In a globalized world, some regions – like Anatolia, which could be considered a bridge from east-to-west, past-to-future, and a melting pot for different cultures and religions – could pull from their centuries-long experience in child education to help others.
Ali Fethi Toprak

Child education or training is one of the biggest challenges parents face. During the child-raising process, every parent experiences some difficulties and needs help and guidance. Therefore, many parents naturally look for resources to educate themselves on how to better raise their children.

Pedagogy, defined as the art or science of teaching, offers different educational methods and models for children’s education. Some methods are so common that they are institutionalized. For example, there are about 4,000 certified Montessori schools in the United States, and about 7,000 worldwide. However, the necessity of a prepared environment and special Montessori teachers make this method available only to those who can afford it.

In addition to economic considerations, many pedagogical approaches in different countries have to balance cultural, religious, and regional considerations, so to better educate children. In a globalized world, some regions – like Anatolia, which could be considered a bridge from east-to-west, past-to-future, and a melting pot for different cultures and religions – could pull from their centuries-long experience in child education to help others.

Although most of the world only became interested in child education after the dawn of the twentieth century, there has been a long standing tradition of child education and training in Anatolia. Just as people specializing in child education today are called pedagogues, Anatolian professionals were called “mürebbî” and “murebbiye” during the Ottoman period. A mürebbî, or governess, provided great support in child training to parents, and when parents fell short or needed guidance in any respect, mürebbîs were in the immediate vicinity, available to help.

Fathers were also important figures in childhood education, and the Anatolian children were living as honorable members of society. Besides, Anatolia was an admired center for peace during this period. A Western observer, A. Ubicini (1818-1884, Lettres sur la Turquie – Letters on Turkey), made the following note in his diary on the role of the father; it is a great example of the father-model which today’s pedagogy is seeking:

“I don’t know of any other country where children live with so much love, care and compassion. Oddly enough, all this compassion and care is deepened in the fathers rather than mothers. It is really something to see that an Ottoman Turk holds his kid’s hand and walks with him on the road on Fridays (holiday in Ottoman times) or on another holiday. He keeps his steps as small as his child’s. When realizing that the child is tired, he puts him on his shoulders or let’s him sit by him while he rests in a coffee house, and he speaks to him with a great compassion and care.”

Understanding the roots of Anatolian pedagogy

There are studies to understand the basis of childhood education in the Anatolian model. Pedagogue Adem Güneş provides a systematic approach called “Anatolian Pedagogy.” According to his model, Anatolian Pedagogy aims to educate children in a way that is more compatible with the true human nature. It abstains from any behavior or stress that will disturb the nature of children. The nature of children is like that of plain paper. Since whatever is initially imprinted on it will remain for rest of its life, parents should aim to leave good images on this clean page.

In addition, according to Anatolian Pedagogy, a child should not be afraid to make mistakes, and parents, as much as possible, should not interfere with issues arising from childhood. Instead, mistakes should be accepted as strong and easily remembered lessons that provide a path for kids to correct themselves. Furthermore, Anatolian Pedagogy states that every child should be treated differently. Because Anatolian Pedagogy puts an emphasis on the differences of children, kids are not treated equal, but treated justly. For example, if one child is emotional while another is more social, the way parents show their love, mercy, and care should not be the same for both. Anatolian Pedagogy also implies that parents should not buy their children the same type of clothes. In addition, parents should not have the same expectations for the future education of different children.

Anatolian approach to reward and punishment

The approach of Anatolian Pedagogy to punishment is mainly shaped by the teachings of Prophet Muhammad, peace and blessings be upon him. He educated kids not with punishment, but through mercy and compassion. Anatolian Pedagogy, thus, affirms that punishment will cause kids to lose self-esteem and will make them embarrassed. Moreover, Anatolian Pedagogy does not confirm giving rewards in order to change the unwanted behavior of kids. Thus, it aims to avoid the development of any artificial behaviors or false personalities in children.

The importance of living a child-centric life

Anatolian Pedagogy recommends that parents be tightly connected with their children. Interestingly, Anatolian Pedagogy advises parents to earn the love of their kids to avoid the common misconception that “your kids love you only because you are their parents.” From this perspective, mercy and love toward children should be unconditional. Kids must become aware of this, so that they do not fall into indebtedness.

Another aspect of Anatolian Pedagogy deals with the understanding of children’s emotions. Parenthood is not possible without this consideration. Parents in the Anatolian model were expected to adjust their lives according to their kid’s world – to live a kid-centered lifestyle. This also includes not disturbing the biological rhythm of children. A common problem of modern times is to live fast, and this may end up meaning “living without feeling.” Anatolian Pedagogy aims to prevent such carelessness.

