(3), 239–247.
Dallmayr, F. (1998). Alternative Visions: Paths in the global village. Lanham MD: Rowman & Little_eld.
Dooly, M., & Villanueva, M. (2006). Internationalisation as a key dimension to teacher education. European Journal of Teacher Education, 29(2), 223–240.
Dussel, E. (1998). Beyond eurocentrism: The world-system and the limits of modernity. In F. Jameson & M. Miyoshi (Eds.), The cultures of globalization. (pp. 53–82). Durham, NC: Duke University Press.
Dutton, E. (2012, February 23). Think global or stay local? Finnish sector weighs its options. Higher Education Times. Retrieved from http://www.timeshighereducation.co.uk/story.asp?sectioncode=26&storycode=419064&c=17.
Feuerstein, G., Kak, S., & Frawley, D. (Eds.), (2001). The Search of the Cradle of Civilization: New Light on Ancient India. New Delhi: Motilal Banarasi Das.
Fullilove, M. (2015). Present at the destruction. First lecture in the series of four Boyer lectures A Larger Australia. September 27 to October 12, 2015. http://www.abc.net.au/radionational/programs/boyerlectures/series/2015-boyer-lectures/6668786.
Gacel-Avila, J. (2005). The internationalisation of higher education: A paradigm for global citizenry. Journal of Studies in International Education, 9(2), 121–136. https://doi.org/10.1177/1028315304263795.
Ganeri, J. (1996). The Hindu Syllogism: Nineteenth-Century Perceptions of Indian Logical Thought. Philosophy East and West, 46(1), 1–16.
Global Perspectives: A framework for global education in Australian schools (2002). Melbourne: Education Services Australia ISBN: 978 1 74200 075 6.
Goody, J. (2010). The Eurasian Miracle. Cambridge and Malden: Polity Press.
Griffith, R. (1896). The Hymns of the Rigveda Translated 2nd edition. Kotagiri (Nilgiri). Retrieved from http://www.sanskritweb.net/rigveda/griffith.pdf.
Gunaratne, S. (2010). De-Westernizing communication/social science research: opportunities and limitations. Media, Culture & Society, 32(3), 473–499.
Gyawali, D. (2007). Water and conflict: whose ethics is to prevail? In M.Ramon Llamas, L. Martinez Cortina, & Aditi Mukherji (Eds.), Water Ethics: Marcelino Botin Water Forum (pp. 13–24). Boca Raton: CRC Press.
Haigh, M. (2002). Internationalisation of the curriculum: Designing inclusive education for a small world. Journal of Geography in Higher Education, 26(1), 49–66.
Haigh, M. (2006). Deep ecology education: Learning from its vaisnava roots. Canadian Journal of Environmental Education, 11, 43–56.
Haigh, M. (2008). Internationalisation, planetary citizenship and Higher Education Inc., Compare: A Journal of Comparative and International Education, 38(4), 427–440
Haigh, M. (2009). Fostering cross-cultural empathy with non-western curricular structures. Journal of Studies in International Education, 13(2), 271–284.
Haigh, M. (2010). Education for a Sustainable Future: Strategies of the New Hindu Religious Movements. Sustainability 2, 3500–3519.
Handa, N. (2014). Engaging non-Western international students’ intellectual agency in the internationalisation of Australian teacher education: a case study of possibilities for transnational knowledge exchange. Ph.D. thesis. Sydney: Western Sydney University.
Handa, N. (2017). Transnational Knowledge Exchange: Connecting Knowledge Traditions for Sustainability of the Planet. In K. Malone, S. Truong, & T. Gray (Eds.), Reimagining Sustainability in Precarious Times. Springer. https://doi.org/10.1007/978-981-10-2550-1_1.
