cultural diversity and education in an increasingly globalizing world
cultural diversity and education in an increasingly globalizing world
cultural diversity and education in an increasingly globalizing world
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Globalization <strong><strong>an</strong>d</strong> Education<br />
Pontifical Academy of Social Sciences, Extra Series 7, Vatic<strong>an</strong> City 2006<br />
www.pass.va/content/dam/scienzesociali/pdf/es7/es7-ramirez.pdf<br />
CULTURAL DIVERSITY AND EDUCATION<br />
IN AN INCREASINGLY GLOBALIZING WORLD<br />
(FROM THE PERSPECTIVE<br />
OF A ‘DEVELOPING COUNTRY’)<br />
MINA M. RAMIREZ<br />
A. INTRODUCTION<br />
The Sett<strong>in</strong>g<br />
This paper is be<strong>in</strong>g written from the perspective of one who has long<br />
been associated with a M<strong>an</strong>ila-based social science graduate school of<br />
social tr<strong>an</strong>sformative praxis towards Justice, Peace <strong><strong>an</strong>d</strong> Integrity of<br />
Creation. 1 The Institute I am referr<strong>in</strong>g to is Asi<strong>an</strong> Social Institute (ASI), 2<br />
established <strong>in</strong> 1962 to facilitate the tra<strong>in</strong><strong>in</strong>g <strong><strong>an</strong>d</strong> formation of social development<br />
m<strong>an</strong>agers <strong><strong>an</strong>d</strong> facilitators who through social science studies <strong><strong>an</strong>d</strong><br />
Christi<strong>an</strong> social teach<strong>in</strong>gs will acquire a comprehensive underst<strong><strong>an</strong>d</strong><strong>in</strong>g of<br />
the complex situation of modern <strong><strong>an</strong>d</strong> (now) post-modern life <strong>in</strong> order to<br />
promote equity of life ch<strong>an</strong>ces. 3 ASI’s frame of reference is the majority of<br />
1 The mission elements of ASI are: Christi<strong>an</strong> <strong>in</strong> <strong>in</strong>spiration; ecumenical <strong><strong>an</strong>d</strong> <strong>in</strong>terfaith<br />
<strong>in</strong> reality assessment, action, reflection <strong><strong>an</strong>d</strong> celebration; grassroots <strong>in</strong> orientation; Asi<strong>an</strong> <strong>in</strong><br />
character; global <strong><strong>an</strong>d</strong> cosmic <strong>in</strong> perspective; <strong>in</strong>terdiscipl<strong>in</strong>ary <strong>in</strong> approach; experientially<br />
<strong><strong>an</strong>d</strong> <strong>cultural</strong>ly grounded; hum<strong>an</strong>e, creative <strong><strong>an</strong>d</strong> liberat<strong>in</strong>g <strong>in</strong> process.<br />
2 The Institute was founded by a Dutch Missionary Priest of the Scheutist Fathers with<br />
the bless<strong>in</strong>gs of the Archdiocese of M<strong>an</strong>ila ‘to tra<strong>in</strong> socio-economic leaders for the<br />
Philipp<strong>in</strong>es <strong><strong>an</strong>d</strong> Asia’ <strong>in</strong> the light of Christi<strong>an</strong> social teach<strong>in</strong>gs <strong><strong>an</strong>d</strong> to assist <strong>in</strong> bridg<strong>in</strong>g the<br />
gap between the rich <strong><strong>an</strong>d</strong> the poor.<br />
3 Three <strong>in</strong>tegrated departments of ASI contribute to the formation <strong><strong>an</strong>d</strong> tra<strong>in</strong><strong>in</strong>g – the<br />
Academe Department; Research, Communication <strong><strong>an</strong>d</strong> Publication Department <strong><strong>an</strong>d</strong> the<br />
Social Development Department. The latter department is <strong>in</strong>volved with facilitat<strong>in</strong>g the<br />
self <strong><strong>an</strong>d</strong> community empowerment of grassroots partner communities (fisherfolk, farm-
192<br />
MINA M. RAMIREZ<br />
the materially poor <strong>in</strong> the Philipp<strong>in</strong>es <strong><strong>an</strong>d</strong> Asia. A signific<strong>an</strong>t number of our<br />
social science bachelor <strong><strong>an</strong>d</strong> masteral graduates <strong>in</strong> Economics, Sociology<br />
<strong><strong>an</strong>d</strong> Social Work <strong><strong>an</strong>d</strong> doctoral program <strong>in</strong> Applied Cosmic Anthropology<br />
are from Jap<strong>an</strong>, Taiw<strong>an</strong>, Korea (East Asia); Vietnam, My<strong>an</strong>mar, East Timor,<br />
Malaysia, Indonesia, Thail<strong><strong>an</strong>d</strong>, Indonesia (South East Asia); India,<br />
Pakist<strong>an</strong>, Sri-l<strong>an</strong>ka <strong><strong>an</strong>d</strong> B<strong>an</strong>gladesh (South Asia). From its <strong>in</strong>ternational<br />
two-months’ diploma course for Community Development Workers, we<br />
have had graduates also from Papua New Gu<strong>in</strong>ea <strong><strong>an</strong>d</strong> Cambodia. Our<br />
Filip<strong>in</strong>o students still compose the great majority of students <strong><strong>an</strong>d</strong> come<br />
from different sub-cultures.<br />
The Philipp<strong>in</strong>es as the second largest archipelago <strong>in</strong> the <strong>world</strong> (the first<br />
be<strong>in</strong>g Indonesia) sp<strong>an</strong>s various ethnic groups. There are 11 major l<strong>an</strong>guages<br />
<strong><strong>an</strong>d</strong> about a hundred dialects. English has been the medium of <strong>education</strong> for<br />
a little more th<strong>an</strong> a hundred years while for about 350 years from the16th to<br />
the 20th century, Sp<strong>an</strong>ish was the l<strong>an</strong>guage of the highly schooled known as<br />
the Ilustrados. There is a national l<strong>an</strong>guage but this is spoken only by one<br />
ethnic group <strong><strong>an</strong>d</strong> comes to be understood by m<strong>an</strong>y through movies <strong><strong>an</strong>d</strong> television<br />
shows. The Filip<strong>in</strong>o l<strong>an</strong>guage is S<strong>an</strong>skrit <strong>in</strong> orig<strong>in</strong>, about 2000 words<br />
of which are similar to Bahasa Indonesia. Presently, the national l<strong>an</strong>guage<br />
has a spr<strong>in</strong>kl<strong>in</strong>g of Ch<strong>in</strong>ese <strong><strong>an</strong>d</strong> Sp<strong>an</strong>ish words. 4<br />
This sett<strong>in</strong>g demonstrates the challenges of educat<strong>in</strong>g students of<br />
diverse cultures <strong><strong>an</strong>d</strong> sub-cultures with English as the medium of <strong>education</strong>.<br />
It is also import<strong>an</strong>t to note that the Philipp<strong>in</strong>es as a country is somehow<br />
unique <strong>in</strong> Asia because, together with a new country, Timor Leste, it<br />
is the only country where the great majority of people are baptized<br />
Christi<strong>an</strong>s. While the earliest peoples of the isl<strong><strong>an</strong>d</strong>s were considerably<br />
<strong>in</strong>fluenced by the cultures of H<strong>in</strong>duized empires of Southeast Asia <strong><strong>an</strong>d</strong><br />
ers, urb<strong>an</strong> poor, <strong>in</strong>digenous groups) from which experiences the Academe theorizes from.<br />
One of the pedagogical approaches <strong>in</strong> ASI is immersion <strong>in</strong> these communities. Both its<br />
pedagogy <strong><strong>an</strong>d</strong> research ma<strong>in</strong>ta<strong>in</strong>s the follow<strong>in</strong>g characteristics – contextual, experiential,<br />
processual, <strong><strong>an</strong>d</strong> participatory. The research process becomes <strong>in</strong>tegral to tr<strong>an</strong>sformation<br />
together with <strong>education</strong>, org<strong>an</strong>ization <strong><strong>an</strong>d</strong> action.<br />
4 Sources of historical facts: Corpuz, O.D. The Roots of the Filip<strong>in</strong>o Tradition (Vols. I<br />
& II), Philipp<strong>in</strong>e Centennial (1898-1998), Edition (M<strong>an</strong>ila: Aklahi Foundation, Inc., 1989);<br />
Corpus, O.D. The Philipp<strong>in</strong>es (Englewood Cliffs, New Jersey: Prentice-Hall Inc., 1965);<br />
Teodoro Agoncillo <strong><strong>an</strong>d</strong> Oscar H. Arell<strong>an</strong>o. A Short History of the Filip<strong>in</strong>o People (Quezon<br />
City, Philipp<strong>in</strong>es: University of the Philipp<strong>in</strong>es, 1961); Carroll, John J. (ed.) Ch<strong>an</strong>g<strong>in</strong>g<br />
Patterns of Social Structure <strong>in</strong> the Philipp<strong>in</strong>es, (Quezon City: Philipp<strong>in</strong>es: Institute of<br />
Philipp<strong>in</strong>e Culture. Ateneo de M<strong>an</strong>ila, 1963).
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 193<br />
their Muslim successor states, the Sp<strong>an</strong>ish <strong>in</strong>fluence is quite evident <strong>in</strong> its<br />
socio-religious practices. The Anglo-Saxon <strong>in</strong>fluence through English as<br />
the medium of <strong>in</strong>struction, has become the ‘vehicle of ideas dist<strong>in</strong>ctive of<br />
the culture of English speak<strong>in</strong>g peoples, the most import<strong>an</strong>t of which are<br />
those ideas of democratic government which have been <strong>in</strong>corporated <strong>in</strong><br />
the Constitution of the Republic’. 5<br />
Culture<br />
I def<strong>in</strong>e culture as a collective way of th<strong>in</strong>k<strong>in</strong>g, feel<strong>in</strong>g, do<strong>in</strong>g, relat<strong>in</strong>g<br />
<strong><strong>an</strong>d</strong> thus of be<strong>in</strong>g. The deepest layer of culture is a core of life-values emerg<strong>in</strong>g<br />
from a <strong>world</strong>-view that is <strong>in</strong>fluenced by persons’ tr<strong>an</strong>sactions with their<br />
particular natural <strong><strong>an</strong>d</strong> social environments. Culture more often th<strong>an</strong> not is<br />
unconsciously more th<strong>an</strong> consciously lived among a people. The externalization<br />
of the <strong>world</strong>view is the <strong>in</strong>stitutions which are shared endur<strong>in</strong>g patterns<br />
of behavior <strong>in</strong> response to life-needs. 6<br />
In develop<strong>in</strong>g countries, particularly <strong>in</strong> the Philipp<strong>in</strong>es, the crux of<br />
social problems lies <strong>in</strong> the taken for gr<strong>an</strong>ted reality that <strong>in</strong>stitutions – polity,<br />
economy, <strong>education</strong>, communication <strong><strong>an</strong>d</strong> religion – have largely been<br />
imposed on colonized people. Western culture which has come through<br />
the formal <strong>education</strong>al system is what I call the ‘dom<strong>in</strong><strong>an</strong>t culture’, a culture<br />
so powerful because its ma<strong>in</strong> symbols are money <strong><strong>an</strong>d</strong> high technology.<br />
Highly schooled people speak <strong>in</strong> Western categories without hav<strong>in</strong>g rerooted<br />
themselves <strong>in</strong> their <strong>in</strong>digenous wisdom. People c<strong>an</strong>not enjoy a<br />
sense of well-be<strong>in</strong>g due to ‘<strong>cultural</strong> imperialism’, i.e. violence of the m<strong>in</strong>d<br />
<strong><strong>an</strong>d</strong> heart from external <strong><strong>an</strong>d</strong> local colonialism. I believe that <strong>in</strong> every develop<strong>in</strong>g<br />
country, this alienation from peoples’ respective <strong>in</strong>digenous cultures<br />
(that culture that comes to them through the vehicle of their <strong>in</strong>digenous<br />
l<strong>an</strong>guages, their arts <strong><strong>an</strong>d</strong> artifacts, their community patterns of behavior,<br />
<strong><strong>an</strong>d</strong> their <strong>in</strong>digenous spirituality) have been suppressed <strong><strong>an</strong>d</strong> relegated to<br />
the background. Moreover, this <strong>cultural</strong> alienation comes with desecrat<strong>in</strong>g<br />
the natural environment – their natural capital – their l<strong><strong>an</strong>d</strong>, their waters<br />
<strong><strong>an</strong>d</strong> the air. Yet, <strong>in</strong> times of crisis <strong><strong>an</strong>d</strong> celebrations, the <strong>in</strong>digenous <strong><strong>an</strong>d</strong><br />
popular cultures assert themselves. It is basically one that assigns weight<br />
5 Horacio de la Costa, S.J. , ‘History <strong><strong>an</strong>d</strong> Philipp<strong>in</strong>e Culture’, Philipp<strong>in</strong>e Studies, IX:2,<br />
April, 1961, p. 346.<br />
6 Ramirez, M<strong>in</strong>a. Reflections on Culture. Occasional Monograph 2 (M<strong>an</strong>ila: Asi<strong>an</strong><br />
Social Institute, 1993), p. 14.
