Abstract
Through the concept of Punhaarambh, which means to start again, rewrite, or reinterpret, this concluding chapter examines how we need to reinterpret our understanding of what it is to be a global citizen, and how internationalised education needs to be rewritten to embrace sustainability in a concrete and applied fashion for both the highest and the common good. To encourage development of the new global citizenship, higher education embraces internationalisation as a product of transnational and transcultural knowledge exchange in which learners and educators are in dialogue, both in research, and in teaching and learning. The new global citizen will be informed and engaged, culturally competent, and committed to sustainability, to social justice as well as cultural (in all its senses) diversity, and to engagement with nature.
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Notes
- 1.
In Indian mythology, Trimurti is the combined three powers (in a cycle of creation, preservation, and destruction) representing earth, water, and fire in the form of three gods, Brahma—creates, Vishnu—maintains drives, Shiva —destroys.
- 2.
According to the Puranas, the Indian post-Vedic texts the ‘Trimurti’ originated from Adishakti. … it represents the three powers of the universe: Earth, water, and fire.
The earth has given rise to all living beings, and is therefore regarded as the divine creator. It is represented as Brahma, the creator. Brahma also represents the quality of passion or desire (rajo-guna), which is responsible for the creation of the world.
No living being can exist without water, which sustains life, and therefore preserves it. It is represented as Vishnu, the preserver. He also represents the quality of mercy (satva-guna), because of which the world is preserved.
Fire destroys life, and is responsible for the destruction of the world. It is represented as Shiva , the destroyer. He also represents the quality of darkness and wrath (tamo-guna), which is responsible for the annihilation of the universe.
Trimurti. Retrieved from http://gurjari.net/ico/Mystica/html/trimurti.htm.
Cached on http://narasimhan.com/SK/Culture/heritage/bel_trimurti.htm.
- 3.
Unpublished poem, Neera in 2014. I was inspired by Yeats’ poem “Second Coming”. Finding life to be an amusing combination of birth and death, an end of things and new beginnings, I wanted to use the concept of TandaV, Shiva’s dance of wrath, dance of destruction from which new beginnings emerge, but then have realised that Bauman’s article “The 20th Century: The End or a Beginning?” also talks about a beginning of the end!
- 4.
Punhaarambh in literary studies can also mean to rewrite or reinterpret; for example, the Indian writer Narendra Kohli’s novel Punaarambh is a reinterpretation of Ramayana and reinterprets and contests the story of Ram from an alternative angle. Kohli looks at the story of Lord Ram, his relationships, his exile differently to how the story has originally been narrated.
- 5.
“Present at the destruction” is the first of the 2015 Boyer Lectures by Dr Michael Fullilove. The title of this lecture is a clever play on the famous phrase “Present at creation” (of the post-war world), the title of Dean Acheson’s memoir of his time as President Harry Truman’s secretary of state in America. http://www.abc.net.au/radionational/programs/boyerlectures/series/2015-boyer-lectures/6668786.
Sahir Parchayian eBook. Available from Rekta https://www.rekhta.org/ebooks/parchhaiyan-sahir-ludhianvi-ebooks.
- 6.
North Korea and North America promising “fire and fury”. North Korea v the US: how likely is war? Available from https://www.theguardian.com/world/2017/aug/09/north-korea-v-the-us-how-likely-is-war.
- 7.
“The continuing cycles of ecological, economic, and political crises have put humanity on red alert. Climate catastrophes, hunger, poverty, unemployment, crime, conflicts, and wars seem to be hurtling us towards social collapse. The soil, the very basis of our life on Earth and our humanity, is under threat” (Shiva et al. 2016, p. 3).
- 8.
Fullilove (2015), in his first Boyer lecture, said,
From north Africa to the Arabian Peninsula, there is chaos and civil war, with the black-flagged armies of Islamic State on the march. In west Africa, governments struggle to contain deadly epidemics. In Europe, the historic project to unite the continent looks shaky. To the east, Vladimir Putin’s proxies shoot aircraft out of the sky. In Asia, navies test each other in disputed waters and neighbours exchange artillery fire. Technology is empowering malevolent forces as well as benevolent ones. Terrorist networks proliferate; nuclear weapons threaten to do so. There are more refugees, asylum seekers and internally displaced people now than at any time since the Second World War. And all the while, the planet continues to heat up.
Fullilove’s 2015 Boyer Lectures entitled A Larger Australia. http://www.abc.net.au/radionational/programs/boyerlectures/series/2015-boyer-lectures/6668786.
- 9.
“The crumbling of world order. As wealth and power shifts to the East, Australia finds itself in a new and precarious position” (Fullilove 2015, First lecture in the series of four Boyer lectures A Larger Australia, 2015.
- 10.
“Nuclear bomb tests, disposable plastics and the human population boom” all issues are human borne. The British-led Working Group on the Anthropocene (WGA) told a geology conference in Cape Town that, in its considered opinion, the Anthropocene epoch began in 1950—the start of the era of nuclear bomb tests, disposable plastics and the human population boom” (Castree 2016, para 2).
- 11.