Hénard, F., Diamond, L., & Roseveare, D. (2012). Approaches to Internationalisation and Their Implications for Strategic Management and Institutional Practice (OCED, 2012). IMHE Institutional Management in Higher Education. Retrieved from https://www.oecd.org/edu/imhe/Approaches%20to%20internationalisation%20-%20final%20-%20web.pdf.
Hickling-Hudson, A. (2004). Educating teachers for cultural diversity and social justice. In G. H. w. M. M. E. Zadra (Ed.), Planning For Diversity: Education in Multi-Ethnic and Multicultural Societies (pp. 270–307). Paris: International Institute for Education Planning (UNESCO).
Hickling-Hudson, A. (2005). ‘White’, ‘Ethnic’ and ‘Indigenous’. Pre-service teachers reflect on discourses of ethnicity in Australian culture. Policy Futures in Education, 3(4), 340–358.
Hickling-Hudson, A. (2011). Teaching to disrupt preconceptions: education for social justice in the imperial aftermath. A Journal of Comparative and International Education, 41(4), 453–465.
Hobson, J. (2004). The Eastern origins of Western civilization. New York: Cambridge University Press.
Hovey, R. (2004). Critical Pedagogy and International Studies: Reconstructing Knowledge through Dialogue with the Subaltern. International Relations, 18(2), 241–254.
Huckle, J. (1996). Realizing sustainability in changing times. In J. Huckle & S Sterling (Eds.), Education for Sustainability (pp. 3–17). London: Earthscan Publications.
Jackson, M. (2003). Internationalising the University Curriculum. Journal of Geography in Higher Education, 27(3), 325–340.
Jackson, T. (2009). Prosperity without growth-Economics for a finite planet. London: Earthscan.
Johnson, R. (2006). Locating Non-Western Enlightenment texts for a Global Curriculum, Diversity in Education in an International Context. Intercultural Education, 17 (1), 21–32.
Johnson, R. (2009). Developing intercultural teachers: The Mumbai global experience project. Paper presented at the ‘Teacher education crossing borders: Cultures, contexts, communities and curriculum’, The Annual Conference of the Australian Teacher Education Association (ATEA), 28 June–1 July, Albury.
Jovchelovitch, S. (2007). Knowledge in Context: Representations, Community and Culture. USA: Routledge.
Keim, W. (2011). Counterhegemonic currents and internationalization of sociology: Theoretical reflections and an empirical example. International Sociology, 26(1), 123–145.
Kincheloe, J. (2008). Introduction: what we call knowledge is complicated and harbors profound consequences. Knowledge and Critical Pedagogy (pp. 3–24) Springer eBook.
Knight, J. (1999). Internationalization of higher education. In J. Knight & de Wit (Eds.), Quality and internationalisation in higher education (pp. 13–28). Paris: Organisation of Economic Co-operation and Development (OECD).
Knight, J. (2003). Internationalization of higher education. Practices and priorities: IAU Survey Report. Paris: International Association of Universities.
Knight, J. (2004). Internationalization remodelled: Rationales, strategies and approaches. Journal for Studies in International Education, 8(1), 5–31.
Lather, P. (2006). Paradigm proliferation as a good thing to think with: teaching research in education as a wild profusion. International Journal of Qualitative Studies in Education, 19(1), 35–57.
Li, L., Singh, M., & Robertson, S. (2012). Australian languages education in the Asian century: Deepening of linguistic and intellectual engagements with Asia[online]. Local-Global; identity, security community, 9, 6–17.
Martell, C. (2017). Social Studies Teacher Education: Critical Issues and Current Perspective. United Nations: Information Age Publishing Inc.
Marwaha, S. (2006). Colors of Truth: Religion, Self and Emotions Perspectives of Hinduism, Buddhism, Jainism, Zoroastrianism, Islam, Sikhism and Contemporary Psychology. New Delhi. Concept Publishing Company.
Medrick, R. (2013). A pedagogy for Sustainability education. The Journal of Sustainability Education (JSE) 5. Retrieved from http://www.jsedimensions.org/wordpress/wp-content/uploads/2013/06/rickMedrickAPedgagogy-ForExperientialEducationPDFReady.pdf.