194<br />
MINA M. RAMIREZ<br />
to personal relationships <strong><strong>an</strong>d</strong> to family <strong><strong>an</strong>d</strong> community. In deal<strong>in</strong>g with<br />
<strong>cultural</strong> <strong>diversity</strong> <strong>in</strong> relation to promot<strong>in</strong>g equity of life ch<strong>an</strong>ces we c<strong>an</strong>not<br />
but accept the fact that the ‘socio-<strong>cultural</strong> imperialism’ 7 by colonializ<strong>in</strong>g<br />
powers <strong><strong>an</strong>d</strong> to a great extent ma<strong>in</strong>ta<strong>in</strong>ed by local colonialists has been further<br />
enh<strong>an</strong>ced by economic globalization. It appears as a new form of<br />
colonialism not only from outside the develop<strong>in</strong>g countries but sometimes<br />
by people’s respective governments as well.<br />
Education <strong><strong>an</strong>d</strong> Culture<br />
Education is the process of cultivat<strong>in</strong>g hum<strong>an</strong> potential <strong>in</strong> a person so<br />
that s/he c<strong>an</strong> contribute to his/her personal growth as well as those of others.<br />
Quality <strong>education</strong>, accord<strong>in</strong>g to UNESCO-APNIEVE (Asia-Pacific<br />
Network for International Education <strong><strong>an</strong>d</strong> Values Education) nurtures competence<br />
<strong>in</strong> learn<strong>in</strong>g, do<strong>in</strong>g, relat<strong>in</strong>g – a way of be<strong>in</strong>g – <strong>in</strong> a Globalized<br />
Community as well as values based on the dignity of the person <strong><strong>an</strong>d</strong> <strong>in</strong>tegrity<br />
of creation. 8<br />
The Hum<strong>an</strong> Development Report of 2004 by the United Nations<br />
Development Programme (UNDP) focused on ‘<strong>cultural</strong> liberty <strong>in</strong> today’s<br />
diverse <strong>world</strong>’. The report responds to the question of ‘how to build<br />
7 A term used by Edward T. Hall to signify how educators like the missionaries of the<br />
past practice <strong>an</strong> unconscious form of <strong>cultural</strong> imperialism which they impose <strong>in</strong>discrim<strong>in</strong>ately<br />
on others. ‘In certa<strong>in</strong> contexts’, accord<strong>in</strong>g to him, ‘the structures of culture <strong><strong>an</strong>d</strong> <strong>education</strong><br />
are synonymous, <strong><strong>an</strong>d</strong> we c<strong>an</strong> learn about one by study<strong>in</strong>g the other…’ referr<strong>in</strong>g ‘to<br />
how learn<strong>in</strong>g is org<strong>an</strong>ized, how it is presented, its sett<strong>in</strong>g, the l<strong>an</strong>guage used, <strong><strong>an</strong>d</strong> the people<br />
who teach it, the rules by which they play as well as the <strong>in</strong>stitutions themselves’, cf. p.<br />
206 of Edward T. Hall, ‘Cultural <strong><strong>an</strong>d</strong> Primate Basis of Education’, Beyond Culture (Garden<br />
City, New York: Anchor Books, 1977).<br />
8 UNESCO-APNIEVE has developed Sourcebooks for Educat<strong>in</strong>g Asi<strong>an</strong>s by a team<br />
from the Philipp<strong>in</strong>es, Australia, Ch<strong>in</strong>a, Korea, Inida, Malaysia, Thail<strong><strong>an</strong>d</strong>, USA, <strong><strong>an</strong>d</strong> Samoa.<br />
The APNIEVE’S shared vision, for the future of the Asi<strong>an</strong> region encompasses:<br />
– the elim<strong>in</strong>ation of all forms of discrim<strong>in</strong>ation<br />
– the protection of hum<strong>an</strong> rights <strong><strong>an</strong>d</strong> democracy<br />
– equitable, bal<strong>an</strong>ced, hum<strong>an</strong>-centered <strong><strong>an</strong>d</strong> susta<strong>in</strong>able development<br />
– protection of the environment,<br />
– the <strong>in</strong>tegration of contemporary <strong><strong>an</strong>d</strong> traditional hum<strong>an</strong>istic values, morals <strong><strong>an</strong>d</strong> ethical<br />
pr<strong>in</strong>iciples.<br />
(Cf. p. 6, UNESCO-APNIEVE Sourcebook n. 3 Learn<strong>in</strong>g to Do. Values for Learn<strong>in</strong>g<br />
<strong><strong>an</strong>d</strong> Work<strong>in</strong>g Together <strong>in</strong> a Globalized World edited by Lourdes R. Quisumb<strong>in</strong>g (Bonn,<br />
Germ<strong>an</strong>y: Unesco-Univoc, 2005).
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 195<br />
<strong>in</strong>clusive, <strong>cultural</strong>ly diverse societies’… for, <strong>in</strong> economics <strong><strong>an</strong>d</strong> health as<br />
well as <strong>in</strong> <strong>education</strong>, ‘allow<strong>in</strong>g people full <strong>cultural</strong> expression is <strong>an</strong><br />
import<strong>an</strong>t development end <strong>in</strong> itself’. 9 For <strong>education</strong> to succeed, it<br />
should take off from the culture without mak<strong>in</strong>g the culture stagn<strong>an</strong>t.<br />
What is import<strong>an</strong>t is that people develop a collective self-underst<strong><strong>an</strong>d</strong><strong>in</strong>g<br />
of themselves, <strong>an</strong> underst<strong><strong>an</strong>d</strong><strong>in</strong>g of how they th<strong>in</strong>k, feel, do th<strong>in</strong>gs, <strong><strong>an</strong>d</strong><br />
relate with others <strong>in</strong> the family, community <strong><strong>an</strong>d</strong> society, <strong><strong>an</strong>d</strong> <strong>in</strong> relation<br />
to their aspirations towards total well-be<strong>in</strong>g, discover what elements of<br />
their <strong>in</strong>digenous culture as well as the <strong>cultural</strong> elements imbibed from<br />
other groups outside of themselves <strong><strong>an</strong>d</strong> from the West could be blended<br />
towards fullness of life now <strong><strong>an</strong>d</strong> <strong>in</strong> future generations. To nurture<br />
dynamism <strong>in</strong> one’s culture, educators could stimulate a reflection on<br />
<strong>cultural</strong>ly rooted paradigms which through the years have had accretions<br />
of elements from other cultures <strong>in</strong>clusive of those which have been<br />
imbibed from colonization. In such a reflection, the question under consideration<br />
is to what extent people of develop<strong>in</strong>g countries could be<br />
awakened to the evolvement of a renewed <strong>in</strong>tegrated culture of the dom<strong>in</strong><strong>an</strong>t<br />
(culture imbibed from Western colonialism) <strong><strong>an</strong>d</strong> the popular cultures<br />
that will susta<strong>in</strong> life <strong><strong>an</strong>d</strong> all life forms for the wellbe<strong>in</strong>g of families<br />
now <strong><strong>an</strong>d</strong> future generations.<br />
9 Cf. p. v; pp. 13-22. The follow<strong>in</strong>g selected ideas relev<strong>an</strong>t to this paper are highlighted<br />
<strong>in</strong> the HDR 2004 as articulated <strong>in</strong> its overview:<br />
– A sense of identity <strong><strong>an</strong>d</strong> belong<strong>in</strong>g to a group with shared values <strong><strong>an</strong>d</strong> other bonds of<br />
culture is import<strong>an</strong>t for all <strong>in</strong>dividuals. But each <strong>in</strong>dividual c<strong>an</strong> identify with m<strong>an</strong>y<br />
different groups.<br />
– Cultural liberty is the capability of people to live <strong><strong>an</strong>d</strong> be what they choose.<br />
– Nearly all societies have undergone shifts <strong>in</strong> values <strong><strong>an</strong>d</strong> social practices among people<br />
of different religions.<br />
– Cultural liberty is a hum<strong>an</strong> right <strong><strong>an</strong>d</strong> <strong>an</strong> import<strong>an</strong>t aspect of hum<strong>an</strong> development<br />
<strong><strong>an</strong>d</strong> thus worthy of state action <strong><strong>an</strong>d</strong> attention.<br />
– Several emerg<strong>in</strong>g models of multi<strong>cultural</strong> democracy provide effective mech<strong>an</strong>isms<br />
for power shar<strong>in</strong>g between <strong>cultural</strong>ly diverse groups.<br />
– Multi<strong>cultural</strong> policies that recognize differences between groups are needed to<br />
address <strong>in</strong>justices historically rooted <strong><strong>an</strong>d</strong> socially entrenched.<br />
– Individuals have to shed rigid identities if they are to become part of diverse societies<br />
<strong><strong>an</strong>d</strong> uphold cosmopolit<strong>an</strong> values of toler<strong>an</strong>ce <strong><strong>an</strong>d</strong> respect for universal hum<strong>an</strong><br />
rights.