“And between us, between the suddenly wetter, suddenly drier lands , the great oceans creep higher, even more corrosive because of the burden of acidifying carbon. Our great reefs dissolve, shellfish weaken, the links of a food chain straining at breaking point. And who among us is making ready in any meaningful way for the disasters that are coming?” (Brooks 2011: Boyer Lecture “Our only home”).
- 12.
“[F]or that form of progress deals with materials that are physical and therefore necessarily limited” (Tagore 1930, pp. 30–31).
- 13.
William Rees, preface to Washington, 2015, p. xviii.
- 14.
“A species that will continue to find comfort and delight in the companionship of animals, the miracle of birds, the colours of corals and the majesty of forests. We are in it together, on this blue, spinning marble in the cold and silent void. And we must act on that belief, if we are going to be able to continue to live a good life here, in this beautiful and fragile country , on this lovely planet, our only home” (Brooks 2011, “Our only home”, Boyer Lectures).
- 15.
Flannery (2015, p. ix) claims that “if we are to have a real hope, we must first accept reality”.
- 16.
“For mitigating climate changes” Flannery 2015. Flannery’s latest research is titled “Rays of Hope” A discussion on the book. Available from https://www.wheelercentre.com/events/tim-flannery-rays-of-hope.
- 17.
Technology’s role in scaling up sustainability: saviour or destroyer? Available from https://www.theguardian.com/sustainable-business/blog/power-technology-scaling-up-sustainability. However, Genevieve Bell who is an Australian National University academic and technology expert, in her Boyer lectures in 2017, calls for us to be aware of the history, the capabilities, and limitations of technology, for example artificial intelligence, algorithms, and the steps taken by computer programs, without actually being unnecessarily scared of it. It is for us to find out, to explore, and to then make our choices.
- 18.
Bhagavad Gita, ch 4.7. Krishan was Vishnu’s descent/Avatar (His incarnation), who had come in the Dwaper Era to relieve the Earth of suffering and sin.
- 19.
“The Second Coming”, W. B. Yeats’s inspiration for my poem Punhaaramb.
- 20.
“Surely some revelation is at hand; Surely the Second Coming is at hand… And what rough beast, its hour come round at last, Slouches towards Bethlehem to be born?” (Yeats, “The Second Coming”). Available from https://www.poetryfoundation.org/poems/43290/the-second-coming.
- 21.
The characters in this play, while waiting for Godot, realise that Godot was not coming, they were just waiting for themselves to understand it. Samuel Beckett (1956) Waiting for Godot. Available from http://samuel-beckett.net/Waiting_for_Godot_Part1.html.
- 22.
Speaking about curbing human activities that are impacting on climate, Ban Ki-moon has claimed that “Our atmosphere can’t tell the difference between emissions from an Asian factory, the exhaust from a North American SUV, or deforestation in South America or Africa”. Available from https://www.theguardian.com/environment/2007/dec/12/bali.climatechange2.
- 23.
Oreskes and Conway (2014, p. 13) paint an apoclyptic secene of the world, as a scene of destruction, looking back from the future, “we could have saved the world, but we didn’t”.
- 24.
- 25.
As quoted from Einstein, repeated in academic research many times, also in Sterling (2001, p. 12), “No problem can be solved from the same consciousness that created it”. Yes, “we must create ‘new literacies’ not restricted to reading and writing, but which also encompass the knowledge, values and skills needed for each person’s life and for membership of a wider community” (UNESCO 2004, p. 20).
- 26.
Orr (2011, p. 64) sets the rules for this imagination:
So, imagine a world in which those who purport to lead us must first make a pilgrimage to ground zero at Hiroshima and publicly pledge “never again.” Imagine a world in which those who purport to lead us must go to Auschwitz and the Killing Fields and pledge publicly “never again.” Imagine a world in which leaders must go to Bhopal and say to the victims, “We are truly sorry. This will never happen again, anywhere.” Imagine a world where the leaders of the industrial world publicly apologise to those in low-lying lands or island nations for making them climate refugees and work to stop climate destabilisation. Imagine, too, those pilgrim leaders going to hundreds of places where love, kindness, forgiveness, sacrifice, compassion, wisdom, ecological ingenuity, and foresight have been evident.
- 27.
- 28.
UNESCO 2005, p. 7.
- 29.
As UNESCO (2005), putting great faith in Education for Sustainability, declares:
Understanding and addressing these global issues of sustainability that affect individual nations and communities are at the heart of ESD. These issues come from the three spheres of sustainable development—environment, society and economy. Environmental issues like water and waste affect every nation, as do social issues like employment, human rights, gender equity, peace and human security. Every country also has to address economic issues such as poverty reduction and corporate responsibility and accountability. Major issues that have grabbed global attention such as HIV/AIDS, migration, climate change and urbanisation involve more than one sphere of sustainability. Such issues are highly complex and will require broad and sophisticated educational strategies for this and the next generation of leaders and citizens to find solutions. (UNESCO 2005, p. 7)
- 30.
Boix-Mansilla and Jackson 2011, p. 33.
- 31.