Merryfield, M. (2000). Why aren’t teachers being prepared to teach for diversity, equity, and global interconnectedness? A study of lived experiences in the making of multicultural and global educators. Teaching and Teacher Education, 16, 429–443.
Noyce, J. (2012). A short history of the Subtle System (in India) (pp. 1–21). Retrieved from https://independent.academia.edu/JohnNoyce.
Oldmeadow, H. (2007). Light from the east: Eastern wisdom for the modern West. Canada: World wisdom.
Orr, D. (1991). What is education for? Six myths about the foundations of modern education and six new principles to replace them. In Context, 27, 52–57.
Orr, D. (2004). Earth in mind: On education, environment, and the human prospect. United States: First Island press.
Otter, D. (2007). Globalisation and sustainability: Global perspectives and education for sustainable development in higher education. In E. Jones & S. Brown (Eds.), Internationalising higher education (pp. 42–53). London: Routledge.
Parekh, B. (1989). Gandhi’s Political Philosophy: A Critical Examination. Notre Dame, IN: University of Norte Dame Press.
Piers, Moore Ede. (2010). All Kinds of Magic: One Man’s Search for Meaning across the Modern World. UK: Bloomsbury Publishing.
Quezada, R. (2010). Internationalization of teacher education: creating global competent teachers and teacher educators for the twenty-first century. Teaching Education, 21(1), 1–5.
Quittner, K., & Sturak, K. (Eds.). (2008). Global Perspectives: A framework for global education in Australian schools. (Reprinted, 2010 & 2011) Victoria: Education Services Australia. Retrieved http://www.globaleducation.edu.au/verve/_resources/GPS_web.pdf.
Radhakrishnan, S. (1923). Indian Philosophy, Volume I. Retrieved from https://archive.org/details/IndianPhilosophyVol.1
Radhakrishnan, S. (1953). Introduction to The Principal upaniShads. Retrieved from https://archive.org/details/PrincipalUpanishads.
Radhakrishnan, S., & Moore, C. (1957). A Source Book in Indian Philosophy. Princeton, NJ: Princeton University Press.
Rao, S., & Wasserman, H. (2007). Global media ethics revisited a postcolonial critique. Global Media and Communication, 3(1), 29–50.
Rizvi, F. (2004). Debating Globalization and Education after September 11. Comparative Education, 40(2), 157–171.
Robertson, R. (2001). Gloablity. In N. J. Smelser & P. B. Baltes (Eds.), International Encyclopedia of the social and behavioural science (pp. 6254–6258). Oxford: Elsevier Science Ltd. Retrieved from https://webspace.yale.edu/anth254/restricted/IESBS_2002_Robertson.pdf.
Rosow, S. (2004). Political Theory, the University and Globalization: Toward a Comparative Dialogics. International Relations, 18(2), 255–270.
Ryan, J. (2011). Teaching and learning for international students: Towards a transcultural approach. Teachers and Teaching: Theory and Practice, 17(6), 631–648.
Ryan, J. (2012). Internationalisation of doctoral education: Possibilities for new knowledge and understanding internationalisation of doctoral education. 54(1), 55–63.
Sanderson, G. (2008). A foundation for the internationalization of the academic self in higher education. Journal of Studies in International Education, 12(3), 276–307.
Sanderson, G. (2011). Internationalisation and teaching in higher education. Higher Education Research & Development, 30(5), 661–676.
Selby, D., & Kagawa, F. (2011). Development education and education for sustainable development: Are they striking a Faustian bargain? Policy and Practice: A Development Education Review, 12, 15–31.
Sen, A. (2005). The argumentative Indian: Writings on Indian history, culture and identity. London: Penguin.
Shiva, V. (2005). Earth democracy: Justice, sustainability, and peace. Cambridge: Southend Press.