Effect of culture on childhood education

Pedagogical advice cannot be independent from the traditions that compose a community. If cultural differences are not taken into consideration, the advice given for childhood education will be a new source of problems. The suggestions to solve similar problems in child training may even be different for families who live in the same region, but in different cities.

For instance, some habits considered as usual in a family from a metropolitan city can be unusual in a family from a rural city. If it is so different in the same country, imagine how pedagogical methods can differ from country to country? Would a German family and a British family have the same pedagogical perspectives? Could you compare the family structure and child training techniques in a French or Turkish family? In some cultures, it is essential that the child leaves his parents when he is 18, and he should be able to earn his own living, thus becoming an independent thinker who contributes to the social, economic, and intellectual welfare of the community. Under such conditions, the goal is to ensure that a child doesn’t have any emotional weaknesses. From this perspective, keeping a child’s emotions controlled is a positive. As a result, there are differences between this perspective and the Anatolian model.

These differences between Europe and Anatolia do not mean, “European pedagogy is bad,” and, “Anatolian Pedagogy is the best.” On the contrary, Europe defines its pedagogic standards by its own cultural values. European pedagogical approaches could be acceptable and valid for Europe. But if you try to apply them in Anatolia, or vice versa, they will likely be incompatible.

Each society should establish its own science of pedagogy from its own values. For this reason, pedagogical experts who understand their own cultural values should establish scientific theories for their own country and land. In the West, Piaget, Van der Horst, John Bowby, Alice Miller, and Maria Montessori have been influential; Sufi masters Mawlana Jalaluddin Rumi and Yunus Emre, who are marvels of love, compassion, and peace, offer great examples of Anatolian pedagogy that could inspire the world.

• Hatice Kocabas is a Psychology Student at FernUniversität in Hagen, Germany.
• Adem Gunes is the Chair of Child Education Department, Fatih University, Istanbul.
• Ali Fethi Toprak is a Senior Researcher, Texas Institute of Biotechnology at North American College, Houston, TX, USA

References

1. Montessori Schools. Retrieved from http://www.montessori.edu/FAQ.html on 03/04/12.

2. Montessori education. Retrieved from http://en.wikipedia.org/wiki/Montessori_education on 03/04/12.

3. Adem Güneş. Anatolian Pedagogy 1&2. Şebmen Dergisi. Retrieved from http://www.sebnemdergisi.com on 03/04/12.

4. Adem Güneş (Pedagogue). Pedagojide Anadolu Ekolü & Insanlığı zirvelere taşımış terbiye yöntemi. Retrieved from http://www.ademgunes.com/?p=271 and p=677 on 03/04/12.

Service-learning is a program that seeks to promote student learning through experience associated with service in the community. Service-learn-ing gives students the opportunity to help others and reflect on how they have benefited from so doing (Bringle and Hatcher 1996). A well-known Chinese proverb explains this idea as follows: “I hear and I forget; I see and I remember; I act and I understand.” Service-learning, like an internship, provides students with a concrete, specific task that permits them to apply what is learned in class, to learn what competencies the student has yet to acquire, to explore career interests, and to develop competencies by applying and testing them. Service-learning differs from an ordinary internship, however, because the context and task of the experience is service to a person or group in need, e.g. tutoring inner-city or immigrant students, visiting the incarcerated or hospitalized. As defined by the Commission on National and Community Service, service learning is “a method under which students learn and develop through active participation in thoughtfully organized service experiences that meet actual community needs and that are coordinated in collaboration with the school and the community.”

Service-Learning

Service-learning is a method of teaching by which people learn and develop through active participation in thoughtfully organized service experiences that: meet community needs, are coordinated in collaboration with college and community, are integrated into each person’s academic curriculum, provide structured time for a person to think, talk, and write about what they did and saw during the actual service activity, provide people with opportunities to use newly acquired academic skills and knowledge in real life situations in their own communities, enhance what is taught in the classroom by extending student learning beyond the classroom, and help to foster the development of a sense of caring about others (adapted from the Alliance for Service-Learning in Education Reform 1993).

Service-learning is an experiential teaching approach that uses community service as a vehicle for teaching specific course-based skills and strategies. Service-learning combines community service and academic learning with “real-world” action that has been subjected to critical reflection. Service-learning can take place in a number of settings: nonprofit agencies, public schools, government agencies, campus organizations, businesses with philanthropic commitments, and many more.