196<br />
MINA M. RAMIREZ<br />
B. THE PHENOMENON OF GLOBALIZATION AND HOMOGENIZATION OF CULTURE<br />
Globalization<br />
The term ‘globalization’ is associated with the <strong>world</strong>wide dom<strong>in</strong><strong>an</strong>t<br />
system <strong>in</strong> the economic sphere. The economic global context is characterized<br />
by liberalization – a free flow of goods <strong><strong>an</strong>d</strong> capital – across countries,<br />
privatization, i.e. all public <strong>in</strong>dustries <strong><strong>an</strong>d</strong> services tend now to be<br />
owned <strong><strong>an</strong>d</strong> m<strong>an</strong>aged by private corporations. This move is aimed at more<br />
efficiency <strong>in</strong> production <strong><strong>an</strong>d</strong> high competition <strong>in</strong> the delivery of services,<br />
<strong><strong>an</strong>d</strong> de-regulation 10 which curtails state <strong><strong>an</strong>d</strong> even U.N. <strong>in</strong>terference <strong>in</strong> the<br />
law of the market. It is thus experienced that advocacy for social legislation<br />
dim<strong>in</strong>ishes. There is the tendency to view labor as merely a cost of<br />
production. Technical sciences score high <strong>in</strong> <strong>education</strong>al preferences.<br />
Liberal arts <strong>education</strong> – hum<strong>an</strong>ities, social sciences <strong><strong>an</strong>d</strong> religious studies<br />
– are not as highly valued <strong>in</strong> the context of a commercialized <strong>world</strong>. In<br />
fact even <strong>education</strong> becomes commercialized. 11<br />
The global economy is supported by the rapid pace of technology –<br />
n<strong>an</strong>otechnology, bio-technology, <strong>in</strong>fo-technology <strong><strong>an</strong>d</strong> cognitive technology.<br />
One th<strong>in</strong>ks of how <strong>education</strong> would cope <strong>in</strong> a situation where people<br />
surmise that technology would take over completely the process of th<strong>in</strong>k<strong>in</strong>g<br />
due to robotics. 12<br />
10 ‘The phenomenon of globalization is a complex multi-faceted reality. Well put by<br />
Prof. Paul Demb<strong>in</strong>ski, globalization has been driven by “technological progress;<br />
supremacy of the ethos of efficiency; <strong><strong>an</strong>d</strong> open society <strong><strong>an</strong>d</strong> free market ideology” lead<strong>in</strong>g<br />
to the unlimited exp<strong>an</strong>sion of economic activity. The volume of trade <strong>in</strong> money is<br />
very much more th<strong>an</strong> trade <strong>in</strong> goods <strong><strong>an</strong>d</strong> services. Together with the World Trade<br />
Org<strong>an</strong>ization are the ma<strong>in</strong> key players of Globalization which are the tr<strong>an</strong>snational bus<strong>in</strong>ess<br />
corporations or the “Very Big Enterprises” (VBE). By the fact that they master markets,<br />
have a comm<strong><strong>an</strong>d</strong> of technology, <strong><strong>an</strong>d</strong> ma<strong>in</strong>ta<strong>in</strong> <strong>an</strong> access to f<strong>in</strong><strong>an</strong>ce makes other<br />
smaller enterprises dependent on them’ (a summary of Prof. Paul Demb<strong>in</strong>ski, ‘The New<br />
Global Economy: Emerg<strong>in</strong>g Forms of (Inter)Dependence’, as summarized by M<strong>in</strong>a M.<br />
Ramirez, p. 403 <strong>in</strong> Globalization, Ethical <strong><strong>an</strong>d</strong> Institutional Concerns (Vatic<strong>an</strong> City:<br />
Proceed<strong>in</strong>gs: Seventh Plenary Session, 25-28 April 2001, 408 pp.).<br />
11 Cf. Court, Pedro Mor<strong><strong>an</strong>d</strong>e, The Impact of Globalization on Cultural Identities, Ibid.,<br />
p. 194: There is… relative deterioration of classic <strong>education</strong> <strong><strong>an</strong>d</strong> its grow<strong>in</strong>g substitution<br />
to the preference of the pla<strong>in</strong>tiffs for technical discipl<strong>in</strong>es of high social prestige motivated<br />
by expected profit for the correspond<strong>in</strong>g formation of hum<strong>an</strong> capital, p. 202).<br />
12 Cf. Gardner, Howard, ‘An Education for the Future’, Amsterdam, March 13, 2001.<br />
In this paper, he mentions the adv<strong>an</strong>ce <strong>in</strong> n<strong>an</strong>otechnology, the genetic revolution, robot-
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 197<br />
Globalization undoubtedly creates all k<strong>in</strong>ds of ‘divides’ <strong><strong>an</strong>d</strong> ‘disconnects’:<br />
There is the economic divide, social divide, <strong>cultural</strong> divide <strong><strong>an</strong>d</strong> digital (See<br />
UNDP Report of 1999). There is the widen<strong>in</strong>g gap between countries <strong><strong>an</strong>d</strong><br />
among countries. Values upheld are competitiveness, extreme <strong>in</strong>dividualism,<br />
consumerism, materialism, ‘hav<strong>in</strong>g’ (not be<strong>in</strong>g). All <strong>in</strong>stitutions <strong>in</strong>clud<strong>in</strong>g<br />
<strong>education</strong>al <strong>in</strong>stitutions become more market-driven th<strong>an</strong> vision-mission.<br />
Org<strong>an</strong>ized greed is experienced as opposed to org<strong>an</strong>ized care.<br />
The great majority of peoples <strong>in</strong> most develop<strong>in</strong>g countries liv<strong>in</strong>g <strong>in</strong> rural<br />
villages has been <strong><strong>an</strong>d</strong> is becom<strong>in</strong>g unconsciously uprooted from their traditional<br />
<strong>in</strong>digenous cultures by major social ch<strong>an</strong>ges – <strong>in</strong>dustrialization,<br />
urb<strong>an</strong>ization, mass <strong>education</strong> <strong><strong>an</strong>d</strong> mass media. Presently, these processes<br />
are hastened by a highly capitalistic globalization. In families <strong><strong>an</strong>d</strong> communities<br />
of former times, there was once a high degree of mutuality <strong><strong>an</strong>d</strong> reciprocity.<br />
Economic life was characterized by natural exch<strong>an</strong>ges of goods <strong><strong>an</strong>d</strong><br />
services (barter). Social life was regulated by a simple multi-functional<br />
org<strong>an</strong>ization where communication is unmediated – a face-to-face <strong>in</strong>teraction.<br />
However, the dom<strong>in</strong><strong>an</strong>t culture that emerged through colonialism<br />
revolved around the system of a monetized economy. The personal solidarity<br />
(particularism) has been replaced by impersonal solidarity through law<br />
(universalism). The West, on the one h<strong><strong>an</strong>d</strong>, especially Western Europe has<br />
had the time to bal<strong>an</strong>ce capitalism with socialism through social legislation<br />
<strong><strong>an</strong>d</strong> the operation of welfare states. The develop<strong>in</strong>g countries, on the other<br />
h<strong><strong>an</strong>d</strong>, will have to leap <strong>in</strong>to resolv<strong>in</strong>g the gaps by a socially relev<strong>an</strong>t <strong>education</strong>al<br />
system which itself, however, tends to support the market. A life that<br />
used to rely on the abund<strong>an</strong>t bio-<strong>diversity</strong> of resources from the seas <strong><strong>an</strong>d</strong><br />
the l<strong><strong>an</strong>d</strong> when countries were scarcely populated have been devastated<br />
through exploitation of natural resources by foreign <strong><strong>an</strong>d</strong> local colonialists.<br />
The <strong>in</strong>duced social <strong>in</strong>stitutions that artificially developed <strong><strong>an</strong>d</strong> thus alien to<br />
the great majority have not <strong>in</strong>tegrated the dom<strong>in</strong><strong>an</strong>t <strong><strong>an</strong>d</strong> the popular cultures<br />
<strong>in</strong> pursuit of fullness of life for all.<br />
Economic commercialized globalization <strong><strong>an</strong>d</strong> the rapid adv<strong>an</strong>ce <strong>in</strong> <strong>in</strong>formation<br />
technology tend to commodify everyth<strong>in</strong>g <strong>in</strong>clud<strong>in</strong>g hum<strong>an</strong> be<strong>in</strong>gs<br />
<strong><strong>an</strong>d</strong> the natural elements of life – water, soil, air. This has threatened families,<br />
communities <strong><strong>an</strong>d</strong> their <strong>in</strong>tegral relationship with the environment.<br />
ics, artificial <strong>in</strong>telligence, which accord<strong>in</strong>g to him might even create new species by accident<br />
<strong><strong>an</strong>d</strong> design. In this context, he outl<strong>in</strong>es the dilemmas educators are confronted with<br />
<strong><strong>an</strong>d</strong> he says, ‘<strong>an</strong>yth<strong>in</strong>g predictable <strong><strong>an</strong>d</strong> rule oriented will be automated. Only those persons<br />
who are broadly <strong><strong>an</strong>d</strong> flexibly oriented will be able to function productively <strong>in</strong> this<br />
new <strong>world</strong>’.
198<br />
MINA M. RAMIREZ<br />
Homogenization of Culture 13<br />
The dom<strong>in</strong><strong>an</strong>t culture revolves around the legacy from Western colonization.<br />
Not that Western culture is basically materialistic. On the contrary,<br />
it has made the highly schooled acquire a taste not only through <strong>an</strong><br />
underst<strong><strong>an</strong>d</strong><strong>in</strong>g of reality through logic <strong><strong>an</strong>d</strong> mathematics; it has also tr<strong>an</strong>smitted<br />
to develop<strong>in</strong>g countries the appeal of Western aesthetics, music<br />
<strong><strong>an</strong>d</strong> art forms <strong><strong>an</strong>d</strong> the richness of Christi<strong>an</strong> tenets <strong><strong>an</strong>d</strong> philosophies that<br />
emphasize the dignity of the hum<strong>an</strong> person. However there is the realization<br />
that no one c<strong>an</strong> live without money <strong>an</strong>ymore – ‘Noth<strong>in</strong>g is free,<br />
everyth<strong>in</strong>g is bought’, as some people <strong>in</strong> the develop<strong>in</strong>g countries would<br />
say. In this light <strong>education</strong> tends to respond to the need of the person for<br />
a lucrative employment or profitable bus<strong>in</strong>ess ventures. Yet the discipl<strong>in</strong>e<br />
of the monetized economy is alien to the great majority of the rural population.<br />
There is the unfamiliarity too of the role of f<strong>in</strong><strong>an</strong>cial <strong>in</strong>stitutions.<br />
With the school system patterned after the coloniz<strong>in</strong>g powers, the result<strong>an</strong>t<br />
<strong>world</strong>view has been materialistic <strong><strong>an</strong>d</strong> mech<strong>an</strong>ical although the people<br />
ironically are basically religious.<br />
The imbibed Western culture has its roots as far back as the enlightenment<br />
14 <strong>in</strong> Europe which spawned all k<strong>in</strong>ds of revolutions – the scientific <strong><strong>an</strong>d</strong><br />
the <strong>in</strong>dustrial revolution. S<strong>in</strong>ce then the ‘factory’ has become the metaphor<br />
of social life operat<strong>in</strong>g on the concept of ‘division of labor’. Tr<strong>an</strong>sferred to<br />
13 Cf. Goulet, Dennis, ‘The Evolv<strong>in</strong>g Nature of Development <strong>in</strong> the Light of<br />
Globalization’, The Social Dimension of Globalization (Vatic<strong>an</strong> City: Pontificia Academia<br />
Scientiarum Socialium, 2000), p 44: ‘The most recent assaults of globalization have come<br />
from <strong>cultural</strong> voices troubled by the apparent <strong>in</strong>eluctability with which globalization, <strong><strong>an</strong>d</strong><br />
its attend<strong>an</strong>t st<strong><strong>an</strong>d</strong>ardization destroys <strong>cultural</strong> <strong>diversity</strong> <strong><strong>an</strong>d</strong> vitality <strong><strong>an</strong>d</strong> the possibility for<br />
hum<strong>an</strong> communities to be genu<strong>in</strong>e subjects of their own social history’; see also what happens<br />
to culture <strong>in</strong> the process of economic globalization as discussed <strong>in</strong> the paper of Court,<br />
Pedro Mor<strong><strong>an</strong>d</strong>e, ‘The Impact of Globalization on Cultural Identities’, Globalization Ethical<br />
<strong><strong>an</strong>d</strong> Institutional Concerns (Vatic<strong>an</strong> City: Proceed<strong>in</strong>gs Seventh Plenary Session, 15-18 April<br />
2001), pp. 189-205 <strong><strong>an</strong>d</strong> pp. 206-216, comments by M.M. Ramirez, P.L. Zampetti <strong><strong>an</strong>d</strong> M.S.<br />
Archer; also, pp. 62-66 on the <strong>cultural</strong> aspects of globalization by Restrepo, Sergio Bernal,<br />
‘The Social <strong><strong>an</strong>d</strong> Cultural Dimensions of Globalization’, The Social Dimension of<br />
Globalization, op. cit.<br />
14 Ramirez, M<strong>in</strong>a, ‘Spirituality <strong><strong>an</strong>d</strong> Total Hum<strong>an</strong> Development’, Spirituality Face to<br />
Face with Globalization (M<strong>an</strong>ila: Center for Spirituality), pp. 121-136. The writer draws<br />
heavily from commentaries of Western authors such as Fritjof Capra, Tuoti, S.J. <strong><strong>an</strong>d</strong><br />
Edward T. Hall, of Western civilization <strong><strong>an</strong>d</strong> culture usher<strong>in</strong>g <strong>in</strong> a new consciousness<br />
towards a more ‘ideational culture’, <strong>an</strong> org<strong>an</strong>ic <strong><strong>an</strong>d</strong> spiritual <strong>world</strong>view break<strong>in</strong>g through<br />
<strong>in</strong> the 21st century.