Sterling, S. (2001). Sustainable Education Re-visioning learning and change. Green Books: Schumacher Society UK.
Teichler, U. (2004). The changing debate on internationalisation of higher education. Higher Education, 48(1), 5–26.
Tilbury, D., & Wortman, D. (2004). Engaging People in Sustainability. UK: IUCN Publications Services Unit.
Trahar, S. (2007). Teaching and Learning: the International Higher Education Landscape. Some Theories and Working Practices. Retrieved from http://escalate.ac.uk/3559.
UNESCO. (2015). Rethinking education towards a common good. Retrieved from http://unesdoc.unesco.org/images/0023/002325/232555e.pdf.
UNESCO. (2010). Teaching and Learning for a Sustainable Future. Retrieved from www.unesco.org/education/tlsf/docs/module_4.doc.
UNESCO. (2009). Bonn Declaration. World Conference on Education for Sustainable Development, Bonn, Germany, April 2009.
UNESCO. (1998). Learning to live together in peace and harmony; values education for peace, human rights, democracy and sustainable development for the Asia-Pacific region: a UNESCO-APNIEVE source book for teacher education and tertiary level education. Bangkok: UNESCO.
UNESCO. (1993). Educating for the twenty-first century. Retrieved http://www.unesco.org/education/educprog/brochure/003.html.
Vincent-Lankrin, S. (2004). Building capacity through cross border teritary education. OECD, Centre for Educational Research and Innovation. Paper prepared for the Unesco/OECD Australia Forum on Trade in Educational Services 11–12 October 2004. Sydney, Australia. OECD, Centre for Educational Research and Innovation. Retrieved from https://www.oecd.org/education/skills-beyond-school/33784331.pdf.
Welch, A. (2005). From peregrination academica to global academic: The internationalisation of the profession. In A. Welch (Ed.), The professoriate: Profile of a profession (Vol. 7). Berlin/Heidelberg: Springer.
Wenger, E. (1998). Communities of practice: learning, meaning, and identity. Cambridge, U.K. and New York, N.Y.: Cambridge University Press.
Whang, P., & Nash, C. (2005). Reclaiming compassion: getting to the heart and soul of teacher education. Journal of Peace Education, 2(1), 79–92.
Wright, T. (2004). The evolution of sustainability declarations in higher education. In Peter Blaze Corcoran & Arjen E.J. Wals (Eds.), Higher Education and the Challenge of Sustainability: Problematics, Promise and Practice (pp. 7–19). Netherlands: Kluwer Academic Publishers.
Wright, T. (2009). Sustainability, Internationalization, and Higher Education. New Directions for Teaching and Learning, 118, 105–115. https://doi.org/10.1002/tl.357.
Yang, R. (2002). University internationalisation: Its meanings, rationales and implications. Intercultural Education, 13(1), 81–95.
Yang, R. (2010). Soft power and higher education: An examination of China’s Confucius Institutes. Globalisation, Societies and Education, 8(2), 235–245.
Zeichner, K. (2010). Preparing globally competent teachers: A U.S. perspective. Colloquium on the Internationalization of Teacher Education. NAFSA: Association of International Educators. Kansas City, June, 2010.
Author information
Authors and Affiliations
Copyright information
© 2018 The Author(s)
About this chapter
Cite this chapter
Handa, N. (2018). Sangam: A Confluence of Streams and Ideas. In: Education for Sustainability through Internationalisation. Palgrave Studies in Global Citizenship Education and Democracy. Palgrave Pivot, London. https://doi.org/10.1057/978-1-137-50297-1_5
Download citation
DOI: https://doi.org/10.1057/978-1-137-50297-1_5
Published:
Publisher Name: Palgrave Pivot, London
Print ISBN: 978-1-137-50296-4
Online ISBN: 978-1-137-50297-1
eBook Packages: EducationEducation (R0)