Service-learning emphasizes problem-solving and critical thinking. Service-learning places “curricular concepts in the context of real-life situations” and “empowers students to analyze, evaluate, and synthesize these concepts through practical problem-solving” (Alliance 1993, p. 71). Students inevitably encounter issues that must be addressed or obstacles that must be surmounted in order to complete their service-learn-ing projects which generally occur over a single semester, but multi-semester projects can occur as well.

Teachers who incorporate service-learning into their class curriculum act as facilitators in an alternative learning process. How can one know if the students are learning and if the project is successful? Basing final grades on student reflections can be a measure for student learn-ing. Learning may be also assessed through thoughtful class participation, professionalism at the service agency, insightful presentations, or final papers that integrate the service-learn-ing project with the discipline.

What Are the Benefits of Service-Learning?

Service-learning has a profound effect on both teachers and students. Teachers view it as a new or alternative pedagogical approach because it deviates from traditional teaching methods and encourages learning through experience with community agencies. By incorporating service-learn-ing into their curriculum, teachers are able to offer students the opportunity to apply classroom theory to real-life situations. Students view service-learning as a way to integrate what they have learned in the classroom with a real-world environment. By assisting in community organizations, students are giving back to their surround-ing community, while also learning several attributes which will be beneficial in the future. Service-learning provides students a real-world experience and opportunity to field-test knowledge in a supervised context. It also provides community connections for students and encourages civic commitments. Service-learning creates a positive image for the teaching institution (high school, college, or university) and the community.

Service-learning enhances active learning. Service-learning promotes engagement with the community, class colleagues, and the instructor as well as the course content, connects theory to practice through their experiences; students are able to see theory through reality and to test firsthand what they have read in their textbooks and have heard in lectures. Service-learning improves student satisfaction with the school and builds stronger relationships with the teachers, helps the students to explore majors and careers, and fosters civic responsibility as well as a sense of making a difference through service-learning experiences. In this way, students begin to prepare for their role as responsible citizens, who are empowered to bring about positive changes in society, and are encouraged toward a life-long commitment to service. Service-learning brings together academic and community service goals and enables schools to move to a new and more powerful level of fulfillment of their institutional missions; it creates true partnerships, producing higher quality graduates, increasing community support, fostering public relations/publicity and improving student learning. Service-learning provides an infusion of people power to the community, helps fulfill the client/agency needs, accesses school resources, produces a more informed/involved citizenry, and explores new ideas and generates energy (Jacoby 2003, Eyler and Giles 1999, Driscoll and Holland 1996, Markus et al. 1993).

Conclusion

Service-learning requires the cooperation of both the school and the community. Hanifan (1916) stated that the entire community benefits from the cooperation of all its parts. The student benefits from the advantages of the social support of others in the community. Service-learning also has a positive impact on the entire community as a result of these newly formed relationships. Civic agencies are an integral part of any service-learning program and the education of the students. Without the involvement and support of community partners, service-learning programs would not exist. Indeed, community service sites provide many resources to enrich both the school and the students’ education. The agency’s commitment of time and effort to supervise and provide students with meaningful service opportunities is deeply appreciated.

References

• Alliance for Service-Learning in Education Reform (1993). “Standards of quality for School-Based Service-Learning.” Equity & Excellence in Education. 26(2), pp. 71-73.
• Bringle, R. G., Hatcher, J. A., “Implementing service learning in higher education,” Journal of Higher Education, March-April 1996, 67:2, pp. 221-240.
• Coleman, J. (1990). Foundations of Social Theory, Harvard University Press, Cambridge: 1990.
• Driscoll, A., Holland, B., “An Assessment Model for Service-Learning: Comprehensive case studies of Impact on Faculty, Students, Community, and Institutions.” Michigan Journal of Community Service-learning, 1996, 3, 66-71.
• Eyler, J., Giles, D. E. Jr., Where’s the Learning in Service-Learning? Jossey-Bass, San Francisco: 1999.
• Hanifan, L.J., “The rural school community,” Annals of the American Academy of Political and Social Science, 1916, 67, 130-138.
• Jacoby, B., Building partnerships for service-learning, Jossey-Bass, San Francisco: 2003.
• Markus, G. B., Howard, J. P. F., King, D. C., “Integrating Community Service and Classroom Instruction Enhances Learning: Results from an Experiment.” Educational Evaluation and Policy Analysis, 1993, 15, 410-419.
• The National Commission on Service-Learning (2004). Retrieved online from http://servicelearningcommission.org/slcommission/
• Putnam, R.D., Bowling Alone: The Collapse and Revival of American Community, Simon & Schuster, New York: 2000.