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 199<br />
<strong>education</strong>al life, the l<strong>in</strong>ear rationalistic style of th<strong>in</strong>k<strong>in</strong>g br<strong>in</strong>gs students<br />
from classroom to classroom <strong><strong>an</strong>d</strong> at the end, they are called ‘products’.<br />
With commercialized globalization which is but <strong>an</strong> accelerated pace of<br />
colonialism (violence of m<strong>in</strong>d <strong><strong>an</strong>d</strong> heart), the dom<strong>in</strong><strong>an</strong>t culture revolves<br />
around a life-style that is characterized by ‘the good life’ that comm<strong><strong>an</strong>d</strong>s a<br />
monetary value <strong><strong>an</strong>d</strong> communicated by sublim<strong>in</strong>al messages through<br />
media. The appeal of a ‘good life’ leads to migration from the rural areas to<br />
the city, <strong><strong>an</strong>d</strong> from there to other countries.<br />
Education is perceived ma<strong>in</strong>ly as a me<strong>an</strong>s of social mobility. For <strong>education</strong><br />
will create employment; employment br<strong>in</strong>gs <strong>in</strong>come that makes<br />
one afford the ‘good life’. Professional courses are set up <strong>in</strong> order to entice<br />
students to studies that will create a reward<strong>in</strong>g employment either <strong>in</strong> the<br />
country or abroad.<br />
The dom<strong>in</strong><strong>an</strong>t culture which revolves around the monetized economy<br />
<strong><strong>an</strong>d</strong> enh<strong>an</strong>ced by economic globalization homogenizes culture. The evidences<br />
of these are the fast food cha<strong>in</strong>s (<strong>in</strong> the st<strong><strong>an</strong>d</strong>ard of McDonald,<br />
Kentucky Fried Chicken, Wendy’s) <strong><strong>an</strong>d</strong> <strong>in</strong>ternational br<strong><strong>an</strong>d</strong>s <strong>in</strong> attire, cosmetics,<br />
shoes, <strong><strong>an</strong>d</strong> toys – some of them produced <strong>in</strong> develop<strong>in</strong>g countries<br />
due to cheap labor. Media is the advocate of this <strong>world</strong> dom<strong>in</strong><strong>an</strong>t culture.<br />
English has become the <strong>world</strong> l<strong>an</strong>guage because it is also the l<strong>an</strong>guage of<br />
technology. The <strong>in</strong>dustrial militaristic <strong>world</strong>view is beh<strong>in</strong>d the l<strong>an</strong>guage as<br />
we beg<strong>in</strong> to use its categories of: ‘strategic’ pl<strong>an</strong>n<strong>in</strong>g, ‘target’ group, ‘product’<br />
when referr<strong>in</strong>g to the graduate of a school, <strong><strong>an</strong>d</strong> expressions like ‘package<br />
a course’, ‘make your outl<strong>in</strong>e <strong>in</strong> bullet po<strong>in</strong>ts’, ‘shoot two birds with one<br />
stone’. In evaluat<strong>in</strong>g students market-driven l<strong>an</strong>guage is used. For <strong>in</strong>st<strong>an</strong>ce,<br />
<strong>in</strong> one Catholic <strong>education</strong>al <strong>in</strong>stitute cater<strong>in</strong>g to upper-middle class students<br />
the students are considered as ‘customers’ <strong><strong>an</strong>d</strong> the goal of evaluat<strong>in</strong>g<br />
the <strong>education</strong>al approaches is to ‘measure customer satisfaction’.<br />
The dom<strong>in</strong><strong>an</strong>t culture tends to disregard <strong>an</strong>cient wisdom rooted <strong>in</strong> Asia,<br />
whose religions <strong><strong>an</strong>d</strong> philosophies that constitute the dynamic dimensions<br />
of culture have given import<strong>an</strong>ce to ‘body-m<strong>in</strong>d-spirit’ unity as well as the<br />
<strong>in</strong>ner reality through meditative practices. In Asia, harmony <strong><strong>an</strong>d</strong> bal<strong>an</strong>ce<br />
are signific<strong>an</strong>t values. Most <strong>in</strong>digenous cultures <strong>in</strong> Asia have <strong>an</strong> <strong>in</strong>tegral<br />
relation with their environments. The quality of relationship is highly valued.<br />
The dom<strong>in</strong><strong>an</strong>t global culture accord<strong>in</strong>g to enlightened <strong>in</strong>tellectuals of<br />
develop<strong>in</strong>g countries is a basic <strong>in</strong>trusion <strong>in</strong>to the development of <strong>in</strong>stitutions<br />
<strong><strong>an</strong>d</strong> life-styles of Asi<strong>an</strong> peoples. This lifestyle symbolizes a monetized,<br />
commercialized, materialistic <strong><strong>an</strong>d</strong> mech<strong>an</strong>ical culture. Through this culture,<br />
the wholeness of life has been fragmented. There is fragmentation of<br />
the body, m<strong>in</strong>d <strong><strong>an</strong>d</strong> spirit. There is fragmentation of families, communities
200<br />
MINA M. RAMIREZ<br />
<strong><strong>an</strong>d</strong> <strong>in</strong>stitutions. What is present on the global level (macro) is experienced<br />
at local level or <strong>in</strong>stitutional level (mezzo micro) <strong><strong>an</strong>d</strong> at micro levels (family<br />
<strong><strong>an</strong>d</strong> community) Formal <strong>education</strong> deals less <strong><strong>an</strong>d</strong> less with the <strong>in</strong>t<strong>an</strong>gibles<br />
of life (philosophies, hum<strong>an</strong>ities, social sciences, <strong><strong>an</strong>d</strong> religious studies).<br />
The subjective <strong><strong>an</strong>d</strong> the <strong>in</strong>ner reality are de-emphasized for the sake of<br />
objectivation, uniformity, st<strong><strong>an</strong>d</strong>ardization <strong><strong>an</strong>d</strong> rigid rules leav<strong>in</strong>g no space<br />
for a consideration of <strong>cultural</strong> <strong>diversity</strong> <strong><strong>an</strong>d</strong> flexibility. Even God is made to<br />
be conta<strong>in</strong>ed <strong>in</strong> a concept <strong>in</strong>stead of be<strong>in</strong>g experienced.<br />
The <strong>world</strong> of globalization has emphasized the external, the objective, the<br />
physicalistic side of created reality … <strong><strong>an</strong>d</strong> less on the f<strong>in</strong>est artistic expressions<br />
of the soul of a people <strong><strong>an</strong>d</strong> sacredness of the natural environment.<br />
This observation is worth not<strong>in</strong>g:<br />
Globalization has underm<strong>in</strong>ed the economic base of diverse local<br />
<strong><strong>an</strong>d</strong> <strong>in</strong>digenous communities all over the <strong>world</strong>. Grow<strong>in</strong>g dom<strong>in</strong>ation<br />
of global media by a few countries <strong><strong>an</strong>d</strong> comp<strong>an</strong>ies has led not<br />
to greater <strong>diversity</strong>, but to <strong>an</strong> <strong>in</strong>creas<strong>in</strong>gly uniform culture of corporate<br />
globalization. 15<br />
C. EDUCATION AND RESPECT FOR CULTURAL DIVERSITY<br />
The mission of <strong>education</strong> today is to promote life <strong>in</strong> its wholeness, to<br />
br<strong>in</strong>g <strong>in</strong>to communion <strong><strong>an</strong>d</strong> solidarity <strong>in</strong> the light of authentic globalization<br />
the f<strong>in</strong>est expressions of diverse cultures, expressions of hum<strong>an</strong> dignity<br />
through creativity <strong>in</strong> work, lov<strong>in</strong>g relationships, <strong><strong>an</strong>d</strong> challenges amidst suffer<strong>in</strong>g<br />
brought about by severe objective limitations of the environment.<br />
This objective appears ‘unrealistic’ at this time <strong>in</strong> the context of a dom<strong>in</strong><strong>an</strong>t<br />
economic system that has <strong>in</strong>troduced a materialistic, consumerist <strong><strong>an</strong>d</strong><br />
mech<strong>an</strong>ical <strong>world</strong>view. Unknow<strong>in</strong>gly or even unconsciously this <strong>world</strong>view<br />
gets embedded <strong>in</strong> the school system even as it teaches religion. Courses <strong><strong>an</strong>d</strong><br />
programs are judged of quality <strong><strong>an</strong>d</strong> of excellence when they could be ‘<strong>in</strong>ternationally<br />
competitive’.<br />
Based on my experience of educat<strong>in</strong>g students from different countries<br />
<strong>in</strong> Asia, each country hav<strong>in</strong>g also to contend with variations of major cultures<br />
<strong><strong>an</strong>d</strong> with the reality of globalization, I would like to propose several<br />
postulates with regard to ‘<strong>cultural</strong> <strong>diversity</strong> <strong><strong>an</strong>d</strong> <strong>education</strong> <strong>in</strong> <strong>an</strong> <strong>in</strong>creas<strong>in</strong>gly<br />
globalized <strong>world</strong>’.<br />
15 Bieber, Jeremy, Tim Costelo, Brendon Smith, Globalization from Below. The Power<br />
of Solidarity (Cambridge Massachusetts South End Press, 2000).
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 201<br />
1) First Postulate: The imperative of respect for <strong>cultural</strong> <strong>diversity</strong> is<br />
premised on the dignity of the hum<strong>an</strong> person. In most religious persuasions<br />
this hum<strong>an</strong> dignity is enh<strong>an</strong>ced by a faith conviction that all<br />
are called to live as children of God.<br />
It is our experience that persons beg<strong>in</strong> valu<strong>in</strong>g their hum<strong>an</strong> <strong><strong>an</strong>d</strong> div<strong>in</strong>e<br />
dignity when they c<strong>an</strong> contribute to someth<strong>in</strong>g bigger th<strong>an</strong> themselves. In<br />
as much as every person is unique <strong>in</strong> his/her giftedness, culture which is<br />
a creation of a collectivity of people is also to be regarded as unique. Any<br />
person feels his/her dignity <strong>in</strong> whatever he produces or creates be this <strong>an</strong><br />
idea, <strong>an</strong> <strong>in</strong>vention, a product, <strong>an</strong> artifact, musical composition, a d<strong>an</strong>ce,<br />
<strong>an</strong> architectural design, <strong>an</strong> artful perform<strong>an</strong>ce of a skill, a service, a way<br />
of relat<strong>in</strong>g to the natural environment <strong><strong>an</strong>d</strong> to the tr<strong>an</strong>scendent.<br />
Analogously, every community <strong>in</strong> the context of its natural resources <strong><strong>an</strong>d</strong><br />
shared hum<strong>an</strong> qualities exhibit<strong>in</strong>g their unique local <strong><strong>an</strong>d</strong> community culture<br />
through their <strong>in</strong>stitutions will evoke a rightful community pride <strong><strong>an</strong>d</strong><br />
sense of dignity.<br />
2) Second Postulate: Education towards Respect for Cultural<br />
Diversity beg<strong>in</strong>s with one underst<strong><strong>an</strong>d</strong><strong>in</strong>g his/her culture through a<br />
process of learn<strong>in</strong>g.<br />
Because culture is a taken-for-gr<strong>an</strong>ted reality <strong>in</strong> a local community,<br />
<strong>an</strong>y person c<strong>an</strong>not assume that he/she underst<strong><strong>an</strong>d</strong>s himself/herself <strong>in</strong><br />
his/her culture except through a process of learn<strong>in</strong>g about it. Integral to<br />
educat<strong>in</strong>g students is facilitat<strong>in</strong>g sensitivity to one’s <strong>cultural</strong> roots. This<br />
necessitates a reflection on one’s assumptive <strong>world</strong> underly<strong>in</strong>g his/her<br />
local or <strong>in</strong>digenous l<strong>an</strong>guage, shared patterns of behavior, <strong>in</strong>formal <strong>in</strong>stitutions<br />
revolv<strong>in</strong>g around the natural characteristics <strong><strong>an</strong>d</strong> social environments,<br />
the me<strong>an</strong><strong>in</strong>gs attached to physical <strong><strong>an</strong>d</strong> social objects, the way one<br />
relates to one’s <strong>in</strong>ner life <strong><strong>an</strong>d</strong> to the Tr<strong>an</strong>scendent. The phenomenological<br />
approach is useful to underst<strong><strong>an</strong>d</strong><strong>in</strong>g one’s culture. It is a method <strong>in</strong><br />
hum<strong>an</strong> <strong><strong>an</strong>d</strong> social science where primary experiences become the data for<br />
underst<strong><strong>an</strong>d</strong><strong>in</strong>g a phenomenon. Thematic reflection on primary experiences<br />
<strong><strong>an</strong>d</strong> further reflections on the relationships with<strong>in</strong> the themes made<br />
explicit from the experiences could lead to the ‘eidetic <strong>in</strong>sight’ of the<br />
essence or ‘eidos’ of the phenomenon be<strong>in</strong>g exam<strong>in</strong>ed. In hav<strong>in</strong>g used
202<br />
MINA M. RAMIREZ<br />
phenomenology as <strong>an</strong> approach to underst<strong><strong>an</strong>d</strong><strong>in</strong>g the Filip<strong>in</strong>o family, I<br />
described phenomenology 16 thus:<br />
Phenomenology is <strong>an</strong> approach <strong>in</strong> sociology based on the hum<strong>an</strong><br />
character of the subject matter of the discipl<strong>in</strong>e. As a specifically<br />
hum<strong>an</strong> approach, it uses lived experience (the consciousness of<br />
social phenomena) as facts on which to base its <strong>in</strong>sights.<br />
A phenomenologist <strong>in</strong> sociology is concerned about discover<strong>in</strong>g the<br />
system of values <strong><strong>an</strong>d</strong> the social structures as these are liv<strong>in</strong>g <strong>in</strong> persons<br />
with<strong>in</strong> a society. Thus, a phenomenologist who wishes to<br />
underst<strong><strong>an</strong>d</strong> a certa<strong>in</strong> type of social phenomenon is expected to<br />
make explicit his/her own consciousness <strong><strong>an</strong>d</strong> experience of the<br />
social phenomenon be<strong>in</strong>g studied, reflect on the me<strong>an</strong><strong>in</strong>g of each<br />
experience (by mak<strong>in</strong>g a thematic reflection), <strong><strong>an</strong>d</strong> relate this me<strong>an</strong><strong>in</strong>g<br />
to the general natural <strong><strong>an</strong>d</strong> social situation as well as to the history<br />
of that situation. Each experience must be seen <strong>in</strong> a horizon,<br />
i.e., related to the totality of one’s experiences (<strong>in</strong> as much as this is<br />
possible) <strong><strong>an</strong>d</strong> those of others.<br />
The social phenomenon be<strong>in</strong>g studied may be seen from different<br />
st<strong><strong>an</strong>d</strong>po<strong>in</strong>ts or <strong>in</strong> different profiles. Each st<strong><strong>an</strong>d</strong>po<strong>in</strong>t or profile may<br />
reveal certa<strong>in</strong> themes. The task of phenomenology is to f<strong>in</strong>d out how<br />
the themes <strong>in</strong> each st<strong><strong>an</strong>d</strong>po<strong>in</strong>t or profile are l<strong>in</strong>ked <strong><strong>an</strong>d</strong>, from this,<br />
draw out the <strong>in</strong>terrelationships among different st<strong><strong>an</strong>d</strong>po<strong>in</strong>ts <strong><strong>an</strong>d</strong><br />
profiles. In this way, phenomenology unveils layers of me<strong>an</strong><strong>in</strong>gs<br />
about the social phenomenon be<strong>in</strong>g studied. It strips the phenomenon<br />
of all surface appear<strong>an</strong>ces to br<strong>in</strong>g out one’s perception of the<br />
‘perceived nucleus of truth’.<br />
Phenomenology is <strong>an</strong> approach <strong>in</strong> research by which the subjects of<br />
research may know <strong><strong>an</strong>d</strong> question themselves, <strong><strong>an</strong>d</strong> consciously<br />
reflect on the reality of their lives <strong><strong>an</strong>d</strong> their bio-socio-<strong>cultural</strong><br />
milieu. Thus, this approach is also a pedagogical approach to create<br />
equality between a researcher <strong><strong>an</strong>d</strong> subjects of research, between socalled<br />
ch<strong>an</strong>ge agents <strong><strong>an</strong>d</strong> the subjects of ch<strong>an</strong>ge, between teachers<br />
<strong><strong>an</strong>d</strong> students <strong>in</strong> a common search for underst<strong><strong>an</strong>d</strong><strong>in</strong>g or <strong>in</strong> striv<strong>in</strong>g<br />
to underst<strong><strong>an</strong>d</strong> the me<strong>an</strong><strong>in</strong>g of a phenomenon.<br />
16 Ramirez, M<strong>in</strong>a, Underst<strong><strong>an</strong>d</strong><strong>in</strong>g Philipp<strong>in</strong>e Social Realities Through the Filip<strong>in</strong>o<br />
Family. A Phenomenological Approach (M<strong>an</strong>ila: Published by the Asi<strong>an</strong> Social Institution <strong>in</strong><br />
cooperation with the World Association of Christi<strong>an</strong> Communication, 1993), p. 17.