Internationalising UWS: Opportunities and Challenges, Discussion Paper Global Futures – Global Impact (Unpublished 2015) describes the global context within which the international strategy has been developed, and defines the scope of an internationalisation agenda and its integration with other strategies.
- 32.
A teacher educator, in Handa, PhD thesis, 2014.
- 33.
“To investigate their own professional practice through an integrated process of describing, explaining, theorizing, and attempting to change practice” (Santoro et al. 2012, pp. 2–3).
- 34.
A teacher educator, in Handa, PhD thesis, 2014.
- 35.
According to Grundy (cited in Fraser and Bosanquet 2006, p. 281) three principles are at the base of curriculum praxis:
learners should be active participants in the learning programme;
the learning experience should be meaningful to the learner; and
learning should have a critical focus.
- 36.
Robertson 2001.
- 37.
Ideas for global citizenship. What is global citizenship? Available from http://www.ideas-forum.org.uk/about-us/global-citizenship.
To overcome the shortcomings of multiculturalism “alternative policies” are needed “that would encourage communities and individuals to interact reflexively, engage cross-culturally and become more competent interculturally” (Mansouri 2017, p. 14).
- 38.
A global perspective develops from the integration of (1) knowledge of the interconnectedness of the world and the complexity of its peoples, (2) lived experiences with people different from oneself, and (3) perceptual skills in perspective consciousness, open-mindedness, and resistance to chauvinism and stereotyping (Merryfield and Subedi 2006, p. 296).
- 39.
“[A] situation where everyone cares not to injure or harm others … holds life sacred and extols the virtue of live-and-let-live” (Omotola 2000, p. 118).
- 40.
The Earth Charter calls to “Recognize that peace is the wholeness created by right relationships with oneself, other persons, other cultures, other life, Earth, and the larger whole of which all are a part” (Earth Charter Commission 2000, p. 1).
- 41.
Pearson cited in Huntington 1996, n.p. Ironically, Huntington finds this to be a warning, rather than a promise of a multicultural future world. Available from http://www.calculemus.org/lect/07pol-gosp/dyn-cyw/rozdz-2004/notatki-etc/huntington/hunting.htm.
Iguido De Marco (UNESCO 2004, p. 20) says that “the ‘clash’ is not one between civilisations or cultures. At times it is a clash of ignorances”. According to him, “We have nothing to win from a ‘clash of civilizations’, we have much to lose. We need a dialogue among civilizations, because we all have much to learn from and about the other’s civilization, about unity, in diversity, and we must construct the future accordingly” (UNESCO 2004, p. 50).
- 42.
As mentioned earlier, Tagore had envisioned an international, global educational scenerio, “[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).
- 43.
Morrow and Torres 2000, p. 53.
- 44.
Global citizenship is not about having “an attitude and aptitude for neo-liberalism”, or “yielding to the marketing agenda of devlopment” (Biccum 2007, p. 1111), and is about “Maximizing democratic political control and prioritizing equitable development of human capabilities and environmental stewardship” (Evans 2008, p. 287).
- 45.
“The key point to emphasize here is the immanence of learning, that it is a process which should remain open to possibilities and potentials that arise within the action and practice of learning, and not be tied to specified aims except, of course, becoming a more effective learner” (Atkins 2012, p. 10).
- 46.
Rizvi 2000, para. 12.
- 47.
Sterling 2001.
- 48.
I am wary of using “Innovation and transformation”, terms which have become the most used slogan in education.
Innovation is usually assiciated with technological advancements. Technology in education as the harbinger of advancement involving the “topics of global relevance (e.g. sustainability, mobility, energy and space)” (UNESCO 2016, p. 27). Unfortunately it seems that the medium is becoming the “message”, with smart technologies calling the shots in teaching and learning, with teachers following the path.
- 49.
“The kind of education we need begins with the recognition that the crisis of global ecology is first and foremost a crisis of values, ideas, perspectives, and knowledge” (Orr 2004, p. 126).
According to Flannery (2006, 2008, 2015), who warns about climate change, especially global warming, education with an emphasis on empowerment, the revision of the choices we make, and community engagement are some of the ways to combat unsustainability.
- 50.
“If human rights, labor, women’s, environmental, and other transnational social movements were to come anywhere close to achieving their combined ends, it would be “another world” (Evans 2008, p. 270).
- 51.
“[I]n defining the global policies that affect us” (UNESCO 2002, p. 41). We have to overcome such issues with critical thinking and resilience, rather than giving in. Yes, it is us, who can take our future in our hand. For example, as artificial intelligence (AI) starts to take control, as humans lose control of their thinking, what is needed is awareness and knowledge (Bell, who is an academic raises this point: interestingly, a novelist, Dan Brown also deals with AI in his 2017 novel, The Origin, and both in their respective ways show that it is the response-ability of humanity that can win the day). Bell finishes her last Boyer lecture by saying: “There are four things we can, and should do, in our smart, fast and connected digital world: build new approaches, invest in the (hard) conversations, strive for accountability, and make our own (Australian) future” (Bell 2017, Episode 4).
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Handa, N. (2018). Punhaarambh and the New Global Citizen. 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_8
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