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 203<br />
How is one validated <strong>in</strong> his/her underst<strong><strong>an</strong>d</strong><strong>in</strong>g of his/her culture This<br />
is through <strong>in</strong>ter-subjective validation from those who have similar experiences.<br />
This is what I sometimes call as the ‘unmask<strong>in</strong>g’ of the reality. When<br />
<strong>an</strong> <strong>in</strong>sight is be<strong>in</strong>g communicated, it becomes <strong>an</strong> ‘aha’ experience, a reson<strong>an</strong>ce<br />
<strong>in</strong> the m<strong>in</strong>ds <strong><strong>an</strong>d</strong> hearts of others caus<strong>in</strong>g them to exclaim ‘Yes, that<br />
is <strong>in</strong>deed true’.<br />
3) Third Postulate: Immersion <strong>in</strong>to <strong>an</strong>other’s culture c<strong>an</strong> be a pedagogical<br />
approach to underst<strong><strong>an</strong>d</strong><strong>in</strong>g of one’s culture as well as that of<br />
<strong>an</strong>other one. It makes one more sensitive either to <strong>an</strong> appreciation or<br />
perceived dysfunctions of his/her own culture to a desired state as well<br />
as of the culture <strong>in</strong> which s/he is immersed.<br />
Immersion <strong>in</strong> <strong>an</strong>other culture is one positive dimension of globalization<br />
which makes young people open to realities outside of their country. In the<br />
Philipp<strong>in</strong>es, m<strong>an</strong>y people from developed countries conduct exposure or<br />
immersion programs guided by <strong>an</strong> <strong>education</strong>al <strong>in</strong>stitute or <strong>an</strong>y non-governmental<br />
org<strong>an</strong>ization. A case <strong>in</strong> po<strong>in</strong>t was a three-day immersion program<br />
of ASI’s partner <strong>education</strong>al school <strong>in</strong> social work <strong>in</strong> Jap<strong>an</strong> – the<br />
Jap<strong>an</strong> Luther<strong>an</strong> College. 17 The immersion program started with a city-tour<br />
where students rode <strong>in</strong> a unique vehicle, ‘the jeepney’ (a <strong>cultural</strong> tr<strong>an</strong>sport<br />
vehicle of the Philipp<strong>in</strong>es that was a product of World War II <strong><strong>an</strong>d</strong> which <strong>in</strong><br />
itself has become <strong>an</strong> <strong>in</strong>stitution). The students visited a museum for <strong>an</strong><br />
underst<strong><strong>an</strong>d</strong><strong>in</strong>g of Philipp<strong>in</strong>e history, observed a wedd<strong>in</strong>g <strong>in</strong> the M<strong>an</strong>ila<br />
Catholic Cathedral, entered a suburb of the elite that is surrounded by high<br />
walls, took a walk <strong>in</strong> a plaza where the monument of a Jap<strong>an</strong>ese priest missionary<br />
is <strong>in</strong>stalled (a missionary exiled <strong>in</strong> the Philipp<strong>in</strong>es when the Edo<br />
Shogunate prohibited Christi<strong>an</strong>ity), watched a day care center of a poor<br />
community which exposed them to the socio-economic realities of urb<strong>an</strong><br />
<strong>in</strong>formal settlers. A session <strong>in</strong> ASI oriented the ‘exposurists’ on ASI’s vision<br />
<strong><strong>an</strong>d</strong> mission with a socio-<strong>cultural</strong>-situational <strong>an</strong>alysis of the Philipp<strong>in</strong>es.<br />
This was followed by <strong>an</strong>other round of visits to social welfare agencies concerned<br />
with alternative holistic health, children-<strong>in</strong>-crisis <strong><strong>an</strong>d</strong> org<strong>an</strong>ized<br />
youth of a poor resettlement community, <strong><strong>an</strong>d</strong> development action for<br />
women engaged that is concerned with rehabilitat<strong>in</strong>g Filip<strong>in</strong>o-Jap<strong>an</strong>ese<br />
families (Filip<strong>in</strong>a enterta<strong>in</strong>ers <strong>in</strong> Jap<strong>an</strong> who got married to Jap<strong>an</strong>ese <strong><strong>an</strong>d</strong><br />
17 The ASI Option (a Tri-Annual Publication of the Asi<strong>an</strong> Social Institute, vol. XXV,<br />
n. 2 May-August 2005) on Global Solidarity, pp. 2-3.
204<br />
MINA M. RAMIREZ<br />
eventually ab<strong><strong>an</strong>d</strong>oned by the latter – also a result of globalization of the<br />
work-force), The reflection sessions after the exposures were enlighten<strong>in</strong>g<br />
<strong><strong>an</strong>d</strong> enrich<strong>in</strong>g to both groups for <strong>an</strong> underst<strong><strong>an</strong>d</strong><strong>in</strong>g of each other’s cultures<br />
after <strong>an</strong> exch<strong>an</strong>ge of identified social issues <strong>in</strong> their respective countries<br />
<strong><strong>an</strong>d</strong> the responses <strong>in</strong> terms of programs <strong>in</strong> social work <strong><strong>an</strong>d</strong> social development.<br />
Some of the signific<strong>an</strong>t observations of the Jap<strong>an</strong>ese students dur<strong>in</strong>g<br />
their exposure to M<strong>an</strong>ila <strong><strong>an</strong>d</strong> ‘rurb<strong>an</strong>’ areas are the follow<strong>in</strong>g:<br />
‘There is a sharp contrast between the Makati (elite) dwellers <strong><strong>an</strong>d</strong><br />
the poor M<strong>an</strong>ila <strong>in</strong>formal dwellers. The former has wide <strong><strong>an</strong>d</strong> paved<br />
roads <strong><strong>an</strong>d</strong> big houses while the latter has congested roads’.<br />
‘The drivers blow their horns all the time. In my read<strong>in</strong>gs about the<br />
Philipp<strong>in</strong>es, Filip<strong>in</strong>os are car<strong>in</strong>g but why do they do this In Jap<strong>an</strong>,<br />
you blow your horn to warn <strong>in</strong> time of d<strong>an</strong>ger’.<br />
‘Before my visit to the Ayala Museum I thought that Jap<strong>an</strong> suffered<br />
much from the World War II. After the visit I realized that other<br />
countries were also damaged by the WW II’.<br />
‘I was shocked to see a street child sleep<strong>in</strong>g on the pavement <strong>in</strong> front<br />
of McDonald’s Taft Avenue. I felt uneasy to witness a real street child’.<br />
‘Filip<strong>in</strong>os are religious. In the “bar<strong>an</strong>gay” (the smallest political<br />
unit) hall <strong><strong>an</strong>d</strong> <strong>in</strong> ASI, I saw pictures <strong><strong>an</strong>d</strong> statues of Jesus, Mary <strong><strong>an</strong>d</strong><br />
sa<strong>in</strong>ts. People are car<strong>in</strong>g despite their f<strong>in</strong><strong>an</strong>cial difficulties’.<br />
‘I noticed that Filip<strong>in</strong>o drivers talk while driv<strong>in</strong>g <strong><strong>an</strong>d</strong> look happy.<br />
The people walk<strong>in</strong>g on the street chat <strong><strong>an</strong>d</strong> touch each other’.<br />
‘The gap between the rich <strong><strong>an</strong>d</strong> the poor <strong>in</strong> the Philipp<strong>in</strong>es is very<br />
obvious. In Jap<strong>an</strong>, the poor c<strong>an</strong> still meet their basic needs’.<br />
‘I c<strong>an</strong> now underst<strong><strong>an</strong>d</strong> the difference between Filip<strong>in</strong>os <strong><strong>an</strong>d</strong> the<br />
Jap<strong>an</strong>ese. The exposure <strong><strong>an</strong>d</strong> shar<strong>in</strong>g have widened my perspectives.<br />
I have grown <strong>in</strong> my way of look<strong>in</strong>g at th<strong>in</strong>gs’.<br />
The above observations stimulate a question<strong>in</strong>g by both Filip<strong>in</strong>o <strong><strong>an</strong>d</strong><br />
Jap<strong>an</strong>ese students of their respective patterns of behaviour. They may discover<br />
how these cohere with their respective ways of look<strong>in</strong>g at reality.<br />
Their shared values may be found out as orig<strong>in</strong>at<strong>in</strong>g from their respective<br />
religious <strong><strong>an</strong>d</strong> philosophical roots. They may see traces of their behavioural<br />
patterns <strong>in</strong> their own respective stories as a people where common as<br />
well as diverse experiences feature.<br />
4) Fourth Postulate: A socio-l<strong>in</strong>guistic phenomenological approach to<br />
identify<strong>in</strong>g values embedded <strong>in</strong> one’s <strong>in</strong>digenous l<strong>an</strong>guage among a<br />
specific vernacular group is a help to underst<strong><strong>an</strong>d</strong> the hidden dimension<br />
of a shared <strong>world</strong>-view.
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 205<br />
My formal <strong>education</strong> with English as the medium of <strong>education</strong> (<strong>in</strong> mid-<br />
1940s <strong><strong>an</strong>d</strong> 50s) totally disregarded our <strong>in</strong>digenous l<strong>an</strong>guages. What was<br />
be<strong>in</strong>g communicated to us at that time is that one is not educated if one<br />
would not know how to speak <strong><strong>an</strong>d</strong> write English well. Thus those who have<br />
been schooled <strong>in</strong> either the university of the Philipp<strong>in</strong>es or <strong>in</strong> private<br />
schools run by Christi<strong>an</strong>s <strong><strong>an</strong>d</strong> religious congregations got a great dose of<br />
Western philosophy, hum<strong>an</strong>ities <strong><strong>an</strong>d</strong> the classics, logic <strong><strong>an</strong>d</strong> mathematics,<br />
classic literature, music <strong><strong>an</strong>d</strong> art as areas of specialization <strong><strong>an</strong>d</strong> English etiquette.<br />
When as a student I jo<strong>in</strong>ed a young workers’ movement <strong>in</strong> my<br />
parish, <strong>in</strong>stead of learn<strong>in</strong>g to speak <strong><strong>an</strong>d</strong> write <strong>in</strong> Filip<strong>in</strong>o, I held discussions<br />
with them on topics of <strong>an</strong> <strong>education</strong>al program (I have helped to write) – <strong>in</strong><br />
English. This did well to our young workers but certa<strong>in</strong>ly not to me. Only<br />
when I studied sociology did I realize that I had to do someth<strong>in</strong>g to redeem<br />
myself. I could not communicate to small fisherfolk. Thus, I started to set<br />
up a ‘tent school’ where I gathered ord<strong>in</strong>ary folks <strong><strong>an</strong>d</strong> with them I facilitated<br />
a reflection on the local l<strong>an</strong>guage. The women <strong>in</strong> primary health care,<br />
small fisherfolk, street youth, <strong><strong>an</strong>d</strong> some of our personnel <strong>in</strong> the r<strong>an</strong>k <strong><strong>an</strong>d</strong><br />
file started realiz<strong>in</strong>g how rich the local l<strong>an</strong>guage is. The particip<strong>an</strong>ts of the<br />
tent school <strong><strong>an</strong>d</strong> I discovered the richness <strong><strong>an</strong>d</strong> dynamism of our l<strong>an</strong>guage<br />
categories. The particip<strong>an</strong>ts of the tent school felt good about their l<strong>an</strong>guage;<br />
as a consequence of which they felt proud of themselves <strong><strong>an</strong>d</strong> it made<br />
them learn English better. I felt that they were empowered; I, too, became<br />
empowered to write <strong>an</strong> article <strong>in</strong> Filip<strong>in</strong>o which was published <strong>in</strong> a book on<br />
‘Innovative Development Processes <strong>in</strong> the Philipp<strong>in</strong>es: Case Studies’ published<br />
<strong>in</strong> 1991 by the University of the Philipp<strong>in</strong>es. 18 All case studies were<br />
written <strong>in</strong> English except m<strong>in</strong>e. I felt liberated from be<strong>in</strong>g trapped by a l<strong>an</strong>guage<br />
that could not be understood very well by the great majority of our<br />
people, most of them be<strong>in</strong>g monetarily poor. It was then that I discovered<br />
why the great majority are materially poor <strong><strong>an</strong>d</strong> that is: due to the reality<br />
that the monetary culture is not rooted <strong>in</strong> our <strong>in</strong>digenous culture. This is<br />
evident <strong>in</strong> the categories of our local l<strong>an</strong>guages. Our economy prior to colonial<br />
times was <strong>an</strong> unmediated economy – a barter economy; our communication<br />
was unmediated communication – a face-to-face communication.<br />
We have a term <strong>in</strong> Filip<strong>in</strong>o we call ‘mukh<strong>an</strong>g-pera’, pejorative expression,<br />
literally me<strong>an</strong><strong>in</strong>g ‘face-like-money’. This expression could be addressed by<br />
18 Seraf<strong>in</strong> D. Talisayo (ed.), Innovative Development Processes <strong>in</strong> the Philipp<strong>in</strong>es: Case<br />
Studies (Dilim<strong>an</strong>, Quezon City, Philipp<strong>in</strong>es, Asi<strong>an</strong> Center, 1991).
206<br />
MINA M. RAMIREZ<br />
debtors to their creditors/borrowers when the latter <strong>in</strong>sist on debtors pay<strong>in</strong>g<br />
their lo<strong>an</strong>s. Personalistic relations are a h<strong>in</strong>dr<strong>an</strong>ce to do bus<strong>in</strong>ess. In a<br />
monetized economy, time is a cost but <strong>in</strong> the Philipp<strong>in</strong>es, among the vernacular<br />
groups, the local l<strong>an</strong>guages tell time <strong>in</strong> Sp<strong>an</strong>ish. It seems we never<br />
had a concept of time <strong>in</strong> m<strong>in</strong>utes <strong><strong>an</strong>d</strong> seconds, the reason why we are<br />
relaxed <strong><strong>an</strong>d</strong> seldom feel stressed. Accord<strong>in</strong>g to surveys Filip<strong>in</strong>os are the<br />
happiest people <strong><strong>an</strong>d</strong> the most religious <strong>in</strong> Asia. When <strong>in</strong>digenous <strong><strong>an</strong>d</strong> local<br />
groups communicate, they would make use of metaphors from nature;<br />
while English as a l<strong>an</strong>guage uses categories derived from <strong>in</strong>dustrial <strong><strong>an</strong>d</strong><br />
military contexts.<br />
The phenomenological approach <strong>in</strong> hum<strong>an</strong> <strong><strong>an</strong>d</strong> social sciences is taught<br />
to ASI’s students com<strong>in</strong>g from different Asi<strong>an</strong> countries as well as from different<br />
sub-cultures of the Philipp<strong>in</strong>es. One exercise which we do is to look<br />
<strong>in</strong>to some dynamic equivalents <strong>in</strong> the different l<strong>an</strong>guages of Asi<strong>an</strong> values –<br />
life, well-be<strong>in</strong>g, <strong>in</strong>teriority, compassion, harmony, bal<strong>an</strong>ce, peace <strong><strong>an</strong>d</strong> prosperity.<br />
We f<strong>in</strong>d out whether cultures are matriarchal <strong><strong>an</strong>d</strong> patriarchal –<br />
whether categories <strong>in</strong> l<strong>an</strong>guage are sexist or non-sexist <strong><strong>an</strong>d</strong> how these are<br />
reflected <strong>in</strong> <strong>in</strong>stitutional dynamics, system of expectations between men <strong><strong>an</strong>d</strong><br />
women <strong>in</strong> the family, community <strong><strong>an</strong>d</strong> society. To what extent does a particular<br />
l<strong>an</strong>guage describe the <strong>in</strong>teriority of a person – <strong><strong>an</strong>d</strong> how this is externalized<br />
<strong>in</strong> their prayer forms <strong><strong>an</strong>d</strong> <strong>in</strong> the work<strong>in</strong>gs of <strong>in</strong>stitutions.<br />
5) Fifth Postulate: Most major religions come from the East <strong><strong>an</strong>d</strong> I dare<br />
say <strong>in</strong>clud<strong>in</strong>g Christi<strong>an</strong>ity (which comes from Greater Asia).<br />
Emerg<strong>in</strong>g spiritualities now are tapp<strong>in</strong>g <strong>in</strong>to the richness of the oriental<br />
wisdom from the East, a source of religious-<strong>cultural</strong> expressions of<br />
relat<strong>in</strong>g to the Ultimate Reality.<br />
There is <strong>an</strong> <strong>in</strong>terest among <strong>an</strong> <strong>in</strong>terdiscipl<strong>in</strong>ary group of Western scientists<br />
<strong>in</strong>to what they call the perennial wisdom of <strong>an</strong>cient philosophers <strong><strong>an</strong>d</strong><br />
gurus <strong>in</strong> Asia. In our <strong>in</strong>stitute, prior to tak<strong>in</strong>g up Christi<strong>an</strong> Social Teach<strong>in</strong>gs,<br />
we br<strong>in</strong>g a sense of the philosophy of part <strong><strong>an</strong>d</strong> whole by teach<strong>in</strong>g the people<br />
that the way one breathes is the path to life, health <strong><strong>an</strong>d</strong> be<strong>in</strong>g. We teach students<br />
how to contemplate by be<strong>in</strong>g conscious of one’s breath.<br />
We know for a fact that Indi<strong>an</strong> priests are form<strong>in</strong>g Christi<strong>an</strong> ashrams;<br />
Catholic spiritual writers teach how to meditate <strong>in</strong> the Christi<strong>an</strong> way. Biospiritual<br />
exercises – Yoga, Tai-Chi <strong><strong>an</strong>d</strong> Aikido – are <strong>in</strong>culturated <strong>in</strong>to the<br />
prayers that lead to prais<strong>in</strong>g God for the elements of life – air, water, soil<br />
<strong><strong>an</strong>d</strong> fire – <strong><strong>an</strong>d</strong> for the abund<strong>an</strong>ce <strong>in</strong> nature <strong><strong>an</strong>d</strong> the whole creation.
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 207<br />
6) Sixth Postulate: In the context of globalization with its materialistic,<br />
mech<strong>an</strong>ical <strong><strong>an</strong>d</strong> consumerist <strong>world</strong>-view, it is <strong>cultural</strong> awareness<br />
of monetarily poor people that will empower them to have a h<strong><strong>an</strong>d</strong>le to<br />
re-shape economic globalization through their own assertion nationally<br />
<strong><strong>an</strong>d</strong> <strong>in</strong>ternationally of what constitutes for them real wealth.<br />
Colonialism from external <strong><strong>an</strong>d</strong> local powers <strong><strong>an</strong>d</strong> economic globalization<br />
are br<strong>in</strong>g<strong>in</strong>g ‘the globally excluded’ to a concept of community-based<br />
economics. 19 In specific bio-regions or eco-systems community-based natural<br />
resource m<strong>an</strong>agement towards a susta<strong>in</strong>able future, supported by their<br />
respective cultures, c<strong>an</strong> be pl<strong>an</strong>ned by related sectors <strong>in</strong> the community –<br />
<strong>in</strong>digenous groups <strong><strong>an</strong>d</strong> upl<strong><strong>an</strong>d</strong> farmers, fisherfolk, those <strong>in</strong> commercial<br />
agriculture, students <strong><strong>an</strong>d</strong> professionals, <strong><strong>an</strong>d</strong> other stakeholders. People’s<br />
sense of well-be<strong>in</strong>g will not depend on how much <strong>in</strong>come they have but on<br />
the effective m<strong>an</strong>agement of their natural environment. They will be oriented<br />
to zero-waste m<strong>an</strong>agement, compost-mak<strong>in</strong>g <strong><strong>an</strong>d</strong> recycl<strong>in</strong>g. These<br />
undertak<strong>in</strong>gs will lead them to be aware of their richness especially when<br />
they c<strong>an</strong> have sufficient food on the table, perhaps some regular <strong>in</strong>come<br />
from their surplus which they sell <strong>in</strong> the local market. They will have<br />
enriched their physical, natural, hum<strong>an</strong> <strong><strong>an</strong>d</strong> social capital. They will develop<br />
<strong>in</strong> the vision of a cosmology that will see themselves <strong>in</strong> solidarity with<br />
their neighbors <strong><strong>an</strong>d</strong> <strong>in</strong> harmony with life’s natural elements. They will put<br />
their trust <strong>in</strong> the power of God with<strong>in</strong> <strong><strong>an</strong>d</strong> among them.<br />
19 Dr. Sixto Roxas, a Filip<strong>in</strong>o economist, once the economic adviser of the senior<br />
President Diosdado Macapagal <strong>in</strong> the early n<strong>in</strong>eteen sixties, shifts his development paradigm<br />
from enterprise based to community based <strong>in</strong>tegral economics. He has now developed<br />
a concept specifically for the Philipp<strong>in</strong>es of build<strong>in</strong>g <strong>an</strong> <strong>in</strong>tegral economic paradigm<br />
that focuses not on bus<strong>in</strong>ess enterprise but on community, constituted by stakeholders <strong><strong>an</strong>d</strong><br />
sectors sp<strong>an</strong>n<strong>in</strong>g a bio-<strong>cultural</strong> region. It assumes that development <strong>in</strong> different parts of a<br />
country may have to have different start<strong>in</strong>g po<strong>in</strong>ts s<strong>in</strong>ce various bio-regional communities<br />
are <strong>in</strong> different socio-political strata (tribal communities, commercialized agrari<strong>an</strong> communities,<br />
capitalistic urb<strong>an</strong> communities <strong><strong>an</strong>d</strong> export-import enclaves) <strong><strong>an</strong>d</strong> psycho-<strong>cultural</strong><br />
levels of complexity. His <strong>in</strong>tegral development paradigm should respect the <strong>in</strong>nate <strong>diversity</strong><br />
of l<strong><strong>an</strong>d</strong> <strong><strong>an</strong>d</strong> people <strong><strong>an</strong>d</strong> culture, must be <strong>in</strong>clusive, founded on dialogue with constituency,<br />
positions the country for globalization without sacrific<strong>in</strong>g the national <strong>in</strong>terest,<br />
<strong>in</strong>tegrated rather th<strong>an</strong> ad hoc implementation of projects <strong><strong>an</strong>d</strong> programs; susta<strong>in</strong>ability<br />
builds on the wealth of the nation. (Unpublished paper presented <strong>in</strong> a Forum, September<br />
16-17, 2005 on M<strong>an</strong>ag<strong>in</strong>g Bio-Regions for Susta<strong>in</strong>able Development <strong><strong>an</strong>d</strong> followed by<br />
<strong>an</strong>other activity on ‘Environmental <strong><strong>an</strong>d</strong> Cultural Response to Nation-build<strong>in</strong>g’, sponsored<br />
by Asi<strong>an</strong> Social Institute (ASI).
208<br />
MINA M. RAMIREZ<br />
In a time of globalization, it is import<strong>an</strong>t for national leaders <strong>in</strong> develop<strong>in</strong>g<br />
countries to note that different bio-regions determ<strong>in</strong>e to some extent<br />
their respective cultures, i.e. the shared patterns of behavior of people <strong><strong>an</strong>d</strong><br />
thus there c<strong>an</strong>not be a s<strong>in</strong>gle national pl<strong>an</strong> for all bio-regional groups that<br />
should be imposed on people. It is import<strong>an</strong>t that people <strong>in</strong> specific bioregions<br />
become <strong>cultural</strong>ly aware of their wisdom <strong>in</strong> br<strong>in</strong>g<strong>in</strong>g about the<br />
social arr<strong>an</strong>gements 20 they have had before the <strong>in</strong>cursions of outsiders –<br />
how their eco-system has affected the food cha<strong>in</strong> – the people of the<br />
upl<strong><strong>an</strong>d</strong>s, the farmers, the fisherfolk, <strong><strong>an</strong>d</strong> the urb<strong>an</strong> dwellers, the bio-region<br />
be<strong>in</strong>g the source of customary law, the right to the use of l<strong><strong>an</strong>d</strong> <strong><strong>an</strong>d</strong> coastal<br />
resources, etc. In accomp<strong>an</strong>y<strong>in</strong>g core leaders of a bio-region, it is import<strong>an</strong>t<br />
to facilitate awareness among people of the <strong>in</strong>terconnectedness of all<br />
aspects of life as well as all stakeholders <strong>in</strong> the community. In this context,<br />
they heighten the consciousness of their own ways of resolv<strong>in</strong>g conflicts.<br />
Hopefully through this work<strong>in</strong>g concept, a <strong>cultural</strong> <strong><strong>an</strong>d</strong>/or ethnic community<br />
may be able to assert their rights, underst<strong><strong>an</strong>d</strong> their obligations <strong><strong>an</strong>d</strong> live<br />
<strong>in</strong> harmony with others <strong><strong>an</strong>d</strong> their environment or eco-system.<br />
The <strong>education</strong>al <strong>in</strong>stitutions who are educated <strong>in</strong> the dom<strong>in</strong><strong>an</strong>t culture<br />
especially the young <strong><strong>an</strong>d</strong> the young adults c<strong>an</strong> act as a bridge between those<br />
‘who need to have less <strong>in</strong> order to be more’ (Barbara Ward) <strong><strong>an</strong>d</strong> the communities<br />
of people ‘who need to have more <strong>in</strong> order to be more’ (Pope Paul<br />
VI <strong>in</strong> his Populorum Progressio). There should be a cont<strong>in</strong>ual <strong>education</strong>al<br />
process of self-empowerment by nurtur<strong>in</strong>g people’s <strong>in</strong>ner gifts <strong><strong>an</strong>d</strong> their<br />
culture <strong>in</strong> function of community-build<strong>in</strong>g <strong><strong>an</strong>d</strong> community enterprises.<br />
Tr<strong>an</strong>sformed lifestyles as practiced albeit by a small m<strong>in</strong>ority <strong>in</strong> the<br />
Philipp<strong>in</strong>es, Thail<strong><strong>an</strong>d</strong> <strong><strong>an</strong>d</strong> India, are demonstrated by alternative <strong>education</strong>,<br />
alternative holistic health systems, micro-f<strong>in</strong><strong>an</strong>ce, group media, paralegal<br />
services, community enterprise build<strong>in</strong>g <strong><strong>an</strong>d</strong> entrepreneurship, coop-<br />
20 Dr. Kennette Ruddle is Professor <strong>in</strong> the School of Policy Studies at Kw<strong>an</strong>sei Gaku<strong>in</strong><br />
University, Jap<strong>an</strong> (previously hav<strong>in</strong>g held posts at the University of California <strong><strong>an</strong>d</strong> the East<br />
West Center, USA <strong><strong>an</strong>d</strong> at the National Museum of Ethnology <strong><strong>an</strong>d</strong> Graduate University of<br />
Adv<strong>an</strong>ced Research <strong>in</strong> Jap<strong>an</strong>). He spoke together with Dr. Sixto Roxas on ‘Coastal Resource<br />
M<strong>an</strong>agement <strong>in</strong> Complex Environments’ <strong>in</strong> a forum sponsored jo<strong>in</strong>tly by the Asi<strong>an</strong> Social<br />
Institute (ASI) <strong><strong>an</strong>d</strong> Maximo T. Kalaw Foundation for Susta<strong>in</strong>able Development <strong>in</strong> M<strong>an</strong>ila.<br />
To a multi-sectoral audience from different parts of the Philipp<strong>in</strong>es, he gave <strong>an</strong> exposition<br />
of how Jap<strong>an</strong> had drawn their system <strong><strong>an</strong>d</strong> policies of m<strong>an</strong>ag<strong>in</strong>g coastal resources from the<br />
traditional <strong>cultural</strong> wisdom of consensus build<strong>in</strong>g among fisherfolk <strong>in</strong> protect<strong>in</strong>g the environment,<br />
the giv<strong>in</strong>g of fish<strong>in</strong>g rights as well as <strong>in</strong> resolv<strong>in</strong>g conflicts.
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 209<br />
eratives, appropriate technology, alternative medic<strong>in</strong>e, org<strong>an</strong>ic farm<strong>in</strong>g,<br />
community fish s<strong>an</strong>ctuaries, <strong><strong>an</strong>d</strong> reforestation. There are thous<strong><strong>an</strong>d</strong>s of <strong>in</strong>itiatives<br />
of NGO groups, people’s org<strong>an</strong>izations <strong><strong>an</strong>d</strong> basic Christi<strong>an</strong> communities<br />
<strong>in</strong> the Philipp<strong>in</strong>es; yet they are search<strong>in</strong>g for a national leader with<br />
a vision to support the people <strong>in</strong> <strong>an</strong> org<strong>an</strong>ic, holistic <strong><strong>an</strong>d</strong> spiritual <strong>world</strong>view<br />
as aga<strong>in</strong>st the mech<strong>an</strong>ical, fragmented <strong><strong>an</strong>d</strong> materialistic <strong>world</strong>view.<br />
A sign of hope <strong>in</strong> the Philipp<strong>in</strong>es is that some, although still a small<br />
m<strong>in</strong>ority, among bus<strong>in</strong>ess, <strong>education</strong>al, local government, <strong><strong>an</strong>d</strong> church<br />
groups are beg<strong>in</strong>n<strong>in</strong>g to see the import<strong>an</strong>ce of appreciat<strong>in</strong>g their <strong>cultural</strong><br />
roots <strong><strong>an</strong>d</strong> develop<strong>in</strong>g <strong>in</strong>digenous elements of their culture with a modern<br />
<strong><strong>an</strong>d</strong> post-modern consciousness. Alternative lifestyles are supported by<br />
their music, their drama groups, their myths, rituals, their d<strong>an</strong>ce, song <strong><strong>an</strong>d</strong><br />
heal<strong>in</strong>g arts.<br />
7) Seventh Postulate: An <strong>in</strong>terdiscipl<strong>in</strong>ary program of studies will help<br />
<strong>in</strong> socio-<strong>cultural</strong> frameworks of <strong>an</strong>alysis to underst<strong><strong>an</strong>d</strong> reality, s<strong>in</strong>ce<br />
culture is all pervasive <strong><strong>an</strong>d</strong> penetrates all <strong>in</strong>stitutional spheres.<br />
The follow<strong>in</strong>g are the courses of study 21 on the graduate level that may<br />
help <strong>in</strong> br<strong>in</strong>g<strong>in</strong>g out a reflection on culture. Philosophy as Worldview; Asi<strong>an</strong><br />
21 On the emerg<strong>in</strong>g <strong>world</strong>view from which a 21st century shift <strong>in</strong> paradigm m<strong>an</strong>ifests<br />
itself, the follow<strong>in</strong>g selected <strong>in</strong>terdiscipl<strong>in</strong>ary read<strong>in</strong>g materials (which is def<strong>in</strong>itely not<br />
exhaustive) demonstrate a convergence:<br />
– Wilber, Ken, The Eye of the Spirit. An Integral Vision for a World Gone Slightly Mad<br />
(Boston <strong><strong>an</strong>d</strong> London: Shambala Publication, 1998).<br />
– Fr<strong>an</strong>k X. Tuoti, S.J., The Dawn of the Mystical Age. An Invitation to Enlightenment<br />
(New York: The Crossword Publish<strong>in</strong>g Co., 1997).<br />
– Capra, Fritjof, The Turn<strong>in</strong>g Po<strong>in</strong>t. Science, Society, <strong><strong>an</strong>d</strong> the Ris<strong>in</strong>g Culture. A Complet<strong>in</strong>g<br />
Vision of a New Reality. A Reconciliation of Science <strong><strong>an</strong>d</strong> the Hum<strong>an</strong> Spirit for a Future<br />
that Will Work (Toronto, New York, London, Sydney, Auchl<strong><strong>an</strong>d</strong>: B<strong>an</strong>tam Books, 1983).<br />
– Prabhu, Joseph (ed.), The Inter<strong>cultural</strong> Challenge of Raimon P<strong>an</strong>nikar (Maryknoll, New<br />
York: Orbis Books, 1996).<br />
– Luzbetak, Louis J., The Church <strong><strong>an</strong>d</strong> Cultures. New Perspectives <strong>in</strong> Missiological<br />
Anthropology (New York: Orbis Books, 1989).<br />
– Castells, M<strong>an</strong>uel, The Rise of the Network Society. The Information Age: Economy,<br />
Society <strong><strong>an</strong>d</strong> Culture, vol. I, new edition (Blackwell Publish<strong>in</strong>g, 2000).<br />
– Marshall, Peter, Rid<strong>in</strong>g the W<strong>in</strong>d. A New Philosophy for a New Era (London <strong><strong>an</strong>d</strong> New<br />
York: Cont<strong>in</strong>uum, 2000).<br />
– Griffiths. Bede, A New Vision of Reality. Western Science, Eastern Mysticism <strong><strong>an</strong>d</strong><br />
Christi<strong>an</strong> Faith (London: Fount Paperbacks, 1992).
210<br />
MINA M. RAMIREZ<br />
Religions <strong><strong>an</strong>d</strong> spiritualities, sociological frameworks of <strong>an</strong>alysis (structural-functional,<br />
conflict, symbolic <strong>in</strong>teraction, exch<strong>an</strong>ge, dramaturgical), <strong>in</strong><br />
the realm of psychology, Howard Gardner’s multiple <strong>in</strong>telligences, <strong><strong>an</strong>d</strong><br />
Jungi<strong>an</strong> psychology that br<strong>in</strong>gs out the signific<strong>an</strong>ce of the collective unconscious<br />
<strong><strong>an</strong>d</strong> the role of archetypes, myths, rituals <strong><strong>an</strong>d</strong> symbols <strong>in</strong> peoples’<br />
drives, Eco-systems <strong><strong>an</strong>d</strong> Culture, The Arts <strong><strong>an</strong>d</strong> Sciences., monetized (mediated)<br />
<strong><strong>an</strong>d</strong> non-monetized Economy (unmediated); Communication (<strong>in</strong>fotechnology,<br />
mass media, group-media).<br />
– Rab<strong>in</strong>dr<strong>an</strong>ath, Tagore, Selected Essays (India: Rupa & Co., 2004).<br />
– Petulla, Joseph, The Tao Te Ch<strong>in</strong>g <strong><strong>an</strong>d</strong> the Christi<strong>an</strong> Way (Maryknoll, New York: Orbis<br />
Books, 1998).<br />
– Rosen, David., M.D., The Tao of Jung. The Way of Integrity (New York: Pengu<strong>in</strong> Books,<br />
1996).<br />
– Wostyn, Lode, A New Church for a New Age (Maryhill School of Theology, Quezon City,<br />
Philipp<strong>in</strong>es: Clareti<strong>an</strong> Publications, 1997).<br />
– Gardner, Howard, Intelligence Reframed. Multiple Intelligences for the 21st Century<br />
(New York: Basic Books, 1999).<br />
– Golem<strong>an</strong>, D<strong>an</strong>iel, Emotional Intelligence (New York, Toronto, London, Sidney,<br />
Auckl<strong><strong>an</strong>d</strong>: B<strong>an</strong>tam Books, 1995).<br />
– Wolm<strong>an</strong>, Richard N., Ph.D., Th<strong>in</strong>k<strong>in</strong>g with your Soul. Spiritual Intelligence <strong><strong>an</strong>d</strong> Why it<br />
Matters (New York: Harmony Books, 2001).<br />
– Braud, William <strong><strong>an</strong>d</strong> Rosemarie Anderson, Tr<strong>an</strong>spersonal Research Methods for the<br />
Social Science. Honor<strong>in</strong>g Hum<strong>an</strong> Experience (Thous<strong><strong>an</strong>d</strong> Oaks, London, New Delhi:<br />
Sage Publications, 1998).<br />
– Walsh, Roger <strong><strong>an</strong>d</strong>, M.D. & Fr<strong>an</strong>ces Vaugh<strong>an</strong>, Ph.D., Paths Beyond Ego. The<br />
Tr<strong>an</strong>spersonal Vision (New York: J.P. Putm<strong>an</strong> Sons, 1993).<br />
– The Challenges of Science: Education for the 21st Century (Vatic<strong>an</strong> City: The Pontifical<br />
Academy of Sciences, 2002).<br />
– Spirituality Face to Face with Globalization (M<strong>an</strong>ila: Center for Spirituality for M<strong>an</strong>ila,<br />
2005).<br />
– Senge, Peter, et. al., Presence. The Hum<strong>an</strong> Purpose <strong><strong>an</strong>d</strong> the Field of the Future<br />
(Cambridge, Massachusetts: SoL, 2004).<br />
– Henderson, Hazel, Creat<strong>in</strong>g Alternative Futures, Foreword by E.F. Schumacher (New<br />
York: Putm<strong>an</strong> Sons, 1978).<br />
– Hamilton, Clive, The Mystic Economist (Australia: Willow Park Press, 1994).<br />
– McLaughl<strong>in</strong>, Cor<strong>in</strong>ne <strong><strong>an</strong>d</strong> Gordon Davidson, Spiritual Politics. Ch<strong>an</strong>g<strong>in</strong>g the World<br />
from the Inside Out (New York: Ball<strong>an</strong>t<strong>in</strong>e Books, 1994).<br />
The forego<strong>in</strong>g books critique the <strong>world</strong>view that has brought about a dom<strong>in</strong><strong>an</strong>t culture<br />
<strong><strong>an</strong>d</strong> embodied <strong>in</strong> major <strong>in</strong>stitutions that is governed by a mech<strong>an</strong>ical, materialistic <strong><strong>an</strong>d</strong> consumerist<br />
culture. This critique of <strong>an</strong> <strong>in</strong>terdiscipl<strong>in</strong>ary group of scientists of Western dom<strong>in</strong><strong>an</strong>t<br />
culture views a future characterized by <strong>an</strong> org<strong>an</strong>ic, spiritual <strong><strong>an</strong>d</strong> susta<strong>in</strong>able <strong>world</strong>view.<br />
The latter <strong>world</strong>view will respect three pr<strong>in</strong>ciples of susta<strong>in</strong>ability: respect for the selforg<strong>an</strong>iz<strong>in</strong>g<br />
creative pr<strong>in</strong>ciple <strong>in</strong> each element of creation, respect for differentiation (<strong>in</strong> persons,<br />
<strong>in</strong> the biological sphere, <strong><strong>an</strong>d</strong> <strong>in</strong> culture); <strong><strong>an</strong>d</strong> will harness all differentiated realities
CULTURAL DIVERSITY AND EDUCATION IN AN INCREASINGLY GLOBALIZING WORLD 211<br />
A holistic <strong>education</strong> takes <strong>in</strong>to consideration not just the objective reality<br />
(outer reality) but also the subjective reality (<strong>in</strong>ner reality). Thus Ken<br />
Wilber 22 speaks of four quadr<strong>an</strong>ts of the hum<strong>an</strong> person to be addressed.<br />
These are the <strong>in</strong>terior-<strong>in</strong>dividual (psycho-spiritual dimension), the exterior<strong>in</strong>dividual<br />
(the external behavior); the <strong>in</strong>terior-collective (the <strong>world</strong> view<br />
<strong><strong>an</strong>d</strong> hidden dimension of culture – myths, the rituals, the prayer forms); the<br />
exterior-collective – the externalization of the <strong>world</strong>view as m<strong>an</strong>ifested <strong>in</strong><br />
the <strong>in</strong>stitutional dynamics <strong><strong>an</strong>d</strong> biological <strong><strong>an</strong>d</strong> <strong>cultural</strong> systems.<br />
The path of growth of every person <strong><strong>an</strong>d</strong> community follows the law of<br />
spiral dynamics where the next stage <strong>in</strong>tegrates the past stages.<br />
D. CULTURAL FEASTS ARE A WAY TO GLOBAL PEACE, JUSTICE AND INTEGRITY OF<br />
CREATION<br />
It is itself <strong>an</strong> <strong>education</strong> to make people feel their dignity <strong><strong>an</strong>d</strong> the dignity<br />
of other peoples when we do honor to <strong>cultural</strong> <strong>diversity</strong> through <strong>cultural</strong><br />
feasts or festivals. The particip<strong>an</strong>ts of such <strong>cultural</strong> festivals celebrate<br />
the strengths of their respective cultures. They exhibit <strong><strong>an</strong>d</strong> highlight<br />
their stories as a nation or of their respective ethnic groups. They demonstrate<br />
their cul<strong>in</strong>ary arts, taste their diverse food dishes. They become<br />
aware of the connectedness of their respective cultures with their environment<br />
through their l<strong>an</strong>guages, d<strong>an</strong>ce, song, pa<strong>in</strong>t<strong>in</strong>g, sculpture, architecture,<br />
myths, rituals <strong><strong>an</strong>d</strong> prayer forms. When people come together to<br />
celebrate their culture, they celebrate their ‘be<strong>in</strong>gness’ they appreciate the<br />
expressions of their hum<strong>an</strong> <strong><strong>an</strong>d</strong> div<strong>in</strong>e dignity – their Godl<strong>in</strong>ess. They do<br />
not see themselves as mere appendages or functionaries of <strong>an</strong> economic<br />
<strong><strong>an</strong>d</strong> political mach<strong>in</strong>e; they f<strong>in</strong>d themselves shar<strong>in</strong>g a common hum<strong>an</strong>ity.<br />
In <strong>cultural</strong> feast<strong>in</strong>g, the boundaries of culture disappear as they beg<strong>in</strong> lov<strong>in</strong>g<br />
themselves because they become conscious of <strong><strong>an</strong>d</strong> take pride <strong>in</strong> their<br />
towards harmony, bal<strong>an</strong>ce, communion <strong><strong>an</strong>d</strong> solidarity. Education for the 21st century is a<br />
challenge to ma<strong>in</strong>ta<strong>in</strong> the three pr<strong>in</strong>ciples of susta<strong>in</strong>ability – a holistic <strong>cultural</strong> approach to<br />
a higher <strong><strong>an</strong>d</strong> exp<strong>an</strong>sive consciousness of reality, capable of revolutioniz<strong>in</strong>g our fragmented<br />
discipl<strong>in</strong>es <strong>in</strong> the serviceness of wholeness of life <strong><strong>an</strong>d</strong> all life-forms.<br />
Also much of the content of the books draw wisdom from <strong>an</strong>cient philosophical <strong><strong>an</strong>d</strong><br />
spiritual wisdom of Eastern religions – the dynamic dimension of cultures <strong>in</strong> Asia.<br />
22 Wilber, Ken, A Theory of Everyth<strong>in</strong>g. An Integral Vision for Bus<strong>in</strong>ess, Politics, Science<br />
<strong><strong>an</strong>d</strong> Spirituality (Boston: Shambala, 2000).
212<br />
MINA M. RAMIREZ<br />
<strong>cultural</strong> roots <strong><strong>an</strong>d</strong> identity. In the same ve<strong>in</strong> they beg<strong>in</strong> lov<strong>in</strong>g <strong><strong>an</strong>d</strong> appreciat<strong>in</strong>g<br />
other people’s <strong>cultural</strong> strengths.<br />
On the global level, when people themselves do not st<strong><strong>an</strong>d</strong> <strong>in</strong> awe of other’s<br />
uniqueness, official diplomatic relations fail. M<strong>an</strong>y times, peace-makers die<br />
a violent death because people who hate others will kill a peace-maker.<br />
Example is what has happened with the peace-talks between Palest<strong>in</strong>e <strong><strong>an</strong>d</strong><br />
Israel. The opposite is true with the peace process between India <strong><strong>an</strong>d</strong><br />
Pakist<strong>an</strong>. This peace process is be<strong>in</strong>g susta<strong>in</strong>ed by <strong>cultural</strong> festivals as well as<br />
by allow<strong>in</strong>g people to make use of each other’s medical facilities.<br />
For the people who have had experience with colonization, it may be<br />
wise to take this side of their history as given so as not to become victims<br />
of it. They are aware that a divide is segment<strong>in</strong>g their society between those<br />
who study <strong>in</strong> English <strong><strong>an</strong>d</strong> underst<strong><strong>an</strong>d</strong> English categories while the great<br />
majority has not yet felt at home <strong>in</strong> this l<strong>an</strong>guage. We who have had this<br />
k<strong>in</strong>d of a history will have to have a two-fold <strong>education</strong>al objective; first that<br />
we take pride <strong>in</strong> our <strong>cultural</strong> roots <strong><strong>an</strong>d</strong> secondly that we open up to the<br />
strengths of the dom<strong>in</strong><strong>an</strong>t culture. By extract<strong>in</strong>g the beautiful values of our<br />
own <strong>in</strong>digenous culture albeit operat<strong>in</strong>g <strong>in</strong> families <strong><strong>an</strong>d</strong> small communities,<br />
these values could be appropriated <strong>in</strong> a wider context – the context of<br />
the nation <strong><strong>an</strong>d</strong> now <strong>in</strong> a time of globalization <strong>in</strong> the context of the <strong>world</strong>.<br />
The <strong>in</strong>digenous groups should strive to <strong>in</strong>tegrate the strengths of their culture<br />
<strong>in</strong> relation to life-enh<strong>an</strong>cement with the strengths of the dom<strong>in</strong><strong>an</strong>t culture<br />
they have imbibed.<br />
Through foster<strong>in</strong>g <strong>cultural</strong> awareness <strong><strong>an</strong>d</strong> appreciation of one’s <strong><strong>an</strong>d</strong><br />
others’ cultures <strong>in</strong> relation to life-values of communion <strong><strong>an</strong>d</strong> solidarity<br />
despite <strong>diversity</strong>, we could <strong>in</strong>fuse soul <strong>in</strong>to aspects of globalization such as<br />
<strong>in</strong>fo-technology explor<strong>in</strong>g the possibilities for it to promote life without<br />
exclusion <strong><strong>an</strong>d</strong> marg<strong>in</strong>alization.